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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11924	A Godlye sermon preached before the Queens Most Excellent Maiestie vpon the 17, 18, 19 verses of the 16 chapter of S. Mathew vvherein is contained the conclusion of a dialogue betweene Christ and his disciples, shewing breefely that the authoritie which the Pope of Rome doth challenge to himselfe is vnlawfully vsurped : very necessarie for these perilous times wherein the simple may perceiue their intollerable impietie, vsurping that office and action which euer appertayned vnto Christ only : published at the request of sundry godly and well disposed persons.		1585 (1585)	STC 22237; ESTC S2330	39,008	98

calling and what the riches of his glorious inheritaunce is in the Saintes These thinges as the opening of the eyes the vnderstanding of the waye of Gods commaundementes the making vs to goe in the path of them the creating of a cleane hearte the renewing of a righte spirite the clensing of sinne the inclination of oure heartes to his testimonies they woulde not haue craued so constantlye at Gods hande by earnest and humble prayer if they had not bene perswaded they came onelye from him to be his méere giftes Secondlye as the meditation of this oughte to make vs to praye to obtayne so hauing atteyned by his goodnesse to anye of these benefites it shoulde excite vs also to thankefulnesse after the example of all Gods Children and of our Sauioure Christe who giueth thankes to his father Lorde of heauen and earth Mat. 11.20 because he had hid his gospell from the wise and men of vnderstanding and had opened it to babes Thirdelye hauing receyued anye lighte of knowledge and graces of GOD wée must haue a greate care in vsing them to encrease his giftes in vs to prouoke God through our thankefulnesse to bestowe his mercyes in moste humble manner vppon vs. Mat. 13.12 For whosoeuer hath to him shall bee giuen but whosoeuer hath not from him shall bee taken awaye euen that whiche hée hath it cannot neyther oughte it to ingender sloothfulnesse in vs because GOD giueth and worketh all in all for moste true and excellent is that warning which Saynte Augustine giueth in his Booke De correptione gratia Aug. de Correptio gratia cap. 2. Non se itaque fallant qui dicunt vt quid nobis predicatur c. That is Let not sayth Augustine them deceiue themselues who saye Wherefore is it preached and taughte vs to eschew euill and to doe good if wee doe it not but it be GOD which worketh in vs both the will and the deede but rather let the faithfull know that they are led with the spirit of God that they may doe that they ought to doe and when they haue done it they may giue thanks to him that caused them for they are driuen to the ende they should endeuour to worke not that they should doe nothing themselues Fourthly and last of all this putteth vs in minde of our owne want and imperfection of our blindnesse and ignoraunce wherby we are driuen to acknowledge our owne miserye to humble our selues before the Lorde to prayse God in his giftes we sée in our brother and not to contemn and despise them whome we sée to want nor to be proude and loftie for any thing in vs but to geue the whole praise and glorye to God alone Thus noteth Augustine verye well in his booke De bono perseuerantiae Cap. 63 6 Nos volumus sed Deus operatur in nobis velle August de bono perscuerantiae cap. ●3 6 nos operamur sed Deus operatur in nobis c. that is We will but God worketh in vs to will we doe but God worketh in vs the déed after his good pleasure this is profitable for vs to beleeue and to say that is godly and true that our confession may be humble and lowly the whole may be giuen to God and in his sixte chapter of the same booke he sayth Tutiores viuimus si totum Deo damus non autem nos illi ex parte nobis ex parte committimus wée liue or deale the safelier if we giue the whole to God and not partlye to him and partly to our selues The Apostle S. Paule hereof beateth downe the pride and vainglorye of the Corinthian Doctors in that whatsoeuer they had they had receiued it of God For so he reasoneth 1. Cor. 4 7. What hast thou that thou hast not receiued if thou hast receiued why reioycest thou as though thou hadst not receiued it If the knowledge of this doctrine work these effects in vs then shall we haue learned this lesson that Christ here teacheth vs to good purpose otherwise it shall auaile vs no more then to sée the meate whereof we may not féede shall nourish our bodies or to beholde the gold which we may not vse shal serue our turne To conclude on this part one onelye caueat is to be giuen that we take héede that we abuse not this doctrine and maner of spéeche as the Euthusiasts Anabaptists and the family of Loue to the contemning or neglecting of the preaching of the word of God who for as muche as here and in diuerse places besides it is sayde that God reuealeth the misteries of his kingdom vnto vs and worketh all things by his holye spirit therof haue they condemned the vocall preaching of the word and haue fled to priuat inspirations reuelatiōs dreames and fantasies whereby they haue ben lead into diuers dangerous heresies But wée must this learn vnderstād that although god reueleth his wil vnto vs and worketh both knowledge fayth by his holy spirit yet doth hee it not but by that meanes hee hath appointed that is by the ministerie of his word and therefore Esai Esai 59.21 the Prophet ioineth in the promise of God made both the word and the spirite together My spirite that is vpon thée and my words which I haue put in thy mouth shall not departe out of thy mouth of thy séed nor out of the mouth of the séed of thy séede sayth the Lord from henceforth for euer Where we sée he ioyneth both the word the spirit together they are not to be sundered The Apostle Paul plainly teacheth to the Romains Rom. 10.14.17 that no man can beleeue in him of whome hee hath not heard and that they cannot heare without a preacher that faith commeth by hearing and hearing by the worde of God And in the 4 to the Ephesians Ephe 4.10 he testifieth that when Christ ascended vp into heauen he led captiuitie captiue gaue gifts vnto men that he therefore gaue some to be Apostles some prophets and some Euangelists some pastors and teachers to what end he expresseth it to that gathering togither of the saints for the work of the ministery for the building vp of the body of Christ If beléefe faith in him cannot come but by hearing the word of god preached his ministers in his church be appointed by him that the saints might haue all thinges necessarie to the edifying of the bodye of Christ what impietie is in these Anabaptisticall spirites eyther to condemn or neglect this so excellent not only an instrument but euen the sole ordinarye meanes God hath appointed to his church to work our saluation Paul in the 5 to the Thessalonians Thes 5.19 giueth warning that we quench not the spirit but therewithal he ioyneth that we despise not prophecying he himself though he was rapte vp vnto the thirde Heauen where he hearde wordes which cannot bée spoken 2. Cor. 12.2 which

hell whome he will that he hath power to assoyle mens sinnes and to deliuer them both a pena culpa both from the fault penaltie and to reteine and kéepe them at his pleasure that he may binde and loose aboue all other Bishops for he may loose whome other Bishops binde he may bind whome other Bishops loose but whome he bindeth or looseth can no man assoyle or binde but onely he himselfe for Bulles pardons indulgencies anathematizations and all the rest of such trishtrash hath béen founded vpon this power and prerogatiue he challengeth vnto him self by this place the refutation of which particuler pointes being too ample a matter to be handled at this time and besides hauing sufficiently both in this seconde part and also in the thirde declared and proued that no prerogatiue is giuen vnto Peter aboue others by this place that his ministerie was endewed with no greater power and authoritie then the ministerie of the rest of the Apostles it shal bee needelesse to deale with them at this present onely that is needefull to shewe what is meant by the keyes of the kingdome of heauen and the authoritie of bynding and loosing By the keyes is meant nothing else here but the preaching of the Gospell and herein wee agree with Chrysostome Crysostom that sayeth they are the knowledge of the Scriptures with Tertullian Tertullian which tearmeth them to bee the interpretation of the lawe and with Eusebius Eusebius that they are the worde of GOD. and verie well may the preaching of the worde bee expressed by the Metaphore of a keye For as by it wee are let into the house so by the preaching of the worde are wee brought into the Church and housholde of GOD and haue accesse to his kingdome For Christ being the dore as Saint Iohn testifieth by whome wee must enter if wee will be saued and the ladder by which wee must ascende vp into heauen as appeareth by Iacobs dreame and the preaching of the Gospell opening and manifesting vnto vs Christ as Paul witnesseth that vnto him the least of al Saints was giuen this grace that hee shoulde preach among the Gentiles the vnsearchable riches of Christ and being the meanes whereby wee are reconciled vnto Christ Paul tearming his ministerie therefore the ministerie of reconciliation the publishing and preachinge of Christ and his Gospell may well therefore be tearmed a keye This Metaphore is vsed of our Sauiour Christ in the same sense Woe be to you interpreters of the lawe Luc. 12.52 for you haue taken away the keye of knowledge Ye entred not in your selues and them that came yee forbad in which wordes our Sauiour Christ termeth the true interpretation of the lawe and preaching of the Gospel the key of knowledge For it was that the Scribes Pharises did suppresse adulterate It is apparant enough that the worde of God according to the sundry effectes and properties therof hath sundrie names So for that it encreaseth and multiplyeth it is called séede for that it cutteth the heart and deuydeth the fleshe from the Spirite it is called a Sworde For that it taketh vs and encloseth vs and bringeth vs togither it is called a nett For that it washeth vs cleane it is called water For that it enflameth vs it is called fire For that it féedeth vs it is called bread euen so for that it openeth giueth vs an entrance into the house it is called a keye This house is the kingdome of heauen Christ is the dore the worde of God is the keye and Preachers the keye bearers So sayeth Chrysostom Chrys opere ●nperfect cap. 23. The keye bearers be the Priestes to whome is committed the teaching of the worde and of the expounding of the Scriptures So then that by the Metaphore of the keye the Euangelist should declare that Christ committed vnto his Apostles the preaching of his worde by which his Church should be gathered togither and built vppon Christ the rocke is no strange speach but verie fit and significant to declare that vnto vs and hereby also he sheweth that he hath committed vnto them a great office and weightie function and that he putteth them in chiefe place and authoritie For he hath the chiefest authoritie in the house or citie to whome the keyes are committed and who hath authoritie to let out and let in by them To this end God vseth this Metaphore in the Prophet Esay Isa 22.22 when he promiseth to Eliachim the chéefe power and authoritie in the King Ezechias house saying with my garments I will cloath him with my girdle I will strengthen him and the keye of the house of Dauid will I lay vppon his shoulder so he shall open and no man shall shut Hereby haue we to learne that as those to whome this charge is committed to beare the keyes of the Kingdome of heauen ought to haue a great care of the well ordering of them so we must also with no lesse carefulnesse and reuerence embrace and receyue them The vse of these keyes is in more perticular manner declared by our Sauiour Christ when as he saith that whatsoeuer he bindeth on earth shall bée bound in heauen c. by the power of binding and losing is meant that which is expressed by Saint Iohn Whose sinnes yee forgiue they are forgiuen him Ioan. 20. and whose sinnes ye retayne they are retayned for when our sinnes are forgiuen we are losed from them when they are not forgiuen wée remayne bound in them these things are brought to passe in vs by the ministerie of his word and by the vertue and power thereof So sayth Ierome Hieron Esai lib. 6 〈…〉 whatsoeuer yée loose in earth shall be losed in Heauen the Apostles lose them by the worde of God and testimonies of the scriptures and exhortations vnto vertue And Ambrose Sinnes be forgiuen by the worde of God the expounder thereof is the Leuite and Priest Ambr. de Cain Abel cap. 4. The Prophet Esai prophecying the sending of Christ sayth that the Lorde had annointed him that he shoulde preache the Gospell to the poore that he shoulde heale the broken hearted and preach deliuerance to the Captiue recouering of sighte to the blind and setting at libertie them that are loosed so that to binde and loose to forgiue and retaine sinnes is a propertie and effect of the worde of God preached For that publisheth vnto vs remission of sinnes worketh in vs mortification deliuereth vs from the power of Sathan and restoreth vnto vs the libertie and fréedome of the children of God which thinges bée brought to passe not by the bare publishing and hearing of the worde but when as by faith we lay hold vpon the swéete promises and greate benefites which bée offered vs in Christ which be deliuered vnto vs by his ministers as by his Legates for remission of sinnes is in the Priest as in the messenger in the worde of God as in the instrument