THis sacred Sripture compriseth summa­rily the Doctrine of the most Catholicke Religion, contained in Peters Confession, concerning the knowledge of Christ, who is poynted out to be Ephes. 1. 22. the head and foundation of his Church, and vs his members: and therein is also shewed with what Keyes the Kingdome of Heauen is opened or shut vnto vs.

More particularly this holy Historie relateth a Conference which our blessed Sauiour had with Peter, and all the Apostles Mark. 8. 27. vpon the way as they trauelled towards Cesarea Philippi, which somtime was called Pannaeas; & it is distinguished therby from an [Page 3] other Cesarea neere Joppe, former­ly called Straton, which Herod the Great (this Philips father) builded & fortified with a Castle in honour of Augustus Caesar, (by whom he was aduanced) and surnamed it Cesarea: This heere mentioned, Philip the Tetrarch of Jturia, imitating his fathers flattering example, as well in honour of himselfe, as the then Romane Emperour Tyberius, builded and beautified, and cal­led it Cesarea Philippi: & after­wards it was againe inlarged by King Agrippa, and by him called Neronia, in honour of Nero.

Doct. It is ancient and vsuall with worldly men, to endeauour to per­petuate their memories, and eter­nize their Names by some glorious terrestriall Monuments on earth: rather then to haue them regi­stred in Luke 10. 20. the Booke of Life in Heauen.

This grosse ignorance and folly the Psalmist derideth and [Page 4] taxeth: Psal. 49 11. That great rich men of the earth should thinke their habi­tations will continue for euer, and call their Landes by their owne names: they that are mortall and both liue and perish with the bruit beasts, seeke in vaine to make their names immortall in stones and monuments of earth: Nay, they thinke so to fence themselues against Gods decree and ordinance appoynted for all flesh: and like Nymrods Impes, build a Tower to secure them from Gods Iudgements, Gene. 11. 4. as well as to get themselues a name; as ap­peareth in their proud practise in erecting their Babel, the mo­nument of their confusion.

It is true that Almightie God permitted vnto men some per­petuation of their Names in earth by the succession of chil­dren to a thousand generations; but when men became rebelli­ous, & disobedient to his will, he cut that cord asunder, and made [Page 5] their names soone perish out of the earth: which wicked Ab­solom perceiuing, would prouide a remedy against Gods forbid; and failing of posteritie, (Gen. 17. 7, 19 & 15. 2 the richest earthly blessing that God giueth to his children) would yet liue in stones, and built a most stately Pillar (as he thought of euerlasting continu­ance) in the Kings Dale, and called it after his owne name, 2 Sam. 18. 18 Absoloms Place: But the Iu­stice and wisdome of God cros­sed Absoloms vaine humour, and turned his glory into shame: for being taken and slaine in his a­ctuall and vnnaturall rebellion against his father Dauid, instead of an honourable buriall in his owne Tombe (which hee had so prepared) Verse 17. hee was cast into a pit in the Wood, and a great heape of stones (or rude rubble) layd vpon him, to keepe the re­membrance of his Treason for his shame to all posteritie.

Was not this the pride and punishment of Nebuchad-nez­zar, who in vanitie of his mind vanting himselfe in his sumptu­ous buildings, said, Dan. 4. 27. Is not this great Babel, that I haue built for the house of the Kingdome, by the might of my power, and for the ho­nour of my Maiestie? But how was he shortly after turned out of his house into the fieldes to liue amongst beasts?

Did not the Prophet Isaiah as plainely foretell the destiny of Shebna the great Lord Treasurer, and Steward to Hezekiah; Isa. 22. 15. who had hewen out his Sepulchre in an high place, and grauen an ha­bitation as out of a rocke, wher­as God had determined to Ver. 16, 17, 18, 19. send him into captiuitie, and to roll & tosse him as a ball in a strange countrey, where he should dye (perhaps without buriall) and the Charets of his glory shall bee his shame.

Kain, though he had a sonne; [Page 7] yet fearing Gods vengeance, that his posteritie might faile, built a Citie, and called it Gen. 4. 11. to 18. He­noch after his sonns name, know­ing himselfe cursed of God, a fugitiue and vagabond in the earth. So as wee see great men not seeking Gods glory, but their owne honours, yet faile of their wished ends, the mightie God thwarting their purposes, and bringing their vaine enterprises to nothing: & one proud pompe­ling destroyeth an others pro­iects: Herod turnes Straton in­to Cesarea, Philip alters it in the next generation into Philippi; Agrippa will haue it Neronia; Shebna makes his Sepulchre in one Countrey, and is buried in an other, and thus doth vanitie deceiue it selfe in hunting after a shadow of glory, and not see­king the glory that commeth of God: for honour (as a shaddow) flyeth from him that followeth it, and followeth him that flyeth [Page 8] from it; and no man can catch it, except he falleth downe vpon it: Much more aduised was Salomon (of all kings the wisest) which first sought to honour God, and built a Temple vnto his name; and as Dauid his father intended Psal. 132. 4, 5. to find out a Temple for the Lord, and an habitation for the mightie God of Iacob, and would haue it the house of God, and Temple of the Lord: and yet thereby they gained the greatest honour to themselues also: for 1 Sam. 2. 30 God honoureth them that honour him, and such as contemne him, hee casteth into contempt: So as the Lord God is well pleased Exod. 34. 29. to beautifie Moses his seruants face 2 Cor. 3. 7. with some sparkles of his owne glory: and the house which Sa­lomon dedicated to the honour of God, brought honour vnto him­selfe, that in the Scriptures it is called promiscuously, Iere. 7. 4. the Tem­ple of the Lord: and Act. 3. 11. Salomons Temple: but it was a iust re­proofe [Page 9] of the Prophet Haggai, when the captiue Iewes were reduced into their owne Coun­trey and Citie of Ierusalem, Hag. 1. 4. in that they first went about to dwell in their owne seiled houses, and the house of the Lord lay wast and de­solate.

Vse. Let vs build an house to the liuing God, who maketh vs 1 Cor. 3. 16. 8. 6. 15. 2 Cor. 6. 16. 1 Pet. 2 5. li­uing Temples for himselfe to dwell in vpon earth, that wee may for euer dwell with him in heauen.

Augustine accounteth it great folly for men that must dye, to build houses as high as Eagles neasts, to their successors which must dye also: the rule of the Gospell is certaine, that Matt. 6. 33. if wee first seeke the Kingdome of God, all other necessary thinges shall bee a­bundantly ministred vnto vs: yea, it was Gods liberall promise vn­to his people, Deut. 28. 1. Iosh. 24, 13. that if they obey­ed him, and continued stedfast in his couenant, they should haue hou­ses [Page 10] (yea strong and walled Cities) which others had builded: it is certaine that an honorable name is gotten and established by righteousnesse: Pro. 10. 7. but the name of the wicked shall rotte. Bildad doth truely affirme (how vntruely so­euer it was misapplied) to Iob, that Iob 18. 17. the remembrance of the wic­ked hypocrites shall perish from the Earth, and he shall haue no name in the streete: it was a iust, though a bitter execration of Dauid; Psal. 109. 15. let the wicked be alwayes before the Lord, that he may cut off their me­moriall from the Earth: it were better to bee forgotten then so remembred.

The Centurion in the Gospell Rule. tooke a good course to get him a good name, and the fauour of Christ; and the people Luc. 7. 4. 5. in build­ing a Synagogue for the Iewes, and exercise of Religion.

The woman of Canaan Matt. 15. [...]7. 28. for her humble patience and faith: the poore widdow Luc. 21. 2. 3. for her [Page 11] mites cast into the treasury: the Shunamite for her 2. Kings 4. 8. 10. Hospital­litie, and building a chamber for the Prophet of God: Luc. 8. 2, 3 Ioanna the wife of Herods Steward: Susanna, and others ministring to Christs necessitie, haue left honourable remembrances in the Gospell: and aboue many, Mary Magdalen for her preci­ous perfume powred on the head of Christ, washing his feete with her teares, and wiping them with the hayre of her head, is by Christ himselfe made euerlast­ingly famous, that Matt. 26. 7. 13. her fact shall euer bee remembred, whereso­euer the Gospell of Christ shall be preached in all the world.

Note. Yet I must confesse, that those ambitious builders of Cesarea (adding vnto it the names of there Patrons and Benefactors, for testimonies and memorialls of their thankefullnesse towards those heathenish Emperours, by whom they had so great ad­uancements) [Page 12] are to be preferred in account, before many of our Christian fauorites, which like Hest. 3, 1. 6. Haman being exalted aboue many of their ranke, are not on­ly vnthankefull, but worke much damage to the Princes and Com­mon-wealths, whence they haue sucked their riches and honou­rable preferments: these are not vnaptly compared vnto a cer­taine Bird, which, Catullus cal­leth Caprimulgus, which vseth in the night to sucke the vdders of Goates, and by her venomous biting doth so mortifie them, that it maketh the Goats be­come blind: this is the emblem of vnthankefull Fauourites, which bring grieuous preiudice and dammage to the Princes and Countries whence they haue sucked their plentifull nourish­ment, and so blind them with their soothing flatteries, that they cannot see through their darke conueiances, how they are [Page 13] damnified by them: and as the Iuye, which being at first little and of tender limbes stayeth it selfe, and climeth vp by the strong Oakes supportation: but in the end so claspeth about and incloseth it, that it sucketh away a great part of its nourishment, and worketh the decay both of the body and branches. The A­thenians (as Socrates reporteth in Zenophon) would not permit any knowne vngratefull person to beare any rule in their Citie, for that ingratitude is alwayes ioyned with impudencie, that introduceth all filthinesse and inhumanitie: It is not there­fore disliked, that in token of thankfulnesse, any rare Monu­ments haue been erected for me­morialls of Benefactors: and let this suffice to haue been de­liuered touching the place of this their conference: namely, the coasts of Cesarea Philippi.

Now vnto the former there [Page 14] may not vnfitly bee annexed an other very obseruable circum­stance, noted by the Euangelist Saint Marke, who saith this dis­course so happened Mark. 8. 27. in or vpon the way as they trauelled: which not onely denoteth to vs, what our Sauiour and his Disciples practised in obseruation of the law, but also what all true Chri­stians and Disciples ought to ex­ercise in imitation of their Lord and Master: namely,

Moses required such a stu­dious regard of the Law of God, that hee accounted it not suffici­ent, that the people should haue it in their hearts, and inward Meditations, but also in their mouthes and communications; Deut. 6. 7. Thou shalt (saith hee) talke of them as thou walkest by the way, as well as rehearse them to thy children and houshold for their instruction.

Vse 1 This crosseth the vaine inuen­tions of prophane and gracelesse men, which delight themselues, and delude their Senses with scurrilous Songs, Fables, or idle Disports: Many haue deuised quaint conceits to deceiue the time, (indeed to beguile them­selues) with delightfull discour­ses vpon the way as they trauell, and so haue recorded it for a prudent Prouerbe, that Comes fa­cundus in via, pro vehiculo est: A pleasant Wagge is an easie wag­gon vpon the way: but the Scripture teacheth otherwise: namely, that the holy conferen­ces of holy men are as 2 Kings 2. 11, 12. Eliahs Charet, to carry them to heauen; so as it is not onely profitable, but safe for vs euery where to stirre vp and instruct our selues and others, at all times, and in all places, where we know God to be present, and a beholder and examiner of our actions: and if he should take account of all our [Page 16] idle words, rash oathes, and ob­sceane communications, it might happily (or rather vnhappily) fall out with vs, as it did with the vaine glorious boaster Dan. 4. 26. Ne­buchad-nezzar, and Cap. 5. 2. Belshazzar his graund-child and Successour, who not regarding to glorifie God, but themselues in their high estates, were debased, and marked out by a diuine Decree to shame and destruction: but on the contrary, Saint Luke hath recorded a blessed benefit of the holy conferences of holy men in their iourneyes, and vpon the way: Luke 24. 13, 14, 1 [...]. where two of the Dis­ciples iourneying towards E­maus, reasoned of Christs resur­rection, and found him present, and ready to associate himselfe vnto them, and to giue them more full assurance of the mat­ters which they disputed and doubted of. And the honoura­ble Eunuch of Queene Candaces, in his trauell home-wards from [Page 17] Ierusalem, meditating of some poynts which he had there heard and vnperfectly learned, Act. 8. 28, &c. the Spirit of God directed Philip vnto him to resolue him in his doubts, and to interpret the sa­cred Prophesies of Christ vnto him.

Vse 2 And therefore I can prescribe no better aduise for spending our time, and easing the teadi­ousnesse of our trauells in our Iourneyes, or otherwise, then the example in my Text affor­deth, and the Apostle Saint Paul requireth: Col. 3. 16. Let the word of Christ dwell in you plenti­ously in all wisedome, teaching and admonishing your owne selues, in Psalmes and Hymnes, and spiri­tuall songs, singing with a grace in your hearts to the Lord: and so much be spoken concerning the circumstances of place and time; let vs now proceede to the mat­ter of their conference, which begins in the end of the thir­teenth [Page 18] verse, in these words: He asked his Disciples saying, whom doe men say that I the Sonne of man am?

Our blessed Sauiour well Context. knowing the ignorances and er­rours, as well of the people, as Priests of the Jewish Nation: and being minded to informe, and confirme his Disciples in the truth of that Doctrine (which was generally doubted of, and contradicted) touching his Dei­ty, which otherwise could not be a Sauiour, except hee had beene Immanuel, God with vs; the Sonne of God, as well as the Son of man, himselfe first moueth the question vnto his Disciples, touching the opinion of others; demaunding of them, whom men said, that hee the sonne of man was.

Hereunto the Disciples an­swered, some say Iohn Baptist: Verse 1 4. for so thought Herod, Mat. 14. 2 others supposed him to bee Elias, [Page 19] mistaking and misapplying that Prophesie of Malachy, that Mal. 4. 5. Elijah must first come: Some deemed him to bee Ieremiah, for the similitude and manner of his preaching in such vehe­mencie against the sinnes both of the Princes, Priests, and peo­ple, threatning ruine not onely vnto them, but also to the Tem­ple, Citie, and Kingdome. Last­ly, it was generally beleeued and spoken, that he was at least a Prophet, Luke 9. 19. or one of the olde Prophets.

The ground of this errour is that paradoxe held also by the Pythagoreans, of [...], or transmigration of the soule out of one body into another, either reasonable or bruitish, which it first happeneth to meet withall after it is departed; as Poets fai­ned the soule of Philip (father to Alexander the Great) entred in­to Bucephalus, Alexanders horse, whereby hee became so victori­ous [Page 20] in battell: but how it crept into the Iewish Church, is more doubtfull, for it seemeth the Priests and Leuites, held such o­pinions when they sent to re­quire of Iohn Baptist, to know what he was; If hee Acts 3. 22. & 7. 37. were not E­lias, or the singular Prophet spoken of by Deut. 18. 15, 16. Moses and other Pro­phets, or the Christ? Iohn 1. 19, 20, 21, &c.

Which grosse Paradox is con­trary to the Canon of the sacred Scriptures, or orthodoxall Wri­ters, and common reason: For euery soule (1 Cor. 13. 38 as euery seed) hath his proper body: and being once departed from that body, 2 Sam. 12. 23 re­turneth no more (except it bee by myracle) into his owne, much lesse into another body. Elijah indeed prayed vnto God, 1 Kin. 17. 21 that the soule of the dead sonne of the widdow of Sarepta might returne into his body againe, which was miraculously perfor­med; as were also the seuerall [Page 21] soules of Acts 9. 40. Dorcas raised by Pe­ter; and Act. 209, 10. Eutychus by Paul; the Luke 7. 15. Iohn 11. 44. Math. 27. 52, 53. Widdowes sonne at Naim and Lazarus, and others raysed by Christ, whose soules returned into their owne bodies by di­uine miracle, and no other trans­migration: for the soules of the righteous are in the handes of God, and no torment shall touch them: and it is noted in the Re­uelation, that the Soules of the Martyrs slaine for the testimonie of Iesus, Apoc. 6. 9. were in heauen vnder that Altar. Luke 16. 22. Angels caried the soule of Lazarus into heauen, and cast the Gluttons into hell: Eccles. 12. 7. The body shall returne vnto the earth whence it was taken, and the Spirit to God that gaue it. So be­leeued the Protomartyr Saint Stephen, when dying Act. 7. 59. hee com­mended his soule into the hands of God: yea, Luke 23. 46 Christ himselfe confirmed this Doctrine by his owne example, as Psal. 31. 5. Dauid his true type and figure had also [Page 20] [...] [Page 21] [...] [Page 22] done; else what a misery were it, if good soules should enter into euill bodies (as that phantasie dreameth they may doe) and bee againe subiect to new torments in their bodies in this world, and to damnation in the world to come; and the same soule should bee holy and prophane, reasonable and bruitish, blessed and miserable, which were an absurditie that can haue no co­herence with Reason, Scripture, or any sort of learning.

But to passe ouer these dota­ges, as vnworthy to be insisted vpon thus long: let vs consider the purpose of our Sauiour in propounding this Question to his Apostles, and Disciples: for it could not bee that hee doubted, or was ignorant of a­ny thing concerning himselfe; but well knowing the erronious conceits of the ignorant, and variable multitude, he draweth his owne followers into exami­nation, [Page 23] as well to drawe from them a true confession of that truth, wherein he had instructed them, as to correct the miscon­ceiuings of the multitude, which talked so vainely and variously of him, and so descends from Quem dicunt, to quem dicitis?

But whom doe yee say that I Verse 15. am? As if he had said:

You that haue been taught of God, and both seene, and heard the word and works of God, ex­presse your faith, Whom doe yee say that I am?

To this question Peter (one of the first and forwardest Disci­ples of Christ, in the name of all the rest, maketh a full and direct answere:

Christ the annoynted of God, which implieth all his Offices [Page 24] of King, Priest, and Prophet, the Sonne (not adopted by grace, as all the faithfull are) but begotten in vnspeakable manner, & by na­ture the Son of God, the expresse character, and image of God, the Heire of God, equall with the Father of eternitie, the Sonne of the liuing God, vnlike the hea­then progeny, which were the children of the dead Gods, and off-spring of Idoles, and imagi­nary fictions.

The summe is: Our Sauiour Christ hauing first drawne from his Disciples a confession of the peoples fantasticall and erroni­ous misconceits, presseth them to lay downe what he had truely taught, and they had learned of him, what hee was: which pro­ceeded neither of ignorance, to learne of them what opinions were held, nor of ambitious hu­mour (as vaine men commonly doe) to make enquiry after vul­gar rumours, either to glory in [Page 25] the peoples praises, or to re­uenge their calumniations; but that hearing their opinions, hee might instruct them aright, or otherwise to draw from them a confession of the truth: this for the context: let vs now come to the obseruations:

In that Christ doth inquire what the world thought and spake of him, we may conclude, that

Doct. In some respects it is very law­full and commendable to inquire what opinion the world hath of vs. There is I say a lawfull and law­dable vse to bee made of inqui­ring after mens reports of vs.

Reas. 1 That if they speake well and truly, wee may bee thankfull to God, that hath graced vs with a good name, Eccles. 7. 3. which is more pre­cious then the Apothecaries per­fume, [Page 26] & sweet oyntment, though we ought rather to striue ⁱ to de­serue 1 Prou. 22. 1. well of others, then to heare well of our selues: Reas. 2 or se­condly, if wee find our selues iustly taxed for our miscariages, wee may endeuour rather to a­mend our selues, then reuenge it vpon others, that haue spoken truely of vs.

Vse Indeed scandalous and vniust reports may be despised: and it is good when wee are pursued with false clamours, to take vp our harbour (as Sea-men doe in a tempest) resting in the calme hauen of integritie and a good conscience; at least that Iudge will tell thee, that there is cause of iust reproofe, knowne vnto God and thy selfe, that thou shouldest vndergoe such a cha­stisement, as the raylings of the multitude, and say as Dauid did of Shimei, 2 Sam. 16. 10 It may be the Lord hath stirred him vp to rayle and reproach thee.

It is heere very obseruable, [...]hat the wrong opinions which were held of Christ, are not the misdeemings or misreports of e­nemies, or persons euil affected, either towards his person, or Do­ctrine, but such as had religious thoughts of him, and esteemed him no lesse then a Prophet.

Doct. So as wee may see what a cloud of darknesse had ouerwhelmed all Iudea at that time, till Christ shi­ned as a light from aboue, to il­luminate their minds in the vn­derstanding of their Prophesies which were read amongst them: and that as malice had mufled the mouthes of many, that they would not; so the vaile of igno­rance had blinded the more and better part, that they could not see the Sunne which so clearely shined vnto them as at noone day. Some wee know were ene­mies, Math. 26. 4. and fought to kill him: [Page 28] some said, Iohn 8. 48. hee was a Samaritan [...] and had a Deuill: some reproached him for a Math. 11. 19. Glutton, a drinke [...] of wine, and a friend vnto Publicans and sinners: Yea, the Ruler [...] of the people accused him for [...] troubler of the State, seditious and an enemy vnto Casar: Some spake more blasphemously, ac­counting him no better then a Coniurer or a Witch, Math. 12. 24. that cast out the weaker Deuils, through Beelzchub the Prince of Deuils. The Disciples (I say) spake not of these, but of the better sort of people, which thought, and spake honourably of Christ, and yet you see how these are diui­ded, some of one opinion, some of another, and not one of a right iudgement.

Vse 1 To teach vs not to maruell, if amongst Professors of any Reli­gion there fall out many times differences in opinion; neither ought it to be any cause to make Christians to doubt of, or to de­part [Page 29] from the truth. It were ex­ [...]reame folly to forsake the truth of God, and our profession of Religion, till all parties disa­greeing were reconciled: if Cor­ [...]elius and other Disciples had so [...]ayd, and so stayed, till all the Sects and Professors of the Iew­ish Religion had consented in all poynts, they should haue stayed long enough irrelegious.

Vse 2 And therefore wee may safely reprooue, and condemne the Neuters of our age, (whereof there are not a small number, but the greatest part) who, because there are some differences a­mongst Professors, doe thereby take occasion to professe no Re­ligion at all, and so become meerely Academicall Atheists: especially our Popelings stum­ble much at this stone, or rather at this straw, and yet swallow greater Camels.

Obiect. They challenge vs to be of di­uers Sects and Opinions, some [Page 30] Caluinists, others Lutherans, some Zwinglians, and others Hughgonites; yea, they lay vnto our charge fayned disagreements▪ without any difference, except it be in this, that euery one striueth to come furthest from their Popery and trumperies.

Sol. 1 But admit there were some differences of opinion amongst some of our Protestant profes­sors, was it not so in Christes time? as heere wee see: and in the Apostles time, when one said, 1 Cor. 3. 4. hee held of Paul, another of Cephas, another of Apollos? And yet they did not teach or hold any diuersities of doctrines, Gal. 2. 11. though Paul reprooued Peter to his face for dissimulation in his course of proceeding from true Religion. How were the Doctours of the Primitiue Church diuided, the East a­gainst the West, about the mat­ter of Leauened Bread, and the celebration of Easter? In eue­ry [Page 11] Councell almost alteration of Decrees, Creedes, and Confes­sions, and yet none of them er­ring in any materiall poynts of Faith, but beggerly Traditions, which the Romish Bishops chief­ly contend for.

Sol. 2 But to bee short: let the Pa­pistes forbeare to complaine of our disagreements, till they come to a better concord among themselues, whereof they are witnesses, which are any way acquainted with their Schoole-mens Disputes. How doe the followers of Scotus, and Thomas Aquinas differ about merit of Congruitie and Condignitie, as also concerning Originall sinne in the Virgin Mary? How differ the Canonistes, and the Schoole-men about Auricular Confession, these holding it to be the Ordinance of God, they onely the Tradition of men? How farre doth Pigghyus differ from Cajetan; Thomas, from Lum­bart; [Page 32] Scotus, from Thomas; Occam from Scotus, Aliensis from Oc­cam, the Nominalls from the Re­alls? What differences shall we finde amongst their Fryers and Monkes, some placing holinesse in eating Fish, others Hearbes, some in a Linnen garment, some in a Woollen, some will bee of the Order of Preaching, some of the disorder of Begging Fryers, some Shod, some Barefoot, some White, some Blacke, some Gray Fryers? What Orders of Au­gustines, Dominicans, Francis­cans, Carmelites, and Iacobines? Let them bethinke themselues how they differ in the matter of that high Mysterie of the Sacra­ment of the Altar (as they call it) some thinke the Body of Christ is naturally and really in the Sacrament, others deny it; some say it may bee eaten in the hoast by Ratts and Mice, and therefore dispute what shall bee done with them when they are [Page 33] taken: others are ashamed of that absurdity, and as flatly deny it: Thus if the Papistes duely considered the differences a­mongst vs, they shall find them fewer in number, and smaller in qualitie, then are the differences amongst their owne Popish pro­fessors at this day. I confesse, there may bee, and haue beene alwayes some differences in the purest Churches, and the Lord will thereby haue vs tryed, that the truth may be the better knowne: Wheat and Darnell may grow both in one field, and so may errours spring vp toge­ther with the Gospell. Christ was the only signe of peace and concord; yet when hee came a­mongst the Iewes, there were diuersities of opinions concer­ning him; for some said he was Iohn Baptist, some Elias, &c. it followeth in the next verse:

The Context was layd downe before; from whence many pro­fitable instructions arise to bee considered of: as first, the diffe­rence that Christ maketh, and is generally to bee made of the di­uersities of his Auditors, and their distractions: for whatsoe­uer the vulgar and multitude spake of Christ, hee stayeth not vpon them, but conuerteth his speech to the Apostles, which had beene alwayes conuersant with him, and trained vp in the knowledge of the Scriptures, and Prophesies, and of them e­specially hee requireth a more setled Iudgement, and solid Ac­count of knowledge: Luke 12. 48 For vnto whomsoeuer much is giuen, of him shall bee much required; and to whom men commit much, the more of him will they aske. And though there bee many Gods, and many Faiths in the world (as then there was) yet to vs there is but one true God, and one Faith, into [Page 35] which we are all baptized: the Rule therefore is true and cer­taine:

Doct. That euery mans hope of Salua­tion consisteth in his owne implicit, and not an others implicit Faith: according to that of our Saui­our, Mark. 9. 50. Haue Salt in your selues: And as we may not thinke it safe or excusable for vs to erre, or to doe euill with a multitude; so neither can that Popish paradox be any warrant vnto vs, that we should beleeue as the Church be­leeueth, except wee know the grounds of the Churches Be­leefe: much lesse can a generall conceit of the common multi­tude (which is commonly full of phantasie and errour, rather then truth, and iudgement) settle vs in any peace of Conscience tou­ching our hope and saluation in and by Christ.

Vse 1 The first vse serueth for repre­hension: I know it is an vsuall fault of most men, that they had [Page 36] rather erre in a generall opinion which they haue phantasied, then to seeke out what is the most certaine and constant truth, which they should imbrace for their owne benefit, health and saluation: wee are most of vs, therein too ready to imitate Pe­ter, which being required by Christ, to testifie his louing him more then others, (as hee prote­sted) by doing more duty then o­thers; but he asketh, Iohn. 21. 21. 22. What Iohn shal do? And so many think, they make a good Apology for them­selues, to maintaine their er­rours, if they can auouch one Doctor, or Authour, or the gene­ralitie of the people to hold such opinions: But Heb. 2. 4. the Just shall liue by his faith: that is, by his owne faith. And the Exorcists were rightly disgraced by the Deuill which mocked their con­iurations in the name of Iesus, whom Paul preached: Acts. 19. 15. 16. the e­uill Spirit knew Iesus to bee the [Page 37] powerfull Sonne of God, and Paul his faithfull Seruant, and Minister: but what was that to them, which neither knew, nor followed the Doctrine of Iesus and Paul; hee easily preuayled against such professors, and tare them in pieces.

vse. 2 Wee should euer therefore heare this voyce of Christ soun­ding in our eares: Whom say yee that I am? This Peter himselfe obserueth, and afterwards deli­uered it as a Rule to others, with which I will conclude the point: 1. Pet. 3. 15. Bee readie alwayes to giue an answere to euery man that asketh you a reason of the hope, that is in you.

Obserue heere: hee doth not say, Quem creditis, but quem di­citis? Whom doe ye beleeue, but Whom say ye that I am? Not that [Page 38] faith is not required, but that it is not sufficient to beleeue, vn­lesse they also confesse Christ: and herein there is another Do­ctrine of Christ and of his Apo­stles commended vnto vs, name­ly:

Doct. That what wee haue beleeued, wee must also make confession there­of: According to that of the A­postle: Rom. 10. 10. With the heart man be­leeueth vnto righteousnesse, an [...] with the mouth man confesseth vn­to saluation: Implying that the way to bee saued, is to beleeue with the heart, that we are saued onely by Christ, and to confesse the same before the world.

Vse 1 The first vse serueth to crosse two contrary opinions and pra­ctises of some: First, of such which thinke it sufficient to keepe their consciences vnto themselues, and dissemble both with God and man, as hypo­crites, Neuters, and Nulli fidi­ans. Secondly, others (as after­wards [Page 39] was exemplified in Peter himselfe, Math. 26. 22, 33, 34, 70, 7 [...], 74. who professed more loue and zeale to Christ, then a­ny other of his Disciples, but in time of temptation his faint heart fayled him, and hee fell more grieuously then any other of the Christian Professors: and the offence was the greater, be­cause his Lord and Master had forewarned him, and the rest of his Disciples, and giuen them speciall precepts and cautions, Math. 10. 32, 33. beware of denying, or not con­fessing him before men, lest hee should iustly deny them before his Father in heauen: which yet, not onely Nicodemus, Iohn 9. 22. & 12. 42. and other faint-hearted Disciples did, lest they should be excommunicated for the profession of Christ, Math. 26. 56. but Peter and all the rest forsooke him, when hee went to his Pas­sion, and was conuented before the Rulers of the Iewes and Gen­tiles.

Ʋse 2 Hast thou faith? then testifie [Page 40] thy faith by thy confession: and for thy better direction, note this distinction: Confession of Christ is not onely Verball, but Reall: for to confesse him with thy mouth, and to deny him in thy deeds, is the worst deniall of all; for it is a manifest abnega­tion of his power and goodnesse. Our blessed Sauiour (the paterne of all humilitie) beeing some­times demaunded to confesse of himselfe what hee was, whether the Messias, or the Prophet, Act. 3. 24. to whom all the Prophets from Samuel, to that time gaue wit­nesse, he chose rather to confesse and witnesse himselfe to bee Christ by his workes, then by his words; and therefore in the sight of such as were sent to in­quire of him a Confession what he was, he did many great works which no other but Christ could doe, agreeably to the Prophesie of Isaiah, Isai. 61. 1, &c. Opening the eyes of the blinde, the eares of the deafe, [Page 41] the mouthes of the dumbe, and ray­sing the dead: Math. 11. 2. 3 4. 5. 6. 7. 8. Luc 7. 21. 22. Iohn. [...]. 3. 6. and then conclu­deth, that his workes testifie of him what he was: and they that would not beleeue his wordes, should yet beleeue him for his workes sake: The testimony of the life, is stronger then of the lippes, and workes haue their eloquence in the silence of the tongue.

vse. 3 Lastly, seeing our Sauiour ex­acteth iustly an Account, and Confession of the Apostles pro­ficiencie, what they had attai­ned vnto aboue others, in the knowledge of him; it conuin­ceth the ignorance and back­wardnesse of Seraphicall Do­ctors, which not only professe to haue learned, but to haue taught the sacred Theology concerning the Dignitie, Authoritie, and Offices of Christ, when they shall find many of inferiour degrees of Learning, onely professing themselues Schollers and Lear­ners, and not Masters and Teach­ers, [Page 42] which yet in soundnesse of knowledge, and practise of pie­tie, shall out-strip and runne before these Church-Rabbins: When Iohn 3. 4, 4. 5, 10. Nicodemus (a Doctor in Israel) is palpably blind in the doctrine of Regeneration, which the sinfull Canaanite, Marie Magdalen, and other silly wo­men, (the followers of Christ) Iohn 7. 40. both knew and practised more then they: Act. 18. 25, 26 yea, Aquila and Priscilla (which were Tent-ma­kers, and Mechanicks) could in­struct the eloquent Preacher A­pollos, to vnderstand more per­fectly the Mysteries of Religion concerning Christ.

Now omitting many other obseruations which might bee drawne out of this Context, and the reasons which mooued many not so freely to confesse Christ, as they ought. Let vs looke in­to that Confession, which Peter in the name of the rest maketh, who was not restrained with [Page 43] vulgar errour, or feare, as those which hauing Act. 13. 27. the Prophets dayly read amongst them, yet were blinded with wilfull igno­rance in misapplying them; or stumbled at that stone of Au­thoritie and Greatnesse of men, that they excused themselues thereby, saying, Iohn 7. 48. Doth any of the Rulers, or of the Pharisees beleeue on him? Or because they held him of poore parentage or de­gree, [...]ohn 6. 42 Math. 13 55. Ioseph the Carpenters sonne: Iohn 7. 41. or was of a base coun­trey of Galilee, whence is no mention made of any Prophet to arise; and yet the Prophets fi­guratiuely poynt him out to bee a Matt. 2. 23. Nazarite. Peter not staying vpon any of these Pharisaicall phantasies, or vulgar reasons, confesseth plainely, as hee had beene taught, and both heard and seene the manifold and ma­nifest Signes of his Messiah­ship.

This Confession is very ex­cellent: for Christ could not haue been a Sauiour, nor Medi­atour betweene God and man, except hee had beene God and man; the Sonne of God, and the sonne of man, as the Prophet fore-named him Isai. 7. 14 Immanu-el, God with vs; &. 9. 6. and the Mightie God: and as the Angell infor­med the blessed Virgin Mother, that hee should be called Math. 1. 23. Imma­nu-el, Luc. 1. 32. 35. and the Sonne of the most High, and the Sonne of God. This is not Blasphemie, as the Iewish Rulers charged him, and thought him therefore worthy of death, Math. 26. 64. 65. that being a man, he made him­selfe the Sonne of God: and the Apostle truely auoucheth, that therein Phil 2. 6, 7. Christ committed no rob­bery, who being God by nature, equall to his Father, humbled him­selfe to bee made man, and thereby his manhood was exalted, and [Page 45] hee became [...], a man-God; though the Popish error cannot hereby stand, that the Virgin Mary was [...], a bearer, or mother of his God­head, Luc. 1. 35. Which was the worke of the holy Ghost.

Thus Peter confessing him to be Christ, (that is the Messiah) the annoyted of God, briefely implyeth and compriseth all his offices, of King, Priest and Pro­phet: a King to conquer by his power, and rule by his proui­dence: a Priest to offer sacrifice of attonement for the sinnes of the people: and a Prophet, to reueale the secret mysteries of God vnto vs: Psal 2. 6. 8. & 24. 8. a King, to sub­due all his and our enemies (Sa­tan, Sinne and, Death) Hebr. 2. 17. a Priest, yea an high Priest to reconcile vs to God, and to mediate be­twixt God and vs: and a Pro­phet, to teach Gods diuine doc­trine, which is a most holy reue­lation, not onely answerable vn­to, [Page 46] but excelling all the old pro­phesies which were foulded vp in much obscuritie, in compari­son of that great Light which hath shined vnto vs in the face of Doctor Fownes in his Trisagion. Master Downe­ham in Modell of Diuinitie. Christ: Of which particular Offices, because learned Profes­sors of our Church, haue am­plyfied more at large, I more lightly passe ouer: onely a word or two of these words, wherein is noted that speciall relation of Christ vnto God his Father:

The Sonne of the liuing God. Vers. 16. God is the Father of Christ (as God) by Generation, being Father by nature vnto the se­cond Person, begetting him of his owne Substance, before all time. And heere let vs a little consider the wonderfulnesse of this generation, manifested in three respects, wherein this ge­neration differs from all others.

First, In all other generations the Father is first in being, and before the Sonne: but in this [Page 47] generation there is an equalitie of time; for we haue an eternal Sonne of an eternall Father.

Obiect. If any shall obiect that saying of the Psalmist, Psal. 2. 7. Thou art my Sonne, this day haue I be­gotten thee; which may seeme to imply a begetting of the Son in Time. Answ. I answer, this day implies the certainety of generation, not the time when he was begotten, which was from eternitie, though manife­sted to the world in time.

2. In this heauenly generati­on, the Father doth communicate his whole nature, and Essence, vnto the Sonne, and yet retaines the whole nature and Essence in himselfe (which is a mystery ve­ry strange and admirable) and differing from all other genera­tions: for in all earthly gene­rations, nature is diuided; part being communicated to the sonne, and part retained still in the Father.

Thirdly, An earthly father ha­uing a locall body, and circum­scribed, begets a sonne extra se, foorth of himselfe: but Al­mighty God being euery where, and filling euery place, begets a Sonne intra se, within him­selfe, not without, because there is no place without him. And so much bee spoken concerning this so pregnant answer of Peter to the question of his Lord and Master, which so summarily compriseth whatsoeuer is to be beleeued of Christ touching our saluation. Let vs now insist vpon our Lord and Sauiours ap­probation of his Disciples con­fession, and profession of him.

These words (I say) containe Christes approbation of Peters Confession, which was not so honourable for Christ to heare, as it was blessed for Peter to speake, who is therefore pro­nounced Blessed Peter, for his blessed profession: blessed Si­mon, for hearing and obeying, (as the name importeth) his bles­sed Master, his blessed Gospell: and no doubt he was a man of good note euen from his memo­rable Parents, which the holy Gospell hath registred, and Christ vouchsafeth to haue re­corded. Bar-Iona, the Sonne of Iona, or Ioanna, which signifi­cantly importeth, the Grace, Gift, or Mercy of the Lord; as in truth it was Gods great grace, gift and mercy to giue [Page 50] such religious Parents, a sonne, such a Galat. 2. 9. pillar of Religion in the house of God: and it is not without a Mystery that Christ doth thrise remember him at one time by that name, Iohn 21. 15. 16, 17. Simon Bar-Iona: the name of Simon was giuen him at his Circumcision; and Bar-Iona for a name of di­stinction from others of that name, as also to signifie that his Parents were of good note & pe­digree among the Iewes; and the name Peter is peculiarly gi­uen vnto him by Christ, Iohn 1. 42. after he was called to be an Apostle: Cephas and Peter (signifying one thing, 1 Pet. 2. 5. a Stone or a Rocke) al­ludeth vnto his confession of the chiefe Corner Stone, and the Rocke whereupon the Church is builded, Isai. 28. 16. Math. 21. 42. Psal 118. 22. which is Christ: So not Peter, but the faith of Peter and confession thereof concer­ning Christ, procured him that blessing, and blessed name of Pe­ter, à Petra, of the Rocke which [Page 51] he confessed; Not, which his carnall parents, nor flesh and bloud had reuealed vnto him, but his Father in heauen; which is indeed a firme foundation to build the Church vpon; which else might haue failed in Peters fall, but was sure in Peters faith in Christ: It is a firme founda­tion, and a perfect assurance vn­to vs of the continuance of Gods Church, that the gates of Hell shall not preuaile against it; where­as Satan preuailed much and of­ten against Peters faithlessenes, and purchased him a black name of Math. 16. 23 Satan giuen by Christ vnto him, when hee consulted with flesh and bloud in Diuine mat­ters; and was Math. 14. 31. ready to sincke at the sight of a waue, and to Math. 26. 69, 70. forsweare his Master at the breath of a silly Damsell: so that (as I shal shew more at large hereafter) not vpon Peters con­stancie (which was nothing but infirmitie) but vpon his confes­sion [Page 52] (which had a firmitude of Faith in Christ) was the Church to bee founded, and Peter pro­nounced blessed; if Peters bles­sednesse had beene built vpon himselfe, and the Church foun­ded vpon him, it had bene a san­die foundation, (as wee see) Matt. 7. 26. 27. When the stormes arose, the winds blewe, and billowes beate vpon it; it soone fell for want of sollid Faith; but beleeuing, confes­sing and doing the workes of God: that is, hearing, belee­uing, confessing, and persisting in the doctrine of Christ, hee is compared to a Rocke; firme and vnmoueable as mount Zion, Psal. 125. 1. 2. which standeth fast for euer, because God is in the midst of her, and knowne in her Palaces as a sure refuge: against this Faith, neither the infirmities of the flesh, the tyrannies of the the world, nor the gates of Hell shall be able to preuaile. So that from this gracious promise of [Page 53] Christ, the whole vniuersall Church (as well at Ierusalem, and Antioch, as at Rome,) yea euery particular member, hath his sta­blishment and consolation, their assurances of deliuerance in all dangers, and the certainetie of their saluation: and this I con­ceiue to be the true and naturall Interpretation, Context, and Logicall resolution of these words, Come wee now to the points of obseruation.

Peter beleeueth and confes­seth Christ, and Christ there­fore pronounceth him a blessed man.

Doct. Faith and the heauenly know­ledge of Iesus Christ maketh a man truely blessed: Prou. 3. 13. Iohn 17. 3. Iohn 20. 31. Ihon 11. 25. Blessed is the man that findeth knowledge, &c.

vse. 1 This teacheth vs what is true and perfect blessednesse, which all enquire after, seeke for, and dispute vpon, which is not, nor [Page 54] can be attained vnto in this life, which is subiect to so many mu­tabilities and aduersities, nor in any of the things of this world, which are transitorie & change­able as the world is: no man can finde it in riches (for the rich man perisheth and all his substance) & often doth Iam. 5. 1 howle and wcepe for the miseries that come vpon him. Salomon sawe them Eccles. 5. 12 reserued to the owners there of for their euill: and they are as impediments and sha­kcles Mat. 19. 22, 23 to hinder vs in our race to Gods Kingdome: Marke 14. 19. they are full of deceitfulnesse to choake Gods word in vs; and bring foorth ma­ny weeds of voluptuousnesse, Luke 16. 13 Math▪ 6. 24. wee cannot serue God and Mammon: So that voluptuousnesse, carnall Pleasures, pride of life, Honour, and earthly prosperitie can nei­ther bring, nor continue vs in any happy or blessed estate. Psal. 49. 20. Man cannot abide in Honour, (saith the holy Prophet) and it [Page 55] is in vaine for Saul to sinne a­gainst God, 1 Sam. 15. 30. and seeke to bee honoured of his people. Nay, the Morall vertues of the Heathens and vnbeleeuers cannot giue fe­licitie to the Stoicks; nor all these, accumulated with health of body, Prudence, and Forti­tude of the minde can produce blessednesse to the Peripateticks: Oh then, the Knowledge, Con­fession, Profession▪ and Imita­tion of Christ, onely setteth vs in this happinesse of Peter: by this Faith we are highly honou­red aboue all earthly honour; For Galat. 3. 26. by Faith we are made the Sons of God, 1 Iohn 5. 1, 4 Conquerors (more then Alexander) of all the king­domes of the world; and co­heires with Christ of the king­dome of God in heauen.

Vse 2 As therefore we desire to bee blessed eternally, so should wee labour to get this true Faith and sauing Knowledge of Iesus Christ, without which wee are [Page 56] most wretched and miserable: no meanes of happinesse but by Christ; nor by Christ without faith on our part: but when by faith wee are come vnto him, then want we nothing which be­longeth to true blessednesse: in a word, Faith is that Treasure, and rich Pearle, Math. 13. 46. which a wise man would sell all his goods to buy: and if any should desire to know how this pretious trea­sure is to bee gotten, the next doctrine that commeth in order to be considered, will direct him therein

Doct. Faith and the heauenly know­ledge of Jesus Christ, are the pecu­liar gifts of God, and such as by Nature no man can attaine vnto: In handling of which poynt we will first prooue the negatiue part, which is, that the naturall man cannot conceiue or appre­hend [Page 57] the mysteries of Saluati­on by Christ. And secondly, it shall bee declared, that God onely by his Spirit doth reueale them.

First, concerning the first; it is certaine, that no man by his owne wit, be it neuer so sharpe, nor by his owne humane wis­dome, be it neuer so profound, can conceiue, beleeue, or com­prehend the Mysteries of the Gospell, as witnesseth the Apo­stle: The naturall man (saith he) 1 Cor. 2. 14. perceiueth not the things of the Spirit of God: for they are foo­lishnesse vnto him: neither can hee know them, because they are spiritu­ally discerned.

Heere by (naturall man) is not meant onely the carnall and sensuall man, swinishly wallow­ing in vanities and pleasures, but (as the best Interpreters con­ceiue it) euen a man considered with the whole compasse of the reasonable soules possibilitie, a [Page 58] man indued with a sharpe wit, a quicke apprehension, a strong mind, a piercing iudgement, and faithfull memory, inabled by Action, Experience, and Ob­seruation with such an vniuer­sall Wisdome, that it may bee fitted for notable Offices of So­cietie, and intercourse in po­liticke bodies; I say, all these, and many more perfections may concurre vpon the soule, and yet without supernaturall illumina­tion remaineth starke blinde in the mysteries of saluation, and cannot onely not perceiue the things of the Spirit of God, but (which is an horrible and feare­full curse) euen esteeme them foolishnesse. The most learned Rabbins of the Iewes, the Scribes and Pharisies, disputers of the Law, were farthest from be­leeuing in Christ, neither could they vnderstand the mysteries of the Gospell: a naturall man with all his wisdome and wits [Page 59] perfection, cannot comprehend, how two natures should meet in one person; how Christ which was the sonne of man, should be also the Sonne of God; how a Virgin should be a Mother, and how a man must bee borne a­gaine, before he can enter into the Kingdome of God: these Mysteries made the old Doctor in Israel, Nicodemus, to stagger in his reason, and aske, Iohn 3. 9. How can these things bee? This diuine Doctrine made the Philosophers, Epicures, and Stoickes, disputing with Saint Paul at Athens, to account him a babler, and setter foorth of strange newes, Acts 17. 18 When hee spake to them of Iesus, and the Resurrection. The Doctrine of the Crosse of Christ was there­fore a stumbling blocke to the Jewes, and foolishnesse to the Grecians, 1. Cor. 1. 21. for if hee were a man (say they) why doe yee worship him; and if a God, how could hee dye? Yea, the [Page 60] Capernaites hearing him to speak of the eating of his flesh, Iohn 6. 60. fell from him, and went backe, not knowing how these things could bee, that he should giue them his flesh to eate, and thereby they should haue eternall life: but [...]he words so carnally vnder­stood of them, were Spirit and Truth, as they were deliuered by him, which flesh and blood cannot comprehend: and where­fore should this seeme vnreaso­nable, which is supernaturall, when wee see, there are many things in the earth hard to finde out? In many naturall things wee are at our wits end; who knoweth the essence of his owne soule, whence, when, and how he receiued it? Salomon (so sin­gular in wisedome) confesseth Eccles. 8. 17. that hee could not find out the workes that are wrought vnder the Sunne; yea, though hee liue many yeares, and haue much ex­perience, yet hee cannot finde [Page 61] them out. And to bee short, the greatest Philosophers wearied themselues in studie, and yet could not finde out the reason of many things euen in nature, and before their eyes: where­vpon the chiefest of them, con­tented themselues to bee called [...], and modestly refused to be called [...], the louers of wisedome, and not wise men: Now if these men that spent all their studie and contemplation in the workes of Nature, came farre short in the knowledge of them; how much lesse can mans reason finde out the things that are of God, and supernaturall? No doubtlesse, wee must herein seeke a guide to direct vs, or else wee shall bee as blind in our ignorance, as the Sodomites were in their lustes, Gene. 19. 11. groping after, but not able to finde the doores of Lots house; Acts 8. 31. How can I vn­derstand the Prophesies (saith the Eunuch to Philip) except I haue [Page 62] a guide? And hauing thus proo­ued the first and negatiue part of the Proposition, wee proceed to demonstrate and confirme the Affirmati [...]e part.

Wherein wee will onely sub­scribe to that Assertion of the iust man Iob: Iob 3 [...]. [...] Iames 1. 17 2 Cor. 3. 5. Surely (saith he) there is a spirit in a man, but the inspiration of the Almighty giueth vnderstanding.

Now before wee come to the Application, it will not bee a­misse to annexe two considera­ble circumstances; the one con­cerning the impulsiue cause: the other concerning the man­ner of this heauenly Reuelation, which for the Readers capacitie shall bee plainly laid downe in two seuerall Questions and An­sweres.

Quest. 1 First, if any man will demand what is the impulsiue cause, that moueth God to bestow this spe­ciall grace of heauenly know­ledge vpō some more then others?

Answ. Wee can make no other an­swere, but that it is the good pleasure of his will: Math. 13. 11. To you (saith Christ to his Apostles) it is giuen to know the secrets of the kingdome of heauen, but to them it is not giuen.

Quest. 2 But may some say, By what meanes, and in what manner doth God reueale these Myste­ries of the Gospell vnto his chil­dren?

Answ. This Reuelation of the will of God, and the knowledge of Christ, is not onely and alwayes by secret inspiration; but (as the Apostle witnesseth) Rom▪ 10. 17 Faith ordinarily comes by hearing of the word of God, 1 Pet. 1. 23. which is the incorruptible seed of our Rege­neration. Now it is not meant that the Preaching of the Word hath this fruit and effect, by any naturall power or vertue in the [...]ound of the words, but by the ordinance and blessing of God, who vseth this as his ordinarie [Page 64] meanes for our conuersion vnto himselfe: and as Saint Paul spea­keth, By the foolishnesse of preach­ing, to saue them that beleeue. Nei­ther is God tyed by any neces­sitie to this outward meanes, as though Faith and other graces could not bee wrought in any without that meanes, but hee reserueth this glory vnto him­selfe, to dea [...]e which way hee please, and in an extraordinary sort to conuert and saue some: as first in the decayed estate of the Church, when there wan­teth a setled forme of Gouern­ment, it pleaseth him sometimes to blesse the exercise of his Word, though it bee but read and talked of; as it is said, Iohn 4. 39 That many of the Samaritans belee­ued in Christ, vpon conference with the woman, which bare re­cord of him. Secondly, we be­leeue that God reueileth him­selfe in good manner, and mea­sure, vnto Infants, that are not [Page 65] come to the yeares of discreti­on, and explicit faith, and also with such men as are borne deafe, dumbe, or naturall Ideots, [...]n whom yet the Spirit of God worketh secretly, without this outward ordinary meanes of Preaching, and hearing the Word; yet the truth is, and wee must acknowledge it, that hee hath ordained the preaching of his Word to bee the ordinary meanes whereby he doth reueale the knowledge of his will vnto vs: by which meanes, Peter and the other Disciples of Christ at­tained vnto this knowledge a­boue others, being continually conuersant with him, and hea­ring his word, and seeing his great workes performed before their eyes.

Vse. 1 First, this teacheth vs, that to attaine vnto the true faith, and sauing knowledge of Iesus Christ, is not so easie a matter as men commonly account it, [Page 66] seeing it is wrought in vs by the Spirit of God, and no ma [...] hath it, but by heauenly reuela­tion.

Vse▪ 2 It teacheth vs also, that when wee come to meditate on holy Mysteries, we forsake our owne carnall Wisedome and Reason which flesh and blood promp­teth vnto vs; neither let v [...] measure Gods Secrets by our weake reasons rule, which can­not reach vnto them, but often may seeme absurd to our dull and carnall capacities. Hence it is that many wise men, and learned Clarkes (as we call them) runne into foule errours and Heresies, not truely vnderstanding the Scriptures, but resting vpon their owne blind reasons, and carnall affections, without these heauenly Reuelations of God. Therefore the Apostle well ad­uiseth, ^k That if any man will 1 Cor. 3. 18. seeme to bee wise in this world, let him bee a foole, that hee may bee [Page 67] made wise: as if hee should say, Let him bee a foole in himselfe, that hee may bee made wise by Gods teaching: and renouncing all reason that flesh and blood suggesteth; let vs resort vnto God by humble Prayer, and Iames 1. 5. aske wisedome of him which gi­ueth to all men liberally, and repro­cheth no man: Let vs pray with Dauid, Psal. 119. Lord teach vs thy Sta­tutes; for without this teaching by the Spirit, all mans preaching and hearing is in vaine: let the Preachers be what they will for learning, eloquence, and pain­fulnesse, as prompt in the Lawe of God as Ezra 7. 6. Ezra, as mightie in the Scriptures as 1 Cor. 13. 1. Paul, as elo­quent as 1 Cor. 15. 10. Apollos, as powerfull as Acts 18. 24. Peter, as holy in conuersa­tion as Luke 1. 6. Zacharie; let the peo­people heare neuer so deuoutly, with as much reuerence as Mark. 6. 20. He­rod heard Iohn, yet all auaileth not without the reuelation of God, which teacheth wisedome [Page 68] secretly, as the Prophet speak­eth: or though they heare, a [...] Acts 20. 7. Eutychus did Paul, vntill mid­night, and the matter bee hand­led with such dexteritie, that al [...] may wonder, as Luke 4. 22. they did in the Synagogue, at the gracious wordes which proceeded out of the mouth of Christ, yet if the Lord open not the heart, as hee did of Acts 16. 14. Lydia, and send a dewe of blessing vpon the seed, it were all lost labour: for it can­not fructifie without his grace, which is therefore called the Ephes. 1. 17. Spirit of wisedome and Reuela­tion; and yet by the ministery of the word, which is therefore called most aptly, the 2 Cor. 3. 6. ministrati­on of the spirit; let Paul plant, and Apollos water, 1 Cor. 3 6. yet God & on­ly God giueth the encrease. To conclude, let not Ministers bee puffed vp with any high conceit of their giftes, though neuer so transcendent, in comparison of others: for, 1 Cor. 4. 7. what hath any man, [Page 69] which hee hath not receiued? or what profiteth the sowing of the [...]est seed, in the best manner, [...]xcept the d [...]aw come downe [...]rom heauen vpon it: and also [...]et the people surcease their fa­ [...]tious admirations of their Tea­ [...]hers, 1 Co. 1. 12, 13 to hold of Paul, Peter, [...]nd Apollos, but let all hold of Christ, into whom wee are all [...]aptized. In a word, 1 Thess. 5. 13. let all Gods people haue all Gods [...]aithfull Ministers in singular [...]euerence for their workes sake; and Gal. 2. 9. let the Ministers giue their [...]ight hands of fellowship one to another, to further Gods buil­ding: and if wee see any fruit of our labours, or ye reape com­fort or good by our Ministery, and husbandry; let not the least part of Gods glory cleaue vnto vs, but let all the honour & praise be giuen to the Lord, which so reuealeth his secrets vnto vs.

This name, Peter, (as was formerly noted in the context) is deriued from Petra, which sig­nifieth a Rock, and is giuen here to Simon, for his faith, and con­fession of Christ, according to his promise: Iohn 1. 42. thou shalt be called Cephas, or Peter.

Doct. Simon by beleeuing, and appre­hending Christ by faith, is now be­come a Peter, that is a liuing stone in the house of God, as are all beleeuers, founding their faith on the Rock, or chiefe corner­stone (Christ:) so Saint Peter himselfe hath taught vs, saying: 1 Pet. 2. 4. 5. and yee comming vnto Christ as to a liuing stone, are built as liuely stones, a liuing Temple vnto God; and as all flesh is called Isai. 40. 6. grasse, in respect of the weakenesse and sudden vanishing thereof; so Christ onely is the Matt▪ 7. 24. true Rocke and 21. 42. and chiefe corner stone, that abi­deth on a sure foundation, vn­moueable for euer, and all that beleeue in him are made confor­mable [Page 71] stones, to be ioyned vnto [...]im in this spirituall Temple, [...]hose building is of God.

Vse. This teacheth vs the great dif­ [...]erence of all men before and af­ [...]er conuersion to Christ, and ef­ [...]ectuall calling to the know­ [...]edge of the Gospell, which be­ [...]ng borne dust, grasse, and chaffe; [...]re after regeneration become [...]olide stones, such as can abide the hammer of affliction, and be [...]quared like vnto Christ: the Prophet Isaiah many hundred yeares before foretold of these Isai. 62. 2. new names, new creatures, new heauens, and new earth; for the regenerate are but as a renewed earth from the old earth of A­dams corruption; So was it re­uealed vnto Saint Iohn, by him which is α and ω, saying, Reu. 3. 12. him that ouercommeth will I make a pillar in the Temple of my God, and he shall goe no more out: and I will write vpon him the name of my God, and I will write vpon him [Page 72] my new name: God graunt vs th [...] new name, this conuersion, th [...] faith, Reu. 2. 17. and this white stone and it this new name, which no m [...] knoweth, but he that receiueth it.

And vpon this Rock I w [...] Verse 18. build my Church.

That is vpon this true confession, whereby thou declarest th [...] selfe to beleeue that I am th [...] Christ, the prophesied and pro­mised Messiah, the Son of man and the Sonne of the liuing God▪ vpon this Rock, this Stone, thi [...] corner▪stone I will build my Church, which teacheth vs;

Doct. That the Doctrine of faith i [...] the foundation of the Church.

The Church of God Ephes. [...], 20, 21. is built vpon the foundation of the Pro­phets and Apostles, Iesus Christ himselfe being the chiefe Corner­stone, in whom all the building coupled together, groweth vnto an holy Temple in the Lord: to this accordeth the testimony of Saint John, Reu. 21, 14 describing in his celesti­all [Page 73] vision, the new Ierusalem and holy Citie, in which the twelue Apostles are noted to bee the foundations of the Church, which is vnderstood of their Doctrines, and not of their per­sons; for as they were men they dyed yet the Church fayled not for want of foundations, and no other could any man lay, than that which was layd by them and Christ himselfe; he was the primary builder, and foundati­on, they secondary builders, but vpon the same foundation, and vpon him alone.

Note. But here we must vnderstand, that all profession of faith doth not conioyne vs to Christ in this building; for though it bee an excellent thing to beleeue God to be, to beleeue the vnitie of the God-head, and Trinity of the persons: to beleeue that his word is true, and promises faith­full, and the like; yet if we be­leeue not the Mediator-ship of [Page 74] Christ for vs, and our saluation in and by him alone (as Peter heere confesseth) wee are not members vnited to him, nor parts of his true body Ephes 1. 22. 23. which is his Church.

Ʋse Labour we therefore to get this faith, and to nourish it by all good meanes, and to hold fast the confession thereof vnto the end; that so we may receiue the crowne of righteousnesse, and be made pertakers of Peters bles­sednesse: Epaminondas, a Cap­taine, in an hot skirmish being stricken downe, sore wounded and taken vp for dead, assoone as he came to himselfe, first asked if his Target were safe, fearing and being loath his enemies should get that: so let vs looke to the shield of our faith, least our enemie the Diuell which of­ten woundeth vs, dispossesse vs of that Target; for without it thou maist be in the Church, but not of the Church, and extra ec­clesiam [Page 75] nulla salus, a desperate case, where all out of Noahs Arke perish, and are drowned in Gods wrathfull deluge.

Obiect. Vpon this Rocke I will build my Church.

The Papists lay hold on this place, as theeues doe on true mens goods, endeauouring to proue hereby that Peter was chiefe of the Apostles, and the head and foundation of the Church.

Sol. I Answer, this prerogatiue was not pronounced or giuen vnto Peter alone, but to him and the other Apostles; for as Peter made this confession in the name of all, so Christ made this pro­testation to him in the name of all; and when hee said, thou art Peter &c. he alludeth only vnto his name, importing that hee should be a principall pillar in the Church; Reu. 21. 14. Ephes. 2. 20. as were also the rest of the Apostles, which had like calling, like graces, like promi­ses, [Page 76] and like prerogatiues, and meant not that Peter should bee the Apostle of the Apostles, or haue any primacie ouer the Church: Let the Reasons bee these:

Arg. 1 First, if Christ had heereby made Peter the chiefe of the A­postles, and the head and foun­dation of the Church, thē should the Church haue had a weake, fraile, and ruinous foundation, and vnfit to support so weighty a burden: for if we search the Scriptures, wee shall find that Peter was subiect to many infir­mities, and had many, and more grieuous falls, then any of the elect Apostles, and was himselfe supported by Christ, the foun­dation and onely Head of the Church: and it seemeth, that the Holy Ghost fore-seeing what these men would ascribe to Pe­ter, more then the allowance of Christ, hath more particularly and at large set forth in the Gos­pell [Page 77] Peters infirmities in quality and number more then any of the other Apostles; as if Almigh­tie God foreknowing the super­stitious inclination of the Jewes, and all men most apt and prone to Idolatry, would preuent their ouer much aduauncing of holy men, (which are, and ought to be Sainted onely by God) that they should place them in Gods throne to bee adored as Gods, whom his Word of truth hath deciphered to be weake and sin­full men; which mischiefe Peter himselfe in his life time found experience of, and with all his might and power withstood this madnesse of the multitude, who hauing seene the great myracle wrought by him vpon the poore Creeple in Salomons Porch, ga­zed vpon him, and flocked about him (as if he had beene a God) which Peter perceiuing, cast a­way that opinion with both hands, Acts 32, 7, 10, 11, 12, 13 both vilifying himselfe [Page 78] as a man full of infirmities, an [...] magnifying the name of Jesu [...] by whose name and power th [...] myracle was wrought, and no [...] by his owne power and godli­nesse, as the people supposed; and in like case, when the Cen­turion Cornelius directed by an Angell in a vision to send to Iop­pe for this Apostle, and of him to heare words, whereby he and his houshold might attaine sal­uation, he by and by conceiued such eminent opinion of Peters worth and worthynesse; that when he came vnto him, he pro­strated himselfe at Peters feete, and would haue worshipped him; which excessiue dignitie offered to him, being an indig­nitie against God (whom hee taught to bee only adored) Acts 105, 6, 25, 26. hee pronounceth himselfe to bee but a man (that is an infirme crea­ture, seruant to the mighty God) whose glory alone hee would haue preferred alone in all [Page 79] things; and the like accident and course of proceeding happe­ned vnto Paul and Barnabas, who likewise had cured a cree­ple at Lystra, in the word and name of Iesus; but the idolatrous people would needs adore them for Gods, and styled them, (and as they thought) enobled them with the titles of their Gods, calling Barnabas, Iupiter, and Paul, Mercurius, and would haue done sacrifice vnto them, till Paul mightily refused, and reprooued their errour, Acts 14. 8, 9, 10, 11, 13, 14, 15, 16. proclai­ming themselues, men subiect to infirmities (as the people were) and magnifying God for the myracle wrought in the name of his Sonne Iesus, who is onely to be honoured: so Almightie God himselfe wel knowing the prone disposition of the Iewish people to Idolatry, concealed from them the body of Moses, Deu. 32 49, 50 and 34. 5, 6. whom he had secretly buried in Mount Nebo, (much against the Deuils [Page 80] proiects, Iude 9. who would haue made an Idoll of him;) but Michael, (euen Christ our Prince) resisted him in that impious proiect: So they made an Idol of the brazen Serpent, (being but a figure of Christ) for that by that Sacra­ment Num. 21. 8, 9. they were healed of the stingings of the fiery Serpents in the wildernesse, representing the spirituall healing of our sin­full soules from the deadly stings of that old Serpent Satan, by Christ nayled on the Crosse, Iohn 3. 14, 15 the most wise, holy, and heauenly Serpent (as himselfe hath also interpreted it) in so much that Hezekiah, to represse the idola­trous madnesse of the multitude, which began to idolatrize to the Brazen Serpent, and to burne in­cense to it, brake it in pieces, burnt it to powder, and made the people to drinke it, 2 Kings 18. 4. and called it Nehushtan, an vnpro­sitable piece of brasse. But to come more precisely to our pre­sent [Page 81] purpose; if our Romanists would beleeue the Scriptures, or Peter himselfe, they shall finde that neither Christ nor himselfe had any purpose to build a pri­macy vpon this infirme Rock, which in very many particulars is noted a man full of passions and infirmities, more then any other of the elect Apostles (as is aforesaid.)

First, what ignorant presump­tion was it to Math. 18. 21 prescribe for­giuenesse vnto his offending brother but to seauen times, when his Master (the God of charitie) requireth endlesse cha­ritie in forgiueing of offences, Verse 22. euen seauenty times seauen times, Luc. 17. 4 yea seauen times a day.

Secondly, how carnall was his conceit in heauenly reuela­tions, which would haue Christ Math. 17. 4 Luc. 9. 33 to build Tabernatles of rest and pleasure vpon earth, forgetting the felicitie of the heauenly Pa­radise, which farre exceedeth in [Page 82] glory.

Thirdly, obserue his no lesse temerity, Mat. 14. 28. 30 to desire to walke vpon the waters, than timidity, when he began to sinke, hauing Christs word for his warrant to come vnto him as hee had de­sired.

Fourthly, what rashnes was it Iohn 18. 10. 11. to draw his Sword without warrant, and cut off Malcus his eare.

Fiftly, What a presumptuous Disciple was he, Mat. 16, 22. 23. to teach his Master to auoid his Passion, for which hee came into the world, and merited the name of Satan, an aduersarie to mans saluation, in so miscounsayling and rebuk­ing of Christ, as apeareth in this very Chapter.

Sixtly, How sluggish was he, that could not watch one houre with his Lord and Master, in the midest of his greatest tempta­tion and Agony, Mat 26. 40. and was by name specially taxed for it.

Seuenthly, What curiosity was it in him, being required to follow Christ, Iohn 21. 21, 22. to enquire what John should doe: but his greater faults and falls, are with open eies to be looked vpon.

Eightly, In his Mat 16, 33. 35. Mar. 14, 68. 71 thrice deny­ing and forswearing of his Ma­ster, whom hee had protested more loue vnto then all the rest, and that if all others went back, yet he would neuer forsake him, but would goe to prison and dye with him.

Ninthly, And lastly, it is to be remembered as no small infir­mitie, how hee dissembled and went backe in the course of the Gospell, when after Christs glo­rious assention which hee had Acts 1. 9, seene, and the receiuing of the holy Ghost, Acts 2, 14. which he had de­fended to be the act of God, pro­mised by the Prophets▪ and af­ter he had a speciall vision, and a commandement to goe to Cor­nolius and the Gentiles, ⁿ and not [Page 84] to account them prophane, whic [...] God hath cleansed and accepte [...] and had preached the same D [...] ctrine, that God was no accepte [...] of persons, Iewes, or Gentiles; ye [...] Gal. 2, 11, 12, 13. 14 colluded with them of the cir­cumcision, and drew Barnab [...] into the like dissimulation, withdrawing them selues from the Gentiles in the sight of the Jewes, for which so offensiue and dangerous dissimulation, Paul reproued him to his face at An­tioch, that famous Church, where first the professors of the Gospell tooke that high and honourable title Acts 11. [...]6 to be called Christians: so as this dissimulation in so fa­mous a Church and Citie of the Gentiles, where Peter had his residence (as the Romanists say) fiue and twenty yeares, and was there Bishop, and so shortly after his vision of preaching Christ vnto the Gentiles, and the exe­cution thereof at Gesarea so suc­cessefully begun: what mischiefe [Page 85] [...]nd inconuenience might it haue [...]red, if the chiefe Apostle (as [...]hey pretend) should goe about [...]o vphold the partition wall Col. 2, 14 Eph. 2, 14, 15 Iohn 10, 16 which his Lord and Master had [...]roken downe, to make of Iewes and Gentiles, one flocke vnder one Sheapheard, and this may suffice for my first argument, let vs consider a second.

Argu. 2 Secondly, if Christ would haue had a primacy (which in­deede the Disciples sought af­ter) then Iohn the beloued A­postle, Iohn 13, 23 which leaned on his breast, Math. 17, 1 was conuersan [...] with him at his transfiguration on the mountaine, and alwayes one se­lected with Peter and Iames, to be speciall beholders of his great workes, Iohn 1 [...] ▪ 26 and comnended to his Mothers care at the time of Christs passion: but as Christ is said to haue loued Iohn most, so Peter is said to haue loued Christ most; yet the Masters loue may be intended to haue most force [Page 86] to preferre his fauourite: but this sensuall wisedome was so farre from the practise of our Sauiour, that he laid the founda­tion of all greatnesse in humili­tie; he that will bee Lord of all, must be most seruiceable to all; as the Master gaue example Iohn 13, 5. 6. 15. in washing his Apostles feete, which Peter then in an humble conceite of his owne vnworthy­nesse, and the worthynesse of his Master, would haue refused, yet his most vnworthy vsurping successours are not ashamed to haue Princes kisse their feete.

Argu. 3 Thirdly, it seemeth that the o­ther Apostles neuer vnderstood any thinge of Peters primacy, that they night haue yeelded their due obedience, Luke 22. 24. 26. when they stroue as well as hee, who should bee the greatest? where­vpon the Doctrine of our Saui­our was occasioned to prohibit such superioritie and heathenish Lord ship.

Argu. 4 Fourthly, the rest of the Apo­stles were equall with Peter, Gal 2 9. and gaue right hands of fellow­ship one to an other, to build the house of God: Gal. 1. 1. 12. all immediately called of God and equall in Of­fice, for they were called to preach the Gospell to all Nati­ons, to this Office they were all appointed Mar. 3. 14 before and Mat. 28. 19, after the resurrection; they all had like promises, and were parti­cipant of the visible gifts of the holy Ghost

Obiect. But our Romanists say, they were vnequall in authoritie, for Peter was their Pastor, and a Bellar. de. rom. pont. lib. 2 boue them all; and as they had authority ouer others, so had Pe­ter ouer them.

Sol. This neither is, nor will bee prooued, except we change our written verities into their vn­written vanities. Acts. 81 4. When the Apostles sent him with Iohn vn­to Samaria, they did not ac­knowledge his superioritie: for [Page 88] he that sendeth, is greater then hee that is sent; and I thinke it Canonicall which Saint Paul saith, 2 Cor. 11. 5. That hee was not inferiour to the very chiefe Apostles, which had not been religious humility, but comparatiue audacitie, and ambitious inhumanitie, against so great a Superior, as the pretē ­ded Successors boast themselues to be. Obiect. And whereas Peter is said to be Mark. 3. 16. Math. 10. 2. first in the rehearsall of the names of the Apostles, it is nothing material to the poynt of Superioritie in question; Sol. for indeed hee was one of the first that was called to bee an Apo­stle, and one of the forwardest professors amongst the Apostles, yet his brother Matt. 4. 18, 19. Andrew had as ancient a calling as he, though happily by birth his younger brother, and named after him. This fallacy concludes a non cau­sa, vt causa, one of necessitie and by order must first be named, and sometimes Galat. 2. 9. Iames is named be­fore [Page 89] Peter; let not the Iesuites thinke we can so easily swallow downe this Equiuocation, and make no difference of being first in order and number, and first in dignitie and power: because Peter was first in order and number, it followeth not, that hee was therefore first in power and au­thoritie.

Let vs now a little examine the tenure whereby they claime their vniuersall Popedome, and power in and ouer the Church, making themselues, (against Luk. 22. 25, 26 Gods forbid, and 1 Pet. 5. 2, 3 Peters) Lords ouer Gods heritage.

Obiect. The maine pillar and founda­tion of their building, is vpon Peter, as Bishop of Rome, and thereupon inconsequently e­nough conclude, that they being Bishops of Rome, and his Suc­cessors, haue the same power and holinesse that Peter had.

Sol. Now, if we deny the Antece­dent, that Peter was Bishop of [Page 90] Rome, I feare it will hardly bee euer proued; and the consequent thereupon followeth as absurd­ly, as if the Scribes and Phari­sies, which sate in Moses chaire, and were in an extrauagant man­ner of election, and succession drawne into Aarons Order of of Priesthood; yet they neither had the religious piety of Mo­ses and Aaron, nor kept the Or­dinances of Gods Law vncor­rupted, Deut. 4. 2. and 1. 2. 32. Ioshua 1. 7. Prou 30. 6. Apoc 22. 1-8, 19 Galat. 3. 15. but declined both to the right hand, in adding their owne Inu [...]tions, Traditions, and mis-interpretations; and to the left hand, in omitting what God required, and in Simonai­call entrances into the High Priesthood by Heathenish au­thoritie, and no approbation of God, in which two poynts our Pseudo-Catholickes haue in as grosse if not more impious man­ [...]r) faulted; for they haue ouer­flowed and drowned Peters ship, and the whole Church with their [Page 91] new Inuentions, and old Tradi­ [...]ions, Math. 5. 3. to 10. Mark. 7. 4. to 14 casting aside the Com­ [...]aundements of God, to inure and bring them into practise; and to dispense with, and disa­ [...]ull the Lawes and Ordinances of God, forbidding Mariages, which God hath allowed: and allowing such, which God hath forbidden.

But wee require of them to An Argument to prooue that Peter vvas no Bishop. shew vs how Peter was, or by a­ny lawfull order could be Bishop of Rome, or Antioch, or any o­ther Bishopricke: for his Ordi­nation by Christ to be an Apostle, debarreth him to accept of any other inferiour calling: Ti­mothy and Titus, which were Bi­shops respectiuely of Ephesus, and Creta, might not assume the Apostleship and inlarge their limits which Christ peculiarly gaue to all the Apostles, Matt. 28. 19 To goe in all the world; neither would the Apostles straighten their po­wer, Ab orbe ad vrbem, to giue [Page 92] ouer 2 Cor. 11. 28 the care of all Churches, (which Paul had) to tye them­selues to one Citie or Prouince: it is a Rule not to be transgres­sed, that euery man abide in that Office whereunto he is called: and though it may fall out, that some by painfulnesse and proficiency, may get a 1 Tim. 3. 13. better degree of cal­ling in the Church; yet to de­scend to an inferiour degree from an higher calling, is not allowed in any Church, nor Rome it selfe, except such Popes and Antipopes as haue been de­posed for Heresies, Schismes, and odious misdemeanors, and from the dignitie of Apostles (which they arrogate) fall to be Aposta­taes, to derogate from Christes glory and their owne. And this may be sufficient to prooue that Peter was no Bishop.

Arguments to proue that Peter vvas neuer Bi­shop of Rome. But let vs admit, that Peter was both an Apostle, and a Bi­shop, yet little can the Bishop of Rome deriue from him, being [Page 93] an Apostle ouer the Iewes, as is witnessed, that with the consent Arg. 1 of themselues, and the whole Church, which appoynted their limits for order sake, Did commit vnto Gal. 2. 8, 9. Acts 15. 25. Paul & Barnabas the charge of preaching the Gospell to the vn­circumcision, or the Gentiles, as to Peter was also committed the exe­cution of his Apostleship ouer the Circumcision, or the Iewes; And when Peter would extend the Ministery of his Apostleship to the Iewes, he wrote his Epistles vnto them, 1 Pet. 1. 1, 2 Being dispersed as strangers throughout Pontus, Ga­lacia, Cappadocia, Asia, and Bi­thinia, but no where remembred his Patriarchall Seat at Rome.

Arg. 2 Secondly, Saint Paul being so long in that Citie, and making mention Phil. 4. 21. Col. 47. to 15. Philem. 23, 24. of many of his fel­low-labourers, commending them as his assistants in the worke of the Lord, hath no note of any remembrance of Peter, who if hee had beene in Rome [Page 94] would no doubt haue beene a principall assistant, except hee had with Tim 4. 10. 16. Demas forsaken him, as hee had done his Lord and Master at Ierusalem, which were wickednesse to surmise of him; who there as they affirme) lost his life with Paul, vnder the Tyrant Nero, the then Empe­rour of Rome.

Argu. 3 Thirdly, they neede not to take any scorne to haue Paul (rather than Peter) their patron Acts 9. 5. and 22, 14. &c. who was called to bee an Apo­stle by Christ glorified, and who did especially appoint him to preach Acts 19. 21. and witnesse of him at Rome, Acts 23. 11. and who 1 Cor. 15. 10. laboured more abundant­ly then they all, for from Jerusa­lem to Illyricum, Rom. 15, 19 he caused the Countries to abound with the Gos­pell of Christ; he saw Christ af­ter his resurrection, Acts 19. 11. 12. and did as many and great miracles as any of the Apostles.

Obiect. But Peter is the man they [Page 95] stand vpon, and to prooue his Bellar. de Rom. Pont. lib. 2. cap. 2 being at Rome, they produce a note of Salutations sent 1 Pet. 5. 13. from the Church which is at Babylon, which they interpret and in­force to bee at Rome. And we beleeue there were true Profes­sors of the Christian faith, both at Babylon in Assyria, which Saint Peter remembreth to send salutations to the dispersed Iewes their brethren, but also there was a Babylon in Egypt: but no where doe wee reade that Rome Bellar. confesseth t [...]a [...] by the vvhore is meant Rome. B. de Antichristo lib. 3 cap 13 is Babylon literally, but my sti­cally: for it happily resembleth Babylon that kept Gods people in bondage, Apoc. 18. 2, 3, 4, 5, 6. and is the Scarlet or purple coloured who [...]e (which the Angel calleth vs to come a­way from) making all Nations drunken with the cup of her for­nications, (as sometime there was an Idole, 2 King. 17. 30 called Succoth-Benoth, the tabernacle of Daugh­ters, or habitation of Whores, for euery Citie serued such an [Page 96] Idole as best pleased their fancies,) and this was become an ha­bitation of Deuils, the hold of euery foule spirit, and a cage of euery vn­cleane and hatefull bird, and God hath remembred her iniquities, which made her selfe drunke with the blood of his Saints: What ad­uantage hath Cardinall Bellar­mine gained by his mysticall in­terpretation: in this sense wee allow Rome to be Babylon, the Pope the Scarlet Whore, Idola­trie her Fornications, and all Princes to haue drunke the dregs thereof, and wee expect when shee shall drinke the Wine of Gods wrath for her abomina­tions.

For conclusion, it remaineth for our Antagonists to prooue, First, that Peter had from Christ a superioritie ouer his brethren, and fellow Apostles: Secondly, and that hee had also a power to subdelegate his Assignes and Successors to haue the same po­wer: [Page 97] but if hee had it not him­selfe in his life time, he could ne­uer communicate it being dead, to any Successors; and it behoo­ueth them to bring foorth his Will and Testament, if he hath bequeathed it vnto them, least the Churches of Ierusalem and Antioch (where we know assu­redly he held long residence, and exercised his Apostle-ship) came in for their interest, with equall (if not with more) reason.

And how much power he de­riued to his Successors, is ano­ther question to be warily scan­ned, least if we grant one absur­ditie, it beget many. First, as whether Saint Iohn, and other A­postles suruiuing Peter, were vnder the Successors controle­ment; and whether Linus, Cle­tus, and Anacletus, or any Suc­cessor in the Sea of Rome, had equall power (as Peter by them is intended to haue had) and might claime a superioritie o- [Page 98] ouer the suruiuing Apostles of Christ, which implyeth a ridi­culous and grosse absurditie, that a Bishop or Pastor should beare rule ouer an Apostle, which were in the first and highest degree of Ecclesiasticall Orders as Saint Paul witnesseth, saying, God gaue vnto his Church, Ephes: 4. 11. 1: Cor: 12. 28. first Apostles, that is, by the Romanistes owne interpretation, Chiefest, for so they argue, Peter was chiefe, because the Euangelist sayth, Mark: 3. 14. 16. Math. 10. 2. Christ chose his twelue Apostles, and first (that is to say chiefest) Peter; whence we conclude, that after Peters death, the Church wanted an Head, except we al­low Saint Iohn (then liuing at Pathmos in banishment) to bee the chiefest man of the Church, and before Peters Successors, be­cause he was an Apostle, which Peters Successors were not. Obiect. Se­condly, and againe as absurdly doe they reason for the authority of the Romish Bishop before [Page 99] Antioch, for that Peter was mar­tyred at Rome, and not at An­tioch, or Ierusalem; Sol. which may well bring a curse and no bles­sing vpon that Citie where the blood of Gods Saints is shed, as Christ pronounceth desolation to Ierusalem, for the blood of the Apostles shedde so abundantly there, as hardly any could escape or perish elsewhere out of Ieru­salem, iustly therefore called the bloody citie, where Manasses shed blood to maintaine Idola­try in all the streetes of Ierusa­lem; which was a principall cause of that grieuous destructi­on of the Temple, and the Citie, and captiuitie of the Citizens, which shortly ensued thereupon. And vndoubtedly Rome may as properly bee called the bloody Citie, being first inauspiciously built vpon the blood of brothers (Rhemus and Romulus) and so continued the maintenance of their Idolatry in tenne ensuing [Page 100] persecutions by vnspeakeable blood-sheddings, and to this day their strongest Arguments are fire and fagot, and other tyran­nicall Inquisitions, (of which they make bold euen already to whisper vs in the eare) they may indeed boast more of Peters per­secutions, then of any pontifi­call power, which he exercised in Rome. But they will not ea­sily be drawne to follow Peter, as he did Christ, in suffering with him, Math 19. 27 Marke 10. 28. Luke 18. 28. and forsaking all to follow him: nor can they truely affirme (as he did) Acts 3. 6. that gold & siluer they haue none; (as a Pope said once to Thomas Aquinas) who readily, wittily, and pithily replyed, nei­ther can you say truely (as Peter did to the Creeple) Rise vp and walke: For as the pontificall Prelates increased in wealth, so they decreased in worth, and lost that power which Peter had of working myracles; no, no, they neither preach as Peter, nor liue [Page 101] as Peter, nor are willing to dye as Peter, neither from him can they deduce any of their pom­pous portlinesse, or papall pra­ctises. Acts 15. 6. Hee called not Coun­cels, but with the consent of the other Apostles; he inuested not Bishops, nor gaue them Palls; hee neither had Crowne, nor Mytre, Cope, nor Crosier; he graunted no pardon for sinnes either past, or to come, nor sent out his Leaden Buls (or Aureas Bullas, glorious and golden braggs) to bring in golden and siluer bags, in exchange for that trash; he cited no Bishops to ap­peare before him, nor required them to take his Inuestitures and Consecrations: wee may finde in all his Epistles, 1 Pet. 1. 7. & 2. 21. & 3. 16, 17 & 4. 13. & 5. 3, 6. pa­ternes of patience, humility, and obedience to Princes, but not a word of his Decrees, Decretals, Extrauagants, and Canonicall Constitutions; hee lacked his Cardinalls, Auditors, Chancel­lors, [Page 102] Inquisitors, Notaries, and Prenotaries; hee neuer sate in the Laterane, to measure out the spaces of Purgatory, nor im­pounded poore soules there for want of money, and released them at peculiar rates and pri­ses; none kissed his feet, nor swore to him homage, and Ca­nonicall Obedience: hee had no Coaches of Curtizans to fill his Courts, nor Bastards to make Dukes in his Territories: In these things they haue succeeded and exceeded Caiphas, (a pre­tended Successor of Aaron) for pernicious Counsell, and false Iudgements, in condemning in­nocents, Math. 27. 24. in Pilats Bason they would wash their hands, and then sit downe in Peters Chaire, and pronounce their bloodie Sentences: wee should thinke it some resemblance of a Suc­cessour, if all, or any of them would feed the flocke of Christ, as hee Ioh: 21. 15. 16. 17. commaunded and com­mended [Page 103] vnto Peters care; and Peter in like sort 1. Pet. 5. 2. to all Pastors, otherwise their boasting of suc­cession to Peter, is but like the glorying of a Traytor, which hath nothing to say in his Iusti­fication, but that his father was a good Subiect, and his Ance­stors honest men, whose con­demnation is the more iust, ha­uing so degenerated from the pietie of their predecessors.

Heerein two notable poynts are presented to our considera­tion:

• First, of the Builder, Christ, I will build.
• Secondly, of the building, the Church, my Church.

Indeed euery one of these words are very significant, and emphaticall, and afford profita­ble notes and worthy the paines [Page 104] both of my writing and your reading.

I will build.

Doct. 1 First, Christ is the only builder of his Church: though as in the building of Salomons Temple there were many workemen and diuers degrees, yet 2 Sam. 7. 13 Salomon is only said by his wisedome to build the Temple, which 1 Kings 5, 5 & 6. 2. pre­pared the materialls, and gaue direction for the worke: euen so Christ (the true Salomon and builder of the true Temple) hath ordained diuers Ministers and workemen, but hee appointeth the materials, 1 Cor. 3. [...]. to 13. & 12. 6. Ephe. 4. 11, 12 Hebr. 3. 3, 4. euen his word and Gospell, which are the du­rable gold and siluer, and not the hay and stubble of mens traditi­ons and inuentions: there are three notable and speciall figures and representations of the Church, propounded in the Scriptures of the old Testa­ment, in all which, the worke and workemanship is prescribed [Page 105] by God himselfe, whose diuine wisedome (knowing what was in man) would not leaue any thing to his braine-sicke (if not braine-lesse) inuentions, name­ly

• First, the Arke or Shippe of Noah.
• Secondly, the Arke or Taber­nacle of Moses.
• Thirdly, the Temple of Salo­mon.

First, Touching the Arke of Noah, it was prouided for the preseruation of Gods Family (which was the Church) in the posteritie of Noah, by Gods ap­pointment only, vnforeseene by the Patriarch himselfe, and vn­thought of by the rest of the world, which were iustly desti­nated to destruction; yet the making of the Arke is in all things prescribed by Almighty God, Gen. 6. 14, 15, 16. the Timber of Pine Trees (gopher) the Rabbines pitching within and without, the length, [Page 106] the breadth, and height, the windowes, doore; and seuerall roomes how to bee framed and placed.

Secondly, the Arke or Taber­nacle of Moses is appointed of God, who ordered the worke, and furnished the workemen with meete giftes for perfor­mance thereof; Exod. 25. 10, &c. & 26. pertotum. & 31. 2. to 10. the matter, the forme, the instruments, the bars, the pinnes, the couerings, the Snuffers, the Priests garments; and euery thing set downe at large Heb 8. 5. by God himselfe, for the place of his dwelling among his people: for howsoeuer hee fil­leth Heauen an Earth with his presence, yet his speciall resi­dence is in his Church, which is said to be Psal. 132. 5. 13 14. his habitation, where hee will dwell for euer, and hath a delight therein to conuerse with men; there is his mercy seate, 1. Kin. 6. 13. and thence he giueth his Ora­cles, and manifesteth himselfe, and his will vnto the Church: [Page 107] and Moses is very diligent, in [...]e ample discription thereof, [...]nd whatsoeuer appertained to [...]he seruice of God therein, [...]hich was brought by Dauid, [...]fter he was setled in his King­ [...]ome, with great solemnitie; [...] first to the house of Obed-Edom u 2. Sam: 6. (who was mightily blessed by Gods presence there) and after­wards to his owne house in the Citie of Dauid.

Thirdly, when Salomon would build a Temple, and instead of a wandring Arke, 1. King. 5. 5. & 6. 2. 3. would haue a setled Seate for Gods habi­tation, and exercise of Reli­gion; & 8. 4. hee brought the Arke and placed it (as a Sacrament of Gods presence) in his Temple; which was an other illustrious and last figure of the Church of God; in building whereof, what soeuer God himselfe prescribed, was most precisely obserued, both for the matter and forme thereof; and with what magni­ficenses [Page 108] and curiositie it was per­formed; how mystically euery part was framed to represent Christs Church, and spirituall Temple, by a King of Peace, for a King of Peace; and to direct to the Kingdome of Peace, is at large to be read in the holy Hi­story, which is the most warrant­able rule for vs to proceede by; to square out our Church gouer­nours and gouernment, and all variation from it, is an aberra­tion from the truth, which is the chiefe pillar of Religion in the house of God.

Vse. 1 And thus wee haue found out the chiefe Master builder, which is Christ, I will build saith he, and the same is also 1 Cor. 3. 11. the foundation of the building; & 10. 4. the Rock, and 1 Pet. 2. 6, &c. Corner-stone; as he Hebr. 9. 14. was the Priest and oblation; the & 10. 8, 12. sacri­ficer, and the sacrifice; so hee is Eph. 1. 22, 23 the head of the Church (which is his mysticall body) and in him wee grow together, [Page 109] and are ioyned to him to be the members of his body, and with him to be made 1 Cor. 3. 16. & 6. 19. a liuing and ho­ly Temple for the habitation of God through the Spirit.

Vse 2 This also doth teach vs the excellency of Christ aboue the Church, which is built by him, and on him, (as the chiefe foun­dation) and hath Apoc. 19. 13 to name the word of God, and is 1 Pet. 1. 25 Math. 24. 25. of euerlasting continuance, and endureth for euer: though Moses was a most ex­cellent workeman, in building the Typicall Tabernacle, yet he was but a part of Gods house, but Christ is the builder Hebr. 3. 3. which hath more honour then the building: and let the Spouse hearken & obey the voice of her Bridegroome, and then wee will obey her: the Apostles required no greater obedience of the Churches, then 1 Cor. 11. 1. to follow them as they followed Christ.

Note. 2 Build; the Church is compa­red to a building, the nature of [Page 110] which metaphor shall the mor [...] plainely bee expounded, by shewing what resemblance ther [...] is betweene the Church of God and a house or building.

First the Metaphor of build­ing denotateth vnto vs, the or­der which ought to bee in the Church for edification thereof; for it sufficeth not to heape vp stones and timber in a confused manner, but to hew, and square them out, to compact them strongly togither, and to frame it in comly order for the God of order: and therefore the Apostle requireth of teachers, 2. Tim 2. 15. that they diuide the word of God aright; for Gods vnder-builders are euer noted for skillfull worke-men, indued with wisedome to pol­lish and perfect the workeman­ship which they vndertake; as was liuely and figuratiuely re­presented in the builders of the of the materiall Tabernacle and Temple, as namely Exod. 31. 1, 2, 3, 4, 5. 6. Bezaleel, [Page 111] Aholiab, 1. King 7, 9, 13, 14. Hiram, and such like skilfull workmen.

Secondly, as Salomons Temple was Iohn 2: 20 fortie and sixe yeares in building, so Ephes; 4, 11, 12. the Church of God is not hastily raised vp, but ari­seth by degrees vnto perfection; and as we say in a common Pro­uerbe, Rome was not built in a day; so hee that beleeueth, must not make haste to thinke he is a true member of Gods Church by par­ticipation of Sacraments, but by profiting, and proceeding in the knowledge of the Word of God: 2. Pet, 3. 18. There is a growing in grace, and in the knowledge of Jesus Christ; and the Prophet Ezekiel in a Vision describeth the in­creasing of the graces of the Church Ezek. 47 2. &c. by a vision of waters, which first came to the ancles, then to the knees, &c. and Christ himselfe implyeth so much in the Parable of the Mustard­seed, which being Math. 13. 31. little at first, groweth to a Tree, wherein [Page 112] Birdes build their Neasts.

Thirdly, as in a building, the stones and timber must be hew­en, squared, and made fit to ioyne (not onely to the foundation) but one to another; so in Gods Church, the members of Christs body, are not onely required to be vnited with their Head, but knit together in vnitie amongst themselues, Ioh. 13. 34, 85 & 15. 12, 17 1 Iohn 3. 23. & 4. 7, 12, 21. He that loueth God, must loue his brother also, according to his commaundement; and these two bee commonly (if not al­wayes) conioyned as twinnes of one birth, Colloss. 1. 4 Philem. 5, vers. 1 Thes. 1. 3. Faith towards God, and Loue towards the Brethren.

3. Text. My Church.

By Church here is vnderstood that Societie and communion of Saints, 1 Cor. 12. 11 12, 27. which are knit together by faith in Christ, and fellowship amongst themselues, Eph. 4. 12, 13. by parti­cipation of Gods diuine Word and Sacraments, which are the soule and sinewes of this body, and are quickened by his Spirit: [Page 113] Deut. 14. 2. the voyce and word of God, is the outward meanes whereby wee are called and gathered in­to an holy body, Exod. 19. 5, 6. Rom. 4. 11. and we receiue the Sacraments, as Seales of the grace and couenant betweene God and vs, whereby he assureth vs, Deut. 26. 18, 19. that hee will bee our God, and we thereby bind our selues to be his people, and to liue vn­der his obedience and lawes, 1 Pet. 1. 15. Luke 1. 75. in holinesse and righteousnesse, whereunto wee are called: and Saint Paul writing to the Ro­manes, doth not call them the Church, but elegantly, and signi­ficantly implyeth them to bee members of it, when hee saith, Rom. 1. 6, 7. They are the called of Iesus Christ, and called to be Saints: For that is The VVord and Sacraments are the infallible markes of the true Church. the end of our vocation, that we being chosen and called out of the world by the voice of Gods Word, should bee an holy and precious people vnto him. Ec­clesia is therefore deriued from [...], to bee chosen, or called [Page 114] out of one Societie into another, out of the kingdome of dark­nesse into light; out of the world, into the seruice of God: and are seperated vnto that end, that we might no more serue sinne in the lustes of our former ignorance, but by faith to serue Christ as our Head, that hath called vs, as also to serue one another, as mutuall members of the same body: so the faithfull of the Iewes and Gentiles being conuerted by the preaching of Peter and the other Apostles, Acts 13, 14 & 2. 38. to 42. Acts 5. 11, 12, 13 Became a Primitiu [...] Church, liued together in one place, continued in the Apostles doctrine and fellowship, in common prayers, in breaking of Bread: that is, com­municating Gods holy Sacra­ments; and this Saint Luke cal­leth the Church, saying, Acts 2. 41, There was daily added to the Church such as should be saued.

These markes of the Church are euidently and euery where described and set foorth in the [Page 115] Scriptures: but the markes of the Romish Church are not there to be found. First, their preten­ded Antiquitie cannot warrant the later Nouelties of their Churches inuentions. Second­ly, their Vniuersalitie is too straightly restrained, and pinned vp within the limits of their Ci­tie and Territories. Thirdly, their Visibilitie fayleth, when it falleth out, that Elijah cannot see any face of a Church, but cri­eth out, that 1. Kin. 19, 10. Rom. 11, [...], 4. he is left alone, when yet God had a great people knowne to himselfe, howsoeuer inuisible to the Prophet. Au­gustine, that learned Father, and worthy Disputer, durst affirme against their Visibilitie of the Church, Quod aliquando Ecclesia fuit in solo Abraham, &c. That sometimes the Church visible was onely in Abraham, Noah, Lot, Elijah, &c. Fourthly, and for that marke of Succession of Bishops (no way grounded on [Page 116] the Scriptures) is as hardly to bee prooued, otherwise then as Annas and Caiphas were Aarons successors, in a broken and in­terrupted disorder, neither cal­led, nor practising Gods Religi­on (as Aaron) but Simonists, Se­ctaries, prophane hypocries, mis­interpreters, corrupters of Gods Word, and bloody murderers; as likewise haue succeeded in Pe­ters pretended Chaire at Rome, Sadducees, Monothelites, Here­tikes, Sodomites, and such disor­dered Chaire-masters, as poyn­teth them out rather to bee the succeessors of Simon Magus, for their Simonies, then of Simon Peter for his singlenesse and sin­ceritie: Let the Romanistes then returne from their pontificall portlinesse to the paterne of Pe­ters pietie; let them surcease 1 Pet. 5. 2, 3. to rule as Lords ouer Gods heri­tage, & feed the flocke of Christ, of a willing mind and not for fil­thy lucre, that we may find and [Page 117] acknowledge some similitude of their succession in the Apostoli­call Chaire, when we shall finde the Word of God there soun­ding out, and his Sacraments worthily and without humane additions duely administred; o­therwise if they misse these markes, we shall be so farre from acknowledging their Sea of Rome to be the Catholike, or V­niuersall Church, that wee shall doubt whether they be any par­ticular Church of Christ, or members of that mysticall body whereof hee is the onely Head: and their false Prophet that tea­cheth lyes, shall be but the Isai 9, 15 taile (as the Prophet Isaiah speaketh) which being out of conformitie with the body, is a deformity to the whole body, & striuing to be another head with Christ, produ­ceth a monstrous and mishapen body of the Church with two heads, as indeed they carry (like Ianus) two faces vnder one hood, [Page 118] a shewe of holinesse in their mouthes, but hollownesse and hypocrisie in their hearts, and the woe denounced against the Pharises and Hypocrites by Christ himselfe, shall fall vpon them for their merited portion; for they Matt. 23. say and doe not, lay heauy burthens on other mens shoul­ders, but will not touch them with one of their fingers: doe all things to be seene of men, garnish their garments with representations of holinesse; loue the chiefest seates in Synagogues and as­semblies, and will be called and accounted the only Rabbies, Doctors and Fathers of the Church, they take away the Key of knowledge, and shut vp the Kingdome of Heauen, (nei­ther entring themselues nor suf­fering those that would) deuou­ring Widdowes houses vnder colour of long prayers; blinde guides, and leaders of the blind professing blind ignorance for [Page 119] the mother of their Deuotion: straine at a gnat, and swallow downe a Camel; make more ac­count of a fasting day, or holy­day, than to commit murther of Princes, and grosse Idolatry; painted Sepulchers which haue all thinges outwardly beauti­full; make cleane Cuppes and Pottes, but inwardly are full of briberie, excesse, rottennesse and corruption; garnishing the Tombes of the Apostles and Martyres, and haue martyred many that would haue imitated the doctrine and doings of Christ and his Apostles: by these Emblemes Christ hath already decyphered them; by these Markes, wee shall vndoubtedly know them to bee the successors of the Pharises: and indeede, if Peter now could see his preten­ded successors; hee might say as once Almighty God, in derision said of Adam after his transgres­sion, Gen 2. 22. Behold how the man is be­come [Page 120] as one of vs, or Simia, quam similis, turpissima bestia, nobis, in­deed but Iack-an-apes to a man: what should we multiply profes in so plaine a matter, to proue them Math 7. 15. wolues in sheepes cloa­thing, making hauocke of the flocke, hauing Gal. 1. 8. another Gospel than Paul or Peter taught, and therefore accursed, other Medi­ators besides Christ, and aboue, to command him; and so much derogating and abasing the dig­nitie and authority of Christ 1. Tim. 2. 5. Heb. 12. 24. & 7 25. Iohn 10. 7, 8, our sole Mediator, Intercessor, and Sauiour, that plainely poin­teth and painteth them out to be Antichrists.

Note. All this while we dispute of the works of the vssible Church, wherein notwithstanding may be Wheate and Chaffe, Sheepe and Goates, true Professours and Hypocrites: but the inuisi­ble Church hath her inuisible markes, as Gods prescience and election, 2. Tim 2. 19. the Lord knoweth [Page 121] who are his, faith in the heart, Acts 16. 14. all such shall be saued whose hearts the Lord opened to beleeue the Gospel, regeneration, and renewing by the holy Ghost vnto sanctimo­ny, righteousnes, loue, sobrietie, and all vertues; Rom. 6. 5, 6, & 8. 2. to 15. fashioned to the image of Christ and God, which was defaced by Adams transgression and our owne actu­all rebellion, making vs dead in trespasses and sinnes; but Colloss. 2. 22. & 2. 13. & [...]. 9. 10. Gal. [...]. 24 Ephes. 2. 1. 2. 5. 12 by Christ through faith are renew­ed, made new men, new crea­tures, aliue vnto God, adopted Children of God, receiuing the Spirit of God as the pledge of our adoption and inheritance: of these we cannot iudge truely, because Hypocrites haue a mar­uailous resemblance to the chil­dren of God; Math. 7. 21 Luke 13. 25, 26 they prophesie, worke Miracles, heare Gods word, fast, pray, professe, build Synagogues, and performe ma­ny outward resplendent good workes: so as Salomon could not [Page 122] by any outward thinge discerne the Reprobate from the Elect; Eccles. 9. 2. 3. it apeareth saith hee) that it commeth alike to all, to him that sacrificeth, as to him that sacri­ficeth not: Mich. 6, 7. Hypocrites sacri­ficed thousands of Rams, and streames of Oyle; yea they of­fered the fruite of their bodies for the sinne of their soules; and the Pharises Luk: 18. 11. &c. can boast of many good workes, when yet Math 21. 31 peni­tent Publicans, Harlots and sin­ners goe into Heauen before them: Saint Paul (as touching the Law) liued Phil: 3, 5, 6, vnblameably when as yet he was no member but a 1. Tim: 1. 13 Persecutor of the visible Church, till hee was called and conuerted by the voice of Christ; Rom 2. 17. 25 &c. 1. Cor 10. 1, [...], 5. and hee reasoneth strongly against them which boast themselues to bee the Church and people of God; be­cause they haue the outward to­kens and Testimonies of the Church: Gal. 4, 22, 23. 28 20, & 37. 9. Abrahams seede, are [Page 123] the children of Promise (but in Isaack) not the carnall progeny which persecute the Children borne of the spirit, Rom. 2. 25, 26, &c. outward­ly Iewes but in truth are not; their circumcision for want of faith becommeth vncircumci­tion; and the eating of the Pas­ouer with leauened hearts did polute it, and brought the wrath of God vpon them; as Acts 8. 13. 18 to 23. Simon Magus was acursed after he had receiued the outward Sacrament of baptisme, and was full of the gall of bitternesse, hypocrisie, and all iniquitie: 1. Iohn 2. 19. many are in the Church which are not of the Church; as Mat. 13. 27. Tares and Wheat; Cap. 25. 32, 33. Goates and Sheepe; Cap. 13. 48. 49. Fish good and bad, are drawne to­gether into a visible Church out of the Sea of this world; but the good shall be preserued, and the reffuse cast away and re­iected: foolish Virgins Matt. 25. 2. 3. 10, 11, 12, &c. haue no entaince, though they pre­tend to waite for the Bride­groomes [Page 124] comming, but are not religiously prepared, as the wise, with oyle in their lampes; Mat. 13. 30. when the good wheate is ga­thered into the garner, the chaffe shall be burned with vnquench­able fire; so our blessed Sauiour, as well in sundry pregnant pa­rables as declaratiue and plaine propositions, Mat. 3. 9. 12. Iohn 8. 39. Gala. 3. 7 16. Cap. 4. 22. 28. Rom. 4. 13, 14, would driue vs from this vaine confidence, which the Iewes had, in boast­ing they were Abrahams seede, and rested vpon the carnall cere­monies of the Law, and the ma­teriall Temple and Tabernacle; all which the blessed proto-Martyre Saint Steuen largely answereth and confuteth, Act. 7. 2. 44 48 by an history call relation, shewing vnto the Iewes, that the Temple, Law, and Ceremonies, must giue place to Christ.

Vse 2 Hauing then so sure a word of Prophesie (as the Gospell and holy Scriptures) to guide vs, let vs which professe Christ, neither [Page 125] stagger with Thomas, Ioh. 20. 25. we see and feele such visible and sensible signes, Gal. 3, 3, and hauing begun in the spirit, seeke to end in the flesh; for it is too appa­rant and palpable, that the Ro­mish Religion and markes of their Church are altogether out­ward and carnall, and wholy tende to delight and delude the senses, and leaue the soule with­out any spirituall edification: let vs therefore Ioh. 1. 45. with Natha­niel seeke the Messiah, and come to finde him by the guid­ing of Philip and the Apostles, which inuite vs to come and see, whom? euen him of whom Moses and the Prophets did write, Iesus of Nazareth, and if hee make a question, if any good come out of Nazareth; or as the Pharises affirmed, that Ioh. 7. 41, 42, out of Galile ariseth no Prophet, yet the Scriptures expresse the con­trary in both, for Mat. 2, 23, Isay: 9. 1, 2, Luke 1. 26. he shall be cal­led a Nazarite, and not onely [Page 126] Luke 4. 34. the Deuils acknowledge him a Nazarite, but Pilate wrote the inscription of his crosse, Iohn 19. 19. Iesus of Nazareth, the King of the Jewes, to this Touchstone Christ himselfe directeth vs, Iohn 5. 35. search the Scriptures; Luk. 16. 29. Moses and the Prophets are left to keepe men out of Hell (the place of torment) and Peter sendeth vs 2. Pet. 1. 19. to this sure word of pro­phesie: and the beloued Apostle commendeth this assurance of saluation to the elect Lady. 2. Ioh. 9, 10. to continue in the Doctrine of Christ, without which they are without God, that is, are no Church at all, nor members of Christ

Vse. 3 To draw then to a conclusion of these words, I will build my Church: these markes, either of a Church, or building, wee re­quire our aduersaries to shew in their Church, which boast of faith, and yet debarr the preach­ing and reading of the word of God▪ Rom. 10. 14. 17. which is the foundation [Page 127] of faith; when they bragge of their loue, and good workes (which are meerely Pharisaicall, Hypocriticall, and Heathenish) yet they only Mat. 5. 46: 47. loue their louers, and persecute the louers of Christ and his Gospell, Mat. 5, 1, 2, 5. 7. and doe all their good workes, and multiplie prayers to be seene of men; and doe not Pharises, Hea­thens, and Publicans the same? let Faith bee the Anchor, and loue the Cable, with which the Shipe and Arke of the Church is stayed in stormes and tempests, that being tossed it cannot sinke, Mat. 7. 25. though the windes blow it cannot fall: the charity of the Romish Church is contrarie to that charity which the Apostle requireth and hath taught, Acts 20 35. that it is more blessed to giue then to re­ceiue; but they haue all their blessednesse and happy estate in the rich donations of Constan­tine, Charlemaine, and other li­berall Donors; and builders of [Page 128] their Monistaries, Cloysters, Hermitages, and dennes of Droanes, where the bread of labourers is bestowed vpon loi­terers, which to feede their owne bellies, starue the soules of Gods people; and will keepe Peters Keyes so charily, as none shall come to heauen without gifts; no poore puling soules can come out of Purgatory, nor pe­nitent sinners obtaine pardons, without pence (Peters pence) powling pence; the dead must pay them tribute for their Dir­ges; no Masse without money, no penney, no pater-noster: thus they robbe the widdowes and fatherlesse, vnder pretence of their many and long prayers, and perhaps (it may be) that out of these robberies, their charity ariseth to giue some what to the poore; which is to sacrifice the sonne before the fathers face; nay (such is their charity) they draw Children from their Pa­rents [Page 129] to bee nouices in their Nunneries and Cloysters, and there to liue idlely (if not wan­tonly and wickedly) as late ex­perience hath brought to light their deedes of darknesse, and their best deuotions are but su­persticions, in numbering their prayers to God, to demerite his mercy and fauor thereby; where­as hee reiecteth them, and ac­counteth them ignorant serui­ces of the tongue and labour of the lippes; but no prayers to him, 1 Cor: 14. 9, 14, 15, where neither the af­fections are powred out, nor the vnderstanding edified, which he specially requireth, and pre­ferreth before Mat: 6, 7, their vaine bab­lings in a strange Language and Lyturgie, and dasheth them all out of his liking and accep­tance, with that of the Prophet Isaiah, Isa. 1. 11, 12, 15. quis requisiuit haec? who hath required these thinges at your hands? no Prince, or rea­sonable man will haue orders in­troduced [Page 130] or practised in his house, which himselfe hath not prescribed or alowed; much lesse will the wisedome of God permit in his house such foolish seruices as the brainsicke inuen­tion of men hatcheth and bring­eth forth: In a word, Christ here calleth it his Church, not Peters, but the Romish Anti­christ will haue it Peters Shippe, Peters Church built to Peter; not by Peter by Apostolicall Doct­trine, but Apostaticall doting, and House of Merchandise to sell Pardons; not, as Peter did Acts 2. 37, 38 proclaime pardons to them that were first penitent, and pricked in their hearts with the consideration of their horrible sinnes, and exhorted by him to returne vnto God in amendment of their liues, when they enqui­red of him how they might bee saued: Acts 20. 28. it is Christs Church, Matt. 21. 12. 13. Gods house, Acts 2, 18 Gods people, Iohn 10. 4. 5. 14. 17. Christes flocke to heare his [Page 131] voice, and not strangers, nor strange Languages, nor strange Doctrines, which neither Christ 1 Pet, 5, 3. nor Peter euer taught or a­lowed of: how vnlike is Peters Church at Ierusalem and Anti­och, to Peters Church at Rome? there hee shewed his loue to his Master in edifying his Church, Ioh. 21, 15. 16, 17. feeding his Lambs, feeding his Sheepe, as he was required; but in Peters Church at Rome, there is fleecing of the Sheepe, feeding on the Lambes, and slaughtering the true Sheepheards to vphold an Idoll Sheepheard: 1. Cor 6. 20. 1 Cor. 7, 23, Christ bought his flocke with a price (1. Pet. 1. 19. Acts 20. 28. euen with the precious price of his owne blood) heere the Lambes, Sheepe, and Sheep­heards are all sold for a price (Omnia vaenalia Romae) all sins at offer and proffer, no questi­oning of their repentance, but of their reputations; not a word of the greatnesse and multitude of their sinnes, but of the heaui­nesse [Page 132] of their purses, and price of their absolutions; no promises of euerlasting life, nor threat­nings of eternall death; but In­dulgences for years of pardons, Leases, but no releases of sinnes; some paultery penances perhaps are inioyned, in carnall ordi­nances and ceremonies; abstay­ning from some meates, obser­uing some Feastiuals, seruing some Saints; or pattering of sencelesse and stinted prayers: and though the Apostles teach that 1 Tim: 4. 8. bodily exercise profiteth little, and 1 Cor. 8. 8 meates neither com­mend vs better, nor make vs worse to God, in their kind, but in their moderation or excesse; & that godlinesse is great gaine, & hath the promises of this life, and that which is to come; yet it is farre otherwise taught and practised, in Peters pretended Synagogue at Rome: neither can the wilfull ignorant sheepe be excused, nor exempted from [Page 133] Gods iust vengeance, Luke 19. 14. 27. which wil not haue Christ (but Anti­christ) to raigne ouer them; and therefore haue iustly 1 Thes. 2. 10, 11. strong delusions to be led and kept in errour, which will not receiue the loue of the Truth; as the A­postle prophesied euidently of the daies of Antichrist; and we haue in all partes seene the ac­complishment thereof in our dayes: but let vs now proceede to shew how to this prayse of Peters profession, Christ addeth a promise of the stabillity of the Church, that the gates of Hell shall not bee able to preuaile a­gainst it.

The gates of Hell shall not o­uercome it.

This saying is vnderstood of the Spirituall, and not the Tem­porall Kingdome of Christ; for hee doth not make any promise that the worldly Potentates should not preuaile against the visible Church, (which both the [Page 134] Assyrians, Caldeans, and Romans often did, and the barbarous Hunnes and French-men against Rome it selfe) but the gates of Hell shall not preuaile against the true Church and beleeuers in Christ: no doubt the gates of Hell haue mightily preuayled a­gainst that Synagogue of Satan, whose Bishops haue gotten the Popedome, and lost their faith by the Stratagems of the Diuel: Nay, Luk: 22. 31. 32. Satan had sifted Peter himselfe after this promise, and if he had not stood firme by faith through Christs prayer, he was in danger of a downefall, and Ship-wracke of saluation.

This is also a metaphoricall phrase, for Hell and Heauen haue no materiall gates, though for our weake capacities, it pleaseth Gods spirit so to ex­presse spirituall powers vnto vs; by gates is vnderstood the po­wer of darkenesse, the malice, might, policie, and flattery of [Page 135] Satan; not only by his owne im­mediate malice, but by the cru­ell agency of his prophane in­struments, the World and the Flesh; which continually assault the Church of God, and try all their power and policy to batter and ouerthrow it, but shall not bee able to ouercome it.

Doct. Whence wee learne: that the power and strength of Hell, the World, Sinne, and the Diuell, shall not ouercome them, that by a true faith, are founded on Iesus Christ: Reas. Because he for them, hath con­quered Satan, Sinne, Death, and Hell. It was Gods blessing pro­mised to Abraham, Gen 22. 17. Cap. 24. 60. that his seede should possesse the gate, or strong holds of his enemies; and the holy Apostle speaking of the weapons of our warfare: 2 Cor. 10. 4. they are not carnall (saith he) but mighty through God, to cast downe all the strong holds (as it were the brasen gates) of our enemies.

Note No man hath any promise [Page 136] that he shall not be tempted and tryed by Satan; but that Satan shall not ouercome the beleeuer in Christ: the iust man Iob, and the most faithfull Abraham, the holiest Dauid, the wisest Salo­mon, and Peter himselfe were tempted, tryed, and afflicted; but though many were the trou­bles of the righteous, yet the Lord deliuereth them out of all; For as the mountaines incom­passed Ierusalem, so the Lord Psal. 32. 10. standeth about his people, that like mount Zion Psal: 112, 6, Psal: 125, 1, 2, they cannot be re­moued, but stand firme and fast for euer: they are Gods Vine, and therefore hee pruneth and lop­peth them; but withall, hee Isa. 27. 3. so watereth the branches, that hee maketh them to beare much fruite, Nam vbi spiritus irrigatio defuerit, omnis plantatio exarescit, where the spirit of God doth not water, the plants wither: but faith is still a firme foundation built vpon Christ; Iohh 3, 16 He that be­leeueth [Page 137] in him shall not perish, but haue euerlasting life, let Psal. 80, 13. the wild Boare of the Forrest, and the sub­tle Foxes out of the Wildernesse seeke to roote vp and to sup­plant the Lords plantation, yet they shall not be able to preuaile against it. It must needes bee that Gen: 3, 15, the seede of the Serpent, will pursue the seede of the wo­man at the heeles; yet her true seede shall breake his head: and the same is more specially set forth in a vision, Reu. 12, 3. where Saint Iohn saw the great red Dragon with the seauen Heads, tenne Hornes, and sea­uen Crownes vpon his heads, watching to deuoure the Child so soone as it was brought forth; but God preserued the Child, and tooke it vp into heauen, and fedde the woman also in the wil­dernesse: which was a liuely [...]ype of Gods Church traueling [...]o bring forth Children vnto [...]im; and Satan watching all op­portunities [Page 138] to destoy the holy seede, (yea the Sonne of God himselfe) who is yet taken vp into Heauen (as all other true beleeuers through him shall be) and his Church preserued and nourished for a time in the wil­dernesse of this World; till the time of the full accomplishment of her Pilgrimage; when shee shall be Apoc. 21. 2. trimmed as a Bride to enioy her perpetuall felicitie with her Bridegroome: to this agrees the Testimony of Saint Paul; 2 Cor. 4. 8. 9. we are (saith he) afflicted on euery side, yet are wee not in distresse; in pouerty, but not ouer­come of pouerty: we are persecu­ted, but not forsaken: cast downe, but wee perish not. Thus Dauid affirmed, that Psal. 129. 1. 2. many times the e­nemies had assayled, but neuer pre­uailed against him, for the Lord was with him: and Saint Iohn presseth the same point, and sheweth the meanes whereby the Church and children of God [Page 139] obtaine the victory: 1 Ioh. 5. 4. 5. all that is borne of God, ouercommeth the world: and this is the victory that ouercommeth the world, euen our faith: who is it that ouercommeth the world, but hee which beleeueth that Jesus is the Sonne of God? this is that which God signified vnto Moses, and prepared him to constant perseuerance in the middest of all the Egyptian op­pressions, when he shewed him the vision of the bush Exod [...]. 2. burning in fire, but not consumed by the fire: nay rather the Church is a fire, to burne vp her enemies on euery side; as the Prophet Zachary foretold the Israelites, when he had reduced them out of captiuitie: Zach. 12. 2. 3. 6. Behold (saith he) I will make Ierusalem a Cup of poyson vnto all the people round about her: and an heauy stone, for all that lift at her, to teare them, though all the people of the earth be assembled against her: in that day I will make the Princes of Iudah [Page 140] like coales of fire among the wood, and like a fire-brand in the sheafe, and they shall deuoure all the people round about, on the right hand, and on the left, as is there further, and more at large prophesied for the corroberation, and consola­tion of Gods afflicted Church.

Vse. 1 The first vse is for consolati­on: great is the securitie of the godly, I say securitie, not car­nall, whereby the feare of God is shaken off but spiritual, wher­by the feare of damnation is o­uercome: for wee must vnder­stand, that all these glorious and assured promises of God, are not to be extended to work, or breed in vs any carnall securitie, but a carefull watchfulnesse ouer our waies and works, and to worke out our saluation with feare and trem­bling, to cleaue stedfastly vnto the foundation and the Rock Christ, otherwise, 1 Cor: 10, 12. let him that thinketh hee standeth, take heed lest hee fall; as the Israelites did, which had [Page 141] receiued those excellent prero­gatiues, that God chose them as his precious treasure aboue all nations of the earth, gaue them Sacraments and Ordinances of his owne Institution, fed them with Manna (the bread of hea­uen) made them drinke of the spirituall Rock (Christ) that fol­lowed them, and guarded them with a pillar of fire, and a cloud night and day, to direct and pro­tect them in their way; and yet for their stubburnnesse and re­bellious hearts, ouerthrew their carkeises in the wildernesse: hereunto tend those frequent ex­hortations in the Scriptures, that the Beleeuers which professe Christ, 2 Iohn 8. should take heed that they lose not the good things bestowed on them: Apoc. 2. 25. & 3. 11. to hold fast that they haue receiued: Heb. 12. 15. to take heed that no man fall away from the grace of God: and that we 1 Thes. 5. 19. quench not the spirit, but to cherish the good sparkes of Gods grace giuen vnto them, [Page 142] which is called 2 Pet. 3. 18. growing in grace and in the knowledge of our Lord Iesus Christ, 1 Cor. 3. 12. in whom only con­sisteth the whole strength of the building, though weake wood and timber be built thereupon; so as looking into our selues, and the examples of Gods best beloued Children; yea Peter himselfe after this promise; how foulely they haue falne, we may euer finde cause of feare and di­strust; but lifting vp our eyes vnto God; the stablenesse of his counsels, and certaintie of his promises, we may rest safely in confidence of his word, which hath said Ios 1. 5. I will not leaue thee nor forsake thee, Iohn 5. 24. hee that belee­ueth in him shall not perish for e­uer: He it is that doth nourish the holy fire in vs, and keepes vs vnto the end: Iohn 13. 1. for whom hee loueth he loueth euerlastingly: 1 Ioh. 3. 9. and the seede of God abideth in the elect, that being borne of God, they sinne not vnto con­demnation, [Page 143] Rom. 8. 1. for there is no con­demnation to them that are in Christ Jesus, which walke not af­ter the Flesh, but after the Spirit: Christ prayed for Luke 22 31. Peter, and he prayed also for vs, Ioh, 17. 2. 12. 20▪ 24. and for all that should beleeue in his name, that none of his might be lost: nei­ther is any able to take them out of his Fathers hand, which is stronger and greater then all; and loueth vs in Christ, as hee loued him before the foundati­ons of the world were laid: a­gainst these the gates of Hell cannot preuaile, for they haue the Lords priuie Seale (not seene nor knowne to men) but 2. Tim. 2. 19 the Lord knoweth his.

Vse. 2 Secondly, this Doctrine iustly impugneth that error of the Ro­manists, holding opinion that the visible Church, and the pre­tended successors of Peter can­not erre: whereas the contrary is apparantly verified in the Scriptures, that Peter himselfe [Page 144] did erre: and therefore though it bee true, that the inuisible Church (that is the elect of GOD) cannot erre finally, yet the visible Church (con­sisting both of good and bad) may erre, as appeareth through the whole History of the Bible: and in the primatiue times par­ticular Churches haue erred; witnesse Corinth, Galatia, Phi­ladelphia, Pergamus, &c: yea the Church of Rome it selfe (whether wee regard the Head or the Body) hath grieuously erred.

First, as touching the Head, Romish Bishops haue erred, and diuers of them became Here­tickes, Scismaticks, Antipopes, Negromancers, Sodomites, and what not? Marcellinus sacri­ficed to the Idols of the Gen­tiles; Leberius was an Arrian; Nicholas changed the decrees of Iohn the two and twentieth; Gregory of Pelagius, Innocentius [Page 145] of Gregory, yea in those things which belong to faith. Cardi­nall Ragusanus proueth that the Pope may erre, and did in the great Schisme at Rome: Cardi­nall Cusanus affirmeth the Pope may fall from the faith: the Councell of Basill auoucheth, that the priuiledge of not erring belongeth not to the Popes more then other Bishops.

Secondly, and as for generall Councels, (which haue a more liuely representation of the whole Church, and where the Bishops of Rome haue been pre­sent) may, yea they haue erred, one repealed the Actes and De­crees of another, and there can bee no correction without er­rour, the Councell of Nice de­fended Images: that of Constan­tinople was against them: the third Councel of Carthage saith, that he is Antichrist that calleth himselfe an vniuersall Bishop, the Councell of Rome and Trent say [Page 146] and maintaine the contrary: therefore except there be more Truths then one, Councels may erre, and the Pope may erre, and consequently the whole visible Church may erre: and the truth is, Isa. 9 17. many hypocrites (making a great shew of godlinesse) haue fallen away from grace and the truth of the Gospell, become A­postatates in faith, and Satanists in conuersation: and yet the Church standeth, For Rom 3. 4. Psal 116. 1 [...]. Titus 1. 2. Hebr 6. 18. let God be true, and all men lyers: in his truth it standeth, and Satan (a lyer from the beginning) cannot ouerthrow it, 2 Thess. 2. 9. Antichrists de­ceiueable delusions and lying wonders cannot preuaile against it.

Vpon such a sure and groun­ded confession of Peter procee­deth a twofold promise of Christ: 1. (as is formerly laid down) that hereupon he will lay an vnmoue­able foundation of his Church, that the gates of h [...]ll should not bee able to preuaile against it: 2. that he would for the gouern­ment thereof commit to his Apo­stles and Ministers the Spirituall keyes of the kingdome of hea­uen, with a power to bind and loose in such manner, as he would ratifie in heauen their procee­dings in earth, according to the tenure of his Commission, wher­by hee had so authorized them to execute his power in his Church.

In these wordes obserue two things.

• First, Datum. The donation. wherein consider
  • 1. who is the giuer.
  • 2. to whom
  • 3. what was giuen.
• [Page 148]Secondly, Applicaum.
  • The Application in these wordes: whatsoeuer thou shalt bind on earth &c.

Doct. Concerning the first, in as much as hee saith I will giue, it teacheth vs: That Christ is the giuer of the keyes, who onely had this power from heauen as the heire of God, the Messiah and Mediatour betwixt man and God; who Heb. 2. 3. Psal. 8 6. 1 Cor. 15. 27. Iohn 17. 2. Phil. 2. 9, 10. put all thinges in subiection vnder him in heauen and earth: and so the Apostle affirmeth that Christ first recei­ued this power from God his Fa­ther to bee made the head of his Church, and onely had right to giue and communicate such power vnto his Church: thus Christ expresseth it in the Gos­pel: Math. 11. 27. & 28. 18, 19. All power (saith he) is gi­uen me in heauen and in earth, and thereupon he groundeth his com­mission to send his Apostles into [Page 149] all the world: this point is not onely verified by apparant and plentifull texts of holy Scrip­tures, but euen our aduersaries in words not greatly contradict it, howsoeuer in their practice and in effect they haue paralelled sundry of the Saints with him as the Turkes and Infidels haue wholly dethroned him, and pla­ced their false prophet, and abo­minable idole Mahomet before him and aboue him: but because they deny the principles of faith and religion, wee will not con­tend nor spend much time in dis­puting with them, but willingly acknowledge and subscribe to the Soueraignty and absolute power of Christ, as disposer of all things in heauen and earth. Vse. And let the true Church and Spouse of Christ heare and obey his voyce, and deriue her subor­dinate power from him alone, which hee then promised and af­terward gaue vnto her to exe­cute [Page 150] for him: for wee must note that he then instantly gaue not, Note 1 but (speaking in the future tense, I will) promiseth to giue that power vnto his Apostles: there were many things reserued till after his ascention, and the Dis­ciples were appointed Luke 24. 49 Acts 1. 4. to wait and attend at Ierusalem for the accomplishment of Gods pro­mise, in sending downe the holy l Iohn 14. 26 & 15. 26. & 16. 7. Ghost, after the ascention of the Sonne of God, to enable and fur­nish them with meet gifts for the execution of that charge which hee had imposed vpon them. It is also further to bee obserued Note 2 that it was Christs free gift, I will giue (saith he) not sell, hire out o [...] lend, but as it is with God in all things Math. 10. 8. freely to giue, that those which receiue his gifts should not sell or re [...]ayle them (as 2 King. 5. 20, 26. Gehazi and Act. 8. 18. 19 Simon Ma­gus) for gaine, as is too too ap­parant the Peters pretended suc­cessours make great and abomi­nable [Page 151] trafique in merchandizing the church keyes, in pardoning and retaining sinnes for money, excommunicating & absoluing for their best aduantage: but leauing them to sell what Christ freely gaue; let vs proceed to the consideration of the second par­ticular circumstance, namely to whom these keyes were giuen.

I will giue to thee.

Quest. Here a question may bee moo­ued, whether the keyes were gi­uen to Peter alone, or to him with the rest of the Apostles.

Sol. This doubt I haue already in part resolued, hauing largelie prooued that as Christ propounded the question to them all in generall, and as Peter made con­fession in the name of all, so Christ made this promise in the name of all, as is most liuely ex­emplified Matth. 18 verse 18. where it is euident that what he doth here promise vnto Peter, he doth there make good vnto all [Page 152] the Church, saying, whatsoeuer you bind on earth, shall bee bound [...] heauen, &c. Wherupon Aretius: Bonum hoc commune, non personale, quod hereditario iure ad certos per­tineat: The donation of the keyes, and exercise of that spiri­tuall power, is not personally ti­ed to one man, but is a gift com­mon to the whole Church: as al­so Origen, Chrysostome, Cyril, and many others affirme, especiallie Augustine, Qui Petrum ecclesia typum facit, quae in Petro claues acceperit: Whose opinion is, that the power of the keyes was not a personall gift, neither promised to Peter alone, much lesse that these keyes should be tyed by an hereditary succession, vnto one particular Sea or Seat as the Pa­pists dreame: but to omit these friuolous disputes, seeing the A­postles receiue the keyes from Christ, we may thence obserue.

Vse. Vnto the Ministers of God it sufficeth for an exceeding conso­lation, 2 Cor. 5. 18 19, 20. that they haue God the author of their calling, whose Ambassadours they are, and though the world neither regard them, nor reward them, yet they being found faithfull dispensers of Gods diuine mysteries, shall expect their reward from him that put them in office, and sent them; who will one day say to euery faithfull Steward, Math. 25. 21, 23. Come thou good and faithfull seruant, en­ter thou into thy Masters ioy: I doubt not but the Ambassadours of Princes which are messengers of peace, finde such acceptance of those to whom they are sent [Page 154] of such a gratefull message, that they are not sent away empty and vnrewarded of the common enemy for their message sake, which is Rom. 10. 1 5. Isai 52. 7. so ioyfull to heare of peace, after a long and weary­some warfare: but because their places require them oftentimes to denounce warre, it is no mar­u [...]ile if their message bee vn­gratefully accepted, and rewar­ded.

Yet is their reward with God their king that sent them, whose subiects they are, and must exe­cute his designes whether they be good or euill vnto men: and what indignity soeuer is done or offered vnto them, their migh­tie King will shew himselfe a mightie reuenger thereof, who in one sense and sentence hath said, Psal. 105. 15 Touch not mine annoynted, and doe my Prophets no harme: for the iniury done vnto Dauids Embassadours when they came peaceably to the King of Am­mon, [Page 155] was reuenged as done vnto the king himselfe: this is a prin­ciple which the Law of Nature, all Nations allow and ought to maintaine. If 1 Kin. 13 4, 6 Ieroboam dare stretch out his hand to strike Gods Prophet and Messenger, God will smite him, that hee shall not bee able to pull in his arme againe, without the Prayer of the Prophet, which was stretched out against the Prophet: and persecuting Ie­zabel, which 1 Kings 19. 2 vowed to haue the Prophets head, 2 Kings 9. 33, 37. was made dogs meat, and cast out as a ca­rion carkeise her selfe. For such vengeance is Gods iudgement threatned, and foretold afore­hand by the Prophets: and how­soeuer Iehu be Gods Executio­ner to performe it, yet it is euer annexed, that it came so to passe according to the word of the Lord, which hee spake by the mouth of his Prophets. And so much for the second branch; wee come now [Page 156] to shew what was giuen, which is here said to be The keyes of the kingdome of heauen.

The metaphor of Keyes (which in part hath bin formerly hand­led) is diuersly taken, yea rested and drawen by constrained In­terpretations, to the aduantage of that cause which diuers haue diuersly fancyed to make for them, and for the building of their Hierarchy, euen an earthly Tabernacle (which Math. 17. 4 Peter some­times would haue made) rather then an heauenly kingdome, which God himselfe hath ap­poynted to be Mat. 6. 33. aboue all things sought for and established.

First, they that by Keyes vn­derstand Principalitie to be gi­uen to Peter aboue the rest, and ouer the whole Church, and would crowne him and his Suc­cessors with an Emperiall Dia­dem, to exercise as well spiritu­all iurisdiction, as to haue ciuill and temporall authoritie ouer [Page 157] Kings and Princes, haue much mistaken the word Keyes, (which are not vsuall for Kings, but Por­ters to carry) and vsurpingly in­larged Christs commission, Luke 12. 13, 14. who himselfe would neither be made a King, nor intermeddle so much in secular affaires, as to diuide Inheritances betwixt two bre­thren, much lesse giue away kingdomes from the right heires and owners, to strangers and bastards: So the vsurper Satan, (from whom the Pope-kings, or King-popes may more rightly claime that power) doth falsely affirme, that Mat. 4. 9. Luke 4. 6, 7. all the kingdomes of the world are his, and giuen vnto him, and he giueth them to whom he will, which yet he will not giue, nor promise to giue vn­to any, but Idolaters, which will fall downe and worship him: whereas contrarily, when Christ perceiued such an ambitious in­clination in his Apostles of Lor­ding ouer their brethren, hee [Page 158] forthwith Luke 22 24, to 30. forbad such affecta­tion of Pope-like domination, and sent them to climbe by hu­militie, and innocency at the lowest step of the ladder, to ex­altation, that so they might at­taine greatnesse aboue the rest, when they had bin most seruice­able to the rest; and then hee would appoynt them a King­dome, as his Father had appoyn­ted him, Iohn 18 36. which was not of this world, (as himselfe clearely wit­nessed and expressed:) and how­soeuer the Pope liketh to haue the Keyes vnder his girdle, yet hee liketh better of the two Swords, that by them hee may [...]eepe all men vnder his girdle: and to speake the truth, in the one as well as the other, the Ro­mish Church is driuen to a con­strained construction of the words of our Sauiour Christ, and turneth the Keyes which were spirituall, into a temporal sword of Authoritie; and the Swordes [Page 159] which were temporall, into spi­rituall iurisdiction of his Eccle­siasticall Censures and Excom­munications. Luke 22. 36, 38, 50. It is true, that Peter did rashly attempt to draw and vse his temporall sword, and was commanded to sheath it a­gaine; for such weapons his Ma­ster needed not, which might haue more then twelue Legions of Angels to deliuer him, and de­stroy his enemies, if he had ay­med at such defence of himselfe, or offence of his enemies: but the Math. 26. 51, 52, 53, 54. Scriptures could not so bee fulfilled; for hee foretold of his Passion, and that persecutions should so rage, that a man should need to Luk. 22. 36, 38 sell his coat and buy a sword: and when the Disciples by a mis-interpretation and in a carnall sense, thought hee had meant a materiall weapon, they told him they had two swords: he replied that it was enough for that conflict. Hence the Pope hath drawen out his two swords, [Page 160] spirituall and temporall, and v­seth one of them as a fooles dag­ger, (which is often drawne out and in vpon slight occasions, ex­communicating and absoluing hourely for petty offences) and the other is made like the tyran­nicall Turkes Semiter, which be­ing once vnsheathed, cannot bee put vp, till it be made Apoc. 17. 6 drunken with the blood of the Saints, as our times haue seene, and doe feele by lamentable experience: two such swords as Christ spake of, and the Apostle shewed forth, are not enough for him, nor all the swords of two Kingdomes, (Italy and Spaine.) But many Princes swords must rage a­gainst their owne bowels, to vphold this their Romish Idole, whose Image they haue adored as a God, for pardoning their sinnes.

The Iudg. 9. 8. noble Vine and Oliue would not leaue their goodnesse and sweetnesse, to vsurpe a do­minion [Page 161] ouer the Trees, as this base Verse 15. Bramble dare attempt: but his reward shall be, to perish with the Sword of Gods Word, and to bee Apoc 18. 6 serued with like plagues of blood and warre as he hath serued others.

And as for mis-interpretation of metaphoricall phrases (as we see the Apostles before they were taught of Christ, miscon­ceiued his Parables, vnderstood not what Leauen he spake of, nor what Keies or Swords he meant) yet now let vs looke into the Popes Library, and heare his Interpretations: Our Papistes (they say) are honest men, and will bee tryed by themselues: let vs therefore see what their Church Champion Bellarmine, Bellar. de Rom. Pont. lib. 5. ca. 3. will maintaine for Catholike and Canonicall in this poynt: his words be these: Ex Scrip­turis nihil habemus nisi datas Pon­tifici Claues regni Caelorum, de cla­uibu [...] regni terrarum nulla fit men­tio: [Page 162] Out of the Scriptures (saith hee) wee finde nothing giuen to the Pope, but the Keyes of the Kingdome of Heauen: but of the Keyes of the Kingdomes of the Earth, there is no mention at all; and so farre we need not care much to agree with them.

Secondly, others interpret the Keyes to bee nothing else, but Munus docendi Euangelium, the Office of teaching the Gospell, wherunto for our owne part we so consent, that we thinke it yet falleth short of the full scope thereby intended, for admini­stration of Discipline, as well as Doctrine in the Church of God: which matter, because it would require a more ample and exact discourse, than is perhaps fitting for this place▪ time, and Audito­ry, I will passe by also, and re­ferre them that are desirous of further resolution in that Argu­ment, to that which is purpose­ly written of diuers concerning [Page 163] the same; and the rather, be­cause I would not haue the sores of our Church fresh launced and ripped vp: and therefore omit­ting these mis-interpretations, which are peccant and vnsound, either in defect, or in excesse; let vs come precisely to vnlocke the true meaning of the Keyes.

The Metaphor of Keyes, is borrowed from that Instrument which we commonly vse in ope­ning, or safe locking vp of things appropriated to our owne priuate vse and commo­ditie, and so the sense of the Keyes is diuersly taken in Scrip­ture.

1 First, the Keyes are taken for matters of trust and authoritie committed to some more worthy person of trust, as a Steward to dispose of whatsoeuer is need­full in an household: And so Io­seph had the Keyes of Gen. 39. 4 Potiphar, Verse 22. the Gaoler, and Cap. 41. 40, 41. Pharaohs house, that is, a power to order [Page 164] the affaires of the prisoners, and family. So it is in this sense v­sed, when the Lord threatned to depose Shebnah, and to preferre Eliachim, to be chiefe Steward in the house of Hezekiah: Hee saith, that he would Isay 22, 22 lay vpon his shoulder the Key of Dauid, that he should open, and no man should shut, &c. which in the precedent verse himselfe expoundeth, say­ing vnto Shebnah, I commit thy power into his hand; which is vn­derstood by the Key of Dauid,

2 Secondly, it is likewise sayd, That Apoc. 1. 18. Christ hath the Keyes of Hell and Death; that is, a power as a Iudge to condemne, and punish delinquents against his Lawe, temporally, and eter­nally.

3 Thirdly, Satan as a tormentor, and executioner vnder Christ, to execute his Iudgements vpon the damned, is sayd to haue Apoc. 9. 1. and 20. 1. the keyes of the bottomlesse pit; that is, power and authoritie to execute [Page 165] Gods Iudgements vpon the re­probates: as Aretius interpre­teth it: Dispensator hic est poena­rum diuinitas ordinatarum: a dis­penser (saith hee) of the Iudge­ments ordained from heauen by God: and thereunto Brightman accordeth, ioyning the Pope with the Deuill, as an Executio­ner of Gods Iudgements, vpon them which haue fallen from the truth, and stedfastnesse of their faith vnto lyes and delusi­ons: and these Keyes Antichrist may well place in his Armes, to denotate his power ouer Apo­statates and back-sliders from the truth, and ancient faith of the Church of Christ: so that wee see how that the Keyes of Hell and Death are principally committed by God vnto his Son Christ, as to a Iudge: and to o­thers (as Satan and Antichrist) as Executioners of his Iudge­ments: and as the Iudge hath authoritie ouer the Gaoler, so [Page 166] hath Christ supreame power o­uer the Deuill, and his hellish torments, as the same Authour saith: Suprema est potest as in Di­abolum, mancipiandi eum destina­tis poenis: he it is that treadeth on the necke of his enemies, Gen 3. 15. bruiseth the head of the Ser­pent, and Pet. 2. 4. Iude ver. 6. hath reserued him vnder chaines of darknesse vn­to the Iudgement of the great day.

4 Fourthly, but in another sense, wee read that sometimes Keyes are put for the absolute authori­tie which Christ hath in his Church, to open and shut, to put in and put out whom hee plea­seth, Apoc. 3. 7. These things saith he which hath the Key of Dauid, which ope­neth and no man shutteth, and shut­teth, and no man openeth: that is, which hath plenary power to rule, order, and dispose all things in his Church, both to teach by his Word, and rule them with his rod of Discipline.

5 Fiftly, Knowledge is indeed a Key whereby wee come vnto God; and to take away the knowledge of Gods Lawe and Gospell, is to debarre and shut the people out of the kingdome of God; as our blessed Sauiour vpbrayded the Interpreters of the Law, Luke 11. 52 that they had taken away the Key of knowledge, and would neither enter into Gods kingdome themselues, nor suffer others that would; which is as much, as if he had charged them to keepe backe from the people the knowledge of the Scriptures, wherby they should haue accesse vnto God, and his Kingdome, and to erect a kingdome of dark­nesse, like hell, for the Deuils dwelling, in maintaining (as the Pope both)) Ignorance to be the Mother of Deuotion, and ap­poynting blinde Superstitions to exercise the people in. In a word, to leaue the pure Foun­taine of Gods Word, the water [Page 168] of Life, and to dig themselues pitts of puddle water to poyson them.

In all these Senses, this is ge­nerally to be held, that. Keyes sig­nifie, Rerum aliquam potestatem, A certaine power of things, though not alike in all.

1. But either plenary abso­lute and independant, as it is in God the Father, who hath it of himselfe, receiueth it of none; which he communicateth equal­ly to his Sonne Christ, Iohn 18. 2. Rom. 6 23. who receiueth it of his Father, and yet is equall and absolute in him as in the Father; and none else can forgiue sinnes, and giue e­ternall life, but God onely, and Christ as the Sonne of God: Math. 28. 18. Cap. 11. 27. Cap. 9. 2, 6.

2. But from God and Christ there is a subordinate power de­deriued (as well Ciuill and Po­liticall, as Ecclesiasticall and Spirituall) and so 2 Cron. 19. 6 all Kings and [Page 169] Rulers haue a power from God to rule and raigne, and to exe­ [...]ute his Lawes and Iudgments, Romanes 13. 1 John 19. 11. and [...]herefore called Gods, Psalm. 82 1, 6. Iohn 10. 34.

3. And likewise such as execute Ecclesiasticall power in Preach­ing, and punishing offendors, and refractaries, Exod. 7. 1. haue that po­wer from God and Christ. And this is the power of the Keyes committed to Peter, and all the Apostles: this power Paul exe­cuted 1 Cor. 5. 3, 4, 5 in binding and casting out to Satan the incestuous Co­rinthian, and receiued him into the Church againe vpon his re­pentance: and thus in sundrie places of his Epistles to the Co­rinthians, (which not onely tole­rated grosse sinnes, but were en­clined to many factions) hee la­ [...]oureth to approoue 2 Cor. 10. 8. the autho­ritie he had receiued from Christ to the edification of his Church, as well in preaching of remis­sion [Page 170] of sinnes through faith, as denouncing Gods Iudgements, and Excommunication against enormious liuers, misbeleeuers▪ and contentious persons, and puts it to their choise, 1 Cor. 4. 21. whether hee should come vnto them with his rod of Discipline, or in loue, and in the spirit of meekenesse: hee executed no Commission, nor vsed other Keyes of power, and authoritie, then Christ com­mitted to all other his Apostles, to preach the Gospell to all, and such as beleeued, should bee sa­ued, and such as beleeued not, should be damned. And this was his loosing and binding of sin­ners: with these Keyes chiefely he opened and shut the gates of Heauen, though in the outward Discipline of the Church, hee cherished the weake, and sound, and cut off the stubburne, and peruerse members, that they should not like Leauen putrifie the whole body of the Congre­gation.

That reuerend and learned Diuine, Master Caluin, obserued onely two places mentioned in the Scriptures touching these Keyes, and power of binding and loosing: one heere in this Text, and the other, Iohn 20. 23. which expound one another ve­ry clearely: for what he spake heere singularly to Peter, who made the confession in the name of the rest, verse 16: so in the other he breathed vpon them all, and speaketh plurally, and gene­rally, that whosoeuers sinnes they remitted, should bee remit­ted vnto them, and whosoeuers sinnes they retained, should bee retained; that is, ratified by God in Heauen, whose word they preached in the world: for what thing is sinne but a Rom. 6. 14, 16 Iohn. 8. 34. bondage, and chaines wherein we are fast tyed, and made bond-slaues of the Deuill, till wee be loosed, made free, and set at libertie by Christ: whose words doth make [Page 172] vs free, being receiued by faith into the hearts of the beleeuers, Marke 16. 16. Iohn 3. 18. 1 Cor. 1. 21. & 4. 1. John 5. 24, & 8. 31, 32, 34, 36.

Heereunto tended that ratifi­cation of the Apostolicall Com­mission, that who so Math 10 7, 14, 15. Marke 11. 6. Acts 13. 51. and 18. 6. heard them, heard Christ, and such as despised them, despired him; and that it should bee easier for S [...] ­dom and Gomorrah in the day of Iudgement, then for those which despised the Messengers, and reiected the Message of Christ, whose word it was, and not theirs, 2 Cor [...]. 18, 19. and was committed to their dispensation; and was to some 2 Cor. 2. 15, 16. the sauour of life vnto life, that was the loosing; and to others it was the sauour of death vnto death, and that was the bin­ding, which God ratifieth in Heauen: And this is answerable to the preaching of Mercie and Iudgement, the cursings vpon Mount Ebal, and Deut. 11. 29 & 27, 12, 13 & 28. 2, 58, 59. the blessings [Page 173] vpon Mount Gerizim; Deut 30. 15. life and death which Moses propounded vnto the people, as they were o­bedient, and disobedient vnto the voyce of God: and though great mercie is offered vnto vs in the Gospel of grace; yet there are woes and iudgements also denounced to the impenitent, and vnbeleeuers; which is the vse of these Keyes, and the bin­ding and loosing, which God in all ages hath exercised in his Church by the Ministery of Mo­ses, and all the Prophets, as by his Apostles in the time of grace and of the Gospell: so we safe­ly conclude, that the power to forgiue or retaine sinnes, is not properly giuen to men, 1 Cor. 9. 18. cap. 2. 5. & 3. 6, 7. but to the word of God, and his diuine Sacraments, whereof men are but the Ministers to plant and water, to teach, exhort, reproue, and correct, but the effect is of God, which giueth power to his Word and Sacraments, as the [Page 174] Sunne to mollifie waxe, and harden clay, to minister the Acts 10. 44. 2 Cor. 3. 3, 6, 8. spi­rit of grace, or Satan to possesse reprobates. And to conclude, and close vp this poynt of the Keyes; whether we vnderstand the Doctrine or Discipline of the Church, or both, (as it may bee safely so extended) yet wee ascribe vnto God the effectuall power onely to loose or retaine sinnes.

Vse 1 But let no man despise the Or­dinance of God in the admini­stration of his Word and Sacra­ments, or the iust censures of the Church: for the contempt of any of them God himselfe reuen­geth as an indignitie done vnto himselfe, and so the excommu­nicate person shut out of the Church by Paul, and the Con­gregation was sayd to be deli­uered to Satan, who hath great dominion ouer vnbeleeuers, and contemners of Gods word, and holy Ordinances; and there were [Page 175] many fearefull examples in the Primitiue Church, of diuers ex­communicate persons, taken with frenzy, and ouertaken with strange iudgments, wherby God wrought a feare in the Church to offend presumptuously against his Ordinances. So Actes 5. 3, 5, 11. Ananias and Saphira, censured by Peter, for their hypocrisie, were imme­diately strucken to death, and cut off by a consteruation of the body from the grace of life, and by an eternall malediction of the soule from the life of grace: And also Act. 8. 20, 21 Simon Magus being discouered and cut off from the Church, was filled with all ini­quitie, and returned to his Sor­ceries, and the Deuils seruices a­gaine: 2 Sam. 7. 15 1 Sam. 13. 14. and 15. 26. and 16. 14. and 19. 23. Saul being denounced by Samuel, to be cut off by the sentence of God, an euill spirit possessed him, who notwithstan­ding when he was in the Assem­blies of the Church & Prophets, did also prophesie with them.

It is safe therefore to bee in the Assemblies of Gods Saints, where the Spirit of God hath his residence: on the contrary, it is a fearefull thing to bee in the Congregations of the wicked, Num. 16. 21, 24, 30, 32. & 27. 3. as the complices of Corah, Da­than, and Abiram, which were swallowed vp into destruction, and went downe quicke to hell with them. To be cast off from God, which raigneth in the As­sembly of the Saints, 1 Cor. 5. 4, 5, 11. is to bee cast vnto Satan, which rageth out of the Church: Let such as neglect the publique Assemblies of Christian Congregations, or reiect the word of God, or his diuine Sacraments there mini­stred, consider how fearefully they offend against God, and their owne soules, which refuse to vse that Key, whereby the kingdome of grace heere, and of glory hereafter, is so effectually opened vnto them.

Doct. In that the Word of God is called the key of the kingdome of Heauen; it teacheth vs the great power and efficacie there­of, being (as Augustine affir­meth) Potens Instrumentum, the powerfull Instrument for the encrease of Gods Church and Kingdome. It is most true, that this great power promised, was as graciously performed by Christ vnto his Apostles, which brought greater workes to passe by this their Ministery in con­quering the whole world, and subduing the consciences of men to the obedience of God, than all the Potentates and prudent men of the earth were able by their power and policie to performe. Demosthenes among the Greekes, and Cicero among the Latines, renowned for their Eloquence: Solon for his wisedome, Aristi­des for his Iustice, Plato for his [Page 178] diuine Philosophy, Aristotle for his profound knowledge, A­lexander for his Prowesse, Cae­sar and Pompey for their power, famous in their generations in all the world, yet neuer attay­ned any such conquest ouer Sa­tan, or the world, as these poore Preachers, Fishermen, (and Fi­shers of men) brought to passe by the vertue of these Keyes, and Commission of Christ, wher­by they surpassed all Conque­rours, for the vniuersall large­nesse, and constant continuance of Christs kingdome vpon earth. Let Tamberlaine the Tartar, and the Turkish Ottomans boast of their great Atchieuements, yet they came short of the bounds of their Territories, as Christes Kingdome was inlarged from Sea vnto Sea, vnto the endes of the earth: of these it was pro­phesied, and by these it was per­formed; Psal. 19. 4. Luke 1. 3 [...]. Rom. 10. 18. Their sound went out into all the world, and their voyce [Page 179] vnto the endes of the earth. It is a false bragge of Turkish, or Ro­mish Emperours, Iupiter in Coe­lis, Caesar regit omnia terris: for they neuer had any Empire of comparable extent with this, nor of answerable subiection: themselues were Lords of men, and slaues of vices: and it was truely verified, which the dog­ged Diogenes tolde Alexander, That he was not a Conquerour, but a drudge of the world; hee ouercame not the world, but the world ouercame him; and hee was a slaue to so many Lords, as hee was subiect to vices; Pride, Excesse, and Drunkennesse ouer­threw him, and his kingdomes were diuided, and fayled in the next Generation: but of this King and Kingdome it is sayd, Isai. 53. 8. Act. 8. 33. Who can tell his Generation? Mans Lawes and subiection ex­tended but to the body, goods, and estates of men in this world; 2 Cor. 10. 4, 5 Christes Kingdome is ouer Sa­tan, [Page 180] Sinne, Death, Hell, and Damnation, and ouer the Soules and Consciences of men, Hebr. 4. 12. to bring euen the most rebellious thoughts of the heart into sub­iection vnto God: yea, it pre­uailed mightily against all the powers of the world, Apoc. 17. 14. which by most grieuous persecutions set themselues against it; but it was no more possible for them to suppresse it, then Apoc 7. 1 to stay the winds that they should not blow vpon the face of the earth; or that the breath of God should be restrayned.

It is recorded by Ruffinus, Ruffin. lib. 2. Cap. 5. that when the Christians in E­dessa, (a Citie of Mesopotamia) were banished by the Emperors commaundement, yet they had their meetings in the Fields, Woods, and by the Riuers, to heare and practise the Word of God: wherewithall the Empe­rour being enraged, strucke the Captaine with his fist in fury, [Page 181] demaunding why he did so per­mit them the Exercise of their Religion, contrary to his Edict and Commaundement. Where­vpon the Captaine vpon the next day resolued to dispatch them: but beholding their con­stancie, and bold resolution to suffer Martyrdome for Christ and his Gospell, hee stayed his course, and returning to the Em­perour, offers to obey passiuely, but not actiuely, relating vnto him what he had heard and seene; And heereupon the Emperour was appeased, and stayed his hand from further persecution: Whereupon Augustine repor­teth truely of them, Ligabantur (saith hee) includebantur, torque­bantur, & tamen multiplicaban­tur: They were fettered, im­prisoned, tormented, and yet they multiplyed.

Plentifull and pregnant are the proofes of holy Scripture, of the power and vertue of these [Page 182] Keyes, to open our knowledge, to 1 Cor. 4. 15. Phile ver. 10 Iames 1. 18. Gal. 3. 6. and 4. 19. 1 Pet. 1. 23. beget vs Gods children, to regenerate our willes, to assist vs in afflictions, to minister consolation to our consciences, and to keepe vs from the pit of destruction. If the Glutton will not haue his brethren come into that place of torment, Abraham will direct him to Luke 16 27, 29, to 31. heare Mo­ses, and the Prophets; hee will not send Lazarus, nor any other from the dead vnto them: for they would not beleeue Laza­rus, nor Christ which raised him from the dead, but Iohn 12. 10, 11 would a­gaine haue put that Lazarus to death, because for his sake many beleeued on Christ.

Vse 1 What shall wee more say, but search for these Keyes, finde them, and vse them to vnlocke Heauen, and shut vp Hell gates vnto vs.

Vse 2 For Confutation of the Ro­mane Catholiques, (Peters pre­tended Successors, which seeke [Page 183] for the Key of Primacie) and ha­uing gotten the Popedome, they build not (Tabernacles) but Pa­laces of pleasure, sumptuous and glorious, put on pontificall Robes, which are rich and pre­cious; prouide their Kitchens (like Diues dayly Dyet) both rare and delicious, are atten­ded with Traines magnificent, and pompous; they haue tur­ned their spirituall Armour into weapons of worldly Warfare, to ouerthrowe Townes, and Towres, Cities, and Seigni­ories, (not wicked thoughts and deeds, but walls and Bulwarks.) In a word, they haue changed Peters Keyes, into Pauls Sword; or rather into Peters Sword, drawne out against Gods For­bid.

Their owne Italian Stories verefie this of Pope Iulius Se­cundus, that he lay in the Campe with his Souldiers, at the siege of Mirandula, hauing nothing [Page 184] like a Bishop, except it were his name, and some attire of a Pre­late.

When shall the World, or the Flesh, or the Deuill bee ouer­come and subdued by their glut­tonous Dyet, gorgeous Attire, painted Pictures, Musicall In­struments, sweet Perfumes, gob­lets of Wine, and courtly Cur­tezans, the best of which can no more comfort, or conuince the Conscience, than Holy-wa­ter terrifie the Deuill. In their holyest Exercises the simplicity of Christ is despised, their pal­lats cannot rellish, other Sacra­mentall Bread, then Sugred Wafers, mixed Wines, char­med Holy Waters, exorcised Oyles, Prayers pattered vpon Pearles, and perfumed Beades; and for these haue they taken away the Key of knowledge, which our blessed Sauiour com­mended and committed to his Church, Ministers, and people.

Let Master Harding in his blasphemous and popish Para­doxes seeke to maintaine, that the Scripture is but a spirituall dumbnesse, a dead Letter, and an vnprofitable thing for the people, yet wee will hold and maintaine that which Christ, Peter, Paul, and all the Apo­stles taught and practised, viz. Iohn 5. 39. Actes 17. 11. Luke 4. 16, &c Deut. 6. 7. Ioshua 1. 8. Psalm. 1. 2. Act 13. 14, 15, 27. To haue the Scriptures read, and interpreted euery Sabboth day.

Saint Jerome was of opinion, and affirmeth, that all the Mai­dens about the Elect Lady Paula (to whom Saint Iohn wrote his second Epistle) were dayly set to reade, yea to bee conuersant in reading of the Scriptures. Augustine is of the same mind, saying, Nec solum sufficiat quod in Ecclesia diuinas Lectiones audi­tis, sed etiam in domibus vestris, aut ipsi legite, aut alios legemes requirite. It is not sufficient to heare what is publikely read in [Page 186] the Church, but also that you reade, or heare others reade in your priuate houses. The Ni­cene Councell decreed that no house should be without a Bible, which was a matter chargeable and difficult in those dayes, be­fore there was any vse of Prin­ting; which now may be had at the tenth penny. Origen saith, Ʋtinam omnes faceremus quod scriptum est, serutamini Scrip­turas: Would to God that wee all did, as it is written, Iohn 5. 39. Search the Scriptures. Chrysostome ac­cordeth thereunto, and cryeth out to the Laitie: Comparate vobis Biblia, animarum pharma­ca, seculares: Prouide you Bibles you Seculer men, the Physicke of your soules.

How contrary to all these is the profession and practise of the Popish Synagogue, which like cruell Saul will deny Gods people to taste of this Psal. 19. 7, 8 & 119. 103. hony, and hony-combe; but as the Ape [Page 187] ath her owne young ones in [...]dmiration, aboue all other the [...]ost beautifull beasts and birds: [...]o they doate vpon their owne [...]nuentions, Decrees, Decre­ [...]als, Canons, Constitutions, Li­ [...]urgies, and Legends, not onely permitting them to bee read and practised of all their Spirituall, [...]nd Secular Disciples; but ex­ [...]oll them for vse aboue the Ca­ [...]onicall Scriptures, commend [...]hem, and commaund them vnto [...]heir Catholikes, whereas the [...]he Word of God is like the forbidden fruit, Gen. 2. 17. that no man may touch or taste without dan­ger of death: Gen. 3. 24. that Tree of life is kept with a flaming Sword, (not by an Angell, but by the Deuill) that no man may come at it, to eate and liue for euer: O vanitie of vanities; Popish dregges shall describe vs Catho­tholiques, and the Euangelicall Doctrine shall proscribe vs He­retiques: giue me leaue to shoot [Page 188] an Arrowe against them out o [...] an o [...]hers Bow, which hath hi [...] the marke long before me.

Yet we will not cease to tell them what God hath threatned by Moses, Deut 17. 18. Cursed are they that lead the blinde out of the way; and Math. 15. 14. Luke 6. 39. If the blinde leade the blinde, both shall fall into the ditch, euen the pit of perdition. They deale with [Page 189] the people, as the desperate mad ones mentioned by the Prophet Amos, saying, Tace & ne recor­deris nominis Domini: Amos 6. 10. hold your peace, and remember not, nor speak vnto vs in the name of the Lord; and especially such as were guilty of grosse Idolatry (as the Papists are) could at no hand a­bide the Word of God that was so contrary to their abominable superstitions; and therefore they said vnto Ieremie, I [...]re. 11. 21. & 18. 1 [...]. & 44. 16, 17. The word which thou hast spoken to vs in the name of the Lord, we will not heare it of thee; but wee will doe what­soeuer thing goeth out of our owne mouth; as to burne Incense to the Queene of heauen, &c. And yet these desperate Rebells a­gainst God, in maintaining their Idolatries, were neuer so impu­dent as the Papists, to blot out the second Commaundement of the morall Law of God, for that it left them without all excuse, and could not be auoided by any [Page 190] glossographical Interpretations. Rome had some soundnesse of Re­ligion in the dayes of the Chri­stian Emperours, till the Imperi­all Popes confounded all things. Constantine the Great caused the Bible to be written out, and sent it to all Kingdomes, Prouinces, and Cities within his Domini­ons: as the great Apostata Iu­lian (from whom the Papistes haue drawen this ther paradox) obiected it as a great fault, that their women were so expert in holy Scriptures.

Vse 3 Euery man or woman that hath a Legacy bequeathed vnto them in Gods Will and Testa­ment, will and ought to be care­full to reade in that Booke, and to inquire out what portion it is that the Lord hath bequeathed vnto them: and it is our chiefe happinesse, that wee haue a writ­ten Will of God, and that therefore wee goe not about to suppresse it, and introduce a nun­cupatiue [Page 191] will of vnwritten Tra­ditions, as the false Catholickes endeuour to doe, who by their owne Traditions striue to make the Commaundement of God of none effect. It was a great bles­sing which the Lord promised by the Prophet, Isai. 55. 1, 2. 3. That they should drinke of these pure waters freely, and plentifully: as also it was the threatening of a grieuous curse, Amos 8. 11, 12. That hee would send a famine, (not of bread) but of his Word: and how heauie hath the wrath of God appeared, in powring these forewarned Iudg­ments vpon the famous Chur­ches of Asia, and Greece, Apoc. 2. 5. in remoouing the Candlesticke of his Word, and suffering a bar­barous Mahometan Tyrant to trample them vnder his filthy feet: and so the Church of Ierem. 7. 4. Rom. 11. 21. the Iewes, as well as of the Gen­tiles, hath lost her light, 1 Cor. 10. 12. And let vs that thinke wee stand, take heed lest we fall,

There are two remarkeable sinnes mentioned in sacred Writ, which are noted to bee euer the forerunners of the fore­mentioned iudgement, namely: First, the barrennesse and emp­tinesse of good workes: Second­ly, contempt of Gods Word and Ministers.

Concerning the first, it is no­tably expressed of old as well in the parable of Isaiah, as of Christ himselfe, Isai, 5. 2 to 6. serem. 2. 21. Mark. 12. 2. to 10. Math. 21 33. to 42. Luke 20 9. to 17. of the Vineyard let out to Husbandmen, which not rendring the due rent and fruits to the Lord and Owner, were threatned, as in short time after it came to passe, both in the old Church and Temple in Jerusalem, destroyed by the Assyrians and Chaldeans, as lastly by the Ro­manes: for the Lord of the vine­yard, (the God of Israel) had planted, fenced, and dressed it with all diligence, and sent Mes­sengers to require the fruites: but it brought foorth either no [Page 193] fruite, or naughtie fruite; no wine, but wilde grapes: and therefore was worthily Math. 21. 19, 20. cursed for both barrennesse, and bad­nesse.

2 Secondly, the wickednesse of the Iewes was yet worse, and more resembled our Romish Vineyard, in killing Gods Mes­sengers, which were sent vnto them, and will not haue Christ (but Antichrist) to raigne ouer them. And this we may obserue by the way, that as Christ would honour the Ministery of the A­postles, by committing these Keyes of knowledge and autho­ritie vnto them: so the Anti­christian rabble, contrarily cast all contempt as well on the Gos­pel it selfe (debarring Gods peo­ple of that Key of knowledge) as also persecuting the Preach­ers of the Gospell with all con­tempt. And this is the occasion that Almighty God often taketh away the other Key, & vse of the [Page 194] Word for the contempt thereof: and as 1 Sam. 3. 1. Visions and diuine Re­uelations were rare, and the Word of God precious (because it was rare) in the dayes of Eli: so Numb. 11. 6 men loathed Manna, when it was plentifull, (as wee doe the Gospell) complaining that wee haue too much of our Fathers blessing, as if the honour of the Ministery consisted in putting downe the exercise of it, for which cause the Lord threatned by the Prophet Amos, Amos 8. 11 to send a famine of his Word: and this is to vs a good and necessary caueat, now in the time of our plentifull haruest, when the Lord hath sent such store of La­bourers into his Vineyard, that we bee not like the Papists, who keepe no mediocritie in the due estimation of their Ministers, (as the Apostle 1 Cor. 4. 1, 2 requireth) but either they aduaunce them too high, and make them Lords o­uer their faith, or else cast all [Page 195] contempt vpon them, if they preuaricate neuer so little their Traditions, Math. 15. 6. which they extoll and preferre before the precepts of the Gospell, and Commaun­dements of God. And so much may suffice to bee declared con­cerning the Donation of the Keyes: the Application of them followeth in the last part of the verse:

Doct. Obserue the admirable Sympa­thy, and the Cooperation of God with the Ministers Office: man preacheth, and God blesseth, and establisheth his Doctrine, whether hee preach Iudgement, or Mercie. Now for the more euident de­monstration of this truth, wee affirme, Ezek. 33. 7, 8, 9, &c. that if the Minister of [Page 196] God see and perceiue a peruerse and obstinate sinner to walke and goe on in his wicked waies, and thereupon denounceth a­gainst him Gods iust Iudge­ments out of his holy Word; if hee yet persist impenitent, the Minister may lawfully pro­nounce condemnation against him: and he thereby so bindeth him, that God in heauen rati­fieth the curse which is contai­ned and pronounced out of his Word: but if such a sinner shal [...] feare and tremble, and hearken vnto the Word of God; and re­penting himselfe, confesse his sinnes to God, and make it al­so so appeare vnto Gods Mini­ster, he may then from God pro­nounce vnto him remission and absolution of his sinnes, which are most surely forgiuen of God in heauen; and the Minister is said, Iam. 5. 19, 20 to haue saued his soule which went astray, though his saluation be of God alone.

Thus the Prophet 2 Sam. 12. 5, 11. Nathan brought Dauid to confesse him­selfe the childe of death, hauing continued aboue two yeares in his sinne vnrepented of: but as soone as hee had drawne him to the knowledge and acknow­ledgement of his offence, and sawe the true and vnfallible signes of his vnfayned repen­tance, hee doubted not to de­clare from God his pardon and absolution, Verse 13. and that his sinne was taken away: This is the bin­ding and loosing which the Pro­phet Ezekiel speaketh of in his third Chapter, from the sea­uenteenth Verse to the two and twentyeth: as also in the three and thirtieth Chapter, from the first Verse vnto the tenth: and and though this power of bin­ding and loosing was apparantly heere giuen to the Ministers of the New Testament: yet the effect thereof was the same in the olde Couenant in Christ, and [Page 198] to the beleeuers in him: for Hebr. 13. 8. Hee was yesterday and to day, and the same for euer: 2 Cor. 1. 20. In whom all the promises of God are Yea, and Amen; certaine, constant, v­niforme, and for all times and ages, alwayes reseruing this power to the Ministers of his Word, who are likewise re­strayned of all power, which is not by the Word: for as the Prophet Isaiah speaketh: Isai. 44. 26. Hee confirmeth the wordes of his Ser­uants, and performeth the Coun­sells of his Messengers: where­vnto accordeth the saying of the Iust man Iob: Iob 33. 23. If there bee a Messenger to declare vnto man his righteousnesse, then will the Lord haue mercie vpon him. Thus God bindes all m [...]n to himselfe, and men vnto men also: for men cannot saue men without God, and God will not ordi­narily saue men without men: If hee will saue Cornelius, Act. 10. 5, 22 hee must send for Peter, and heare of [Page 199] him words whereby he may bee saued.

Vse 1 First, this serueth to induce vs that as wee honour God, so wee should reuerence his Mi­nisters, 2 Cor. 5. 18, 19, 20. to whom hee hath com­mitted the Worde of Reconcilia­tion.

Vse 2 Secondly, let vs here marke what a reuerend respect both Ministers and people ought to giue to the Ordinances of God, exercised in his Church: for if they preach Christ (as they are commaunded) it is not they that speake, Marke 13. 11 Math. 10. 20. But the Spirit of my Father (sayeth Christ) that speaketh in them: And so the people ought to receiue it, not as the word of man, but of the euerliuing God: and so for the Sacraments likewise, that wee looke not so much on the out­ward Elements of Bread, Wine, and Water, (which otherwise are things of common vse in themselues) but respect chiefly [Page 200] the Institution of God, which maketh them holy and conse­crated Mysteries by his Word, to bee effectuall food vnto our Soules, and meanes of Salua­tion; howsoeuer in the things themselues, and manner of ad­ministring them, there seeme great simplicitie, which might make them contemptible to car­nall men; 2 Kings 5. 12, 13, 14. as Naaman estee­med nothing of the waters of Iordan, to haue any more power then Abana and Pharphar, (Ri­uers of his owne Countrey Da­mascus) but when hee did it in the Word of the Lord, and by the Ministery of Gods Prophet Elisha, then that word ioyned with the Element, made it vnto him an holy and effectuall Sacra­ment: and so not euery Lambes blood, Exod. 12. [...], 11, 13, 23, 27. but that of the Paschall Lambe, which was ordayned by God, was a true represen­tation of Christ, and a Seale vnto the Church, that the De­stroyer [Page 201] passeth ouer Gods peo­ple, which passeth heauy ven­geance and destruction vpon the vnbeeleeuing Egyptians: and so likewise the promise is not made to euery man, that God will ratifie in heauen what­soeuer hee shall pronounce on earth: but this power hee ap­propriateth to his Ministers, which haue a lawfull Calling, and Authoritie to preach his Word, wherein the effect ly­eth, and not in the persons of the Ministers or people, with­out the approbation of Christ, to whose ordinance the whole honour and efficacie is to bee a­scribed.

Vse 3 Thirdly, let vs all heerein learne to iudge wisely betweene the Minister of the Word, and the Word of God it selfe, from whence the Ministers power is deriued. The Ministers are men like vnto our selues, sinners, weake, mortall, and must dye: [Page 202] but the Word of God is pure, strong, an immortall seed, and endureth for euer. It seemeth the people in the Prophet Za­charies time made such obiecti­ons against their Prophets, to excuse themselues in not obey­ing them: Zach. 1. 5, 6. The Prophets (say they) are dead as well as our Fa­thers, (for all were sinners) to whome God answereth by the Prophet, and by way of con­cession graunteth it to be true, That their Fathers were dead, and the Prophets were dead, but yet his word spoken vnto them by the Prophets tooke hold of them; and that was not dead, but doeth abide for euer, and the after Generations sawe the accomplishment thereof in the appoynted time.

Ieremiah was dead in the time of the Captiuitie, but his Pro­phesie remained, and at the end of seuentie yeares they found [Page 203] the due accomplishment there­of.

Let the Ministers bee weake men, mortall, and corruptible; yet Gods Word still abideth immortall, and incorruptible: 2. Tim. 2. 9. The Minister may be restrai­ned, bound, and in prison, but the Gospell is not bound, that winde is not restrayned, nor in prison, Hebr. 4. 12 but it is still mightie in operation: Apoc. 7. 1. who can stay the raine that it should not fall to moysten the earth? Neither can the Word of God, more than the Dewe of Hea­uen, bee restrayned, but it shall bee dispersed, Isa. 55. 10, 11 to accom­plish his will that sendeth it: or as an Arrow which a man shoo­teth, though hee that shot it stand still, or dye in the act, yet the Arrow flyeth vnto the marke at which it was ay­med: And it is true, that power is giuen vnto them Mi­nisterially to shut Heauen: [Page 204] Apoc. 11. 4, 5. 2 King. 1. 10. and fire proceedeth out of their mouthes, which destroyeth the enemies of Gods Trueth and Grace.

Note. Yet it must alwayes bee vnderstood, that this binding and retaining sinnes, is onely of impenitent Transgressors of Gods Lawe: Prou 26. 2. else the Curse that is causelesse, shall not come: but God may and will blesse Num. 22. 12, 18. & 23. 8, 20. where Balaam, and the false Prophets would curse: God promised to Abraham, to Gene. 12. 3. curse those that cursed him, whome God had blessed; Gene. 27. 29. and that hee would curse them that cursed Iaakob: It shall fare with them as it did with Goliah, 1 Sam. 17. 43. which cursed Dauid in the name of his Gods; but Dauids God bles­sed him, and brought the curse vpon Goliah himselfe, and all his Gods could not saue him. So likewise the Apostle inter­preteh his owne meaning, and sheweth how Ministers absolue [Page 205] sinners, where it is said, Actes 5. 31. That Repentance and remission of sinnes should bee preached in his Name: for without repentance in the beleeuer, there is no absolu­tion to bee pronounced by the Minister; Mark. 16. 16. Hee that beleeueth, and is baptized; that is, becom­meth a true Professour of the Christian Faith, shall bee saued: but hee that beleeueth not, shall bee damned: and all the Mo­neys and Treasures of the earth cannot purchase any Indulgence or pardon for the redemption of his soule: Psal. 49. 6, 7, 8 they must leaue that to God, and let it alone for euer, till they can present the Father with the blood of his Sonne, 1 Cor. 7. 23. which is the onely price of our Redemption, the Treasure of the Church, the Rocke of Religion, and onely appertaining to the beleeuers, which by a liuely faith appre­hend his graces, Acts 15. 9. and haue their hearts purified: and without it [Page 206] let vs know, that it is impos­sible to bee 1 Pet. 1. 9. saued, or to Hebr. 11. 6. please God.

Vse 4 Fourthly, this serueth to strengthen the faith of the Mi­nister, and to encourage him to persist constant against all op­positions of the world, being assured, that as his calling and authoritie is from God (as hath been formerly noted) so hee hath a ratification of his Ministery in heauen.

Vse 5 Lastly, the conscionable hea­rers may hence receiue assured consolation, when they know that their saluation, safetie, and remission of sinnes, preached vnto them by their Pastors, is registred and ratified in Hea­uen.

Thus farre wee haue disputed [Page 207] of the Apostles faith and know­ledge of Christ in themselues, which they had so well learned of their Lord and Master, and was so well approoued of him, aboue all other paradoxes, and by opinions of the world. Now in these wordes followeth a pro­hibition, giuen vnto them for a conclusion of this Argument, wherein our Sauiour imposeth a charge vpon his Apostles, not to divulge him what hee was, and what they knewe, and had confessed him to bee, namely, Jesus the Christ, or the An­noynted Messias, whom the Iewes so long and earnestly ex­pected.

Obiect. 1 This seemeth a strange pro­hibition, that Christ which in all ages from the Creation pro­mised, and prophesied to the world, to bee the Redeemer of the lost sonnes of Adam, Luke 2. 32. A Light to bee reue [...]ed to the Gen­tiles, and the glory of his people [Page 208] Israel: Obiect. 2 And so prooueth it to bee the Ioh. 3. 19, 20. Condemnation of the world, that Light being come in­to the world, men loued darkenesse more then light: and especially reprooueth the Iewes, and the lost sheepe of the house of Israel, Iohn 1. 11. that when he came among his own, his owne receiued him not. Obiect. 3 And had so lately also approoued the Apostles confession of him, a­boue and beyond all other blind and ignorant Professions, should now so shortly and strictly com­maund, that they should not make him knowne, who and what hee was. Obiect. 4 And of all o­thers, these Apostles Math. 10. 6, 7. Mark. 3. 13. were cho­sen to goe before, and to preach him in all Cities whither hee him­selfe would come, to confirme by his powerfull Word and Workes, what they should teach and pub­lish of him: Was not Iohn the Baptist his Harbenger purpose­ly sent before to preach and publish him, to bee that Iohn 1. 7, 8, 9, 29. light of [Page 209] the world, and that Lambe of God which should take away the sinnes of the world? How is it then, I say, that hee doth heere so pre­cisely forbid them to preach and publish him to the world?

Sol. 1 This Question might well be answered by Salomon, who saith, Prou. 25. 1. That the glory of God is to con­ceale a thing secret: which if it iumpe not with Salomons mea­ning in that place, nor Christes purpose in this; yet by the way it is a true and necessary note of obseruation to vs, that wee should not curiously search in­to Note. Gods meanings, and secret purposes in many of his workes and actions.

Sol. 2 Secondly, that of John the Bap­tist, well answereth the poynt: Ioh. 1. 6, 22, 23, 25, [...]6. Mark 9. 13. Math. 3. 3. Malac 4. 5. and 3. 1. Math 17. 12. Luke 7. 27, 28. & 1. 17. for if it seemed conuenient in the wisedome of God, to re­ueale Christ vnto the Iewes by the Ministery of Iohn, of whom they had euident Prophesies, that hee should prepare the way [Page 210] to the Messias, going immedi­ately before him in the power and Spirit of Eliah: Which John as well by his new Sacra­ment of Baptisme, as apparant testimonies, had both witnessed, and poynted him out vnto them, (if they would haue beleeued him) why should they expect o­ther Preachers (besides his owne great workes) to publish and beare witnesse of him?

Shall God bee bound vnto men of peruerse mindes, and wayward spirits, to send them Prophets and Preachers, such, and at such times as themselues would require them? If they will not receiue the testimonie of Iohn (Math. 11. 9. to 15. A Prophet, and more than a Prophet, greater than a­ny had risen vp among the sonnes of men) why shall Peter bee sent vnto them vpon the same Mes­sage, and vpon what hope of bet­ter effect of his, than Iohn Bap­tists preaching?

Sol. 3 Let Abrahams answere to the hellish Glutton suffice to answere them also, Luke 16. 29, 31. If they would not beleeue Moses and the Prophets, (which God purpose­ly ordained and sent vnto them by word, writing, and example:) neither will they receiue Christ, if one should come from the dead to preach him; as appea­reth some of them had concei­ued of John to be risen againe, af­ter they had done vnto him what­soeuer they would, and causeles­ly killed him.

Sol. 4 It is not amisse also which some affirme, that our blessed Sauiour gaue this Commaunde­ment of concealing him to bee the Messias, and the Sonne of God, thereby to giue an exam­ple, and to teach humilitie vn­to his Disciples, who in all glorious workes, hunted after the glory of the world; which Christ euer shunned, and taught his Disciples not to seeke after [Page 212] it. Iohn 6. 15. He would not bee made a King, when the people thought him worthy for his great Mira­cles to bee created their King: and when his brethren and kin­dred would haue him to doe his great workes at Ierusalem, and at the time of their Solemne Feastes, and great Assemblies: Iohn 7. 3, 4, 6, 8, 10. and tell him, that no man that seeketh to bee famous, but will frequent famous places. Hee answeres them, That it was not his time to seeke glory in the world, (though their time was alwayes attending on such pur­poses:) and though it bee true, that Omnia benefacta in luce se col­locari volunt: All glorious acti­ons, and good deedes desire to bee seene in the open light: yet it is as true, that Nullum Vir­tuti Theatrum Conscientia maius est: Vertue hath not a more stately Stage whereon to glori­fie it selfe, than a cleare Consci­ence: and therefore Christ will [Page 213] haue his Followers to content themselues with the approba­tion of God and their owne Consciences for the doing of good workes; and not as Pha­rises, and hypocrites Math 6. 1. to 9. in their Prayers, Fastings, and Almes, to haue all their holinesse to ap­peare outwardly vnto men, and to haue Trumpets to sound out their Almes-deeds: Ver. 16. to 19. Christ will not haue the left hand know what the right hand doth; and there­fore Matt. 18. 2, 3, 4 by the example of little children, taught his ambitious Followers to learne lowlinesse, and meeknesse. In other exam­ples of his great workes, hee obserued the same Rule; that such as were cured of their Math. 8. 3, 4 & 9. 30. Mark. 5. vlt. & 7. 36. Le­prosies, Deafenesse, Dumbnesse, Blindnesse, and such like, should not publish it but to such whom it concerned.

Sol. 5 Lastly, wee must know, that Almightie God hath his times, and opportunities for all his [Page 214] workes. Christ came at the ful­nesse of time to bee manifested in the flesh, and beganne at his due time, to reueale himselfe a­bout the age of thirtie yeares after John proclaymed him: and when hee was transfigured on the Mountaine, and manifested some sparkles of his diuine glo­ry; hee not onely selected Pe­ter, James, and John, (and not all his Disciples) Math. 17. 1. to 9. but gaue them a charge, (as heere he doth) that they should not publish that his miraculous Transfiguration till after his Resurrection. Euen so, this prohibition was but temporary, and for a season, and not simply intended for e­uer to restraine them from preaching him to bee Iesus the Sauiour, and Christ the Mes­sias, which was in trueth the chiefe part of the Charge and Precept, which was enioyned them in due season to bee per­formed.

There was a time when the Apostles might not preach Christ to the Math. 10. 5, 6. Gentiles, nor Samaritanes, till the Iewes first had reiected him: And it was for a time that the Holy Ghost was not giuen in visible signes vnto the Apostles; Act. 13. 45, 46 for that Iesus was not yet glorified: after whose Ascension hee was to bee sent downe, that they might know, that it was Iohn 16. 4, 7, 12, 13, 14, 15. his gift as well as his Fathers, Ephe. 4. 7, 8. for the building vp of his Church: Psal. 68. 18. And if hee had not gone away, that Comforter could not haue come vnto them. And in many other places of the Scriptures, hee referreth them to the time of his Passion finished, and sayeth, Iohn 15. 27, 28. & 14. 26. & 8. 28. That if hee were once lifted vp, hee would then draw all men vnto him: and till then hee laboured especially to bring home the lost Sheepe of the house of Israel: and after his passion they should all knowe, [Page 216] that hee was the Christ. And when his Mother would vrge him to a Myracle at Cana in Galile, before hee had publi­shed the Gospell, hee gaue her a reason to stay the time; Iohn 2. 4. For that his houre was not yet come.

And it appeareth, that the mightie workes of Christ were lawfully, and laudably publi­shed by those which receyued them: and the lunatike person, out of whom were cast a Legi­on of Deuils, which entred in­to the heard of Swine, was by Christ himselfe required Mark. 5. 19, 20. to go home to his friends, and to make knowne vnto them what great things the Lord had done for him. By this and the like ex­amples it is apparantly euident, that it was neuer the purpose of our Sauiour, to haue eyther himselfe or his workes concea­led alwayes. And true it is, that Christ doeth not heere simply [Page 217] charge his Disciples, not to publish him, but onely to con­ceale him for a time, till hee had fully finished the worke of mans Redemption vpon the Crosse: and then after his Re­surrection hee sendes them into all the world with a Commission Math. 28, 19, 20. to preach him to all Nations: This being the truest answere, (as I conceiue) for conclusion, giues vs this briefe but neces­sary Instruction, namely, Note. to be­ware aboue all things of pre­posterous hastie proceedings in our profession of Christ and his Gospell: for though all trueth is to bee spoken and maintay­ned, yet not at all times, nor in all places, but when and where it may doe most good: A wise man will holde his peace till hee see opportunitie: but a foole and a babler regardeth no time: Eccles. 3. 7. There is (saith Sa­lomon) a time to speake, and a time to holde our peace: And Samuel [Page 218] was contented to bee aduised by God, 1 Sam. 16. 2. in doing his message vnto Dauid, for the safegard of his life. Neither is it good to shewe Wisedome out of time: 1 Sam. 25. 3 [...], 37. Abigail was wise to stay the reproofe of Nabals Drunken­nesse, and other his miscarria­ges towards the Messengers of Dauid, till the wine was out of his head; and then shewing vnto him what danger his folly had cast him into, she stroke him as dead as a stone.

Thus as Leuit. 2. 13. all Sacrifices must bee seasoned with salt, so must all Coloss. 4. 6. our speeches and procee­dings bee seasoned with the salt of wisedome and godly discreti­on, that so they may bee seaso­nable, and sauoury to the hea­rers. And Saint Paul aduiseth Timothie, in what manner hee should deale in reproouing and exhorting all persons, and seue­rall sorts of men: 1 Tim. 5. 1, 2 Rebuke not an Elder (sayeth hee) but exhort [Page 219] him as a Father, and the younger men as Brethren, the elder women as Mothers, and the younger as Sisters, with all purenesse. Thus when a Minister hath to deale with Magestrates, and men in authoritie, they must obserue the carriage of Nathan, 2 Sam. 12, 3, 4 who pro­ceeded very warily with King Dauid, whereby he brought him to the acknowledgement of his sinnes, which otherwise might haue redounded a mischiefe to himselfe. There is a time for Eliah to flee from 1 King. 19. 3 Iezabel, and the outragious Ahab; and a time when hee may 1 King. 18. 2, 8, 15. shew him­selfe, and reprooue boldly: with this caution, That euery man haue Gods Word for his war­rant, both in speaking, and kee­ping silence: for (to shut vp all in one word) in euery Chri­stian there ought to bee much salt of spirituall wisedome, and godly discretion, least by vn­seasonable speeches and actions [Page 220] the tender and weake minded bee alienated from the trueth, and faith, and tempests of trou­bles bee raised, whereby much damage may redound both to the Profession, and Professours of our Christian Re­ligion.