A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne. Fenton, Roger, 1565-1616. This text is an enriched version of the TCP digital transcription A00670 of text S102068 in the English Short Title Catalog (STC 10805). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 334 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A00670 STC 10805 ESTC S102068 99837868 99837868 2215 2240876671

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 Early English books online. (EEBO-TCP ; phase 2, no. A00670) Transcribed from: (Early English Books Online ; image set 2215) Images scanned from microfilm: (Early English books, 1475-1640 ; 794:11) A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne. Fenton, Roger, 1565-1616. Utie, Emmanuel, d. 1661. [12], 80, 79-146 p. Printed by Edward Griffin for Nathaniel Butter, London : 1617. Editor's dedication signed: Emmanuel Utie. Reproduction of the original in the British Library. eng Catholic Church -- Controversial literature -- Early works to 1800. eebo A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome. Together with certaine sermons p Fenton, Roger, 1617 162 59066 175 0 0 0 0 0 29.63 C The rate of 29.63 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2011-12 Assigned for keying and markup 2011-12 Keyed and coded from ProQuest page images 2012-02 Sampled and proofread 2012-02 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

A TREATISE AGAINST THE Necessary Dependance vpon that One Head , and the present Reconciliation to the Church of ROME . TOGETHER WITH CERTAINE Sermons preached in publike assemblies , VIDELICET 1. The want of Discipline . 2. The possession of a King . 3. The tumults of the people . 4. The mocke of Reputation . 5. The necessitie of the Passion . 6. The wisdome of the rich .

By Roger Fenton Doctor of Diuinitie , late Preacher of GRAIES INNE .

Aug Ser. 12. in Nat. Dom.

Caput vestrum peperit Maria , nos Ecclesia .

LONDON , Printed by Edward Griffin for Nathaniel Butter . 1617.

TO THE RIGHT HONOVRABLE , SIR FRANCIS BACON Knight , Lord Keeper of the great Seale of ENGLAND , and one of his Maiesties most honourable Priuy Counsell . RIGHT HONOVRABLE :

THere are many controuersies in the Church : euery one thinkes hee is in the Tower of Sion . Some that conceiue themselues to bee inspired with the rushing winde , would haue the Church , like that Spirit , to bee inuisible : Some are so pure , that they would haue it where it was first : Some imagine a Church to reside vpon their wit : Some will haue it in any place , where there is no Roome ; and some the greater or more bend all their wits to Rome , and to one Head in that Church , like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pythagoras , or Aristotles Primum , that must bee a Monarke by Power , not by Gifts , by Multitude , not by Truth ; That must suppresse Schismes , and determine Faith . Their crie is great , The Roes and Hindes of the field doe stand agast vpon the opening of euery Romish hound , Cant. 2 7. The Consonants which speake for this onely Supremacie , as their superior Vowels bid them , and which cause men of tender consciences to make head they know not whither . Others , either of no Religion , or such as would haue an exact Religion in an Idaea , stand by and receiue none till all bee agreed . But if wee listen to the Canonists , as the Heathen made Terminus a God , and such a God that would not yeeld to Iupiter ; so the Bishop of Rome must bee the end vnto which all diuisions in Religion , wheresoeuer discussed , must bee reduced , from whom it is not lawfull to appeale to GOD .

Many there are that follow him , wee may take vp a Fathers complaint , many which wee may flie , none which wee may follow ; which flicker aloofe ; and suffer him to flie with his wings of vnlimited authoritie , without a Quid iure posset , Quid charitate debet , and like an Eagle not in Rome , but in the world to flie alone . Emperours before were Lions ; but now in the mysterie of Sampsons Riddle , mortified by Christ , are become Nursing Fathers , and no Lions . The Bishops of Rome were Nursing Fathers , now they are Lions , that range alone , that will brooke no equalitie , either with man , or with the world , or with the Scripture , or with any power , but God .

So though God hath broken downe the wals of the old Ierusalem , like the bankes of Paradise , and hath let out the riuers of the Church to take their names from the Countreyes through which they passe , yet hee hath made inclosure againe , and will haue all to lose their name in him , as the great Sea .

Thankes bee vnto God , that one of the other side of the banke was lately driuen ouer the waters of Meribah and Separation , by the Spirit of God , as by a gentle gale of winde , and is now vnited vnto vs in a commerce of Religion , Mirante Roma , gaudente Ecclesia , The Church ingeminating the name of ANTONIVS of SPALATO , as they did VICTORINVS of ROME , Aug. confess . 8.2 . conuerted to publike profession by Simplicianus . In Saint BERNARDS time it was A voce tonitrui tui formidantes . The Pope spoke then something like the voice of God , but now hee roares onely in a Bull , and wee hope ere long all EVROPE will sit vpon him as a beast , when they shall see such great Masters of the flocke forsake him .

The Author of this Treatise hath not confuted euery obiected Scripture : Like Turkish Arras no large Imagerie is drawne ; but in foure knots hath folded all the colour which is pretended for the dependance vpon Rome . An obscure resemblance of him , yet his . Sed cuius haec imago est ? It is the Posthumus of Doctor FENTON , adorned with no other garments then he left it , not so properly his Image , but his Similitude , in which there are the true lineaments that expresse the proportion of his former workes , though not liu'd with those fresh colours , yet his without addition or correction . One there was it seemes of the Tribe of Dan , something a kinne to the borderers in the North , that after his death bit his booke of Vsurie by the heale , Gen. 49.17 and drew his arguments as Cacus did the cattle of Hercules , backward , Ne qua forent pedibus vestigia rectis ; whose impudencie was dasht before it had scarce looked abroad , by that watchfull and true Euangelicall Bishop the Diocesan of London .

It may bee those that Gossip into other mens labours onely for newes , will dandle this a little in their hands , to see whether it bee like the father , or no : Nazianz. in pacie . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to iudge , but to depraue it . And who will depraue that iudgement of his , which was admired of euery side ; euen of those which in regard of our present gouernment , haue their opinions slipt a little out of ioynt ? If there bee any , the naked innocencie without affectation , and the naturall maiestie of the stile , like a Master Bee without a sting , will defend it . But as his booke against Vsurie had a Patron , so next to him not in desire as Adam was to God , nor in conceit as Nebuchadnezzar , nor in voice onely as Herod , but in integritie , and honour , and iudgement , is this poore modell dedicated .

And now wee are sure , that since God hath separated your light from darknesse , Gen. 1.4 . and drawne the Curtaine to discouer those secret excellencies lodging within you , which because of some interpositions had not their full Epiphanie to the world , you will cleere his cause and ours , both concerning Maintenance and Countenance : Not being of those which haue broild the Clergie with disgraces and slaueries , Ier. 52.13 . Gregor past . cur. 3. part . cap. 20. as Nebuzaradan according to Saint GREGORIES sense , did burne the Temple , but keepe the gold ; some alas , which haue kept Iustice , but loued it not , whose prosperitie , cùm arrisit , irrisit , made them fooles that thought vs no better , or else our pleas had neuer beene laught out of the Court with a plus facetiae quàm iustitiae , Ber. de consid . 3.2 . nor these that were oppressed had lift vp their weeping eyes to behold how Iustice was become blinde , as the Poets picture Loue , with which it was growne too familiar . But to your Honour , which did euer commiserate our humilitie , and releeue our miseries , and reuerence our calling , and patronize our labours , doe I presume to present this booke , which may be bold to offer praiers to God for your preseruation here , and your exaltation in the life of glory .

Your Honors and the Churches seruant , Emmanuel Vtie .
To the Reader . Christian Reader :

IT was the olde , and is the common excuse for the penning of bookes which march foorth into the world like the Tribe of Gad in multitudes , Gen. 30.11 . Christi charitas , amicorum necessitas : I neede not make an Apologie , because I am not the Author but a Compiler of the Treatise , and so it must bee respected , not what I am , but what I haue : It had been better for me to haue watched with Moses in the Mount , with Elias in the Desert , with Samuel in the Tabernacle in some celestiall contemplations and holy whisperings with God , Exod. 9.9 then haue added any volumes to the number of which the world is as full , as the hand of the Prophet was of ashes , that now are dispersed before the face of God , to blister the reputation of the best men . In this boyling age of ours , in which euerie seruile Gehezi that hath but made a Prophets bed , will lift vp himselfe to bee seene , though in a scab .

As there were no Hang-men among the Iewes , because euery one was an Executioner ; so we cannot indigitate one Censurer in the world , because there are so many : Therefore sine me liberibis in orbem . If this booke will auoyd the fangs of censurers , it must as the Apostle speakes of Community with Fornicators and Drunkards , 1 Cor. 5.11 . ( to such as would be Hermits , or sup vp water-grewell with Daniel by themselues ) Goe out of the world : But I thinke , as there may bee a secret dispensation for the one , so there may bee a publique Expectation of the other : Chrysost. in loc. ad Corinth . And so it was especially of some sweete natured Gentle men of the new world , which were twisted to him entirely and priuately like bowels , & qui cum auulsa sint viscera sentiebant , & cum occidit ille , succidit illos : some I meane of those in Grayes Inne , whose hearts bled thorough their eyes when they saw him dead , desired they might haue something of his to liue after them , a monument of his heauenly and secret raptures , which did mortifie him to the world : a good reason that hee that was dead vnto the world while he liued , should liue to all posterities after he be dead : which had beene erected before , if my pen had beene as nimble as their desire , or if preaching so necessarily imposed , and so often expected , had permitted me : But blame me not for my slownesse to satisfie the expectation of men , since Mary tooke such a pawse to answer the salutation of the Angell . Luc. 1.29

For admiration I beg not , wee admire commonly nothing but that which is most great or most ancient . This is new and little , yet as the twelue loaues of shew-bread set vpon the altar seuen dayes , Leu. 24.6 to desire God to prouide sustenance for the twelue Tribes , are now vnited together in one petition of the Lords prayer , panem nostrum quotidianum da nobis , so there is the substance of some greater volumes comprized in one demand .

My suite is ( Gentle Reader ) that thou wilt loue it at the least for his sake , which if he had liued longer would haue reuiewed and renued it : but indeede as S. Augustine reports , that his great Grand-sires glasse was of more duration , then three or foure mens ages , so wee know to our griefe , that many spiders webs which are onely Hangers on some Piller in the Church , Gal. 2.9 . haue lasted longer then the life of that man , who was of such great sufficiencie and so little continuance : come not therefore with preiudication , either of the matter of the person , like these smoking flaxes , which haue neither the cleare light of knowledge , nor the true heat of charity , impute not the errours of the letter to the Author : Take not the cuttings and shreds of the booke , but reuolue it vnto the end , and God blesse thee with it :

Chigwell this 18. of Aprill . Thy true friend in the Lord , Emmanuel Vtie .
A TREATISE AGAINST THE NECESSARY DEPENdance vpon that one head of ROME , and the present reconciliation to that CHVRCH .
TRACT . I. MATTH. 16.18 .

Vpon this Rocke will I build my Church .

WE haue been wandring sometimes in strange-paths like Noes doue out of the Arke , and found no resting place , neither among the Iewes , nor Graecians , nor Mahumetans ; the first working vpon Scripture , the second by Reason , the third , by neither Scripture nor Reason but by meere crueltie : We are at the last come to our Rocke whereon wee may safely builde and repose our soules .

They all confesse there is a Rocke , but haue not yet found it , and though all oppose this , yet can they not show any other : the Iewes say , there is one to come , but cannot tell when he will come : the Gentiles by the light of reason haue prepared the way in foure points ; for so much light they haue as will condemne them for denying CHRIST .

First , they doe acknowledge one , onely wise , and euerliuing God , though in policy hee suffered them to erre in pluralities .

Secondly , that God infused into man that euerliuing sparke , the immortalitie of the soule , which is knowne By the desire of perfect knowledge which here cannot be had . By the capacitie of the soule , which nothing will satisfie but that which is infinite . By the extraordinary feare of iudgement , in guiltie consciences , which is a diuine Iudge . By the desire of immortalitie , which being generall is naturall , and therefore cannot be frustrate . By Heroicall spirits which aspire higher then a bodily desire can doe , and that by the very thought of immortalitie . If a beast could thinke of reason , a beast were reasonable , if of immortalitie , immortall , and therefore by these we may gather that the soule is immortall .

Thirdly , Pudor himinis , & timor numinis , The shame of man , and the feare of God made them confesse , that hee created the soule in farre better estate then now it is : Their Sacrifices show it , and their ordinarie Queries : why are the feete so ready to runne at the command of the soule , and the affections so slow when reason commands them ? whether the soule hath more reason to complaine of the body or the body of the soule ? but they conclude that Beasts keepe their kinde better then their Masters .

Fourthly , hence some of them haue inferred that it cannot be but God hath prouided some meanes for restoring man to happinesse againe . Their ceremonies and expiations aime at it , De ciuit . lib. 10.32 . and therefore excellently speakes Augustine , De vniuersali via animae liberandae quam Porphirius malè quaerendo non reperit : That great Philosopher Porphirius , and that great aduersary of the Christian Faith vnder Dioclesian doth confesse , he could not finde it discouered in any sect of Philosophers , nor amongst the Indians by the Gymnosophists , nor amongst the Caldeans . No Saint Augustine , nor euer shall , vntill they come to Ego sum via , vita & veritas ; Via Regia , via sacra : Abraham came out of Chaldea , so must they out of their Sects , before they come to these two things set downe in the Text.

The Foundation , The Rocke . The Building , The Church .

Verse 17. The Rocke imports first a foundation , and the surest , vpon which the rest of the grunsels , are layd : what this Rocke is , poynts to the premises , to that Rocke which Peter discouered before , and layd hold on , that rocke which flesh & blood had not reuealed vnto him , but the father , in the 17. verse . As thou art Peter , which signfies a Rocke , so vpon this Rocke , which thou hast discouered , Lib. 6. de Trinit. Lib. 61 9. in Luc. Hom. 55. in Matth. Vlt. Tract . in Ioh. Serm. 3. de verb. Retra . 1.21 . will I build my Church : So saith Hillary , Super hanc confessionis petram Ecclesiae aedificatio est : So Ambrose , Fundamentum Ecclesiae sides est : So Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vpon faith and confession : So Augustine , Super hanc petram quam confessus es , edificabo Ecclesiam meam , And in another place , De verb. Dom. And in his Retractations he confesseth , that he hath expounded it of Peter in some places , & recals it . Christ the son of the liuing God is the ground , besides which none other can bee layd : Or that Christ is the sonne of the liuing God , is the first ground of truth , whereupon the Church is built vp in faith , and knowledge of that rocke which is permanent , wee say , the first ground and principle of Christianity , whereupon the rest of the gruncels and articles of Christian faith are layd , and out of which the other are deriued .

The Logicians make a question which is the first principle in reason , whether one or many ? but this is the first in faith and the very rocke of all . Lue 17.6 . In the 17. of Luke ver. 6. The kingdome of God is compared to a seede , The least of all seedes , and to one graine of that seede ; for as our articles are not many : so are they contained in one which is the first , and that this is mole minimum , but virtute maximum , it is cleere , for in it as a seede the rest are contained .

If then we be settled in our hearts : There is a possibility of rest , and a facility of beleeuing the rest that followes .

If that man Christ was the image of his father , by whom all things were made , he might easily preserue his mothers virginity , and so be borne of a virgin .

If we beleeue that this man was true God , then we may as easily beleeue that he was able to suffer the Iewes to crucifie , kill , bury his body , and raise it vp againe by the power of his diuinity ; if Christ by whom all things were made of nothing , bee able to gouerne , then is he able to rectifie and restore all by the resurrection of the body to eternall life .

This was first reuealed by the Angell at his conception . He shall be called the sonne of the most high . Luc. 1.32 .

2. Installed the Head of the Church at his Baptisme , This ground was first reuealed , Mat. 3.17 . not by an Angell , but by his owne father , Matth. 3.17 . and when Iohn Baptist was to beare witnesse , Ioh. 1.34 . Ioh. 1.34 . I saw and beare record that this is the sonne of God .

3. When hee was about to goe out of the world at his transfiguration , Mat. 17.5 . This is my beloued sonne , heare him : This is the ground of all , that the beloued Disciple makes so much of in his Epistle , 1 Ioh. 4.15 . 1. Ioh. 4.15 Whosoeuer confesses that Iesus is the sonne of God , in him dwelleth God : and 1. Ioh. 5.5 . Who is hee that ouercomes the world , 1 Ioh. 5.5 . but he that beleeueth that Iesus is the sonne of God : he hath gotten heere this very seed and ground of all .

4. Heere the rocke is reuealed to Peter from heauen , expressed by Peters confession : Therefore they that beleeued Christ did first lay holde on this .

Nathanael in the first of Iohn , Ioh. 1.49 . Rabbi thou art the sonne of God . The Centurion at his death , in the 27. of Matthew ; Mat. 27.54 Doubtlesse this is the sonne of God : Therefore this is the first sparke of Christian faith that fals into the heart .

5. Did Christ tell Peter , this Rocke ? Let vs then see vpon what rocke Peter built , for hee was a master-builder . Looke the last Catholique Epistle , the first Chapter , 2 Pet. 1.14 . and the foureteenth verse . Seeing I know the time of my departure is at hand , I must lay downe this my Tabernacle , euen as our Lord Iesus Christ hath shewed me . Verse 15. Verse 15. I will endeauour therefore alwaeyes , that I may bee able to haue remembrance of these things after my departing . How endeauour ? Verse 16. Verse 16 For wee follow not deceiueable fables : with our eyes wee saw his Maiesty . For verse 17. Verse 17. hee receiued honour and glory of his father , when a voice came from him : Verse 18. This is my beloued sonne in whom I am well pleased : This voice we heard in the eighteenth , when it came from heauen , being with him in the holy Mount : This hee confirmed by the Prophets : Verse 19. The sure word of the Prophets : Though as a light in a darke place , not so manifestly shining as afterwards . And that he may confirme this confirming authority of the Prophets , verse 20.21 . hee sayes , Verse 20.21 It was an inspiration from the holy Ghost : and therefore Peter had beene ouerseene , that if Christ had poynted to Peter in these words , Super hanc petram , if Peter poynted not the Church to the successors of Rome : super hanc petram : especially knowing of his departure , taking his fare-well , making his last Catholique Epistle , he poynts onely to this rocke that Christ is the Sonne of God .

6. That other master-builder so soone as euer the scales fell from his eyes , Act. 9.20 . straight-way hee preached Christ in the Synagogue . That he was the sonne of God .

7. The Eunuch receiued Baptisme , and all exacted at his hands was the confession of this poynt . Act. 8.37 . I beleeue that Iesus Christ is the Sonne of God : Did Philip teach him , that he and his Queene of Aethiopia must goe after to Rome , as before to Ierusalem ? I thinke hee troubled his head with no such points : so still this is the first ground whereupon the rest are built , and therefore no maruell though Sathan hath so malitiously from this day opposed this poynt .

From the beginning did the gates of hell oppose it , Mat. 4.3 . Mat : 4 : 3. So soone as euer Sathan enters , hee begins ; If thou be the Sonne of God : At his death , The houre and power of darknesse , Math. 27. Mat : 27 : 40. Sathan did then set his instruments against that Rocke : If thou be the Sonne of God come downe from the Crosse , and we will beleeue thee . After the Ascension the most generall and pestilent heresie that euer was of Arrianisme opposed this ground , Sathan well knowes so long as the Church is firmely built vpon this , the gates of hell shall not preuaile against it .

Now as the graine of mustard-seede groweth , so must we proceede from faith to knowledge , vnaduised they are that would haue vs prescribe a scantling of Faith and knowledge , as if eyther more were needlesse , or lesse damnable : but God in wisedome thought it meet to prescribe no such certainety , and that for two reasons .

1 To stirre vp our sluggish nature , To forget that is behind , and endeauonr to that which is before : Philip : 3 : 13 It is perfectio viatoris , the perfection of a traueller still to goe on : what need we goe to Church ? I know the summe of all : beleeue in Christ Iesus , &c. Such sluggards shall neuer grow rich in grace , that good corne shall neuer prosper in their hearts , because they are so ouer-growne with thornes and thistles .

2 Because God would not limit his mercies : As it pleaseth him to saue infants without any knowledge , so also to saue some in all degrees of knowledge , ioyning wisedome & mercy in proportioning somthing to the Times & ages wherein men liue , some to the place where , some to the capacities of the persons themselues : God exacts not so much knowledge of the woman of Samaria , as of Nicodemus , Iohn the 3. Art thou a Doctor in Israell ? nor so much of them that dwell in the middest of Spaine as of them in the heart of England , nor of those that liued in the time of superstition , as of vs that are in the Sunshine of the Gospell : It is a sure rule if wee hold the foundation sure , and conforme our liues and affections thereafter , the ignorance of other branches shall neuer condemne vs , except it be wilfull or affected ignorance .

1 Wilfull ignorance in such as eyther contemn , or neglect the meanes of further knowledge , or such as in doubtfull cases will venter without aduice , and then say , I meant no hurt .

2 Affected ignorance when wee suffer our affections to blinde our vnderstanding , Act: 19 : 25. like Demetrius that perswaded the crafts-men not to heare the Apostles , because they liued in a profitable trade . But simple ignorance in a well meaning Christian is eyther passed ouer in mercy , or more knowledge reuealed in time , as the Prophet in the Psalms : To him that ordereth his conuersation aright , Psal: 50. vlt will I show the saluation of God : Cornelius , Acts 10.4 . Thy prayers and almes-deedes , The two wings of deuotion flye vp to heauen together : for as it is in supplication , Forgiue vs as wee forgiue , so in almes , Giue vs as we giue them : rather then Cornelius shal want knowledge for saluation , God will send Peter from Ioppa .

If any man doubt , let him begin with the feare of the Lord , and practise those grounds he knowes well , and then by degrees learne to goe on and build vpon them , as in Hebr. 6.13 . Hebr: 6.1.3 . beeing the doctrine of the beginning of Iesus Christ : Let vs goe on and pray to God that we may lay the foundation safely and surely , that in Faith and charity wee may be knit altogether in the body of Christ .

TRACT . II.

WEE haue in the former exercise found the Rocke whereon wee may safely build : vpon this Rocke must the maine grunsels bee laide , such principles of Christianity , and Articles of Faith , as bee expressed in Scripture in the plainest places , after compiled by the Church into a little body , or short forme , such as Irenaeus first sets downe , as receiued of all churches about 178. which he testifies to be so vniformely professed in all Churches , as if all Christians had but one soule , and one mouth : In Germany , France , East and West Europe and Asia , and in all places of the world . As there is but one Sun to euery nature , so there is but one Faith to euery Christian : hee that is most powerfull in speech can say no more , and they that are most simple meane no lesse .

Tertullian expresseth another thing to the same effect , Anno 210. after that the Fathers of the Nycen Counsell Anno 324. after that Athanasius made his Creede , more fully designing the persons in Trinity against Arrius ; Anno 333.

These ancient knowen verities being agreed vpon of all Churches long before these distractions : Let vnstable mindes , that finde their soules wauering in Religion giue attention , 1 Cor. 9.22 . for such I make inquirie , as Paul 1. Corin. 9.22 . Became all things to all men : So we wil doubt with the doubtfull , stand vpon indifferent ground , looke on both sides with a single eye , that we may the better discerne the true way of a Christian resolution .

Be wee sure then to hold the foundation , and to build vpon these truths which all Churches in all ages haue agreed vpon . Heere take we footing as vpon firme ground and looke a little about vs , before we resolue where to light .

These parts of the Church within our view doe each of them becken vs to their side : The Church of Rome bids vs returne to our olde mother , as onely true Catholike : The Brownist cries come to our congregation , we are euen iump as it was in the Apostles time : nay to ours ( sayes the Anabaptist : ) Lo heere is Christ , lo there : It is the plea of euery Church .

But of all , the Church of Rome cries loudest , and if her challenge be true , it stands vs in hand to listen to it , for it concernes vs as much as euerlasting life is worth : Extra Ecclesiam Romanam non est salus : Without the Church of Rome is no saluation .

Yet she must pardon vs though we make a pause , and do not presently make it an article of our Faith , because wee finde it not in any of our ancient Creeds , nor in any plaine text of Scripture in any translation , theirs or ours : what chymicall witts may extract thence , wee will not now dispute : A Catholicke Church wee finde , but a Romish Catholike Church we find not ; That all Christians haue such necessary dependance vpon any place , or person , Rome , or Bishop of Rome , and vnder such a penalty of eternall damnation .

It seemes then , this is the Rocke , without which all other articles will not saue vs : and yet the auncient Church hath forgotten to put it in any of her Creedes : It is not in the Apostles Creede , Irenaeus hath left it out of his , Tertullian out of his , the Nycene theirs , Athanasius out of his , And Peter out of his Catholicke Epistle , 2 Pet. 1.13 . when at the time of his departure out of this life , hee tooke his last farwell of the Church .

First one Church we acknowledge built vpon Christ the sonne of God , Eph. 4.4 . fully described in the 4 of the Ephesians by one Body , one Spirit , one Lord , one Faith , one Baptisme , one Father .

1 One body , because a Church is nothing else but a society of beleeuers called out of the rest of the world by the word of God , and though it run as the Sea through many Countries , and thence receiues many names like the seuen Churches of Asia , yet it is but one body .

2 It followes One spirit that doth animate and informe the members of the same , as the soule , or spirit of a man knits vp the members into one body .

3 This professeth One Lord Christ which makes it a Christian Church .

4 Yet the very naming of Christ Iesus our Lord is not sufficient to proue a Christian Church , vnlesse we embrace that Faith which Christ doth publish , one Faith , not in euery branch of diuinity , that neuer was nor will be , but the grundsels laid vpon the true foundation .

5 Yet wee are but Catechumenists , as it were in the Church porch , till we be admitted by the doore of Baptisme .

6 In which Baptisme we are made the Adopted Children of One Father , vpon which the Apostle concludes : one God and Father of all must needes make a Church .

Secondly , this Church we beleeue to be Catholike , that is , vniuersall , not because it is spread ouer the face of the vniuersall world , but because it is not limited to any place , or nation , as the lewish Church was , much lesse to the succession of any person , but it is scattered and dispersed without bounds . So as still it hath a power and disposition to bee more and more vniuersally spread ; That 's the sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Zacharies Prophesie : That Ierusalem should be inhabited without walls . Zach. 2.4 .

But for the Romane Church so famous in the Apostles time , that Saint Paul in the first to the Romans , doth glory so much in it ;

Admit the memory of the Apostle Peter caused the Church to honour his successors , and to giue the Patriarke of that Sea priority before all other .

Admit that Church hauing beene purged by fiery persecutions , and crowned with Martyrdome vnder the Heathen Emperors , was therefore more reuerenced of succeeding Churches in other ages :

Admit the seate of the Empire , the renowne of the Cittie , the excellent choice they made of wise and learned Bishops , got them such credit amongst remote Churches that amidst their distractions which were amongest the Greekes , many there were that would haue recourse to Rome , as to arbitrators for aduice and iudgement :

What is all this to the saluation of my soule in these daies ? What warrant haue I to rent my selfe from this Church , wherein by Gods prouidence I am borne , and whereof I am borne againe a member ? Or what reason haue they to exact this new article at my hands , whereof I finde no mention amongst the old ?

I dispute not the point in this place , onely let mee put the case of a lay mans resolution .

I am by Gods prouidence borne and Christned , brought vp and Catechized in the Church of England : The quaere is no more but this : Whether I be bound in Conscience to become a Romish Catholique , and to bee reconciled to the present Church of Rome , as now it standeth in paine of eternall condemnation ?

This is the very point that draweth so many from vs , to whom I propound fiue Quaeries or demands , which in the iudgement of indifferent men may seeme reasonable .

1 First , I demand some cleere euidence or firm ground to build vpon , that this is my duety , and vpon so great a penalty : to thrust my selfe into such an action without sufficient warrant , I should not onely condemne my selfe of rashnesse ; but incurre offence against God in the 14. to the Romanes ; Rom. 14.23 . What euery Man doth doubtingly is sinne to him that doth it , Quod dubitas ne feceris ; A greater matter is a greater sinne , a greater then this cannot bee vnder the Sunne ; I desire therefore some cleere warrant for my resolution .

The first testimony that is offered is the Testimony of the Church , that is of the Church of Rome , for shee tels vs that shee alone is the true Catholike Church , out of which there is no saluation : whereupon it followes that such as will be saued must be reconciled to her : This wee verily beleeue that the Church of Rome saith so , and hath so said a long time .

2 The next Quaere is then ; whether the Testimony of the Church of Rome in this case concerning her selfe be sufficient ? Go vp as high as they will , so long as shee hath made this challenge , I demand whether her testimony be sufficient ? I answer , out of doubt it is not : In the fifth of Iohn , vers. 31. If Christ should beare witnesse of himselfe , Iob. 5.31 . his witnesse were not true : that is , not sufficient : Though after chap. 8.14 . he professes , that though hee should beare witnesse of himselfe , yet his witnes were true , because ver. 16. I am not alone , but I and the Father that sent me : Take him single as in the first place by the way of concession , that he wil deale with the Iewes vpon indifferent termes . I hope then the testimony of Christ concerning himselfe , was as sufficient in it selfe , and to the Iewes , as the testimony of the Church of Rome can be eyther in it selfe , or vnto vs . Let it not therefore seeme vnreasonable , if beside the testimony of the Church wee desire further euidence ; for heere she standeth for her selfe against all Churches in Christendome .

3 Other testimony beside the Church and Scripture they pretend none , for Traditions are referred to the Church , and the Creeds to the Scripture : To the Scripture then of necessity she must come in this point .

4 Our next demand is , whether it is expressely there , or drawne out by Tract of consequent : mentioned it is not , neither in the originall , nor in the vulgar , nor in the Rhemish , nor in any of their owne translations .

5 If by consequent it bee extracted , my next Quaere is ; whether I am bound vnder paine of damnation to beleeue euery poynt that may be drawne out of Scripture by consequence of arguments , wee stumble not at immediate consequents , as such as these : The Trinity is not named in so many letters ; but the Scripture implieth euery person to be God in seuerall places , and elsewhere auerreth that there is but one God : this is easily put together : But are wee to beleeue that which by long tract of consequent may be gathered ? Then none but great wits can be saued , our weake vnderstanding is not able to fetch euery conclusion from the right ground .

Hence let vs make three degrees of diuine positions :

1 Some are Articles , as Christ the Sonne of God was crucified .

2 Some as Conclusions , as that children are capable of Baptisme , but not of the Lords Supper .

3 Some are taken as Opinions , and problemes of Diuinitie : As that Angels doe more solemnely attend in person at holy exercises : That Saints shall haue some personall knowledge one of another , Matt. 17. as Moses and Elias had in the mount . Now as fixed starres seeme to twinckle , because they are further remote , and cannot so stedily be discerned by our weake eyes : so our vnderstandings are more vnstable , and our beleefe more vncertaine in points deduced by many sequels , and farre fetcht consequents . These bring narrow issue , let vs see what degree of euidence they bring , and accordingly frame our Faith .

That I cannot be saued except I be subiect to the Bishop of Rome as head of the Church .

He must pretend then a title from Christ as he is Vicar : for spirituall matters it is euident that Christ while he liued on earth , was the visible head : for Temporalls himselfe concludes , Who made me a Iudge ? My kingdome is not of this world , therefore so farre as he medleth with kingdomes , he cannot claime that from Christ : It is confessed , that while Christ was on earth , hee was the visible head of the whole Church , so as no soule could bee without necessary dependance on him ; but whether at his departure he committed the supremacy to any man on earth : If hee did , whether in whole or part : to whom , whether to the Apostles in generall equally , or to one aboue the rest , and who that was ?

1 Their point is , that Christ left it to Peter alone , & to no other Apostle in that degree : This is cleer out of Scripture , That the rest of the Apostles , as Apostles , are equall , but as Bishop he aboue them : note that , a Bishop aboue an Apostle , Linus aboue the Euangelist Iohn , who liued in his time .

2 Admitte the Supremacy in Peter , whether it died with him as the Apostleship did , or left it to his successors :

The difference is , they put the rest out of special fauor , They might haue as great power , but it was for terme of life : Peter had it for him , and his successors for euer : But this must be cleered , that Peter had power to leaue it to his successors , and none but he . If this be not proued , why not Iohns successors , in the Churches of Asia , or of Iames in Ierusalem , or any of the Apostles in other places , as well as he to his .

The reason is , Though Peter by vertue of his fiery tongue , was able to gouerne the whole Church in his daies being but small , yet hee knew the charge in time would grow so great , and the circuit so large , that Peters spirit had neede be doubled vpon those that should succeed him . If he had one clouen tongue , his successors neede to haue twelue : so we might say of the least of his successors , A greater then Peter is heere .

Peter was not alone , during his life , there were the eleuen Apostles , Bel. l. 1. c. 21 and Paul as great an Apostle as himselfe as Bellarmine confesses , and greater , because hee writ more then Peter , hee planted more Churches then Peter : he laboured more aboundantly then they all , for hee preached from Ierusalem , Rom. 15.19 . round about to Illiricum , as Hierome auouches , from the redde Sea to the great Ocean , so farre as there is any land . Amos. c. 5. And that all the charge of Peter and Paul and all that the rest had , should lye vpon the shoulders of one Pope , and yet neuer a clouen tongue to his head : Sure say That a greater then Peter is heere .

Bellarmine proued well from the election of Matthias in the first of the Acts , De Pont. 4.23 . that the Apostles were not chosen by Peter , and Paul was , Galathians the first , Paul an Apostle , not of men , nor by men , but by Iesus Christ : Those that came in after the death of Christ , Matthias and Paul were not : but all the Apostles successors must now deriue their power from the Pope , Therefore a greater then Peter is heere .

3 Admit while the body of the Church carried any proportion to a visible head , as in the Apostles time it might , and some time after , for auoyding of factions , a Monarchicall gouernment might stand , but when it is so dispersed , that amongst the Antipodes , for ought we know may be Christians , that such a burthen of gouernment should rest vpon the shoulders of any one mortall wight , it is strange .

It must be cleered out of the booke of God , for the Testimony of their Church in her owne case is silent : That Peter did not impart his supremacy to diuers , in diuers Churches which he planted , but wholly committed it to one , in one place .

4 If to one , we must know where that one is , Certitudine fidei , else wee are neuer a whit the neerer . Whether Peter left it amongst the lewes till they fell , being himselfe the Preacher of the Circumcision . If not , because hee saw they would reuolt , why not at Antioch , a Church of his owne planting ? Paul had as much to doe at Rome as he : Antioch had the Primacy , Act. 11.27 . for they were first called Christians at Antioch , and it was a famous Patriarchall Church : Why not Marke the Euangelist , Peters Disciple , who writ the Gospell from his mouth in that famous Church of Alexandria ?

It is cleere then that Rome and no other Church doth enioy that Bishop who succeeds Peter in that great office . But now wherein a lay man may receiue satisfaction , the Scripture is silent : It is not found in our Creede ; The testimony of the Church is laid by in this point .

Bellarmine saies , Bel. 2. de Rep. c. 12. that the Bishop of Rome alone doth succeede Peter in the Supremacie , is not found in Scripture , but to be beleeued vpon tradition . I thought wee should returne thither againe , it is hard that they will not spare their own testimony in their own case : Seeing Christ did spare it in his case , I hope we may be saued without it .

5 Admit this could be cleared , yet that Church doth not agree who was Bishop , Linus , or Clemens , or Cletus , after three Popes at once , Benet the ninth , Siluester the third , and Iohn . Then two in a schisme betwixt Vrban and Clement : The first in Italy , the second in France : after that three againe , hard to iudge who was the true one : Such vncertainties must there needs bee when Religion depends vpon any mans person in this troublesome world .

6 Admit it can be demonstrated to my conscience , that this Pope is lawfully chosen , and vndoubtedly succeedes Bishop Linus , and Peter by a lineall succession of true Popes for 500 yeares , without any materiall interruption : yet neuer the neerer except they doe succeede as well in Faith and doctrine , as in place and person ; else they could not exclude vs from the Church , for we show personall succession , as well as they . Cranmer consecrated Barlo , Scony and Couerdale . These consecrated Parker , Parker other Bishops : these made Priests ; euery Act of Priesthood ratified by their owne Canons is Valide factum , though not Licite . Quis enim Catholicorum ignor at ordinatos ab Episcopo haeretico verê esse ordinatos : That those that are ordained Priests of an haereticall Bishop are truely ordained , no Catholike is ignorant : So they exclude vs as heretiques , as not embracing their doctrine : so by their owne rule they grant that the Church and the Bishop of Rome must succeede Peter as well in Faith and Doctrine , as in time and place , else wee are not bound in conscience to cleaue to them : you see by how many sequels and degrees of consequent , they must proceede before it be cleered to my conscience that I am bound to be reconciled to the church of Rome , as now it stands vnder paine of eternall condemnation .

If therefore they faile in any of these demonstrations we must faile them : These sixe Articles wee must passe before the maine point be concluded .

Let vs repeat them that we forget them not .

1 We must beleeue certitudine fidei , with the certainty of Faith : 2 That Christ left his supremacie to Peter , and to his successors onely . 3 That Peter bequeathed it to one in one Church , and not to diuers . 4 That this one was the Bishop of Rome , and no other . 5 That this Pope that now is , did succeede him in this Church . 6 That hee and his Church doe continue succession of Faith and doctrine , as well as in person and place .

Vntill these be all made cleere as an article of our Faith , I hope they will giue vs leaue to serue and worship our God , according to that Christian liberty which God hath giuen in a Church professing his Gospell .

TRACT . III.

REturne wee then to our first conclusion that for such gruncels as are immediately to be laid vpon the rocke : that is matters of saluation , and principles of Faith , wee must receiue them vndoubtedly , & distinguish them from all other positions that are thrust vpon vs , as necessary to be beleeued by the same degree of Faith : And to receiue them vpon examination according to the authority of the propounder , and according to that degree of euidence by which they are proued .

Hold on the foundation , and let vs conforme our affections and liues , and build further to perfection of grace , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then as it is , Psalm . 50. and the last . To him that ordereth his conuersation aright , I will show the saluation of God .

TRACT . IIII.

GIue me leaue a little , because I doe not much trouble you with questions , to examine this point for their sakes that be vnstable , or desire the same , the rather because this is the very ground of their resolution , and if this faile , all failes .

That the supremacy was in Christ while hee liued vpon earth , it is agreed : but whether at his departure he conferred the same vpon Peter , and in that degree which they challenge , is the first maine point ?

And for this they pitch vpon foure maine texts .

1 Super hanc Petram , Mat. 16.18 . Matt. 10. verse 19. 2 Tibi Dabo claues : That key of Dauid which Christ had , which openeth when no man shutteth , and soutteth when no man openeth . 3 Pasce oues , Ioh 21.15 . Before it was promised , there exhibited : To be chiefe Pastor : To feede the Lambs , that is , the Laity : To feede the sheepe , that is , Rule and Gouerne the Clergie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yea the Apostles themselues , if they be sheepe of Christ , Peter must be their shepheard . 4 I haue praied for thee : Tu autem conuersus confirma fratres , Luke . 22.32 . That is , confirme the rest of the Apostles , they were his brethren .

These 4 are like foure pillars , whereupon Peters supremacy is built : presently , if Peter had it , the Pope hath it : but admit this : yet we finde many doubts which must be cleered , and many blocks which must be remoued before my conscience finde a cleere euidence to come ouer to them vnder such a penalty as eternall condemnation .

For my Text , the point of difference is , what Christ meant by the Rocke ?

1 Whether the Person of Peter as they affirme : 2 Or the Faith of Christ which Peter professed .

Thou art the Sonne of God , or Christ apprehended by that Faith .

Do them no wrong : t' is agreed that Christ is the Primitiue foundation , but the secondary foundation is Peters person , not as a priuate person , but as the head of the Church :

That it should be Peter , not Christ , or the Faith of Christ there are foure colours .

1 Hanc by Grammer must be referred to that which is Tues Petrus , &c.

2 Because Petrus and Petra are all one in the tongue wherein Christ spake ; Cepbas , therefore hee meant the same thing .

3 Not aedifico , nor aedificani , but aedificabo : As if Christ had built his Apostle vpon himselfe already : But Peter is called Sathanas after and denied Christ : ô but after the resurrection it is built vpon Peter , and therefore Aedificabo .

4 He would neuer haue said , Tu es Petrus , and then Inferred , super hanc , why does hee say with an asseueration , Ego dico tibi ?

These are prety colours to looke vpon at the first , but these are not wadded , they will not hold , but shed if they be well handled .

What if we say with St. Augustine : Aug. de ver. Dom. Secum : Mat. ser 13 Super hanc petram quam confessus es , super hanc petram quam cognouisti , dicens : Tu es filius deiviui , aedificato ecclesiam meam , id est meipsum filium dei viui aedificabo ecclesiam meam . Vpon this Rocke which thou hast acknowledged , vpon this Rocke which thou hast known saying , Thou art the sonne of the liuing God , I will build my Church : that is my selfe , the sonne of the liuing God will I build my Church : Is not this good grammer .

What if wee say with S. Ambrose , Ambr. in 2. cap. ep. Ephes. v. 20 Super istam aedificabo Ecclesiam meam ! hoc est , in hac catholicae fidei confessione , fides ergo ecclesiae fundamentum est . Vpon this Rocke will I build my Church , that is , in the confession of this Catholicke Faith , therefore Faith is the foundation of the Church ; hath not Hanc a good reference to the premises ?

What if I say with Hilary ? Vna haec est foelix fidei petra , Hill : de Trin: 2.6 . Petri ore confessa , tu es filius Dei vini , super hanc igitur confessionis petram , Ecclesiae aedificatio est . Haec fides Ecclesiae fundamentum est . This alone is the most happy rocke of faith , confessed by the mouth of Peter , thou art the sonne of the liuing God , vpon this rocke of confession is the building of the Church ; this faith is the foundation of the Church : to the same purpose you finde , Cyrill de Trinit . 4. Cyrill . Chrisost. Beda . Chrysost. 55. hom. sup. Matth. Beda vpon Iohn the 21. These fathers will defend Grammer well enough for hanc : but let vs adde one of their owne , Lyra. gloss . Interlin . Cusanus gloss . in Grat. Aliaco . Lyra who they say for interpreting Scripture had not his match , and the interlineall glosse . Cusanus and the glosse vpon Gratian , Petrus de Aliaco Chancellor of Paris , though a Cardinall , though he name Peter , yet goes with vs .

2. It is all one word Cephas : but Bellarmine , and Augustine , and the rest are deceiued , because they did not vnderstand the Syriake tongue : but the Euangelist distinguishes betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To make a difference betwixt Peters faith and his person , to distinguish the Rocke that he confessed from himselfe ? Bellarmines saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a stone , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Attickes is a stone ; but why doth the Enangelist alter the dialect in the same sentence ? nay , the vulgar translation which they preferre before the Greeke , is not super hunc ; but super hanc .

For edificabo : The Church was not then built , but a few grunsels layd , and verily loosely too , but hee was to build a great Church to the end of the world : neither was Peter perfectly layd himselfe ; for in generall wee may say with Augustine , Aug. de ve . Apost. Ser. 22. Domus Dei credendo fundatur , sperando erigitur , diligendo perficitur . The house of God by beleeuing is founded , by hoping is erected , and by louing is perfected : he was not yet finished , or else to what end was this speech , wee hoped that this man should haue redeemed Israel .

4. Tu es Petrus , why Peters name comes in ? this it is , thou art Peter and hast made a confession like thy name : a good allusion to Peters , Christ the Rocke , Peter a liuing stone : & so for hanc , and for theidentity of the word , & the Tense Aedificabo , and tu es Petrus , that leads the sentence : Our interpretation and of the ancient Church may well stand .

Vpon this rocke which thou hast presently confessed will I build my Church , though it bee but begunne , yet I will builde my Church vpon my selfe , apprehended by faith : and as thou , answerable to thy name , hast layde a firme foundation in confessing , so shalt thou bee a liuing stone built vpon me . 1 Pet. 2.4 .

1. That our interpretation is the truest , it appeares not onely by the analogy of the Text , by the fit allusion to Peters name , by the exact distinction of Petrus and Petra : both in the originall and vulgar .

2. But secondly by the practise of Peter , and the rest in building according to the prescription of Christ . In the second of Peter and the first : A voyce from heauen , saying , 2 Pet. 1.14.17 . Acts 9.20 . this is my beloued sonne , Paul in the ninth of the Acts , when the scales fell from his eyes preached straight-way , That Christ is the sonne of God : Acts 8.37 . Philip baptizing the Eunuch in the eighth of the Acts , the Eunuch confesses that Iesus Christ is the sonne of God : Nathanael first apprehended this in the first of Iohn the fourth , Rabbi thou art the Sonne of God . Ioh. 1.49 .

3. It is vnlikely that Christ would build vpon that person who within 4. verses is described by the name of Sathan , and that Peter should not bee puffed vp , Matthew ioynes both the stories together ; to shew that to the first Church , how vnlikely it was that this person should bee a foundation , and to distinguish the frailty of the person from the foundation of faith .

4. It is agreed then that Christ is the maine foundation , The Rocke euer expresseth the maine foundation : Therefore Christ , not Peter .

TRACT . V.

BVt they call vs to the Testimony of the Church for interpretation . Yet they might spare vs in this . For if the Church did challenge this supremacy from the beginning , as they maintaine it : That Church in this case is no indifferent witnesse : but the ancient Church is cleere from giuing Peter any such power .

The Fathers haue three conceits of the Text.

1. Some , and those of the best giue that sence which we in the pages before haue layd open : For other foundation can no man lay , saue that which is layd , 1 Cor. 3.11 . which is Iesus Christ .

2. Some doe meane Peter by the Rocke , but as the rest of the Apostles , according to that in the Reuelation : Reu. 21.14 . Ephes. 2.20 . The twelue foundations and the names of the twelue , Ephes. the 2. The foundation of Prophets and Apostles : And hee one amongst the twelue .

Origen vpon Matthew , In Mat. 16 Is it but onely of Peter ? shall the gates of hell onely be against Peter ? If Tibi dabo claues , to thee I will giue the keyes belong to all , why not this ? Hierom ad Marcellum : Hierom ad Marc. Ad Iouin . Petrus super quem Dominus fundauit Ecclesiam , but how doth he repeate it ? Ad Iouin : Idem etiam dicitur de omnibus Apostolis , & firmitas Ecclesiae stabilitur aequaliter super omnes : Let them purge out Aequaliter and Super omnes , or else let Ierom alone .

But what saies Cyprian ? Cyp de Simplic . praelatorum . Qui Cathedram Petri tenet , super quam aedificata est Ecclesia in Ecclesia se esse confidit : The chair of Peter then , and onely Peter ? This strikes at the very root , if this was the conceit of the Church in Cyprians time , it 's more then time wee were reconciled : but where is it ? what edition ? where was this printed ? not in Cullen , not Basil , not Paris , not at Antwerpe by Crinitus ; not at Lions , nor at Rome by Manutius : It is confessed that it was neuer found in Cyprian , till Pamelius a Canon of Bruges found it in a Manuscript in the Abbie of Cambron . So haue they printed the same at Antwerpe by one Stellius , de simplicitate Praelatorum , and is not this simple dealing ?

2 The third sort lay Peter for the foundation amongst the rest , yet before the rest , as the first in order . If there be twelue foundations , one must be first : but Priority in order , and Superiority in power doe differ much . It is one thing in Parliament to be as Speaker , another as Prince ; Peter was the first that commonly spake ; and Christ directs his speech to Peter before the rest , saith Ockham .

1 Eyther because he was the most ancient in yeares . 2 Or because hee was one of the most familiar with Christ , noted in the Scripture with Iames & Iohn .

These three Peter , Iames and Iohn were admitted to aske questions , Matth. 18.21 . At the raising of Iayrus daughter , Luk. 8.51 . At the transfiguration , Mat. 17.1 . At his passion , Mat. 26.36 . and of these Peter was the foreman .

But Peter first made the confession , therefore must bee first laid vpon the foundation , Reuel. 21.19 . Reu. 21.19 .

Cyprian in his foresaid Tractate saies : Erant vtique & caeteri Apostoli quod suit Petrus Pari consortio praediti & honoris , & Potestatis , sed exordium ab vnitate profisciscitur . The same honour , and the same power in the rest : Act. 1.15 . Peter he propounded the matter in the election of Matthias , and after much disputation in the Councell at Ierusalem , Acts 15.7 . Peter made the first speech , but Iames gaue the finall sentence , to which all agreed : Vers. 22. Hieron . cont. Iou : lib : 1. Leo ep. 84. To the same purpose Hierom against Iouinian in his Epistles doth significantly speak , for my part I cannot find a Father alleaged by them , who fals not vpon one of these three points .

1 Either that Christ is the rocke here meant and discouered by Peters confession . 2 Or that Peter is here laid with the rest equally . 3 Or that Peter is before the rest in Priority of order , all this comes not neere the home .
TRACT . VI.

THe second Text is , Tibi Dabo claues , where Obserue that the maine grunsels of that Church are vpon such places which are full of Metaphors : As Purgatory is kindled out of that of the 1 Corin. 3. Wood , Hay , and Stubble , 1 Cor. 3.12 . and confirmed by the Metaphor of the Minister , Iayler , and Prison , out of which they cannot come vntill they pay the vttermost farthing .

So the supremacy is founded vpon the Metaphor of the Rocke and keyes : wee may climbe vp by a Metaphor well tentered higher then the boughes will well endure :

1 Tibi Dabo Claues , Aedificabo , & Dabo : A promise here is made of that after was performed .

2 By Keyes is expressed the chiefe authority in the Church : It is fetcht from Esay 22.22 . Esay 22.22 spoken to Eliakim to be steward in the steed of Shebne : The key of the house of Dauid will I lay vpon his shoulder , so hee shall open , and no man shall shut , and hee shall shut , and no man shall open : This key Christ had as the Master , Reuel. 3.7 . in the third of the Reuelation , and this say they , committed he to Peter . As the Master Christ had it , so he commits it to the Apostles as stewards , 1 Corin. 4.1 . 1 Corin. 4. Let euery one so thinke of vs , as the Ministers of Christ , and Stewards : so the same word is vsed in Luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a faithfull Steward But Tibi now is Vobis ? True , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was first promised to Peter vpon his confession , but if the same be performed after to all , that is heere promised to Peter , Luk. 12.42 . is not the point then at an end ?

1 What is more in Key then a Metaphor of binding and loosing , two metaphors , one to explane another : yes Caiet an and Stapleton say there 's more in keyes then binding and loosing : we leaue them to Bellarmine , hee confutes Caietan in that , by the generall consent of Fathers .

What can the keyes doe but open and shut ? We shut men out of heauen by sinne , by the Grace of the Gospell they are admitted .

So by sinne we are bound , and bound ouer to eternall condemnation in the chaines of darkenesse : By the Gospell we are loosed from sinne to the glorious liberty of the Sonnes of God .

1 In the keyes then the power is promised . 2 The function is declared : so saith the Catechisme vpon the Councell of Trent challenge them , therfore vpon their Oath :

Sacram Scripturam nunquam nisi iuxta vnanimem consensum Patrum accipiam aut interpretabor : This Scripture being taken according to common consent , and interpretation of the Fathers , as the Bull of Oath made by Pope Pius the fourth , and annexed to the Councell of Trent doth witnesse , all shall be well at length .

2 What is heere promised to Peter , that is not giuen to all , Iohn , the 20. and the 23. verse , Sicut me pater : As my Father hath sent me , so send I you : A larger commission cannot bee giuen in plaine words , much lesse in a metaphor , Then sicut me Pater misit . The Father sent mee to open heauen to the penitent , so send I you : The Father sent me to preach liberty to the captiues , and to them that are bound , Esa. 61.1 . the opening of the prison , so send I you , Whose sinnes ye remitte they are remitted , and whose sinnes ye retaine they are retained .

If this power were giuen by breathing , Christ breathed no more vpon Peter then on the rest , for ought we know . If the Apostles were made Bishops by laying clouen tongues on their heads , we finde no more vpon Peter then the rest . If the Apostles be the twelue foundations , wee finde not Peter greater then the rest . If twelue precious stones in the Reuelation , the first is esteemed no more precious , vnlesse in our estimation .

Bellarmine vrged by Caluin : Cal. lib. 4. Instit. c. 6. Sect. 1. Bell. de Rom. pont. l. 1. c. 9.2 . Cor. 11.28 How Scripture still giueth the chiefe power to the Apostles equally without preferring Peter before the rest , yeeldeth the Bucklers : Summa potestas ecclesiastica non solum data est Petrosed etiam alijs Apostolis : Omnes poterant dicere Instantia mea quotidiana & solicitudo omnium Ecclesiarum : fuit enim in illis Ecclesiae primordijs necessarium ad fidem toto orbe terrarum celeritèr disseminandam , vt primis praedicatoribus & Ecclesiae fundatoribus summa potestas concederetur : Mortuis autem Apostolis , Apostolica authoritas insola petrisuccessione permansit : Is it come to this ? that their labour was alike : that they were all equally the chiefe Preachers : that they were all in the same degree founders of the Church , and the disseminators of the Catholique Faith ? The streame of the texts , and the current of Antiquity interpreting the same , hath driuen him to that Ingenuity .

What doe wee contending about Peters supremacy amongst these texts ? Wee had thought hee would haue fetched it from Peter , Peter neuer had it , search it then from Linus or Clement , he that succeeded Peter ; we do not know who it was .

1 Obserue they vrge it as Ius Diuinum , and perswade weakelings that of Conscience vnder paine of condemnation we acknowledge our selues members of that Vniuersall Bishop , and that out of Scripture : Scripture doth not once mention him , much lesse giue any preheminence to him aboue the rest .

2 Bellarmine belabors al the texts , Super banc petram . Tibi dabo claues , &c. as if still Peter had something more then the rest : he hath spun such a thred in this point , that no spiders thred is more subtill : Peter had the grant , but neuer to enioy it one houre ; It was to begin in his successors , but after his death . So they must haue it from Peter , else not Iure diuino , else not as the Vicar of Christ , or from him : yet Peter neuer had it himselfe .

Somewhat there was which was giuen to Peter in these Texts , but to begin after his death , and after the death of all the rest : It is worth examining , for wee neuer came to the maine point till now : Goe on with these texts which they presse , but you shall finde this to be the issue of all .

TRACT . VII . IOHN . 21.16 .

Feede my sheepe .

LEt vs handle this text occasionally , hauing the last Tearme propounded the maine point : The Quere whereupon the resolution of mindes vnresolued in Religion do depend : to wit , whether a man stand bound in conscience to forsake this present Church , in which we are baptized and Catechized to bee reconciled to the Church of Rome vnder paine of eternal condemnation : so they propound it to their disciples .

Concerning which , I haue made these demands .

1 Wee demand some cleere euidence for our Conscience , else it were not onely rashnesse , but a great sinne in so great a matter : that the Church of Rome is the onely Church wherein is saluation .

2 Whereas to this testimony of the Church , that is , of Rome , for other they will acknowledge none , that shee alone is the onely true Catholicke Church , we take exception in this point to her testimony in her owne cause : for if Christ were content to lay by his testimony , let it seeme a reasonable demand .

If shee aske how long we take exception to her testimony ? we answer , iust so long as she hath made the same challenge as she doth , and no longer .

3 Since other testimony there is none besides the Church , and Scripture , which they do pretend . I demand whether this point , that shee is the onely Church wherein saluation may be found , be there expressed , or by tract of consequent ?

Not expressely .

4 Because a man is not bound to beleeue euery thing , that by consequent is drawne out of Scripture : I demand some cleere consequent , for according to the degrees of euidence must we frame our Faith .

Now this consequent is so farre fetched , that before they can perswade a mans conscience that hee is bound to ioyne with them , and become subiect to the Bishop of that Sea , he must of necessity demonstrate these 5. points .

1 That Christ beeing the visible head of his whole Church , so as without his Church there was no saluation , they must proue that he left this to his Apostle Peter aboue the rest .

2 That this power giuen to Peter did not die with him , as the Apostleship did with the rest , but continued in his successors .

3 That Peter at his death did not impart it vnto many after him , though it was a great charge , and like to grow farre greater , but heaped it all vpon one , and that that one was the Bishop of Rome .

4 That this Bishop who doth now raigne is not onely lawfully chosen , but doth vndoubtedly succeede Peter in a direct succession for these fifteene hundred yeeres , and aboue without any materiall interruption .

5 This proued , wee are neuer the neerer by their owne rule , except it appeare , that this Pope and present Church of Rome doth succeed Peter , and his Church , as well in Faith and Doctrine , as place and person , for they doe not exclude vs for want of succession , our Records are true and cleere ; but as heretickes for not obeying their Faith : Therefore if they doe not obey the Faith of Peter , all the former points are to no purpose .

Let me therefore make a motiue vnto him who is vnseted in his resolution , that hee would rest his soule where it is , & content himselfe with the plaine text of Christ and his Apostles agreed vpon , till these fiue points be made cleere to his Conscience , and before that I hope his soule shall be in Abrahams bosome .

Now that Christ left this power to Peter alone aboue the rest , which is the maine foundation , which if it faile , the whole building must needs fall : It is laid vpon foure pillars , in foure texts which are repeated before .

For the first I haue proued that Rocke not to be Peters person as the head of the Church , but that which Peter discouered by confession , The Sonne of the liuing God : and that Christ named Peter alluding to the signification of his name , for that hee made a firme confession answerable to his name , and should therefore be as a liuing stone vpon that Rocke : Blessed art thou Simon Bar-iona , for flesh and bloud hath not reuealed this to thee : This wee haue proued by the Analogy of place , by exact difference obserued betweene Petrus and Petra , our originall , and their vulgar ; by the practise of Peter and the rest in building vpon this Rooke , and by interpretation of Augustine , Ambrose , Hillary , Cyrill , Chrysostome , Bede , or else by Lyra , the interlineall glosse , Cusanus , Petrus de Aliaco , &c.

For Tibidabo claues : that there is no more power meant in the Metaphor of the keyes promised to Peter then is after expressed in binding and loosing , Bellarmine himselfe hath vndertaken it against Caittan and Stapleton : whatsoeuer Christ did promise to Peter in Matthew , is giuen to the rest in Iohn , In sicut misit me Pater sic mitto vos : As large a Commission , and in as plaine termes , as may bee : As my Father sent mee , Esay 61. To preach liberty to the Captiues and them that are bound , the opening of the prison , so send I you , therefore whose sinnes ye remit , they are remitted , and whose sinnes ye retaine , they are retained .

If there were power giuen by breathing , where Christ breathed on all alike : If in the sending of clouen tongues no more sate on Peters head then on the rest : If as one of the twelue foundations Peter is no bigger then the rest : If amongst the twelue precious stones he be no more precious then the rest , vnlesse in our estimation , Saphire as good as lasper , then we may safely as yet determine against them that lay such snares on men soules concerning their saluation .

For Orabo pro te and confirma fratres , Luk. 22.32 . vpon examination we haue found no preheminence giuen to Peter at all , sauing onely in the occasion which mooued Christ to speake particularly to Peter , a prophecy of his denying of Christ in the 34 verse : for Christ prayed for the rest as wel as for Peter , in Iohn the 17. Father sanctifie them in thy trueth : Ioh. 17.11 . Now if Christ praied more for Peter , it was not for his dignity , but because he was in greater danger , Christ tels him what neede there is that he should pray for him .

Confirma fratres : He meanes all Christians to whom he preaches and writes , as in the 2. of Peter 1. & 10. If we will therefore haue Christ to meane his fellow Apostles : doth not Paul confirme Peter more then euer Peter did Paul .

But Pasce Oues meas , Galat. 2.11 . is the place they lay the most weight on : and it demonstrates three things faith Bellarmine .

1 That it is directed to Peter alone , by name Simon Ioanna , and Diligis me plus his ? His excluding the rest , and repeated three times .

2 Pasce , not onely to feede , but also to gouerne , expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It hath a third signification : To eat : It is well that Bellarmine leaues out that , for Baronius against Segnorius of Venice , an holy Father , vses it for Kill and eate . Acts 10.13

3 Oues meas : there s the Lambs , that 's the Laity , The little sheepe , the Cleargy ; and the strong sheepe the Apostles : Heretickes deny this diuision , saith Bellarmine , Nobis autem exploratum certumque est omnes omnino Christianos , etiam Apostolos ipsos Petro tanquam ouiculas commendari cum ei dicitur , Pasce Oues meas , with all Christians , and the Apostles themselues commended to his cure : Then Peter , and Peter alone must be the sole ordinary Pastor of the Church of Christ .

1 True it is that this is spoken to Peter , and onely to him , and that three times : The reason is , because hee was singular in denying Christ , and denying three times : and if the place be rightly waighed , it is rather a stay of his weakenesse , then a note of his greatnesse : Ominous it is that the Pope relieth most vpon those places which are grounded vpon Peters deniall .

2 For Pasce , heere s no commission granted , but a commandement imposed to looke to his office as a good Pastor , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is giuen as wel to the Elders of the church , as Peter : Acts 20 28 If that be of weight , make vs all Popes .

3 For the argument , Oues meas , That the Apostles are Christs sheepe , therefore Peter must be their Pastor , is as much as if in the Gospell of Marke , Mar. 16.15 They must preach the Gospell to euery Creature , Ergo , preach the Gospell to Peter , The argument is all one , let it goe .

Ferus vpon the Acts , Fer. in Act. 11. where Peter is to put in his Apology for going to the Gentiles ; saies , Ecclesia sponsa Christ , & Domina Domus suae , Petrus autem seruus est & minister : The Church hath power ouer her seruants , etiam penitus eijcere : so it was of old , but now Peters successors will not be ruled by the Church , ac si domini essent & non serui Ideo iusto Iudicio Dei , ab omnibus contemnuntur : That because they wil be Lords and not ministers , therefore they are despised : Honest Ferus .

When I read how Bellarmine makes a Catalogue of Peters prerogatiues in eight long Chapters , and in euery one finds a mystery of supremacy : In his name Cephas , in walking vpon the Sea : In his double draught of fish , in his first Sermon , and first miracle : In Pauls resisting of him , at Ierusalem , and the rest . I see a wise man may be ouerseene sometimes . If arguments went by tale , and not by weight , I could reckon vp Pauls praerogatiues , and Peters infirmities , would out number Bellarmines arguments , but you would deeme me very idle to stand vpon it .

Peters prerogatiues were , To be a worthy vessell , to carry Gods name : That he was first in the ranke , where there was a Priority of Order , without superiority of power , because hee was the most auncient in yeeres , and one of the most familiar with Christ , as Occam giues the reason , but what 's this to the purpose ?

To summe vp the other two famous places of Scripture : For Orabo pro te , & Confirma fratres : It is for the daunger , and not the dignitie , and being in the more danger , hee might learne to confirme his brethren in the like : This vpon examination found to be past ouer .

But for Pasce cues meas : it is largely demonstrated in 3. conclusions .

That it is not spoken to Peter as a note of greatnesse , but as a stay of weakenesse : 2 That it is no commission , but a command : 3 That therefore the Apostles may as well preach to Peter , as Peter to them by the rule of other Scriptures : whence is inferred the iudgement of Ferus vpon that Church , an honest iudgement of an vsurping Church , notwithstanding all the prerogatiues of Peter , numbred by Bellarmine more by tale , then weight , from whence they draw both argument and pretence of their greatnesse :

After all the foure olde pillars of Popery are throwne downe by the hands of Fathers and Reason : wee haue discouered the two new euasions of Bellarmine and Stapleton .

In that by a rule receiued , we prooue that which agrees to one , agrees to all , and that if they were equall in gouerning the people , then equall amongst themselues .

That since there was no visible head for sixty years , but all Apostles were alike : It cannot be , that the dignity of Peter can be aboue the rest , for feare it be prou'd , that the Bishop of Rome is aboue Peter , & so it seemes he is , when his Scarlet Church is about him .

That being no more out of the worde feeding , but that which is giuen to an ordinary Presbyter in the Acts : By the confession of Bellarmine , the same Episcopall and perpetuall office , with full iurisdiction beeing giuen to the rest of the Apostles as well as to Peter : The rest making Bishops as well as he , and the same multitude of successors , If not more then he , first these three issues being discouered .

1 That they are forced like children to runne to their mother , and yet

2 They cannot finde so much as once Peter to Father them for his owne ;

3 And therefore Bellarmine giues ouer Scripture , and since his authority will not settle a seely minde , that lookes not to the by-waies and labyrinths of questions , but to the marke of his saluation set before him : conclude therefore , we may bee sau'd without reconciliation to this present Church of Rome .

These be all the colours which they can alleadge out of Scripture ; Bellarmine gathers all before him , & addes to the heape , as I haue faithfully deliuered vnto you : how sandy a foundation it is to set such a building of that weight , I hope an indifferent mind may see : so sandy , as the latter & wiser sort considering how weake they are in this point , which must hold or all falls ; being ouerpressed by Reasons , and the current of the Fathers ; concerning these foure places of Scripture : giue vp the old pillers of Popery which haue stood too long in the Church , and haue sought out two new euasions .

1 The first deuised by Stapleton . 2 The second taken vp by Bellarmine , Stap. cont. 3 qu. 1. Art. 1. Tom. 1. Tract. 1 c. 3 but found first in Caietanes opuscula , which when wee haue examined , we will take our leaue of this point .
TRACT . VIII .

IT is now agreed that the Apostles are equall , euery one had supremacy ouer all : Bellar. de Rom. P. l. 1. c. 6. Summa potestas Ecclesiastica non solum data est Petro sed etiam alijs Apostolis : fuit enim in illis Ecclesiae primordijs necessarium vt primis praedicatoribus & Ecclesiae fundatoribus summa potestas concederetur . Lib. 4. c. 23. The chiefe authority to them , as to the first Preachers and founders of the Church , and in the fourth booke he spends the whole three and twentyeth chapter to this purpose : what stirre hath heere beene ?

Stapleton saies , all are equall in respect of the people , Stap. contr. 3. q. 1. ar. 5. but not among themselues : How can that be ? Quae conueniunt vni tertio conueniunt inter se , A mathematicall principle : if they be equal'd in gouerning the people , then in that office they are equall among themselues . Then Peter is not aboue them in gouerning the Church : but was it in regard of their persons ? It is strange that they should gouerne the Church without a guide , that could not gouerne themselues : In Timothy , If a Priest cannot rule his owne house , how can he gouerne the Church of God ? So , 1 Tim. 3.5 . if they would not gouerne themselues , how order the Church ? Admit an Apostle should haue deserued censure for personall faults : had Peter power to excommunicate him , and not to suspend him from his office ? power to remoue him from receiuing of the Sacrament , and not from the Ministration of it to others ? power to cut him off from being of the Church , and no power to suspend him from being gouernour ouer the Church ? This is an idle conceit , I find it propounded , but I thinke it is not relied vpon .

That which indeed is stood vpon and the very maine issue of the whole questiones that Bellarmine pitcheth vpon , deuised by some latter schoolemen a little before .

That the Apostles were all equall during their liues , Mortuis autem Apostolis , summa potest as in solo Petri successore permansit : The Apostles for terme of life had as much authority as Peter , but Peter as an ordinary Pastor for his successors , and that by vertue of this Text , Pasce Oues , Peter as Pastor , they as Delegates : hee ordinary , they out of speciall grace , so as all their successors shall heereafter depend vpon Peters successors , and deriue their power from them .

Where note by the way , that the visible Church of Christ from the Ascension into heauen till the death of the Apostles , which was aboue sixty yeares , The Church I say had no one visible head , all the Apostles were alike , all supreame Gouernors , and euer after though the circuit were farre greater , and the people in the Church farre more vnruly , yet it shall haue but one to gouerne all , and he sometimes but a silly one God wott ; yet shall his charge bee greater , his dignity more excellent , and his command more absolute then euer Peters was , for Peter had many peeres euery whit as good as himselfe .

But let vs follow the point : This onely was Peters priuiledge aboue his fellowes , That authority which hee had in common with the rest during their liues , he might as the ordinary Pastor of the Church conferre it wholly vpon his successor of Rome , so might no other .

What all that authority wholly ? I le be carefull for doing them any wrong : Not their Apostolicall authority , but all their Episcopall and Pastorall authority which is to be perpetually in the Church by vertue of this Pasce .

Popes doe not challenge to bee called immediately of Christ Apostles : to haue seene Christ in the flesh as the Apostles did : to worke miracles , to be free from error in preachings and writings , as the Apostles were , sauing in their seate when they haue the Church about them .

That which is pastorall is perpetuall , Peter is a Pastour by vertue of this Text Pasce . Therefore he may conferre this authority vpon his successours : so haue you their meaning , let vs follow it .

It is a sure rule , Species aequè participatur in Indiuiduis that which agrees to a man , as a man , agrees to euery man , Quod conuenit homini vt homo , singulis hominibus : pastori vt pastor , singulis pastoribus . Now that which is sayd heere to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feede my sheepe is sayd to the Presbyters in the Acts of the Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 20.28 To feede the Church , yea but they meane not that Peter is as an ordinary Pastor : then somewhat must be added to this Text : It s not pasce oues meas will carry it : It must bee pasce prae caeteris , or pasce pastores . Either feede before the rest : or feede them that feede : else pascere Ecclesiam is as much as pascere oues : if not more .

Heere is nothing singular in this text , but the singular number , thrice repeating of it , alluding to the thrice denying of Christ , which will not be for their credit to stand vpon : for it is noted by an Ancient , and let vs not forget it : to be rather a stay of his weaknesse , then a note of his greatnesse .

But let vs follow their conceit without Scripture : Peter was cheefe Pastor of the whole Church , therefore had power as Pastor to leaue that power to his successours .

Were not the rest of the Apostles Pastours as well as Peter ? had not they this power as well as hee , I meane not Apostolicall , but Episcopall and Pastorall which is perpetuall ?

Heare what Bellarmine hath ingenuously deliuered from the consent of the ancient : Lib. 4.24 . Sicut me misit pater factos esse his Christiverbis Apostolos Christs vicartos , immò ipsum Christi officium & aut horitatem accepisse : en Apostolica authoritate contineri omnem potestatem ecclesiasticam : sicut me misit pater siquidem misit filium summa potestate praeditum . That they are all the Vicars of Christ : that they haue all the office and authority of Christ himselfe : hauing alledged the fathers to this end hee inferres thus , Vbi vides idem dari Apostolis per illa verba ego mitto vos quod Petro fuit promissum , per illatibi dabo claues , & postea exhibitum per illa , pasce oues meas , id est , iurisdictionem plenissimam etiam exteriorem . Bellarmine concludes that , that full and outward iurisdiction , that was promised to Peter in the keyes , and exhibited to him in his pasce , was also giuen to all the Apostles in their generall Commission , Sicut me misit , iam sumus ergo pares . These Texts that we haue troubled you withall , leaue them equall , why may not then the rest of the Apostles make their successours in other Churches aswell as Peter at Rome ? and if we may credit Ecclesiasticall writers so they did . Iames left Simeon to succeed him at Ierusalem , Simeon left Iustus , Iustus left Zacheus , and so along : Iohn left Polycarpus in Smyrna , as Tertullian auouches ; Paul left Timothy at Ephesus , Titus in Creete , Dionysius at Athens , as Eusebius : All this they confesse : Where are we now ?

Wee are come to a narrower issue , so narrow that it crowdes the supremacy in peeces : for how can the successours of Paul , of Iohn , and of the rest depend vpon Rome ? They fetch it from the other Apostles ; They immediately from Christ , as you haue heard , Sicut me misit , Bellarmine sayes , It is a prerogatiue which is not found in Scripture , but in other authors , as in Iohannes de Turrecremata : Peter was made Bishop by Christ , and Peter made all the rest of the Bishops : why ? Alioquienim cum omnes Apostoli plurimos Episcopos in varijs locis constituerint , si Apostoli ipsi non sint facti Episcopi à Petro , certè maxima pars Episcoporum non deducet originem suam à Petro. If not the Apostles , then not the greatest part of Bishops take their originall from Peter : then we are vndone .

Bellarmine makes an obiection : If Peter made Iudas Bishop , our answer is , Iudas was no Bishop : no ? In the Acts , Let another man take his Bishopricke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That 's but praefecturam . Did he make Iohn Bishop , the Disciple whom Iesus loued ? did he make Paul Bishop , who does so glory that his authority came not of men or by men ? Galat. 1.1 Then comes in Bellarmine , In Apostolica authoritate contineri omnem potestatem Ecclesiasticam , sicut me misit . In good time now the Popedome is conteined in the Apostleship : had Campian got vs at such a vantage , how he would haue gloryed with his spectatum admissi risum teneatis amici : I do protest I haue beaten my braine to reconcile them in this point , and I cannot , I would gladly haue a sentence of a Father that Peter made Paul Bishop , or Iohn , or any of the Apostles .

The onely colour I finde that Peter , Iames , and Iohn made Iames the lesse Bishop of Ierusalem , as Eusebius and others doe record : not Bishop , but Bishop of Ierusalem , giuing him an especiall care of that Church , Iames was Bishop before saies Bellarmine : It s included in his Apostolike power . A Bishop may be a Bishop , though hee be design'd to no place : nay though he be an heretique , capable of no place , yet he may ordaine : Quis enim Catholicorum ignorat Ordinatos ab haereticis verè esse Ordinatos , quando Ordinator haeretieus verè Episcopus fuerat & adhuc erat saltem quantum ad Caracterem .

Is it possible any indifferent minde should beleeue it ? that the Euangelist St. Iohn , that Eagle of the new Testament could not ordaine Polycarpus or any in the Churches of Asia without Peters leaue ? or that Paul could not ordaine Timothy vnlesse he had power from Peter ?

This is the last refuge .

If it will not hold : Maxima pars Episcoporum non deducet originem suam a Petro. The greater part of Bishops haue not their originall from Peter , Then the Church of Rome is not that onely Church , but there may be saluation without it .

So the question is at an end .

TRACT . Vlt.

THese issues and desperate distinctions are forced from them , Bel lib. 1.23 de R. P. Quia passim docent veteres Romanam Ecclesiam esse matrem omnium Ecclesiarum , ab ea omnes Episcopos habuisse consecrationem & dignitatem suam , quod non esset verum ; nistin eo sensu , quod Petrus qui Episcopus fuit Romanus omnes Apostolos , omnesque alios Episcopos ordinauit : because it is the mother Church it is therefore so : you see them driuen to this issue .

2 It is conceited that Christ intends nothing in Peter aboue his fellowes , but onely that the successors of Rome may be great ; who are not once mentioned or prophecied of in Scripture : Cyrus prophecyed by name ; should not the holy Ghost neyther by Peter , nor any other , giue vs some inkling of him vnder whose wings alone we must seek saluation ? except wee will haue him mentioned vnder the title of Antichrist , wee haue it not : The Church of Rome is spoken of by Paul , hee glories as if it were his Church in the first chapter to the Romanes : Rom. 1.4 . Peter doth not so much as once name it , vnlesse they will haue it vnder the name of Babilon .

3 Bellarmine doth ingenuously giue ouer Scripture in the entrance to the first booke , and the three and twentith chapter , diuiding it from the rest , Hactenus quae ex diuinis literis colliguntur , addemus nunc quae ex varijs authoribus decerpsimus : A man will hardly hazard his estate vpon so nice a difference without maxim , bookcase , or any authority in Law : and should wee relye our soules vpon so narrow , so new and so perplexed a Diuine ?

In this great point as we are directed so let vs looke vpon that place in the Corinthians : 1. Cor. 4.6 . That no man presume aboue that which is written : and then we shall find that in the Ephesians : Eph. 2.19 . Now therefore wee are no more strangers , and forreiners ( or heretiques ) but Citizens with the Saints , and of the houshold of God , and are built vpon the foundation of Apostles and Prophets , Iesus Christ himselfe being the head corner stone . Let this bee euer our hold , and wee shall neuer fall . And to conclude , let vs goe on euen with our aduersaries , so farre as they leade vs in the right way , but if they carry vs into vnknowne tractes , and dangerous passages : let vs there protest a separation from them , and then we shal shew our selues to be right Protestants indeed : Let vs looke also with a vigilant eye , as some religious men did after corruption grew thicke vpon that Church , and then wee shall see that wee cannot communicate with her in this point and others which she professes and practises , without shipwrack of conscience : which corruptions , if we should reckon , they would swell beyond the proportion of our present proiect : which , if a simple man cannot behold when he is assaulted by the Bishop of that Sea for present reconciliation : let him ingenuously plead ignorance , rather then yeeld , and tell him plainely he knowes him not : and that his mind is bent to know God and himselfe , if he haue any reference to God , hee will acknowledge him in his due place : In the meane time we pray for diuine knowledge out of the scriptures , that the beames of that celestiall light may double her reflection vpon our hearts , and so warme our affections with the loue of the Truth , that wee may bring forth the fruits of it in a Christian Life : Amen .

Deo Trino & vni Gloria . FINIS .
A MOTIVE DEDICATED TO THE Honourable Society of the Gentry in Grayes Inne . by E. V. RIGHT WORTHY GENTLEMEN :

ALL this Treatise stands vpon that Vnion spoken of by St. Paul to the Ephesians , Ephes. 4.4 . There is one body and one spirit , euen as you are called in one Hope of your Vocation : One Lord , one Faith , one Baptisme : one God and Father of you all , which is aboue all , and through all , and in you all : To preuent distraction , and preserue the vnity of the Church : To limit out the naturall branches , besides those that are cut off by schismes , or pared away by the censures of the Church , to set out the truth of the Redeemer according to the Doctrine of Faith , and the couenant of Baptisme : here are the bonds of peace combined in one head , not in the Church which had their circular Epistles written for communion , Coloss: 4.16 . Acts 15.6 . nor in the Synods of the Church , which had their Councels for the composing of diuisions : These are but confirmations , no beginnings of that vnity which is pretended . A peace there is pretended , or as the Author saies , a reconciliation : what peace ? saith Iehu to Iezabel , Pacem do vobis , pacem meam Relinquo vobis : sufficit Domine , pacem quam tu relinquis excipio , Relinquo quod Retines . Giue mee leaue to set these feete of durt vpon that golden image of him whom you did admire , and I doe imitate , he did conuince you , let me onely moue you by that which followes : Vpon that Scripture there are 3. things grounded : 1. That the Church is vnited in Christ . 2. After him in Peter . 3. after Peter in the successours of Rome : In the two last poynts he ioynes an issue , and findes that vnity of a visible head , and that Vna Sancta Catholica Ecclesia , Decreto Bonif. in the Decretall : and that subiection thrust vpon euery creature with a Declaramus , dicimus , definimus esse de necessitate salutis : not to be trust vp in One : when we haue done , I hope this thirteenth article shall be thrust out of our Creede .

First for Peter .

The same reprehension , Mat. 20 : 26 Mat : 9 : 23 Mat : 19 : 28 Rev: 21 : 17 Acts 1. Acts 8 : 14. the same commission , the same promise , the same glory , the same power was giuen to the rest of the Apostles as well as to him : If any thing more , it was not giuen but assumed : Bee would not assume it that was sent as a Legate , not a Pope , he could not be Pope , that did not decree , but shew his opinion , and his opinion being reiected at Antioch , Acts 15 : 19. it is time for them to giue him a sword , and yet wee see not how they can draw it out of that text of Luke , that leaues vs onely to suffer , and not to rule . Galet . 2. Luk. 22 : 38.

That hee is put the first , and Mary the last , shee full of Grace , Acts 1 : 14 Acts 2. Luke 2. he but fall of the spirit , neither hee nor any had that prerogatiue to bee full of Grace , and full of that holy fruit besides described by that great Astrologer , to bee an honest and beautifull Virgine , bearing in her hand two full eares of Corne : Albamaz : in maior : Iotroduct . tr : 6. A fable , as all the writings of the Poets concerning the sonnes of Iupiter was by the policy of Sathan to make the world beleeue that the Prophesies of that Iesus was but a fable : but the truth is , she is so described , and therefore Peter being set before her the last before the first , behind her in dignity , Luke 1 : 13. 2 Tim: 4 : 21. before her in place : That Linus is set after Pudens , the Bishop of Rome may blush indeed to ranke himselfe before all the Church , or Peter before Paul , which besides the excellency of his miracles , as Salmeron confesses , went vp as high into the third heauen , with the fulnes of faith , as Peter sunke low into the waters for want of it , and it seemes hee came to visit Peter , Galat. 2.18 to see whether hee were sicke of any opinion or no : for I thinke the worde will beare it , if any thinke not so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wee can shew an author for it : so that except they will make an vniuersall diffusion of some secret Grace flowing from Peter as from the name of Iesus , which is an Oyntment poured out : Cant. 1. Phil. 2. If they thinke that this name of Peter like oyle aboue water giues a generall command ouer heauen and earth and hell as the names of Iesus , which it seemes they doe , for in their writings Peter is as often writ as the name of Iesus in the Epistles of Paul : but I thinke , as Dauid was not a King ouer all Kings because of his mystery of three times annointing , no more was Peter Prince ouer all the Apostles , because of the commission of threefold feeding : but that he was at Rome , that he seated himselfe there , that hee planted the Church , gaue it after his death to Clement , we take it as a matter of history , not of faith . For if it were so , wee wonder that Paul should be so vnciuill to leaue out a salutation to Bishop Peter amongst the rest . Rom. 16. It may bee Peter being one of the hot spirits of Galilee , Galilei pugnaces . Ieron . where was nothing but a worde and a blow , as it seemes when he cropt the High Priests seruants eare , would in stomacke at Pauls vnkindnesse leaue him when he came to his first answer : Mat. 26. let them answer this , or there is no Apology to be made for Peter , 2 Tim. 4.16 that besides vnkindnes is to bee accused of negligence that he grounded the Iewes at Rome no better , that were scarce catechized in rudiments of Christianity by him that was not Bishop of Rome some fiue and twenty yeares , Acts 28. but also of the circumcision : and not onely of negligence but forgetfulnesse , in not remembring the words of Christ , Ioh: 21 : 15. Feede my Lambes , vpon whom depended the hope of the whole flocke : It is a signe of lightnesse to be credulous , so saide Porphiry against the Christians ; but beeing mortall as wee are , and not celestiall , let them aperire fontem sciendi , and we will imponere iugum credendi : If they can make vs know it , wee will submit our selues and beleeue it : yet they cannot .

But that hee left it to the Bishop of that See is the maine issue : let them answere Paul that had not a vision of the Gentiles as Peter had , but the diuision of them from the Iewes : and euen then me thinkes when the Doctor of the Gentils , Acts 28.28 of which Rome was the chiefe City , was out of fauor with his Country-men I think Bishop Peter was something inhospitable , to let him hire an house . Peter had no Palace , Epiphan: Hares . 27. that 's a wonder , no more had Paul , both Romane Bishops : It seems that Peter dwelt vpon the stone in which Luke did engraue the picture of the Virgin Mary , or else to be supposed that he was Bishop of Rome by one of St. Ieroms allegories , Hierom : in Philem: Acts 28.30 as he doth interpret Pauls biennium , to be the gift in the two Testaments , and so the Bishopricke it selfe : so doubtfull we shall finde it in the history , that when wee come to beleeue it , I doubt it will but prooue an Allegory .

Let them then interpret Gregory the Pope , Greg : ep. ad Eulog : Alexand. who doth auouch that the succession of Antioch was from Peter , and answer Antioch , who they say , enioyed him seauen yeeres , where was the first name of Christian , or Polichronius of Ierusalem , who thinkes the Primacy should be where Christ first was , where was his first Fecit and Docuit : Then alas it will bee but meere folly to thrust vpon vs the writings of Clemins & Anacletus , Jacobo fratri Domini Episcopo Episcoporum Hebraeorum Ecclesiam Regenti . whom they make say so without any craft , for Clement writes to Iames , and after that Iohn is liuing , both vnder this Pope , both their writings in the canon , and the Epistles of these the onely heires to Peters Chaire forgotten : and so they may , for truly their authors are hidden and obscure , as the deuout Abbot spoke of William the simoniacall Bishop of Africke . Concerning his letters Apostolicall , so secret they are that they seeme to come à Principe tenebrarum , not à Principe Apostolorum : They were forgotten as he did his owne Dignity , by calling Iames the Bishop of Bishops , and yet will teach the Apostle , as his successour Anacletus it seemes being a little more warme in the Chaire corrects Saint Iohn by deriuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iohn 1. which the Apostle himselfe doth interpret a stone : as simple deriuations as the Latine is in which their Epistles were written . Aug. conf. 8. But as Victorinus the Rhetorician before his full conuersion , ashamed of the humility of the word , blushing at the shame of the crosse , was wont to mocke Simplicianus when he enclin'd him to open profession : Ergo ne parietes faciunt Christianos ? The walles of the Church make no Christians , nor the chaire of Rome it seemes make Rhetoricians , but as in Art , so in the Truth of Religion , it may be , Mat. 13.45 they acquire all their knowledge by sitting : no paines they take to purchase that pearle in the Gospell : no , wee presuppose they found it before they sought it .

Is it come to this ? Then to that Religion , and vnto that Church which findes vs and we not them , must we bee reconciled vnder paine of damnation : Euseb: 5. Let vs deale with them à posteriore : Then was Irenaeus in the state of damnation , which tooke vp Victor for censuring the Easterne Church : Then those were blessed which Cyprian calles Desperate , Ep: 55. and hee in a woe case for condemning those that made appeale to Rome from Africke : Then presently after Cyprian , the Church of Carthage must bee damned for want of Reconciliation , that excepted against the vniuersality in particular : Ne quidem Romanus . And St. Augustine as deepe in hell that was an assistant to that Councell . Search the Councells Mileuitan and Nice , nothing can be found in the Originals , except as the Athenians made an Altar , where the Beasts staid , to the vnknowen God , so where the Pope sits , they will make relation to some vnknowen Originall in the time of Numa : but Plus oculo quam oraculo : Chrysost. Hom: 43. in Matth. we will see it before we receiue it vpon their bare report : for we are sure the Greeke Church would not yeeld in Chrysostomes time , hee writes against it , and the other did excommunicate those that made an appeale to Rome , because no good did issue from appeales ; but long iourneyes , expence of money , many miseries , but no redresse , no pitty , no indignation at the wrongs , and to those that did practise them , it was not Refugium , but Suffugium , a refuge , but a shift to slip off the punishment of some notorious crimes , that they had committed in their own Church : not for any care to religion , but to be of that religion which did eyther permit vnlawfull things , or dispense with great persons , like the Magi that said vnto the Kings of Persia : Wee haue a Law , that it is not lawfull for a man to marry his sister , we haue another Law , Virgils Fglog . that Kings may doe what they list : Et quae tanta fuit Romam tibi causa videndi ? Libertas , saith the Poet , liberty and impunity was the cause of these appeales , and though there were a necessity , yet no fruite did grow from it .

The comparison which S. Ierome a Priest in Rome doth make betwixt Orbem and vrbem is well knowne , and the place in which he paralels the merit & Priesthood of Constantinople with Rome . Ier. ep. ad Euagr. Einsdem meriti et Sacerdotij . I omitte the titles of Gregory the Pope himselfe , enough to discouer his successors to be Antichristian , not spoken onely for meere opposition to the pride of Iohn of Constantinople , but for his owne part , absit haec leuitas ab aurihus meis , Iob. 7. he would not heare of it , but because hee was but a sparke of mortality as others were , he would not striue to flie the highest , but shine the brightest , and so we are come past the 600. yeares : Then euery man knowes how Phocas killed Mauritius , and vsurpt the Empire ; and to curry fauour with the Romanes , made that dogge of the flocke , Boniface the third vniuersall Bishop : so they continued in hight of pride and cruelty : as the ould Rome was built in bloud : so was the supremacy gotten by parricide , Psa. 67.20 Non Jesuitarum suasu sed militum terrcre : Eliens . epis . ad Bell. Apol. Resp. cap. 1. we wish it did not so continue .

It was a saying , Thou leadest thy people like sheepe by the hands of Moses and Aaron , but now alas , it is not Ducit , but Trahit , we must not be led , but drawne by the necks , not so much by the perswasion of Iesuites , as the violence of Souldiers : Ignatius turned from a Souldier to a Iesuite , now turned from a Iesuite to a Souldier : by bloudy inquisitions and by force of armes must wee be forced to reconciliation : not violence vsed onely vpon Subiects , but vpon Kings : There haue beene some that haue giuen an vncertaine sound to the battell against this plea : As that the Bishop of Rome is not aboue a Councell in Paris ; not aboue the Lawes and all Ecclesiasticall Persons , by supreame power , in Venice : not aboue all by a direct temporall dominion , in the consistory of Cardinals : There haue beene in England fiue Kings that haue resisted the Pope in such vsurpations , and now , thanke God , IAMES is the sixt , but amongest them and vs the first , which not long agoe in that famous disputation at Cambridge , where the King , Anne Dom: 1614. Marke 8. Luke 2 : 6. Reu. 1 : 13. sitting like Christ among the Doctors , keeping an Act , not of approbation , but of admiration , or rather like the Sonne of God in the similitude of the Sonne of Man amongst the golden Candlestickes , a King like a Doctor , opposing , answering , determining , not in the Maiestie of his person , of which hee did but shew the lineaments , but in the beauty of his administration , in which he did communicate light to euery disputer , and glory to himselfe : When that profound Schooleman his professour , vpon the Question , Whether the Pope had any power in temporall things as they tended to a spirituall good ? Obiected that the Pope had power , in disposing and transferring dominions , in prescribing the ciuill Lawes of Nations to Kings , as S. Ambrose might to Theodosius vnder paine of Excommunication . The summe of the answer being , that it was not by ciuill authority , Non politica authoritate sed medicina spirituali , &c. but as by a spirituall medicine , not by the power of constraint , but prescription , not by authority but by Councell : The King added Concionando non cogendo : It pleased him further to vse these words , Quaestio est vtrum Ambrosius iure fecit ? Vtrum exemplum cius sit lex ? Nego planè Ambrosij factum fuisse licitum , nimis arroganter se gessit Ambrosius , & plusquam decuit in ea re . Spoken like a King ; Leuit. 10. for Moses must speake when Aaron must hold his peace : S Ambrose might perswade him to defer the punishment 30. daies after the or of the Grecians he could not constrain him , nay a little further , since man is onely aboue beasts , but Kings are aboue men , because they are Gods , there is no way but by turning to a greater God , Psal: 82 : 6. whose children they are , & though they bee wicked , yet they are children of the most highest : strange children , Psa: 18 : 76. &c strange because they let go Iustice , but children because they keep the image of God : & therefore when S. Gregory gaue aduice to that murtherer Phocas which had slaughtered Mauritius with his Sonnes and his Brother , euen then when he might read the impiety of the fact in the very nature of the plague that followed , which killed them before they had any time to bee sicke , Ex Iudel : 6 : lib : 1 : c : 1 : & 2. as hee murthered them before they had any time to rule : yet his aduice to take away the enemies of the common-wealth , to restore the freedome of it , to remoue abuses was concluded thus , Melius hoc orando quam suggerendo : A greater degree of diuine wisedome then was in St. Ambrose : This turned to the King , he turned to God , farre from constraint that hee would scarse suggest : And it seemes when Elias had the sword it was giuen him , and then he tooke it , perswaded by Propheticall motion , directed by the worde which commands the death of Idolaters , and permitted by the King , but he turned not the sword against the King though hee were an Idolater , no more then Michael did the sword of the Tongue against the Dragon : neither the nature of an Angell with the right of his quarrell , nor the aduantage of the place , nor the multitude of an heauenly host must conquer but the bloud of the Lambe . A King is like vnto Sina that must not bee touched but by Moses , that carries within him the spirit of meekenesse : there is more fire of courage in a King , then in an ordinary person : It must be quenched by preaching of the bloud of Christ : Our Churches bedde is a bed of flowers , Cant. 1. nothing in it but the sweetnesse of peace : The Church may correct something in zeale , suffer some things in meekenes , some things in good consideration they may dissemble , so they doe not approue them . And when the King waxes wanton in wickednesse like Ieroboam that worshipped the calfe , It is enough that the Prophet reprooues it : All shall bee well if wee neither eat the fat nor the bloud , bee neither carnall nor cruell . Leu: 3 : 17. So then we commend S. Ambrose with Mr. Caluin for his constant refusing to appeare before Valentinian a young Emperour . ruled by his mother that was an Arrian : Institu : 4 : 11 : d : 15. distinguishing rightly betwixt his authority in matters temporal , and his iudgement in matters meerely spirituall , but in this poynt leaue him to the censure of the King . In the meane time our Religion is not a Religion of blood : euen the Law onely prescribed the death of beasts , not of men , no humane sacrifice but Christ that came for the preseruation of men to sacrifice his bloud . The same argument therefore that we haue against the religion of the Heathen gods , their cruelty in desiring the slaughter of men , and of the most innocent , as virgins and children , which proues it to be false ; The same we haue against this religion of Rome , that makes a game of murder , & holds it an Aphorisme to kill the innocent ; praeter intentionem , for the Catholike good . Ephes: 4. Ioh: 12 : 32. Let vs bee reconciled to that Religion where is the vnity of the spirit in the bond of peace , & not to that which doth not draw vs , but driue vs : not draw vs like a wagon , but driue vs like the horses , and now by this time we are come to mooue you by the consideration of two poynts .

First , what honour the fathers of the 600. yeeres gaue , and vpon what ground .

Secondly what diuision that causes rather then reconciliation .

Wee stand not vpon this word Pope , it is but a Father , it was but giuen to Pastors , to those that were worthy Pastours . Ascribed to Fathers in Epistles and superscriptions , as to Augustine a poore Bishop , and to Paulinus a poore Deacon . A name of reuerence now growen odious , as tyrannus is for tyranny : And when it was giuen , it was an amplification in regard of worth of the persons , not in regard of preeminence of place , giuen to those that had nothing to do at Rome : & that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodosius called Ambrose in the temple of Constantinople and Illustrissimus Doctorum latinorum , ascribed to S. Austin , & the large circuit S. Gregory entitles Cyprian withall , euen all the 4 quarters of the world , is rather a personall amplification , then a iurisdiction of place : & indeed consisting with equality of a iurisdiction that others may challenge from Iohn & Iames , and Polycarpus : and if Rome were wise , they would take as great a priuiledge fro Paul as Peter , I am sure Irenaeus is of that mind , Lib. 3. Acts 6. & all the priuiledge that the Counsell of Africke gaue him after Cyprians death , was to be Primaescdis Episcopus , not Princeps Sacerdotum , no relation to the holy Synode of Priests and Bishops , but to the place , and to the place onely in a ciuill respect , other institution it had none from Christ , and in this no likelihood of succession from Peter . A ciuill priority then , not an Ecclesiasticall superiority : Ciuill , for the Scripture in the hottest contention of the Church in the 600. yeeres was neuer vrged for it . It was found out in the grossest times of ignorance , and then it began to bee thus ordered : 1 Rome : 2 Alexandria : 3 Antioch : 4 Ierusalem : And ( alas ) see the indisposition , Alexandria before Antioch , the seate of Marke before his Master Peter at Antioch : A malice discouered to the Apostle of loue , is Ephesus of no account where Iohn preached ? he preached too vnhappily and foretold the trickes of Babylon , and that 's the reason why the Church that hee founded , was not Patriarchall : And Ierusalem the Iast because traditions did not begin there , but the Gospell first at Ierusalem had his originall : Luke 24. so that it was not Christ nor his Apostles , that made Churches Patriarchall : They were dead before Constantinople was made one : It was propter Imperium as the Councell of Chalcedon defined , notwithstanding the instances of Leo's Legates . It is true some of the fathers did inuest the old Rome with priuiledges aboue the rest , but 152. Bishops gaue the yonger Rome equality , because there was an Empire and Senate as well adorned : Magnificent titles the Grecians gaue poore Grecians like schoole-boyes to their Pedagogues , Reuerendissimo , Maximo , so did they write : for Rome was then the scourge of the world . And for that vnlimited title of vniuersality , it is so trust vp of late , that I must onely gird it vp with one of Iustin Martyrs interpretations vpon that All of euery beast which Peter saw in his vision , Act. 10.12 Quest. 2. ad Orthod. 89. which All hee doth restraine to the vncleane : As Christ who is the head of euery man , that is , of the faithfull who are the body of Christ , not of the vnfaithfull : so they may expound ( vniuersall ) if they wil of all in Rome , not in the world , and if the comparison hold , then shall they haue ( no doubt ) a company of cleanly beasts except they be mended since S. Bernards time , he describes them handsomely in that Chapter which he entitles of the manners of the Romanes , to be a want on people , intractable , tumultuous , rebellious , proud , sacrilegious , seditious , inhumane , vnfaithfull , importable , vnthankfull , De consid . 4. c. 2. deceitfull , hypocriticall : It is enough for the Pope to dresse his owne stables , all the world is too much , ô but Rome is too little , as Paradise was for Adam : it is too streight a prison for his Godhead , Gen. 3. then since Man is become like one of vs , let vs turne him into the wide world out of Paradise , from Paradise to a fooles Paradise , a little Garden , a small City will not comprehend his godhead : So shall the Bishop of Rome be vniuersall , and like to Lucifer in Heauen , and Adam in Paradise , take vp the Rome of the second person in Trinity , because One. Consid. 3. Cap 4. But Saint Bernard thought it not lawfull for him to dismember the Churches at his pleasure to confound Order , and to breake open the bounds of the Church which his fathers before had made : Rom. 13. power he giues him , and thinkes it vnlawfull to resist him ; power he hath , a principall power , but not a singular power : his meaning is , he hath an head aboue him , vnto which other eminent members of the Church haue a reference as well as he . Euery one knowes how the Fathers runne vpon the difference betwixt praesum and prosum , betwixt dominion and dispensation , betwixt possession and Law : and so his Lordship which was prayed for in their Letanies in the time of Pius Quintus , by the name of Dominus Apostolicus amongst the rest , is by this discouered to be nothing but truely worse then Octanus and Tiberius his predecessors which refused the name of LORD , because it was a Title of power , but not of Piety : So then his Ecce duo Gladij , The two swords , the one for the Church , the other of the Church ; the one from the mouth of the Priest , the other from the hand of the Emperour : It is enough , it is too much , as deuout Bernard speakes : And by this time we see the reason why the Pope aboue Rome , and Rome aboue all Citties , Inter Caput extulit vrbes , haue exalted themselues .

These 5. things considered will cleere it .

1 A primacy in regard of the Empire .

2 The chiefe men elected Popes , excellent Schollers , woorthy Martyrs . This made the people wing on that side .

3 The Emperour translated to the East , The Pope getting the vpper hand of his deputy at Rome , the Emperor curbing the Bishop of Constantinople , the Latine Church grew strong , and the Greeke weake .

4 The leuity of the Greeke Church , giuen to nouelties , distracted with heresies , suffering of Bishops opposite to their Church , euen within their walls , was the cause that compelled the better sort of Bishops to appeale to Rome for succour , and of the credit of that Sea .

5 The Emperour still withdrawing his forces , the Cleargy of Rome ouer-ballancing the temporalty , Propter imperium , gaue aduantage as stirrups for the man of Pride to raise himselfe by the helpe of Phocas , and such wicked Pages that lifted him vp into that seate where now hee sits Although all the Fathers that speake of Order , and Gregory , and Hierome themselues so much runne vppon that worde Aequaliter , yet now ambition teares in peeces those brazen steppes where Deuotion before did weare it selfe , and we are wearied with the weight of this great head that is vpon vs , that neuer yet could bee set vppon the shoulders of Russia and Armenia , and other places : and now wee may pray with DAVID , Lord saue vs from the Horne of the Vnicorne , because this head hath made the most precious home of the Church an Instrument of Murther and of diuision rather then Vnion .

Be it so , that will not content them to be Lords ouer vs , but our Faith also : They will haue an infallibility of Determination : That must depend vpon that Chaire , and to this we must be reconciled , and so we must thinke vnder paine of damnation .

This Question was canuassed at Cambridge before the King : It must determine and therefore necessary , One Tribunall necessary to determine matters of Faith ; Non vnum vniuersum supremum Tribunal saide the King vppon that ground . The Deane of Paules , Loquebatur in puncto , Doctor Cary. as the Prouer be is : His wordes were like goades and nailes , sharp and sure . How wittily and substantially did hee prooue , that there was to bee had the last resolution of Faith : that Christ instituted that infallible : that it was most expedient to be so : that Christ foresaw it to be so expedient : that the Church could not be one body without it : that there could not be without it a iust vniting of the parts of the Church : that there could be no vnity of Faith : that without it Hereticks could not be conuinced , nor lay men in the Church : that the vnity of the Church was more preserued by it : that no Heresies were condemned without that Bishops consent : and that hce had the definitiue sentence . If any were giuen by others , yet they had recourse to the Pope for confirmation , as in the Mileuitan Councell . So pithily disputing , that it was enough to haue plucked out a mans eyes as the preaching of Paul to the Galathians , and led him by a blinde Iesuiticall obedience to thinke so .

The King certainly admired the frame of his arguments , and therefore impatient of interruption , bad them , let the Deane goe on . A frame indeed .

Aut hoc inclusi ligno occultantur Achiui , Aut aliquis latet error , equo ne credite Teucri .

I had not spoken so much of him , but in remembrance of S. Iohns , That hath brancht out this goulden Candlesticke to beautifie one of the most famous Churches in this King dome : Greg. ep. Reg. 12. Indu . 11. cp. 7. S. Pauls in the time of Gregory the Great complained for want of light , this cannot , howsoeuer in the other I am sure not in the spirituall sence . I haue done with him ; euen in his Relation something may be collected to vnsettle that opinion of dependance vpon the person of that One , as cheefe in matters of faith , because wee take our leuell of beleefe rather from the matter then the person , you shall know him by his fruits , Mat. 7.15 . nnt his fruits by him . It is Christs order not Quis but Quid. The Pope as a Graduate or Catholique Priest may erre , not in his Chaire . There is not Quid but Quis , not what he speaks , but what he is , the order of Christ peruerted : and so giue me at the last leaue to perswade you by the second point . That this dependance vpon this one person may bee a cause rather of diuision and separation , then of that Reconciliation that is so much implied , and so furiously perswaded .

Now let vs looke backe and see whether wee can be reconciled to that Church : which before that head could be set on that bodie , caused more distractions and bloud-shed of the Lords seruants , then was in any part of Christendome . And why did Chrysostome complaine in his time , that the Bishop of Rome had filled the Churches with bloud , and defiled the holy Eucharist with murthers ? well , it might haue beene preuented , if Peters successour had done to his fellow Bishops as Peter to Paul , Gal. 2.9 . giuen the right hand of fellowship : or if they would , as Gregory doth interpret that part of Esay ; Esa. 40.9 . Gregor. O Sion that bringest good tidings , get thee into the high mountaines , not of the highnesse of place , but of the excellency of life , but hee keepes himselfe aloft aboue his fellowes of the Cleargy ; if hee would descend a little there might millstones of offences and scandalous sinnes be discouered in him to tumble him as low as Eucebolius that vnprofitable salt : and vpon that place of Marke , after Christ had confuted the supremacy of the Apostles , Mar: 9 : 50. hee inferres , Haue salt in your selues , and haue peace one with another , wisdome with vnity , the Pomegranats besides the bels in the garment of the high Priest , the diuersity of gifts without , the vnity of Faith within , not any eminency of place , or necessity of dependance , or infallibility of determination : in which we may obserue the indisposition of that Bishop from that scripture in the Romans . Rom: 14 : 22 Hast thou faith ? haue it to thy selfe : that hee should loue for others , and beleeue for himselfe ; but he beleeues for others , and loues for himselfe . No loue in him that cannot brooke equality , but is rauished with his height of dignity , as Peter was with his glory on Mount Tabor , not what hee had , but what hee saw , and would not looke once at Paul that mounted higher , yet was brought downe , Ab inuisibilibus coelorum ad Secreta coniugum , from the spirituall mysteries of the third heauen , to the carnall secrets of a marriage bed , and cals himselfe a seruant , a fellow-helper , one that had dominion ouer his own life , not his brethren , 1 Cor: 4 : 1. 2 Cor 1 : 14. all to beat downe pride , but it would not be .

But indeede one visible head is the cause of errors , and pride the cause of diuision , and dependance vpon one a fountaine to poyson all the riuers of the Church : One that hath often prouoked them to hatred , animated them to contentions , instructed them to treacheries , carried them to slanders : the mouth of that One hath taught them that hath beene sometimes impure , sometime blasphemous : Rea : 18. I cannot conceiue how all nations should bee drunke with the cup of that One , Verse 23. how deceiued with the enchantments of that One , vnlesse it be by such an vniuersall dependance vp on One. Giue him what they will , the more they giue him , makes vs suspect him the more : that hee can determine a gainst the Epistles of Paul , hee is Paulo maior , that hee can define against the olde Testament , because hee is greater then all the Authours of the olde Testament , a title in their Canons : Ros: flis : Franc : That Christ did orare , Franciscus exorare , Christ prayed , Sess: 6 : Francis a lowzie Frier obtained : That Pope Leo was annoynted the Lion of the Tribe of Iuda in the Lateran Counsell vnder him ; that not onely the Lion , but the Lambe of God which takes away the sinnes of the world , was ascribed to him by the Ambassadors of Cecilia . P : Aemil : lib. 7 : That he can dispense with one that committed adultery with the Virgin Mary , and with one that pluckt a feather from Gabriel the Arch-Angels wing , light stuffe for this Thamar the whore of Rome . That they must needes misinterpret the first verse in the Bible , that one visible Head , non in principijs , sed in principie , Gen: 1 : 1 : that they must thus adde and diminish , and mistake the word , enforce tradition as articles of faith , such articles as are published at the Popes Parliaments . That it is not lawfull to appeale from the the Pope to God himselfe : and all these to be beleeued vnder paine of damnation , though all the world should stand against it : Then fall downe and worship him , I : de Turrecrem : in L : 3 : 64. Dicite plures , Dicite nullum , Dicite Diabolum : as Apollonius and Iulian the Apostata fell from many Gods to no Gods , and from no God to adore the Diuell , so if we must not onely fall downe heere before God , and worship him , Dicite Papam : who will not then start aside at these fearefull characters which Sathan himselfe hath marked vpon the face of this Antichristian Bishop ? These are blasphemies .

And now I humbly desire you that loued that sweete Soule that liues now in heauen , and vpon earth did breath this temperate demands in his Treatise against that necessary Dependance amongst you : that being a parcell of his last will vnto you , it may bee a caueat to take heed of those winding Spirits that haue left off the habit of Lions , and Woolues , and Beares , the violence of Kingdomes described in Daniel , and haue taken the names of cups , and drinkes , and enchantments , and women , and whoredoms in the Reuelation : Zach: 3 : 7. and as in Zacharies prophesie wickednesse is called a woman , so Antichrist is called a whore , not a whoremaster , that doth ouercome the younger Gentrie of the Land , not by force , but subtilty , Iohn 4. and to that end take heed of those that meddle with the Samaritane like factors in other Countries of no Religion , but like Medlers , indeed rotten within , and if that skinne of pretended loue vnto their Country , and loyalty to their King were pluckt off , you will finde it so : and see them turne Assyrians , a scourge to their owne brethren : And though these ordinarily obiect our owne diuinons betwixt the separation , the Caluinists and vs , as it was of the obstinate Graecians in S. Barnards time ; so say we of them , Iuncti fide pace diuisi , A little lame they are , and will not goe the beaten way of our Discipline , they take a softer way of liberty not farre from vs , as Prudentius comprehends wisely in those hexameters .

— Concordia laesa est , Sed defensa fide , quin & concordia sospes Germanam comitata fidem sua vulner a ridet .

In Faith we agree , but in remote points of more difficulty , and lesse necessity wee may differ as themselues doe . It they see our Bishops lesse insolent , and the Cleargy lesse dissolute , if they see desolations , dilapidations , prescriptions , confusions , scandals in our Church , not altogether dressed because of negligence and deceit , yet it hurts not our Faith , because these are personall , and we bid that man of pride looke to himselfe , for he walks as one vpon a rope , Justin Martyr . Ep. ad Ier. & Serenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aboue the place that God hath prouided for him , and so hath catcht many falls in our obseruation , wee hope fore runners of his destruction : no great motiues from any thing in him for reconciliation .

This man that made that Treatise in terme Lectures for you : The man of loue beloued of you , not in a barren loue , but in the loue of both Rachel and Lea , beneuolence and bounty without any triumph of vnkindnesse , or selfe-loue , which are the breake-strings of the heart of Loue , A mauit nos quoque Daphnis : for hee called Grayes Inne his Crowne , and well might he call it so that endured so many publike labours and priuate wrestlings , so many Reading amongst them , so many meditations at home that brought him first to Timothies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often infirmities when hee was but young , the Gout St. Gregories disease , the stone St. Barnards hell , the burning ague St. Augustines Purgatory . All these he had , Mat. 7. like Light and Salt hee did wast himselfe , draw on disease vpon disease , and which is the life of Loue and St. Pauls Impendam , cut off all hope of life , yet not vnrewarded in liuing and louing : for he refused all for your sakes , who would haue done this but for a crowne ? not a crowne of Paper to write of him and adorne his memory as I doe ; Plusarch . in Agesil . 1 Thes. 2.19 but St. Pauls crowne of reioycing in his care and labour for you ; so did he Ouare , so was this Lambe crowned with gould , so did hee sacrifice himselfe , and so was crowned D : Fenton the Preacher of Grayes Inne for the space of 17. yeares , whom euery man did know to bee so approued for Sanctity , so Catholicall for profession , so conformable for vnity , so discreet in commanding , so in dustrious in disposing , so able in performing , so modest in speaking , so sober in zeale , so right in iudgement , so affable in conuersation , so amiable in aspect , and that which was an admirable conueiance to his iudgement , his inuincible meekenesse against all contradictions of opinions : that he went like meeke Moses through the redde Sea , Num. 12.2 . a world of Diuisions enclined to no faction , but followed his calling as he did the cloud and the pillar , that wee may say with the same affection as Hales of Bonauenture ; non videtur Adam in homine isto peccasse : neuer was more knowledge and so much innocence in a Preacher that was the sonne of Adam . We haue lost our delight ; he hath changed his for better , in that place where there is exact knowledge , and perfect righteousnesse Let therefore the worthinesse of him bee a motiue to those of your society that are vnsteddy , that they make no intercisions in this point , but relie vpon him as an Oracle sent from heauen : As it was once the crie of the Synode , Haecest fides Cyrilli : haec est fides Cyrilli , so haec est fides Fentoni : Whosoeuer haue any other acclamation , proceeeding from spirituall tymorousnesse ; or diabolicall peeuishnesse : there cutting betwixt two religions ; these intercisions will at the last proue abscissions , turne to separations from God and his Church like Goates . And as it was not Abell but his bloud , Matth 25. so not the writer , but the letter shall be the blacke scrole of their condemnation at that day when all iudgements and opinions shall be cleared : which writings are grounded vpon rules of Scripture , according to which Scriptures he professed : In which profession he liued , according to which life he died and as he liued and died a Lambe , Reuel . so no doubt he followes the Lambe of God from meekenesse to maiestie , from humilitie to Glorie .

FINIS .
THE WANT OF DISCIPLINE : A SERMON PREAched before the King at White-Hall . EZECHIEL 28.14 .

Thou art the annointed Cherub which couereth , and I haue set thee in Honour .

IT was the Royall state of Tyrus , to which God by his Prophet directeth this speech : a royall and flourishing estate it was which God thus honoured , comparing it to his holy Cherub in the Holy of Holies , which coue red the Mercy-seate , and the Arke of God . Yet notwithstanding , those sinnes specified before , and after my Text did at length ouerthrow that state : those hainous and grieuous sinnes , by which euen the Cherubs themselues were broken in peeces , and the most famous kingdomes of the world , long since layd in the dust : And were it not for these sinnes so greeuous , so generall , so inueterate , Hee that sitteth Iudge a-among the Gods , and dwells betweene the Cherubs , would haue dwelt there still : for how loth hee was to depart , witnesse this our Prophet in the ninth chapter . The glory of the God of Israell was gone from the Cherub whereupon hee was , and stood vpon the doore of the house . Cap. 9.3 . Great abhominations those were which then mooued God to remooue from his seate , his Mercy-seate , and when he remoued , he stood but vpon the dore of the house , offered as if he would be gone , but went backe againe , and staid there still . Being forced againe to remoue in the tenth Chapter , Cap. 10. he staid at the dore still , loth to depart : but at the last , when there was no remedy , no hope of amendment , no remorse , he went away for all adoe .

The more cause haue those Kingdomes and States to magnifie the name of God , among whom he vouchsafeth to continue and dwell still , and for whom hee hath caused these examples to be written , that in them they might look themselues , consider their dignitie with thankefull hearts , and in their dignity their dutie , with obedient hearts to the highest maiesty : for these two , dignity and dutie are euer so twisted together , as they ought neuer to be seuered .

Both of them implied in each part of this text : In the name of Cherub .

In the annointing or hallowing of the same :

In the worke or office of couering :

And last of all , in the Author of all this excellence , the Lord : I haue set thee in honour .

In euery one of these , Nescio an plus honoris vel oneris : sure I am , too much honor cannot be giuen to them who bear so great a burthen . Wherfore that subtil serpent shewed Christ all the kingdomes of the world , and the glory of them , he shewes them all in a moment of time , Luk. 4.5 . saith S. Luke , full well knowing if he should haue giuen Christ any longer time to haue looked into them , hee would haue perceiued somewhat in them , that would not haue tempted him so much : Great is the glory of them without question , as appeares by this glorious comparison : Cherubs were pictures of Angels like men , to teach that some men should be like Angels , and though all , euen the best of vs in regard of our personall infirmities shall be men , not Angels : yet in the place and execution of publique functions we ought to be Angels , not Men : Angels , so it pleaseth God to call publique persons in respect of his Diuine image which he hath put vpon them , for as Angels doe carry the name of the Sonnes of God aboue other creatures in the first chapter of Iob : so these men be filij Excelsiomnes , Iob. 1.6 . Psal. 82.6 . in the fourscore and second Psalme : not as ordinary persons like pictures drawen to the shoulders in respect of Reason and vnderstanding , but drawen throughout as Cherubs were , to take in heart and affections , and the whole man .

For the vnderstanding part : My Lord ( saith Mephibosheth ) is as an Angell of God , 2 Sam. 19 27. so able for his wisedome to iudge of all matters , for sincerity and readines to execute , as Angels are ready to doe the will of God : Ps. 103.20 So it is our daily Prayer that his will may be done in earth , as it is in Heauen , that is , with all integrity , as the holy Angels doe it , with all alucrity as the Seraphins do it , Esay . 6.2 . described with sixe wings in the Prophecy of Esay , That they may doe his will both in Iustice like the Cherub at the gate of Paradise with the blade of a sword shaken , as also in mercy like this Cherub with wings euermore stretched out .

2 A Cherub is but an Angel , but this Cherub carrieth the name of Christ the annointed , who in that he was annointed was reputed farre more excellent then an Angell , as in the Epistle to the Hebrewes : Vnto the Sonne he saith , Heb. 1.8 . thy throne is for euer , the Scepter of thy Kingdome is a Scepter of righteousnesse , wherefore God euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes : All Christians receiue some droppes of spirituall vnction , for which they be colled Christiani from Christ , but Christus Domini , the annointed of the Lord is amongst men , as Christ among the Angels annointed aboue his fellowes , hallowed and sanctified aboue the rest , and separated from the rest to take vpon him the person of God himselfe , to sit vpon his throne , and to execute his iudgement : Blessed bee the Lord thy God , saith the Queene of Saba , who hath loued thee to set thee on his throne as King in stead of the Lord thy God . 2 Chro. 9.8 .

As annointing doth imply a dignity , Vncti Domini è grege factisunt egregiae creaturae , so doth it with all a duty , for Oile is both a gentle , and a very Soueraigne thing . It cureth by way of suppling , to teach them to be gracious Soueraignes , to establish their royall thrones by mercy , Prouerbs the 20. Prou. 20.28 . Num. 11.12 Like Moses carrying his people in his armes as a Nurse doth her sucklings : So Dauid tendering his people as he Tendered his Ewes great with young ones : like Salomon , As a shower of Raine distilling into a fleece of Wooll : Psal. 72.2 . like Christ himselfe , who though he bruised his enemies with the Rod of Iron , and brake them in peeces like a Potters Vessell , yet amongst his owne did hee not breake a Bruised Reede , nor quench a Smoaking flaxe .

Which tender care ouer the flocke of God insinuated in the word annointed , is most liuely expressed in the office of couering : for as Christ doth professe hee would often haue gathered his people euen as a Hen gathereth her Chickens vnder her wings : so these annointed Cherubs doe with their wings stretched out , couer the Mercy-seate , and Arke of God . This Cherub to whom Ezekiel heere speaketh was thus farre honoured , that being a Gentile , he was vouchsafed to be a Benefactor vnto the Church of God , for that which Dauid prophecied of him in the fiue and fortieth Psalme , Psal. 45.12 The daughter of Tire shall doe homage with presents ; the same was accomplished by Hiram King of Tirus , and his Subiects in Salomons daies , who sent Cedar and Firre-trees , Gold , and what euer was desired to the building of the Temple , 1 Kin. 9.11 . whose Nauy brought much gold from Ophir , and precious stones , Chap. 10.11 . whose cunning worke men made all these exquisite workes described in the seauenth Chapter of the same booke , by whose meanes the Temple was adorned and beautified , euen as the Cherubs did adorne the Mercy-seate : for which Honor done vnto him ( for Hiram tooke it to be a great Honour ) in the first of Kings , the fifth . The state of Tyrus was honoured , 1 Kings 5 7. as we see in this place aboue 14. generations of Kings after him from Salomons daies to these of Ieconias . All which was but a prefiguration that Kings and Princes of the Gentile , should be protectors of the Church of Christ ; the first fruits whereof we did commemorate yesterday in the wise men of the East , the full haruest whereof is reaped and enioyed by vs in the North all the daies of our life , and wee hope shall be by our posterity to the end .

Blessed be those daies wherein it may be saide in plenitudine sensus , euen in the fulnes of the holy Ghosts meaning , that not onely this Scripture , but many other ioyfull Prophecies to this purpose are fulfilled in our eares , that Christian Princes twice annointed Cherubs ( for this kingdome and that which is to come ) be our Nursing Fathers , Esay 49.23 and nursing mothers , that the tender Church of Christ shall sucke the milke of Gentiles , and the breasts of Kings , as if Kings had breasts to feede , and wings to couer and protect the Church of Christ .

Tues Cherub Protegens , which couereth the Arke of God , and in it 3. things .

1 The Tables of the Couenant , the morall Law of God , for though the ceremoniall Law did passe as a shadow in the presence of the Body , though the curse of the morall Law be abolished in the name of Iesus , who hath saued vs from the same , and though the rigor of it be mollified , and suppled by Christ , Cant. 1.2 . whose name is a precious ointment powred out , that our vnperfect keeping of it , is in him acceptable vnto God : yet the euerlasting and euer-binding Law it selfe was engrauen by the finger of God in Tables of stone , and reserued in the Arke to be kept for euer : so as hee that willingly breakes the least of these Commandements , shall bee of least accompt in the kingdome of God , Mat. 5.19 . Matthew . 5.19 .

2 The Goulden pot of Manna : not such as perished in a night with wormes , be melted in the day by the Sunne , but preserued Manna , representing that spirituall foode that perisheth not , but came downe from heauen to feede our soules to euerlasting life . Both these haue beene hitherto couered and preserued safe for vs , not in figure , but in truth .

3 But there is a third , which was also put into the Arke , and that by the speciall command of God himselfe ; Of God to Moses in the 17. Numb. 17.10 . of Numbers : Aarons rodde that budded , the rodde of Discipline , without which the Church of Christ is better fedde then taught . This Rodde is eyther wanting , or so withered , that it will not smart , men care not for it , their consciences are not kept in awe for want of it .

St. Paul could threaten the Church of Corinth with this Vultis vt in virga veniam ad vos ? 1 Cor. 4.21 . shall I come vnto you with the rodde , or in loue , and the spirit of meekenesse ? Sure if any bee of such a good disposition that wee can winne them with meekenesse , it is well , but the Rodde is gone .

Our Sauiour Christ after his resurrection , when hee would teach his Apostles by fishing how to fish for men , Iohn the twenty one and the sixth , hee bids them Cast out on the right side of the shippe , Iohn . 21.6 . and they shall finde : accordingly wee cast our nets , and wee hope on the right side , but see the successe .

1 Many there be , will neuer come within compas of the net ; there be Recusants on both sides the ship , in prophanesse as well as superstition .

2 Many come within the compasse , and suffer vs to cast our nets ouer them , but they runne themselues so deepe into the mudde , that the nette cannot get vnder them . In the 33. Eze. 33.31 of this Prophecy , verse . 31. Sonne of Man , my people sit before thee , and heare thy words , but they will not doe them , for eyther they make themselues merry , or else their heart runnes after couetousnesse . They runne into the mudd of pleasure and pelfe of this world that wee cannot catch them .

3 Now the third and best sort are caught , and so long as the nette is dragged the same way that they swimme , they come currently forward : but when they perceiue how they be restrained of their former liberty , and how their consciences are intangled in this net , they giue a ierke and breake net and all .

Wee had neuer more neede to sit and mend our nets : for let vs twist them as soundly out of holy writ , and weaue them as strongly as possibly we can , Psal. 2.3 . these sonnes of Belial who cannot abide a negatiue , will breake them . They will heare vs preach out of the two Tables while the bellowes hold , they will deuoure whole Gomers of Manna , and yet neuer the better liking : but Aarons rod they cannot endure to heare of it , though their soules haue surfeted neuer so much of sinne ; though their Consciences be neuer so dangerously wounded : as much of the Samaritanes oyle as you will to heale it presently , and draw a skinne ouer it , but for that sharpe wine to scoure the wound , for that Corasiue Diuinity to eate out dead workes , for the Churches Physicke by Contrarie , they will perish before they can take it .

After they haue suffered their mindes to wander after their eyes in the corners of the world , and to feede vpon vnlawfull vanities : tell them of afflicting their soule , and crucifying their affections and lusts , of confining their thoughts vnto deuotions , and the Meditation of vnpleasing obiects , Death , Hell , Anger to come , of Dauids daily Vowes , of striuing , of labouring , of watching vnto Prayers with all perseuerance . Ephes. 6.18 .

After they haue corrupted themselues in the seruice of Mammon , tell them of Zaccheus his restitution and Almes-deedes for all their mis-deedes , that all may bee cured by the contrary , and made cleane vnto them , Luk. 11.41 . Luk. 11.41 .

After they haue pampered their flesh , and fulfilled the lust of it , tell them of the Corinthians reuenge vpon themselues for so offending such a gracious God , 2 Cor. 7.11 . of Pauls not beating the Ayre , 1 Cor. 9.26 . Psa. 102.9 . Luk. 7.38 . but beating downe his body : of Dauids ashes for Bread and mingling his drinke with weeping : of the sinfull womans Poenitent Bath and her Towell : and of that destruction of their flesh that their spirits might bee saued in the day of the Lord : Corin 5.5 . Doe but shew them this rod they are presently gone , and Aaron is not able to hold them , except Moses helpe him : To heare of Discipline either voluntarily inflicted by themselues , or necessarily imposed by others , is detestable .

If there must needes bee a Rod , they will chuse Moses Rod , though it turne Serpent , and sting them like a Scorpion , rather then Aarons , though it bud and blossome , and would become in the end neuer so fruitfull , and comfortable to their soules : It was Aarons rod and not Moses , which God commanded Moses , Num 17.10 and not Aaron to preserue in the Arke .

The first time that I finde this Rod missing in the Arke of God was in Salomons dayes , 1 Kin. 8.9 . in the happy and peaceable dayes of Salomon : and then was Plenty , Peace and Liberty , the abuse whereof brought an iron rod for want of Aarons Rod , Rehoboams Scorpions , the renting of the Tribes , leading into captiuity , turned Salomons Canticles into Ieremies Lamentations , and all for want of Aarons rodde : for if wee would iudge our selues , wee should not bee iudged , 1 Cor. 11.31 . O Cherub Protectour , vouchsafe to looke downe into this Arke of God , consider the want of this rod in these quiet , peaceable , Salomons dayes : Aarons rod is missing in the Arke of God : our Church in her book doth still complaine of the want of this Rod : Vntill ( saith Shee ) the discipline of the Primitiue Church may bee restored againe , which thing is much to bee wished , &c. In steede whereof is a Commination against sinners , as much regarded of the people , as Bell , Booke and Candle . But had we that discipline which the Fathers of the Primitiue Church had , who respected not so much the multitude of professours , as the truth of their deuotion : had we ( I say ) that seuere discipline in these dissolute daies , which they had , and power to execute it , and grace to vse it aright , men would quickly bee weary , either of those sinnes which they now commit with greedinesse , or of that counterfeit profession of Christianity .

This is the Fan that Iohn Baptist speaketh of , Mat. 3.12 . which would purge the flower and seuer the chaffe from the good corne ; for want of this there is no triall or manifestation either of faith by workes , or of Repentance by the exercise of mortification ; but as by a vaine dead faith , so by a slight vnsound Repentance wee deceiue both our selues and others , so consequently there is no feare , no awe , no remorse of conscience . And were it not that the mercy seat is aboue the Arke , that the inuincible mercy and long suffering of God in Christ is aboue all his workes , wee should soone feele the want of this Rod.

But the seat of God amongst vs is a mercy seat , and his oracles is the comfortable voyce of the Gospell of Christ which defendeth vs and the whole Church : It was the voyce of him that dwelt in the Bush which preserued the Bush from burning , though it was all of a flaming fire : and it is the voyce of the Gospell of Christ which hath preserued this Church from fire and powder . The annoynted therefore as he hath already with his Cherubs quill , so let him euer after with both his wings defend , protect , and couer this Gospell , so long as the heauens couer the earth with his owne wings : they be his , let him then suffer none to plucke them , lest the Church of God bee left naked and vncouered : They be a paire of wings , let him keep them in their due proportion , Moses and Aaron bee brethren , it were vain to contend for seniority , who was the elder brother , they are brethren : God leadeth his people by the hand of Moses and Aaron : If we see any one , Psal. 77.2 . hee or shee beat their hands one against another , presently we imagine there is a distempered person : let the annoynted Cherub to bring vs in temper , prune and proportion his owne wings , that in their due places and bounds , they may bee both stretched out to protect the Church of Christ .

4 Thus far we haue presumed to ascend ; yet one step higher to conclude with the voyce of the author of all : Ego posui te , saith the Lord , I haue set thee , that is , I haue made thee a Cherub , with my holy oyle haue I annoynted thee , I haue couered and protected thee in the middest of all dangers , to the end that thou might couer and protect my Church : neither is it vnfitly added by the Translater , I haue set thee in Honour , for there cannot be a greater honor then to protect the Church of Christ , nor a more lasting honor for all posterity , euen 14. generations : I dare be bould to say this title of couering Cherub , is a more honourable and glorious title then Prince , King , Emperour , or Monarch of the world .

If all this honour was done to and for shadowes , what shall be done to the body it selfe ? for Hiram and Salomon and his Temple , and the Cherub and the Arke were but all shadowes of these blessings we enioy : what honour is it to protect that Church for which the King of heauen hath taken such paines , as hee could not doe more for his Vineyard : That Church for which the King of glory that fils heauen and earth with his glory , became a lumpe of flesh , Who bindes Kings with chaines , and Nobles with linkes of Iron , was himselfe swadled in clouts and laid in a manger ? what honour is it to be a nursing Father , and to giue milke to that which was bought , and is daily fedde with the flesh and bloud of the Sonne of God ? what honour is it to couer that with his Cherubs wings which the Angels in Heauen desire to behold and look into , 1 Pet. 1.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter , and hee alludes vnto the Cherubs that were made bowing and looking into the Arke , and Mercy seate : so the blessed Angels in Heauen , who continually behold the face of our Heauenly Father , they bow themselues and count it a part of their contemplatiue happinesse to looke into those holy mysteries of saluation , which wee on earth doe enioy . Which that this Church may enioy while the Sun & Moone endureth , beseech wee him who dwells amongst the Cherubs and blessed Angels , to blesse vs and our Cherub to the honour and glory of his blessed name , and our euerlasting comfort in Christ Iesus : To whom with the Father and holy Spirit , three persons , one eternall , euerliuing , and onely wise God , be all honor , praise , and thankes , this day and for euer . Amen .

FINIS .
THE POSSESSION OF A KING . Another Sermon before the KING . GENESIS 28.13 .

The land whereupon thou sleepest will I giue thee and thy seede .

THis short sentence deliuered without curiosity doth speake three things .

1 The land of Promise . 2. The promise of the Land . 3. The persons to whom the Land is by promise assured . 1. The Land of Promise specified in the word whereupon . 2. The promise of the Land deliuered in the worde Dabo . 3. The parties first Iacob himselfe in person , then his posterity after him : The Land whereupon thou sleepest will I giue thee and thy seede : this is the effect of the Text.

But if I should rent it from the premises , I should offer iniury to the context , for it is not entire of it selfe , neyther can it stand alone .

1 While Iacob was sollicitous for a biding place vpon earth , Vers. 12. God points him the way to heauen in the former verse , Behold a ladder whose top reached vnto heauen , and the Angels of God went vp and downe by it .

2 To assure him that that way was open for him , he reneweth the couenant made vnto his Fathers in this verse : I am the Lord God of Abraham thy Father , and the God of Isaac .

3 Then followes my text , The Land will I giue thee , &c. teaching Iacob euer to set heauen before earth , euen then when he most desired and stood in greatest need of a place vpon earth , to prouide for his mansion in Heauen : I wote not whether the holy Ghost had any such intent in transposing Isaacs words while he was blessing his two Sons in the former chapter ; for in Esaus blessing the fatnesse of the Earth is put before the dew of heauen : Gen. 27.39 but in Iacobs blessing it is quite contrary : God giue thee of the dew of heauen and the fatnesse of the earth : Vers. 28. howsoeuer , this I am sure of , that our Sauiour plainely asseuers , that if wee first seeke the kingdome of God , and the righteousnesse thereof , all these shall bee ministred according to our seueral places : the whole land wherupon he sleepeth to Iacob and his seede .

First , T is not an vnknowne land , a farre off which I will giue thee , but euen this whereupon thou sleepest : and secondly a fruitfull and plentifull land that floweth with milke and honey : and thirdly which is more , a blessed and holy land , whereupon thou sleepest , and sleeping dreamest , and dreaming beholdest the gate of heauen , and the way to eternall happinesse .

There bee prophane spirits in the world ( farre be they from the pallaces of Iacob ) who would perswade vs that Religion and this gate of heauen is but a dreame : but let them know that the foolishnesse of God is wiser then the wisedome of men , and the weakenesse of God stronger then men , whose power and wisedome doe by silly meanes shine the most glorious : what is counted more idle then a Dreame ? What is of greater importance then the way to life ? What 's weaker then water ? What 's stronger then the house of God ? yet he that laid the beames of his chambers in the waters , hath reuealed that to Iacob in his sleepe which the greatest potentates of the earth , and the most quicke disputers of the world could neuer finde broad waking .

Iacob slept vpon the land which God gaue him , and might sleepe soundly for he was weary , but his sleepe was a troubled sleepe , and great matters did runne in his head ; by which it seemes God would diuine vnto Iacob that possessors of great Dominions must be sometime : content with broken sleepe , when meaner persons sleepe more securely vnder the shadow of their wings : we that little know what belongs to these , can reade in our bookes , Tali nocte dormire non potuit Rex , as good King Dauids eye-lids slumbers , and Iacobs vpon his stony pillow : Our Sauiour did once sleepe in a shippe , and then suffer a tempest to rise , to intimate that while Gouernours sleep in security , there is some danger of a Tempest , yet see the mildnesse of him that was able to command all , that when his Disciples did presume to awaken him , he was not offended . This land whereupon thou sleepest , whereon thou takest though a troublesome , yet a most happy and heauenly sleepe : this land will I giue thee and thy seede , and so wee passe to the

2 Dabo .

Iacob might claime this land by right of inheritance , by his discent from Abraham and Isaac , by the same right that Abraham is called the heyre of the world , Rom 4.13 . Romanes the 4. yet Dabo , I will giue , is that vpon which Iacob relieth : Gods gift is the best inheritance , and whatsoeuer is not grounded vpon his promise hath but a sandy foundation , whose promise doth establish euery mans right , which houldeth his right from God , and so professes : This did Iacob know , and this did he acknowledge . It was the phrase of Esau his brother , Gen. 33.9 . and the manner of his speech that hee vses speaking of his possessions , Brother I haue enough : Like the rich miser in the Gospell , Soule take thine ease , thou hast enough laid vp for many yeares : but Iacobs answer is in another tenor , God hath had mercy on mee , therefore I haue all things : Doubtlesse euery good thing and euery perfect gift commeth downe from aboue from the Father of lights : but shall wee obserue out of the Pronoune Tibi vpon whom this gift is bestowed . It is that wherein the goodnesse and power and wisedome of God did most gloriously manifest it selfe .

3 Tibi .

1 To thee Iacob whom I haue chosen of purpose before thou wast borne , that thou mayest giue all glory to mee : Before thou hadst done good or bad I saide , Iacob haue I loued .

2 To thee I giue it whom I deliuered from the bloudy hands of Esau that sought thy life , from the treacherous conspiracy of him whom I ordained to be thy seruant , and to bow to thee , and by this thy deliuerance I witnesse that thou art preserued for some excellent worke .

3 To thee will I giue it , to whom I haue reuealed this Ladder , the onely true way to heauen , by which the gate of Heauen is open vnto thee , and a continuall commerce is had betwixt heauen and earth , by which I standing at the toppe , will bee thy GOD , and my Angels shall bee thy fellowes , Ascending and Descending to defend thee and thy Dominions : To thee will I giue , whom I haue so instructed in the knowledge of my Sonne CHRIST , who is the onely Ladder that knits heauen and earth together , the sole mediator betwixt God and man ; the foote of whose humanity standeth vpon earth ; the top of whose Diuinity reacheth vnto Heauen . Endeuour more and more to settle and establish this Ladder in the land where thou sleepest , and this Ladder shall establish the land to thee and thy seede for euer .

Thou well perceiuest what Ladder this is , no peeced ladder as some dreamers haue dreamed , but intire of it selfe : the way to heauen is not peeced out eyther by Saint or Angel , or any other but by Christ alone , standing on earth , reaching along vnto the highest Heauen .

Neither is this way so easie as some haue slaunderously reported that wee teach , and as flesh and bloud is prone to beleeue , wee shall not be carried to Heauen in a Fether-bed , but we must climbe a Ladder . If we be carried as Elias was in a chariot , t' will be a fierie Chariot . If we will climbe , we must take paines , for the way is long , and the impediments many .

That our Church did euer teach a Theoricall Faith without practise , is a meere slander : Wee must apprehend and lay hold on this Ladder with the hand of Faith , & climbe euery steppe of it with the feete of our affections , in being conformable to the Sonne of God , or else wee shall neuer attaine that which we expect , so hath God predestinated his to be , Rom. 8.29 .

1 The first steppe is his Conception and Birth vnto which wee must bee conformable in our regeneration and new birth . 2 To his Circumcision , in the cutting the Foreskinne of our hearts , that wee may bleed in remorse for our wicked life . 3 To his infancy by conuerting and becomming as little children , else we can neuer enter into the kingdom of God . 4 To his Baptisme , by our washing and purification from dead workes . 5 To his Life by learning his humility , meekenesse , patience , and obedience to his Fathers will . 6 To his Death by mortification , and fruites of repentance , which if it bee a godly repentance , What care will it worke ? What indignation ? What feare , what zeale , what reuenge , euen to the crucifying of our selues vnto the World ? 7 To his Resurrection in newnes of life & good works : but here commonly wee make a stand as though wee were out of breath , if one of the Sonnes of thunder do not vrge vs forward . 8 To his Ascension by deuotion hauing our conuersation in heauen where Christ sits at the right hand of God : From the foote of his conception to the height of his Ascension , we must climbe if euer we meane to reigne with him : this Ladder did God reueale to Iacob , which Iacob did well consider , therefore ( saith God ) to thee will I giue the land that thou maist settle this Ladder in the land .

4 To thee Iacob will I giue it , that thou maist bee as thy name is a supplanter , or a wrastler ; to supplant Esau and all prophane Edomites out of the holy Land : to wrastle with many crosses , and all impediments which hinder GODS glory , and good gouernment : for the old Serpent is a supplanter still , and will neuer leaue biting at the heeles to make vs fall backward from God : Christians thought themselues secure , when Gouernours , who vsed before to persecute them , were become Christians . Great cause they had to reioyce , but none to bee secure : Imperatores factisunt Christiani , sed nunquid Diabolus factus Christianus ? Though Emperors become Christians , and the most sincere Christians become Emperors , so long as the Deuill is aliue and Walketh , Iacob must wrestle still , that hee may become Israell to preuaile with God and man . Pray wee that our Iacob may so preuaile as Israell did , not so much by his sword , as by his true sincerity .

5 To thee Iacob and thy seede : Heere will I rest and proceede no further . The promise was to thy progenitors in part , but to thee intier , I was the God of Abraham , but in the line of Isaak only ; I made a promise to Isaak , but in the line of Iacob , but to thee and thy seede without limit . The family of Abraham was diuided betwixt Isaak and Ismael , whom men called Ismaelites : The family of Isaak was diuided into Iacob and Esau , and his were called Edomites : but the family of Iacob vnited all the Tribes which became one Church , one Body , one Kingdome knowne by the name of Israel : and doubtlesse had Salomon preserued that vnity and vniformity of Religion which before was established , the house of Iacob had neuer beene diuided . But Salomon diuided religion wherein Gods kingdome consisteth , betwixt God and idols , therefore did God in his iust iudgement rent his kingdome betwixt Ieroboam and Rehoboam . But in Iacob it was vnited , wherein hee was a type of the chiefe corner stone Christ Iesus , who vnited many Nations into one euerlasting Kingdome : A fit subiect for Simeons song , Mine eyes haue seene thy saluation which thou hast prepared to be a light to lighten the Gentiles , and to bee the glory of thy people Israell : an admirable patterne for Princes how to carry themselues in their kingdomes : For such was the dispensation of God , that tooke away contempt on one side , and enuy on the other , and became saluation vnto both , that the Iew might not contemne the Gentile , therefore he was a light to lighten the Gentiles , that the Gentile might not insult ouer the Iewe , hee was the glory of Israel , and saluation prepar'd before the face of all people .

Now the God of all wisedome and power who is onely One without diuision : That eternall sonne of his , the onely patterne of true vnion : That holy spirit of his , whose function it is to build vp and knit together the members into one body in the bond of peace : That blessed Trinity vnited inseparably in one Deity , so guide and moderate your Wisedomes and consultations herein , that Iacob may carry the image of the God of Iacob , that hee may be a light to the one , and glory to the other , and happinesse to both .

For setting forward of which happinesse obserue a threefold blessing entwined and twisted together in this short sentence promised to Iacob , enioyed by vs .

1 Dabo tibi semen , a posterity to Iacob which his progenitors wanted long . 2 Dabo terram tibi & Semini : a blessing prepared for his posterity also ; when thou shalt waxe old , and grow weary of this clodde of earth , when thou shalt desire to plucke vp thy feete , and steppe into a better kingdome : The land whereupon thou sleepest is for thy seede after thee . 3 Dabo te & semen tuum terrae : a blessing of all blessings to this land wherupon : to the land it selfe , and an happines prepared before the face of all people .

This triple cord is not easily broken , neither was it euer broken in the house of Iacob , something vntwisted it was in the captiuity , but neuer broken before the appearing of the sonne of God in flesh , then was that Kingdome deliuered vnto Christ , that he might be all in all . That blessing be vpon vs and our children , vpon Iacob and his seede , till the appearing of our Lord in the clouds , from whence we expect a true kingdome , wherof all these are but shadowes : That euerlasting kingdome purchased by the bloud of his deare Sonne and our onely Sauiour and Redeemer , to whom with the Father and Spirit , three persons and one God , bee all Honour and Glory , from this time forth and for euer : Amen .

FINIS .
THE TVMVLTS OF THE PEOPLE . Another Sermon at the Court in White-Hall before the King . EXODVS 32.1 .

But when the people saw that MOSES tarried long ere he came from the mountaine , the people gathered themselues together against AARON , and said vnto him : vp , make vs gods to goe before vs .

THE circumstance of Time is a powerfull circumstance , eyther to aggrauate a crime , or to make any action more effectual : the very same time that God was prouiding a law for his people , and writing it in Tables of stone , they were conspiring idolatry against him : The same night that Christ was betraied , he tooke bread , 1 Cor. 11.25 instituting a Sacrament of life for them who were plotting the treason of death against him .

With this opposition did the Law and the Gospell both begin , by which it doth appeare , that that old arch enemy of mans happinesse was the chiefe agent in this businesse : It was not Iudas so much as hee that entred into Iudas , nor the Serpent so much as hee that spake by the Serpent : nor the people so much as hee that driues them like an heard of swine headlong to the accomplishing of Sathans purpose , and their owne destruction : for Sathan had a further purpose in this intent then the people thought of : Hee had beene 2000. yeares in blotting Gods Law out of mans heart , he sees that labour like to be lost , for that Law is at this present renewing by God in the mountaine , and a writing by his owne finger in Tables of stone to continue : therefore a plot must be deuised eyther to breake the tables in peeces , or some way to deface the worke ; and hee plots it vnhappily , for in the very instant when Moses came within sight , they were in the middest of their madnesse shouting after a Calfe , the sight whereof so wrought vpon the feruency of Moses zeale , that down fell the Tables and brake in peeces . As Dauids prayer was his onely defence against Achitophels policy , 2 Sam. 15.31 . so must we pray to bring Satans Councell to nought , for none but he can doe it .

Sathan is the principall agent , yet not mentioned no more then in his first temptation , Genesis the 3. Moses historicum agit non interpretem , let vs therefore consider of this Scripture as it is an history , the Tract is plaine , and the passage easie by the steps .

1 The chiefe actors mentioned in the businesse are the people 2 The occasion they tooke for this attempt , Moses absence in the mountaine , his long absence as they pretend . 3 The instrument wrought for their purpose must bee Aaron . 4 The meanes whereby they wrought him , by force in a tumultuous assembly . 5 The worke whereunto he was forced , Make vs Gods to goe before vs .

Where the people be principall actors , there s a daungerous peece of worke towards ; it is via serpentis , where the taile guides the head , where the people command Aaron . The true visage of an Anarchy ; for if euer wee should fall into the hands of a disordered multitude , we should see the sweetnesse of gouernment , Carendo magis . Heere 's a multitude : It is like the waues of the Sea that dash against this Rocke , and that Sand , and breake one vpon another : here against Moses , there against Aaron , at the last against themselues : And herein is the power of God , saith King Dauid in the Psalmes , In appeasing the noyse of the waues , Psal. 65.7 . and the madnesse of the people : the one by his inuisible power , the other by that beautifull gouernment which is his owne blessed ordinance .

But what people be these that disorder themselues , or to whom doe they belong ? The people , and my text hath it twice for failing , The people . In the third Chapter and the seuenth verse ; I haue seene , I haue seene the affliction of my people , then were they Gods people , and all along the history they bee tearmed the children of Israel , the posterity of Iacob , but now they be neyther Gods nor Iacobs , but their owne , a rout of masterlesse men that none will owne : so in the 32. of Deuteronomy , They haue corrupted themselues , Deut. 32.5 . not being his people , but a froward generation . Doubtlesse it greeued Moses at the very heart , vers. the 7. When God saide vnto him , Get thee downe , for thy people which thou brought out of the land of Aegypt haue corrupted their waies : Thy people saith God to Moses , Gouernours had neede to haue a tender care ouer Gods people , for when they transgresse , God turnes them ouer to them . And had not Moses a tender care ? No imputation could lie vpon him , hee had prouided sufficiently for them in his absence , Aaron & Hur besides the Elders and Nobles of the Elders of Israell : therfore harke how Moses answers God againe in his owne defence , and in commiseration of a masterles people , vers. the 11. O Lord why does thy wrath wax hot against thy people , which thou hast brought out of the land of Aegypt , with great power and a mighty hand ? See how they be put off from one to another . God will not owne them , Moses cannot : they be their owne , they be themselues : I haue seene this people , and behold it is a stiffe-necked people , saith God to Moses in the 9. verse , and What did this people to thee , that thou brought such a sinne vpon them , saith Moses to Aaron , verse 21. Thou knows this people , that they are euen set on mischiefe , saith Aaron to Moses , vers. the 22.

Thus doe their sinnes fall vpon their owne heads : they lost the glory of being Gods people , they lost the honour of being the Children of Israell , euen the Nobles of the Children of Israell , cap. 24.11 . Though men be neuer so well discended , vice does taint the bloud , it staines Nobility , especially this of resisting gouernment : they bee left to themselues alone , a degenerate multitude , they be neither Gods Children , nor the Children of Israell : this and the like are the fittest appellations of such a sinfull people .

2. The occasion which mooued this people thus to doe , was taken and not giuen . Moses was absent ; what then ? was hee not about publique businesse ? receiuing Lawes and Ordinances from God , for the gouerning of them , such Lawes as no nation vnder heauen had the like : did hee not acquaint them with all this before hee went ? more then Gouernours are bound to doe : In the 24. chap. verse 14. Moses told them all the words of the Lord : How far was he gone ? but into the mountaine leauing them at the foot . He left them not alone without Iudges , cap. 24.14 . whosoeuer hath any matter let them come before them . Yea , but he tarried long before he came downe : How long ? not six weekes in all . So impatient , so quickly haue they forgot the couenant made at their parting , cap 24.3 . All things that the Lord hath sayd we will doe ; repeated againe in the seuenth verse , and ratified with sacrifices . Is the impression of thunder and lightning so soone worne out ? will not the twelue pillers erected at his going , at the foot of the hill bee sufficient remembrances for six weekes absence ? Children of Israel , well might he call them children , and Moses their nurse to carry them , as sucklings in his bosome which he conceiued not , euer crying and complaining , neuer satisfied ; taking occasion where none is giuen . There was great difference for a quiet contented heart when Moses was a Shepheard , and when hee was the Gouernour of this people : Nec abnuendum si dat imperium Deus , nec appetendum .

3. Moses is gone , they wote not what is become of him , 3 The Instrument . or they will not know , the power is in them , somewhat , some exployt must bee done , and who must countenance the matter but Aaron ? One highest in authority , and that should be holiest in life , hee must bee the man , and so hee was . Omnis caro foenum ; If Aaron , Moses Vicar amongst the people : If Peter , Christs Vicar in the Church ? who should bee Summi Pontifices ? If these fall so fowle , that one denies his Lord , the other preferres a Calfe before him : let the Church of God neuer be built vpon that Rocke , but vpon that which Aaron prefigured , and that which Peter discouered in the sixteenth of Matthew , Mat 6.16 . Aug. vlt. D. tract . in Ioh. Super hanc quam confessus es petram , sayth S. Augustine , vpon this Rocke which thou hast confessed will I build my Church .

God in Aaron would teach Israel that hee who was thus captiuate to sinne himselfe could not deliuer captiues from sinne by his sacrifices , as the Apostle prooues at large in his Epistle to the Hebrewes : Moses died in the wildernesse , Aaron fell fowly in the wildernesse , the mortality of the one , and infirmity of the other were as Schoole masters of Christ the Lambe of God , and Lord of life , to deliuer vs from sinne and death .

4. 4 The meanes . But let vs not ( as the manner of the world is ) lay more imputation vpon Aaron , then there is iust cause : his infirmity was great , yet was he no voluntary agent , but a forced Instrument , they assembled themselues against him tumultuously , and vrged him in threatning manner , vp make vs Gods : True , it did not excuse him more then Pilate , who feared a tumult , Matthew the 27. Hee should rather haue died a thousand deaths then haue yeelded : yet see what pretty policies he hath to stay the businesse .

1. Hee calles for golden eare-rings of their wiues , sons and daughters , in the second verse : thinking women would by importunity bring any thing to passe , rather then part with their iewels and ornaments : there was some hope , that either the couetousnesse of men , or the pride of women might so farre preuaile , that some domesticall dissention might hinder this great conspiracy against the God of heauen . But as Sathan will not cast out Sathan , so one sinne is hardly wrought against another , especially those diabolicall sinnes of pride and idolatry : There was no cost spared , for all the people plucked off their iewels , not one from another , but from themselues in the third verse : their Idoll was their Iewell : they neuer yet bestowed such cost vpon the true God , that brought them from the bondage of Pharaoh , nor on Moses their Gonernour , as now vpon the image of a Calfe .

2. When there is no remedy , he takes the Iewels , casts them into the fire , fashions a Calfe , carueth it , made a grauing toole to goe ouer it , built an Altar , proclaimed an holy-day , whil'd the time that Moses might come downe , or some accident befall to stay their fury : so vnwilling was Aaron , but they forced him .

5. What to doe ? Make vs Gods to goe before vs : Gods seruice is a reasonable seruice in the 12. of Romanes : Rom. 12.1 . but the seruice of sinne is most vnreasonable ; especially this of Idolatry : that a God can be made : that Aaron a sinnefull man can make a God : that hee can giue it life and motion to goe before them ; Is it possible the people should bee so senselesse ?

This poynt then will beare two Queries .

1. What Gods they meant should bee made ? Make vs Gods . 2. To what end ? to goe before vs .

Some thinke they meant onely a sensible resemblance of the true God ; or an image to which some Diuine power might vpon consecration bee annexed : but I doubt they troubled not their heads with such differences .

1 They called them gods in heathen tearmes , they were weary of one God , and now they must haue a plurality : though Elohim be vsually translated in the singular number , yet in this place I take it plurally , because St. Stephen does so reade it in the seuenth of the Acts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 7.40 . Make vs gods .

Idolatry implies plurality , a plurality a nullity , dicite plures , dicits nullum : two infinites there cannot be , eyther one must run into another , or they must bee finite on one side .

2 When I consider how Dauid speakes of ancient Idolaters , Psal. 115. Psa. 115.8 . They that make them are like vnto them : how Esay describes them , cap. 44. vers. 16. They bake bread with one peece , Esay 44.16 rost meate with another , warme themselues with the third , and of the residue make a god : How in Baruc the 6. Baruc. 6.19 . Cats and Owles do redeeme their Gods from their enemies , Rats and Mice that would deuoure them : I conceiue the most sencelesse kinde of idolatry : and howsoeuer Aaron might seeke to refine it in the 5 verse , in proclaiming an holy-day to Iehouah the true God , yet sure the people themselues conceiued it in grosse .

The like difference may bee taken in matters of inferiour superstition betwixt the schoole distinctions and the practise of the vulgar : Non colitur imago sed Deus in imagine , colitur Imago sed alio cultu , cultu eodem , at non vniuocè sed analogicè & reductiuè : distinctions well filed and refined in the braine : but alas , the people in whom is greatest daunger , who are not able to distinguish betwixt Aarons Beard , and the Beard of Aaron , must of necessity fall into extremity ; howsoeuer Aaron in this place might helpe them with references and reductions to Iehouah , yet in the peoples intention this idolatry was very grosse .

2 To what end ? to goe a Procession , to goe before vs : did not the Cloud goe before them by day , and the pillar of fire by night ? yea the Lord himselfe went before them in the pillar and the cloud in the 13. Chapter , vers. 21. yea and that at this present , verse the 22. he tooke not away the cloud by day , nor the pillar of fire by night from before the people . This will not content them : they must haue a Calfe , a costly Calfe , and when all cost and caruing is bestowed vpon it , it cannot goe , it must bee carried before them ; whereas the cloud and pillar of fire moued without their helpe . See how men please themselues in their owne deuices be they neuer so foolish , more then in Gods owne institutions , be they neuer so full of Diuine wisedome .

But whither should it goe before them ? I thinke themselues scarce know whether : whither they meant to roue vp and downe in the wildernesse , sit downe to eat and drinke , and rise vp to play : but if they intended a set iourney , it was eyther toward Canaan , or , as I thinke rather , backe againe into Aegypt : else why should they thinke of a Calfe , but in alluding to the Aegyptian Apis , that pide Bull ? they meant to goe into Aegypt , therefore they must haue an Aegyptian God to guide them : These be thy gods ô Israell that brought thee out of the Land of Aegypt as strangers when the Aegyptians desired vs to be gone , and these shall conduct vs backe againe . But that which perswades mee most , is in the Acts of the Apostles : they turned in their hearts backe againe into Aegypt , Acts 7.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saying , make vs gods : Their harts were in Aegypt already , they wanted nothing but a God to guide them .

If all things in the wildernesse were in figure vnto vs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 10.11 . This history most of all : all of vs were vnder the bondage of Aegypt , subiect to sin , death , and hell , taskemasters of that spirituall Pharaoh , who hath power ouer death . Heb. 2.14 .

Our true Master Christ hath deliuered vs out of Aegypt , and brought vs vnder hope of enioying that celestiall Canaan . In the meane time he is gone vp to the mountaine to God the Father to mediate for vs , and to write the Gospell is the Law of Christians , & the new couenant : he hath left his deputies beneath Ciuill & Ecclesiasticall to gouerne vs in his absence : Hee hath left Sacramentall representations , as the cloud did represent his humanity , the fier his diuinity : but his absence is so long , not a few weeks , but many hundred years , that we carry vs in this life , as if we knew not what is become of him , where is the promise of his comming ? 2 Pet. 2.4 . in the 2. of Peter and the 3. Thus we sit downe to eate and drinke , & rise vp to play : Euery one hath his gods , his dearling affections , his desires , his deuices , though as wise as Calues , Deus est suacuique cupido : these foolish desires leade vs back againe into Aegypt , there to make bricke , or gather stubble ; for that 's the Dicotomy of this world : we are either making bricke to build or plant our selues on earth , or gathering stubble , picking the strawes of vanity and pleasure : in which return , if we hold on , we had better we had neuer been deliuered : for Christ will come as suddenly as Moses did from the mount , eyther himselfe in iudgement , or by his messenger Death , giue vs our portion , make vs drinke the powder of our Gods wrath . The dregs of sinne which will turne into the gall of Aspes : Hee that presumes Christ will be long a comming , and that death is a farre off , hee will surely come to him vnlooked for : The Master of that seruant will come in an houre when he is not aware . Luk. 12.46 . There bee three Parables St. Luke ioynes in an excellent order . The Parable of the Prodigall Sonne , the vniust Steward , and the rich Glutton . The Prodigall by prodigality became miserable , by misery was drawne to repentance . But because men when they haue runn themselues out of breath in wickednesse , presently haue the parable of the prodigall childe in in their mouthes ; He addes vnto that the vniust Steward , who had short warning to giue vp his stewardship ; he wisely cast in his minde what to doe , Quid faciam , and neuer ceased casting till he resolued Scio quid faciam , and presently put it in execution , set downe quickly : and because euery man should not expect any speciall admonition before hand , he addes vnto that the Parable of the rich man , who thinking his Master would belong a comming , follows his pleasure : & in momento descendit in infernum , died , and was presently in hell before hee lift vp his eyes vnto heauen ; So doth sudden destruction euer follow presumptuous sinnes .

Therefore these golden glistring calues that we propose vnto our selues to follow , bee it the Calfe of wealth or pleasure or ambition , let vs breake them in peeces , and stamp them to powder by true repentance before the Lord come and breake them for vs : let vs drinke the powder in the teares of sorrow and contrition , that iudging our selues we may preuent the iudgement of God , that wee may redeeme the time we haue so vainely spent , in doubling the workes of a good life ; and happy is that man , whom the Lord when he commeth , shall find so doing . Which happines God grant vnto vs for his Sons sake Iesus Christ our Lord : To whom with the Father and the blessed Spirit , be al Honor and Glory both now and for euer . Amen .

THE MOCKE OF REPVTATION . A Publique Sermon . GENESIS 3.22 .

Behold , the man is become like one of vs .

ALL story and discourse whatsoeuer , endited by the spirit of Wisedome , the more concise it is , the more pithy is the sentence , and the matter of more speciall note : which Truth if it hold , as like it doth in Diuine writte : Lo heere the Acts and Monuments of a thousand six hundred and odde yeares comprized within the compasse of six small chapters , the onely true Records of that Age , containing story of more weight and worth , then all the bookes and Chronicles of the Kings of Iuda : which respect , beside others common to holy scripture , doth intimate vnto vs what vertue and pith the holy Ghost hath pressed and couched together within euery sentence of this Chronicle , whereof my Text is one , and such an one amongst the rest , as is noted by the finger of the holy Ghost in the margent , Behold , the first word of wonder we finde , pointing at some spectacle worth the beholding : A spectacle not for men to gaze vpon , but Man a spectacle to God and Angels , who beeing placed by God in Paradise , was by his folly put into a dreame of a deity , aspiring in knowledge to become a God , was in vnderstanding made like the beasts that perish , turn'd out of Paradise into the open field amongst the beasts to be clad in Leatherne hides , and skins of beasts : wandering in this miserable plight , Almighty God puts him in mind of his glorious Godhead , Behold the man is become like one of vs , a God , and no man , where indeede hee was a wretched worme , and no man .

These wordes deliuered by God in a figuratiue speech , and in the forme like nailes doe pierce deeper , and sticke faster then an ordinary speech . An ironie , but vttered by a man of God , 1 Kings . 18.21 . made Baals Priests lance themselues with kniues till the bloud followed . A figure that being spoken ( as here it was ) to a proud man in misery , is Death vnto him , and cuts deeper then any knife , vox tamen haec est non tam insultantis , quam caeteros ne superbiant deterrentis : God in this Ironie did not so much intend to wound a miserable man , as to warne his posterity .

Wherefore , ( Right Honourable , Right Worshipfull , & welbeloued ) when I gaue all diligence to speake vnto you of those swelling humours that raigne in the Sonnes of Adam , I was directed to this Scripture , which for the Maiesty of it was deliuered by God himselfe in the solemne assembly of the blessed Trinity , and holy Angels , for the vse of it to the terror of all vs which lay in the loynes of Adam , for the Vertue of it pointed with an Irony , to pierce our affections , and sticke fast in our memories , That wee breake not Gods bonds asunder , nor cast away his cords from vs , least he that sitteth in Heauen laugh vs to scorne , and the Lord should haue vs in derision .

The sentence it selfe like Christs garment , may not bee diuided , it is so wouen into one period , that to dismember the words , were to disgrace the figure : yet to auoid confusion of speech , and helpe our memories , I will distinguish these two points .

1 Mans purpose and aspiring minde to become a God . 2 The shamefull misse of his purpose , that indeede became nothing lesse .

Both which are insinuated in this figure , and may naturally be branched out of this sentence .

Verse 22. Peccasse Adamum tam specie quam indiuiduo , is a schoolepoynt very probable ; That Adam did not sin onely personally , as a particular man , but as bearing the person and nature of all mankind : for that diuellish infection of an aspiring minde , hath made as deepe an impression in Adams posterity as euer is did in himselfe : Dan. 4.27 . Acts 12.21 Nebuchadnezzar and King Herod , the one for Power , the other for Speech affecting a Diety , are two fit Emblemes of man in this place . Is not this great Babel that I haue built by the might of my power , for the honour of my Maiesty ? spoken like God himselfe : Is not this great Heauen and Earth , which I haue built by the might of my power , for the honour of my Maiesty ? but while the word was in the Kings mouth , his Kingdom was rent from him , & himselfe turned out of his palace among the beasts of the field : Herod after hee had made a smooth oration in a great assembly , for assenting to the peoples applause : The voyce of God and not of man , became a prey to the wormes : these two beare the Image of the olde Adam , who being in honour like Nebuchadnezzar , was cast out of Paradise amongst the beasts that perish , and for listening to the Serpents voyce , Eritis sicut Dij , like Herod became mormes meat , Dust thou art , and to dust thou shalt returne .

But what do I tel you of Kings and Monarches ? that of the Poet , Est Deus in nobis , is common in euery mans conceipt , no affection so ridiculous , which vaine man hath not made a God : 't were vaine to stand vpon particulars : shall I tell you of the God of Gods exalted aboue heauen and earth ? It is the God of honour and reputation amongst more . A God mighty and terrible , a iealous God , and a consuming fire , a God more honoured of English Gallants , then euer was Iehouah in Iudaea , or Iupiter amongst the Grecians : Si quoties peccant homines : Iupiter is very sparing of his thunder-bolts , though often dishonoured of mortall men , and the God of Israel when hee was in his greatest fury , and most prouoked to execute iudgement , yet is sayd to seale vp his plagues amongst his treasures : Deu. 32.34 . as though hee were loth to spend them : God is patient , and yet God is prouoked euery day : but if our honours bee touched neuer so little , agitante calescimus illo : out goes a challenge presently , hee shall die the death : Thus as vengeance were ours , miserable men will bee Gods to die for it .

By your patience ( Honourable and worshipfull ) sauing your Honours and Reputations , giue me leaue to estimate them one degree below Gods honour , and your owne saluation : Happily you will obiect , It is our honour , and wee stand vpon it ; more precious and deere to vs then life it selfe , for that is the life of our mortall liues , and preserues vs liuing after our death , life without honour is no life , and honour after life makes death no death ; wherefore in this respect no lesse honourable is our Resolution , then Razis the father of the Iewes commended in the Machabees , 2 Machab. 14.42 . in chusing rather to die manfully , then suffer reproach , vnworthy his noble stocke : 'T is true , God forbid we should deny , but that honour in a noble minde is to bee preferred before a thousand liues , if our liues were altogether in our nostrils , if our Essence did returne into the wombe of the first Chaos , as things of baser being ; if our spirits did vanish into the light aire like the spirits of beasts ; then were this reason without exception : But wee must remember that besides this word Honour which is commended to the fauourable opinion of the world , to bee blowen to and fro with the breath of mens nostrils , there is an heauenly substance to bee disposed of , to bee placed after death , according to thy death , either in euerlasting Tabernacles or perpetuall torments : Wherefore , endangering thy selfe in single combat , not onely to die , but to die the death , not onely to perish , but to perish and come to a fearefull end : not onely to be cut downe , but cut downe and cast into the fire . Then poize these two , the blemish of honour , with the hazard of euer lasting life in the ballance of thy iudgement , and accordingly make resolution .

I presume none will deny but in our vsuall and daily quarrels the danger is great , and rufull for any Christian to consider : but in a case of necessity , when otherwise neyther Court can cleare me , nor the deuise of man giue remedie : there laying apart all personall respects , abandoning all affections of Honour , without any desire of reuenge , only for triall of right I le commend my cause to the proofe of Armes , and sentence of weapon , to be directed by Diuine iudgement . If your resolution be such , let mee commend vnto you a double consideration of cause and person .

1 Is thine iniury so hainous as may not be borne ? and the triall so difficult as neyther can bee manifested by Record of Writte , Ier. 32.44 . nor decided by testimony of two or three witnesses established by our Sauiour , nor indeed by Oath , Ioh. 8.17 . which the Apostle makes the vpshot of all controuersies amongst men . If thy quarrell be such , Heb. 6.16 . thou appealest to the iudgement of Weapon .

2 Then in the second place examine thy selfe , if respecting the priuate iniury and blemish of honour , thou canst meet thine enemy in the field , and leaue all sinister affections at home , if thou canst carry Christian Charity in thine heart , and the weapons of Death in thy hands ? If thou canst commend a prepared soule to thy Sauior , & intend to shed that bloud for which his bloud was shed on the crosse . If thou canst expect the reward of Gods saints in heauen & determine to cast out thy brothers soule in a wrong cause ; then see you haue warrant , and keepe thy resolution , but vnderstand that this thy passage into heauen , if there be any such , after all honest pretences mans witte can deuise , all the Differences the Law can afford , are bestowed vpon it , will prooue as hard and narrow a passage for thy soule , as a Nedles eye for the huge Cammell . What shall we say then ? Is there no redresse for the blemish of honour and reputation ? Yes beloued , there will come a day when the most secret cause will be made manifest , when all the Courts in the world shall be iudged ouer againe , till which time God hath reserued many causes vntried for his owne Court. Therefore saies St. Paul , 1 Cor. 3.5 . Iudge nothing before the time , till the Lord come , who will lighten things that are hidde in darkenesse , and then shall euery man haue praise of God : haue patience then till the trumpe blow , and the walls of Iericho fall flatte to the ground , Till the Heauens passe with a noyse , and the elements melt with feruent heate , then shalt thou meet the iudge of the world , and receiue sentence according vnto right , then shall thine honour bee restored seuen fold in the sight of Men & Angels : there meane while resolue thy selfe like a Christian , if thy supposed honour affect thee , in case of Gods honour or the safety of thy soule , cast it off , better it is for thee to enter heauen lame in honour , maimed in reputation in the sight of the world , then hauing all sound to be cast into hell fire . I speake not after the manner of men , else would I perswade that it were not a world could ecclipse true honour , Well : true or supposed honour , shall I suffer disgrace till the last trumpe ? This is an hard interim , I would to God I could releeue you .

Shall I with S. Augustine adfratres in Eremo , commend vnto you the example of our Sauiour , who beeing disgraced , and shamefully dishonoured of his enemies : the first oblation he offered vpon the Altar of the Crosse , was prayer for his enemies : that were not so fit , it was writ adfratres in eremo , but I know to whom I speake : Shall I commend the Prophet Dauids example , who dishonourably reuiled of Shimei , reuenged not againe , but dealt honourably with lame Mephibosheth , the remnant of his enemies house . Yea but Dauid was a Prophet altogether swallowed vp with diuine contemplation , we are not of that precise coat : yea but Dauid was a Prince , and well wist what true honor meant ; a valiant Prince , whose arme would encounter a bow of steele , and by the might of his God spring ouer a wall , yet herein was his glory to shew kindnes to his deadly foe . 2 Sam 9.3 Remaines there not one ( saith Dauid ) of the house of Saul on whom I may shew the saluation of God ? Honourable Dauid that thought it the most honour to be likest God in shewing mercie to his enemies : All my Fathers house ( saith Mephibosheth to Dauid ) were but dead men before my Lord the King : Posse & nolle nobile , To reuenge a quarrell argues skill and courage , but to forgiue , or not regard an iniury , that is right Honourable . Wherefore , to conclude this point , Mar. 8.35 . that which our Sauiour Christ pronounced in the Gospell of Marke is as truely to be meant of honour , as of life , Whosoeuer will saue his honour shall loose it , and whosoeuer shall lose his honour for my sake and the Gospels shall saue it . Be it then farre from dust and ashes to seate himselfe in Gods place , crying vengeance is mine , I will repay it : to extoll his owne honour before Gods , least he that sits in heauen laugh them to scorne , and the Lord should haue them in derision : This is one point in which vaine man the Sonne of Adam does affect to become a God Like one of vs .

If it would please Almighty God to looke downe from Heauen vpon the sonnes of men , Psal. 13.2 . hee might behold more presumptuous and aspiring gods amongst men , or would hee come downe from heauen to make triall of these cries that are come vp to him , Gen. 18.21 . as himselfe speaketh in the 18. of Genesis , would it please him to take a view of his own dwelling place , the holy house of his habitation , he should perceiue one of Adams vnhallowed sonnes seated in his roome , houzed within the holy stones of Sion : his chambers & chaires adorned with the Churches robes , himselfe and his family fed with Tithes and Offrings : would not this prouoke Almighty God to take my text for good sooth , and say behold the man is become a god like one of vs : harboured in our sanctuary , and serued with our Priests , like one of vs , honored and worshipped in consecrated Tithes , and holy offerings like one of vs , whiles we may take vp our lodgings with Baucis or Philemon , or content our selues with ten shekels of siluer , and a suit of apparell . Then sure blessed must that house be where God is so wel regarded saies that idolatrous miscreant Micah . Iud 17. ver. vlt. As for Tithes and Offerings , they be but Leuiticall customes , ceremonies , and shadowes vanished away at the Sunshine of the Gospell : thus are wee content to haue our mouthes musled , and our tongues tied .

The Romane Orator plaid his prizes neuer worse , then in his owne cause , and I know not how it comes to passe , either we are ouer-modest to pleade for our selues , least wee might seeme partiall , or too timerous : wee are content at Balacks becke , neyther to blesse nor curse , or ( which is worst of all ) if euer wee meane to enter Gods house , our selues must come like Gods , like Iupiter himselfe in a goulden shower , or stand without , ô aur eum orationis flumen ; these be the golden streams of eloquence that make the Preachers voice the voice of a God .

But as I begun to say , we are vnfit Orators for this theam , will it please you to heare almighty God speake in his own person : Malac. 3.8 . Will a man spoyle his gods ? but you haue spoyled me , saith the Lord : A strange speech for the God of heauen to speake to mortall men , You haue spoyled me , and that made the people of Israell to wonder , Lord wherein haue we spoyled thee ? God answers , in Tithes and Offerings : parturiunt montes , a ceremony , a shadow , a toy : no ( beloued ) almighty God fights not with shadowes , nor is so zealous for a ceremony , there is more in it then all they account for : these are not Mint and Annise we talke of , but matters of greater moment .

All the wonders the Apostles wrought vpon the earth were sauing wonders , restoring men to their health and perfection ; but when they mette with sinne of alienating Church goods in Ananias and Saphira , their wonder was an extraordinary iudgement , no lesse then present death : When the Lambe of God walked vpon the earth , hee is obserued neuer to haue wrought any thing by force or violence , but all with gentle perswasions , and fatherly admonitions , so obserueth S. Augustine in one booke , Vera relig. c. 16. Cap. 13. yet the Father was deceiued , for himselfe doth retract that point in his booke of Retractions , and does confesse , that indeed when hee met with this sin of Marchandize in the Church of God , then his patience was mooued to vse some Discipline : then , and onely then in all his life did the Lambe of God play the Lion of the tribe of Iuda ; for himselfe alone with a three-stringed whip draue the Marchants out of the Church .

Now if these Marchants shall quit him with his owne , and through their marchandize driue Christ out of the Church , they are no more to look for a whip of cords but a rod of iron , to break them in peeces like a Potters vessel ; If they will needs meddle with forbidden fruit as Adam did , they must looke to turne Gods as Adam did , in whom I beseech you a little to looke your selues as in a glasse . Man hauing his choyce of all the pleasant fruits in Paradise , only except the forbidden fruit , whereof if hee eat , the same day he must die the death , was visited by the Serpent ; yea , hath God indeede sayd , ye shall not eat ? indeede , sayes the woman , we eat of the trees of the Garden , but of the fruit of the tree in the middest of the garden , ( there is a tree in the middest of the garden worth all the rest ) of the fruit of that tree God hath sayd , Yee shall not eat , neither shall ye touch it lest yee die : Die ? sayes the Serpent , yee shall not die : die the same day ? yee shall not die at all : die the death ? yee shall liue most happy liues , yee shall bee Gods : but what became of them , we all know by wofull experience .

So you , beloued , are by Gods goodnesse heere placed in a land like Eden for pleasure and plenty , blessed like Ifrael with the deaw of heauen , and fat of the earth , enriched like Tyrus , whose Marchants were Princes , and Chap-men the Nobles of the land , sucking the abundance of the sea , and treasure hid in the sand : onely the forbidden fruits of the Church touch not least ye die the Death . Then comes the Serpent , hath God indeed said ye shall not eate of these fruits ? Indeed ( answers flesh and bloud ) we eat of the fruits of the Land , and aboundance of the Sea , but there be certaine Holy fruites of the Land worth all the rest , Tithes and Offrings , the flower , and fat of the land , pleasant springs , Orchards , Gardens for recreation , goodly stones that wold build vs stately houses and towers , whose top might reach vnto heauen , were we but possessed of these , we should be gods vpon earth . Thus stollen waters are sweete , and the bread of deceit is pleasant to a man , but afterwards ( saies Salomon ) it turnes to grauell in the mouth , and then you know what followes , a gnashing of teeth , when almighty God shall come to giue sentence . Adam where art thou ? Hast thou eaten of the forbidden fruit whereof I saide thou shouldst not eat ? Thou shalt be cast out of the Paradise of this world , not in Letherne skins among the beasts of the field , but starke naked among the fiends of Hell , where shall be weeping and gnashing of teeth : Then he that sits in Heauen shall laugh them to scorne , and the Lord shall deride them with a bitter Irony , Behold the man is become like one of vs : Sonne remember thou in thy life time hadst a paradise of pleasure , no dwelling would please thee , but the sanctuary and habitation of God : no lands and liuings content thee but those hallowed and dedicated to God : no bread sweet and pleasant vnto thee but Tithes & Offrings , and holy things of God This shall be the Lords derision : this is that fearefull sentence whereto my text is but a warning peece , and the fall of Adam but a figure ; and so wee haue done with the second generall point , wherein the Sonne of Adam affecteth to become a God like one of vs .

Out of the last words , Vnus è nobis , it is agreed that almighty God directed his speech to the persons in Trinity , whence it may bee demanded , to which of the three persons man affected to bee like , like one of vs ; though indefinitely it may be vnderstood of any , yet the Schoole determines : Hee affected not so much to bee like the Father in power , or the spirit in loue , as in knowledge to resemble the second person , who is the wisedome of his Father , for it followes like one of vs , knowing good and euill .

The sum of which is , that man created in perfect reason , & endued with great measure of knowledge , according to his kind , yet in time was to attain to greater perfection , but vnwilling to stay his time , and expect the meanes appointed by God , thought to take a shorter out , but tast an apple , and presently haue his eyes opened , and become a God in knowledge : A fault ( beloued ) that died not in Paradise , but liues still , & neuer more then in these daies , where knoledge & Diuinity do budd and blossome , and ripen all in a trise , like Aarons rod , as if we were suddenly inspired from heauen , or we our selues had a clouen tongue at command .

The treasures of wisdome and knowledge are not all gathered in one day ; haddest thou a more excellent wit and gifts more famous then young Timothy , of whom Prophesies went what a notable instrument he was like to prooue , 1 Tim. 1.18 yet Timothy must so belabour it , that his stomacke shall bee the worse for it , and his body subiect to many and often infirmities . 1 Tim 5.23 Dost thou relie vpon Gods speciall grace and assistance neuer so much ? as S. Paul did , not I , but the grace of God with me , yet Pauls bookes and parchments must not be forgotten , for all the spirit . A man would thinke that visions and reuelations were neuer more rife then in these daies : to see a young Diuine plunge himselfe out of one Church into another , Determine Religions and challenge Moses and Aaron , as if himselfe in a trice had throughly digested the volume of Gods booke , and drunk vp the whole current of the ancient Fathers : but if Paul will be a planter of Religion , he must take spade and mattocke , digge deepe , and labour more aboundantly then they all , yea and spend a more precious humour then the sweate of his browes : Librorum helluo makes the best Diuine , Ezek 2.8 . by Eating of the booke , and not of an apple doe wee attaine to Diuine knowledge , howsoeuer Adam will touch and tast , & haue his eyes opened : And by this time it remaines to enquire what is become of him , Behold , saies God , he is become like one of vs . And thus far shal suffice for the 1. point , of Adams purpose and aspiring minde to become a God : Now followes the shamefull mille of his purpose , that in trueth hee became nothing lesse then like one of vs , which is truely expressed in the manner of speech being Ironicall , Behold the man is become like one of vs .

2 Ecce Adam , behold the man , Quid superbis puluis & cinis ? Diabolus superbit sed non puluis & cinis , saith St. Angustine : It had beene a wonder if Lucifer the brightest of Angels had become a God , being but a creature , but for man , Dust and ashes , a peece of clay , taken from vnder the feet of beasts , to be extolled amongst the gods , this was exceeding wonderfull : This man is become such a god , that attired in skinnes , turned out of the Garden , the bruit beasts , had they the tongue of Balaams Asse , might haue saluted him in good sooth without a figure : Behold the man is become like one of vs ; shrowded in a Leatherne hide from the parching heate of the Sunne , and the pinching frost of the night , like one of vs : nay , respecting his condition farre worse then one of vs , Quanto peius est fieri , quam nasci belluam , farre better it is to be a beast by natures priuiledge , then by degenerating to be compared to beasts ; worse then that , sent to the schoole to learne of beasts , by Salomon to the Conies and Pismiers for wisedome and prouidence , by a greater then Salomon to the Rauens and Fowles of the ayre for trust and confidence in God , by Ieremy to the Oxe and Asse for knowledge and religion : Ierem. 3.2 . The Oxe hath known his Owner , and the Asse his Masters Cribbe , but my people haue not knowne , nor Israell vnderstood : This is that goodly Godhead almighty God meanes in this figure , vpon which phrase of speech , it is worth the while a little to pauze : Behold , saith God , he is become , but how came hee ? factus est , sed quis fecit ?

Vers. 44. In the two and thirty chapter of the booke of Exodus , when the Israelites went a madding after a Calfe which Aaron had fashioned for a God , Moses put Aaron to his Apologie , who made this narration for himselfe , They gaue me their golde , I cast it into the fire , and thereout came this calfe : what Aaron ? became that a calfe by hap hazard without hands , or did it make it selfe a calfe ? theront came this calfe : Aaron was ashamed to say , hee had made a God , that the God of Israel should bee the worke-man-ship of his hands , wherefore he passeth that ouer in silence , and sayes , I cast the gold into the fire , and thereout came this calfe : in like manner God in this place to make the wonder greater , neither expressing the Authour nor manner of this Metamorphosis , onely , Behold the man is become like one of vs : notwithstanding , that may bee easily gathered by the allusion and reference of this sentence to that of the serpents in the fifth verse ( Eritis sicut Dij ) his meaning is , that man was a God of the Diuels making , who finding our parents of a Thrasonicall and swelling disposition , aspiring towards a Deity , comes vpon them like Gnatho , with Eritis sicut Dij , yea , you shall be Gods : a practise so performed of all hands , as it is become a maine piller of Sathans Kingdome , Parasitatio quam facilis quam pestifera , an easie part , the Coblers Crow will conne that : yet neuer playd without a Diuell : Peter no sooner saluted our Sauiour in this smoothing dialect , but presently he discouered a Diuell , Get the behinde me Sathan : Sathan neuer mooued the tongue of Beasts , but to sooth and flatter : Almighty God neuer opened the mouth of dumbe beasts but to reprehend , and the simplest Asse in seruice shall stand his master in better stead in this kinde , then the nimblest tongued Serpent that walkes in this garden : art thou then placed in a Paradise of pleasure , abounding with all delights mans heart can desire beware the serpents poyson , that will make thee to swell bigger then the skinne will holde , to stretch thy selfe beyond thy selfe , till thou consume as smoke that vanisheth by encreasing .

Art thou a Caesar vpon each , parting thine Empire with Iupiter himselfe , Caue àsalutatoribus , these are the Crowes that pecke out thine eyes being aliue , and make thee stone-blinde , that thou shalt not bee able to know or discerne thy selfe .

Art thou set vpon the Candle sticke of the Church , to giue light to all that are in the house of God ? art thou determined in shining to others to consume and spend thy selfe for Sions sake ? Looke to thy followers , there was a Parasite amongst the Disciples pul'd Christ by the sleeue , tooke him aside , & bade him fauour himselfe , : T is a world to see what preheminence this profession hath gotten in the world : no state so holy or absolute , no person so base or of small worth , whom this Court holy-water hath not besprinkled : If all thy earings , gold , or siluer , or what euer pluck'd from men , women , and children by violence and extortion will but raize a Goulden Calfe . The whole host of Israell will play the Parasites , or that Calfe shall become a God : That great Oxe Nabuchadnezzar lifted vpon a Monarchy had his saluters at hand , O King liue for euer , as if it were not impossible but a Monarke might bee immortall like God : Hi homines prorsus exstultis insanos faciunt : Our Parents Adam and Eue went a fooling after a Godhead , and heere comes the Deuill with an Eritis sicut Dij , ye shall be Gods , and carries them headlong like an heard of Swine into vtter perdition : Atque sic homo factus est Deus , thus did the man become like one of vs .

The Serpent hauing his prizes is fled away , and Man heares no more of him : his Oracle prooues true , but in a wrong sence : their eyes were open , but to their own shame : They had the knowledge of good and euill , but by wofull experience . And for the third , he said they should be Gods , and children to the most high God , but they died like men , and fell like one of the Princes , like the Prince of Babell from the worlds dominion to the beasts of the field : like the Prince of Angels , from glory and ioyfull blisse , to extreame misery and torment of conscience : like Prince Herod from a conceipt of a god , to a pray for wormes . Here ends the tragedy of wofull man wallowing in the pitte of endlesse perdition , vexed by God from heauen with a tanting Ironie , Behold the man is become like one of vs .

It were great pittty to leaue man in this miserable case , will our text leade vs no further but iumpe to the pit of perdition ? No sweetnesse to bee sucked out of Gods Ironia , but all bitternesse and wormewood ? Yes ( beloued ) The Father of all creatures delights not in tanting , vexing , or tormenting of any . The God of all consolation , who in the middest of Iudgement thinkes vpon Mercy , was neuer more ready and quicke to show mercy then at this present . For before euer hee did pronounce iudgement vpon man at the 16. verse of this Chapter , he promised the seed of the woman should breake the serpents head : in the 15. verse giues promise of redemption , before the sentence of condemnation , the reason of which redemption may bee gathered out of the last words of my text , vnus è nobis , according to the premised doctrine .

In Matthew the 12 : Mat. 12 32 He that sinneth against the Sonne shall be forgiuen , but he that sinneth against the holy Ghost shall neuer be forgiuen in this world , nor in the world to come : Sathan in this act sinned directly against the holy Ghost , of meere enuy maligning the state of man , and therefore his fall was without redemption : but man offending more directly against the second person , affecting in knowledge to be like the Sonne of God , the wisedome of his Father : wherefore almighty God , saies S. Barnard , in the fury of his wrath , seeing his sonne so dishonoured , and as it were thrust out of his throne by the aspiring minde of man , cries vengeance is mine , and I will repay it : I le reuenge my sonnes iniuries vpon Adam and his posteritie for euer : nay ( father ) replies the Sonne in tender zeale to his Fathers glory : Let it neuer be said thou madest man for nought , and the sons of men for endlesse perdition : thou that madest the Heauen for thy perpetuall seate , and established the earth neuer to bee remoued : Thou that in wisedome hast created all things for some happy end , willt thou bring man the image of heauen , and glory of the earth , the collection of creatures , and mappe of nature , the impression of diuine essence , to shame and confusion ? Let that malitious Serpent neuer boast himselfe that he hath disgraced the workemanship of thy hands , and defaced thy diuine Image , that he made the Prince of Paradise a vassall of hell , and the Lord of Creatures a bondslaue to Sathan : And for mine owne iniury , Si propter me haec tempestas orta sit , If I bee the occasion of all these troubles and tumults , take mee ( father ) and cast mee out of thy presence into the Sea of that troublesom world , that thereupon may ensue a calme : let the deepe swallow me vp , and the water of affliction goe ouer my soule , that many soules may peaceably arriue at the Hauen of eternall happinesse : If for tasting the forbidden fruite of Paradise , the whole earth must be barren , and cursed with vnfruitfulnesse , let the plowers plow vpon my backe , and make long furrowes , whereout man may reape most ioyfull fruites of my bitter passion : If in the sweate of his browes he shall eat his bread , let mee by mine agony and bloudy sweat become that bread of life , whereof if he feede he shall liue for euer : Let mee be crown'd with those thornes which the cursed earth for his sake brought forth : since it hath pleased thee for my sake to take his figge leaues from him , put him into Leatherne skins to salute him with this Irony , behold the man is become like one of vs : let mine enemies for his sake , take mine owne garments from mee , and put vpon mee Scarlet Robes to mock & deride me with Haile King of the Iewes : If man for affecting mine image in knowledge bee for my sake cast amongst the fiends of Hell , let me for his sake take vpon me the image of man , that man by me may be exalted among the Angels in heauen : If for eating of the tree in the garden hee shall die the death , let mee be made that fruit , hanging vpon that cursed tree in Golgotha , wherof if he eat he shall liue the life , that euerlasting life wherby in glory and true happinesse hee shall indeed become like one of vs : If for affecting that faire seeming fruit of Paradise man shall become an exile from the place of plasure , let me be made a pleasant fruit of a new promised land ; Grapes of Canaan growing out of a withered and deformed stocke , without forme or fashion , that goodly cluster of grapes carried vpon the barre of the crosse , pressed out into most precious liquor , a pleasant wine that makes glad the heart of man , and does him good at the soule . Father , since it is thy good pleasure in tender zeale to mine honour , thus to bring forth miserable man , for a wonderment and gazing stocke to the whole hoast of Heauen with an Ecce : Since nothing else will pacifie thy wrath and heauy displeasure for thy sonnes sake , I my selfe will bow the heauens , and goe downe , inuest my selfe with a vaile of flesh , and couer of skin , the shape of a seruant , that mortall men may in trueth salute me , not without a wonder , Behold the God of heauen is become a mortall man like one of vs , Aeternity it selfe is born , and immortality put into the graue , like one of vs .

Behold the eternall Sonne of God begotten of his Father before all worlds without a Mother , brought forth of his Mother into the world without a Father : He that built heauen and earth , a Carpenters Sonne , and the Prince of Heauen spoyld of his royalty , become a sucking babe like one of vs , laid in a womans lap like one of vs . Behold the incomprehensible light of glory , put into a lanterne of corruptible flesh , the bread of life an hungred , and the fountaine of liuing water a thirst like one of vs . Behold the eternall God in whom is no shadow of change , no mutability at all , hath put on a peece of clay , a bundle of grasse , a bubble of water , is become a vapor , a shadow , a Dreame , when he became man like one of vs : If this will not satisfie thine indignation , more then this : since man by his fall is compared to the beasts : let this Oxe and the Asse of Bethleem salute me : Behold the incomprehensible deity that fills heauen and earth , is laid in a manger , and the Lord of Heauen installed in a stable like one of vs : If this will not suffice thy wrath , let Traitors , Robbers , and Malefactors of the world salute me : Behold , the immaculate Sonne of righteousnesse is condemned at the barre , the glory of heauen spit vpon : he that sits vpon the Cherubins , and rides vpon the wings of the winde , is mounted vpon a Crosse , and hanged vp betweene two theeues like one of vs . Thus was our cause pleaded , and our saluation enacted at the high Parliament of the blessed Trinity : This is the intercession of Christs bloud , that speakes better things then the bloud of Abell , which cried for vengeance : this is the comfortable speech of the Sonne that mittigates the bitternesse of his Fathers Irony : This is the pleasant voyce of God in a burning bush , that the hot wrath of God consume vs not : This is the hony in the Lions mouth , the Lion of the Tribe of Iuda , that hath broke the Serpents head , and trod Sathan vnder feete : Thus is Heauen and earth ioyned , and God and man reconciled : The gates of heauen are lift vp , and the euerlasting dores set open : now men and Angels may praise God in one quier , and sing one song , Glory to God on high , in earth peace , and good will towards men : Now the Cherub which before kept man from the tree of life with a fiery sword , does ouershadow the Mercy seate for man . This is the Lords doing , and it is maruellous in our eyes : what shall we doe then ? but take the cup of saluation , and praise the name of the Lord : euery man commemorating his benefits with the Prophet Dauid : Psal 103. Praise the Lord O my soule , and all that is within me praise his holy name , praise the Lord O my soule , and forget not all his benefits , which forgiueth all thy sins , and healeth all thine infirmities , which redeemeth thy life from death , and crowneth thee with mercies and compassions ; which filleth thy mouth with good things , making thee young and lusty like an Eagle . These are the benefits of the Lord of life , who became sinne , knowing no sinne , that thy sinnes might be forgiuen thee : the satisfaction of him , who was whipt and scourged , that by his stripes thine infirmities might be healed : Of him that was humbled vnto death , the death of the Crosse , that thy life might be redeemed from death , from eternall death : Of him that was crowned with thornes , to crowne thee with mercies and compassions : Of him that dranke vineger and gall , dranke amaine the cup of Gods wrath , that thy mouth might be filled with good things : Of him that was pierced and mangled vpon the Crosse , became a bleeding carkasse , Eagles foode , that thy soule therein vpon feeding might become young and lusty like an Eagle , Iouis & Vir gines ales , that great Eagle that brake the net for vs , and we are escaped from death vnto life , from the bondage of Sathan to the freedome of the Sonnes of God , heyres and fellow heyres with Christ of his Fathers kingdome , crowned with glory and immortality like one of vs : This is the body of the Doctrine contained in this sentence : By your patience in a word , let me sink it a little deeper towards the hart , & then I will commend it & you to the grace of God . You see how the edge of this I conical speech , which otherwise might gall & wound miserable man , is abated by the indulgence of the sonne of God : what then ? hath this sentence lost his edge ? is it become blunt , and to no vse ? yes ( beloued ) it is the word of God spoken by God himselfe , & therefore sharper then any two edged sword : but the edge is turned from wounding men , to the cutting downe of all those affections that grow in men : I cannot better resemble it then to Abrahams knife , which was stretched ouer his sonne Isaac , till the Angell of God from heauen turned the knife from Isaac to the Ramme caught by the hornes , Gen. 22.10 so was the Ramme killed and Isaac saued aliue : In like manner this sharpe sentence of Almighty God , sharper then knife or razor to a proud man in misery , had not the eternal Son of God , The euerlasting father , The Prince of Peace turned the edge of this sentence from Isaac to the Ram , from wounding the sons of men , to the killing of the rammishnesse of our affections , to cut downe those lofty and aspiring mindes that threaten the clowds , and rob God of his honour .

Wherefore ( Right honourable and Worshipfull ) let vs humble our soules vnder the sacrificing knife of Almighty God , which will mortifie our corrupt and boystrous affections : let vs open our bowels to embrace that two edged sword of the Spirit , which will cut downe both extreames of vice from the golden meane of our mortified affections . Let vs suffer our selues to be cropt and prun'd by our heauenly father , that wee may bring foorth fruits worthy of Repentance , lest in stead of a pruning knife to lop off the sprigs that shoote out beyond measure , there bee an Axe layd to the Root , we cut downe and cast into the fire : lest this fatherly and gentle Irony : be turned into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bitter derision , when he that sits in heauen shall spie vs a farre off in heauen , laugh vs to scorne , and the Lord haue vs in derision . Iudge you selues therefore that yee be not iudged of the Lord , giue sentence vpon your selues , that yee bee not condemned of the Lord , humble your selues , vnder the mighty hand of God , lest he execute himselfe iudgement , and humiliation vpon you . I am not ignorant how vnsauory these sack-cloth Sermons are to flesh and bloud , but I know no other way to heauen , since man lost heauen by lifting himselfe aloft , then must he get it againe by humbling himselfe in sacke-cloth and ashes : no passage into Paradise but vnder a fiery sword , the sword that cuts away the branches of our corrupt nature : no climbling into heauen but ouer a crosse , our Masters beaten way and his Disciples : Hee that will looke euer to attaine to that place of blisse , where all teares shall be wiped from our eyes must haue his eyes like the fish-ponds of Heshbon standing full of water , which makes them more beautifull in the sight of our beloued Spouse . Hee that with Dauid will haue God to put off his sacke-cloth , and gird him with gladnesse , must himselfe put it on and mourne with sorrow : Capernaum ( sayes our Sauiour ) which art lifted vp to heauen , shalt bee brought downe to hell , for if these things which are done in thee had beene done in Tire and Sidon they would haue repented in sacke-cloth and ashes , therefore the onely way to keepe Capernaum out of hell is sacke-cloth and ashes ; when the Iudge of the world shall giue sentence at the last day , see the goodnesse of God to mankinde euen in the sentence of condemnation , Goe yee cursed into hell fire , prepared , for whom ? for you ? no : for the Diuell and his Angels : when thou wilt become one of Lucifers Angels , mount thy selfe into the seat of God , Esay 14. Ero similis altissimo , become a God like one of vs , Then shalt thou fall from heauen like lightning , pierce the clouds as a thunderbolt , and come downe with such a vengeance .

Therefore let vs tread the steps of our Lord that hath broken the Ice , and trod out the way for vs , who desires vs to learne but one lesson of humility for the rest of our soules : It may seem a strange speech deliuered from Christ ; When I am lift vp , I will draw all men vnto me , Iohn . 12.31 signifying what death he should die , is it like that himselfe hanging vpon the crosse could entise others to that cursed tree ? It must be a great humiliation surely , and so it must be , Non decet sub spinoso capite membrum esse delicatum : If the head of Christ wore a crowne of Thornes : It is no dishonour for the foot to catch a thorne : let it not grieue vs to tread the steps of the eternall Sonne of God , and king of glory , but learne of him , euen of him that ridde vpon an Asse & was mounted vpon a Crosse to be humble , and so you shall finde rest vnto your soules ; The peace of God which passeth all vnderstanding shall possesse your humble soules , and the Prince of Peace descend , like a shower into a fleece of wooll , into your meeke and gentle soules . Then shall the dew of heauen water your contrite and broken soules with all celestiall graces . Then shall we reape euery graine we haue sowed in teares , and these soules that haue mourned and turmoy led themselues in this cloddy and mirie earth of sinful flesh shall returne with ioy to the Father that gaue them , & carry their sheaues with them : from which sorrow , to which ioy hee deliuer vs , and bring vs , that hath redeemed vs , and bought it for vs , les us Christ the righteous , to whom with the Father and the blessed Spirit , be all honour and glory from this time forth and for euermore Amen .

THE NECESSITY of the PASSION . A Sermon on good Friday at the Crosse . LVKE 24.46 .

So it is written , and so it behoued Christ to suffer , and to rise againe from dead the third day , and that repentance and remission of sinnes might be preached in his name among all nations , beginning at Ierusalem .

THIS is one of the little Gospels of Christ reuealed now in plain words hidden before in Moses and the Prophets , euen from the Apostles and Disciples till it pleased our Sauiour Christ to open their vnderstanding , that they might vnderstand the Scriptures , and then to deliuer these words which now by Gods prouidence in the Euangelicall writings be come vnto our hands : For God in his Diuine dispensation thought it meete that Moses face should shine through the vaile : that the Arke of the Couenant should be couered that the Tabernacle should bee ouershadowed with a Cloud , that there should be a vaile of the Temple which should bee as a wall before the Holy of Holies , vntill the fulnesse of Time came that his owne Sonne should bee manifested in the flesh , to speake face to face to vs . Vntill the couer of the Arke , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is called , Romanes the 3. should be opened at the Passion that we might looke into it , Rom. 3.25 . and see what it behooued Christ to suffer : vntill the Sonne of righteousnesse should rise againe the third day to dispell the cloud of the Tabernacle : vntill the vaile of the Temple should be rent that wee might behold the Mercy-seate of God in stead of iudgement , that we might see the Cherub with stretched wings ready to flie with the glad tidings of Remission of sinnes to all Nations , beginning at Ierusalem : So that the Remoouing of those vailes , was nothing but the reuealing of these mysteries which my Text declares . That Sonne of God our Sauiour who opened the vnderstandings of the Disciples to see so much , remooue the vaile from your hearts that you may discerne as much , and rightly apply the same : And that it may the better sticke by vs , and worke vpon vs , obserue the order of the Holy Ghost in the Text deliuered in foure distinct points , The Proofe of the Redemption . The Worke of the Redemption . The Fruites of the Redemption . The Ministration of the Redemption .

1 The Proofe a Testimony of Scripture , So it is written . 2 The worke consisting in two things , the Suffering . 2 The worke consisting in two things , the Resurrection . 3 Out of these two spring two fruites , Repentance out of the Passion . 3 Out of these two spring two fruites , Remission out of the Resurrection .

For as the Passion of Christ workes in vs Repentance , which is the Passion of a Christian : so the Resurrection dissoluing the bands of Death doth absolue vs from the chaines of sinne which is the Resurrection of a Christian .

4 The ministration of it to the world by publique proclamation , The text calls Preaching .

2 This preaching with authority in his name .

3 This authority giues a large commission to all Nations .

4 Yet not confusedly but in orderly proceeding , beginning at Hierusalem .

This I conceiue to be the most easie and plaine tract of this Scripture , So it is written , and so it behooued &c.

So it is written . The proofe . ] This sword of the Spirit Christ did take vnto him when hee first entred the lists with Sathan in the 4. of Matthew , and so now after his resurrection taking his leaue off the Church , armeth his Disciples with the same sword : So it is written : and as Sathan at the first laboured to wrest it out of the hands of Christ , so euer since hee hath endeauoured to driue vs from it , knowing it to bee safest for vs , and the most deadly weapon against him : So it is written .

1. Great Loue of God , Magnus amor . that hee vouchsafed to feede his Church in the infancy so famlliarly with Reuelations , but a greater Loue when the is Reuelations are vpon record , that posterities might haue recourse vnto them , to iudge of Reuelation and decerne of Spirits , by So it is written .

No maruell therefore though writing the Law made the Diuell so madde , that he set the people a madding vpon a Calfe , hoping by that stratagem to put their Captaine Moses into some zealous fury , that he would breake the tables or doe some mischeefe to the written Law : It stung the Serpent that Gods Law should be written in tables of stone to continue , that from time to time it might discouer all falfe Oracles , and keepe the verity of God entire from his vnwritten vanities .

2. A great Benefit to haue the Law written , 2 Magnum beneficium : but greater fauour that Comments also of Moses and the Prophets together with their Prophesies and the Mysteries of saluation giuen by diuine inspiration should bee committed to writing , that Christ in his person might confirme his Apostles , as heere with So it is written , and that the Apostles vpon the same testimony might preach the same Gospell to all nations , beginning at Ierusalem .

3. 3. Magna misericordia . But of all mercies this the greatest , that to Moses and the Prophets are added Christ and the Apostles , that all things needefull to saluation bee now perfected , exactly written , admirably preserued , sealed vp with a curse in the end of the booke to any that shall adde or diminish : whether of the sect of Montanus or Seruetus , or any fantasticke spirit of latter time that expects further Reuelation : or whether they that make the traditions of men or the voice of a Counsell equiualent , that is , of equall infallibilitye with the Word written : this is so absolute it selfe and of it selfe , that Vincentius Lirinensis so approoued by our aduersaries doth auerre , Solus sufficit ad omnia satis superque : An absolute canon it is , but for what ? for the mysteries of our saluation wrought by the death , and perfected by the resurrection of Christ : An absolute canon for prescript of all essentiall parts of Gods worship , and the directing of our soules to euerlasting life , for which It is written . Ioh: 20 : 21.

But shall wee therefore from sufficiency of the written word require the proofe of all particulars without limitation ? Doubtlesse vnder this pretence we may go too farre : Must yee haue a proofe out of Scripture , that the plague is not infectious or will yee not beleeue it ? shall wee exact a prescription out of the word of God , How to build Churches for diuine seruice ? or , How to shape decent garments for the Cleargie ? shall the Scripture define in particular each ceremony and circumstance any waies annexed or appertaining to externall Worship ? shall the Preacher looke for speciall direction out of Gods Book in what maner to branch his Text , to order his speech , to enforce the Argument for the best edifying of each particular auditory ? shall the people waite till we can giue expresse charge out of this Booke when to sit , stand , or kneele at diuine Seruice ? what euer is against the second Commandement , I feare this is against the third , for it takes Gods name in vaine , and stands not with the Maiesty of that word , written for matters of greater importance .

Vers. 13. The Apostle being to reforme abuses concerning Praier , and Prophesing in the Church of Corinth , 1 Corin. 11. doth for some things referre himselfe to their owne discretion , iudge in your selues , is it comely ? doth not nature it selfe teach ? as if for decency in the Church common sence , or the light of reason could say somewhat : to which , if you adde the general direction of Scripture , may not the Church of Christ out of these grounds determine the particulars ? Nature it selfe teacheth , that the most solemne act in euery kinde is most solemnely to bee performed , and religion teacheth what act of religion is most solemne , may not the Church then determine of particulars within the compasse of Generall rules of Scripture ? T was the sentence of that famous Oracle of Geneua in his comment vpon the same chapter , vers. the 2. where shewing the Apostle to speake de ijs quae pertinent ad ordinem & politiam , hee inferreth Scimus enim vnieuique ecclesiae liberum esse politiae formam inslituere sibi aptam & vtilem quia Dominus nihil certi prescripserit : wee know saith Caluin , he makes no Quere vpon it for matters of Order , we know that euery Church hath her liberty to institute a forme of gouernement fit and profitable for her selfe , because the Lord hath prescribed no certaine thing : Paul planteth , hee left Apollos to water : The Master builders haue set vp Gods house , and haue left the fitting of the roomes by generall directions to the ouerseers of the building : The eye of the handmaid waites vpon the hand of her mistresse not so simple as to be pointed to euery particular within compasse of discretion ; no shee hath beene better brought vp then so , when shee was a childe , shee was taught as a child , but now she is stronger by the assistance of that spirit which leadeth her into all truth : pray we to God for that spirit of truth and sobriety vpon his Church , that shee may so carry her selfe in all her proceedings that still she haue an eye to God and his word , till hee haue mercy vpon her , and restore her to the Peace of Sion , and so wee come vnto the worke , So it is written .

2 So it behoued Christ to suffer .

Christ is the Sonne of the liuing God , The worke . therefore most free , not subiect to necessity , necessary it is therefore that we in the first place distinguish of oportuit , a necessity was of Christs suffering , not imposed vpon him , but assumed by him voluntarily : a necessity not primatiue but by consequent , not absolute , but presupposing the ordinance of God , which two kindes were distinguished by Christ at his Passion .

1 In the fourteenth of Marke , Mar. 14.36 Abba Father , al things are possible to thee , take away this Cup , therefore no absolute necessity to drinke of it .

2 In the 26. of Matthew , Father if this Cup cannot passe but I must drinke of it , thy will be done , therefore a secondary necessity there was .

1 Of the first in the 53. verse , Thinkest thou that I cannot pray to my Father , and he will giue me more then twelue Legions of Angels , therefore not an absolute necessity to yeeld himselfe .

2 Of the second in the 54. verse : How then shall the Scripture be fulfilled ? which is the very consequent of this Text , So it is written , therefore So it behooued : So God hath ordeined , whose decree is vnchangeable : so hath he reuealed his Ordinance by writing , whereof one title shall not passe , therefore , So behoued Christ to suffer .

The reasons of this necessity will appeare in the consideration of the three points implied in this sentence .

1 It behooued there should be a suffering . 2 That Christ should suffer . 3 That he should so suffer : Sic oportuit Christum pati .

1 The Law of God was broken by sinne , which behooued vs to haue kept , therefore it must be restored by iudgement ; the glory of God was obscured by sinne , therefore it must be cleared by expiation : The iustice of God was offended by sinne , therefore it must bee satisfied by punishment : The wrath of God was kindled by sinne , therefore it must bee quenched by water and bloud : the worke of God , and the course of Nature put out of ioynt by sinne , therefore it must be reduced into order by the suffering for sinne : Our Nature did thus offend , therefore our Nature must thus suffer , man sinned , man must die : thus far doth the iustice of God proceed .

2 But that this suffering should be translated from one person to another , from the offender to the innocent , from vs vnto Christ is a worke of mercy , of such mercy as was denied to our betters , the Angels when they fell , and suffered in their owne persons : yet such a worke of mercy as doth not any whit crosse his iustice .

1 First , it is true that God saide by Ezekiel , The same soule that sinnes shall die , Ezek. 18.4 . the punishment of one mans sinne shall not bee exacted of another , but Christ the annointed Priest did willingly enter pose himselfe betwixt God and vs , volenti non fit iniuria .

2 T is true again that being innocent , though he would in loue , yet in duety hee may not offer himselfe to die for malefactors , may not leaue his station , Iniussu imperatoris may not offer that iniury to the publique body whereof he is a member : but Christ the annointed king of heauen and earth hath absolute power ouer his life : Iohn 10.18 I haue power to lay downe my life , and power to take it vp againe .

3 T is true , that no creature , admit he loued vs , would suffer : so that admit also he had liberty giuen to lay downe his life for vs , yet no creature in heauen or earth could satisfie God for the least sinne : but Christ the Son of the liuing God did conferre the dignity of his person vpon the passion of the humanity , Oportuit Christum verbum : Christ the annointed Priest of God did in loue sacrifice himselfe for vs : Christ the annointed King had power in iustice to lay downe his life for vs : Christ the Sonne of the liuing God was worthy in person to answere his Father for any offence committed against him : Christ the Prophet told vs before his death and heere againe , how it behoued him to suffer : whereby that mystery is reuealed which the wisedome of flesh and bloud could neuer haue found : How mercy and truth are met together , how righteousnesse and peace haue kissed each other .

3 Come wee to the third , Sic pati , so to suffer , and wee find more in the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the tongues of men , and Angels be able to expresse which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 26. verse : ought not Christ to suffer these things ? and so it behooued Christ to suffer , all one : who list to looke effectually into Christs sufferings , let him put his hand into his bosome , and say Ita fecimus nos quae non oportuit , ergo oportuit Christum haec pati : We haue not so done as it behooued vs , therefore so it behooued Christ to suffer : for as sacrifices were proportioned to offences , so in Christ the Truth it selfe , so many and so great our sinnes , therefore so many and so great his sufferings : all sinne is vniust , some inhumane , some horrible : For Christ an innocent to dye against iustice : for doing good to dye , is against humanity , for the Sonne of the liuing God to die is horrible : Some are sinnes of ignorance , some of infirmity , some wilfull sinnes : As we sinne blindfold , so did he suffer ; as we sinne of weakenesse , so did Christ suffer such infirmity , that an Angell comforted him , we sinne willingly , with what alacrity was he pained ? For shamefull sinne , he suffred shamefull punishment : for strange and vnnaturall sins , a strange and vnnaturall griefe : the sweat of bloud in a frosty night : for excrable and cursed sinnes , an execrable and cursed death , the hanging vpon a tree . Our sinnes as a Leprosie spread ouer all the powers of soule and body ; the vnderstanding darkened , the will peruerted , the affections infected , the sences corrupted , the members instruments of vnrighteousnesse vnto wickednesse : Christs sufferings as generall : His vnderstanding troubled in the 12. of Iohn , How is my soule troubled , what shall I say ? Father saue me from this houre : his will distracted , Not my will but thy will bee fulfilled : his affections tormented , his loue abused , his compassions scorned , his griefe intollerable : all parts of his body afflicted : his head with thornes , his eyes with teares , his face with buffets , his eares with reproches , his mouth with vineger , his hands and feete with nailes , his body furrowed with stripes , and his heart diuided with a speare .

O Quid dicam .

Christ paid the transgression of euery commandement .

1 Wee had forsaken the true God against the first commaundement , Christ was forsaken of his Father . 2 We bowed our knees to grauen images in dishonour of God , Christ had knees bowed to him in derision . 3 The name of God had beene taken in vaine of man , Christ was so blasphemed that his diuine workes were ascribed to the Deuill . 4 We had broken his Sabboth , the precious body of the Sonne of God was subiect vnto death , fettered in the bonds of Golgotha all the Sabboth long . 5 Wee had dishonoured Father and Mother , Christ to whom all honour is due , submitted himselfe to the forme of a seruant . 6 Man had committed Murder , Christs bloud was shed for it . 7 Man committed adultery , Christ , as an vncleane person , was spit vpon . 8 Man had stollen , Christ hanged among theeues for it . 9 Man bore false witnesse , Christ had many false witnesses against him . 10 Man coueted another mans goods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee exhausted himselfe , or as it is in the Prophet Daniel , Hee had nothing to be coueted . Phil. 2.7 . Dan. 9.26 .

Illa fecimus nos quae non oportuit , ergo oportuit Christum haec pati : So many and so great our sinnes . Therfore so many and so great his sufferings , I cannot number how many : shall I tell you how great ?

Great bee the indignities that God receiued at their hands , on whom he bestowed so many blessings , enen then dishonoured when hee shewed mercy : Christ suffered by them to whom he shewed much good , euen then when he suffered : Hee kissed Iudas while Iudas betrayed him , hee healed Malchus eare while Malchus came to apprehend him : hee prayed for them while they were crucifying of him , he pleaded for them while they were scoffing at him , hee saued them whiles they killed him : There s a mystery of iniquity , a bottomlesse , vnspeakeable , vnconceiueable gulfe of sinne : so were his sufferings , when there was presented before him Death in his full strength , Hell neuer mastred before by any that came within the confines of it , the Deformity of sinne , the heauy Wrath of God vnappeased , when hee felt and saw himselfe flesh and bloud , left alone to encounter all these ( for the Diuinity inseparably vnited to his humanity , did notwithstanding contract her beames , and deny the sweet influence of comfort . ) This was the mystery of that passion , which the hart of man can neuer bee able to conceiue : vnspeakeable were our sinnes , therefore vnspeakeable were his sufferings .

3 Giue me leaue to take the fruit with the tree , The fruit . repentance with the passion for more easie passage : for out of Christs passion springeth our passion , a penitent and godly sorrow for sinne : Zach. 12.10 So it behooued Christ to suffer , That Repentance might be preached : That which God said by Zachary in the 12. Hee would poure vpon the house of Dauid and the inhabitants of lerusalem , the spirit of Grace and compassion , to looke vpon him whom they had pierced , and mourne for him as an onely Sonne , Is accomplished by repentance : for if the spirit of grace be in vs , wee will mourne in compassion for him whom wee haue pierced with our sinnes : That which Christ Prophecied of vs , Iohn the 12. When I am lift vp from the dead I will draw all men to me , takes effect in vs by repentance : for if we remember his sufferings , wee cannot forget our sinnes , and if we loue him for his suffrings , we must hate those sinnes that brought him to it : Let vs neuer bite at the stone with the dogge ; whosoeuer were executioners , whosoeuer were instruments , euery one of vs had an hand in killing the Lord of life : and the more hainous sinnes we haue committed , the more be our hands imbrued in that innocent bloud : let therefore Peter goe weepe bitterly , let Mary Magdalen shed a bason of teares , let sinners weepe , let great sinners howle , let the inhabitants of the citty mourne like Hadradimmon in the valley of Megiddo for piercing me , saith the Lord ; Zach: 12.13 shall wee sooth and flatter our selues with sleight sorrow then ? I beseech you consider vnder what terrible tearmes this doctrine of Repentance is commended vnto vs ; The Scripture not onely speakes of weeping and mourning , Acts 2.37 . but of Pricking the hearts in the Acts of the Apostles ; of cutting the foreskin of their harts to make them bleede , of Renting the heart as a garment ; of crucifying our affections : see how Repentance is described vnto vs in the very termes of Christs passion : weepe for these sinnes which haue caused him to shed the teares of bloud , be pricked in heart for these sinnes which haue pierced the Sonne of God ; cut off the foreskin of thy heart , and make it bleed for him which shedde his hart bloud for thee , crucifie those affections which haue crucified the Lord of Life .

I am a foole , Beloued , so often to vrge this doctrine of Repentance , it is so harsh and bitter that you cannot abide it , it makes you heauy and melancholly , it pinches , it cuts , it rents your hearts , it crucifies your sweet affections , I know it is so vnsauory you cannot abide it : yet let me tell you with S. Paul , that whom God hath foreknowen , them hee hath predestinated to bee conformeable to the image of his sonne , Rom: 8.29 . in sufferings , for of sufferings hee speakes , and that those to whom the spirit of grace is giuen to consider his passion , haue also the spirit of compassion to lament as one mourneth for his onely sonne , to lament for offending such a gracious God , who hath giuen his sonne , his onely sonne Christ for the sinnes of the world .

I might dwell all day vpon this day , vpon this , for it is a Meditation for the Day , but the time and my Text plucks me forward with more speede ,

And to rise from the dead the third day . 2 The workes . The Resurrection .

As there was neuer Priest before had the loue to sacrifice himselfe for the people , so neuer any had the power to reuiue the Sacrifice he once killed , but our High Priest Christ had Loue to lay down his life , & power to take it vp againe . By the first hee shewed himselfe the sonne of man after the flesh : By the second hee was declared mightily to bee the sonne of God . Rom. 1.3 .

1. Many shall be raised from death as well as hee , who haue lien longer in the graues then he , yet no Gods : True ; but Christ was not onely passiuely raised in his flesh , but did himselfe actiuely rise in his power , Destroy this Temple and I will build it : he sayd , he would raise himselfe , therfore he did it , else God would neuer haue raised him by miracle to second and confirme a lie .

2. Diuers did rise with him , but Christ was the first fruits of them that slept , by whose vertue some few eares that were then ripe , and heereafter the whole haruest shall be carried into euerlasting barnes .

3. Some rose before him , Lazarus , the widowes sonne , Iairus daughter , but they were deliuered to their friends againe , conuersed amongst men as before , and in the end returned from whence they came : Act. 13.34 but Christ was the first that rose to eternall life neuer to visit the graue any more More cannot be sayd for this then is expressed in the Reuelation , Reu. 1.18 . I am aliue and was dead , and behold I am aliue for euermore ; and haue the keyes of hell and death . 1. I am aliue and now dead , the first that rose againe from death . 2. Aliue for euermore , neuer to see death againe . 3. I haue the keies , to open the graue to whom I list , and to shut in the rest , till the last trumpe . For the manifestation of which power the bowels of the earth and her foundations were shaken when the first borne of the dead came forth . Mat. 28.2 . When you haue perceiued an earth-quake , out of your naturall obseruation you say , some abundance of spirits & exaltations were bent in the body of the earth , which by force made her tremble : beleeue it , it is most true : that Spirit , that abundant spirit of the Diety inseparably vnited to the precious body of Christ euen in the hart of the earth could not be shut vp in the earth : maruell not then at that great , extraordinary , miraculous earth quake , for then were the fetters of Golgatha shaken off like Peters in prison , then was the wombe of the graue rent , and the power of death shaken in peeces : for ( saith Peter ) it was impossible that Christ should be holden of death : holden he was for a time , Acts 2.24 . but a very short time , the third day was the furthest of this humiliation , for the manifestation of the truth of his death he could rise no sooner , his fathers loue to him , and his owne loue to his Church would suffer him to lie no longer .

If Ioseph in collaterall affection to his brethren could not suffer them aboue three daies in prison , Gen. 42.18 . but the third must call them out : could God the Father of our Lord Iesus Christ suffer his onely Sonne to be longer imprisoned in the bonds of death : who so lately pacified his Fathers wrath for vs , and so patiently endured those bitter passions , in him vndeserued ? nay to compare God with God , if hee taught his Church to challenge his promise vnder these tearmes in the Prophecy of Hosea , Hos. 8 2. After two daies will he reuiue vs , and the third will he raise vs vp , and we shall stand in his sight : may not the head of the Church and his onely Sonne challenge it much more ? Adde vnto this his tender loue to his small , weake and distressed Church , when the faith of his owne Disciples was going out : I will not beleeue ( saith one ) wee had thought ( saith another ) this had beene hee that should haue redeemed Israel : verily it was time to rise , to strengthen these bruised reeds , and cherish these smoaking flaxes : vpon the day God was to giue sentence vpon men for sinne , hee staid till the heat of the day was ouer , in the third of Genesis : Gen. 3.8 . but vpon this day being to preach remission of sinne , hee rose betimes while it was darke : It was the loue of God , and his tender affection to the Church which he had so lately and so deerely bought , made him rise so soone , and appeare so often the same day to minister comfort to distressed soules .

The summe of which comfort followeth : That remission of sinnes might be preached :

Remission of sinnes which springeth naturally out of his resurrection , The 2. fruit . as repentance out of his passion : for as Christ died for our sinnes that sinne might die in vs by repentance , so did hee rise againe for our iustification , which consists in remission of sinnes : this is the summe of the Gospell defined in the first to the Romanes , Rom. 1.16 . to bee the power of God to saluation to all that beleeue : for as the power of darkenesse shewed neuer more in force then at his death : so was the power of light at his resurrection : that our Sauior Christ could go downe into the depth of death with so many milstones about his necke , with the sinnes of the world vpon his backe , and that hee could there shake them all off , Rize vp the Sonne of righteousnesse like a Giant , leaue all our sinnes in the bottome of the gulfe , neuer to rise vp in iudgement to our condemnation , This I say , is the remission of sinnes , and this is the power of God to saluation to all that beleeue .

And that we may beleeue it , The ministration . we must preach it : that Repentance and Remission of sinnes might be preached .

How shall ye beleeue in him of whom ye haue not heard ? how shall ye heare without a Preacher ? In the tenth to the Romanes : Thankes be to God you heare , Rem. 10.14 . and I make no doubt but you would bee glad to heare the glad tidings of saluation , the remission of sinnes preached , for it makes you happy : Blessed is the man whose iniquities are forgiuen , and whose sinne is couered : but I beseech you consider the tenor , and order of this commission : you must heare of repentance before remission , else wee shall build the roofe before wee lay the foundation : for as sure as Christ did suffer before hee rose , so must you suffer the passion of repentance before you can be iustified by remission .

Pardon me ( Right Honourable and well-beloued ) It is my taske to prouide the sharpe sauce , the sowre hearbs of Repentance before you can tast , and truely relish the Paschall Lambe at Easter : you must weepe and mourne with Christ at the Crosse before you can reioyce with him at the resurrection , you must put on sackcloath before Scarlet , humble your selues before God before you can triumph with him that came from Edom in redde coloured garments from Bozra , Esay the 63. and the first .

Thinke not that that austere doctrine of repentance did end with Iohn Baptist ; or that you can banish it out of the Citty into the wildernesse : for as Iohn Baptist did beginne his preaching , Matthew the 3. In the same manner did Christ begin his , when Iohn was cast into prison , Marke the first , Repent and beleeue the Gospell , for the kingdom of God is at hand .

So by his Example are we directed , and so by his name are we authorized to preach to you .

2 In his name .

1 If you aske by what authority wee doe these things , The authority . my text is our warrant , we come in his name , At whose name euery knee doth bow , both of things in Heauen , and in Earth , & vnder the earth : we are the Ambassadors of Christ the annointed King of Kings .

2 If you take exception to our weakenesse , beeing earthen vessels full of frailty , men of polluted lipps like your selues : Though of our selues wee are no more in vs , then empty pitchers or Rams hornes , yet we come in the name of our graund Captaine Christ , who by the shining lampes of his Gospell in our empty pitchers can put our enemies to flight , in the name of the praise of the high God , who by blowing of these hornes with the powerfull spirit of his mouth is able to ouerthrow the walls of Iericho , nay the very gates of Hell .

3 If you thinke we take too much vpon vs , that we are busie-bodies , that we are they that trouble Israell , & disturb the Conscience more then needes : we are sent in his name who hath laid this Oportet vpon vs : So it behooued Christ to suffer , and so it behooueth vs to preach , equally are these two applied together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : So it behooued Christ to suffer , who if he had not suffered , euerlasting woe had lyen vpon you : and so it behoueth vs to preach : wee haue receiued the ordinance of God by imposition of hands , we be set apart for this businesse , wee haue put our hands to the plough , there is a necessity lies vpon vs , we may not be scared away with a white cloath , Woe vnto vs if wee preach not the Gospell .

4 If our message of repentance be vnwelcome , because it sets your Conscience vpon the racke , till you haue made a penitent confession of your sinne , Remember wee come in his name who suffered greater torment for you , to teach you mortification by his passion , the sacrifice of a broken heart made acceptable to the bloudy sacrifice of his Sonne .

5 And then , but not till then ; behold we come in the name of him who rose from the dead , to raise vp your soules by the spirit of consolation : In the name of him who rose the third day betimes ; to bring speedy comfort to a troubled spirit .

6 To conclude , wee come in the name of Christ the Lord annointed , whose name is a sweet oyntment powred out , to cure your soules by gentlenesse : we come not by force of armes compelling , but by forcible perswasions alluring Iaphet to dwell in the tents of Sem : yea wee beseech you in the name of Christ that you would bee reconciled vnto God : So did Paul intreat the Corinthians , and so doe wee desire you : for the commission is without limitation , extending to all Nations .

Among all Nations .

Before his death , 3. The extent . It was onely to the lost sheepe of the house of Israell , but when the stone which the builders refused at his Death was become the cheefe corner stone at the resurrection : then were two walles knit together , the Iew and the Gentile made one Church : then the Partition wall was broken downe , and all respect of persons remoued : then was Ierusalem to be inhabited without wals for the multitude of inhabitants . Then did the Church of Christ become Catholique , Zach. 2.4 . dispersed farre and wide ouer the face of the whole earth .

Then was the manifold wisedom of God made manifest to the Angels in heauen by this mystery which was kept secret in God from the beginning of the world : hence was the mystery of saluation reuealed , and deriued to vs that dwell in the ends of the world , shut vp in another world like fishes in the Sea , so that wee from the North as well as from the East and West shall replenish the kingdome of God , and to our comfort be it spoken , Luc. 13.29 . that heauenly Ierusalem described Reuelations the 21. hath as many gates , and as open on the North side as any other part vnder heauen in the 13. verse of that Chapter .

I haue swiftly passed ouer the former points as more familiarly knowne amongest you : giue mee leaue by your honourable patience , now I am come to the last point , a little to pause vpon it .

Beginning at Ierusalem .

By this diuine dispensation I perceiue the truth of Gods promise performed vnto the Iewes : The righteousnesse of God shewed to his Sonne : The wisedom of God for spreading of the Gospell , and the goodnesse of God towards the sinners of the Gentiles in that it began at Ierusalem .

1 It could not bee that the wickednesse of men could make the promise of God of none effect , therefore seeing the inhabitants of Ierusalem were the children of the Prophets , and of the Couenant made with their Fathers , true Oliue branches springing out of the roote of Abraham , to whom did appertaine the adoption , the glory , the giuing of the Law , the seruice of God , and the promises , Christ to performe this promise beginneth at Ierusalem .

2 As God a righteous iudge honoured him in recompence of his humiliation , so did he honour him in the same place he suffered : In Ierusalem was he despised at his Passion : In Ierusalem shall he be glorified by his Gospell : In Ierusalem in the assembly of much people , at the solemne feast of Easter did Christ suffer a publique execrable shamefull death of the Crosse , therefore at the feast of Whitsuntide before the assembly of many nations in the famous City of Ietusalem shall his name be first honoured in preaching of the Gospell .

3. The manifolde wisdome of God is heere manifested as well for the publishing as the confirmation of the same .

1. If God would haue his Gospell spred amongst all nations like the riuer of Eden , where shall we make the head of the spring but at Ierusalem , Acts 2.5 . where was dwelling euery nation vnder heauen .

2. If he would haue the truth of the Gospell tried before men of knowledge , amongst the Doctours in the Law and these that were skilfull in all science , where should he make the first probation but at Ierusalem ?

The truth of God seekes no corners , nor auoydes the light like the Oracles of the Diuels in the 45. of Esay , Esa. 45.19 . It seekes not to establish it selfe in weake places , it creepes not priuily amongst the people like the heresies of the false Prophets : 2 Pet. 2. but as Christ when he first shewed himselfe was seene amongst the Doctors at Ierusalem : and as Paul when his Doctrine was called in question , Gal. 2 2. hee went and conferred with the best at Ierusalem : So for this cause also the Gospell of Christ began at Ierusalem :

3. If he desire to fettle his Gospell in the world , shall not choose the City before the Countrey ? the famous City of Ierusalem , there is the strongest hold , get that and the rest will yeeld . Act. 17.16 . When was the spirit of Paul stirred within him , but when hee came to Athens ? There hee laboured more earnestly with all kinde of men , with all kinde of Sects , being the Seminary of learning , a plentifull haruest as at Ierusalem .

4. If hee would make a way that the Athenians and the rest of the Gentiles should receiue the Faith , what greater argument could bee vsed then this ?

That it was receiued before at Ierusalem : that the Iewe , the very professed enemies of Christ recanted , embraced the Faith , and beleeued him whom they crucified ? what secondary meanes made Paul so powerfull among the Gentiles , but this ? That Saul a Iew , a learned Iew , Gamaliels scholler , a religious Iew of the strict Sect of the Pharisies , a zealous Iew , persecuting this way vnto the death , became so earnest a professour of the same ?

5. What greater encouragement for vs sinners of the Gentiles ? that saluation was first offered in Ierusalem to them that were his murtherers , why then should wee sinners despaire of his mercy ? when the theefe on the crosse saw him not onely forgiue , but pray for those that did torment him , he laies in for himselfe ; Lord remember me when thou comest into thy kingdome : there is hope for Theeues and Murtherers if for these , and doubtlesse saluation will bee easily attained if for Ierusalem .

It began at Ierusalem , but it flowed ouer the face of the earth : yet is heere no footing for vniuersality , to bee an infallible marke of the truth of Religion : for the Gospell doth not spred at once ouer all nations like Noahs floud , but like riuers of waters winning ground in one place , and losing in another , dried vp at Ierusalem and Samaria , and flowing in other places .

The triple estate of Christs Church is well shadowed in the three famous figures of the same : Shee was in her infancy , being a little flocke , tossed like Noahs Arke , in mans iudgement ready euery moment to bee swallowed vp . 2. She shall be in her triumphant estate like Salomous Temple on Mount Sion , that cannot be mooued : but in the mean time she is Moses Tabernacle in the wildernesse mooueable from place to place , first pitched at Ierusalem and in the East parts of the world , after that in the West , since remooued into the North amongst vs , and S. Paul tels vs , It shall returne to the Iewes from whence it came : so all Israel shall be saued : Rom. 11.26 there is not any place or people vnder the Sunne , that can challenge the Residence of the Church of Christ : Admit Peter liued and died , and was crucified at Rome : what then ? did not a greater then Peter liue and die and was crucified at Ierusalem ? did hee not rise the third day ? did hee not appoynt Apostles , send downe his Spirit , plant his Church at Ierusalem , yet it is remooued thence long since ? It beganne at Ierusalem , went through other places , now among vs . Wherefore now it behooueth vs to looke about vs and consider this poynt : what can wee say for our selues , why this Candle-sticke should not be remooued from this place also ?

A notable place there is in Ezechiel , Ezech. 9.3 . as it was in Ierusalem , so with vs , hee rose from them twice and then went away : Cap. 10.4 . change the name and the vision is ours ; twice or thrice hath hee risen from vs , in that yeere of 88. In the death of our Soueraigne : In the plague , and now hee stands on the doore , as though our abominations would driue him away , looking vpon vs with a ruefull eye : will yee driue mee quite away ? Shall I bee gone for all adoe ? yet hee dwelles amongst vs . And yet for all this what amendment doe you finde ? How many hearts haue bled ? How many teares haue beene shed ? what restitution of wrong gotten goods ? what vaine fashions and wanton attires haue your Dames of Sion cast off ? what crying sinnes haue beene strangled in the suburbs of this place ? doubtlesse the wrath of God is not appeased for our sinnes , but is stretched out still : O , beloued , presume not too much , prouoke him not too often , for when we are most secure , at peace with all at home and abroad , while wee least thinke of euill , so long as this pitch of iniquity remaineth , there may breede that in the bowels of the Church , which may be her ouerthrow .

Now the God of peace and comfort who sent his sonne vnto vs to suffer these things for vs , worke true Repentance by his blessed Spirit , that his wrath may bee pacified towards vs , and he pleased to dwell amongst vs while the Sunne and Moone endureth , and that for his sonnes sake our blessed Redeemer , to whom with the Father and the holy Spirit , three persons and one immortall God , be all honour and glory , both now and for euer . Amen .

FINIS .
THE WISDOME OF THE RICH. A Sermon at PAVLS Crosse , Octob. 3. 1611. LVC. 16.9 .

Make you friends of the vnrighteous Mammon , that when you shall want they may receiue you into euerlasting habitations .

THis is the generall application or vse which Christ makes of a Parable : a Parable standing betweene two other Parables : The prodigall Son immediately before The rich Glutton following after : This of the vniust Steward in the middest .

1. The Prodigall spent his portion , brought himselfe into misery , his misery brought him to humility , his humility found mercy , because he had a Father .

2. The Steward spent another mans goods : hauing warning to giue accompt , by wisdome preuented miserie , else had he beene turned out of all because hee was but his Master .

3. The Rich man had enough to spend , abused it , and himselfe , dropt of a sudden into hell , where the most louing father that euer was had no pitty on him : This is the very frame wherein these Parables thus placed by the Euangelists were made for our instruction , that wee should not seuer these three which the holy Ghost hath so ioyned together . When men haue runne themselues out of breath in wickednesse , and wickednesse hath brought misery vpon them , they get this Parable by the end : and while they are in the wine of their vanity , all religion and resolution is but to make vse of this one Parable : That when extremity and the feare of death is at hand , then they purpose to goe to their Father , and say ; Father I haue sinned against heauen and against thee , and thinke the Father must needes heare them because of this Parable : Therefore Christ annexed this second Parable of the vniust Steward , who if hee had stayd till misery had seized vpon him , as the Prodigall did , he had been turned out of all , and should haue had neither house nor tabernacle wherein to put his head .

Verse 3. His wisdome is heere commended vnto vs : That wee would call our selues to accompt before hand , take vp his Quid faciam , what shall I doe ? I shall bee turned out of my Stewardship . I wote not how soone , may bee to night before to morrow : Christ , was borne ( Beloued ) in an Inne , that Christians might accompt houses Innes , heere to day , and gone to morrow : The holy Ghost hath euer taught to reckon our life by dayes and not by yeeres , as one did in the twelfth chapter , Cap. 12.19 . for many yeeres : but not only accompted a foole for so reckoning , but his many yeeres were contracted into a peece of a day , Stulte hac nocte : To day then if we heare his voyce , let vs not harden our hearts , but euery one reckon with himselfe , Quid faciam ? Thus and thus haue I spent my time , strength , wealth , powers and faculties of soule and body , not so much to the honour of my Lord and Master , as to satisfie my humour , and giue my selfe content , if mine accompt bee taker . I cannot answer one of a thousand . Thus to cast , and neuer leaue casting till we come to his Scio quid facians ? his resolution , Verse 4. I know what , He take another course then hitherto , I le forsake my darling sinnes and naile them to the Crosse , I le crucifie my sweetest affections by true repentance , I le doe my poore endeauour while I liue to doe good , I le get mee friends by Gods blessing , and such friends as may stand mee in stead when I neede . This is Christs aduice . But wee are yet taking of the frame wherein my Text stands according to the olde rule , Vide quid supra , vide quid infra . This Steward for all his wisdom in one point of wisdome was defectiue , in that he deferred his resolution till his Master had giuen him warning , Giue an accompt of thy stewardship , Verse " 2. for thou must be no longer Steward : for if wee deferre our reckoning till sicknesse , or some other Messenger of death arrest vs , it may be we shall want either Time or Power to prouide for our soules : Therefore followes the third Parable of one that fared deliciousty euery day : had no admonition before , Verse 19. neither misery to bring him home , nor warning to prepare himselfe , but died suddenly and went to the Diuell : fearefull examples wee haue euery yeere , of some that are snatched away by sudden death , Qui in momento descendunt in Infernum , take the easiest translation , which in a moment doe descend downe into the graue : Thus is the King of Heauen , a Father to one , a Master to another , but a iust Iudge to the third . To the penitent Conuerts a louing & mercifull father , as to the prodigall Sonne , more ready to receiue vs then we to offer our selues , I le goe to my Father , sayes the Sonne , the Father ranne to meet him , the young man goes , the olde man runnes ; runnes and fals vpon his necke and kisses him . But if this tenderly and fatherly affection be abused , and ouermuch presumed on , then the second Parable makes him a Master that will call vs roundly to accompt , and bid vs giue ouer our Stewardships : and if the seruant of that Master deferre , will not beleeue Moses and the Prophets , but say his Master will bee long a comming , then the Master of that seruant shall come in an houre , when he lookes not , and giue him his portion with the rich Glutton and Hypocrites . Therefore it is good to bee wise in time , and rather then faile , to learne wisdome from the children of this world , Vers. 8. who are wiser in their generations then the children of light : if they will not learne righteousnesse from vs , yet we must learne wisdome from them , innocency from Doues , and wisdome from Serpents .

It was none of the honestest resolution this Steward made , though the wisest : when he had spent all , he was too idle to worke , fodere nescio , I cannot digge , I was neuer brought vp to take paines ; hee was too proud to beg , mendicare erubesco , I that haue liued so gallantly amongst my companions am ashamed to begge , so in the end hee resolues to rob his Master : a wicked resolution , yet out of this wickednesse doth Christ teach vs to extract wisdome .

Wisdome in three poynts .

1. To prouide for our selues by making vs friends , one great poynt of wisdome in making good choyce . 2. To vse the best means to get them : Vnrighteous Mammon . 3. The End , sapient is est ordinare in finem , that when wee want , they may receiue vs into euerlasting habitations : of these three ( by your honorable and gentle patience ) as God shall assist me , and my strength with the time permit .

Make you friends ] Friends enough no doubt so long as Mammon is our friend , multos numerabis amicos , but such friends as Iob in his sixt chapter complaines of , like the brookes by which the Marchants doe trauell vnto Teman , Iob 6.16 . frozen in winter , and dryed vp in summer , in the time of raine they ouerflow , Iob 6.17 . surely ( sayes Iob ) you are euen like vnto it : Iob 6.20 . In my prosperity you were mine only friends , when I had no neede of you , when I had showers of blessings from aboue , you ouerflowed in kindnesse , but in miserie and drought , when I haue most neede of refreshing , you adde affliction to affliction . But we must make such friends as will bee sure to helpe when wee shall want , such as shall bee both willing and able to helpe : where shall wee finde them ? where , but amongst the great and mighty ones of the world ? surely the holy Ghost meanes not such friends : for , Put not your trust in Princes , nor in any sonne of man , for there is no helpe in him : his breath departeth , hee turneth to the earth , & then all his thoghts perish . He had thought to haue promoted his fauourites , and made his followers great : He thought vpon me amongst the rest , for I studied his humours , and applyed my selfe vnto him , but his breath departs , he turnes to the dust , and all these thoughts perish : Nay , these great ones are as the flowers of the field , which commonly fall before the common grasse : All flesh is grasse ( sayth the Prophet Esay ) but the Word of the Lord endures for euer : Esa. 40.8 . let vs then come to that Oracle to know the best friends .

Vers. 14. Christ who is the Word it selfe makes it plain : The friends he would commend vnto vs are poore and needy , if wee can bribe those well , they will stand vs in better steede in the time of need , then all Iudges and Princes of the world : Poore and needy ? alas these are but poore friends : This seemed such a Paradox to the Pharisies when Christ spake it , that they mocked : whose laughter , as I take it , was the occasion of the third Parable : Doe yee thinke it bootlesse to make the poore your friends ? There was a rich man in scarlet , a begger at his gate , had not hee better haue made this begger his friend , a few crummes would haue done it in time , hee neglected this , therefore when hee wanted a drop of water , hee could not obtaine it : not because the poore are able of themselues to bee friends , but God doth vndertake for them , hee hath giuen his word for euery worke of charity , whether it be a worke of Piety or of Mercy , of Piety to his Church , or of Mercy to the miserable , we haue bountifull rewards promised for both .

1. He that giueth to the poore , lendeth to the Lord , Prou. 9.17 . and the Lord will recompence him : Christ a greater then Salomon pawnd his word , Matth 19. Mat. 19.21 Thou shalt haue treasures in heauen : There s for Mercy .

2. For Piety , Matth. the 10. Mat. 10.41 He that receiues a Prophet in the name of a Prophet , shall haue a Prophets reward , like the Shunamitish woman , 2 Kin. 4.10 . which perswaded her husband to prouide a chamber and some furniture for the Prophet .

It s a worke of piety well begun in this place : Was it not pitty that the poore schollers should be fetcht from the Vniuersities vpon bare exhibitions ? That Ministers should be called out of the Countrey from such poore single Benefices to feed your soules , and haue no more refreshing for their paines , but a poore dinner ? It s remembred that some haue come aboue forty miles on foot to furnish this place , yet could they not say , Quam speciosi , but quam lutosi sunt pedes Euangelizantium : Should themselues haue complained who were ashamed to be so knowen ? then it would be sayd , we begge for our selues : Thankes be to God , the world is somewhat amended in this , I would it were so in the rest : It s no small encouragement that what good soeuer wee doe , whether it bee by workes of Piety to the Church , or of mercy to the miserable , shall not goe vnrewarded .

Get you friends ] but what is the way to make them sure friends ? the shauing of the head and paring of the nailes ? I may say with the Poet.

Crede mihi res est ingeniosa dare .

Blessed is that man that considereth the poore and needy , Psal. 41.1 . that doth study and consider how hee may doe the best good : wee may learne fiue precepts from this vniust Steward .

1. Verse 5. He called his Masters debtors , and stayd not till they called him : Abraham and Lot are sayd to sit in the doore of the Tent , to call in strangers , they needed not to knocke : commonly they that craue the least haue the most neede : Cast thy bread vpon the waters , saith Salomon , but especially vpon the standing waters , saith a Father , the running waters will shift for themselues , they that abide in their places are like standing waters most subiect to putrefaction .

2. That he did , hee did it quickly , hee called them and bad them first set downe quickly : Bis dat qui citò dat , vt hilarem ita celerem datorem diligit Deus , Verse 6. Expedition as well as cheerefulnes .

3. The extent is , he called euery one of his Masters debters , wee must not heape all our liberality vpon one , Verse 5. but so contriue it , that it may extend to many , Aliud est dare pauperibus , aliud ditare pauperem : dispersit , dedit pauperibus , Psa. 112.9 in the Psalm , there must be a distribution , & then all is well .

4. As hee called euery one , so hee dealt bountifully , for which wee haue no certaine rule , because charity is not cut by a thred as Iustice , but onely in generall .

1. That it bee proportionable to our ability : 1 Cor. 8.12 . according to that which a man hath . 2. That it be a good proportion , 2 Cor 9 2. for hee that soweth sparingly , shall reape sparingly .

5. Though he was bountifull to all , Verse 6.7 . yet with discretion and difference , fifty to one , and twenty to another , the most to those who were most likely to helpe , Doe good to all , but especially to those of the houshold of faith : helpe the most . If then wee first haue a willing minde in casting with our selues how to doe good before we be called to it : If we dispatch it quickly , and neither leaue it for our executors to do , not let it hang long betwixt our fingers : If we contriue it so as it extend to many : If to many generations , if bountifull to successions as our fore-fathers were , so much the better : If in wisdome wee giue most , where the best bestowed ; then shall wee deale wisely , and make our friends sure against the time of neede . I come to the Instrument , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of vnrighteous Mammon : And so much for the first .

2. I le not straine at the word , Aug. serm. in ment . Ier. 151. Ep Augustine tels vs that in the Punique tongue it is taken for lucre : S. Ierom in the Syriack for riches , so the word is common for wealth . But how comes this Epithite vnrighteous in this place ? may we procure these friends by ill gotten goods ? God is not pleased with such sacrifice , you know Zaccheus his diuision , Luc. 19. Halfe my goods I giue vnto the poore , Luc. 19.8 . and if I haue wronged any man , I restore it fourefold . Restituit aliena , dedit sua , he restored other mens and gaue his owne . In the fourth to the Ephesians , Let him that steales , steale no more , but let him labour with his hands that he may haue an hand to giue , as if before he had nothing to giue , because nothing well gotten : That 's giuen to the poore is giuen to mee , saith Christ , shall we then make Christ a receiuer of stolne goods ? God forbid : yet one case there is I confesse where ill-gotten goods must be bestowed vpon good vses of necessity , else they will bestow our soules in hell fire : It s but one case , and I feare that it is the case of many in these dayes , who possesse much wealth ill-gotten , who haue deceiued so many by bargaine and sale , oppressed so many by their place and office , receiued so many fees either for saying nothing , or doing no hurt , as the Diuell takes gifts of the Indians ne noceat , so much wealth haue they gotten wrongfully , that they know not the right owners , nor where to find them . In this case they must be their Executors to bestow them as themselues would , or rather should to godly vses . For thy conscience tels thee , the owners of these goods , would not willingly bequeath them to thee nor thine , thou knowest neither them nor theirs : then it followes as a Father sayes , Acquisisti malè , impende iam benè : whosoeuer oweth them , thou art not the right owner , therfore as long as thou keepest them , thou keepest the curse of God with them , Esa. 3 14. Till thou disburden thy selfe of them , thou canst looke for no certaine remission in Christ : For his blood was not shed to pay mens debts : If they bee able , restitution must be made besides the Ramme for attonement in the 5. of Numbers . Numb. 5.7 . It cannot be made to them nor their heires , because thou knowest them not , therefore they must goe to good vses ; thou hast gotten them ill , bestow them well .

This doctrine is most true , but it is not the meaning of this Parable : Restitution is an act of Iustice , but my Text intends Charity : If the Steward had giuen the Debters no more corne and oyle then their due , they would neuer haue receiued him into their houses , but it was out of bounty and liberality more then hee ought them , therefore of free liberality is this vnderstood : for the more easie passage Beza reades it ex Mammona fallaci , of deceitfull or vnconstant Mammon , which will fit riches well enough , but it cannot so well stand , neither with the receiued vse nor property of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor with the current of Interpreters , who tearme it vnrighteousnesse , because commonly it is so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will make an Epithite .

For 1. The holy Ghost in Scripture doth speake very suspiciously of riches and rich men , and the Latines call them diuitiae , quasi de vitijs , riches of vices .

Nomen idem vitijs diuitijsque datum .

Diues , aut iniquus , aut iniqui haeres : a rich man is a wicked man , or a wicked mans heire : true as prouerbs bee for the most part .

2. As they be often malè parta , so malè locata , ill gotten and ill bestowed : the world is a bad steward in dispensing worldly wealth , tam iniquè comparatum est , vt qui minùs habent semper aliquid addant diuitioribus , so little equality , or desert is respected , as the heathen mades the goods of fortune to haue a blinde Mistrisse .

3. Because wealth is an instrument of much iniquity , it peruerts Iustice wheresoeuer it comes : Diues est qui perturbat omnia : Ezra 4.5 . In Cyrus Court the Councellours shall bee feed that the building of the Temple shall not goe forward : In the seats of Iustice , if Paul would but haue sayd tantum dabo to Foelix , Act. 24.24 there would haue beene more vertue in these two words , then in all Tertullus eloquence : Simon Magus trusted more to his Mammon then all his Familiars , Act. 8.19 . he thought there was more power in money , then all the Diuels in hell , to haue coniured the Apostles themselues .

4. It is called vnrighteous Mammon , ab effectu , it endangers the soule of the possessors , Vt mors pallida , sic iniquae diuitiae , quia diuites iniquos faciunt .

There is as great danger in the multitude of those temporall blessings , as there was in the multitude of fish , Ioh. 21.6 . Ioh. 21. for if Christ had not seconded their great draught with diuine helpe , they had broke the nets , sunke the ships , and and lost their liues . So when Christ tels his Disciples , how hard it is for rich men to get into heauen , and they reply , who then shall be saued ? Iuc. 18.27 . In the 18. of Luke Christs answer is : The things that be impossible to men , are possible vnto God , Mat. 19.20 All things are possible to God , Matth. 19. as if God did vse his omnipotent power to bring a rich man into heauen : 1 Tim. 6.9 The reason is giuen in the 1. of Timothy the 6. They that will be rich fall into temptations and snares : imagine an house full of cobwebs , euery cobweb with a spider in a corner , what danger think you are the poore flies in it , that flie so busily vp and downe that house ? so when men busie themselues vp and down to get wealth in this world , which hangs so full of nets , totus mundus laqueus , euery net hath a Diuell like a spider in a corner which sucketh out all goodnesse and grace . In so great danger are we by getting wealth to poyson our soules , that it may well be called vnrighteous Mammon . Therfore doth Christ teach how to make friends of this dangerous enemy , to make treakle of vipers flesh , to make a box of precious oyntment to annoynt the feet of our blessed Sauiour : those surbated feet which tred vpon the earth naked and miserable , that when we shall want they may receiue vs into euerlasting habitations : that third and last branch of my Text being the end and motiue to good workes .

3. This last end is a motiue to any good worke , answering 3. Quaeres .

1. Cui bono ? What good of well doing ? Euerlasting habitations , a royall reward . 2. But when ? When we shall stand in greatest need , want . 3. By whose meanes ? They shall receiue you : They.

1. Prou. 23.5 . First , Prouerbs 23. Riches take wings as Eagles , and flie into heauen . If they flie thither , let them flie . There neither rust nor moth doth corrupt : there theeues doe not breake thorow and steale . Quod non dederis , aut vivus amittis , aut mortuus dimittis . That which is not giuen , is either lost while wee liue , or left when we die : but that which is giuen , is as seed sowne ; it increaseth an hundred-fold : Panis frangendo crescit . It s like the bread broken to the hungry multitude : It multiplieth not vnto bread that perisheth , but vnto euerlasting life .

But shall good workes purchase heauen ? Not by the vertue of the workes ; they be but the fruits of charitie ; nor by the vertue of charitie , that 's but the fruit of faith ; nor by the vertue of faith , that 's but an instrument to apprehend Christ , who alone by his merits hath made this purchase , and prepared these mansions for vs .

By faith in Christ we are iustified before God , and made heires of these euerlasting habitations ; our faith iustified to our selues to be a liuely faith by charitie in our hearts , which to vs is a more sensible qualitie then faith . Our charitie is iustified before the world by workes , which to the world are visible , and more apparent then charitie . Our workes shall be iustified before men and Angels by our reward , if they proceed from true charitie and faith in Christ .

So then wee are adopted sonnes of God , and made Inhabitants of heauen only by Iesus Christ : wee are iustified by faith in Christ , we are sanctified by charitie from faith , charitie shed in our hearts by the holy Ghost , wee shall bee glorified by the workes of charitie , and wee are enabled to these workes by the riches of iniquitie .

Thus worme-eaten Mammon may procure vs an incorruptible crowne , by being an instrument of those Good Workes , which are fruits of that tree of Charitie , which springeth from that root of Faith , which groweth in our hearts from that seed of the Word , which reuealeth vnto vs that Sauiour of the World , who is the onely author of all these blessings and graces .

But when shall wee enioy these blessings ? When we shall stand in greatest need , when we shall be turned out of our Stewardship ; for we are but Stewards , nothing that we haue is our owne .

1. Because wee must part with it . Si vestra sunt , tollite vobiscum . Wee brought nothing into this world , neither may wee carry any thing out of this world .

2. Because wee must giue account how we spend them . May not I doe with mine owne what I list ? Mat. 20.15 Matt. 20. Therefore not ours . Saepiùs risi testamenta legum dieentia , Hic habebit agrorum vsum , ille dominium . Chrysostome was wont to smile when he read mens Wils ; Such shall haue the vse , such the Lordship , such for a time , and such the fee simple . Terra Domini est & plenitudo eius : We are but Tenants , or rather Stewards at will .

Pardon mee ( honourable Lords ) though I count you but Stewards : you are no more , and wee are no lesse . The Parable extends to all : Euery one hath a portion for which he must answer , and out of which he must be turned . Either the birth-right of Reuben , or the gouernment of Iuda , or the iudgement-seat of Dan , or the eloquence of Nephthali , or the rich blessings of Ioseph , or the pleasures of Asser , or the strong bones of Isachar : Either wealth , or wit , or strength of body , or authoritie , or portion , or other things ; which if wee imploy to the honour of our Lord and Master , we may gaine a Kingdome by it when wee want : and that want shall be at the houre of death : Then shall wee want euery thing , when wee shall haue nothing . Our friends will leaue vs because they cannot helpe vs : perhaps they will shed a few funerall teares after our corpse ; they will stand you in no stead if you would : there s no water sooner dried . Happily you haue a stately Tombe ouer your dead bones , Picta domus coeco : or some few words in your commendation , Philomela surdo . Then shall we want indeed , when wee shall haue neither wealth to releeue vs , nor friends to comfort vs , nor so much as these earthly Tabernacles to shelter our soules , but poore soules shall bee turned out of house and home . Then happy shall they bee who shall be receiued into those euerlasting habitations .

But who shall receiue vs ? Shall the poore ? Can they bestow mansions ? Much adoe to get places themselues . Christ shall say at the last day , Mat. 25.35 Matt. 25. I was hungry , &c. In as much as yee did it to one of those , yee did it vnto mee . As Christ therefore is said to receiue these almes on earth which the poore receiue and not he , so the poore in heauen are said to receiue vs into euerlasting habitations , which Christ shall bestow , and not they . Doth not Christ tell his Apostles , They shall sit on twelue seats , Mat. 19.28 iudging the twelue Tribes of Israel ? Doth not S. Paul tell the Saints , that they shall iudge the world , yea the Angels ? Conceiue that , 1 Cor. 6.3 . and vnderstand this , that those poore soules to whom you haue done any good in the name of Good , either by your wealth , or counsell , or any comfort whatsoeuer , that all these shall testifie what you haue done , before the eternall Iudge , and approue that sentence which shall crowne you with glory .

Can you imagine how the Queene of Saba and the men of Niniue shall rise vp at the day of iudgement , and condemne the Iewes , Matth. 12. So shall the men , women , Mat. 12.41 and children of your Hospitals rise vp and testifie , Sweet Iesus , had it not beene for these and these benefactors , wee had perished for want . Then shall a multitude of poore Schollers rise vp and testifie , Sweet Iesus , had it not beene for these and these , we had neuer beene enabled to preach thy Gospell , or enlarge thy kingdome . Then shall Iesus say , Come yee blessed of my Father , receiue the Kingdome prepared for you from the beginning of the world . As Paul , and Siluanus , and Timotheus , said to the Thessalonians , in the first Epistle , and the first chapter , You are our hope , our ioy , our crowne of reioycing in the presence of the Lord Iesus Christ at his comming , 1 Thess. 1.19 because the Thessalonians would then testifie how these had laboured in the Gospel for the good of their soules : so may euery one of you ( right honourable and welbeloued ) say of all those to whom you haue done good in the name of good , You are our crowne in the day of the Lord Iesus , because those shall testifie your good workes before men and Angels , and iustifie that sentence which shall receiue you into euerlasting habitations .

Christs counsell then is good , That wee make friends of poore Saints with vnrighteous Mammon . But how shall wee know the poore Saints from others ? As all rich goe not to hell , so neither shall all poore be Saints in heauen . Blessed are the poore in spirit , for theirs is the kingdome of heauen . If then thou be poore and proud , poore and enuious , poore and murmuring , poore and malicious , that Kingdome belongs not to thee . But our rule in doing good must bee a rule both of wisdome and charitie ; of wisdome , in making good choice of the parties ; of charitie , in deeming and hoping the best of them . If wee be deceiued in our choice , that shall not preiudice our good deed : Charitatis error salutaris est , Eccles. 29.12 . wee seldome sinne in charitie . Claude eleemosynam in sinu pauperis , & ipsa orabit prote . Admit their praiers whom thou hast releeued be not acceptable to God , yet as Abels bloud did crie for vengeance against Cain , so the Almes deeds themselues shall goe vp into the presence of God for Cornelius , Act. 10.4 . Act. 10.4 .

To conclude : See the wisdome and goodnesse of our God , who hath opened the gates of heauen both for poore and rich , that the poore by pouertie , and the rich by wealth may attaine a kingdome . Art thou poore ? Hee that wore a crowne of thornes for thee , hath taught thee , of thornes and tribulations to make a crowne of glory . Art thou rich ? He that is Lord of heauen and earth hath taught thee in this Parable by wealth to attaine an eternall Tabernacle : So as poore and rich , one by suffering , the other by doing well , may meet at the last day with rich Abraham and poore Lazarus in the Kingdome of glory . To which Kingdome the God of all righteousnesse bring vs for his Sonnes sake : To whom with the blessed Spirit , three persons and one euerlasting and only wise God , be all honour and praise both now and for euer . Amen .

FINIS .