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
murthered them before they had any time to rule yet his aduice to take away the enemies of the common-wealth to restore the freedome of it to remoue abuses was concluded thus Melius hoc orando quam suggerendo A greater degree of diuine wisedome then was in St. Ambrose This turned to the King he turned to God farre from constraint that hee would scarse suggest And it seemes when Elias had the sword it was giuen him and then he tooke it perswaded by Propheticall motion directed by the worde which commands the death of Idolaters and permitted by the King but he turned not the sword against the King though hee were an Idolater no more then Michael did the sword of the Tongue against the Dragon neither the nature of an Angell with the right of his quarrell nor the aduantage of the place nor the multitude of an heauenly host must conquer but the bloud of the Lambe A King is like vnto Sina that must not bee touched but by Moses that carries within him the spirit of meekenesse there is more fire of courage in a King then in an ordinary person It must be quenched by preaching of the bloud of Christ Our Churches bedde is a bed of flowers Cant. 1. nothing in it but the sweetnesse of peace The Church may correct something in zeale suffer some things in meekenes some things in good consideration they may dissemble so they doe not approue thē And when the King waxes wanton in wickednesse like Ieroboam that worshipped the calfe It is enough that the Prophet reprooues it All shall bee well if wee neither eat the fat nor the bloud bee neither carnall nor cruell Leu 3 17. So then we commend S. Ambrose with Mr. Caluin for his constant refusing to appeare before Valentinian a young Emperour ruled by his mother that was an Arrian Institu 4 11 d 15. distinguishing rightly betwixt his authority in matters temporal and his iudgement in matters meerely spirituall but in this poynt leaue him to the censure of the King In the meane time our Religion is not a Religion of blood euen the Law onely prescribed the death of beasts not of men no humane sacrifice but Christ that came for the preseruation of men to sacrifice his bloud The same argument therefore that we haue against the religion of the Heathen gods their cruelty in desiring the slaughter of men and of the most innocent as virgins and children which proues it to be false The same we haue against this religion of Rome that makes a game of murder holds it an Aphorisme to kill the innocent praeter intentionem for the Catholike good Ephes 4. Ioh 12 32. Let vs bee reconciled to that Religion where is the vnity of the spirit in the bond of peace not to that which doth not draw vs but driue vs not draw vs like a wagon but driue vs like the horses and now by this time we are come to mooue you by the consideration of two poynts First what honour the fathers of the 600. yeeres gaue and vpon what ground Secondly what diuision that causes rather then reconciliation Wee stand not vpon this word Pope it is but a Father it was but giuen to Pastors to those that were worthy Pastours Ascribed to Fathers in Epistles and superscriptions as to Augustine a poore Bishop and to Paulinus a poore Deacon A name of reuerence now growen odious as tyrannus is for tyranny And when it was giuen it was an amplification in regard of worth of the persons not in regard of preeminence of place giuen to those that had nothing to do at Rome that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodosius called Ambrose in the temple of Constantinople and Illustrissimus Doctorum latinorū ascribed to S. Austin the large circuit S. Gregory entitles Cyprian withall euen all the 4 quarters of the world is rather a personall amplification then a iurisdiction of place indeed consisting with equality of a iurisdiction that others may challenge from Iohn Iames and Polycarpus and if Rome were wise they would take as great a priuiledge fro Paul as Peter I am sure Irenaeus is of that mind Lib. 3. Acts 6. all the priuiledge that the Counsell of Africke gaue him after Cyprians death was to be Primaescdis Episcopus not Princeps Sacerdotū no relation to the holy Synode of Priests and Bishops but to the place and to the place onely in a ciuill respect other institution it had none from Christ and in this no likelihood of succession from Peter A ciuill priority then not an Ecclesiasticall superiority Ciuill for the Scripture in the hottest contention of the Church in the 600. yeeres was neuer vrged for it It was found out in the grossest times of ignorance and then it began to bee thus ordered 1 Rome 2 Alexandria 3 Antioch 4 Ierusalem And alas see the indisposition Alexandria before Antioch the seate of Marke before his Master Peter at Antioch A malice discouered to the Apostle of loue is Ephesus of no account where Iohn preached he preached too vnhappily and foretold the trickes of Babylon and that 's the reason why the Church that hee founded was not Patriarchall And Ierusalem the Iast because traditions did not begin there but the Gospell first at Ierusalem had his originall Luke 24. so that it was not Christ nor his Apostles that made Churches Patriarchall They were dead before Constantinople was made one It was propter Imperium as the Councell of Chalcedon defined notwithstanding the instances of Leo's Legates It is true some of the fathers did inuest the old Rome with priuiledges aboue the rest but 152. Bishops gaue the yonger Rome equality because there was an Empire and Senate as well adorned Magnificent titles the Grecians gaue poore Grecians like schoole-boyes to their Pedagogues Reuerendissimo Maximo so did they write for Rome was then the scourge of the world And for that vnlimited title of vniuersality it is so trust vp of late that I must onely gird it vp with one of Iustin Martyrs interpretations vpon that All of euery beast which Peter saw in his vision Act. 10.12 Quest 2. ad Orthod 89. which All hee doth restraine to the vncleane As Christ who is the head of euery man that is of the faithfull who are the body of Christ not of the vnfaithfull so they may expound vniuersall if they wil of all in Rome not in the world and if the comparison hold then shall they haue no doubt a company of cleanly beasts except they be mended since S. Bernards time he describes them hand somely in that Chapter which he entitles of the manners of the Romanes to be a want on people intractable tumultuous rebellious proud sacrilegious seditious inhumane vnfaithfull importable vnthankfull De consid 4. c. 2. deceitfull hypocriticall It is enough for the Pope to dresse his owne stables all the world is too much ô but Rome is too little
and whatsoeuer is not grounded vpon his promise hath but a sandy foundation whose promise doth establish euery mans right which houldeth his right from God and so professes This did Iacob know and this did he acknowledge It was the phrase of Esau his brother Gen. 33.9 and the manner of his speech that hee vses speaking of his possessions Brother I haue enough Like the rich miser in the Gospell Soule take thine ease thou hast enough laid vp for many yeares but Iacobs answer is in another tenor God hath had mercy on mee therefore I haue all things Doubtlesse euery good thing and euery perfect gift commeth downe from aboue from the Father of lights but shall wee obserue out of the Pronoune Tibi vpon whom this gift is bestowed It is that wherein the goodnesse and power and wisedome of God did most gloriously manifest it selfe 3 Tibi 1 To thee Iacob whom I haue chosen of purpose before thou wast borne that thou mayest giue all glory to mee Before thou hadst done good or bad I saide Iacob haue I loued 2 To thee I giue it whom I deliuered from the bloudy hands of Esau that sought thy life from the treacherous conspiracy of him whom I ordained to be thy seruant and to bow to thee and by this thy deliuerance I witnesse that thou art preserued for some excellent worke 3 To thee will I giue it to whom I haue reuealed this Ladder the onely true way to heauen by which the gate of Heauen is open vnto thee and a continuall commerce is had betwixt heauen and earth by which I standing at the toppe will bee thy GOD and my Angels shall bee thy fellowes Ascending and Descending to defend thee and thy Dominions To thee will I giue whom I haue so instructed in the knowledge of my Sonne CHRIST who is the onely Ladder that knits heauen and earth together the sole mediator betwixt God and man the foote of whose humanity standeth vpon earth the top of whose Diuinity reacheth vnto Heauen Endeuour more and more to settle and establish this Ladder in the land where thou sleepest and this Ladder shall establish the land to thee and thy seede for euer Thou well perceiuest what Ladder this is no peeced ladder as some dreamers haue dreamed but intire of it selfe the way to heauen is not peeced out eyther by Saint or Angel or any other but by Christ alone standing on earth reaching along vnto the highest Heauen Neither is this way so easie as some haue slaunderously reported that wee teach and as flesh and bloud is prone to beleeue wee shall not be carried to Heauen in a Fether-bed but we must climbe a Ladder If we be carried as Elias was in a chariot t' will be a fierie Chariot If we will climbe we must take paines for the way is long and the impediments many That our Church did euer teach a Theoricall Faith without practise is a meere slander Wee must apprehend and lay hold on this Ladder with the hand of Faith climbe euery steppe of it with the feete of our affections in being conformable to the Sonne of God or else wee shall neuer attaine that which we expect so hath God predestinated his to be Rom. 8.29 1 The first steppe is his Conception and Birth vnto which wee must bee conformable in our regeneration and new birth 2 To his Circumcision in the cutting the Foreskinne of our hearts that wee may bleed in remorse for our wicked life 3 To his infancy by conuerting and becomming as little children else we can neuer enter into the kingdom of God 4 To his Baptisme by our washing and purification from dead workes 5 To his Life by learning his humility meekenesse patience and obedience to his Fathers will 6 To his Death by mortification and fruites of repentance which if it bee a godly repentance What care will it worke What indignation What feare what zeale what reuenge euen to the crucifying of our selues vnto the World 7 To his Resurrection in newnes of life good works but here commonly wee make a stand as though wee were out of breath if one of the Sonnes of thunder do not vrge vs forward 8 To his Ascension by deuotion hauing our conuersation in heauen where Christ sits at the right hand of God From the foote of his conception to the height of his Ascension we must climbe if euer we meane to reigne with him this Ladder did God reueale to Iacob which Iacob did well consider therefore saith God to thee will I giue the land that thou maist settle this Ladder in the land 4 To thee Iacob will I giue it that thou maist bee as thy name is a supplanter or a wrastler to supplant Esau and all prophane Edomites out of the holy Land to wrastle with many crosses and all impediments which hinder GODS glory and good gouernment for the old Serpent is a supplanter still and will neuer leaue biting at the heeles to make vs fall backward from God Christians thought themselues secure when Gouernours who vsed before to persecute them were become Christians Great cause they had to reioyce but none to bee secure Imperatores factisunt Christiani sed nunquid Diabolus factus Christianus Though Emperors become Christians and the most sincere Christians become Emperors so long as the Deuill is aliue and Walketh Iacob must wrestle still that hee may become Israell to preuaile with God and man Pray wee that our Iacob may so preuaile as Israell did not so much by his sword as by his true sincerity 5 To thee Iacob and thy seede Heere will I rest and proceede no further The promise was to thy progenitors in part but to thee intier I was the God of Abraham but in the line of Isaak only I made a promise to Isaak but in the line of Iacob but to thee and thy seede without limit The family of Abraham was diuided betwixt Isaak and Ismael whom men called Ismaelites The family of Isaak was diuided into Iacob and Esau and his were called Edomites but the family of Iacob vnited all the Tribes which became one Church one Body one Kingdome knowne by the name of Israel and doubtlesse had Salomon preserued that vnity and vniformity of Religion which before was established the house of Iacob had neuer beene diuided But Salomon diuided religion wherein Gods kingdome consisteth betwixt God and idols therefore did God in his iust iudgement rent his kingdome betwixt Ieroboam and Rehoboam But in Iacob it was vnited wherein hee was a type of the chiefe corner stone Christ Iesus who vnited many Nations into one euerlasting Kingdome A fit subiect for Simeons song Mine eyes haue seene thy saluation which thou hast prepared to be a light to lighten the Gentiles and to bee the glory of thy people Israell an admirable patterne for Princes how to carry themselues in their kingdomes For such was the dispensation of God that tooke away contempt on one side and enuy on
this word Honour which is commended to the fauourable opinion of the world to bee blowen to and fro with the breath of mens nostrils there is an heauenly substance to bee disposed of to bee placed after death according to thy death either in euerlasting Tabernacles or perpetuall torments Wherefore endangering thy selfe in single combat not onely to die but to die the death not onely to perish but to perish and come to a fearefull end not onely to be cut downe but cut downe and cast into the fire Then poize these two the blemish of honour with the hazard of euer lasting life in the ballance of thy iudgement and accordingly make resolution I presume none will deny but in our vsuall and daily quarrels the danger is great and rufull for any Christian to consider but in a case of necessity when otherwise neyther Court can cleare me nor the deuise of man giue remedie there laying apart all personall respects abandoning all affections of Honour without any desire of reuenge only for triall of right I le commend my cause to the proofe of Armes and sentence of weapon to be directed by Diuine iudgement If your resolution be such let mee commend vnto you a double consideration of cause and person 1 Is thine iniury so hainous as may not be borne and the triall so difficult as neyther can bee manifested by Record of Writte Ier. 32.44 nor decided by testimony of two or three witnesses established by our Sauiour nor indeed by Oath Ioh. 8.17 which the Apostle makes the vpshot of all controuersies amongst men If thy quarrell be such Heb. 6.16 thou appealest to the iudgement of Weapon 2 Then in the second place examine thy selfe if respecting the priuate iniury and blemish of honour thou canst meet thine enemy in the field and leaue all sinister affections at home if thou canst carry Christian Charity in thine heart and the weapons of Death in thy hands If thou canst commend a prepared soule to thy Sauior intend to shed that bloud for which his bloud was shed on the crosse If thou canst expect the reward of Gods saints in heauen determine to cast out thy brothers soule in a wrong cause then see you haue warrant and keepe thy resolution but vnderstand that this thy passage into heauen if there be any such after all honest pretences mans witte can deuise all the Differences the Law can afford are bestowed vpon it will prooue as hard and narrow a passage for thy soule as a Nedles eye for the huge Cammell What shall we say then Is there no redresse for the blemish of honour and reputation Yes beloued there will come a day when the most secret cause will be made manifest when all the Courts in the world shall be iudged ouer againe till which time God hath reserued many causes vntried for his owne Court. Therefore saies St. Paul 1 Cor. 3.5 Iudge nothing before the time till the Lord come who will lighten things that are hidde in darkenesse and then shall euery man haue praise of God haue patience then till the trumpe blow and the walls of Iericho fall flatte to the ground Till the Heauens passe with a noyse and the elements melt with feruent heate then shalt thou meet the iudge of the world and receiue sentence according vnto right then shall thine honour bee restored seuen fold in the sight of Men Angels there meane while resolue thy selfe like a Christian if thy supposed honour affect thee in case of Gods honour or the safety of thy soule cast it off better it is for thee to enter heauen lame in honour maimed in reputation in the sight of the world then hauing all sound to be cast into hell fire I speake not after the manner of men else would I perswade that it were not a world could ecclipse true honour Well true or supposed honour shall I suffer disgrace till the last trumpe This is an hard interim I would to God I could releeue you Shall I with S. Augustine adfratres in Eremo commend vnto you the example of our Sauiour who beeing disgraced and shamefully dishonoured of his enemies the first oblation he offered vpon the Altar of the Crosse was prayer for his enemies that were not so fit it was writ adfratres in eremo but I know to whom I speake Shall I commend the Prophet Dauids example who dishonourably reuiled of Shimei reuenged not againe but dealt honourably with lame Mephibosheth the remnant of his enemies house Yea but Dauid was a Prophet altogether swallowed vp with diuine contemplation we are not of that precise coat yea but Dauid was a Prince and well wist what true honor meant a valiant Prince whose arme would encounter a bow of steele and by the might of his God spring ouer a wall yet herein was his glory to shew kindnes to his deadly foe 2 Sam 9.3 Remaines there not one saith Dauid of the house of Saul on whom I may shew the saluation of God Honourable Dauid that thought it the most honour to be likest God in shewing mercie to his enemies All my Fathers house saith Mephibosheth to Dauid were but dead men before my Lord the King Posse nolle nobile To reuenge a quarrell argues skill and courage but to forgiue or not regard an iniury that is right Honourable Wherefore to conclude this point Mar. 8.35 that which our Sauiour Christ pronounced in the Gospell of Marke is as truely to be meant of honour as of life Whosoeuer will saue his honour shall loose it and whosoeuer shall lose his honour for my sake and the Gospels shall saue it Be it then farre from dust and ashes to seate himselfe in Gods place crying vengeance is mine I will repay it to extoll his owne honour before Gods least he that sits in heauen laugh them to scorne and the Lord should haue them in derision This is one point in which vaine man the Sonne of Adam does affect to become a God Like one of vs. If it would please Almighty God to looke downe from Heauen vpon the sonnes of men Psal 13.2 hee might behold more presumptuous and aspiring gods amongst men or would hee come downe from heauen to make triall of these cries that are come vp to him Gen. 18.21 as himselfe speaketh in the 18. of Genesis would it please him to take a view of his own dwelling place the holy house of his habitation he should perceiue one of Adams vnhallowed sonnes seated in his roome houzed within the holy stones of Sion his chambers chaires adorned with the Churches robes himselfe and his family fed with Tithes and Offrings would not this prouoke Almighty God to take my text for good sooth and say behold the man is become a god like one of vs harboured in our sanctuary and serued with our Priests like one of vs honored and worshipped in consecrated Tithes and holy offerings like one of vs whiles