one must run into another or they must bee finite on one side 2 When I consider how Dauid speakes of ancient Idolaters Psal 115. Psa 115.8 They that make them are like vnto them how Esay describes them cap. 44. vers 16. They bake bread with one peece Esay 44.16 rost meate with another warme themselues with the third and of the residue make a god How in Baruc the 6. Baruc. 6.19 Cats and Owles do redeeme their Gods from their enemies Rats and Mice that would deuoure them I conceiue the most sencelesse kinde of idolatry and howsoeuer Aaron might seeke to refine it in the 5 verse in proclaiming an holy-day to Iehouah the true God yet sure the people themselues conceiued it in grosse The like difference may bee taken in matters of inferiour superstition betwixt the schoole distinctions and the practise of the vulgar Non colitur imago sed Deus in imagine colitur Imago sed alio cultu cultu eodem at nō vniuocè sed analogicè reductiuè distinctions well filed and refined in the braine but alas the people in whom is greatest daunger who are not able to distinguish betwixt Aarons Beard and the Beard of Aaron must of necessity fall into extremity howsoeuer Aaron in this place might helpe them with references and reductions to Iehouah yet in the peoples intention this idolatry was very grosse 2 To what end to goe a Procession to goe before vs did not the Cloud goe before them by day and the pillar of fire by night yea the Lord himselfe went before them in the pillar and the cloud in the 13. Chapter vers 21. yea and that at this present verse the 22. he tooke not away the cloud by day nor the pillar of fire by night from before the people This will not content them they must haue a Calfe a costly Calfe and when all cost and caruing is bestowed vpon it it cannot goe it must bee carried before them whereas the cloud and pillar of fire moued without their helpe See how men please themselues in their owne deuices be they neuer so foolish more then in Gods owne institutions be they neuer so full of Diuine wisedome But whither should it goe before them I thinke themselues scarce know whether whither they meant to roue vp and downe in the wildernesse sit downe to eat and drinke and rise vp to play but if they intended a set iourney it was eyther toward Canaan or as I thinke rather backe againe into Aegypt else why should they thinke of a Calfe but in alluding to the Aegyptian Apis that pide Bull they meant to goe into Aegypt therefore they must haue an Aegyptian God to guide them These be thy gods ô Israell that brought thee out of the Land of Aegypt as strangers when the Aegyptians desired vs to be gone and these shall conduct vs backe againe But that which perswades mee most is in the Acts of the Apostles they turned in their hearts backe againe into Aegypt Acts 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying make vs gods Their harts were in Aegypt already they wanted nothing but a God to guide them If all things in the wildernesse were in figure vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.11 This history most of all all of vs were vnder the bondage of Aegypt subiect to sin death and hell taskemasters of that spirituall Pharaoh who hath power ouer death Heb. 2.14 Our true Master Christ hath deliuered vs out of Aegypt and brought vs vnder hope of enioying that celestiall Canaan In the meane time he is gone vp to the mountaine to God the Father to mediate for vs and to write the Gospell is the Law of Christians the new couenant he hath left his deputies beneath Ciuill Ecclesiasticall to gouerne vs in his absence Hee hath left Sacramentall representations as the cloud did represent his humanity the fier his diuinity but his absence is so long not a few weeks but many hundred years that we carry vs in this life as if we knew not what is become of him where is the promise of his comming 2 Pet. 2.4 in the 2. of Peter and the 3. Thus we sit downe to eate and drinke rise vp to play Euery one hath his gods his dearling affections his desires his deuices though as wise as Calues Deus est suacuique cupido these foolish desires leade vs back againe into Aegypt there to make bricke or gather stubble for that 's the Dicotomy of this world we are either making bricke to build or plant our selues on earth or gathering stubble picking the strawes of vanity and pleasure in which return if we hold on we had better we had neuer been deliuered for Christ will come as suddenly as Moses did from the mount eyther himselfe in iudgement or by his messenger Death giue vs our portion make vs drinke the powder of our Gods wrath The dregs of sinne which will turne into the gall of Aspes Hee that presumes Christ will be long a comming and that death is a farre off hee will surely come to him vnlooked for The Master of that seruant will come in an houre when he is not aware Luk. 12.46 There bee three Parables St. Luke ioynes in an excellent order The Parable of the Prodigall Sonne the vniust Steward and the rich Glutton The Prodigall by prodigality became miserable by misery was drawne to repentance But because men when they haue runn themselues out of breath in wickednesse presently haue the parable of the prodigall childe in in their mouthes He addes vnto that the vniust Steward who had short warning to giue vp his stewardship he wisely cast in his minde what to doe Quid faciam and neuer ceased casting till he resolued Scio quid faciam and presently put it in execution set downe quickly and because euery man should not expect any speciall admonition before hand he addes vnto that the Parable of the rich man who thinking his Master would belong a comming follows his pleasure in momento descendit in infernum died and was presently in hell before hee lift vp his eyes vnto heauen So doth sudden destruction euer follow presumptuous sinnes Therefore these golden glistring calues that we propose vnto our selues to follow bee it the Calfe of wealth or pleasure or ambition let vs breake them in peeces and stamp them to powder by true repentance before the Lord come and breake them for vs let vs drinke the powder in the teares of sorrow and contrition that iudging our selues we may preuent the iudgement of God that wee may redeeme the time we haue so vainely spent in doubling the workes of a good life and happy is that man whom the Lord when he commeth shall find so doing Which happines God grant vnto vs for his Sons sake Iesus Christ our Lord To whom with the Father and the blessed Spirit be al Honor and Glory both now and for euer Amen THE MOCKE OF
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
author of all Ego posui te saith the Lord I haue set thee that is I haue made thee a Cherub with my holy oyle haue I annoynted thee I haue couered and protected thee in the middest of all dangers to the end that thou might couer and protect my Church neither is it vnfitly added by the Translater I haue set thee in Honour for there cannot be a greater honor then to protect the Church of Christ nor a more lasting honor for all posterity euen 14. generations I dare be bould to say this title of couering Cherub is a more honourable and glorious title then Prince King Emperour or Monarch of the world If all this honour was done to and for shadowes what shall be done to the body it selfe for Hiram and Salomon and his Temple and the Cherub and the Arke were but all shadowes of these blessings we enioy what honour is it to protect that Church for which the King of heauen hath taken such paines as hee could not doe more for his Vineyard That Church for which the King of glory that fils heauen and earth with his glory became a lumpe of flesh Who bindes Kings with chaines and Nobles with linkes of Iron was himselfe swadled in clouts and laid in a manger what honour is it to be a nursing Father and to giue milke to that which was bought and is daily fedde with the flesh and bloud of the Sonne of God what honour is it to couer that with his Cherubs wings which the Angels in Heauen desire to behold and look into 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter and hee alludes vnto the Cherubs that were made bowing and looking into the Arke and Mercy seate so the blessed Angels in Heauen who continually behold the face of our Heauenly Father they bow themselues and count it a part of their contemplatiue happinesse to looke into those holy mysteries of saluation which wee on earth doe enioy Which that this Church may enioy while the Sun Moone endureth beseech wee him who dwells amongst the Cherubs and blessed Angels to blesse vs and our Cherub to the honour and glory of his blessed name and our euerlasting comfort in Christ Iesus To whom with the Father and holy Spirit three persons one eternall euerliuing and onely wise God be all honor praise and thankes this day and for euer Amen FINIS THE POSSESSION OF A KING Another Sermon before the KING GENESIS 28.13 The land whereupon thou sleepest will I giue thee and thy seede THis short sentence deliuered without curiosity doth speake three things 1 The land of Promise 2. The promise of the Land 3. The persons to whom the Land is by promise assured 1. The Land of Promise specified in the word whereupon 2. The promise of the Land deliuered in the worde Dabo 3. The parties first Iacob himselfe in person then his posterity after him The Land whereupon thou sleepest will I giue thee and thy seede this is the effect of the Text. But if I should rent it from the premises I should offer iniury to the context for it is not entire of it selfe neyther can it stand alone 1 While Iacob was sollicitous for a biding place vpon earth Vers 12. God points him the way to heauen in the former verse Behold a ladder whose top reached vnto heauen and the Angels of God went vp and downe by it 2 To assure him that that way was open for him he reneweth the couenant made vnto his Fathers in this verse I am the Lord God of Abraham thy Father and the God of Isaac 3 Then followes my text The Land will I giue thee c. teaching Iacob euer to set heauen before earth euen then when he most desired and stood in greatest need of a place vpon earth to prouide for his mansion in Heauen I wote not whether the holy Ghost had any such intent in transposing Isaacs words while he was blessing his two Sons in the former chapter for in Esaus blessing the fatnesse of the Earth is put before the dew of heauen Gen. 27.39 but in Iacobs blessing it is quite contrary God giue thee of the dew of heauen and the fatnesse of the earth Vers 28. howsoeuer this I am sure of that our Sauiour plainely asseuers that if wee first seeke the kingdome of God and the righteousnesse thereof all these shall bee ministred according to our seueral places the whole land wherupon he sleepeth to Iacob and his seede First T is not an vnknowne land a farre off which I will giue thee but euen this whereupon thou sleepest and secondly a fruitfull and plentifull land that floweth with milke and honey and thirdly which is more a blessed and holy land whereupon thou sleepest and sleeping dreamest and dreaming beholdest the gate of heauen and the way to eternall happinesse There bee prophane spirits in the world farre be they from the pallaces of Iacob who would perswade vs that Religion and this gate of heauen is but a dreame but let them know that the foolishnesse of God is wiser then the wisedome of men and the weakenesse of God stronger then men whose power and wisedome doe by silly meanes shine the most glorious what is counted more idle then a Dreame What is of greater importance then the way to life What 's weaker then water What 's stronger then the house of God yet he that laid the beames of his chambers in the waters hath reuealed that to Iacob in his sleepe which the greatest potentates of the earth and the most quicke disputers of the world could neuer finde broad waking Iacob slept vpon the land which God gaue him and might sleepe soundly for he was weary but his sleepe was a troubled sleepe and great matters did runne in his head by which it seemes God would diuine vnto Iacob that possessors of great Dominions must be sometime content with broken sleepe when meaner persons sleepe more securely vnder the shadow of their wings we that little know what belongs to these can reade in our bookes Tali nocte dormire non potuit Rex as good King Dauids eye-lids slumbers and Iacobs vpon his stony pillow Our Sauiour did once sleepe in a shippe and then suffer a tempest to rise to intimate that while Gouernours sleep in security there is some danger of a Tempest yet see the mildnesse of him that was able to command all that when his Disciples did presume to awaken him he was not offended This land whereupon thou sleepest whereon thou takest though a troublesome yet a most happy and heauenly sleepe this land will I giue thee and thy seede and so wee passe to the 2 Dabo Iacob might claime this land by right of inheritance by his discent from Abraham and Isaac by the same right that Abraham is called the heyre of the world Rom 4.13 Romanes the 4. yet Dabo I will giue is that vpon which Iacob relieth Gods gift is the best inheritance
knowes so long as the Church is firmely built vpon this the gates of hell shall not preuaile against it Now as the graine of mustard-seede groweth so must we proceede from faith to knowledge vnaduised they are that would haue vs prescribe a scantling of Faith and knowledge as if eyther more were needlesse or lesse damnable but God in wisedome thought it meet to prescribe no such certainety and that for two reasons 1 To stirre vp our sluggish nature To forget that is behind and endeauonr to that which is before Philip 3 13 It is perfectio viatoris the perfection of a traueller still to goe on what need we goe to Church I know the summe of all beleeue in Christ Iesus c. Such sluggards shall neuer grow rich in grace that good corne shall neuer prosper in their hearts because they are so ouer-growne with thornes and thistles 2 Because God would not limit his mercies As it pleaseth him to saue infants without any knowledge so also to saue some in all degrees of knowledge ioyning wisedome mercy in proportioning somthing to the Times ages wherein men liue some to the place where some to the capacities of the persons themselues God exacts not so much knowledge of the woman of Samaria as of Nicodemus Iohn the 3. Art thou a Doctor in Israell nor so much of them that dwell in the middest of Spaine as of them in the heart of England nor of those that liued in the time of superstition as of vs that are in the Sunshine of the Gospell It is a sure rule if wee hold the foundation sure and conforme our liues and affections thereafter the ignorance of other branches shall neuer condemne vs except it be wilfull or affected ignorance 1 Wilfull ignorance in such as eyther contemn or neglect the meanes of further knowledge or such as in doubtfull cases will venter without aduice and then say I meant no hurt 2 Affected ignorance when wee suffer our affections to blinde our vnderstanding Act 19 25. like Demetrius that perswaded the crafts-men not to heare the Apostles because they liued in a profitable trade But simple ignorance in a well meaning Christian is eyther passed ouer in mercy or more knowledge reuealed in time as the Prophet in the Psalms To him that ordereth his conuersation aright Psal 50. vlt will I show the saluation of God Cornelius Acts 10.4 Thy prayers and almes-deedes The two wings of deuotion flye vp to heauen together for as it is in supplication Forgiue vs as wee forgiue so in almes Giue vs as we giue them rather then Cornelius shal want knowledge for saluation God will send Peter from Ioppa If any man doubt let him begin with the feare of the Lord and practise those grounds he knowes well and then by degrees learne to goe on and build vpon them as in Hebr. 6.13 Hebr 6.1.3 beeing the doctrine of the beginning of Iesus Christ Let vs goe on and pray to God that we may lay the foundation safely and surely that in Faith and charity wee may be knit altogether in the body of Christ TRACT II. WEE haue in the former exercise found the Rocke whereon wee may safely build vpon this Rocke must the maine grunsels bee laide such principles of Christianity and Articles of Faith as bee expressed in Scripture in the plainest places after compiled by the Church into a little body or short forme such as Irenaeus first sets downe as receiued of all churches about 178. which he testifies to be so vniformely professed in all Churches as if all Christians had but one soule and one mouth In Germany France East and West Europe and Asia and in all places of the world As there is but one Sun to euery nature so there is but one Faith to euery Christian hee that is most powerfull in speech can say no more and they that are most simple meane no lesse Tertullian expresseth another thing to the same effect Anno 210. after that the Fathers of the Nycen Counsell Anno 324. after that Athanasius made his Creede more fully designing the persons in Trinity against Arrius Anno 333. These ancient knowen verities being agreed vpon of all Churches long before these distractions Let vnstable mindes that finde their soules wauering in Religion giue attention 1 Cor. 9.22 for such I make inquirie as Paul 1. Corin. 9.22 Became all things to all men So we wil doubt with the doubtfull stand vpon indifferent ground looke on both sides with a single eye that we may the better discerne the true way of a Christian resolution Be wee sure then to hold the foundation and to build vpon these truths which all Churches in all ages haue agreed vpon Heere take we footing as vpon firme ground and looke a little about vs before we resolue where to light These parts of the Church within our view doe each of them becken vs to their side The Church of Rome bids vs returne to our olde mother as onely true Catholike The Brownist cries come to our congregation we are euen iump as it was in the Apostles time nay to ours sayes the Anabaptist Lo heere is Christ lo there It is the plea of euery Church But of all the Church of Rome cries loudest and if her challenge be true it stands vs in hand to listen to it for it concernes vs as much as euerlasting life is worth Extra Ecclesiam Romanam non est salus Without the Church of Rome is no saluation Yet she must pardon vs though we make a pause and do not presently make it an article of our Faith because wee finde it not in any of our ancient Creeds nor in any plaine text of Scripture in any translation theirs or ours what chymicall witts may extract thence wee will not now dispute A Catholicke Church wee finde but a Romish Catholike Church we find not That all Christians haue such necessary dependance vpon any place or person Rome or Bishop of Rome and vnder such a penalty of eternall damnation It seemes then this is the Rocke without which all other articles will not saue vs and yet the auncient Church hath forgotten to put it in any of her Creedes It is not in the Apostles Creede Irenaeus hath left it out of his Tertullian out of his the Nycene theirs Athanasius out of his And Peter out of his Catholicke Epistle 2 Pet. 1.13 when at the time of his departure out of this life hee tooke his last farwell of the Church First one Church we acknowledge built vpon Christ the sonne of God Eph. 4.4 fully described in the 4 of the Ephesians by one Body one Spirit one Lord one Faith one Baptisme one Father 1 One body because a Church is nothing else but a society of beleeuers called out of the rest of the world by the word of God and though it run as the Sea through many Countries and thence receiues many names like the seuen Churches of
or any of the Apostles The onely colour I finde that Peter Iames and Iohn made Iames the lesse Bishop of Ierusalem as Eusebius and others doe record not Bishop but Bishop of Ierusalem giuing him an especiall care of that Church Iames was Bishop before saies Bellarmine It s included in his Apostolike power A Bishop may be a Bishop though hee be design'd to no place nay though he be an heretique capable of no place yet he may ordaine Quis enim Catholicorum ignorat Ordinatos ab haereticis verè esse Ordinatos quando Ordinator haeretieus verè Episcopus fuerat adhuc erat saltem quantum ad Caracterem Is it possible any indifferent minde should beleeue it that the Euangelist St. Iohn that Eagle of the new Testament could not ordaine Polycarpus or any in the Churches of Asia without Peters leaue or that Paul could not ordaine Timothy vnlesse he had power from Peter This is the last refuge If it will not hold Maxima pars Episcoporum non deducet originem suam a Petro. The greater part of Bishops haue not their originall from Peter Then the Church of Rome is not that onely Church but there may be saluation without it So the question is at an end TRACT Vlt. THese issues and desperate distinctions are forced from them Bel lib. 1.23 de R. P. Quia passim docent veteres Romanam Ecclesiam esse matrem omnium Ecclesiarum ab ea omnes Episcopos habuisse consecrationem dignitatem suam quod non esset verum nistin eo sensu quod Petrus qui Episcopus fuit Romanus omnes Apostolos omnesque alios Episcopos ordinauit because it is the mother Church it is therefore so you see them driuen to this issue 2 It is conceited that Christ intends nothing in Peter aboue his fellowes but onely that the successors of Rome may be great who are not once mentioned or prophecied of in Scripture Cyrus prophecyed by name should not the holy Ghost neyther by Peter nor any other giue vs some inkling of him vnder whose wings alone we must seek saluation except wee will haue him mentioned vnder the title of Antichrist wee haue it not The Church of Rome is spoken of by Paul hee glories as if it were his Church in the first chapter to the Romanes Rom. 1.4 Peter doth not so much as once name it vnlesse they will haue it vnder the name of Babilon 3 Bellarmine doth ingenuously giue ouer Scripture in the entrance to the first booke and the three and twentith chapter diuiding it from the rest Hactenus quae ex diuinis literis colliguntur addemus nunc quae ex varijs authoribus decerpsimus A man will hardly hazard his estate vpon so nice a difference without maxim bookcase or any authority in Law and should wee relye our soules vpon so narrow so new and so perplexed a Diuine In this great point as we are directed so let vs looke vpon that place in the Corinthians 1. Cor. 4.6 That no man presume aboue that which is written and then we shall find that in the Ephesians Eph. 2.19 Now therefore wee are no more strangers and forreiners or heretiques but Citizens with the Saints and of the houshold of God and are built vpon the foundation of Apostles and Prophets Iesus Christ himselfe being the head corner stone Let this bee euer our hold and wee shall neuer fall And to conclude let vs goe on euen with our aduersaries so farre as they leade vs in the right way but if they carry vs into vnknowne tractes and dangerous passages let vs there protest a separation from them and then we shal shew our selues to be right Protestants indeed Let vs looke also with a vigilant eye as some religious men did after corruption grew thicke vpon that Church and then wee shall see that wee cannot communicate with her in this point and others which she professes and practises without shipwrack of conscience which corruptions if we should reckon they would swell beyond the proportion of our present proiect which if a simple man cannot behold when he is assaulted by the Bishop of that Sea for present reconciliation let him ingenuously plead ignorance rather then yeeld and tell him plainely he knowes him not and that his mind is bent to know God and himselfe if he haue any reference to God hee will acknowledge him in his due place In the meane time we pray for diuine knowledge out of the scriptures that the beames of that celestiall light may double her reflection vpon our hearts and so warme our affections with the loue of the Truth that wee may bring forth the fruits of it in a Christian Life Amen Deo Trino vni Gloria FINIS A MOTIVE DEDICATED TO THE Honourable Society of the Gentry in Grayes Inne by E. V. RIGHT WORTHY GENTLEMEN ALL this Treatise stands vpon that Vnion spoken of by St. Paul to the Ephesians Ephes 4.4 There is one body and one spirit euen as you are called in one Hope of your Vocation One Lord one Faith one Baptisme one God and Father of you all which is aboue all and through all and in you all To preuent distraction and preserue the vnity of the Church To limit out the naturall branches besides those that are cut off by schismes or pared away by the censures of the Church to set out the truth of the Redeemer according to the Doctrine of Faith and the couenant of Baptisme here are the bonds of peace combined in one head not in the Church which had their circular Epistles written for communion Coloss 4.16 Acts 15.6 nor in the Synods of the Church which had their Councels for the composing of diuisions These are but confirmations no beginnings of that vnity which is pretended A peace there is pretended or as the Author saies a reconciliation what peace saith Iehu to Iezabel Pacem do vobis pacem meam Relinquo vobis sufficit Domine pacem quam tu relinquis excipio Relinquo quod Retines Giue mee leaue to set these feete of durt vpon that golden image of him whom you did admire and I doe imitate he did conuince you let me onely moue you by that which followes Vpon that Scripture there are 3. things grounded 1. That the Church is vnited in Christ 2. After him in Peter 3. after Peter in the successours of Rome In the two last poynts he ioynes an issue and findes that vnity of a visible head and that Vna Sancta Catholica Ecclesia Decreto Bonif. in the Decretall and that subiection thrust vpon euery creature with a Declaramus dicimus definimus esse de necessitate salutis not to be trust vp in One when we haue done I hope this thirteenth article shall be thrust out of our Creede First for Peter The same reprehension Mat. 20 26 Mat 9 23 Mat 19 28 Rev 21 17 Acts 1. Acts 8 14. the same commission the same promise the same glory
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
Dauid will haue God to put off his sacke-cloth and gird him with gladnesse must himselfe put it on and mourne with sorrow Capernaum sayes our Sauiour which art lifted vp to heauen shalt bee brought downe to hell for if these things which are done in thee had beene done in Tire and Sidon they would haue repented in sacke-cloth and ashes therefore the onely way to keepe Capernaum out of hell is sacke-cloth and ashes when the Iudge of the world shall giue sentence at the last day see the goodnesse of God to mankinde euen in the sentence of condemnation Goe yee cursed into hell fire prepared for whom for you no for the Diuell and his Angels when thou wilt become one of Lucifers Angels mount thy selfe into the seat of God Esay 14. Ero similis altissimo become a God like one of vs Then shalt thou fall from heauen like lightning pierce the clouds as a thunderbolt and come downe with such a vengeance Therefore let vs tread the steps of our Lord that hath broken the Ice and trod out the way for vs who desires vs to learne but one lesson of humility for the rest of our soules It may seem a strange speech deliuered from Christ When I am lift vp I will draw all men vnto me Iohn 12.31 signifying what death he should die is it like that himselfe hanging vpon the crosse could entise others to that cursed tree It must be a great humiliation surely and so it must be Non decet sub spinoso capite membrum esse delicatum If the head of Christ wore a crowne of Thornes It is no dishonour for the foot to catch a thorne let it not grieue vs to tread the steps of the eternall Sonne of God and king of glory but learne of him euen of him that ridde vpon an Asse was mounted vpon a Crosse to be humble and so you shall finde rest vnto your soules The peace of God which passeth all vnderstanding shall possesse your humble soules and the Prince of Peace descend like a shower into a fleece of wooll into your meeke and gentle soules Then shall the dew of heauen water your contrite and broken soules with all celestiall graces Then shall we reape euery graine we haue sowed in teares and these soules that haue mourned and turmoy led themselues in this cloddy and mirie earth of sinful flesh shall returne with ioy to the Father that gaue them carry their sheaues with them from which sorrow to which ioy hee deliuer vs and bring vs that hath redeemed vs and bought it for vs les us Christ the righteous to whom with the Father and the blessed Spirit be all honour and glory from this time forth and for euermore Amen THE NECESSITY of the PASSION A Sermon on good Friday at the Crosse LVKE 24.46 So it is written and so it behoued Christ to suffer and to rise againe from dead the third day and that repentance and remission of sinnes might be preached in his name among all nations beginning at Ierusalem THIS is one of the little Gospels of Christ reuealed now in plain words hidden before in Moses and the Prophets euen from the Apostles and Disciples till it pleased our Sauiour Christ to open their vnderstanding that they might vnderstand the Scriptures and then to deliuer these words which now by Gods prouidence in the Euangelicall writings be come vnto our hands For God in his Diuine dispensation thought it meete that Moses face should shine through the vaile that the Arke of the Couenant should be couered that the Tabernacle should bee ouershadowed with a Cloud that there should be a vaile of the Temple which should bee as a wall before the Holy of Holies vntill the fulnesse of Time came that his owne Sonne should bee manifested in the flesh to speake face to face to vs. Vntill the couer of the Arke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is called Romanes the 3. should be opened at the Passion that we might looke into it Rom. 3.25 and see what it behooued Christ to suffer vntill the Sonne of righteousnesse should rise againe the third day to dispell the cloud of the Tabernacle vntill the vaile of the Temple should be rent that wee might behold the Mercy-seate of God in stead of iudgement that we might see the Cherub with stretched wings ready to flie with the glad tidings of Remission of sinnes to all Nations beginning at Ierusalem So that the Remoouing of those vailes was nothing but the reuealing of these mysteries which my Text declares That Sonne of God our Sauiour who opened the vnderstandings of the Disciples to see so much remooue the vaile from your hearts that you may discerne as much and rightly apply the same And that it may the better sticke by vs and worke vpon vs obserue the order of the Holy Ghost in the Text deliuered in foure distinct points The Proofe of the Redemption The Worke of the Redemption The Fruites of the Redemption The Ministration of the Redemption 1 The Proofe a Testimony of Scripture So it is written 2 The worke consisting in two things the Suffering 2 The worke consisting in two things the Resurrectiō 3 Out of these two spring two fruites Repentance out of the Passion 3 Out of these two spring two fruites Remission out of the Resurrection For as the Passion of Christ workes in vs Repentance which is the Passion of a Christian so the Resurrection dissoluing the bands of Death doth absolue vs from the chaines of sinne which is the Resurrection of a Christian 4 The ministration of it to the world by publique proclamation The text calls Preaching 2 This preaching with authority in his name 3 This authority giues a large commission to all Nations 4 Yet not confusedly but in orderly proceeding beginning at Hierusalem This I conceiue to be the most easie and plaine tract of this Scripture So it is written and so it behooued c. So it is written The proofe This sword of the Spirit Christ did take vnto him when hee first entred the lists with Sathan in the 4. of Matthew and so now after his resurrection taking his leaue off the Church armeth his Disciples with the same sword So it is written and as Sathan at the first laboured to wrest it out of the hands of Christ so euer since hee hath endeauoured to driue vs from it knowing it to bee safest for vs and the most deadly weapon against him So it is written 1. Great Loue of God Magnus amor that hee vouchsafed to feede his Church in the infancy so famlliarly with Reuelations but a greater Loue when the is Reuelations are vpon record that posterities might haue recourse vnto them to iudge of Reuelation and decerne of Spirits by So it is written No maruell therefore though writing the Law made the Diuell so madde that he set the people a madding vpon a Calfe hoping by that stratagem to put their Captaine Moses into
third will he raise vs vp and we shall stand in his sight may not the head of the Church and his onely Sonne challenge it much more Adde vnto this his tender loue to his small weake and distressed Church when the faith of his owne Disciples was going out I will not beleeue saith one wee had thought saith another this had beene hee that should haue redeemed Israel verily it was time to rise to strengthen these bruised reeds and cherish these smoaking flaxes vpon the day God was to giue sentence vpon men for sinne hee staid till the heat of the day was ouer in the third of Genesis Gen. 3.8 but vpon this day being to preach remission of sinne hee rose betimes while it was darke It was the loue of God and his tender affection to the Church which he had so lately and so deerely bought made him rise so soone and appeare so often the same day to minister comfort to distressed soules The summe of which comfort followeth That remission of sinnes might be preached Remission of sinnes which springeth naturally out of his resurrection The 2. fruit as repentance out of his passion for as Christ died for our sinnes that sinne might die in vs by repentance so did hee rise againe for our iustification which consists in remission of sinnes this is the summe of the Gospell defined in the first to the Romanes Rom. 1.16 to bee the power of God to saluation to all that beleeue for as the power of darkenesse shewed neuer more in force then at his death so was the power of light at his resurrection that our Sauior Christ could go downe into the depth of death with so many milstones about his necke with the sinnes of the world vpon his backe and that hee could there shake them all off Rize vp the Sonne of righteousnesse like a Giant leaue all our sinnes in the bottome of the gulfe neuer to rise vp in iudgement to our condemnation This I say is the remission of sinnes and this is the power of God to saluation to all that beleeue And that we may beleeue it The mini stration we must preach it that Repentance and Remission of sinnes might be preached How shall ye beleeue in him of whom ye haue not heard how shall ye heare without a Preacher In the tenth to the Romanes Thankes be to God you heare Rem 10.14 and I make no doubt but you would bee glad to heare the glad tidings of saluation the remission of sinnes preached for it makes you happy Blessed is the man whose iniquities are forgiuen and whose sinne is couered but I beseech you consider the tenor and order of this commission you must heare of repentance before remission else wee shall build the roofe before wee lay the foundation for as sure as Christ did suffer before hee rose so must you suffer the passion of repentance before you can be iustified by remission Pardon me Right Honourable and well-beloued It is my taske to prouide the sharpe sauce the sowre hearbs of Repentance before you can tast and truely relish the Paschall Lambe at Easter you must weepe and mourne with Christ at the Crosse before you can reioyce with him at the resurrection you must put on sackcloath before Scarlet humble your selues before God before you can triumph with him that came from Edom in redde coloured garments from Bozra Esay the 63. and the first Thinke not that that austere doctrine of repentance did end with Iohn Baptist or that you can banish it out of the Citty into the wildernesse for as Iohn Baptist did beginne his preaching Matthew the 3. In the same manner did Christ begin his when Iohn was cast into prison Marke the first Repent and beleeue the Gospell for the kingdom of God is at hand So by his Example are we directed and so by his name are we authorized to preach to you 2 In his name 1 If you aske by what authority wee doe these things The authority my text is our warrant we come in his name At whose name euery knee doth bow both of things in Heauen and in Earth vnder the earth we are the Ambassadors of Christ the annointed King of Kings 2 If you take exception to our weakenesse beeing earthen vessels full of frailty men of polluted lipps like your selues Though of our selues wee are no more in vs then empty pitchers or Rams hornes yet we come in the name of our graund Captaine Christ who by the shining lampes of his Gospell in our empty pitchers can put our enemies to flight in the name of the praise of the high God who by blowing of these hornes with the powerfull spirit of his mouth is able to ouerthrow the walls of Iericho nay the very gates of Hell 3 If you thinke we take too much vpon vs that we are busie-bodies that we are they that trouble Israell disturb the Conscience more then needes we are sent in his name who hath laid this Oportet vpon vs So it behooued Christ to suffer and so it behooueth vs to preach equally are these two applied together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it behooued Christ to suffer who if he had not suffered euerlasting woe had lyen vpon you and so it behoueth vs to preach wee haue receiued the ordinance of God by imposition of hands we be set apart for this businesse wee haue put our hands to the plough there is a necessity lies vpon vs we may not be scared away with a white cloath Woe vnto vs if wee preach not the Gospell 4 If our message of repentance be vnwelcome because it sets your Conscience vpon the racke till you haue made a penitent confession of your sinne Remember wee come in his name who suffered greater torment for you to teach you mortification by his passion the sacrifice of a broken heart made acceptable to the bloudy sacrifice of his Sonne 5 And then but not till then behold we come in the name of him who rose from the dead to raise vp your soules by the spirit of consolation In the name of him who rose the third day betimes to bring speedy comfort to a troubled spirit 6 To conclude wee come in the name of Christ the Lord annointed whose name is a sweet oyntment powred out to cure your soules by gentlenesse we come not by force of armes compelling but by forcible perswasions alluring Iaphet to dwell in the tents of Sem yea wee beseech you in the name of Christ that you would bee reconciled vnto God So did Paul intreat the Corinthians and so doe wee desire you for the commission is without limitation extending to all Nations Among all Nations Before his death 3. The extent It was onely to the lost sheepe of the house of Israell but when the stone which the builders refused at his Death was become the cheefe corner stone at the resurrection then were two walles knit together the Iew and the
Cap. 10.4 change the name and the vision is ours twice or thrice hath hee risen from vs in that yeere of 88. In the death of our Soueraigne In the plague and now hee stands on the doore as though our abominations would driue him away looking vpon vs with a ruefull eye will yee driue mee quite away Shall I bee gone for all adoe yet hee dwelles amongst vs. And yet for all this what amendment doe you finde How many hearts haue bled How many teares haue beene shed what restitution of wrong gotten goods what vaine fashions and wanton attires haue your Dames of Sion cast off what crying sinnes haue beene strangled in the suburbs of this place doubtlesse the wrath of God is not appeased for our sinnes but is stretched out still O beloued presume not too much prouoke him not too often for when we are most secure at peace with all at home and abroad while wee least thinke of euill so long as this pitch of iniquity remaineth there may breede that in the bowels of the Church which may be her ouerthrow Now the God of peace and comfort who sent his sonne vnto vs to suffer these things for vs worke true Repentance by his blessed Spirit that his wrath may bee pacified towards vs and he pleased to dwell amongst vs while the Sunne and Moone endureth and that for his sonnes sake our blessed Redeemer to whom with the Father and the holy Spirit three persons and one immortall God be all honour and glory both now and for euer Amen FINIS THE WISDOME OF THE RICH. A Sermon at PAVLS Crosse Octob. 3. 1611. LVC. 16.9 Make you friends of the vnrighteous Mammon that when you shall want they may receiue you into euerlasting habitations THis is the generall application or vse which Christ makes of a Parable a Parable standing betweene two other Parables The prodigall Son immediately before The rich Glutton following after This of the vniust Steward in the middest 1. The Prodigall spent his portion brought himselfe into misery his misery brought him to humility his humility found mercy because he had a Father 2. The Steward spent another mans goods hauing warning to giue accompt by wisdome preuented miserie else had he beene turned out of all because hee was but his Master 3. The Rich man had enough to spend abused it and himselfe dropt of a sudden into hell where the most louing father that euer was had no pitty on him This is the very frame wherein these Parables thus placed by the Euangelists were made for our instruction that wee should not seuer these three which the holy Ghost hath so ioyned together When men haue runne themselues out of breath in wickednesse and wickednesse hath brought misery vpon them they get this Parable by the end and while they are in the wine of their vanity all religion and resolution is but to make vse of this one Parable That when extremity and the feare of death is at hand then they purpose to goe to their Father and say Father I haue sinned against heauen and against thee and thinke the Father must needes heare them because of this Parable Therefore Christ annexed this second Parable of the vniust Steward who if hee had stayd till misery had seized vpon him as the Prodigall did he had been turned out of all and should haue had neither house nor tabernacle wherein to put his head Verse 3. His wisdome is heere commended vnto vs That wee would call our selues to accompt before hand take vp his Quid faciam what shall I doe I shall bee turned out of my Stewardship I wote not how soone may bee to night before to morrow Christ was borne Beloued in an Inne that Christians might accompt houses Innes heere to day and gone to morrow The holy Ghost hath euer taught to reckon our life by dayes and not by yeeres as one did in the twelfth chapter Cap. 12.19 for many yeeres but not only accompted a foole for so reckoning but his many yeeres were contracted into a peece of a day Stulte hac nocte To day then if we heare his voyce let vs not harden our hearts but euery one reckon with himselfe Quid faciam Thus and thus haue I spent my time strength wealth powers and faculties of soule and body not so much to the honour of my Lord and Master as to satisfie my humour and giue my selfe content if mine accompt bee taker I cannot answer one of a thousand Thus to cast and neuer leaue casting till we come to his Scio quid facians his resolution Verse 4. I know what He take another course then bitherto I le forsake my darling sinnes and naile them to the Crosse I le crucifie my sweetest affections by true repentance I le doe my poore endeauour while I liue to doe good I le get mee friends by Gods blessing and such friends as may stand mee in stead when I neede This is Christs aduice But wee are yet taking of the frame wherein my Text stands according to the olde rule Vide quid supra vide quid infra This Steward for all his wisdom in one point of wisdome was defectiue in that he deferred his resolution till his Master had giuen him warning Giue an accompt of thy stewardship Verse 2. for thou must be no longer Steward for if wee deferre our reckoning till sicknesse or some other Messenger of death arrest vs it may be we shall want either Time or Power to prouide for our soules Therefore followes the third Parable of one that fared deliciousty euery day had no admonition before Verse 19. neither misery to bring him home nor warning to prepare himselfe but died suddenly and went to the Diuell fearefull examples wee haue euery yeere of some that are snatched away by sudden death Qui in momento descendunt in Infernum take the easiest translation which in a moment doe descend downe into the graue Thus is the King of Heauen a Father to one a Master to another but a iust Iudge to the third To the penitent Conuerts a louing mercifull father as to the prodigall Sonne more ready to receiue vs then we to offer our selues I le goe to my Father sayes the Sonne the Father ranne to meet him the young man goes the olde man runnes runnes and fals vpon his necke and kisses him But if this tenderly and fatherly affection be abused and ouermuch presumed on then the second Parable makes him a Master that will call vs roundly to accompt and bid vs giue ouer our Stewardships and if the seruant of that Master deferre will not beleeue Moses and the Prophets but say his Master will bee long a comming then the Master of that seruant shall come in an houre when he lookes not and giue him his portion with the rich Glutton and Hypocrites Therefore it is good to bee wise in time and rather then faile to learne wisdome from the children of this world
like a spider in a corner which sucketh out all goodnesse and grace In so great danger are we by getting wealth to poyson our soules that it may well be called vnrighteous Mammon Therfore doth Christ teach how to make friends of this dangerous enemy to make treakle of vipers flesh to make a box of precious oyntment to annoynt the feet of our blessed Sauiour those surbated feet which tred vpon the earth naked and miserable that when we shall want they may receiue vs into euerlasting habitations that third and last branch of my Text being the end and motiue to good workes 3. This last end is a motiue to any good worke answering 3. Quaeres 1. Cui bono What good of well doing Euerlasting habitations a royall reward 2. But when When we shall stand in greatest need want 3. By whose meanes They shall receiue you They. 1. Prou. 23.5 First Prouerbs 23. Riches take wings as Eagles and flie into heauen If they flie thither let them flie There neither rust nor moth doth corrupt there theeues doe not breake thorow and steale Quod non dederis aut vivus amittis aut mortuus dimittis That which is not giuen is either lost while wee liue or left when we die but that which is giuen is as seed sowne it increaseth an hundred-fold Panis frangendo crescit It s like the bread broken to the hungry multitude It multiplieth not vnto bread that perisheth but vnto euerlasting life But shall good workes purchase heauen Not by the vertue of the workes they be but the fruits of charitie nor by the vertue of charitie that 's but the fruit of faith nor by the vertue of faith that 's but an instrument to apprehend Christ who alone by his merits hath made this purchase and prepared these mansions for vs. By faith in Christ we are iustified before God and made heires of these euerlasting habitations our faith iustified to our selues to be a liuely faith by charitie in our hearts which to vs is a more sensible qualitie then faith Our charitie is iustified before the world by workes which to the world are visible and more apparent then charitie Our workes shall be iustified before men and Angels by our reward if they proceed from true charitie and faith in Christ So then wee are adopted sonnes of God and made Inhabitants of heauen only by Iesus Christ wee are iustified by faith in Christ we are sanctified by charitie from faith charitie shed in our hearts by the holy Ghost wee shall bee glorified by the workes of charitie and wee are enabled to these workes by the riches of iniquitie Thus worme-eaten Mammon may procure vs an incorruptible crowne by being an instrument of those Good Workes which are fruits of that tree of Charitie which springeth from that root of Faith which groweth in our hearts from that seed of the Word which reuealeth vnto vs that Sauiour of the World who is the onely author of all these blessings and graces But when shall wee enioy these blessings When we shall stand in greatest need when we shall be turned out of our Stewardship for we are but Stewards nothing that we haue is our owne 1. Because wee must part with it Si vestra sunt tollite vobiscum Wee brought nothing into this world neither may wee carry any thing out of this world 2. Because wee must giue account how we spend them May not I doe with mine owne what I list Mat. 20.15 Matt. 20. Therefore not ours Saepiùs risi testamenta legum dieentia Hic habebit agrorum vsum ille dominium Chrysostome was wont to smile when he read mens Wils Such shall haue the vse such the Lordship such for a time and such the fee simple Terra Domini est plenitudo eius We are but Tenants or rather Stewards at will Pardon mee honourable Lords though I count you but Stewards you are no more and wee are no lesse The Parable extends to all Euery one hath a portion for which he must answer and out of which he must be turned Either the birth-right of Reuben or the gouernment of Iuda or the iudgement-seat of Dan or the eloquence of Nephthali or the rich blessings of Ioseph or the pleasures of Asser or the strong bones of Isachar Either wealth or wit or strength of body or authoritie or portion or other things which if wee imploy to the honour of our Lord and Master we may gaine a Kingdome by it when wee want and that want shall be at the houre of death Then shall wee want euery thing when wee shall haue nothing Our friends will leaue vs because they cannot helpe vs perhaps they will shed a few funerall teares after our corpse they will stand you in no stead if you would there 's no water sooner dried Happily you haue a stately Tombe ouer your dead bones Picta domus coeco or some few words in your commendation Philomela surdo Then shall we want indeed when wee shall haue neither wealth to releeue vs nor friends to comfort vs nor so much as these earthly Tabernacles to shelter our soules but poore soules shall bee turned out of house and home Then happy shall they bee who shall be receiued into those euerlasting habitations But who shall receiue vs Shall the poore Can they bestow mansions Much adoe to get places themselues Christ shall say at the last day Mat. 25.35 Matt. 25. I was hungry c. In as much as yee did it to one of those yee did it vnto mee As Christ therefore is said to receiue these almes on earth which the poore receiue and not he so the poore in heauen are said to receiue vs into euerlasting habitations which Christ shall bestow and not they Doth not Christ tell his Apostles They shall sit on twelue seats Mat. 19.28 iudging the twelue Tribes of Israel Doth not S. Paul tell the Saints that they shall iudge the world yea the Angels Conceiue that 1 Cor. 6.3 and vnderstand this that those poore soules to whom you haue done any good in the name of Good either by your wealth or counsell or any comfort whatsoeuer that all these shall testifie what you haue done before the eternall Iudge and approue that sentence which shall crowne you with glory Can you imagine how the Queene of Saba and the men of Niniue shall rise vp at the day of iudgement and condemne the Iewes Matth. 12. So shall the men women Mat. 12.41 and children of your Hospitals rise vp and testifie Sweet Iesus had it not beene for these and these benefactors wee had perished for want Then shall a multitude of poore Schollers rise vp and testifie Sweet Iesus had it not beene for these and these we had neuer beene enabled to preach thy Gospell or enlarge thy kingdome Then shall Iesus say Come yee blessed of my Father receiue the Kingdome prepared for you from the beginning of the world As Paul and Siluanus and Timotheus said to the Thessalonians in the first Epistle and the first chapter You are our hope our ioy our crowne of reioycing in the presence of the Lord Iesus Christ at his comming 1 Thess 1.19 because the Thessalonians would then testifie how these had laboured in the Gospel for the good of their soules so may euery one of you right honourable and welbeloued say of all those to whom you haue done good in the name of good You are our crowne in the day of the Lord Iesus because those shall testifie your good workes before men and Angels and iustifie that sentence which shall receiue you into euerlasting habitations Christs counsell then is good That wee make friends of poore Saints with vnrighteous Mammon But how shall wee know the poore Saints from others As all rich goe not to hell so neither shall all poore be Saints in heauen Blessed are the poore in spirit for theirs is the kingdome of heauen If then thou be poore and proud poore and enuious poore and murmuring poore and malicious that Kingdome belongs not to thee But our rule in doing good must bee a rule both of wisdome and charitie of wisdome in making good choice of the parties of charitie in deeming and hoping the best of them If wee be deceiued in our choice that shall not preiudice our good deed Charitatis error salutaris est Eccles 29.12 wee seldome sinne in charitie Claude eleemosynam in sinu pauperis ipsa orabit prote Admit their praiers whom thou hast releeued be not acceptable to God yet as Abels bloud did crie for vengeance against Cain so the Almes deeds themselues shall goe vp into the presence of God for Cornelius Act. 10.4 Act. 10.4 To conclude See the wisdome and goodnesse of our God who hath opened the gates of heauen both for poore and rich that the poore by pouertie and the rich by wealth may attaine a kingdome Art thou poore Hee that wore a crowne of thornes for thee hath taught thee of thornes and tribulations to make a crowne of glory Art thou rich He that is Lord of heauen and earth hath taught thee in this Parable by wealth to attaine an eternall Tabernacle So as poore and rich one by suffering the other by doing well may meet at the last day with rich Abraham and poore Lazarus in the Kingdome of glory To which Kingdome the God of all righteousnesse bring vs for his Sonnes sake To whom with the blessed Spirit three persons and one euerlasting and only wise God be all honour and praise both now and for euer Amen FINIS