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
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
your preseruation here and your exaltation in the life of glory Your Honors and the Churches seruant Emmanuel Vtie To the Reader Christian Reader IT was the olde and is the common excuse for the penning of bookes which march foorth into the world like the Tribe of Gad in multitudes Gen. 30.11 Christi charitas amicorum necessitas I neede not make an Apologie because I am not the Author but a Compiler of the Treatise and so it must bee respected not what I am but what I haue It had been better for me to haue watched with Moses in the Mount with Elias in the Desert with Samuel in the Tabernacle in some celestiall contemplations and holy whisperings with God Exod. 9.9 then haue added any volumes to the number of which the world is as full as the hand of the Prophet was of ashes that now are dispersed before the face of God to blister the reputation of the best men In this boyling age of ours in which euerie seruile Gehezi that hath but made a Prophets bed will lift vp himselfe to bee seene though in a scab As there were no Hang-men among the Iewes because euery one was an Executioner so we cannot indigitate one Censurer in the world because there are so many Therefore sine me liberibis in orbem If this booke will auoyd the fangs of censurers it must as the Apostle speakes of Community with Fornicators and Drunkards 1 Cor. 5.11 to such as would be Hermits or sup vp water-grewell with Daniel by themselues Goe out of the world But I thinke as there may bee a secret dispensation for the one so there may bee a publique Expectation of the other Chrysost in loc ad Corinth And so it was especially of some sweete natured Gentle men of the new world which were twisted to him entirely and priuately like bowels qui cum auulsa sint viscera sentiebant cum occidit ille succidit illos some I meane of those in Grayes Inne whose hearts bled thorough their eyes when they saw him dead desired they might haue something of his to liue after them a monument of his heauenly and secret raptures which did mortifie him to the world a good reason that hee that was dead vnto the world while he liued should liue to all posterities after he be dead which had beene erected before if my pen had beene as nimble as their desire or if preaching so necessarily imposed and so often expected had permitted me But blame me not for my slownesse to satisfie the expectation of men since Mary tooke such a pawse to answer the salutation of the Angell Luc. 1.29 For admiration I beg not wee admire commonly nothing but that which is most great or most ancient This is new and little yet as the twelue loaues of shew-bread set vpon the altar seuen dayes Leu. 24.6 to desire God to prouide sustenance for the twelue Tribes are now vnited together in one petition of the Lords prayer panem nostrum quotidianum da nobis so there is the substance of some greater volumes comprized in one demand My suite is Gentle Reader that thou wilt loue it at the least for his sake which if he had liued longer would haue reuiewed and renued it but indeede as S. Augustine reports that his great Grand-sires glasse was of more duration then three or foure mens ages so wee know to our griefe that many spiders webs which are onely Hangers on some Piller in the Church Gal. 2.9 haue lasted longer then the life of that man who was of such great sufficiencie and so little continuance come not therefore with preiudication either of the matter of the person like these smoking flaxes which haue neither the cleare light of knowledge nor the true heat of charity impute not the errours of the letter to the Author Take not the cuttings and shreds of the booke but reuolue it vnto the end and God blesse thee with it Chigwell this 18. of Aprill Thy true friend in the Lord Emmanuel Vtie A TREATISE AGAINST THE NECESSARY DEPENdance vpon that one head of ROME and the present reconciliation to that CHVRCH TRACT I. MATTH 16.18 Vpon this Rocke will I build my Church WE haue been wandring sometimes in strange-paths like Noes doue out of the Arke and found no resting place neither among the Iewes nor Graecians nor Mahumetans the first working vpon Scripture the second by Reason the third by neither Scripture nor Reason but by meere crueltie We are at the last come to our Rocke whereon wee may safely builde and repose our soules They all confesse there is a Rocke but haue not yet found it and though all oppose this yet can they not show any other the Iewes say there is one to come but cannot tell when he will come the Gentiles by the light of reason haue prepared the way in foure points for so much light they haue as will condemne them for denying CHRIST First they doe acknowledge one onely wise and euerliuing God though in policy hee suffered them to erre in pluralities Secondly that God infused into man that euerliuing sparke the immortalitie of the soule which is knowne By the desire of perfect knowledge which here cannot be had By the capacitie of the soule which nothing will satisfie but that which is infinite By the extraordinary feare of iudgement in guiltie consciences which is a diuine Iudge By the desire of immortalitie which being generall is naturall and therefore cannot be frustrate By Heroicall spirits which aspire higher then a bodily desire can doe and that by the very thought of immortalitie If a beast could thinke of reason a beast were reasonable if of immortalitie immortall and therefore by these we may gather that the soule is immortall Thirdly Pudor himinis timor numinis The shame of man and the feare of God made them confesse that hee created the soule in farre better estate then now it is Their Sacrifices show it and their ordinarie Queries why are the feete so ready to runne at the command of the soule and the affections so slow when reason commands them whether the soule hath more reason to complaine of the body or the body of the soule but they conclude that Beasts keepe their kinde better then their Masters Fourthly hence some of them haue inferred that it cannot be but God hath prouided some meanes for restoring man to happinesse againe Their ceremonies and expiations aime at it De ciuit lib. 10.32 and therefore excellently speakes Augustine De vniuersali via animae liberandae quam Porphirius malè quaerendo non reperit That great Philosopher Porphirius and that great aduersary of the Christian Faith vnder Dioclesian doth confesse he could not finde it discouered in any sect of Philosophers nor amongst the Indians by the Gymnosophists nor amongst the Caldeans No Saint Augustine nor euer shall vntill they come to Ego sum via vita veritas Via Regia
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
apple and presently haue his eyes opened and become a God in knowledge A fault beloued that died not in Paradise but liues still neuer more then in these daies where knoledge Diuinity do budd and blossome and ripen all in a trise like Aarons rod as if we were suddenly inspired from heauen or we our selues had a clouen tongue at command The treasures of wisdome and knowledge are not all gathered in one day haddest thou a more excellent wit and gifts more famous then young Timothy of whom Prophesies went what a notable instrument he was like to prooue 1 Tim. 1.18 yet Timothy must so belabour it that his stomacke shall bee the worse for it and his body subiect to many and often infirmities 1 Tim 5.23 Dost thou relie vpon Gods speciall grace and assistance neuer so much as S. Paul did not I but the grace of God with me yet Pauls bookes and parchments must not be forgotten for all the spirit A man would thinke that visions and reuelations were neuer more rife then in these daies to see a young Diuine plunge himselfe out of one Church into another Determine Religions and challenge Moses and Aaron as if himselfe in a trice had throughly digested the volume of Gods booke and drunk vp the whole current of the ancient Fathers but if Paul will be a planter of Religion he must take spade and mattocke digge deepe and labour more aboundantly then they all yea and spend a more precious humour then the sweate of his browes Librorum helluo makes the best Diuine Ezek 2.8 by Eating of the booke and not of an apple doe wee attaine to Diuine knowledge howsoeuer Adam will touch and tast haue his eyes opened And by this time it remaines to enquire what is become of him Behold saies God he is become like one of vs. And thus far shal suffice for the 1. point of Adams purpose and aspiring minde to become a God Now followes the shamefull mille of his purpose that in trueth hee became nothing lesse then like one of vs which is truely expressed in the manner of speech being Ironicall Behold the man is become like one of vs. 2 Ecce Adam behold the man Quid superbis puluis cinis Diabolus superbit sed non puluis cinis saith St. Angustine It had beene a wonder if Lucifer the brightest of Angels had become a God being but a creature but for man Dust and ashes a peece of clay taken from vnder the feet of beasts to be extolled amongst the gods this was exceeding wonderfull This man is become such a god that attired in skinnes turned out of the Garden the bruit beasts had they the tongue of Balaams Asse might haue saluted him in good sooth without a figure Behold the man is become like one of vs shrowded in a Leatherne hide from the parching heate of the Sunne and the pinching frost of the night like one of vs nay respecting his condition farre worse then one of vs Quanto peius est fieri quam nasci belluam farre better it is to be a beast by natures priuiledge then by degenerating to be compared to beasts worse then that sent to the schoole to learne of beasts by Salomon to the Conies and Pismiers for wisedome and prouidence by a greater then Salomon to the Rauens and Fowles of the ayre for trust and confidence in God by Ieremy to the Oxe and Asse for knowledge and religion Ierem. 3.2 The Oxe hath known his Owner and the Asse his Masters Cribbe but my people haue not knowne nor Israell vnderstood This is that goodly Godhead almighty God meanes in this figure vpon which phrase of speech it is worth the while a little to pauze Behold saith God he is become but how came hee factus est sed quis fecit Vers 44. In the two and thirty chapter of the booke of Exodus when the Israelites went a madding after a Calfe which Aaron had fashioned for a God Moses put Aaron to his Apologie who made this narration for himselfe They gaue me their golde I cast it into the fire and thereout came this calfe what Aaron became that a calfe by hap hazard without hands or did it make it selfe a calfe theront came this calfe Aaron was ashamed to say hee had made a God that the God of Israel should bee the worke-man-ship of his hands wherefore he passeth that ouer in silence and sayes I cast the gold into the fire and thereout came this calfe in like manner God in this place to make the wonder greater neither expressing the Authour nor manner of this Metamorphosis onely Behold the man is become like one of vs notwithstanding that may bee easily gathered by the allusion and reference of this sentence to that of the serpents in the fifth verse Eritis sicut Dij his meaning is that man was a God of the Diuels making who finding our parents of a Thrasonicall and swelling disposition aspiring towards a Deity comes vpon them like Gnatho with Eritis sicut Dij yea you shall be Gods a practise so performed of all hands as it is become a maine piller of Sathans Kingdome Parasitatio quam facilis quam pestifera an easie part the Coblers Crow will conne that yet neuer playd without a Diuell Peter no sooner saluted our Sauiour in this smoothing dialect but presently he discouered a Diuell Get the behinde me Sathan Sathan neuer mooued the tongue of Beasts but to sooth and flatter Almighty God neuer opened the mouth of dumbe beasts but to reprehend and the simplest Asse in seruice shall stand his master in better stead in this kinde then the nimblest tongued Serpent that walkes in this garden art thou then placed in a Paradise of pleasure abounding with all delights mans heart can desire beware the serpents poyson that will make thee to swell bigger then the skinne will holde to stretch thy selfe beyond thy selfe till thou consume as smoke that vanisheth by encreasing Art thou a Caesar vpon eath parting thine Empire with Iupiter himselfe Caue à salutatoribus these are the Crowes that pecke out thine eyes being aliue and make thee stone-blinde that thou shalt not bee able to know or discerne thy selfe Art thou set vpon the Candle sticke of the Church to giue light to all that are in the house of God art thou determined in shining to others to consume and spend thy selfe for Sions sake Looke to thy followers there was a Parasite amongst the Disciples pul'd Christ by the sleeue tooke him aside bade him fauour himselfe T is a world to see what preheminence this profession hath gotten in the world no state so holy or absolute no person so base or of small worth whom this Court holy-water hath not besprinkled If all thy earings gold or siluer or what euer pluck'd from men women and children by violence and extortion will but raize a Goulden Calfe The whole host of Israell will play the Parasites or that
conceiue vnspeakeable were our sinnes therefore vnspeakeable were his sufferings 3 Giue me leaue to take the fruit with the tree The fruit repentance with the passion for more easie passage for out of Christs passion springeth our passion a penitent and godly sorrow for sinne Zach. 12.10 So it behooued Christ to suffer That Repentance might be preached That which God said by Zachary in the 12. Hee would poure vpon the house of Dauid and the inhabitants of lerusalem the spirit of Grace and compassion to looke vpon him whom they had pierced and mourne for him as an onely Sonne Is accomplished by repentance for if the spirit of grace be in vs wee will mourne in compassion for him whom wee haue pierced with our sinnes That which Christ Prophecied of vs Iohn the 12. When I am lift vp from the dead I will draw all men to me takes effect in vs by repentance for if we remember his sufferings wee cannot forget our sinnes and if we loue him for his suffrings we must hate those sinnes that brought him to it Let vs neuer bite at the stone with the dogge whosoeuer were executioners whosoeuer were instruments euery one of vs had an hand in killing the Lord of life and the more hainous sinnes we haue committed the more be our hands imbrued in that innocent bloud let therefore Peter goe weepe bitterly let Mary Magdalen shed a bason of teares let sinners weepe let great sinners howle let the inhabitants of the citty mourne like Hadradimmon in the valley of Megiddo for piercing me saith the Lord Zach 12.13 shall wee sooth and flatter our selues with sleight sorrow then I beseech you consider vnder what terrible tearmes this doctrine of Repentance is commended vnto vs The Scripture not onely speakes of weeping and mourning Acts 2.37 but of Pricking the hearts in the Acts of the Apostles of cutting the foreskin of their harts to make them bleede of Renting the heart as a garment of crucifying our affections see how Repentance is described vnto vs in the very termes of Christs passion weepe for these sinnes which haue caused him to shed the teares of bloud be pricked in heart for these sinnes which haue pierced the Sonne of God cut off the foreskin of thy heart and make it bleed for him which shedde his hart bloud for thee crucifie those affections which haue crucified the Lord of Life I am a foole Beloued so often to vrge this doctrine of Repentance it is so harsh and bitter that you cannot abide it it makes you heauy and melancholly it pinches it cuts it rents your hearts it crucifies your sweet affections I know it is so vnsauory you cannot abide it yet let me tell you with S. Paul that whom God hath foreknowen them hee hath predestinated to bee conformeable to the image of his sonne Rom 8.29 in sufferings for of sufferings hee speakes and that those to whom the spirit of grace is giuen to consider his passion haue also the spirit of compassion to lament as one mourneth for his onely sonne to lament for offending such a gracious God who hath giuen his sonne his onely sonne Christ for the sinnes of the world I might dwell all day vpon this day vpon this for it is a Meditation for the Day but the time and my Text plucks me forward with more speede And to rise from the dead the third day 2 The workes The Resurrection As there was neuer Priest before had the loue to sacrifice himselfe for the people so neuer any had the power to reuiue the Sacrifice he once killed but our High Priest Christ had Loue to lay down his life power to take it vp againe By the first hee shewed himselfe the sonne of man after the flesh By the second hee was declared mightily to bee the sonne of God Rom. 1.3 1. Many shall be raised from death as well as hee who haue lien longer in the graues then he yet no Gods True but Christ was not onely passiuely raised in his flesh but did himselfe actiuely rise in his power Destroy this Temple and I will build it he sayd he would raise himselfe therfore he did it else God would neuer haue raised him by miracle to second and confirme a lie 2. Diuers did rise with him but Christ was the first fruits of them that slept by whose vertue some few eares that were then ripe and heereafter the whole haruest shall be carried into euerlasting barnes 3. Some rose before him Lazarus the widowes sonne Iairus daughter but they were deliuered to their friends againe conuersed amongst men as before and in the end returned from whence they came Act. 13.34 but Christ was the first that rose to eternall life neuer to visit the graue any more More cannot be sayd for this then is expressed in the Reuelation Reu. 1.18 I am aliue and was dead and behold I am aliue for euermore and haue the keyes of hell and death 1. I am aliue and now dead the first that rose againe from death 2. Aliue for euermore neuer to see death againe 3. I haue the keies to open the graue to whom I list and to shut in the rest till the last trumpe For the manifestation of which power the bowels of the earth and her foundations were shaken when the first borne of the dead came forth Mat. 28.2 When you haue perceiued an earth-quake out of your naturall obseruation you say some abundance of spirits exaltations were bent in the body of the earth which by force made her tremble beleeue it it is most true that Spirit that abundant spirit of the Diety inseparably vnited to the precious body of Christ euen in the hart of the earth could not be shut vp in the earth maruell not then at that great extraordinary miraculous earth quake for then were the fetters of Golgatha shaken off like Peters in prison then was the wombe of the graue rent and the power of death shaken in peeces for saith Peter it was impossible that Christ should be holden of death holden he was for a time Acts 2.24 but a very short time the third day was the furthest of this humiliation for the manifestation of the truth of his death he could rise no sooner his fathers loue to him and his owne loue to his Church would suffer him to lie no longer If Ioseph in collaterall affection to his brethren could not suffer them aboue three daies in prison Gen. 42.18 but the third must call them out could God the Father of our Lord Iesus Christ suffer his onely Sonne to be longer imprisoned in the bonds of death who so lately pacified his Fathers wrath for vs and so patiently endured those bitter passions in him vndeserued nay to compare God with God if hee taught his Church to challenge his promise vnder these tearmes in the Prophecy of Hosea Hos 8 2. After two daies will he reuiue vs and the
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