the other and became saluation vnto both that the Iew might not contemne the Gentile therefore he was a light to lighten the Gentiles that the Gentile might not insult ouer the Iewe hee was the glory of Israel and saluation prepar'd before the face of all people Now the God of all wisedome and power who is onely One without diuision That eternall sonne of his the onely patterne of true vnion That holy spirit of his whose function it is to build vp and knit together the members into one body in the bond of peace That blessed Trinity vnited inseparably in one Deity so guide and moderate your Wisedomes and consultations herein that Iacob may carry the image of the God of Iacob that hee may be a light to the one and glory to the other and happinesse to both For setting forward of which happinesse obserue a threefold blessing entwined and twisted together in this short sentence promised to Iacob enioyed by vs. 1 Dabo tibi semen a posterity to Iacob which his progenitors wanted long 2 Dabo terram tibi Semini a blessing prepared for his posterity also when thou shalt waxe old and grow weary of this clodde of earth when thou shalt desire to plucke vp thy feete and steppe into a better kingdome The land whereupon thou sleepest is for thy seede after thee 3 Dabo te semen tuum terrae a blessing of all blessings to this land wherupon to the land it selfe and an happines prepared before the face of all people This triple cord is not easily broken neither was it euer broken in the house of Iacob something vntwisted it was in the captiuity but neuer broken before the appearing of the sonne of God in flesh then was that Kingdome deliuered vnto Christ that he might be all in all That blessing be vpon vs and our children vpon Iacob and his seede till the appearing of our Lord in the clouds from whence we expect a true kingdome wherof all these are but shadowes That euerlasting kingdome purchased by the bloud of his deare Sonne and our onely Sauiour and Redeemer to whom with the Father and Spirit three persons and one God bee all Honour and Glory from this time forth and for euer Amen FINIS THE TVMVLTS OF THE PEOPLE Another Sermon at the Court in White-Hall before the King EXODVS 32.1 But when the people saw that MOSES tarried long ere he came from the mountaine the people gathered themselues together against AARON and said vnto him vp make vs gods to goe before vs. THE circumstance of Time is a powerfull circumstance eyther to aggrauate a crime or to make any action more effectual the very same time that God was prouiding a law for his people and writing it in Tables of stone they were conspiring idolatry against him The same night that Christ was betraied he tooke bread 1 Cor. 11.25 instituting a Sacrament of life for them who were plotting the treason of death against him With this opposition did the Law and the Gospell both begin by which it doth appeare that that old arch enemy of mans happinesse was the chiefe agent in this businesse It was not Iudas so much as hee that entred into Iudas nor the Serpent so much as hee that spake by the Serpent nor the people so much as hee that driues them like an heard of swine headlong to the accomplishing of Sathans purpose and their owne destruction for Sathan had a further purpose in this intent then the people thought of Hee had beene 2000. yeares in blotting Gods Law out of mans heart he sees that labour like to be lost for that Law is at this present renewing by God in the mountaine and a writing by his owne finger in Tables of stone to continue therefore a plot must be deuised eyther to breake the tables in peeces or some way to deface the worke and hee plots it vnhappily for in the very instant when Moses came within sight they were in the middest of their madnesse shouting after a Calfe the sight whereof so wrought vpon the feruency of Moses zeale that down fell the Tables and brake in peeces As Dauids prayer was his onely defence against Achitophels policy 2 Sam. 15.31 so must we pray to bring Satans Councell to nought for none but he can doe it Sathan is the principall agent yet not mentioned no more then in his first temptation Genesis the 3. Moses historicum agit non interpretem let vs therefore consider of this Scripture as it is an history the Tract is plaine and the passage easie by the steps 1 The chiefe actors mentioned in the businesse are the people 2 The occasion they tooke for this attempt Moses absence in the mountaine his long absence as they pretend 3 The instrument wrought for their purpose must bee Aaron 4 The meanes whereby they wrought him by force in a tumultuous assembly 5 The worke whereunto he was forced Make vs Gods to goe before vs. Where the people be principall actors there 's a daungerous peece of worke towards it is via serpentis where the taile guides the head where the people command Aaron The true visage of an Anarchy for if euer wee should fall into the hands of a disordered multitude we should see the sweetnesse of gouernment Carendo magis Heere 's a multitude It is like the waues of the Sea that dash against this Rocke and that Sand and breake one vpon another here against Moses there against Aaron at the last against themselues And herein is the power of God saith King Dauid in the Psalmes In appeasing the noyse of the waues Psal 65.7 and the madnesse of the people the one by his inuisible power the other by that beautifull gouernment which is his owne blessed ordinance But what people be these that disorder themselues or to whom doe they belong The people and my text hath it twice for failing The people In the third Chapter and the seuenth verse I haue seene I haue seene the affliction of my people then were they Gods people and all along the history they bee tearmed the children of Israel the posterity of Iacob but now they be neyther Gods nor Iacobs but their owne a rout of masterlesse men that none will owne so in the 32. of Deuteronomy They haue corrupted themselues Deut. 32.5 not being his people but a froward generation Doubtlesse it greeued Moses at the very heart vers the 7. When God saide vnto him Get thee downe for thy people which thou brought out of the land of Aegypt haue corrupted their waies Thy people saith God to Moses Gouernours had neede to haue a tender care ouer Gods people for when they transgresse God turnes them ouer to them And had not Moses a tender care No imputation could lie vpon him hee had prouided sufficiently for them in his absence Aaron Hur besides the Elders and Nobles of the Elders of Israell therfore harke how Moses answers God againe in his owne defence and in commiseration of a masterles people vers the 11. O Lord why
does thy wrath wax hot against thy people which thou hast brought out of the land of Aegypt with great power and a mighty hand See how they be put off from one to another God will not owne them Moses cannot they be their owne they be themselues I haue seene this people and behold it is a stiffe-necked people saith God to Moses in the 9. verse and What did this people to thee that thou brought such a sinne vpon them saith Moses to Aaron verse 21. Thou knows this people that they are euen set on mischiefe saith Aaron to Moses vers the 22. Thus doe their sinnes fall vpon their owne heads they lost the glory of being Gods people they lost the honour of being the Children of Israell euen the Nobles of the Children of Israell cap. 24.11 Though men be neuer so well discended vice does taint the bloud it staines Nobility especially this of resisting gouernment they bee left to themselues alone a degenerate multitude they be neither Gods Children nor the Children of Israell this and the like are the fittest appellations of such a sinfull people 2. The occasion which mooued this people thus to doe was taken and not giuen Moses was absent what then was hee not about publique businesse receiuing Lawes and Ordinances from God for the gouerning of them such Lawes as no nation vnder heauen had the like did hee not acquaint them with all this before hee went more then Gouernours are bound to doe In the 24. chap. verse 14. Moses told them all the words of the Lord How far was he gone but into the mountaine leauing them at the foot He left them not alone without Iudges cap. 24.14 whosoeuer hath any matter let them come before them Yea but he tarried long before he came downe How long not six weekes in all So impatient so quickly haue they forgot the couenant made at their parting cap 24.3 All things that the Lord hath sayd we will doe repeated againe in the seuenth verse and ratified with sacrifices Is the impression of thunder and lightning so soone worne out will not the twelue pillers erected at his going at the foot of the hill bee sufficient remembrances for six weekes absence Children of Israel well might he call them children and Moses their nurse to carry them as sucklings in his bosome which he conceiued not euer crying and complaining neuer satisfied taking occasion where none is giuen There was great difference for a quiet contented heart when Moses was a Shepheard and when hee was the Gouernour of this people Nec abnuendum si dat imperium Deus nec appetendum 3. Moses is gone they wote not what is become of him 3 The Instrument or they will not know the power is in them somewhat some exployt must bee done and who must countenance the matter but Aaron One highest in authority and that should be holiest in life hee must bee the man and so hee was Omnis caro foenum If Aaron Moses Vicar amongst the people If Peter Christs Vicar in the Church who should bee Summi Pontifices If these fall so fowle that one denies his Lord the other preferres a Calfe before him let the Church of God neuer be built vpon that Rocke but vpon that which Aaron prefigured and that which Peter discouered in the sixteenth of Matthew Mat 6.16 Aug. vlt. D. tract in Ioh. Super hanc quam confessus es petram sayth S. Augustine vpon this Rocke which thou hast confessed will I build my Church God in Aaron would teach Israel that hee who was thus captiuate to sinne himselfe could not deliuer captiues from sinne by his sacrifices as the Apostle prooues at large in his Epistle to the Hebrewes Moses died in the wildernesse Aaron fell fowly in the wildernesse the mortality of the one and infirmity of the other were as Schoole masters of Christ the Lambe of God and Lord of life to deliuer vs from sinne and death 4. 4 The meanes But let vs not as the manner of the world is lay more imputation vpon Aaron then there is iust cause his infirmity was great yet was he no voluntary agent but a forced Instrument they assembled themselues against him tumultuously and vrged him in threatning manner vp make vs Gods True it did not excuse him more then Pilate who feared a tumult Matthew the 27. Hee should rather haue died a thousand deaths then haue yeelded yet see what pretty policies he hath to stay the businesse 1. Hee calles for golden eare-rings of their wiues sons and daughters in the second verse thinking women would by importunity bring any thing to passe rather then part with their iewels and ornaments there was some hope that either the couetousnesse of men or the pride of women might so farre preuaile that some domesticall dissention might hinder this great conspiracy against the God of heauen But as Sathan will not cast out Sathan so one sinne is hardly wrought against another especially those diabolicall sinnes of pride and idolatry There was no cost spared for all the people plucked off their iewels not one from another but from themselues in the third verse their Idoll was their Iewell they neuer yet bestowed such cost vpon the true God that brought them from the bondage of Pharaoh nor on Moses their Gonernour as now vpon the image of a Calfe 2. When there is no remedy he takes the Iewels casts them into the fire fashions a Calfe carueth it made a grauing toole to goe ouer it built an Altar proclaimed an holy-day whil'd the time that Moses might come downe or some accident befall to stay their fury so vnwilling was Aaron but they forced him 5. What to doe Make vs Gods to goe before vs Gods seruice is a reasonable seruice in the 12. of Romanes Rom. 12.1 but the seruice of sinne is most vnreasonable especially this of Idolatry that a God can be made that Aaron a sinnefull man can make a God that hee can giue it life and motion to goe before them Is it possible the people should bee so senselesse This poynt then will beare two Queries 1. What Gods they meant should bee made Make vs Gods 2. To what end to goe before vs. Some thinke they meant onely a sensible resemblance of the true God or an image to which some Diuine power might vpon consecration bee annexed but I doubt they troubled not their heads with such differences 1 They called them gods in heathen tearmes they were weary of one God and now they must haue a plurality though Elohim be vsually translated in the singular number yet in this place I take it plurally because St. Stephen does so reade it in the seuenth of the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.40 Make vs gods Idolatry implies plurality a plurality a nullity dicite plures dicits nullum two infinites there cannot be eyther
Asia yet it is but one body 2 It followes One spirit that doth animate and informe the members of the same as the soule or spirit of a man knits vp the members into one body 3 This professeth One Lord Christ which makes it a Christian Church 4 Yet the very naming of Christ Iesus our Lord is not sufficient to proue a Christian Church vnlesse we embrace that Faith which Christ doth publish one Faith not in euery branch of diuinity that neuer was nor will be but the grundsels laid vpon the true foundation 5 Yet wee are but Catechumenists as it were in the Church porch till we be admitted by the doore of Baptisme 6 In which Baptisme we are made the Adopted Children of One Father vpon which the Apostle concludes one God and Father of all must needes make a Church Secondly this Church we beleeue to be Catholike that is vniuersall not because it is spread ouer the face of the vniuersall world but because it is not limited to any place or nation as the lewish Church was much lesse to the succession of any person but it is scattered and dispersed without bounds So as still it hath a power and disposition to bee more and more vniuersally spread That 's the sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Zacharies Prophesie That Ierusalem should be inhabited without walls Zach. 2.4 But for the Romane Church so famous in the Apostles time that Saint Paul in the first to the Romans doth glory so much in it Admit the memory of the Apostle Peter caused the Church to honour his successors and to giue the Patriarke of that Sea priority before all other Admit that Church hauing beene purged by fiery persecutions and crowned with Martyrdome vnder the Heathen Emperors was therefore more reuerenced of succeeding Churches in other ages Admit the seate of the Empire the renowne of the Cittie the excellent choice they made of wise and learned Bishops got them such credit amongst remote Churches that amidst their distractions which were amongest the Greekes many there were that would haue recourse to Rome as to arbitrators for aduice and iudgement What is all this to the saluation of my soule in these daies What warrant haue I to rent my selfe from this Church wherein by Gods prouidence I am borne and whereof I am borne againe a member Or what reason haue they to exact this new article at my hands whereof I finde no mention amongst the old I dispute not the point in this place onely let mee put the case of a lay mans resolution I am by Gods prouidence borne and Christned brought vp and Catechized in the Church of England The quaere is no more but this Whether I be bound in Conscience to become a Romish Catholique and to bee reconciled to the present Church of Rome as now it standeth in paine of eternall condemnation This is the very point that draweth so many from vs to whom I propound fiue Quaeries or demands which in the iudgement of indifferent men may seeme reasonable 1 First I demand some cleere euidence or firm ground to build vpon that this is my duety and vpon so great a penalty to thrust my selfe into such an action without sufficient warrant I should not onely condemne my selfe of rashnesse but incurre offence against God in the 14. to the Romanes Rom. 14.23 What euery Man doth doubtingly is sinne to him that doth it Quod dubitas ne feceris A greater matter is a greater sinne a greater then this cannot bee vnder the Sunne I desire therefore some cleere warrant for my resolution The first testimony that is offered is the Testimony of the Church that is of the Church of Rome for shee tels vs that shee alone is the true Catholike Church out of which there is no saluation whereupon it followes that such as will be saued must be reconciled to her This wee verily beleeue that the Church of Rome saith so and hath so said a long time 2 The next Quaere is then whether the Testimony of the Church of Rome in this case concerning her selfe be sufficient Go vp as high as they will so long as shee hath made this challenge I demand whether her testimony be sufficient I answer out of doubt it is not In the fifth of Iohn vers 31. If Christ should beare witnesse of himselfe Iob. 5.31 his witnesse were not true that is not sufficient Though after chap. 8.14 he professes that though hee should beare witnesse of himselfe yet his witnes were true because ver 16. I am not alone but I and the Father that sent me Take him single as in the first place by the way of concession that he wil deale with the Iewes vpon indifferent termes I hope then the testimony of Christ concerning himselfe was as sufficient in it selfe and to the Iewes as the testimony of the Church of Rome can be eyther in it selfe or vnto vs. Let it not therefore seeme vnreasonable if beside the testimony of the Church wee desire further euidence for heere she standeth for her selfe against all Churches in Christendome 3 Other testimony beside the Church and Scripture they pretend none for Traditions are referred to the Church and the Creeds to the Scripture To the Scripture then of necessity she must come in this point 4 Our next demand is whether it is expressely there or drawne out by Tract of consequent mentioned it is not neither in the originall nor in the vulgar nor in the Rhemish nor in any of their owne translations 5 If by consequent it bee extracted my next Quaere is whether I am bound vnder paine of damnation to beleeue euery poynt that may be drawne out of Scripture by consequence of arguments wee stumble not at immediate consequents as such as these The Trinity is not named in so many letters but the Scripture implieth euery person to be God in seuerall places and elsewhere auerreth that there is but one God this is easily put together But are wee to beleeue that which by long tract of consequent may be gathered Then none but great wits can be saued our weake vnderstanding is not able to fetch euery conclusion from the right ground Hence let vs make three degrees of diuine positions 1 Some are Articles as Christ the Sonne of God was crucified 2 Some as Conclusions as that children are capable of Baptisme but not of the Lords Supper 3 Some are taken as Opinions and problemes of Diuinitie As that Angels doe more solemnely attend in person at holy exercises That Saints shall haue some personall knowledge one of another Matt. 17. as Moses and Elias had in the mount Now as fixed starres seeme to twinckle because they are further remote and cannot so stedily be discerned by our weake eyes so our vnderstandings are more vnstable and our beleefe more vncertaine in points deduced by many sequels and farre fetcht consequents These bring narrow issue let vs see what degree
ship in prophanesse as well as superstition 2 Many come within the compasse and suffer vs to cast our nets ouer them but they runne themselues so deepe into the mudde that the nette cannot get vnder them In the 33. Eze. 33.31 of this Prophecy verse 31. Sonne of Man my people sit before thee and heare thy words but they will not doe them for eyther they make themselues merry or else their heart runnes after couetousnesse They runne into the mudd of pleasure and pelfe of this world that wee cannot catch them 3 Now the third and best sort are caught and so long as the nette is dragged the same way that they swimme they come currently forward but when they perceiue how they be restrained of their former liberty and how their consciences are intangled in this net they giue a ierke and breake net and all Wee had neuer more neede to sit and mend our nets for let vs twist them as soundly out of holy writ and weaue them as strongly as possibly we can Psal 2.3 these sonnes of Belial who cannot abide a negatiue will breake them They will heare vs preach out of the two Tables while the bellowes hold they will deuoure whole Gomers of Manna and yet neuer the better liking but Aarons rod they cannot endure to heare of it though their soules haue surfeted neuer so much of sinne though their Consciences be neuer so dangerously wounded as much of the Samaritanes oyle as you will to heale it presently and draw a skinne ouer it but for that sharpe wine to scoure the wound for that Corasiue Diuinity to eate out dead workes for the Churches Physicke by Contrarie they will perish before they can take it After they haue suffered their mindes to wander after their eyes in the corners of the world and to feede vpon vnlawfull vanities tell them of afflicting their soule and crucifying their affections and lusts of confining their thoughts vnto deuotions and the Meditation of vnpleasing obiects Death Hell Anger to come of Dauids daily Vowes of striuing of labouring of watching vnto Prayers with all perseuerance Ephes 6.18 After they haue corrupted themselues in the seruice of Mammon tell them of Zaccheus his restitution and Almes-deedes for all their mis-deedes that all may bee cured by the contrary and made cleane vnto them Luk. 11.41 Luk. 11.41 After they haue pampered their flesh and fulfilled the lust of it tell them of the Corinthians reuenge vpon themselues for so offending such a gracious God 2 Cor. 7.11 of Pauls not beating the Ayre 1 Cor. 9.26 Psa 102.9 Luk. 7.38 but beating downe his body of Dauids ashes for Bread and mingling his drinke with weeping of the sinfull womans Poenitent Bath and her Towell and of that destruction of their flesh that their spirits might bee saued in the day of the Lord Corin 5.5 Doe but shew them this rod they are presently gone and Aaron is not able to hold them except Moses helpe him To heare of Discipline either voluntarily inflicted by themselues or necessarily imposed by others is detestable If there must needes bee a Rod they will chuse Moses Rod though it turne Serpent and sting them like a Scorpion rather then Aarons though it bud and blossome and would become in the end neuer so fruitfull and comfortable to their soules It was Aarons rod and not Moses which God commanded Moses Num 17.10 and not Aaron to preserue in the Arke The first time that I finde this Rod missing in the Arke of God was in Salomons dayes 1 Kin. 8.9 in the happy and peaceable dayes of Salomon and then was Plenty Peace and Liberty the abuse whereof brought an iron rod for want of Aarons Rod Rehoboams Scorpions the renting of the Tribes leading into captiuity turned Salomons Canticles into Ieremies Lamentations and all for want of Aarons rodde for if wee would iudge our selues wee should not bee iudged 1 Cor. 11.31 O Cherub Protectour vouchsafe to looke downe into this Arke of God consider the want of this rod in these quiet peaceable Salomons dayes Aarons rod is missing in the Arke of God our Church in her book doth still complaine of the want of this Rod Vntill saith Shee the discipline of the Primitiue Church may bee restored againe which thing is much to bee wished c. In steede whereof is a Commination against sinners as much regarded of the people as Bell Booke and Candle But had we that discipline which the Fathers of the Primitiue Church had who respected not so much the multitude of professours as the truth of their deuotion had we I say that seuere discipline in these dissolute daies which they had and power to execute it and grace to vse it aright men would quickly bee weary either of those sinnes which they now commit with greedinesse or of that counterfeit profession of Christianity This is the Fan that Iohn Baptist speaketh of Mat. 3.12 which would purge the flower and seuer the chaffe from the good corne for want of this there is no triall or manifestation either of faith by workes or of Repentance by the exercise of mortification but as by a vaine dead faith so by a slight vnsound Repentance wee deceiue both our selues and others so consequently there is no feare no awe no remorse of conscience And were it not that the mercy seat is aboue the Arke that the inuincible mercy and long suffering of God in Christ is aboue all his workes wee should soone feele the want of this Rod. But the seat of God amongst vs is a mercy seat and his oracles is the comfortable voyce of the Gospell of Christ which defendeth vs and the whole Church It was the voyce of him that dwelt in the Bush which preserued the Bush from burning though it was all of a flaming fire and it is the voyce of the Gospell of Christ which hath preserued this Church from fire and powder The annoynted therefore as he hath already with his Cherubs quill so let him euer after with both his wings defend protect and couer this Gospell so long as the heauens couer the earth with his owne wings they be his let him then suffer none to plucke them lest the Church of God bee left naked and vncouered They be a paire of wings let him keep them in their due proportion Moses and Aaron bee brethren it were vain to contend for seniority who was the elder brother they are brethren God leadeth his people by the hand of Moses and Aaron If we see any one Psal 77.2 hee or shee beat their hands one against another presently we imagine there is a distempered person let the annoynted Cherub to bring vs in temper prune and proportion his owne wings that in their due places and bounds they may bee both stretched out to protect the Church of Christ 4 Thus far we haue presumed to ascend yet one step higher to conclude with the voyce of the