By the Rivers of Babylon we sat down yea we wept when we remembered Sion Psalm 137.1 2 3 we hanged our Harps upon the Willows and when they that led us Captives required of us to sing one of the Songs of Sion we answered How shall we sing the Lords Songs in a strange Land And then they add Verse 5 6 If I forget thee O Jerusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to the roof of my mouth if I prefer not Jerusalem above my chief joy Acts 7.58 59 and 8. 2 Acts 12.5 Saint Steven is stoned and the whole Church made lamentation Saint Peter is imprisoned and the Church prays On the other side the Gentiles obtained mercy Acts 11.18 and the Saints at Jerusalem glorified God saying Then hath God also to the Gentiles granted Repentance unto Life So they were affected with Saint Pauls Conversion They heard says the Apostle that he which persecuted us in times past Gâ—l 1.22 23 now preaches the Faith which once he destroyed and they glorified God in me Let us then learn to carry our selves towards our Fellow-Christians as to our Fellow-Members 1. We all make one Body under one Head Christ therefore let us take heed of Schism and Disunion and endeavor to keep Unity The Apostle urges it upon this ground Endeavoring says he to keep the Vnity of the Spirit in the Bond of Peace Eph. 4 3 4 for there is one Body and the sequel is good We are all of us one Body and shall we rend our selves one from another God forbid Harken we rather to Saint Paul Beseeching us in the Name of our Lord Jesus Christ That there be no Divisions among us 1 Gen 1.10 but that we be perfectly joyned together in the same minde and in the same judgment The counsel is good for us to take which Joseph gave to his Brethren Gen. 45.24 See that ye fall not out by the way It 's good for every one of us to say one to another as Abraham to Lot Gen. 13.8 Let there be no contention between me and thee c. for we are Brethren yea for we are all of us one Body of Christ and every one of us Members one of another Remember we That God whom we call Father 2 Cor. 13.11 is the God of Love and Peace and Christ whose Members we profess our selves to be is the Prince of Peace Isai 9.6 Heb. 7.1 and the King of Salem the King of Peace and the Gospel which we profess the Gospel of Peace Eph. 6.15 Col. 3.15 and that we are called unto Peace in one Body What then will better become us then the study of Peace Remember that our mutual Jars will make our Enemies sport and our concord will not a little vex them for by it we shall put them out of hope of prevailing against us Insuperabiles si inseparabiles we shall be invincible if we be inseparable A single Arrow is soon broken not so a bunch of Arrows fast bound together and onely our mutual disagreements will put them in hope to spoil and mischieve us one after another Let Moab Edom 2 Chron. 20 and Ammon rise each against other and they overthrow one another Jehosaphat shall not need to strike a stroke It 's a received Maxim of Enemies Divide them Divide impera and so get the upper hand of them Let us not then give them so great advantage against us but rather as the Apostle advises us Let us minde the things that make for Peace Rom. 14.19 Let us not be ready to do wrong but be ready to put up wrongs and for peace sake part with our Rights in apparent injuries forgive in doubtful things make the fairest constructions and listen not to Tale-bearers Rom. 16.17 and as the Apostle advises Mark them that cause Divisions and avoyd them Thus let us do 2 Cor. 13 1â— and the God of Love and Peace shall be with us 2. Let us be profitable and serviceable one to another in the faithful employment of the Talents which we have received So are the Members of the natural Body so let us be Having the Wealth of the World let us be ready to distribute Having Wisdom be we ready to give advice and counsel to others that need and crave our help this way So according to our abilities let us warn them that are unruly 1 Thess 5.14 comfort the feeble-hearted and support the weak Let us consider one another to provoke to Love and good Works Heb. 10.24 Can we do no more yet at least having the Spirit of Prayer let us employ it for the behoof of the whole Church and of one another Pray for the Peace of Jerusalem Psal 122.6 Remember That as the Eye hath a faculty of Seeing the Ear of Hearing the Hand of Working the Tongue of Speaking the Feet of Walking not for themselves alone but for the good of the whole Body and each of other So the Gifts that God hath bestowed on us he hath given not for ostentation nor for our own private use onely 1 Cor. 12.7 but to profit withall therefore so let us use them Thus shall we honor Christ our Head and God our Father We hear what the Apostle says of Alms-deeds The Ministration of this Service abounds by many Thanksgivings to God and this holds equally true of the employment of our several Abilities for the profit of others And so we shall provide for our own Comfort for as to that unprofitable Servant that hid his Talent in a Napkin Mat. 25.28 30 it 's said Take the Talent from him and Cast him into outer darkness so to any one that is faithful in the employment of his Talent for the good of others it shall be said Well done good and faithful Servant Verse 23 Enter thou into the joy of thy Lord. 3. Let those Members of the Church that are of highest note learn not to despise but to have in good esteem their Brethren and Fellow-Christians though they be not so richly gifted or laid out to so noble employments as themselves for there is not the meanest but hath his Gift in his measure and so not the meanest but is profitable in his way It 's so in the natural Body It is so much more in the Church Hear the Apostle The Eye cannot say to the Hand I have no need of thee 1 Cor. 12.21 22 nor the Head to the Foot I have no need of thee Nay much more those Members of the Body that seem to be more feeble are necessary Therefore let not the rich despise the poor nor the strong the weak nor the ablest Minister the meanest Hearer but if we see in them the Evidences of Faith and Holiness whatsoever they are in other respects let us embrace them and give them the right Hand of Fellowship God
himself as the least of the Apostles 1 Cor. 15.9 Joseph seeing Benjamin his brother of the same mother wept and Christ seeing Paul raging against the Church his mother had pitty on him Joseph said of his brethren to his Steward Bring the men home for they shall dine with me and our Joseph sayes by the Prophet to his brethren Eat of my bread and drink of my wine that I have mingled for you Prov. 9. Joseph gave gifts to his brethren so Christ gave gifts to men when he gave the Spirit to his But to Benjamin his younger brother Ioseph gave larger gifts then to his other brethren and this doth Paul our Benjamin confesse saying I laboured more then they all yet not I but the Grace of God that is with me 1 Cor. 15. Ioseph commanded his cup to be put in Benjamins sack which when it troubled his brethren to have it challenged of them was yet found in Benjamins sack The cup of Christs sufferings is acknowledged hiddenly given in the body of Paul when he saies I bear in my body the marks of the Lord Iesus Gal. 6. When Ioseph would make himself known to his brethren he lift up his voice and sayd I am Ioseph your brother Is my father yet alive And Christ our Ioseph that he might shew himself to his brethren Psal 22.26 sayes I will declare thy name to my brethren Gen. 45. Ioseph said to his brethren Yee sent me not hither but God to preserve life And of our Ioseph the Apostle Iohn saies To this end God sent his Son into the world that we might live by him CHAP. VIII HItherto we have heard of the persons by whom Christ was foresignified while the Church was in the narrow bounds of a Family Proceed we now to the Persons that were Types of Christ when the Church of God came to be in a people Christ and Moses God himself by Moses prophesying and foretelling of Christ to be raised up as a Prophet Deutr. 18 hath this clause that he should be like unto Moses but so that as the Truth is farre above the Type the Body above the Shadow so Christ above Moses in all respects 1. Moses was a true man so is Christ but Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man but Christ is Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person Moses was a God to Pharaoh Exod. 7.1 but he made a God I have made thee a God but Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe He is Deus genitus God by Eternal Generation And even in regard of the Humane Nature Moses came from Adam in the way of ordinary Generation by conjunction of male and female he had a father and a mother Christ also came from Adam but not in the way of ordinary Generation as man he had a mother but not a father He was born of a Virgin but conceived of the Holy Ghost Hence also Moses was conceived and born a sinner even to him as well as to others came the contagion of Original sin and hence he was subject to miscarriages in his life but of Christ the Apostle can say Such an high Priest we have who is holy Heb. 7. harmlesse undefiled seperate from sinners and hence he could appeal to his enemies themselves and say Joh 8.46 which of you convinces me of evil 2. As Moses brought Israel from bondage under Pharaoh so Christ hath set us free from bondage under Satan the Prince of darknesse and here the comparison holds aptly the Parallels are Christ and Moses Satan and Pharaoh bodily and spiritual bondage Israel according to the flesh and Israel according to the spirit but here also Christ is though like Moses yet far more excellent then He. Moses wrought an external deliverance the conveniencies of which reached to the bodies of the Israelites an handful of the world but Christ hath wrought a spiritual deliverance the conveniencies of which reach to the souls of all Believers of all Nations what comparison is there between them Moses though he began the work could not yet consummate it he brings Israel out of Aegypt he carried them through the red Sea and through the Wilderness even to the Borders of the Land of Promise but he must not put them into the possession of it Ioshua must begin where Moses left he must bring Israel into it But yet neither could Ioshua make a perfect work of it he put them into Possession but neither could he nor all the following Judges and Kings keep them in Possession how soon and how frequently were they molested and brought under their enemies how were they at last dispossest the Ten Tribes by Salmanasar the other Two Tribes by Nebuchadnezzar And though they were released by Cyrus and by Ezrah and Nehemiah brought again into their own Country yet how were they by the Romanes so dispossest and scattered into all Nations that to this day they never had the happinesse to return again to their native soil but remain scattered Vagabonds over the face of the whole world but Christ hath wrought a full and perfect salvation for us He hath set us free from that miserable slavery in which we were under Satan that hellish Pharaoh He hath brought us into and maugre the malice of all our spiritual enemies upholds us in the state of salvation 3. Moses was a mediator between God and the people Deut. 5.5 1 Tim. 2.5 I stood sayes he between the Lord and you and so is Christ a mediator between God and us There is one Mediator sayes the Apostle between God and man even the man Jesus Christ Herein therefore He was like Moses but yet herein also He farre exceeded him as the Apostle sayes Heb. 8.6 He namely Christ is Mediator of a better Covenant which was established upon better promises 4. Moses wrought great signes and wonders in Aegypt and the Red Sea and in the Wildernesse the History of the old Testament makes it manifest And Christ also wrought great miracles the History of the Evangelists is clear for it therefore herein also Moses was a Type of Christ and yet herein also He farre exceeds him Joh. 15.24 Hear we our Saviour If I had not done among them the works that no other man did c. hear the blind man restored to his sight Ioh. 9.32 Since the world began was is it not heard that any man did open the eyes of one that was born blind Hear the attestations of the people upon the stilling of the Tempest Matth. 8.27 What manner of man is this that even the winds and the sea obey him upon the casting out of the unclean spirit Mar. 1.27 what thing is this what new Doctrine is this for with Authority commands He even the unclean spirits and they obey him upon the healing of the paralitick we never saw it on this fashion Mar. 2.12 and finally upon the healing of
first hand we through him 1 John 2.20 We have an Vnction says the Apostle from the holy one as the holy oyl was powred upon the head of Aaron Psal 133.2 and from the head it came down to his beard and to the skirts of his garments God Joh. 3.34 Eph. 4.7 saies the holy Baptist hath not given him the Spirit by measure but to us saies St. Paul grace is given according to the measure of the gift of Christ that is in such measure and proportion as it pleased Christ to bestow it upon us Hear St. Ambrose descanting on that Prophesy Joel 2 28. to this purpose He said not I will powr out my Spirit but of my Spirit for we cannot receive the fulnesse of the Holy Ghost Non spiritum dixit sed de spiritu nos enim accipere non possumus plenitudinem S. Spiritus sed tantum accipimus quantum de suo arbiter nostri pro sua voluntate diviserit Supra nos ergo effusum est de Spiritu at supra Christum cum in forma esset hominis manebat Spiritus To. 2. de S. Sancto ad Gratiam l. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. habuit caro S. Sanctum non partem donorum sicut nos cum uni sapientia alteri scientia datur sed omnia habuit dona In nobis dividuntur dona in Christo autem carne omnia dona fuere Tom. 6. serm de S. Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille plenitudinem accepit nos de plenitudine Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non habet ipse donum participabile sed est ipse sons radix donorum omnium non in seipso continens bonorum divitias sed in universos diffundens quibus diffusis plenus permanet nec ex eo quod aliis suppeditat minuitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quod autem ego fero participabile est ab alio enim id accepi exigua pars totius est quasi gutta parva ad immensam abyssum infinitum pelagus comparata In Joan. Evang. hom 13. but we receive so much as God divides to us There is therefore powred on us of the Spirit but upon Christ being in the form of man the Holy Ghost abode And so St. Chrisostom The Humane Nature of Christ had the Holy Ghost not a part of his gifts as we have when to one wisdome is given and to another knowledge In us therefore the gifts of the Holy Ghost are divided but all were in Christ all perfections meeting together in him as lines from the Circumference in the Center And afterwards in the same place alluding to Joh. 1.16 He saies the Father that is Christ received the fulnesse but we of his fulnesse Hear him again elsewhere noting this difference between Christ and Christians He that is Christ hath not the gift by participation but He is the Fountain and Root of all gifts not keeping in himself the riches of good things but powring them out upon all which being powred out he still remaines full and is not diminished by that which he gives to all others Thus it is with Christ But how is it with others This he shews speaking in his own person But what I have is by participation for I have Received it of another saies he and it s a small part of the whole and as it were a small drop in comparison of an unmeasurable depth and a boundless Sea And what he speaks of himself is true of all Christians and to this Confession the best of us may justly subscribe 5. The Angels ministered unto Christ and they minister unto us but here is also a vast difference for they ministred to him as to their Lord even to the Lord of Angels To us as to their fellow-servants for so the Angel confessed to Saint John Rev. 19.10 and 22.9 I am thy fellow-servant and of thy Brethren that have the Testimony of Jesus and of them that keep the sayings of this Book And that by the appointment of our common Lord and as a fruit of that Union that intercedes between Christ and us as between the Head and the Members 6. Christ must suffer before he comes to Glory and so must we but here also is a vast difference as Saint Austin observes We are not therefore equal with Christ Non propterea Christo pares sumus si pro illo usque ad sanguinem Martyrium duxerimus potestatem ille habuit ponendi animam iterum sumendi eam nos nec quantum volumus vivimus morimur et si nolimus Ille moriens in se occidit mortem nos ejus morte liberamur à morte Postremo et si frates pro fratribus moriantur tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur quod fecit ille pro nobis In Joan. Tract 84. if we shed our blood for him He had power to lay down his Life and to take it up again We neither live as long as we would we dy though we would not He by his Death destroyed Death We by his Death are freed from Death Lastly though Brethren dye for Brethren yet never any Martyrs blood was shed for the Remission of their Brethrens sins as Christ did for us Saint Paul disavows it for his own particular Was Paul says he crucified for you 1 Cor. 1.13 q. d. At no hand I abhor the thought of it Indeed sometimes he mentions his sufferings for the Body of Christ Col. 1 24 that is the Church but he meant not as if he suffered for the expiation of the sins of the Church but for the edification of the Church as he says The things that have happened to me Phil. 1.12 14 have faln out to the furtherance of the Gospel Many of the Brethren waxing confident by my bonds are much more bold to speak the Word without fear according to that known saying Sanguis Martyrum semen Ecclesiae The blood of the Martyrs is the seed of the Church and that of Tertullian This Sect says he Non deficiet haec Secta quam tunc magis aedificari scias cum caedi videtur De Persec ad Scapul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vides quo plures sunt qui suppliciis afficiunt tanto majorem numerum esse aliorum sc Christianorum Ep. ad Diognet speaking of Christians shall not fail which know that it 's then more built up when it seems to be cut down And that finally of Justin Martyr Seest thou not that by how much the number is increased of them that inflict torments by so much the more the number of Christians is increased 7. Christ rose and we shall rise but with a great dissimilitude Christ rose the third day and saw no corruption but according to the profession of Martha concerning her brother Lazarus we shall rise again at the last day Joh. 11.24 and in the mean time we see
fulnesse of time actually send Christ into the world to become man and so to suffer Death for our Redemption 2. He is the Foundation of Faith or Doctrine and this is to be understood by a Metonymie of the subject for the adjunct Christ being put for the Doctrine of Christ that is the fundamental Doctrine of Christ which consists not of those Theological Conclusions needful to Divines for their peculiar Profession Irenic p. 149 but of those Catholick Articles which concern the Catholick Faith needful to be known and believed of all to salvation the ignorance of which is damnable and the obstinate and pertinatious denyal of which makes an Heretick as Paraeus speaks learnedly which Fundamental Doctrine is the intire and incorrupt Doctrine of the Law and the Creed contained in the Writings of the Prophets and Apostles And this Foundation Moses and the Prophets began to lay in the old Testament and the Apostles did perfect it in the new Testament by their Preaching and Writings In which respect the Church is said to be built upon the Foundation of the Prophets and Apostles Eph. 2.20 And both waies the comparison holds well between Christ and a Foundation namely in regard of the use of a Foundation which is to uphold the Building making it to stand firm and to keep it from ruine so the house built upon the Rock stands firm against all opposition Matth. 7.25 Let the rain descend the stoods come and the winds blow yet the house stands and is secured from falling Of such use is our blessed Saviour and that in both respects 1. As a Foundation of Salvation Christ sustaines the whole Church by the merit of his Death and Passion by the power of his Divinity and the efficacy of his Intercession and Spirit he Justifies Sanctifies and preserves it making it able to hold out against the gates of Hell Matth. 16. Psal 125.1 so that it shall be as Mount Sion which cannot be removed but abideth for ever Not all opposition of enemies shall hinder the Salvation of the Church I give my sheep saies our Saviour eternal life Joh. 10.28 and none shall be able to take them out of my hand 2. As a Foundation of Faith or of Doctrine all superstructures so farre forth hold good as they hold correspondence with the Fundamental Doctrine of Christ but if any Doctrine cross and thwart the Doctrine of Christ taught by the Prophets and Apostles it presently falls to the ground 2 Sam. 5.3 4. as Dagon before the Ark And in this respect St. John having given that advise 1 Joh. 4.1 Believe not every spirit but try the spirits whether they be of God or no brings in the Doctrine of Christ as the rule of tryal Vers 2. saying Every spirit that confesses that Jesus Christ is come in the flesh is of God and every spirit that confesses not that Jesus Christ is come in the flesh Vers 3. is not of God and this is that spirit of Antichrist c. But yet Omne simile est etiam dissimile because no things are so like one to another but that there is some dissimilitude between them know we therefore that though Christ resembles a Foundation in regard of the main use of it yet Christ differs also from an ordinary Foundation and namely in this that the Foundation of an earthly building is lowest but Christ the Foundation of the Church is on high and above it St. Austin takes notice of this difference and gives the reason of it He moves the question How is Christ both the Foundation and the Head Quomodo Christus fundamentum caput est cum fundamentum solet deorsum esse caput autem sursum Resp Ideo fundamentū domus deorsum ponitur quia pondere suo deorsū versus fertur nisi sit quod sustineat tota cadit quia tota ad terrā vergit Rebus ad ima tendentibus in imo ponitur fundamentum Ecclesia autem Dei in imo posita tendit ad coelum fundamentum ergo nostrum ibi positum est Tom. 8. in Psal 30. seeing the Foundation uses to be below and the Head above To this he answers Therefore the Foundation of a house uses to be below because by the weight of it it is carried downwards and except it hath something to bear it up it falls down because it wholly verges towards the earth for things that tend downwards the Foundation is laid below But the Church of God being here below tends to Heaven and therefore there is our Foundation laid Hence we may learn many things 1. See the sad condition of them that do ground their hopes for salvation on any other besides Christ either on themselves or on any other on their own merits or the supererogatory works or sufferings of others we see that Christ onely is the Foundation of Salvation how do they therefore at once dishonour the Lord Jesus Christ and prejudice themselves that shall build their hopes of happinesse upon any with neglect of him they deprive him as much as in them lyes of the honour of being the onely foundation of the Church and their hopes for Salvation must needs be as the house built upon the sand no sooner the rain descends Matth. 7.27 the floods come and the wind blowes but instantly that house falls So these may haply for the present bear up well but let Satan be set loose upon them and set upon them with his temptations instantly their hopes will vanish and come to nothing 2. See the horrid blasphemy of the Church of Rome making Saint Peter and in his right the Pope the Foundation of the Church whereas we are taught in the Scriptures that Christ is the onely Foundation that is or can be laid how then St. Peter and consequently the Pope for these are directly contrary each to other Again the Church of the old and new Testament is but one Church and so can have but one and the same Foundation but St. Peter cannot in reason be said to be the Foundation of the Church of the old Testament therefore neither of the new And if St Peter be the Foundation of the whole Church then of himself which is most absurd he is a part of the building therefore not the Foundation of the whole Lastly the Foundation of the Church must be perpetual not failing else how shall the Church stand but St. Peter is not so he is dead almost 1600 years since They say he is perpetuall in his Successors but 1. This is absurd for they say because it s sayd to thee Matth. 16. and Thou therefore it cannot include all the Apostles but St. Peter onely and yet shall these singular particles include so many Popes 2. It s false for Saint Peter as an Apostle had no Successors the Pope of Rome succeeds not Saint Peter in his Apostleship the Apostles had immediate Calling as Saint Paul says of
Galleys then the Grand Seigneur himself attended with his train of Janizaries Let us then impute the contempt which men cast upon us to their ignorance of us and therefore let us slight it and please our selves as well as we may with that which the Scripture tells us of the honour done unto us in our fellowship with Christ while he is given to us to be our head and we to be his body and members in particular 2. See how great the error of the Church of Rome is making the Pope of Rome the head of the Church over all Churches and all Bishops of all Churches throughout the whole world yea even over all Kingdomes and Commonwealths and over all the Kings of the Earth in their several Kingdomes That all this is true of Christ no true Christian can deny and we shew warrant for it All power saies our Saviour Matth. 28.18 Rev. 11.15 is given to me both in Heaven and in Earth The Kingdomes of this World saies the Angel are become the Kingdomes of our Lord and of his Christ and he shall reign for ever and ever And God hath set him saies the Apostle Eph. 1.21 22 farre above all principalities c and hath put all things under c. and given him to be the head over all things to the Church If the Pope will be a Supreme visible Head over all Churches as Christ is Invisible let him shew his warrant and so let them that contend so earnestly for this his pretended Monarchy But this they can never be able to do They indeed acknowledge Christ alone to be the Supreme Head but yet with them the Pope is a secundary Head as Christs Vicar-general in whom must rest all the power to resolve all doubts to determine all Controversies to frame new Articles of Faith c. But where is their warrant It s easie to observe 1 Cor. 12.28 Eph. 4.11 that among all the Orders of Ministers in the Church mentioned in Scripture there is not any the least intimation made of a Vicar-general of Christ over all the members of the whole Church in the world and that it s not an absolute Government but a meer Ministery that is to be exercised by them Nay in all the times of the Apostles themselves there was not the least shew of a Monarchy in the Church but rather the contrary for whatsoever controversies were to be decided or whatsoever affaires of the Church were to be ordered we see all done by the joynt consent of the Apostles Act. 1. 6. 15. and the consent of the People Besides such a Monarchy of the Pope of Rome or any other Bishop over all Churches and Bishops is to no purpose nor of any use for what need is there of a substitute where the chief is present but Christ hath promised that he Matth. 28.20 though ascended will be with his Church to the end of the world Yea such an absolute Monarchy in the Church is very dangerous and may prove exceeding hurtful being in danger through mans corruption to degenerate into a Tyranny as we see by woful experience But say they Monarchy is the best form of Government in the Commonwealth therefore it is so in the Church Ans It followes not there being a great difference between the state of the Church and of the Commonwealth In which respect though a Monarchy be best for the Commonwealth yet it s not so for the Church if we respect the visible Government but if we respect Christ the Government is Monarchical But there is say they such a Monarchy among the Angels in heaven Lucifer once and Michael now being the Supreme over all the rest and all the rest subject to them therefore it should be so in the Church Militant Ans To say nothing of the consequence which is also unsound the antecedent is all false being compact of dotages Isa 14. Lucifer is Nebuchadnezzar Michael is Christ Angels do not acknowledge any superior but Christ But they say Christ gave the Monarchy to Saint Peter above all the Apostles and consequently to his Successors above and over all the successors of the other all Apostles And St. Peter was Bishop of Rome and all the Bishops of Rome successively are his successors Answ All these things are either false or at least uncertain That Christ gave to Saint Peter the Monarchy over the whole Church is false and cannot be proved by Scripture but the contrary is manifest where was St. Peters Monarchy when at that Hierosolymitane Councel not Saint Peter Act. 15. but St. James gave the difinitive sentence when he was fain to give account to the Church of his affaires transacted with Cornelius and finally when Saint Paul at Antioch Act. 11. withstood him to his face Question is made whether Saint Peter were ever at Rome false it is that he was Bishop of Rome Gal. 2. and that the following Bishops of Rome were and are his Successors in that Office which he did execute The more full prosecution of these particulars would take up too much time 3. See what comfort issues hence to all godly Christians in that Christ is an Head to and over us He is Man as we are in all things like unto us sin onely excepted then he will be sure to love us to tender us to compassionate us for to this end he became man and he took our nature into unity of person with himself Heb. 2.17 that he might be a merciful high Priest and so the Scripture speaking of his sympathizing with us Isa 63.9 saies In all their afflictions he was afflicted yea he that is our Head is God also as well as man therefore he is and will be with us wheresoever we are for as God he is Infinite without limits of Essence therefore Immense without limits of quantity therefore Omnipresent without limits of place According to his promise then Matth. 28.20 I will be with you unto the end of the world he is still present with us as God though his Manhood be taken away from us according to that which he himself saies Where two or three are gathered together in my name Matth. 18.20 there am I in the midst of them namely to help us by his Spirit and to hear us what hopes then may we have of the acceptance of our prayers and the granting of our requests If we be in the Fire in the Dungeon in the Desert in the Water he is with us to uphold us to comfort us to carry us through all to deliver us out of all Yea He that is our Head is God therefore infinitely able to turn into folly all the Policies and Counsels of all the greatest Achitophels or Machiavels in the world and to take them in their own craftinesse Yea therefore he is infinite in strength able to do what he will for the preservation of his Church and the members of it and for the
Peter He went about all their Cities and Villages Matth. 9.35 saies St. Matthew teaching in their Synagogues and preaching the Gospel of the Kingdome and healing every sickness and every disease among the people Nor was there any sort of people which tasted not of his beneficency To the woman of Samaria that had scoffed at him Joh. 4.9 as being a Jew he gave a clear manifestation of himself as the Messiah I that speak unto thee am he Vers 26. saies our Saviour to her Matth. 15. The woman of Canaan by her importunity prevailes at last to have the devil cast out of her daughter Malchus that came among the rest to apprehend him having had his eare cut off by Peters sword had his ear cured by our Saviour Luk. 22.51 And when the Jewes had exercised the height of cruelty against him having nailed him to the Crosse he forbeares not then to act for them but making intercession for them saies Father forgive them they know not what they do Luk. 23.34 See here the horrid sin of the Jewes in plotting and acting against this our dear Saviour he to be so qualified in all respects as we have heard so useful to mankind so contented with his mean condition for our sakes so meek under all their acts of unkindenesse against him so innocent and harmlesse yea so beneficent notwithstanding all their unkindnesses against him and they to be carried with so much violence against him so that nothing will satisfie them but his blood what horrid inhumanitie is this As for our selves let us remember what Saint John saies 1 Joh. 2.6 He that saies he abides in him namely in Christ ought also himself so to walk even as he walked Let us therefore endeavour as in other particulars so in these to imitate Christ 1. As Christ was so let us study to be useful in our places unto those among whom we live in the employment of those abilities which we have received from God Rom. 12.13 1 Tim. 6.17 18. have we the wealth of the world let us distribute to the necessities of Saints being rich in the world be ye rich in good works and ready to distribute have ye wisdom be not backward to counsel and advise them that stand in need of your help in this kinde 1 Thes 5 11 Vers 14. Heb. 3.13 Psal 122.6 and according to the gifts that ye have received Edifie one another warn them that are unruly comfort the feeble minded c. Exhort one another daily If ye can do no more having yet the spirit of prayer Jam. 5.16 pray for the peace of Jerusalem yea pray ye one for another 2. As Christ was so let us be content with the meanest condition into which it shall please God our great shepheard to bring us if he will have us to be as poor as Job Psal 66. if he layes afflictions on our loynes if he gives men leave to ride over our heads if he shall cast us upon the bed of languishing be content with all God will have it so why should we not be content much more are we for the cause of Christ stript of our wealth cast into prisons laden with reproaches banisht out of our Countrey made a Prey to Sword to Fire to wilde beasts murmur not but be content It s for the honour of our Lord and Master who for our good and everlasting happinesse was content being God to become man being the Lord of all to become servant to all being to be the great Judge of the world to be arraigned at the barre of Humane judgment being the Prince of life to suffer death being the Lord of glory to be crucified being God blessed for ever to be made a curse Think seriously of this and then think what cause have we to be discontented with any the saddest condition the greatest degree of abasement into which we can be brought for his cause for what are we in comparison of him Learn we therefore with St. Paul how to be abased and how to abound both to be full and to be hungry Phil. 4.12 both to abound and to suffer need and as the Apostle exhorts us to be content with such things as we have Heb. 13.5 3. Let us be as he was meek in undergoing all unkind usage that we may meet withal at the hands of men though we be reproached reviled and slandered let us be as if we heard not though real injuries be offered to us let us be as if we felt them not let us not exercise nor meditate revenge It s the exhortation that the Apostles frequently give Rom. 12.19 1 Pet. 3.9 Avenge not your selves but give place unto wrath saies Saint Paul Not rendring evil for evil nor railing for railing saies Saint Peter Solomon in the Old Testament can give the same advise Say not thou I will recompense evil And again Prov. 20.22 Prov. 24.29 Say not thou I will do so to him as he hath done to me And we want not eminent examples of this meeknesse both in the Old Testament and in the New Of Moses it was said Numb 12.3 that he was very meek above all that were in the Earth Indeed if God and his honour be concerned Exod. 32. he can be hot to purpose God is dishonoured by the golden Calf and now see how he laies about him He is bringing in his hand the tables of the Covenant written with Gods own hand but upon the sight of their idolatry Vers 15 Vers 19 judging them unworthy of so rare a testimony of Gods love he casts them out of his hand Vers 20 and breaks them beneath the Mount As for the Calfe which they had made he burnt it in the fire Vers 20. and ground it to powder and strained it in the water and made the Israelites to drink of it He spares not Aaron but reproves him sharply what did this people to thee Vers 21. saies he that thou hast brought so great a sin upon them And proceeding further he armes the Levites against their brethren so that there fell of them three thousand men Vers 27 28 Thus hot he is in a businesse that concerned God but if the businesse concerns himself onely he is meek and calm to admiration Numb 12. 1 2 Vers 9 10 Vers 13. Aaron and Miriam speak against him because of the Ethiopian woman whom he had married and he hears it and when God would not bear it but would have righted him and therefore had stricken her with Leprosie he intercedes with God for her The like we see to be the carrriage of David to Saul 1 Sam. 26.19 20 What wrong Saul had done to him ye may see by his expostulation with Saul and yet how meekly did David carry himself under all farre was he from revenge Twice he had opportunity to have cried quit with him 1 Sam. 24. 26. and
set our selves to the work We are builders by our office let us be building up the house of God and let it not discourage us that there is great opposition made and like to be made against this building but accept we of that encouragement Vp and be doing and the Lord shall be with you 3. Every house well built hath a Foundation and so hath the Church its Foundation and that is Christ 1 Cor. 3.11 Other Foundation saies the Apostle can no man lay then that which is laid which is Jesus Christ But of this before In aedificio lapis lapidem portat quia lapis super lapidem ponitur qui portat alium portatur ab altero Sic in sancta Ecclesia unusquisque portat alium portatur ab alio Super Ezech. l. 2. hom 13. 4. In a Building as Gregory the great well observes one stone bears another because one stone is laid upon another and that stone which bears one is born of another So in the holy Church every one both bears another and is born of another As then we desire to approve our selves to be indeed parts of this spiritual Fabrick let us thus carry our selves according to that charge of the Apostle bear ye one anothers burden Gal. 6.2 wherein we are stronger then others let us bear the infirmities of the weak if we have more knowledge then others bear with their ignorance if we be more settled in a right and sound judgment bear with them who are in any error through seduction if we have more command of our Passions bear with the frowardnesse and waywardness of others not to let them alone in their infirmities to be mastered by them but seek to recover them yet not dealing rigidly with them G l. 6.1 nor condemning and censuring them as castawaies but with a spirit of meeknesse having compassion of them as the Apostle advises yea hear we the Apostle Jude 22. we that are strong ought to bear the infirmities of the weak he doth not speak of it as a businesse of conveniency Rom. 15.1 but as of a duty of absolute necessity There was a time when we our selves were as weak as any others and then others were fain to bear with us being therefore become strong let us now bear with the infirmities of the weak yea as strong as any of us are we are yet prone now and then to bewray such weaknesse that we shall stand in need to desire others to bear with us therefore we are also to bear with the infirmites of others for this is the law of equity propounded by our Saviour What ye would that others should do to you Matth. 7.12 do ye also the same to them yea as the Apostle saies thus doing we shall fulfil the law of Christ Gal. 6.2 even the law of charity for of this the Apostle saies 1 Cor. 13.4 7 that it suffers long and beares all things 5. The resemblance between the Church and an house holds in the use of both An house is built for some man to dwell in and the Church is built for God to dwell in it ye are built saies the Apostle for an habitation of God by his spirit Eph. 3.22 Psal 132.13 14. And so saies the Psalmist of Sion The Lord hath chosen Sion and hath desired it for his habitation This is my rest for ever here I will dwell c. See here the great dignity of the Church and of all godly Christians the members of the Church in that they are built up to be an habitation for God to dwell in who is infinitely greater for glory and majesty then all the greatest Potentates of the earth And yet in the entertainment of one of them were it but for a day yea for an hour we would judge our houses not a little graced how then are we graced in that the great God who is higher then the highest hath made choice of us to be his dwelling place in which he will delight to abide for ever Jerusalem was the glory of the world in regard of that famous Temple in which God himself was specially present and no lesse are Christians glorious creatures in whom God dwels so constantly It was the glory of Benjamin Deut. 33.12 that the God of glory dwelt between his shoulders how then is it the glory of Christians that this glorious God dwels in their hearts It must needs then be granted that Christians are glorious creatures and that it may truly be said of them as the Psalmist saies of Sion Psal 37 3 Glorious things are spoken of thee See here also how ill the enemies of the Church provide for themselves for it is the dwelling place of the great God and shall they go unpunisht think we that act violence against it A King being resident in his Pallace if any shall presume to cast dirt on the walls of it or throw stones at the windowes of it to break them its like to cost them dear if they be known how much more will this God avenge the quarrel and right the wrongs done to his Church We hear what Saint Paul saies 1 Cor. 3.17 If any man defiles the Temple of God him will God destroy and no marvel for the same Apostle saies 2 Thess 1.6 It s a righteous thing with God to recompence tribulation to them that trouble you And Joshua could say to Achan Josh 7.26 Why hast thou troubled us God shall trouble thee Nor let any such think to pass hood-winked and so to carry the business as if the wrong done or the wrong-doer should be unknown for the Psalmist can say to God Psal 10.14 Thou beholdest mischief and spight to requite it with thy hand Heb 4.13 And the Apostle can say All things are naked and open to the eyes of him with whom we have to do Ezek. 25.12 13. If Edom speakes against the mountains of Israel saying They are laid waste they are given me to consume God saies I have heard them And it s no less true of acts of violence and the actors of them against the Church that God sees them And hence we may see and learn our duty in three particulars 1. Let us prepare our selves for the receiving of this holy God to dwell in our hearts Accept of the counsel of the Prophet to Jerusalem Jer. 4.14 Wash thy heart from wickednesse God is incomparably holy 1 Sam. 2.2 There is none holy as the Lord He is glorious in holiness Exod. 15.11 Therefore it s most true that the Psalmist saies Holiness becomes thy house O Lord for ever A sober man cannot endure to enter into a Brothel-house nor a neat man to come into a filthy house and can we think that God will be received into an heart uncleansed Hear we how Saint Austin urges this duty If I saies he a mean frail man should promise to come to your house