The rocke of religion. Christ, not Peter As it was deliuered in certaine sermons vpon Math. 16. ver. 13, 14, 15, 16, 17, 18, 19, & 20. Summarily contracted out of that which was more largely handled in the parish of S. Anthonline by George Close the younger, one of the readers there.

The Rocke of Religion. CHRIST, Not PETER. MATH. 16. Verſ. 13, 14, 15, 16, &c.

Now when Ieſus came into the coaſts of Ceſarea Philippi, he asked his diſciples, ſaying, Whom do men ſay that I the Sonne of man am?

And they ſaid, Some ſay, John Baptiſt: and ſome, Elias: & others, Ieremias, or one of the Prophets.

Hee ſaid vnto them, But whom ſay ye that I am?

Then Simon Peter anſwered, and ſaid, Thou art the Chriſt, the Sonne of the liuing God.

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 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 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 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; 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 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 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 (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 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) 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 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 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,

Doct. To ſpend the time of their trauell in holy conference.

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 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 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 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, 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 〈 in non-Latin alphabet 〉 , 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 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 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 〈1 page duplicate〉〈1 page duplicate〉 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, 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:

Verſe 16. Then Simon anſwered, and ſayd, Thou art the Chriſt, the ſonne of the liuing God.

Chriſt the annoynted of God, which implieth all his Offices 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 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:

Verſe 13. He asked his Diſciples, ſaying, Whom doe men ſay that I the Sonne of man am?

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, & 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.

Verſe 14. And they ſaid, Some ſay, John Baptiſt: ſome Elias, &c.

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: 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 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 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 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; 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 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:

Hee ſaid vnto them, But whom ſay ye that I am? Verſe. 15.

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 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 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 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.

Text. Whom doe yee ſay that I am?

Obſerue heere: hee doth not ſay, Quem creditis, but quem dicitis? Whom doe ye beleeue, but Whom ſay ye that I am? Not that 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 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 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, 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, 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 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.

Thou art (ſaith hee) the Sonne of the liuing God. verſe. 16.

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 hee became 〈 in non-Latin alphabet 〉 , a man-God; though the Popiſh error cannot hereby ſtand, that the Virgin Mary was 〈 in non-Latin alphabet 〉 , 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, 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 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.

And Jeſus anſwered, and ſayd to Verſe 17. him, Bleſſed art thou Simon, the ſonne of Ionas: for fleſh and blood hath not reueyled it vnto thee, but my Father which is in heauen.

Verſe 18. And I ſay alſo vnto thee, That thou art Peter, and vpon this Rock I wil build my Church; and the gates of Hell ſhall not ouercome it, &c.

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 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 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 (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 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.

Bleſſed art thou Simon Bar-Iona. Verſe. 17.

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 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 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 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

For fleſh and blood hath not reuealed it vnto thee, but my Father which is in Heauen.

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 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 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 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 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 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 〈 in non-Latin alphabet 〉 , and modeſtly refuſed to be called 〈 in non-Latin alphabet 〉 , 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 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 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 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, 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 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 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, 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.

And I ſay alſo vnto thee, that Verſe 18. thou art Peter.

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 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 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 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 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 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, 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 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 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 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 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 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 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 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 • 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 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 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 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 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 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 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 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 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 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 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: 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- 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 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 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 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, 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 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.

Text. I will build my Church.

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 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 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, 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: 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 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, 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 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, 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 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: 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 〈 in non-Latin alphabet 〉 , to bee choſen, or called 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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, 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 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 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 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.

Verſe 19. And I wil giue vnto thee the keyes of the kingdome of heauen, and whatſoeuer thou ſhalt bind vpon earth, ſhall be bound in heauen: and whatſoeuer thou ſhalt looſe on earth, ſhall be looſed in heauen.

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. 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 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 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 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 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.

Doct. That the authority of the Miniſters calling is deriued from Chriſt, as from the head, and the Lord of the Prophets, vnto his Apoſtles and Miniſters, Matth. 23. 34. Luke 11. 49. Epheſ. 4. 11. 1. Pet. 1. 11. Reuel. 22. 6. Iſaiah 6. 8. 9. Matth. 28. 19. Gal. 1. 10, 11, 12.

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 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, 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 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 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 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 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, 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 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: 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 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.

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 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,

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.

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 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 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.

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.

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 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 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 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 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 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 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 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.

The Keyes of the Kingdome of Heauen.

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 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 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, 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, 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 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 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 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 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 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 an Arrowe againſt them out o • an o • hers Bow, which hath hi • the marke long before me.

Tales regunt Petri Naues, Tales gerunt Petri Claues, Mr. Goſtick • in the Anatomy of Ana. & S • ph Sacriledge. Et ligandi potentiam. Hi nos docent, ſed indocti, Hi nos ducunt ſic nox nocti, Indicat ſcientiam. Such Peters Ship do ſtere & guide, Such Peters keyes to them haue tid • To looſe and to bind. Theſe muſt teach vs, which lacke ſight, Theſe muſt leade vs in darkenight, Which are ſelfe blind.

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 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 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 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 fruite, or naughtie fruite; no wine, but wilde grapes: and therefore was worthily Math. 21. 19, 20. curſed for both barrenneſſe, and badneſſe.

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 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 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:

And whatſoeuer thou ſhalt binde vpon earth, ſhall bee bound in heauen: and whatſoeuer thou ſhalt looſe in earth, ſhall be looſed in heauen.

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 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 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 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 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 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: 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 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: 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 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 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.

Then hee charged his Diſciples, Verſe 20. that they ſhould tell no man that he was Ieſus the Chriſt.

Thus farre wee haue diſputed 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 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 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 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 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 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 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, 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 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 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 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 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.

FINIS.