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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00670	A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne.	Fenton, Roger, 1565-1616.; Utie, Emmanuel, d. 1661.	1617 (1617)	STC 10805; ESTC S102068	104,035	162

A TREATISE AGAINST THE Necessary Dependance vpon that One Head and the present Reconciliation to the Church of ROME TOGETHER WITH CERTAINE Sermons preached in publike assemblies VIDELICET 1. The want of Discipline 2. The possession of a King 3. The tumults of the people 4. The mocke of Reputation 5. The necessitie of the Passion 6. The wisdome of the rich By Roger Fenton Doctor of Diuinitie late Preacher of GRAIES INNE Aug Ser. 12. in Nat. Dom. Caput vestrum peperit Maria nos Ecclesia LONDON Printed by Edward Griffin for Nathaniel Butter 1617. TO THE RIGHT HONOVRABLE SIR FRANCIS BACON Knight Lord Keeper of the great Seale of ENGLAND and one of his Maiesties most honourable Priuy Counsell RIGHT HONOVRABLE THere are many controuersies in the Church euery one thinkes hee is in the Tower of Sion Some that conceiue themselues to bee inspired with the rushing winde would haue the Church like that Spirit to bee inuisible Some are so pure that they would haue it where it was first Some imagine a Church to reside vpon their wit Some will haue it in any place where there is no Roome and some the greater or more bend all their wits to Rome and to one Head in that Church like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pythagoras or Aristotles Primum that must bee a Monarke by Power not by Gifts by Multitude not by Truth That must suppresse Schismes and determine Faith Their crie is great The Roes and Hindes of the field doe stand agast vpon the opening of euery Romish hound Cant. 2 7. The Consonants which speake for this onely Supremacie as their superior Vowels bid them and which cause men of tender consciences to make head they know not whither Others either of no Religion or such as would haue an exact Religion in an Idaea stand by and receiue none till all bee agreed But if wee listen to the Canonists as the Heathen made Terminus a God and such a God that would not yeeld to Iupiter so the Bishop of Rome must bee the end vnto which all diuisions in Religion wheresoeuer discussed must bee reduced from whom it is not lawfull to appeale to GOD. Many there are that follow him wee may take vp a Fathers complaint many which wee may flie none which wee may follow which flicker aloofe and suffer him to flie with his wings of vnlimited authoritie without a Quid iure posset Quid charitate debet and like an Eagle not in Rome but in the world to flie alone Emperours before were Lions but now in the mysterie of Sampsons Riddle mortified by Christ are become Nursing Fathers and no Lions The Bishops of Rome were Nursing Fathers now they are Lions that range alone that will brooke no equalitie either with man or with the world or with the Scripture or with any power but God So though God hath broken downe the wals of the old Ierusalem like the bankes of Paradise and hath let out the riuers of the Church to take their names from the Countreyes through which they passe yet hee hath made inclosure againe and will haue all to lose their name in him as the great Sea Thankes bee vnto God that one of the other side of the banke was lately driuen ouer the waters of Meribah and Separation by the Spirit of God as by a gentle gale of winde and is now vnited vnto vs in a commerce of Religion Mirante Roma gaudente Ecclesia The Church ingeminating the name of ANTONIVS of SPALATO as they did VICTORINVS of ROME Aug. confess 8.2 conuerted to publike profession by Simplicianus In Saint BERNARDS time it was A voce tonitrui tui formidantes The Pope spoke then something like the voice of God but now hee roares onely in a Bull and wee hope ere long all EVROPE will sit vpon him as a beast when they shall see such great Masters of the flocke forsake him The Author of this Treatise hath not confuted euery obiected Scripture Like Turkish Arras no large Imagerie is drawne but in foure knots hath folded all the colour which is pretended for the dependance vpon Rome An obscure resemblance of him yet his Sed cuius haec imago est It is the Posthumus of Doctor FENTON adorned with no other garments then he left it not so properly his Image but his Similitude in which there are the true lineaments that expresse the proportion of his former workes though not liu'd with those fresh colours yet his without addition or correction One there was it seemes of the Tribe of Dan something a kinne to the borderers in the North that after his death bit his booke of Vsurie by the heale Gen. 49.17 and drew his arguments as Cacus did the cattle of Hercules backward Ne qua forent pedibus vestigia rectis whose impudencie was dasht before it had scarce looked abroad by that watchfull and true Euangelicall Bishop the Diocesan of London It may bee those that Gossip into other mens labours onely for newes will dandle this a little in their hands to see whether it bee like the father or no Nazianz. in pacie 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to iudge but to depraue it And who will depraue that iudgement of his which was admired of euery side euen of those which in regard of our present gouernment haue their opinions slipt a little out of ioynt If there bee any the naked innocencie without affectation and the naturall maiestie of the stile like a Master Bee without a sting will defend it But as his booke against Vsurie had a Patron so next to him not in desire as Adam was to God nor in conceit as Nebuchadnezzar nor in voice onely as Herod but in integritie and honour and iudgement is this poore modell dedicated And now wee are sure that since God hath separated your light from darknesse Gen. 1.4 and drawne the Curtaine to discouer those secret excellencies lodging within you which because of some interpositions had not their full Epiphanie to the world you will cleere his cause and ours both concerning Maintenance and Countenance Not being of those which haue broild the Clergie with disgraces and slaueries Ier. 52.13 Gregor past cur 3. part cap. 20. as Nebuzaradan according to Saint GREGORIES sense did burne the Temple but keepe the gold some alas which haue kept Iustice but loued it not whose prosperitie cùm arrisit irrisit made them fooles that thought vs no better or else our pleas had neuer beene laught out of the Court with a plus facetiae quàm iustitiae Ber. de consid 3.2 nor these that were oppressed had lift vp their weeping eyes to behold how Iustice was become blinde as the Poets picture Loue with which it was growne too familiar But to your Honour which did euer commiserate our humilitie and releeue our miseries and reuerence our calling and patronize our labours doe I presume to present this booke which may be bold to offer praiers to God for

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

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