though for our weake capacities it pleaseth Gods spirit so to expresse spirituall powers vnto vs by gates is vnderstood the power of darkenesse the malice might policie and flattery of Satan not only by his owne immediate malice but by the cruell agency of his prophane instruments the World and the Flesh which continually assault the Church of God and try all their power and policy to batter and ouerthrow it but shall not bee able to ouercome it Doct. Whence wee learne that the power and strength of Hell the World Sinne and the Diuell shall not ouercome them that by a true faith are founded on Iesus Christ Reas Because he for them hath conquered Satan Sinne Death and Hell It was Gods blessing promised to Abraham x Gen 22. 17. Cap. 24. 60. that his seede should possesse the gate or strong holds of his enemies and the holy Apostle speaking of the weapons of our warfare y 2 Cor. 10. 4. they are not carnall saith he but mighty through God to cast downe all the strong holds as it were the brasen gates of our enemies Note No man hath any promise that he shall not be tempted and tryed by Satan but that Satan shall not ouercome the beleeuer in Christ the iust man Iob and the most faithfull Abraham the holiest Dauid the wisest Salomon and Peter himselfe were tempted tryed and afflicted but though many were the troubles of the righteous yet the Lord deliuereth them out of all For as the mountaines incompassed Ierusalem so the Lord a Psal 32. 10. standeth about his people that like mount Zion b Psal 112 6 Psal 125 1 2 they cannot be remoued but stand firme and fast for euer they are Gods Vine and therefore hee pruneth and loppeth them but withall hee c Isa 27. 3. so watereth the branches that hee maketh them to beare much fruite Nam vbi spiritus irrigatio defuerit omnis plantatio exarescit where the spirit of God doth not water the plants wither but faith is still a firme foundation built vpon Christ d Iohh 3 16 He that beleeueth in him shall not perish but haue euerlasting life let e Psal 80 13. the wild Boare of the Forrest and the subtle Foxes out of the Wildernesse seeke to roote vp and to supplant the Lords plantation yet they shall not be able to preuaile against it It must needes bee that f Gen 3 15 the seede of the Serpent will pursue the seede of the woman at the heeles yet her true seede shall breake his head and the same is more specially set forth in a vision Reu. 12 3. where Saint Iohn saw the great red Dragon with the seauen Heads tenne Hornes and seauen Crownes vpon his heads watching to deuoure the Child so soone as it was brought forth but God preserued the Child and tooke it vp into heauen and fedde the woman also in the wildernesse which was a liuely â—ype of Gods Church traueling â—o bring forth Children vnto â—im and Satan watching all opportunities to destoy the holy seede yea the Sonne of God himselfe who is yet taken vp into Heauen as all other true beleeuers through him shall be and his Church preserued and nourished for a time in the wildernesse of this World till the time of the full accomplishment of her Pilgrimage when shee shall be g Apoc. 21. 2. trimmed as a Bride to enioy her perpetuall felicitie with her Bridegroome to this agrees the Testimony of Saint Paul h 2 Cor. 4. 8. 9. we are saith he afflicted on euery side yet are wee not in distresse in pouerty but not ouercome of pouerty we are persecuted but not forsaken cast downe but wee perish not Thus Dauid affirmed that i Psal 129. 1. 2. many times the enemies had assayled but neuer preuailed against him for the Lord was with him and Saint Iohn presseth the same point and sheweth the meanes whereby the Church and children of God obtaine the victory k 1 Ioh. 5. 4. 5. all that is borne of God ouercommeth the world and this is the victory that ouercommeth the world euen our faith who is it that ouercommeth the world but hee which beleeueth that Jesus is the Sonne of God this is that which God signified vnto Moses and prepared him to constant perseuerance in the middest of all the Egyptian oppressions when he shewed him the vision of the bush l Exod â— 2. burning in fire but not consumed by the fire nay rather the Church is a fire to burne vp her enemies on euery side as the Prophet Zachary foretold the Israelites when he had reduced them out of captiuitie m Zach. 12. 2. 3. 6. Behold saith he I will make Ierusalem a Cup of poyson vnto all the people round about her and an heauy stone for all that lift at her to teare them though all the people of the earth be assembled against her in that day I will make the Princes of Iudah like coales of fire among the wood and like a fire-brand in the sheafe and they shall deuoure all the people round about on the right hand and on the left as is there further and more at large prophesied for the corroberation and consolation of Gods afflicted Church Vse 1 The first vse is for consolation great is the securitie of the godly I say securitie not carnall whereby the feare of God is shaken off but spiritual wherby the feare of damnation is ouercome for wee must vnderstand that all these glorious and assured promises of God are not to be extended to work or breed in vs any carnall securitie but a carefull watchfulnesse ouer our waies and works and to worke out our saluation with feare and trembling to cleaue stedfastly vnto the foundation and the Rock Christ otherwise o 1 Cor 10 12. let him that thinketh hee standeth take heed lest hee fall as the Israelites did which had receiued those excellent prerogatiues that God chose them as his precious treasure aboue all nations of the earth gaue them Sacraments and Ordinances of his owne Institution fed them with Manna the bread of heauen made them drinke of the spirituall Rock Christ that followed them and guarded them with a pillar of fire and a cloud night and day to direct and protect them in their way and yet for their stubburnnesse and rebellious hearts ouerthrew their carkeises in the wildernesse hereunto tend those frequent exhortations in the Scriptures that the Beleeuers which professe Christ p 2 Iohn 8. should take heed that they lose not the good things bestowed on them q Apoc. 2. 25. 3. 11. to hold fast that they haue receiued r Heb. 12. 15. to take heed that no man fall away from the grace of God and that we Å¿ 1 Thes 5. 19. quench not the spirit but to cherish the good sparkes of Gods grace giuen vnto them which is called t 2 Pet. 3. 18. growing in grace and in
Minister z Mark 16. 16. Hee that beleeueth and is baptized that is becommeth a true Professour of the Christian Faith shall bee saued but hee that beleeueth not shall bee damned and all the Moneys and Treasures of the earth cannot purchase any Indulgence or pardon for the redemption of his soule a Psal 49. 6 7 8 they must leaue that to God and let it alone for euer till they can present the Father with the blood of his Sonne b 1 Cor. 7. 23. which is the onely price of our Redemption the Treasure of the Church the Rocke of Religion and onely appertaining to the beleeuers which by a liuely faith apprehend his graces c Acts 15. 9. and haue their hearts purified and without it let vs know that it is impossible to bee d 1 Pet. 1. 9. saued or to e Hebr. 11. 6. please God Vse 4 Fourthly this serueth to strengthen the faith of the Minister and to encourage him to persist constant against all oppositions of the world being assured that as his calling and authoritie is from God as hath been formerly noted so hee hath a ratification of his Ministery in heauen Vse 5 Lastly the conscionable hearers may hence receiue assured consolation when they know that their saluation safetie and remission of sinnes preached vnto them by their Pastors is registred and ratified in Heauen Then hee charged his Disciples Verse 20. that they should tell no man that he was Iesus the Christ Thus farre wee haue disputed of the Apostles faith and knowledge of Christ in themselues which they had so well learned of their Lord and Master and was so well approoued of him aboue all other paradoxes and by opinions of the world Now in these wordes followeth a prohibition giuen vnto them for a conclusion of this Argument wherein our Sauiour imposeth a charge vpon his Apostles not to divulge him what hee was and what they knewe and had confessed him to bee namely Jesus the Christ or the Annoynted Messias whom the Iewes so long and earnestly expected Obiect 1 This seemeth a strange prohibition that Christ which in all ages from the Creation promised and prophesied to the world to bee the Redeemer of the lost sonnes of Adam f Luke 2. 32. A Light to bee reueâ—â—ed to the Gentiles and the glory of his people Israel Obiect 2 And so prooueth it to bee the g Ioh. 3. 19 20. Condemnation of the world that Light being come into the world men loued darkenesse more then light and especially reprooueth the Iewes and the lost sheepe of the house of Israel h Iohn 1. 11. that when he came among his own his owne receiued him not Obiect 3 And had so lately also approoued the Apostles confession of him aboue and beyond all other blind and ignorant Professions should now so shortly and strictly commaund that they should not make him knowne who and what hee was Obiect 4 And of all others these Apostles i Math. 10. 6 7. Mark 3. 13. were chosen to goe before and to preach him in all Cities whither hee himselfe would come to confirme by his powerfull Word and Workes what they should teach and publish of him Was not Iohn the Baptist his Harbenger purposely sent before to preach and publish him to bee that k Iohn 1. 7 8 9 29. light of the world and that Lambe of God which should take away the sinnes of the world How is it then I say that hee doth heere so precisely forbid them to preach and publish him to the world Sol. 1 This Question might well be answered by Salomon who saith l Prou. 25. 1. That the glory of God is to conceale a thing secret which if it iumpe not with Salomons meaning in that place nor Christes purpose in this yet by the way it is a true and necessary note of obseruation to vs that wee should not curiously search into Note Gods meanings and secret purposes in many of his workes and actions Sol. 2 Secondly that of John the Baptist well answereth the poynt m Ioh. 1. 6 22 23 25 â—6 Mark 9. 13. Math. 3. 3. Malac 4. 5. and 3. 1. Math 17. 12. Luke 7. 27 28. 1. 17. for if it seemed conuenient in the wisedome of God to reueale Christ vnto the Iewes by the Ministery of Iohn of whom they had euident Prophesies that hee should prepare the way to the Messias going immediately before him in the power and Spirit of Eliah Which John as well by his new Sacrament of Baptisme as apparant testimonies had both witnessed and poynted him out vnto them if they would haue beleeued him why should they expect other Preachers besides his owne great workes to publish and beare witnesse of him Shall God bee bound vnto men of peruerse mindes and wayward spirits to send them Prophets and Preachers such and at such times as themselues would require them If they will not receiue the testimonie of Iohn n Math. 11. 9. to 15. A Prophet and more than a Prophet greater than any had risen vp among the sonnes of men why shall Peter bee sent vnto them vpon the same Message and vpon what hope of better effect of his than Iohn Baptists preaching Sol. 3 Let Abrahams answere to the hellish Glutton suffice to answere them also o Luke 16. 29 31. If they would not beleeue Moses and the Prophets which God purposely ordained and sent vnto them by word writing and example neither will they receiue Christ if one should come from the dead to preach him as appeareth some of them had conceiued of John to be risen againe after they had done vnto him whatsoeuer they would and causelesly killed him Sol. 4 It is not amisse also which some affirme that our blessed Sauiour gaue this Commaundement of concealing him to bee the Messias and the Sonne of God thereby to giue an example and to teach humilitie vnto his Disciples who in all glorious workes hunted after the glory of the world which Christ euer shunned and taught his Disciples not to seeke after it p Iohn 6. 15. He would not bee made a King when the people thought him worthy for his great Miracles to bee created their King and when his brethren and kindred would haue him to doe his great workes at Ierusalem and at the time of their Solemne Feastes and great Assemblies q Iohn 7. 3 4 6 8 10. and tell him that no man that seeketh to bee famous but will frequent famous places Hee answeres them That it was not his time to seeke glory in the world though their time was alwayes attending on such purposes and though it bee true that Omnia benefacta in luce se collocari volunt All glorious actions and good deedes desire to bee seene in the open light yet it is as true that Nullum Virtuti Theatrum Conscientia maius est Vertue hath not a more stately Stage whereon to glorifie it selfe
were held of Christ are not the misdeemings or misreports of enemies or persons euil affected either towards his person or Doctrine but such as had religious thoughts of him and esteemed him no lesse then a Prophet Doct. So as wee may see what a cloud of darknesse had ouerwhelmed all Iudea at that time till Christ shined as a light from aboue to illuminate their minds in the vnderstanding of their Prophesies which were read amongst them and that as malice had mufled the mouthes of many that they would not so the vaile of ignorance had blinded the more and better part that they could not see the Sunne which so clearely shined vnto them as at noone day Some wee know were enemies l Math. 26. 4. and fought to kill him some said m Iohn 8. 48. hee was a Samaritanâ— and had a Deuill some reproached him for a n Math. 11. 19. Glutton a drinkeâ— of wine and a friend vnto Publicans and sinners Yea the Rulerâ— of the people accused him for â— troubler of the State seditious and an enemy vnto Casar Some spake more blasphemously accounting him no better then a Coniurer or a Witch o Math. 12. 24. that cast out the weaker Deuils through Beelzchub the Prince of Deuils The Disciples I say spake not of these but of the better sort of people which thought and spake honourably of Christ and yet you see how these are diuided some of one opinion some of another and not one of a right iudgement Vse 1 To teach vs not to maruell if amongst Professors of any Religion there fall out many times differences in opinion neither ought it to be any cause to make Christians to doubt of or to depart from the truth It were exâ—reame folly to forsake the truth of God and our profession of Religion till all parties disagreeing were reconciled if Corâ—elius and other Disciples had so â—ayd and so stayed till all the Sects and Professors of the Iewish Religion had consented in all poynts they should haue stayed long enough irrelegious Vse 2 And therefore wee may safely reprooue and condemne the Neuters of our age whereof there are not a small number but the greatest part who because there are some differences amongst Professors doe thereby take occasion to professe no Religion at all and so become meerely Academicall Atheists especially our Popelings stumble much at this stone or rather at this straw and yet swallow greater Camels Obiect They challenge vs to be of diuers Sects and Opinions some Caluinists others Lutherans some Zwinglians and others Hughgonites yea they lay vnto our charge fayned disagreements without any difference except it be in this that euery one striueth to come furthest from their Popery and trumperies Sol. 1 But admit there were some differences of opinion amongst some of our Protestant professors was it not so in Christes time as heere wee see and in the Apostles time when one said p 1 Cor. 3. 4. hee held of Paul another of Cephas another of Apollos And yet they did not teach or hold any diuersities of doctrines q Gal. 2. 11. though Paul reprooued Peter to his face for dissimulation in his course of proceeding from true Religion How were the Doctours of the Primitiue Church diuided the East against the West about the matter of Leauened Bread and the celebration of Easter In euery Councell almost alteration of Decrees Creedes and Confessions and yet none of them erring in any materiall poynts of Faith but beggerly Traditions which the Romish Bishops chiefly contend for Sol. 2 But to bee short let the Papistes forbeare to complaine of our disagreements till they come to a better concord among themselues whereof they are witnesses which are any way acquainted with their Schoole-mens Disputes How doe the followers of Scotus and Thomas Aquinas differ about merit of Congruitie and Condignitie as also concerning Originall sinne in the Virgin Mary How differ the Canonistes and the Schoole-men about Auricular Confession these holding it to be the Ordinance of God they onely the Tradition of men How farre doth Pigghyus differ from Cajetan Thomas from Lumbart Scotus from Thomas Occam from Scotus Aliensis from Occam the Nominalls from the Realls What differences shall we finde amongst their Fryers and Monkes some placing holinesse in eating Fish others Hearbes some in a Linnen garment some in a Woollen some will bee of the Order of Preaching some of the disorder of Begging Fryers some Shod some Barefoot some White some Blacke some Gray Fryers What Orders of Augustines Dominicans Franciscans Carmelites and Iacobines Let them bethinke themselues how they differ in the matter of that high Mysterie of the Sacrament of the Altar as they call it some thinke the Body of Christ is naturally and really in the Sacrament others deny it some say it may bee eaten in the hoast by Ratts and Mice and therefore dispute what shall bee done with them when they are taken others are ashamed of that absurdity and as flatly deny it Thus if the Papistes duely considered the differences amongst vs they shall find them fewer in number and smaller in qualitie then are the differences amongst their owne Popish professors at this day I confesse there may bee and haue beene alwayes some differences in the purest Churches and the Lord will thereby haue vs tryed that the truth may be the better knowne Wheat and Darnell may grow both in one field and so may errours spring vp together with the Gospell Christ was the only signe of peace and concord yet when hee came amongst the Iewes there were diuersities of opinions concerning him for some said he was Iohn Baptist some Elias c. it followeth in the next verse Hee said vnto them But whom say ye that I am Verse 15. The Context was layd downe before from whence many profitable instructions arise to bee considered of as first the difference that Christ maketh and is generally to bee made of the diuersities of his Auditors and their distractions for whatsoeuer the vulgar and multitude spake of Christ hee stayeth not vpon them but conuerteth his speech to the Apostles which had beene alwayes conuersant with him and trained vp in the knowledge of the Scriptures and Prophesies and of them especially hee requireth a more setled Iudgement and solid Account of knowledge r Luke 12. 48 For vnto whomsoeuer much is giuen of him shall bee much required and to whom men commit much the more of him will they aske And though there bee many Gods and many Faiths in the world as then there was yet to vs there is but one true God and one Faith into which we are all baptized the Rule therefore is true and certaine Doct. That euery mans hope of Saluation consisteth in his owne implicit and not an others implicit Faith according to that of our Sauiour Å¿ Mark 9. 50. Haue Salt in your selues And as we may not thinke it safe or excusable for vs to
carnall parents nor flesh and bloud had reuealed vnto him but his Father in heauen which is indeed a firme foundation to build the Church vpon which else might haue failed in Peters fall but was sure in Peters faith in Christ It is a firme foundation and a perfect assurance vnto vs of the continuance of Gods Church that the gates of Hell shall not preuaile against it whereas Satan preuailed much and often against Peters faithlessenes and purchased him a black name of f Math. 16. 23 Satan giuen by Christ vnto him when hee consulted with flesh and bloud in Diuine matters and was g Math. 14. 31. ready to sincke at the sight of a waue and to h Math. 26. 69 70. forsweare his Master at the breath of a silly Damsell so that as I shal shew more at large hereafter not vpon Peters constancie which was nothing but infirmitie but vpon his confession which had a firmitude of Faith in Christ was the Church to bee founded and Peter pronounced blessed if Peters blessednesse had beene built vpon himselfe and the Church founded vpon him it had bene a sandie foundation as wee see i Matt. 7. 26. 27. When the stormes arose the winds blewe and billowes beate vpon it it soone fell for want of sollid Faith but beleeuing confessing and doing the workes of God that is hearing beleeuing confessing and persisting in the doctrine of Christ hee is compared to a Rocke firme and vnmoueable as mount Zion k Psal 125. 1. 2. which standeth fast for euer because God is in the midst of her and knowne in her Palaces as a sure refuge against this Faith neither the infirmities of the flesh the tyrannies of the the world nor the gates of Hell shall be able to preuaile So that from this gracious promise of Christ the whole vniuersall Church as well at Ierusalem and Antioch as at Rome yea euery particular member hath his stablishment and consolation their assurances of deliuerance in all dangers and the certainetie of their saluation and this I conceiue to be the true and naturall Interpretation Context and Logicall resolution of these words Come wee now to the points of obseruation Blessed art thou Simon Bar-Iona Verse 17. Peter beleeueth and confesseth Christ and Christ therefore pronounceth him a blessed man Doct. Faith and the heauenly knowledge of Iesus Christ maketh a man truely blessed l Prou. 3. 13. Iohn 17. 3. Iohn 20. 31. Ihon 11. 25. Blessed is the man that findeth knowledge c. vse 1 This teacheth vs what is true and perfect blessednesse which all enquire after seeke for and dispute vpon which is not nor can be attained vnto in this life which is subiect to so many mutabilities and aduersities nor in any of the things of this world which are transitorie changeable as the world is no man can finde it in riches for the rich man perisheth and all his substance often doth m Iam. 5. 1 howle and wcepe for the miseries that come vpon him Salomon sawe them n Eccles 5. 12 reserued to the owners there of for their euill and they are as impediments and shakcles o Mat. 19. 22 23 to hinder vs in our race to Gods Kingdome p Marke 14. 19. they are full of deceitfulnesse to choake Gods word in vs and bring foorth many weeds of voluptuousnesse q Luke 16. 13 Math 6. 24. wee cannot serue God and Mammon So that voluptuousnesse carnall Pleasures pride of life Honour and earthly prosperitie can neither bring nor continue vs in any happy or blessed estate r Psal 49. 20. Man cannot abide in Honour saith the holy Prophet and it is in vaine for Saul to sinne against God Å¿ 1 Sam. 15. 30. and seeke to bee honoured of his people Nay the Morall vertues of the Heathens and vnbeleeuers cannot giue felicitie to the Stoicks nor all these accumulated with health of body Prudence and Fortitude of the minde can produce blessednesse to the Peripateticks Oh then the Knowledge Confession Profession and Imitation of Christ onely setteth vs in this happinesse of Peter by this Faith we are highly honoured aboue all earthly honour For t Galat. 3. 26. by Faith we are made the Sons of God u 1 Iohn 5. 1 4 Conquerors more then Alexander of all the kingdomes of the world and coheires with Christ of the kingdome of God in heauen Vse 2 As therefore we desire to bee blessed eternally so should wee labour to get this true Faith and sauing Knowledge of Iesus Christ without which wee are most wretched and miserable no meanes of happinesse but by Christ nor by Christ without faith on our part but when by faith wee are come vnto him then want we nothing which belongeth to true blessednesse in a word Faith is that Treasure and rich Pearle w Math. 13. 46. which a wise man would sell all his goods to buy and if any should desire to know how this pretious treasure is to bee gotten the next doctrine that commeth in order to be considered will direct him therein For flesh and blood hath not reuealed it vnto thee but my Father which is in Heauen Doct. Faith and the heauenly knowledge of Jesus Christ are the peculiar gifts of God and such as by Nature no man can attaine vnto In handling of which poynt we will first prooue the negatiue part which is that the naturall man cannot conceiue or apprehend the mysteries of Saluation by Christ And secondly it shall bee declared that God onely by his Spirit doth reueale them First concerning the first it is certaine that no man by his owne wit be it neuer so sharpe nor by his owne humane wisdome be it neuer so profound can conceiue beleeue or comprehend the Mysteries of the Gospell as witnesseth the Apostle The naturall man saith he x 1 Cor. 2. 14. perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned Heere by naturall man is not meant onely the carnall and sensuall man swinishly wallowing in vanities and pleasures but as the best Interpreters conceiue it euen a man considered with the whole compasse of the reasonable soules possibilitie a man indued with a sharpe wit a quicke apprehension a strong mind a piercing iudgement and faithfull memory inabled by Action Experience and Obseruation with such an vniuersall Wisdome that it may bee fitted for notable Offices of Societie and intercourse in politicke bodies I say all these and many more perfections may concurre vpon the soule and yet without supernaturall illumination remaineth starke blinde in the mysteries of saluation and cannot onely not perceiue the things of the Spirit of God but which is an horrible and fearefull curse euen esteeme them foolishnesse The most learned Rabbins of the Iewes the Scribes and Pharisies disputers of the Law were farthest from beleeuing in Christ neither could they vnderstand
the binding and loosing which God in all ages hath exercised in his Church by the Ministery of Moses and all the Prophets as by his Apostles in the time of grace and of the Gospell so we safely conclude that the power to forgiue or retaine sinnes is not properly giuen to men k 1 Cor. 9. 18. cap. 2. 5. 3. 6 7. but to the word of God and his diuine Sacraments whereof men are but the Ministers to plant and water to teach exhort reproue and correct but the effect is of God which giueth power to his Word and Sacraments as the Sunne to mollifie waxe and harden clay to minister the l Acts 10. 44. 2 Cor. 3. 3 6 8. spirit of grace or Satan to possesse reprobates And to conclude and close vp this poynt of the Keyes whether we vnderstand the Doctrine or Discipline of the Church or both as it may bee safely so extended yet wee ascribe vnto God the effectuall power onely to loose or retaine sinnes Vse 1 But let no man despise the Ordinance of God in the administration of his Word and Sacraments or the iust censures of the Church for the contempt of any of them God himselfe reuengeth as an indignitie done vnto himselfe and so the excommunicate person shut out of the Church by Paul and the Congregation was sayd to be deliuered to Satan who hath great dominion ouer vnbeleeuers and contemners of Gods word and holy Ordinances and there were many fearefull examples in the Primitiue Church of diuers excommunicate persons taken with frenzy and ouertaken with strange iudgments wherby God wrought a feare in the Church to offend presumptuously against his Ordinances So m Actes 5. 3 5 11. Ananias and Saphira censured by Peter for their hypocrisie were immediately strucken to death and cut off by a consteruation of the body from the grace of life and by an eternall malediction of the soule from the life of grace And also n Act. 8. 20 21 Simon Magus being discouered and cut off from the Church was filled with all iniquitie and returned to his Sorceries and the Deuils seruices againe o 2 Sam. 7. 15 1 Sam. 13. 14. and 15. 26. and 16. 14. and 19. 23. Saul being denounced by Samuel to be cut off by the sentence of God an euill spirit possessed him who notwithstanding when he was in the Assemblies of the Church Prophets did also prophesie with them It is safe therefore to bee in the Assemblies of Gods Saints where the Spirit of God hath his residence on the contrary it is a fearefull thing to bee in the Congregations of the wicked p Num. 16. 21 24 30 32. 27. 3. as the complices of Corah Dathan and Abiram which were swallowed vp into destruction and went downe quicke to hell with them To be cast off from God which raigneth in the Assembly of the Saints q 1 Cor. 5. 4 5 11. is to bee cast vnto Satan which rageth out of the Church Let such as neglect the publique Assemblies of Christian Congregations or reiect the word of God or his diuine Sacraments there ministred consider how fearefully they offend against God and their owne soules which refuse to vse that Key whereby the kingdome of grace heere and of glory hereafter is so effectually opened vnto them The Keyes of the Kingdome of Heauen Doct. In that the Word of God is called the key of the kingdome of Heauen it teacheth vs the great power and efficacie thereof being as Augustine affirmeth Potens Instrumentum the powerfull Instrument for the encrease of Gods Church and Kingdome It is most true that this great power promised was as graciously performed by Christ vnto his Apostles which brought greater workes to passe by this their Ministery in conquering the whole world and subduing the consciences of men to the obedience of God than all the Potentates and prudent men of the earth were able by their power and policie to performe Demosthenes among the Greekes and Cicero among the Latines renowned for their Eloquence Solon for his wisedome Aristides for his Iustice Plato for his diuine Philosophy Aristotle for his profound knowledge Alexander for his Prowesse Caesar and Pompey for their power famous in their generations in all the world yet neuer attayned any such conquest ouer Satan or the world as these poore Preachers Fishermen and Fishers of men brought to passe by the vertue of these Keyes and Commission of Christ wherby they surpassed all Conquerours for the vniuersall largenesse and constant continuance of Christs kingdome vpon earth Let Tamberlaine the Tartar and the Turkish Ottomans boast of their great Atchieuements yet they came short of the bounds of their Territories as Christes Kingdome was inlarged from Sea vnto Sea vnto the endes of the earth of these it was prophesied and by these it was performed r Psal 19. 4. Luke 1. 3â— Rom. 10. 18. Their sound went out into all the world and their voyce vnto the endes of the earth It is a false bragge of Turkish or Romish Emperours Iupiter in Coelis Caesar regit omnia terris for they neuer had any Empire of comparable extent with this nor of answerable subiection themselues were Lords of men and slaues of vices and it was truely verified which the dogged Diogenes tolde Alexander That he was not a Conquerour but a drudge of the world hee ouercame not the world but the world ouercame him and hee was a slaue to so many Lords as hee was subiect to vices Pride Excesse and Drunkennesse ouerthrew him and his kingdomes were diuided and fayled in the next Generation but of this King and Kingdome it is sayd Å¿ Isai 53. 8. Act. 8. 33. Who can tell his Generation Mans Lawes and subiection extended but to the body goods and estates of men in this world t 2 Cor. 10. 4 5 Christes Kingdome is ouer Satan Sinne Death Hell and Damnation and ouer the Soules and Consciences of men u Hebr. 4. 12. to bring euen the most rebellious thoughts of the heart into subiection vnto God yea it preuailed mightily against all the powers of the world w Apoc. 17. 14. which by most grieuous persecutions set themselues against it but it was no more possible for them to suppresse it then x Apoc 7. 1 to stay the winds that they should not blow vpon the face of the earth or that the breath of God should be restrayned It is recorded by Ruffinus Ruffin lib. 2. Cap. 5. that when the Christians in Edessa a Citie of Mesopotamia were banished by the Emperors commaundement yet they had their meetings in the Fields Woods and by the Riuers to heare and practise the Word of God wherewithall the Emperour being enraged strucke the Captaine with his fist in fury demaunding why he did so permit them the Exercise of their Religion contrary to his Edict and Commaundement Wherevpon the Captaine vpon the next day resolued to dispatch them but beholding
their constancie and bold resolution to suffer Martyrdome for Christ and his Gospell hee stayed his course and returning to the Emperour offers to obey passiuely but not actiuely relating vnto him what he had heard and seene And heereupon the Emperour was appeased and stayed his hand from further persecution Whereupon Augustine reporteth truely of them Ligabantur saith hee includebantur torquebantur tamen multiplicabantur They were fettered imprisoned tormented and yet they multiplyed Plentifull and pregnant are the proofes of holy Scripture of the power and vertue of these Keyes to open our knowledge to y 1 Cor. 4. 15. Phile ver 10 Iames 1. 18. Gal. 3. 6. and 4. 19. 1 Pet. 1. 23. beget vs Gods children to regenerate our willes to assist vs in afflictions to minister consolation to our consciences and to keepe vs from the pit of destruction If the Glutton will not haue his brethren come into that place of torment Abraham will direct him to z Luke 16 27 29 to 31. heare Moses and the Prophets hee will not send Lazarus nor any other from the dead vnto them for they would not beleeue Lazarus nor Christ which raised him from the dead but a Iohn 12. 10 11 would againe haue put that Lazarus to death because for his sake many beleeued on Christ Vse 1 What shall wee more say but search for these Keyes finde them and vse them to vnlocke Heauen and shut vp Hell gates vnto vs. Vse 2 For Confutation of the Romane Catholiques Peters pretended Successors which seeke for the Key of Primacie and hauing gotten the Popedome they build not Tabernacles but Palaces of pleasure sumptuous and glorious put on pontificall Robes which are rich and precious prouide their Kitchens like Diues dayly Dyet both rare and delicious are attended with Traines magnificent and pompous they haue turned their spirituall Armour into weapons of worldly Warfare to ouerthrowe Townes and Towres Cities and Seigniories not wicked thoughts and deeds but walls and Bulwarks In a word they haue changed Peters Keyes into Pauls Sword or rather into Peters Sword drawne out against Gods Forbid Their owne Italian Stories verefie this of Pope Iulius Secundus that he lay in the Campe with his Souldiers at the siege of Mirandula hauing nothing like a Bishop except it were his name and some attire of a Prelate When shall the World or the Flesh or the Deuill bee ouercome and subdued by their gluttonous Dyet gorgeous Attire painted Pictures Musicall Instruments sweet Perfumes goblets of Wine and courtly Curtezans the best of which can no more comfort or conuince the Conscience than Holy-water terrifie the Deuill In their holyest Exercises the simplicity of Christ is despised their pallats cannot rellish other Sacramentall Bread then Sugred Wafers mixed Wines charmed Holy Waters exorcised Oyles Prayers pattered vpon Pearles and perfumed Beades and for these haue they taken away the Key of knowledge which our blessed Sauiour commended and committed to his Church Ministers and people Let Master Harding in his blasphemous and popish Paradoxes seeke to maintaine that the Scripture is but a spirituall dumbnesse a dead Letter and an vnprofitable thing for the people yet wee will hold and maintaine that which Christ Peter Paul and all the Apostles taught and practised viz. b Iohn 5. 39. Actes 17. 11. Luke 4. 16 c Deut. 6. 7. Ioshua 1. 8. Psalm 1. 2. Act 13. 14 15 27. To haue the Scriptures read and interpreted euery Sabboth day Saint Jerome was of opinion and affirmeth that all the Maidens about the Elect Lady Paula to whom Saint Iohn wrote his second Epistle were dayly set to reade yea to bee conuersant in reading of the Scriptures Augustine is of the same mind saying Nec solum sufficiat quod in Ecclesia diuinas Lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legemes requirite It is not sufficient to heare what is publikely read in the Church but also that you reade or heare others reade in your priuate houses The Nicene Councell decreed that no house should be without a Bible which was a matter chargeable and difficult in those dayes before there was any vse of Printing which now may be had at the tenth penny Origen saith Vtinam omnes faceremus quod scriptum est serutamini Scripturas Would to God that wee all did as it is written c Iohn 5. 39. Search the Scriptures Chrysostome accordeth thereunto and cryeth out to the Laitie Comparate vobis Biblia animarum pharmaca seculares Prouide you Bibles you Seculer men the Physicke of your soules How contrary to all these is the profession and practise of the Popish Synagogue which like cruell Saul will deny Gods people to taste of this d Psal 19. 7 8 119. 103. hony and hony-combe but as the Ape ath her owne young ones in â—dmiration aboue all other the â—ost beautifull beasts and birds â—o they doate vpon their owne â—nuentions Decrees Decreâ—als Canons Constitutions Liâ—urgies and Legends not onely permitting them to bee read and practised of all their Spirituall â—nd Secular Disciples but exâ—oll them for vse aboue the Caâ—onicall Scriptures commend â—hem and commaund them vnto â—heir Catholikes whereas the â—he Word of God is like the forbidden fruit e Gen. 2. 17. that no man may touch or taste without danger of death f Gen. 3. 24. that Tree of life is kept with a flaming Sword not by an Angell but by the Deuill that no man may come at it to eate and liue for euer O vanitie of vanities Popish dregges shall describe vs Cathotholiques and the Euangelicall Doctrine shall proscribe vs Heretiques giue me leaue to shoot an Arrowe against them out oâ— an oâ—hers Bow which hath hiâ— the marke long before me Tales regunt Petri Naues Tales gerunt Petri Claues Mr. Gostickâ— in the Anatomy of Ana. Sâ—ph Sacriledge Et ligandi potentiam Hi nos docent sed indocti Hi nos ducunt sic nox nocti Indicat scientiam Such Peters Ship do stere guide Such Peters keyes to them haue tidâ— To loose and to bind These must teach vs which lacke sight These must leade vs in darkenight Which are selfe blind Yet we will not cease to tell them what God hath threatned by Moses g Deut 17. 18. Cursed are they that lead the blinde out of the way and h Math. 15. 14. Luke 6. 39. If the blinde leade the blinde both shall fall into the ditch euen the pit of perdition They deale with the people as the desperate mad ones mentioned by the Prophet Amos saying Tace ne recorderis nominis Domini i Amos 6. 10. hold your peace and remember not nor speak vnto vs in the name of the Lord and especially such as were guilty of grosse Idolatry as the Papists are could at no hand abide the Word of God that was so contrary to their abominable superstitions and therefore they said