via sacra Abraham came out of Chaldea so must they out of their Sects before they come to these two things set downe in the Text. The Foundation The Rocke The Building The Church Verse 17. The Rocke imports first a foundation and the surest vpon which the rest of the grunsels are layd what this Rocke is poynts to the premises to that Rocke which Peter discouered before and layd hold on that rocke which flesh blood had not reuealed vnto him but the father in the 17. verse As thou art Peter which signfies a Rocke so vpon this Rocke which thou hast discouered Lib. 6. de Trinit Lib. 61 9. in Luc. Hom. 55. in Matth. Vlt. Tract in Ioh. Serm. 3. de verb. Retra 1.21 will I build my Church So saith Hillary Super hanc confessionis petram Ecclesiae aedificatio est So Ambrose Fundamentum Ecclesiae sides est So Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon faith and confession So Augustine Super hanc petram quam confessus es edificabo Ecclesiam meam And in another place De verb. Dom. And in his Retractations he confesseth that he hath expounded it of Peter in some places recals it Christ the son of the liuing God is the ground besides which none other can bee layd Or that Christ is the sonne of the liuing God is the first ground of truth whereupon the Church is built vp in faith and knowledge of that rocke which is permanent wee say the first ground and principle of Christianity whereupon the rest of the gruncels and articles of Christian faith are layd and out of which the other are deriued The Logicians make a question which is the first principle in reason whether one or many but this is the first in faith and the very rocke of all Lue 17.6 In the 17. of Luke ver 6. The kingdome of God is compared to a seede The least of all seedes and to one graine of that seede for as our articles are not many so are they contained in one which is the first and that this is mole minimum but virtute maximum it is cleere for in it as a seede the rest are contained If then we be settled in our hearts There is a possibility of rest and a facility of beleeuing the rest that followes If that man Christ was the image of his father by whom all things were made he might easily preserue his mothers virginity and so be borne of a virgin If we beleeue that this man was true God then we may as easily beleeue that he was able to suffer the Iewes to crucifie kill bury his body and raise it vp againe by the power of his diuinity if Christ by whom all things were made of nothing bee able to gouerne then is he able to rectifie and restore all by the resurrection of the body to eternall life This was first reuealed by the Angell at his conception He shall be called the sonne of the most high Luc. 1.32 2. Installed the Head of the Church at his Baptisme This ground was first reuealed Mat. 3.17 not by an Angell but by his owne father Matth. 3.17 and when Iohn Baptist was to beare witnesse Ioh. 1.34 Ioh. 1.34 I saw and beare record that this is the sonne of God 3. When hee was about to goe out of the world at his transfiguration Mat. 17.5 This is my beloued sonne heare him This is the ground of all that the beloued Disciple makes so much of in his Epistle 1 Ioh. 4.15 1. Ioh. 4.15 Whosoeuer confesses that Iesus is the sonne of God in him dwelleth God and 1. Ioh. 5.5 Who is hee that ouercomes the world 1 Ioh. 5.5 but he that beleeueth that Iesus is the sonne of God he hath gotten heere this very seed and ground of all 4. Heere the rocke is reuealed to Peter from heauen expressed by Peters confession Therefore they that beleeued Christ did first lay holde on this Nathanael in the first of Iohn Ioh. 1.49 Rabbi thou art the sonne of God The Centurion at his death in the 27. of Matthew Mat. 27.54 Doubtlesse this is the sonne of God Therefore this is the first sparke of Christian faith that fals into the heart 5. Did Christ tell Peter this Rocke Let vs then see vpon what rocke Peter built for hee was a master-builder Looke the last Catholique Epistle the first Chapter 2 Pet. 1.14 and the foureteenth verse Seeing I know the time of my departure is at hand I must lay downe this my Tabernacle euen as our Lord Iesus Christ hath shewed me Verse 15. Verse 15. I will endeauour therefore alwaeyes that I may bee able to haue remembrance of these things after my departing How endeauour Verse 16. Verse 16 For wee follow not deceiueable fables with our eyes wee saw his Maiesty For verse 17. Verse 17. hee receiued honour and glory of his father when a voice came from him Verse 18. This is my beloued sonne in whom I am well pleased This voice we heard in the eighteenth when it came from heauen being with him in the holy Mount This hee confirmed by the Prophets Verse 19. The sure word of the Prophets Though as a light in a darke place not so manifestly shining as afterwards And that he may confirme this confirming authority of the Prophets verse 20.21 hee sayes Verse 20.21 It was an inspiration from the holy Ghost and therefore Peter had beene ouerseene that if Christ had poynted to Peter in these words Super hanc petram if Peter poynted not the Church to the successors of Rome super hanc petram especially knowing of his departure taking his fare-well making his last Catholique Epistle he poynts onely to this rocke that Christ is the Sonne of God 6. That other master-builder so soone as euer the scales fell from his eyes Act. 9.20 straight-way hee preached Christ in the Synagogue That he was the sonne of God 7. The Eunuch receiued Baptisme and all exacted at his hands was the confession of this poynt Act. 8.37 I beleeue that Iesus Christ is the Sonne of God Did Philip teach him that he and his Queene of Aethiopia must goe after to Rome as before to Ierusalem I thinke hee troubled his head with no such points so still this is the first ground whereupon the rest are built and therefore no maruell though Sathan hath so malitiously from this day opposed this poynt From the beginning did the gates of hell oppose it Mat. 4.3 Mat 4 3. So soone as euer Sathan enters hee begins If thou be the Sonne of God At his death The houre and power of darknesse Math. 27. Mat 27 40. Sathan did then set his instruments against that Rocke If thou be the Sonne of God come downe from the Crosse and we will beleeue thee After the Ascension the most generall and pestilent heresie that euer was of Arrianisme opposed this ground Sathan well
〈◊〉 〈◊〉 〈◊〉 in the Attickes is a stone but why doth the Enangelist alter the dialect in the same sentence nay the vulgar translation which they preferre before the Greeke is not super hunc but super hanc For edificabo The Church was not then built but a few grunsels layd and verily loosely too but hee was to build a great Church to the end of the world neither was Peter perfectly layd himselfe for in generall wee may say with Augustine Aug. de ve Apost Ser. 22. Domus Dei credendo fundatur sperando erigitur diligendo perficitur The house of God by beleeuing is founded by hoping is erected and by louing is perfected he was not yet finished or else to what end was this speech wee hoped that this man should haue redeemed Israel 4. Tu es Petrus why Peters name comes in this it is thou art Peter and hast made a confession like thy name a good allusion to Peters Christ the Rocke Peter a liuing stone so for hanc and for theidentity of the word the Tense Aedificabo and tu es Petrus that leads the sentence Our interpretation and of the ancient Church may well stand Vpon this rocke which thou hast presently confessed will I build my Church though it bee but begunne yet I will builde my Church vpon my selfe apprehended by faith and as thou answerable to thy name hast layde a firme foundation in confessing so shalt thou bee a liuing stone built vpon me 1 Pet. 2.4 1. That our interpretation is the truest it appeares not onely by the analogy of the Text by the fit allusion to Peters name by the exact distinction of Petrus and Petra both in the originall and vulgar 2. But secondly by the practise of Peter and the rest in building according to the prescription of Christ In the second of Peter and the first A voyce from heauen saying 2 Pet. 1.14.17 Acts 9.20 this is my beloued sonne Paul in the ninth of the Acts when the scales fell from his eyes preached straight-way That Christ is the sonne of God Acts 8.37 Philip baptizing the Eunuch in the eighth of the Acts the Eunuch confesses that Iesus Christ is the sonne of God Nathanael first apprehended this in the first of Iohn the fourth Rabbi thou art the Sonne of God Ioh. 1.49 3. It is vnlikely that Christ would build vpon that person who within 4. verses is described by the name of Sathan and that Peter should not bee puffed vp Matthew ioynes both the stories together to shew that to the first Church how vnlikely it was that this person should bee a foundation and to distinguish the frailty of the person from the foundation of faith 4. It is agreed then that Christ is the maine foundation The Rocke euer expresseth the maine foundation Therefore Christ not Peter TRACT V. BVt they call vs to the Testimony of the Church for interpretation Yet they might spare vs in this For if the Church did challenge this supremacy from the beginning as they maintaine it That Church in this case is no indifferent witnesse but the ancient Church is cleere from giuing Peter any such power The Fathers haue three conceits of the Text. 1. Some and those of the best giue that sence which we in the pages before haue layd open For other foundation can no man lay saue that which is layd 1 Cor. 3.11 which is Iesus Christ 2. Some doe meane Peter by the Rocke but as the rest of the Apostles according to that in the Reuelation Reu. 21.14 Ephes 2.20 The twelue foundations and the names of the twelue Ephes the 2. The foundation of Prophets and Apostles And hee one amongst the twelue Origen vpon Matthew In Mat. 16 Is it but onely of Peter shall the gates of hell onely be against Peter If Tibi dabo claues to thee I will giue the keyes belong to all why not this Hierom ad Marcellum Hierom ad Marc. Ad Iouin Petrus super quem Dominus fundauit Ecclesiam but how doth he repeate it Ad Iouin Idem etiam dicitur de omnibus Apostolis firmitas Ecclesiae stabilitur aequaliter super omnes Let them purge out Aequaliter and Super omnes or else let Ierom alone But what saies Cyprian Cyp de Simplic praelatorum Qui Cathedram Petri tenet super quam aedificata est Ecclesia in Ecclesia se esse confidit The chair of Peter then and onely Peter This strikes at the very root if this was the conceit of the Church in Cyprians time it 's more then time wee were reconciled but where is it what edition where was this printed not in Cullen not Basil not Paris not at Antwerpe by Crinitus not at Lions nor at Rome by Manutius It is confessed that it was neuer found in Cyprian till Pamelius a Canon of Bruges found it in a Manuscript in the Abbie of Cambron So haue they printed the same at Antwerpe by one Stellius de simplicitate Praelatorum and is not this simple dealing 2 The third sort lay Peter for the foundation amongst the rest yet before the rest as the first in order If there be twelue foundations one must be first but Priority in order and Superiority in power doe differ much It is one thing in Parliament to be as Speaker another as Prince Peter was the first that commonly spake and Christ directs his speech to Peter before the rest saith Ockham 1 Eyther because he was the most ancient in yeares 2 Or because hee was one of the most familiar with Christ noted in the Scripture with Iames Iohn These three Peter Iames and Iohn were admitted to aske questions Matth. 18.21 At the raising of Iayrus daughter Luk. 8.51 At the transfiguration Mat. 17.1 At his passion Mat. 26.36 and of these Peter was the foreman But Peter first made the confession therefore must bee first laid vpon the foundation Reuel 21.19 Reu. 21.19 Cyprian in his foresaid Tractate saies Erant vtique caeteri Apostoli quod suit Petrus Pari consortio praediti honoris Potestatis sed exordium ab vnitate profisciscitur The same honour and the same power in the rest Act. 1.15 Peter he propounded the matter in the election of Matthias and after much disputation in the Councell at Ierusalem Acts 15.7 Peter made the first speech but Iames gaue the finall sentence to which all agreed Vers 22. Hierō cont Iou lib 1. Leo ep 84. To the same purpose Hierom against Iouinian in his Epistles doth significantly speak for my part I cannot find a Father alleaged by them who fals not vpon one of these three points 1 Either that Christ is the rocke here meant and discouered by Peters confession 2 Or that Peter is here laid with the rest equally 3 Or that Peter is before the rest in Priority of order all this comes not neere the home TRACT VI. THe second Text is Tibi Dabo
owne defence and in commiseration of a masterles people vers the 11. O Lord why does thy wrath wax hot against thy people which thou hast brought out of the land of Aegypt with great power and a mighty hand See how they be put off from one to another God will not owne them Moses cannot they be their owne they be themselues I haue seene this people and behold it is a stiffe-necked people saith God to Moses in the 9. verse and What did this people to thee that thou brought such a sinne vpon them saith Moses to Aaron verse 21. Thou knows this people that they are euen set on mischiefe saith Aaron to Moses vers the 22. Thus doe their sinnes fall vpon their owne heads they lost the glory of being Gods people they lost the honour of being the Children of Israell euen the Nobles of the Children of Israell cap. 24.11 Though men be neuer so well discended vice does taint the bloud it staines Nobility especially this of resisting gouernment they bee left to themselues alone a degenerate multitude they be neither Gods Children nor the Children of Israell this and the like are the fittest appellations of such a sinfull people 2. The occasion which mooued this people thus to doe was taken and not giuen Moses was absent what then was hee not about publique businesse receiuing Lawes and Ordinances from God for the gouerning of them such Lawes as no nation vnder heauen had the like did hee not acquaint them with all this before hee went more then Gouernours are bound to doe In the 24. chap. verse 14. Moses told them all the words of the Lord How far was he gone but into the mountaine leauing them at the foot He left them not alone without Iudges cap. 24.14 whosoeuer hath any matter let them come before them Yea but he tarried long before he came downe How long not six weekes in all So impatient so quickly haue they forgot the couenant made at their parting cap 24.3 All things that the Lord hath sayd we will doe repeated againe in the seuenth verse and ratified with sacrifices Is the impression of thunder and lightning so soone worne out will not the twelue pillers erected at his going at the foot of the hill bee sufficient remembrances for six weekes absence Children of Israel well might he call them children and Moses their nurse to carry them as sucklings in his bosome which he conceiued not euer crying and complaining neuer satisfied taking occasion where none is giuen There was great difference for a quiet contented heart when Moses was a Shepheard and when hee was the Gouernour of this people Nec abnuendum si dat imperium Deus nec appetendum 3. Moses is gone they wote not what is become of him 3 The Instrument or they will not know the power is in them somewhat some exployt must bee done and who must countenance the matter but Aaron One highest in authority and that should be holiest in life hee must bee the man and so hee was Omnis caro foenum If Aaron Moses Vicar amongst the people If Peter Christs Vicar in the Church who should bee Summi Pontifices If these fall so fowle that one denies his Lord the other preferres a Calfe before him let the Church of God neuer be built vpon that Rocke but vpon that which Aaron prefigured and that which Peter discouered in the sixteenth of Matthew Mat 6.16 Aug. vlt. D. tract in Ioh. Super hanc quam confessus es petram sayth S. Augustine vpon this Rocke which thou hast confessed will I build my Church God in Aaron would teach Israel that hee who was thus captiuate to sinne himselfe could not deliuer captiues from sinne by his sacrifices as the Apostle prooues at large in his Epistle to the Hebrewes Moses died in the wildernesse Aaron fell fowly in the wildernesse the mortality of the one and infirmity of the other were as Schoole masters of Christ the Lambe of God and Lord of life to deliuer vs from sinne and death 4. 4 The meanes But let vs not as the manner of the world is lay more imputation vpon Aaron then there is iust cause his infirmity was great yet was he no voluntary agent but a forced Instrument they assembled themselues against him tumultuously and vrged him in threatning manner vp make vs Gods True it did not excuse him more then Pilate who feared a tumult Matthew the 27. Hee should rather haue died a thousand deaths then haue yeelded yet see what pretty policies he hath to stay the businesse 1. Hee calles for golden eare-rings of their wiues sons and daughters in the second verse thinking women would by importunity bring any thing to passe rather then part with their iewels and ornaments there was some hope that either the couetousnesse of men or the pride of women might so farre preuaile that some domesticall dissention might hinder this great conspiracy against the God of heauen But as Sathan will not cast out Sathan so one sinne is hardly wrought against another especially those diabolicall sinnes of pride and idolatry There was no cost spared for all the people plucked off their iewels not one from another but from themselues in the third verse their Idoll was their Iewell they neuer yet bestowed such cost vpon the true God that brought them from the bondage of Pharaoh nor on Moses their Gonernour as now vpon the image of a Calfe 2. When there is no remedy he takes the Iewels casts them into the fire fashions a Calfe carueth it made a grauing toole to goe ouer it built an Altar proclaimed an holy-day whil'd the time that Moses might come downe or some accident befall to stay their fury so vnwilling was Aaron but they forced him 5. What to doe Make vs Gods to goe before vs Gods seruice is a reasonable seruice in the 12. of Romanes Rom. 12.1 but the seruice of sinne is most vnreasonable especially this of Idolatry that a God can be made that Aaron a sinnefull man can make a God that hee can giue it life and motion to goe before them Is it possible the people should bee so senselesse This poynt then will beare two Queries 1. What Gods they meant should bee made Make vs Gods 2. To what end to goe before vs. Some thinke they meant onely a sensible resemblance of the true God or an image to which some Diuine power might vpon consecration bee annexed but I doubt they troubled not their heads with such differences 1 They called them gods in heathen tearmes they were weary of one God and now they must haue a plurality though Elohim be vsually translated in the singular number yet in this place I take it plurally because St. Stephen does so reade it in the seuenth of the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.40 Make vs gods Idolatry implies plurality a plurality a nullity dicite plures dicits nullum two infinites there cannot be eyther
your preseruation here and your exaltation in the life of glory Your Honors and the Churches seruant Emmanuel Vtie To the Reader Christian Reader IT was the olde and is the common excuse for the penning of bookes which march foorth into the world like the Tribe of Gad in multitudes Gen. 30.11 Christi charitas amicorum necessitas I neede not make an Apologie because I am not the Author but a Compiler of the Treatise and so it must bee respected not what I am but what I haue It had been better for me to haue watched with Moses in the Mount with Elias in the Desert with Samuel in the Tabernacle in some celestiall contemplations and holy whisperings with God Exod. 9.9 then haue added any volumes to the number of which the world is as full as the hand of the Prophet was of ashes that now are dispersed before the face of God to blister the reputation of the best men In this boyling age of ours in which euerie seruile Gehezi that hath but made a Prophets bed will lift vp himselfe to bee seene though in a scab As there were no Hang-men among the Iewes because euery one was an Executioner so we cannot indigitate one Censurer in the world because there are so many Therefore sine me liberibis in orbem If this booke will auoyd the fangs of censurers it must as the Apostle speakes of Community with Fornicators and Drunkards 1 Cor. 5.11 to such as would be Hermits or sup vp water-grewell with Daniel by themselues Goe out of the world But I thinke as there may bee a secret dispensation for the one so there may bee a publique Expectation of the other Chrysost in loc ad Corinth And so it was especially of some sweete natured Gentle men of the new world which were twisted to him entirely and priuately like bowels qui cum auulsa sint viscera sentiebant cum occidit ille succidit illos some I meane of those in Grayes Inne whose hearts bled thorough their eyes when they saw him dead desired they might haue something of his to liue after them a monument of his heauenly and secret raptures which did mortifie him to the world a good reason that hee that was dead vnto the world while he liued should liue to all posterities after he be dead which had beene erected before if my pen had beene as nimble as their desire or if preaching so necessarily imposed and so often expected had permitted me But blame me not for my slownesse to satisfie the expectation of men since Mary tooke such a pawse to answer the salutation of the Angell Luc. 1.29 For admiration I beg not wee admire commonly nothing but that which is most great or most ancient This is new and little yet as the twelue loaues of shew-bread set vpon the altar seuen dayes Leu. 24.6 to desire God to prouide sustenance for the twelue Tribes are now vnited together in one petition of the Lords prayer panem nostrum quotidianum da nobis so there is the substance of some greater volumes comprized in one demand My suite is Gentle Reader that thou wilt loue it at the least for his sake which if he had liued longer would haue reuiewed and renued it but indeede as S. Augustine reports that his great Grand-sires glasse was of more duration then three or foure mens ages so wee know to our griefe that many spiders webs which are onely Hangers on some Piller in the Church Gal. 2.9 haue lasted longer then the life of that man who was of such great sufficiencie and so little continuance come not therefore with preiudication either of the matter of the person like these smoking flaxes which haue neither the cleare light of knowledge nor the true heat of charity impute not the errours of the letter to the Author Take not the cuttings and shreds of the booke but reuolue it vnto the end and God blesse thee with it Chigwell this 18. of Aprill Thy true friend in the Lord Emmanuel Vtie A TREATISE AGAINST THE NECESSARY DEPENdance vpon that one head of ROME and the present reconciliation to that CHVRCH TRACT I. MATTH 16.18 Vpon this Rocke will I build my Church WE haue been wandring sometimes in strange-paths like Noes doue out of the Arke and found no resting place neither among the Iewes nor Graecians nor Mahumetans the first working vpon Scripture the second by Reason the third by neither Scripture nor Reason but by meere crueltie We are at the last come to our Rocke whereon wee may safely builde and repose our soules They all confesse there is a Rocke but haue not yet found it and though all oppose this yet can they not show any other the Iewes say there is one to come but cannot tell when he will come the Gentiles by the light of reason haue prepared the way in foure points for so much light they haue as will condemne them for denying CHRIST First they doe acknowledge one onely wise and euerliuing God though in policy hee suffered them to erre in pluralities Secondly that God infused into man that euerliuing sparke the immortalitie of the soule which is knowne By the desire of perfect knowledge which here cannot be had By the capacitie of the soule which nothing will satisfie but that which is infinite By the extraordinary feare of iudgement in guiltie consciences which is a diuine Iudge By the desire of immortalitie which being generall is naturall and therefore cannot be frustrate By Heroicall spirits which aspire higher then a bodily desire can doe and that by the very thought of immortalitie If a beast could thinke of reason a beast were reasonable if of immortalitie immortall and therefore by these we may gather that the soule is immortall Thirdly Pudor himinis timor numinis The shame of man and the feare of God made them confesse that hee created the soule in farre better estate then now it is Their Sacrifices show it and their ordinarie Queries why are the feete so ready to runne at the command of the soule and the affections so slow when reason commands them whether the soule hath more reason to complaine of the body or the body of the soule but they conclude that Beasts keepe their kinde better then their Masters Fourthly hence some of them haue inferred that it cannot be but God hath prouided some meanes for restoring man to happinesse againe Their ceremonies and expiations aime at it De ciuit lib. 10.32 and therefore excellently speakes Augustine De vniuersali via animae liberandae quam Porphirius malè quaerendo non reperit That great Philosopher Porphirius and that great aduersary of the Christian Faith vnder Dioclesian doth confesse he could not finde it discouered in any sect of Philosophers nor amongst the Indians by the Gymnosophists nor amongst the Caldeans No Saint Augustine nor euer shall vntill they come to Ego sum via vita veritas Via Regia
knowes so long as the Church is firmely built vpon this the gates of hell shall not preuaile against it Now as the graine of mustard-seede groweth so must we proceede from faith to knowledge vnaduised they are that would haue vs prescribe a scantling of Faith and knowledge as if eyther more were needlesse or lesse damnable but God in wisedome thought it meet to prescribe no such certainety and that for two reasons 1 To stirre vp our sluggish nature To forget that is behind and endeauonr to that which is before Philip 3 13 It is perfectio viatoris the perfection of a traueller still to goe on what need we goe to Church I know the summe of all beleeue in Christ Iesus c. Such sluggards shall neuer grow rich in grace that good corne shall neuer prosper in their hearts because they are so ouer-growne with thornes and thistles 2 Because God would not limit his mercies As it pleaseth him to saue infants without any knowledge so also to saue some in all degrees of knowledge ioyning wisedome mercy in proportioning somthing to the Times ages wherein men liue some to the place where some to the capacities of the persons themselues God exacts not so much knowledge of the woman of Samaria as of Nicodemus Iohn the 3. Art thou a Doctor in Israell nor so much of them that dwell in the middest of Spaine as of them in the heart of England nor of those that liued in the time of superstition as of vs that are in the Sunshine of the Gospell It is a sure rule if wee hold the foundation sure and conforme our liues and affections thereafter the ignorance of other branches shall neuer condemne vs except it be wilfull or affected ignorance 1 Wilfull ignorance in such as eyther contemn or neglect the meanes of further knowledge or such as in doubtfull cases will venter without aduice and then say I meant no hurt 2 Affected ignorance when wee suffer our affections to blinde our vnderstanding Act 19 25. like Demetrius that perswaded the crafts-men not to heare the Apostles because they liued in a profitable trade But simple ignorance in a well meaning Christian is eyther passed ouer in mercy or more knowledge reuealed in time as the Prophet in the Psalms To him that ordereth his conuersation aright Psal 50. vlt will I show the saluation of God Cornelius Acts 10.4 Thy prayers and almes-deedes The two wings of deuotion flye vp to heauen together for as it is in supplication Forgiue vs as wee forgiue so in almes Giue vs as we giue them rather then Cornelius shal want knowledge for saluation God will send Peter from Ioppa If any man doubt let him begin with the feare of the Lord and practise those grounds he knowes well and then by degrees learne to goe on and build vpon them as in Hebr. 6.13 Hebr 6.1.3 beeing the doctrine of the beginning of Iesus Christ Let vs goe on and pray to God that we may lay the foundation safely and surely that in Faith and charity wee may be knit altogether in the body of Christ TRACT II. WEE haue in the former exercise found the Rocke whereon wee may safely build vpon this Rocke must the maine grunsels bee laide such principles of Christianity and Articles of Faith as bee expressed in Scripture in the plainest places after compiled by the Church into a little body or short forme such as Irenaeus first sets downe as receiued of all churches about 178. which he testifies to be so vniformely professed in all Churches as if all Christians had but one soule and one mouth In Germany France East and West Europe and Asia and in all places of the world As there is but one Sun to euery nature so there is but one Faith to euery Christian hee that is most powerfull in speech can say no more and they that are most simple meane no lesse Tertullian expresseth another thing to the same effect Anno 210. after that the Fathers of the Nycen Counsell Anno 324. after that Athanasius made his Creede more fully designing the persons in Trinity against Arrius Anno 333. These ancient knowen verities being agreed vpon of all Churches long before these distractions Let vnstable mindes that finde their soules wauering in Religion giue attention 1 Cor. 9.22 for such I make inquirie as Paul 1. Corin. 9.22 Became all things to all men So we wil doubt with the doubtfull stand vpon indifferent ground looke on both sides with a single eye that we may the better discerne the true way of a Christian resolution Be wee sure then to hold the foundation and to build vpon these truths which all Churches in all ages haue agreed vpon Heere take we footing as vpon firme ground and looke a little about vs before we resolue where to light These parts of the Church within our view doe each of them becken vs to their side The Church of Rome bids vs returne to our olde mother as onely true Catholike The Brownist cries come to our congregation we are euen iump as it was in the Apostles time nay to ours sayes the Anabaptist Lo heere is Christ lo there It is the plea of euery Church But of all the Church of Rome cries loudest and if her challenge be true it stands vs in hand to listen to it for it concernes vs as much as euerlasting life is worth Extra Ecclesiam Romanam non est salus Without the Church of Rome is no saluation Yet she must pardon vs though we make a pause and do not presently make it an article of our Faith because wee finde it not in any of our ancient Creeds nor in any plaine text of Scripture in any translation theirs or ours what chymicall witts may extract thence wee will not now dispute A Catholicke Church wee finde but a Romish Catholike Church we find not That all Christians haue such necessary dependance vpon any place or person Rome or Bishop of Rome and vnder such a penalty of eternall damnation It seemes then this is the Rocke without which all other articles will not saue vs and yet the auncient Church hath forgotten to put it in any of her Creedes It is not in the Apostles Creede Irenaeus hath left it out of his Tertullian out of his the Nycene theirs Athanasius out of his And Peter out of his Catholicke Epistle 2 Pet. 1.13 when at the time of his departure out of this life hee tooke his last farwell of the Church First one Church we acknowledge built vpon Christ the sonne of God Eph. 4.4 fully described in the 4 of the Ephesians by one Body one Spirit one Lord one Faith one Baptisme one Father 1 One body because a Church is nothing else but a society of beleeuers called out of the rest of the world by the word of God and though it run as the Sea through many Countries and thence receiues many names like the seuen Churches of
cleered to my conscience that I am bound to be reconciled to the church of Rome as now it stands vnder paine of eternall condemnation If therefore they faile in any of these demonstrations we must faile them These sixe Articles wee must passe before the maine point be concluded Let vs repeat them that we forget them not 1 We must beleeue certitudine fidei with the certainty of Faith 2 That Christ left his supremacie to Peter and to his successors onely 3 That Peter bequeathed it to one in one Church and not to diuers 4 That this one was the Bishop of Rome and no other 5 That this Pope that now is did succeede him in this Church 6 That hee and his Church doe continue succession of Faith and doctrine as well as in person and place Vntill these be all made cleere as an article of our Faith I hope they will giue vs leaue to serue and worship our God according to that Christian liberty which God hath giuen in a Church professing his Gospell TRACT III. REturne wee then to our first conclusion that for such gruncels as are immediately to be laid vpon the rocke that is matters of saluation and principles of Faith wee must receiue them vndoubtedly distinguish them from all other positions that are thrust vpon vs as necessary to be beleeued by the same degree of Faith And to receiue them vpon examination according to the authority of the propounder and according to that degree of euidence by which they are proued Hold on the foundation and let vs conforme our affections and liues and build further to perfection of grace as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then as it is Psalm 50. and the last To him that ordereth his conuersation aright I will show the saluation of God TRACT IIII. GIue me leaue a little because I doe not much trouble you with questions to examine this point for their sakes that be vnstable or desire the same the rather because this is the very ground of their resolution and if this faile all failes That the supremacy was in Christ while hee liued vpon earth it is agreed but whether at his departure he conferred the same vpon Peter and in that degree which they challenge is the first maine point And for this they pitch vpon foure maine texts 1 Super hanc Petram Mat. 16.18 Matt. 10. verse 19. 2 Tibi Dabo claues That key of Dauid which Christ had which openeth when no man shutteth and soutteth when no man openeth 3 Pasce oues Ioh 21.15 Before it was promised there exhibited To be chiefe Pastor To feede the Lambs that is the Laity To feede the sheepe that is Rule and Gouerne the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea the Apostles themselues if they be sheepe of Christ Peter must be their shepheard 4 I haue praied for thee Tu autem conuersus confirma fratres Luke 22.32 That is confirme the rest of the Apostles they were his brethren These 4 are like foure pillars whereupon Peters supremacy is built presently if Peter had it the Pope hath it but admit this yet we finde many doubts which must be cleered and many blocks which must be remoued before my conscience finde a cleere euidence to come ouer to them vnder such a penalty as eternall condemnation For my Text the point of difference is what Christ meant by the Rocke 1 Whether the Person of Peter as they affirme 2 Or the Faith of Christ which Peter professed Thou art the Sonne of God or Christ apprehended by that Faith Do them no wrong t' is agreed that Christ is the Primitiue foundation but the secondary foundation is Peters person not as a priuate person but as the head of the Church That it should be Peter not Christ or the Faith of Christ there are foure colours 1 Hanc by Grammer must be referred to that which is Tues Petrus c. 2 Because Petrus and Petra are all one in the tongue wherein Christ spake Cepbas therefore hee meant the same thing 3 Not aedifico nor aedificani but aedificabo As if Christ had built his Apostle vpon himselfe already But Peter is called Sathanas after and denied Christ ô but after the resurrection it is built vpon Peter and therefore Aedificabo 4 He would neuer haue said Tu es Petrus and then Inferred super hanc why does hee say with an asseueration Ego dico tibi These are prety colours to looke vpon at the first but these are not wadded they will not hold but shed if they be well handled What if we say with St. Augustine Aug. de ver Dom. Secū Mat. ser 13 Super hanc petram quam confessus es super hanc petram quam cognouisti dicens Tu es filius deiviui aedificato ecclesiam meam id est meipsum filium dei viui aedificabo ecclesiam meam Vpon this Rocke which thou hast acknowledged vpon this Rocke which thou hast known saying Thou art the sonne of the liuing God I will build my Church that is my selfe the sonne of the liuing God will I build my Church Is not this good grammer What if wee say with S. Ambrose Ambr. in 2. cap. ep Ephes v. 20 Super istam aedificabo Ecclesiam meam hoc est in hac catholicae fidei confessione fides ergo ecclesiae fundamentum est Vpon this Rocke will I build my Church that is in the confession of this Catholicke Faith therefore Faith is the foundation of the Church hath not Hanc a good reference to the premises What if I say with Hilary Vna haec est foelix fidei petra Hill de Trin 2.6 Petri ore confessa tu es filius Dei vini super hanc igitur confessionis petram Ecclesiae aedificatio est Haec fides Ecclesiae fundamentum est This alone is the most happy rocke of faith confessed by the mouth of Peter thou art the sonne of the liuing God vpon this rocke of confession is the building of the Church this faith is the foundation of the Church to the same purpose you finde Cyrill de Trinit 4. Cyrill Chrisost Beda Chrysost 55. hom sup Matth. Beda vpon Iohn the 21. These fathers will defend Grammer well enough for hanc but let vs adde one of their owne Lyra. gloss Interlin Cusanus gloss in Grat. Aliaco Lyra who they say for interpreting Scripture had not his match and the interlineall glosse Cusanus and the glosse vpon Gratian Petrus de Aliaco Chancellor of Paris though a Cardinall though he name Peter yet goes with vs. 2. It is all one word Cephas but Bellarmine and Augustine and the rest are deceiued because they did not vnderstand the Syriake tongue but the Euangelist distinguishes betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make a difference betwixt Peters faith and his person to distinguish the Rocke that he confessed from himselfe Bellarmines saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a stone and 〈◊〉 〈◊〉
her testimony in her owne cause for if Christ were content to lay by his testimony let it seeme a reasonable demand If shee aske how long we take exception to her testimony we answer iust so long as she hath made the same challenge as she doth and no longer 3 Since other testimony there is none besides the Church and Scripture which they do pretend I demand whether this point that shee is the onely Church wherein saluation may be found be there expressed or by tract of consequent Not expressely 4 Because a man is not bound to beleeue euery thing that by consequent is drawne out of Scripture I demand some cleere consequent for according to the degrees of euidence must we frame our Faith Now this consequent is so farre fetched that before they can perswade a mans conscience that hee is bound to ioyne with them and become subiect to the Bishop of that Sea he must of necessity demonstrate these 5. points 1 That Christ beeing the visible head of his whole Church so as without his Church there was no saluation they must proue that he left this to his Apostle Peter aboue the rest 2 That this power giuen to Peter did not die with him as the Apostleship did with the rest but continued in his successors 3 That Peter at his death did not impart it vnto many after him though it was a great charge and like to grow farre greater but heaped it all vpon one and that that one was the Bishop of Rome 4 That this Bishop who doth now raigne is not onely lawfully chosen but doth vndoubtedly succeede Peter in a direct succession for these fifteene hundred yeeres and aboue without any materiall interruption 5 This proued wee are neuer the neerer by their owne rule except it appeare that this Pope and present Church of Rome doth succeed Peter and his Church as well in Faith and Doctrine as place and person for they doe not exclude vs for want of succession our Records are true and cleere but as heretickes for not obeying their Faith Therefore if they doe not obey the Faith of Peter all the former points are to no purpose Let me therefore make a motiue vnto him who is vnseted in his resolution that hee would rest his soule where it is content himselfe with the plaine text of Christ and his Apostles agreed vpon till these fiue points be made cleere to his Conscience and before that I hope his soule shall be in Abrahams bosome Now that Christ left this power to Peter alone aboue the rest which is the maine foundation which if it faile the whole building must needs fall It is laid vpon foure pillars in foure texts which are repeated before For the first I haue proued that Rocke not to be Peters person as the head of the Church but that which Peter discouered by confession The Sonne of the liuing God and that Christ named Peter alluding to the signification of his name for that hee made a firme confession answerable to his name and should therefore be as a liuing stone vpon that Rocke Blessed art thou Simon Bar-iona for flesh and bloud hath not reuealed this to thee This wee haue proued by the Analogy of place by exact difference obserued betweene Petrus and Petra our originall and their vulgar by the practise of Peter and the rest in building vpon this Rooke and by interpretation of Augustine Ambrose Hillary Cyrill Chrysostome Bede or else by Lyra the interlineall glosse Cusanus Petrus de Aliaco c. For Tibidabo claues that there is no more power meant in the Metaphor of the keyes promised to Peter then is after expressed in binding and loosing Bellarmine himselfe hath vndertaken it against Caittan and Stapleton whatsoeuer Christ did promise to Peter in Matthew is giuen to the rest in Iohn In sicut misit me Pater sic mitto vos As large a Commission and in as plaine termes as may bee As my Father sent mee Esay 61. To preach liberty to the Captiues and them that are bound the opening of the prison so send I you therefore whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retained If there were power giuen by breathing where Christ breathed on all alike If in the sending of clouen tongues no more sate on Peters head then on the rest If as one of the twelue foundations Peter is no bigger then the rest If amongst the twelue precious stones he be no more precious then the rest vnlesse in our estimation Saphire as good as lasper then we may safely as yet determine against them that lay such snares on men soules concerning their saluation For Orabo pro te and confirma fratres Luk. 22.32 vpon examination we haue found no preheminence giuen to Peter at all sauing onely in the occasion which mooued Christ to speake particularly to Peter a prophecy of his denying of Christ in the 34 verse for Christ prayed for the rest as wel as for Peter in Iohn the 17. Father sanctifie them in thy trueth Ioh. 17.11 Now if Christ praied more for Peter it was not for his dignity but because he was in greater danger Christ tels him what neede there is that he should pray for him Confirma fratres He meanes all Christians to whom he preaches and writes as in the 2. of Peter 1. 10. If we will therefore haue Christ to meane his fellow Apostles doth not Paul confirme Peter more then euer Peter did Paul 4 Text. But Pasce Oues meas Galat. 2.11 is the place they lay the most weight on and it demonstrates three things faith Bellarmine 1 That it is directed to Peter alone by name Simon Ioanna and Diligis me plus his His excluding the rest and repeated three times 2 Pasce not onely to feede but also to gouerne expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath a third signification To eat It is well that Bellarmine leaues out that for Baronius against Segnorius of Venice an holy Father vses it for Kill and eate Acts 10.13 3 Oues meas there 's the Lambs that 's the Laity The little sheepe the Cleargy and the strong sheepe the Apostles Heretickes deny this diuision saith Bellarmine Nobis autem exploratum certumque est omnes omnino Christianos etiam Apostolos ipsos Petro tanquam ouiculas commendari cum ei dicitur Pasce Oues meas with all Christians and the Apostles themselues commended to his cure Then Peter and Peter alone must be the sole ordinary Pastor of the Church of Christ 1 True it is that this is spoken to Peter and onely to him and that three times The reason is because hee was singular in denying Christ and denying three times and if the place be rightly waighed it is rather a stay of his weakenesse then a note of his greatnesse Ominous it is that the Pope relieth most vpon those places which are grounded vpon Peters deniall 2 For Pasce heere 's no
some zealous fury that he would breake the tables or doe some mischeefe to the written Law It stung the Serpent that Gods Law should be written in tables of stone to continue that from time to time it might discouer all falfe Oracles and keepe the verity of God entire from his vnwritten vanities 2. A great Benefit to haue the Law written 2 Magnum beneficium but greater fauour that Comments also of Moses and the Prophets together with their Prophesies and the Mysteries of saluation giuen by diuine inspiration should bee committed to writing that Christ in his person might confirme his Apostles as heere with So it is written and that the Apostles vpon the same testimony might preach the same Gospell to all nations beginning at Ierusalem 3. 3. Magna misericordia But of all mercies this the greatest that to Moses and the Prophets are added Christ and the Apostles that all things needefull to saluation bee now perfected exactly written admirably preserued sealed vp with a curse in the end of the booke to any that shall adde or diminish whether of the sect of Montanus or Seruetus or any fantasticke spirit of latter time that expects further Reuelation or whether they that make the traditions of men or the voice of a Counsell equiualent that is of equall infallibilitye with the Word written this is so absolute it selfe and of it selfe that Vincentius Lirinensis so approoued by our aduersaries doth auerre Solus sufficit ad omnia satis superque An absolute canon it is but for what for the mysteries of our saluation wrought by the death and perfected by the resurrection of Christ An absolute canon for prescript of all essentiall parts of Gods worship and the directing of our soules to euerlasting life for which It is written Ioh 20 21. But shall wee therefore from sufficiency of the written word require the proofe of all particulars without limitation Doubtlesse vnder this pretence we may go too farre Must yee haue a proofe out of Scripture that the plague is not infectious or will yee not beleeue it shall wee exact a prescription out of the word of God How to build Churches for diuine seruice or How to shape decent garments for the Cleargie shall the Scripture define in particular each ceremony and circumstance any waies annexed or appertaining to externall Worship shall the Preacher looke for speciall direction out of Gods Book in what maner to branch his Text to order his speech to enforce the Argument for the best edifying of each particular auditory shall the people waite till we can giue expresse charge out of this Booke when to sit stand or kneele at diuine Seruice what euer is against the second Commandement I feare this is against the third for it takes Gods name in vaine and stands not with the Maiesty of that word written for matters of greater importance Vers 13. The Apostle being to reforme abuses concerning Praier and Prophesing in the Church of Corinth 1 Corin. 11. doth for some things referre himselfe to their owne discretion iudge in your selues is it comely doth not nature it selfe teach as if for decency in the Church common sence or the light of reason could say somewhat to which if you adde the general direction of Scripture may not the Church of Christ out of these grounds determine the particulars Nature it selfe teacheth that the most solemne act in euery kinde is most solemnely to bee performed and religion teacheth what act of religion is most solemne may not the Church then determine of particulars within the compasse of Generall rules of Scripture T was the sentence of that famous Oracle of Geneua in his comment vpon the same chapter vers the 2. where shewing the Apostle to speake de ijs quae pertinent ad ordinem politiam hee inferreth Scimus enim vnieuique ecclesiae liberum esse politiae formam inslituere sibi aptam vtilem quia Dominus nihil certi prescripserit wee know saith Caluin he makes no Quere vpon it for matters of Order we know that euery Church hath her liberty to institute a forme of gouernement fit and profitable for her selfe because the Lord hath prescribed no certaine thing Paul planteth hee left Apollos to water The Master builders haue set vp Gods house and haue left the fitting of the roomes by generall directions to the ouerseers of the building The eye of the handmaid waites vpon the hand of her mistresse not so simple as to be pointed to euery particular within compasse of discretion no shee hath beene better brought vp then so when shee was a childe shee was taught as a child but now she is stronger by the assistance of that spirit which leadeth her into all truth pray we to God for that spirit of truth and sobriety vpon his Church that shee may so carry her selfe in all her proceedings that still she haue an eye to God and his word till hee haue mercy vpon her and restore her to the Peace of Sion and so wee come vnto the worke So it is written 2 So it behoued Christ to suffer Christ is the Sonne of the liuing God The worke therefore most free not subiect to necessity necessary it is therefore that we in the first place distinguish of oportuit a necessity was of Christs suffering not imposed vpon him but assumed by him voluntarily a necessity not primatiue but by consequent not absolute but presupposing the ordinance of God which two kindes were distinguished by Christ at his Passion 1 In the fourteenth of Marke Mar. 14.36 Abba Father al things are possible to thee take away this Cup therefore no absolute necessity to drinke of it 2 In the 26. of Matthew Father if this Cup cannot passe but I must drinke of it thy will be done therefore a secondary necessity there was 1 Of the first in the 53. verse Thinkest thou that I cannot pray to my Father and he will giue me more then twelue Legions of Angels therefore not an absolute necessity to yeeld himselfe 2 Of the second in the 54. verse How then shall the Scripture be fulfilled which is the very consequent of this Text So it is written therefore So it behooued So God hath ordeined whose decree is vnchangeable so hath he reuealed his Ordinance by writing whereof one title shall not passe therefore So behoued Christ to suffer The reasons of this necessity will appeare in the consideration of the three points implied in this sentence 1 It behooued there should be a suffering 2 That Christ should suffer 3 That he should so suffer Sic oportuit Christum pati 1 The Law of God was broken by sinne which behooued vs to haue kept therefore it must be restored by iudgement the glory of God was obscured by sinne therefore it must be cleared by expiation The iustice of God was offended by sinne therefore it must bee satisfied by punishment The wrath of God was kindled by sinne therefore