of euidence they bring and accordingly frame our Faith That I cannot be saued except I be subiect to the Bishop of Rome as head of the Church He must pretend then a title from Christ as he is Vicar for spirituall matters it is euident that Christ while he liued on earth was the visible head for Temporalls himselfe concludes Who made me a Iudge My kingdome is not of this world therefore so farre as he medleth with kingdomes he cannot claime that from Christ It is confessed that while Christ was on earth hee was the visible head of the whole Church so as no soule could bee without necessary dependance on him but whether at his departure he committed the supremacy to any man on earth If hee did whether in whole or part to whom whether to the Apostles in generall equally or to one aboue the rest and who that was 1 Their point is that Christ left it to Peter alone to no other Apostle in that degree This is cleer out of Scripture That the rest of the Apostles as Apostles are equall but as Bishop he aboue them note that a Bishop aboue an Apostle Linus aboue the Euangelist Iohn who liued in his time 2 Admitte the Supremacy in Peter whether it died with him as the Apostleship did or left it to his successors The difference is they put the rest out of special fauor They might haue as great power but it was for terme of life Peter had it for him and his successors for euer But this must be cleered that Peter had power to leaue it to his successors and none but he If this be not proued why not Iohns successors in the Churches of Asia or of Iames in Ierusalem or any of the Apostles in other places as well as he to his The reason is Though Peter by vertue of his fiery tongue was able to gouerne the whole Church in his daies being but small yet hee knew the charge in time would grow so great and the circuit so large that Peters spirit had neede be doubled vpon those that should succeed him If he had one clouen tongue his successors neede to haue twelue so we might say of the least of his successors A greater then Peter is heere Peter was not alone during his life there were the eleuen Apostles Bel. l. 1. c. 21 and Paul as great an Apostle as himselfe as Bellarmine confesses and greater because hee writ more then Peter hee planted more Churches then Peter he laboured more aboundantly then they all for hee preached from Ierusalem Rom. 15.19 round about to Illiricum as Hierome auouches from the redde Sea to the great Ocean so farre as there is any land Amos. c. 5. And that all the charge of Peter and Paul and all that the rest had should lye vpon the shoulders of one Pope and yet neuer a clouen tongue to his head Sure say That a greater then Peter is heere Bellarmine proued well from the election of Matthias in the first of the Acts De Pont. 4.23 that the Apostles were not chosen by Peter and Paul was Galathians the first Paul an Apostle not of men nor by men but by Iesus Christ Those that came in after the death of Christ Matthias and Paul were not but all the Apostles successors must now deriue their power from the Pope Therefore a greater then Peter is heere 3 Admit while the body of the Church carried any proportion to a visible head as in the Apostles time it might and some time after for auoyding of factions a Monarchicall gouernment might stand but when it is so dispersed that amongst the Antipodes for ought we know may be Christians that such a burthen of gouernment should rest vpon the shoulders of any one mortall wight it is strange It must be cleered out of the booke of God for the Testimony of their Church in her owne case is silent That Peter did not impart his supremacy to diuers in diuers Churches which he planted but wholly committed it to one in one place 4 If to one we must know where that one is Certitudine fidei else wee are neuer a whit the neerer Whether Peter left it amongst the lewes till they fell being himselfe the Preacher of the Circumcision If not because hee saw they would reuolt why not at Antioch a Church of his owne planting Paul had as much to doe at Rome as he Antioch had the Primacy Act. 11.27 for they were first called Christians at Antioch and it was a famous Patriarchall Church Why not Marke the Euangelist Peters Disciple who writ the Gospell from his mouth in that famous Church of Alexandria It is cleere then that Rome and no other Church doth enioy that Bishop who succeeds Peter in that great office But now wherein a lay man may receiue satisfaction the Scripture is silent It is not found in our Creede The testimony of the Church is laid by in this point Bellarmine saies Bel. 2. de Rep. c. 12. that the Bishop of Rome alone doth succeede Peter in the Supremacie is not found in Scripture but to be beleeued vpon tradition I thought wee should returne thither againe it is hard that they will not spare their own testimony in their own case Seeing Christ did spare it in his case I hope we may be saued without it 5 Admit this could be cleared yet that Church doth not agree who was Bishop Linus or Clemens or Cletus after three Popes at once Benet the ninth Siluester the third and Iohn Then two in a schisme betwixt Vrban and Clement The first in Italy the second in France after that three againe hard to iudge who was the true one Such vncertainties must there needs bee when Religion depends vpon any mans person in this troublesome world 6 Admit it can be demonstrated to my conscience that this Pope is lawfully chosen and vndoubtedly succeedes Bishop Linus and Peter by a lineall succession of true Popes for 500 yeares without any materiall interruption yet neuer the neerer except they doe succeede as well in Faith and doctrine as in place and person else they could not exclude vs from the Church for we show personall succession as well as they Cranmer consecrated Barlo Scony and Couerdale These consecrated Parker Parker other Bishops these made Priests euery Act of Priesthood ratified by their owne Canons is Valide factum though not Licite Quis enim Catholicorum ignor at ordinatos ab Episcopo haeretico verê esse ordinatos That those that are ordained Priests of an haereticall Bishop are truely ordained no Catholike is ignorant So they exclude vs as heretiques as not embracing their doctrine so by their owne rule they grant that the Church and the Bishop of Rome must succeede Peter as well in Faith and Doctrine as in time and place else wee are not bound in conscience to cleaue to them you see by how many sequels and degrees of consequent they must proceede before it be
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
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
〈◊〉 〈◊〉 〈◊〉 in the Attickes is a stone but why doth the Enangelist alter the dialect in the same sentence nay the vulgar translation which they preferre before the Greeke is not super hunc but super hanc For edificabo The Church was not then built but a few grunsels layd and verily loosely too but hee was to build a great Church to the end of the world neither was Peter perfectly layd himselfe for in generall wee may say with Augustine Aug. de ve Apost Ser. 22. Domus Dei credendo fundatur sperando erigitur diligendo perficitur The house of God by beleeuing is founded by hoping is erected and by louing is perfected he was not yet finished or else to what end was this speech wee hoped that this man should haue redeemed Israel 4. Tu es Petrus why Peters name comes in this it is thou art Peter and hast made a confession like thy name a good allusion to Peters Christ the Rocke Peter a liuing stone so for hanc and for theidentity of the word the Tense Aedificabo and tu es Petrus that leads the sentence Our interpretation and of the ancient Church may well stand Vpon this rocke which thou hast presently confessed will I build my Church though it bee but begunne yet I will builde my Church vpon my selfe apprehended by faith and as thou answerable to thy name hast layde a firme foundation in confessing so shalt thou bee a liuing stone built vpon me 1 Pet. 2.4 1. That our interpretation is the truest it appeares not onely by the analogy of the Text by the fit allusion to Peters name by the exact distinction of Petrus and Petra both in the originall and vulgar 2. But secondly by the practise of Peter and the rest in building according to the prescription of Christ In the second of Peter and the first A voyce from heauen saying 2 Pet. 1.14.17 Acts 9.20 this is my beloued sonne Paul in the ninth of the Acts when the scales fell from his eyes preached straight-way That Christ is the sonne of God Acts 8.37 Philip baptizing the Eunuch in the eighth of the Acts the Eunuch confesses that Iesus Christ is the sonne of God Nathanael first apprehended this in the first of Iohn the fourth Rabbi thou art the Sonne of God Ioh. 1.49 3. It is vnlikely that Christ would build vpon that person who within 4. verses is described by the name of Sathan and that Peter should not bee puffed vp Matthew ioynes both the stories together to shew that to the first Church how vnlikely it was that this person should bee a foundation and to distinguish the frailty of the person from the foundation of faith 4. It is agreed then that Christ is the maine foundation The Rocke euer expresseth the maine foundation Therefore Christ not Peter TRACT V. BVt they call vs to the Testimony of the Church for interpretation Yet they might spare vs in this For if the Church did challenge this supremacy from the beginning as they maintaine it That Church in this case is no indifferent witnesse but the ancient Church is cleere from giuing Peter any such power The Fathers haue three conceits of the Text. 1. Some and those of the best giue that sence which we in the pages before haue layd open For other foundation can no man lay saue that which is layd 1 Cor. 3.11 which is Iesus Christ 2. Some doe meane Peter by the Rocke but as the rest of the Apostles according to that in the Reuelation Reu. 21.14 Ephes 2.20 The twelue foundations and the names of the twelue Ephes the 2. The foundation of Prophets and Apostles And hee one amongst the twelue Origen vpon Matthew In Mat. 16 Is it but onely of Peter shall the gates of hell onely be against Peter If Tibi dabo claues to thee I will giue the keyes belong to all why not this Hierom ad Marcellum Hierom ad Marc. Ad Iouin Petrus super quem Dominus fundauit Ecclesiam but how doth he repeate it Ad Iouin Idem etiam dicitur de omnibus Apostolis firmitas Ecclesiae stabilitur aequaliter super omnes Let them purge out Aequaliter and Super omnes or else let Ierom alone But what saies Cyprian Cyp de Simplic praelatorum Qui Cathedram Petri tenet super quam aedificata est Ecclesia in Ecclesia se esse confidit The chair of Peter then and onely Peter This strikes at the very root if this was the conceit of the Church in Cyprians time it 's more then time wee were reconciled but where is it what edition where was this printed not in Cullen not Basil not Paris not at Antwerpe by Crinitus not at Lions nor at Rome by Manutius It is confessed that it was neuer found in Cyprian till Pamelius a Canon of Bruges found it in a Manuscript in the Abbie of Cambron So haue they printed the same at Antwerpe by one Stellius de simplicitate Praelatorum and is not this simple dealing 2 The third sort lay Peter for the foundation amongst the rest yet before the rest as the first in order If there be twelue foundations one must be first but Priority in order and Superiority in power doe differ much It is one thing in Parliament to be as Speaker another as Prince Peter was the first that commonly spake and Christ directs his speech to Peter before the rest saith Ockham 1 Eyther because he was the most ancient in yeares 2 Or because hee was one of the most familiar with Christ noted in the Scripture with Iames Iohn These three Peter Iames and Iohn were admitted to aske questions Matth. 18.21 At the raising of Iayrus daughter Luk. 8.51 At the transfiguration Mat. 17.1 At his passion Mat. 26.36 and of these Peter was the foreman But Peter first made the confession therefore must bee first laid vpon the foundation Reuel 21.19 Reu. 21.19 Cyprian in his foresaid Tractate saies Erant vtique caeteri Apostoli quod suit Petrus Pari consortio praediti honoris Potestatis sed exordium ab vnitate profisciscitur The same honour and the same power in the rest Act. 1.15 Peter he propounded the matter in the election of Matthias and after much disputation in the Councell at Ierusalem Acts 15.7 Peter made the first speech but Iames gaue the finall sentence to which all agreed Vers 22. Hierō cont Iou lib 1. Leo ep 84. To the same purpose Hierom against Iouinian in his Epistles doth significantly speak for my part I cannot find a Father alleaged by them who fals not vpon one of these three points 1 Either that Christ is the rocke here meant and discouered by Peters confession 2 Or that Peter is here laid with the rest equally 3 Or that Peter is before the rest in Priority of order all this comes not neere the home TRACT VI. THe second Text is Tibi Dabo
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
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
Gentile made one Church then the Partition wall was broken downe and all respect of persons remoued then was Ierusalem to be inhabited without wals for the multitude of inhabitants Then did the Church of Christ become Catholique Zach. 2.4 dispersed farre and wide ouer the face of the whole earth Then was the manifold wisedom of God made manifest to the Angels in heauen by this mystery which was kept secret in God from the beginning of the world hence was the mystery of saluation reuealed and deriued to vs that dwell in the ends of the world shut vp in another world like fishes in the Sea so that wee from the North as well as from the East and West shall replenish the kingdome of God and to our comfort be it spoken Luc. 13.29 that heauenly Ierusalem described Reuelations the 21. hath as many gates and as open on the North side as any other part vnder heauen in the 13. verse of that Chapter I haue swiftly passed ouer the former points as more familiarly knowne amongest you giue mee leaue by your honourable patience now I am come to the last point a little to pause vpon it Beginning at Ierusalem By this diuine dispensation I perceiue the truth of Gods promise performed vnto the Iewes The righteousnesse of God shewed to his Sonne The wisedom of God for spreading of the Gospell and the goodnesse of God towards the sinners of the Gentiles in that it began at Ierusalem 1 It could not bee that the wickednesse of men could make the promise of God of none effect therefore seeing the inhabitants of Ierusalem were the children of the Prophets and of the Couenant made with their Fathers true Oliue branches springing out of the roote of Abraham to whom did appertaine the adoption the glory the giuing of the Law the seruice of God and the promises Christ to performe this promise beginneth at Ierusalem 2 As God a righteous iudge honoured him in recompence of his humiliation so did he honour him in the same place he suffered In Ierusalem was he despised at his Passion In Ierusalem shall he be glorified by his Gospell In Ierusalem in the assembly of much people at the solemne feast of Easter did Christ suffer a publique execrable shamefull death of the Crosse therefore at the feast of Whitsuntide before the assembly of many nations in the famous City of Ietusalem shall his name be first honoured in preaching of the Gospell 3. The manifolde wisdome of God is heere manifested as well for the publishing as the confirmation of the same 1. If God would haue his Gospell spred amongst all nations like the riuer of Eden where shall we make the head of the spring but at Ierusalem Acts 2.5 where was dwelling euery nation vnder heauen 2. If he would haue the truth of the Gospell tried before men of knowledge amongst the Doctours in the Law and these that were skilfull in all science where should he make the first probation but at Ierusalem The truth of God seekes no corners nor auoydes the light like the Oracles of the Diuels in the 45. of Esay Esa 45.19 It seekes not to establish it selfe in weake places it creepes not priuily amongst the people like the heresies of the false Prophets 2 Pet. 2. but as Christ when he first shewed himselfe was seene amongst the Doctors at Ierusalem and as Paul when his Doctrine was called in question Gal. 2 2. hee went and conferred with the best at Ierusalem So for this cause also the Gospell of Christ began at Ierusalem 3. If he desire to fettle his Gospell in the world shall not choose the City before the Countrey the famous City of Ierusalem there is the strongest hold get that and the rest will yeeld Act. 17.16 When was the spirit of Paul stirred within him but when hee came to Athens There hee laboured more earnestly with all kinde of men with all kinde of Sects being the Seminary of learning a plentifull haruest as at Ierusalem 4. If hee would make a way that the Athenians and the rest of the Gentiles should receiue the Faith what greater argument could bee vsed then this That it was receiued before at Ierusalem that the Iewe the very professed enemies of Christ recanted embraced the Faith and beleeued him whom they crucified what secondary meanes made Paul so powerfull among the Gentiles but this That Saul a lew a learned lew Gamaliels scholler a religious lew of the strict Sect of the Pharisies a zealous lew persecuting this way vnto the death became so earnest a professour of the same 5. What greater encouragement for vs sinners of the Gentiles that saluation was first offered in Ierusalem to them that were his murtherers why then should wee sinners despaire of his mercy when the theefe on the crosse saw him not onely forgiue but pray for those that did torment him he laies in for himselfe Lord remember me when thou comest into thy kingdome there is hope for Theeues and Murtherers if for these and doubtlesse saluation will bee easily attained if for Ierusalem It began at Ierusalem but it flowed ouer the face of the earth yet is heere no footing for vniuersality to bee an infallible marke of the truth of Religion for the Gospell doth not spred at once ouer all nations like Noahs floud but like riuers of waters winning ground in one place and losing in another dried vp at Ierusalem and Samaria and flowing in other places The triple estate of Christs Church is well shadowed in the three famous figures of the same Shee was in her infancy being a little flocke tossed like Noahs Arke in mans iudgement ready euery moment to bee swallowed vp 2. She shall be in her triumphant estate like Salomous Temple on Mount Sion that cannot be mooued but in the mean time she is Moses Tabernacle in the wildernesse mooueable from place to place first pitched at Ierusalem and in the East parts of the world after that in the West since remooued into the North amongst vs and S. Paul tels vs It shall returne to the Iewes from whence it came so all Israel shall be saued Rom. 11.26 there is not any place or people vnder the Sunne that can challenge the Residence of the Church of Christ Admit Peter liued and died and was crucified at Rome what then did not a greater then Peter liue and die and was crucified at Ierusalem did hee not rise the third day did hee not appoynt Apostles send downe his Spirit plant his Church at Ierusalem yet it is remooued thence long since It beganne at Ierusalem went through other places now among vs. Wherefore now it behooueth vs to looke about vs and consider this poynt what can wee say for our selues why this Candle-sticke should not be remooued from this place also A notable place there is in Ezechiel Ezech. 9.3 as it was in Ierusalem so with vs hee rose from them twice and then went away
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