The Way to Glory: OR, The preaching of the Gospel is the ordinary means of our Salvation. Wherein is showed what difference there is between the Text of the Gospel, and the preaching, Exposition, and gloss thereof. With A confutation of our adversary's opinion, that the Pope's defining and expounding Scriptures ex Cathedra, is to be believed as undoubted truth, and held for the most certain rule and ground of Faith. Herein also is showed The dignity and necessity of the office of preaching the Gospel, and how that Tithes and offerings are designed by almighty God for the ordinary maintenance thereof. With A brief confutation of all opinions repugnant to this truth. Preached in the Cathedral Church of S. Paul's, for the Cross Sermon, the tenth of December. 1620. By Ro. johnson Bachelor of Divinity. 2. COR. 4 3. If our Gospel be hid, it is hid to them that are lost. 1. COR. 9.14. So also hath the Lord ordained, that they which preach the Gospel should live of the Gospel. LONDON. Printed by NICHOLAS OKES, and are to be sold by john piper. 1621. To the most Reverend Father in God, George, by the divine providence, Lord Archbishop of Canturbury: Metropolitan, and Primate of all England: and one of his Majesty's most Honourable Privy Council. MOst Reverend Father in God: your love and zeal to the truth, have encouraged me to presume to dedicate this Sermon to your Grace: which beggeth shelter under your religious and judicious Approbation. And the subject thereof, which is the preaching of the Gospel (against whose truth & maintenance, there are so many opposites, which would (if they could) overthrew God's house, and eat up his chosen people as they would eat bread) may seem justly to challenge no less at your hands. And the Church knows your zeal to Religion to be such, that although you may be well wearied with multitude of causes, yet you will never be deficient in undertaking the defence of the truth: you being a principal Pillar of State, and Patron of Virtue & justice Hîc ames dici pater atque primas. I suppose I shall have both Papists and schismatics against me: it hath always been my lot hitherto, & I glory in it, and pass not for them all, so I may enjoy your Grace's lawful favour to defend this truth. And so with my daily prayers unto almighty God, to protect your Grace from all dangers, and to grant you many and happy days: I humbly take my leave, this 13. of january 1621. Your Graces to be commanded in all duties, Robert johnson. To the Reader. GEntle Reader, I present to thy view in this Sermon, two main Subjects concerning the Gospel; the one depending betwixt us and the Papists, 2. Tim. 3.16. Titus 1.2. touching the Text of the Gospel, which was written by the Penmen of the holy Ghost, and given them by inspiration of God, in which there can be no error or lie: and the Exposition and gloss thereof, by men of mediate and secondary calling, in which there may be error. Baron. Tom. 1. annal 25. Our adversary's hold and maintain, that the Pope's defining and expounding Scriptures, ex Cathedra, is to be believed as undoubted truth, and held for the most certain rule and ground of faith; Bozius de sig. ecclesiae pag. 133 paralleling their traditions with the text of the Gospel, and holding that their Church cannot err in matters of faith: this is the fountain of many superstitious errors amongst them. The other touching the dignity and necessity of preaching the Gospel, with that maintenance which God hath designed in his word to his Ministers and Preachers thereof, which are tithes and offerings. Which truth hath been much opposed in this age, by many profane Atheists on the one side, and schismatical spirits on the other side; which under a colour of zeal, would, if they could, devour God's house and his Ministers. The Apostle saith, God hath ordained, 1. Cor. 9.14. that they which preach the Gospel, should live of the Gospel. If God hath ordained it, first, it is God's ordinance, and not man's: Secondly, if God's ordinance, than no other ordinance then that which he hath appointed in his Word, which is tithes and offerings, without any mention of man's pretended competency. 1. Cor. Ibid. Mat. 23.23. Heb. 7.8. Thirdly, if God's ordinance as a moral duty, and in the time of the Gospel, than not to be abrogated. Hath God called you to salvation by our Gospel, here in my text, and to obtain the glory of our Lord jesus Christ by the preaching thereof? And shall not we obtain at your hands those temporal things which are not yours, but Gods & ours, & that not of alms, begging Friar-like, but of right belonging unto us? Will Christians be worse than the Pharisis in the performance of this duty? How then doth our righteousness exceed the righteousness of the Scribes & pharisees? Quomodo abundat iustitia nostra plus quàm scribarum & Pharisaeorum, Origen Homil. 11. in Numb. si illi de fructibus terrae suae gustare non audent, priusquam primitias sacerdotibus efferant, et Levitis decimae separentur: et ego nihil horum faciens, fructibus terrae ita abutar, ut sacerdos nesciat, Levites ignoret, divinum altare non sentiat? Hieron. in glos. super illud Mala. 3. Omnem decimam. & Chrysost super illud Mathaei, Quidecimatis. And hear what S. Hierom saith to like purpose: Quia non reddidistis decimas et primitias, idcircò in penuria et fame maledicti estis: quia dum parua subtraxistis, et totam abundantiam frugum et possessionum vestrarum perdidistis, sciatis vos ideo perdidisse abundantiam, quia fraudastis me parte me●, moneo igitur ut reddatis mihi mea, er ego restituam vobis vestra. Because ye have not given me my tithes and first fruits, ye are cursed with penury and famine: because that whilst ye with held small things from me, ye lost the whole abundance of the fruits of your possessions. Know ye then, that therefore ye have lost abundance, because ye have defrauded me of my part. Therefore I warn you that you restore unto me those things that are mine, and I will restore those things that are yours. And these words, The tenth is mine, saith the Lord, Levit. 27.30. is a moral position, not abrogated with other ceremonies of the Law, but is still in force: for as long as Melchizedecks', that is, Christ's Priesthood, remaineth, which is for ever, usque ad huius seculi consummationem, to the end of the world so long doth the maintenance belong unto the Priesthood. It is against the rules of Logic to write or dispute De●iis rebus de quibus non est dubitandum: An ignis sit calidus? And therefore I am sorry that there was ever occasion given by any to question this truth, which is so apparent, both by authority of Scriptures, Math. 23.24. Fathers, and Counsels: Wherein we may see the payment of tithes to be due to God's Ministers, de iure, of right; although by reason of the corruption of times, they were not in some ages paid, de facto, in deed as they ought to be. And this is the very point, if there were a thousand volumes written on this subject. What I have said briefly hereon, I return it to God's glory, not seeking mine own praise; and leave it to the Churches good and benefit, not doubting, but amongst a multitude of gainesaiers, some there will be with wisdom and a good conscience, to consider & practise this truth. And let all men take heed, which go about to defraud God and his Ministers of their right: That that heavy curse of God fall not on them and their children, which is spoken of by the Prophet Malachy, Mal. 3. To be cursed with a curse for despoiling the Lord and his Ministers by this sacrilege. And on the contrary, let all such (as by fearing God yield this obedience unto him) to their comforts likewise here learn: Ibidem vers. 10. That he will open the windows of Heaven unto them, and pour them out a blessing without measure. And so with my prayers to almighty God for Zion's prosperity, I rest. This 13. of january. 1621. Thine in all Christian love and kindness, R. I. The way to Glory. The Text. 2. THES. 2.14. Whereunto he called you by our Gospel, to obtain the glory of our Lord jesus Christ. THis text is like the Olive leaf which Noah's Dove brought in her mouth into the Ark in the evening, Gen. 8.11. whereby he knew the Flood ceased, the waters decreased, and that salvation for himself and his family approached. So is this Gospel which our Apostle S. Paul brings here as an Olive leaf unto the Church of Thessalonica; it intimates joy, and brings with it joyful news, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply; for it is the joyful embassy for the salvation of their souls. So S. Paul calls it Verbum salutis, The word of salvation, Act. 13.26. Acts 13.26. Vobis hoc verbum salutis est missum: To you is this word of salvation sent, so it is defined by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.16. The power of God unto salvation to every one that doth believe, to the jew first, and also to the Greek. It is lux magna, Esay 9.2. that great light illuminating the darkness of our understandings: It is sceptrum regni, Heb. 1. ●. the sceptre of the kingdom of Grace, to bring us to the Kingdom of Glory. Hear is jupiters' Nectar, the more it is drunk of, the more it runneth over: here is water to refresh us, wine to cheer us, and bread to strengthen our hearts; here is water, john 4.10. yea the water of Life, who so drinketh thereof shall never thirst, and yet the more he drinks the more he may. Esay 55. Rupert in Math. lib. 3. Omnes fitientes venite adiaquam 〈◊〉: aqua est evangelium, in quo omnium spiritualium g●atiarum continentur mysteries. All ye that thirst come to this water; this water is the Gospel of Christ, in which the mysteries of all spiritual graces are contained. Exod. 16. Hear is that Manna et cibus bidu●, feeding our souls in this life, to that which is to come. To be short, here is vera pax et tranquillitas animi, true peace and tranquillity of the mind, wherein you may solace yourselves if you please. It is S. Paul, our divine Orpheus, wisdom, to allure us with the sweet melodious strings and tunes of his Gospel: it should be our delight to solace ourselves therein; Virg. eglo 1. for here he sings not syluestrem musam, a country note, but canticum divinum, a divine song or Anthem, wherein we cannot but take delight. Whereunto he called you by our Gospel, to obtain the glory of our Lord jesus Christ. Not to stay any longer at the entrance of my text, let us go in and behold the beauty and glory therein contained; and which way soever you cast your eyes, there are most pleasant and glorious objects to behold. If you look unto the Author of our calling, 2. Thes. ●. 13. he is glorious, for it is he qui ab initio elegerit vos ad salutem, in the precedent verse; he which chose you unto salvation from the beginning; and he is Rex gloriae, Psal 24. the King of glory, and Deus gloriae, 1. Pet. 5. the God of glory, which by his Gospel calls us to obtain his glory, and the glory of our Lord jesus Christ. If you look unto the calling itself, that is also glorious; for what more glorious then to be called and made the servant of God? He called you. If you look unto the instrument or means of our calling, that is glorious also; for it is the Gospel, the ministration of righteousness, which exceeds in glory. If you please to behold the end thereof, it is here that terminus ad quem, that leads unto all glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To obtain the glory of our Lord jesus Christ. Qui vocavit. In this heavenly calling is first to be considered, the Author thereof, which is God, who is also the Author of our election and sanctification, in the former verse. So that all the causes of our salvation, both primary and secondary, both first and last, are only of and from him, Revel. 1. who is said to be the first and last, qui elegerit vos, he which elected you in the former verse: 1. Thes. 5.24. idem vocavit, the same called you, here in the text. Vocavit vos. Secondly, vocavit vos, he called you; and here we see how almighty God doth evocate and call his Elect from the reprobate, until which time there is no difference between them in respect of nature: For until he called Matthew he was but a publican; Mat. 9.9. Acts 9 until he called Saul, he was but a persecutor; until he called Zachee, he was but a worldling; until he called Peter, he was but a fisher of fishes, and not of men, and favoured not the things that were of God, but the things that were of men. Thirdly, in the instrument or means of our calling, which is per Euangelium nostrum, by our Gospel, that is per praedicationem Euangelij nobis commissam: is to be considered, that the preaching of the Gospel, is the ordinary means, which God hath appointed to call us to salvation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by our Gospel, that is, by our preaching the Gospel committed unto us, he called you to salvation. And here also in this place may be observed, the dignity and necessity of the office of preaching the Gospel, that it is neither so base nor so needless an office as many account of it. For as the best men that ever were, and God himself and his Son, graced this calling; Genes. 2. Math. 9.35. so the necessity thereof is such, that it concerns the salvation of our souls. Lastly, in acquisitionem gloriae, to obtain the glory of our Lord jesus Christ, is the period and end of all this work: for glory shall be the end & reward of all that obey the Gospel of Christ jesus. Where we see our labour is not lost, that we spend in his service, we shall not go unrewarded for working in his Vineyard: for here is the promised reward set down for our encouragement, that we shall obtain the glory of our Lord jesus Christ. Hear is then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Narration of our heavenly vocation and calling, Part 1. by the preaching of the Gospel; in which these four circumstances offer themselves to our consideration. First, the Author of our calling, Cir. 1. which is God, having reference unto the relative qui, in the former verse; he which elected you, the same also calls you, here in my text. 2. the calling itself, vocavit vos, he called you. Thirdly, the Instrument or means of our calling, and that is, per Euangelium nostrum, by our Gospel. Lastly, the end of our calling, and that is, in acquisitionem gloriae, to obtain the glory of our Lord jesus Christ. And first of the Author of our calling, which is God, He called you. In the former verse, and in this text, the Apostle sets down all the causes of our salvation. The first is, God's Election from the beginning, quòd ab initio elegerit vos Deus ad salutem, that God chose you to salvation from the beginning. The second is the sanctification of the spirit. The Third here in the text, is the preaching of the Gospel, per Euangelium nostrum, By our Gospel. The fourth and last is the terminus ad quem, that leads unto all glory, In acquisitionem gloriae Domini nostri jesu Christi, To obtain the glory of our Lord jesus Christ. And all these come from above, james 1, and from the Father of lights, so that here we learn: Posito prima. All the causes of our salvation both primary and secondary, first and last, the beginning, progress, and ending, are of, and from God only. He it is only which elected us, which called, Rom. 8.30. which justified, sanctified and saved us: et fidelis est qui vos vocavit, qui hoc etiam per ficiet, Faithful is he which called you, which will also do it: 1. Thes. 5.24. as he hath begun our salvation by election, so he will also finish the same by our vocation, through the preaching of the Gospel, & thereby bring us to obtain the glory of our Lord jesus Christ. Our duty therefore in this place, Appli. is to render the Apostles Debemus gratias semper, in the precedent verse; We ought to give thankes always unto God, for that from the beginning he chose us to salvation, & from whom also all the causes of our salvation do come. And with David to sing a song of thanksgiving unto his name, O thou most Highest. David had many songs in the praise of God, he had his Canticum laudis, his Song of praise and thanksgiving; Psal. 117. Praise the Lord all ye people, and laud him all ye Nations. And he had his Canticum misericordiae, his Song of God's mercy; My Song shall be of the mercy and loving kindness of the Lord, with my mouth will I ever be showing thy praise, from one generation to another: And he had his Canticum gratiarum actionis, his Song of thanksgiving, I will always give thankes unto the Lord, his praise shall be ever in my mouth. And therefore I will conclude this point with the Apostles Cui, 2. Pet. 3.18. To whom be glory and dominion forever and ever, Amen. I come to the second circumstance, which is the calling itself, in these words, Vocavit vos, He called you. And here I need not much stand to show how many ways this word Vocation and calling is taken in holy Scriptures. As sometime it is taken for an external civil vocation or calling; as to be called to the office or dignity of a King, to enjoy the sovereignty, 1. Pet. 2.13. which S. Peter saith is Officium praecellens or supereminens, The supreme Office. And this word alone lays flat in the dust, the Pope's usurped transcendency over all, which he falsely challengeth to himself. Or sometimes it is taken for an external Ecclesiastical calling, as to be called to the Office & dignity of a Bishop, 1. Tim. 3.1. which is Opus bonum, a good work and a weighty. Or to be called to the Office of a Magistrate, to punish wickedness and vice, and to maintain virtue. All these are but external callings, unto which both good and bad men may be called: but yet not called inwardly, with this spiritual and heavenly vocation and calling: 1. Sam. 8 9 for so was Saul outwardly called to be a King, Mark 14. August. lib. de gra. and judas outwardly called to be an Apostle, but not inwardly called with this effectual calling, which is, Doni, non meriti; gratiae, non naturae, from God and not from man, the work of Grace and not of Nature: and this is primus applicationis Christi gradus, our first degree in the school of Christ, Description. called by S. Augustine ingressus ad salutem, et primus ad fidem aditus, Our entrance to salvation, and first approach to faith: more especially, it is Actio Dei efficax et gratiosa, Definitio. qua electi ex Dei beneplacito, propter meritum Christi, per Spiritum sanctum, intus informantur ad preceptionem et communionem et gratiae et gloriae Dei: The spiritual, internal, effectual vocation and calling, is the gracious and effectual work of God, whereby his elect, of God's good will, for the merit of Christ, by the operation of his Spirit, are inwardly informed for the receiving and participation of the grace of God; and outwardly reform in their lives unto good works, for his glory. The efficient cause whereof, is the good will of God; the instrumental cause twofold, internal, the operation of God's Spirit; external, the preaching of the Gospel: Idem. Vocavit vos per Euangelium nostrum, he called you by our Gospel, to the participation of grace in this life, and glory in the life to come. In this vocation which follows election, as ye may see in these two verses, (for first God elected us from the beginning unto salvation, and then here he calls us, in my Text:) we may observe this position, That Positio 1 as election goeth before vocation, so effectual calling always followeth election, and is the manifestation thereof. For as the best way in a main Land, to find out the sea, Simil. is to walk by the river that runneth into the sea; so he that would find out his election, let him walk thereunto by his calling, as by a river running and flowing out of the sea of God's election; so that the best way to find out our election, is by yielding obedience to this heavenly calling. Thes. 5. Art thou called to work righteousness? This is a manifest token of thy election. Art thou not called and moved (but who can say so) to work righteousness? or dost thou not find a readiness in thy mind to obey the motions of God's Spirit, to yield obedience to the Gospel, to be ready to every good work? Thou canst no way yet assure thyself, that thou art of the number of God's Elect, and to belong unto the election of Grace. Applicatio. For application of which place, I say only as john the Baptist said unto the Scribes and pharisees, Mat. 3. Bring forth fruits worthy of repentance, and be not of such mind to say, We have Abraham to our father; for I say, that God is able of these stones to raise up children unto Abraham: God is able to break off the natural branches through their disobedience, and to graft in the wild branches, and raise up dead stones, contrary to nature, by grace. And again, he is of power to break and burn the wild branches, and to graft in again the natural, Rom. 11. if they continue not still in their unbelief. Secondly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to evocate and call out from others, teacheth us: That there is no difference by nature between Positio 2 the Elect and the rebrobate, until God make it by this heavenly vocation and calling. For although Deus cognovit, 2. Tim. 2. be true with God, The Lord knoweth who are his, and whom he hath chosen; yet until he make it apparent by his effectual calling, there is no difference between them and the reprobate, in their obedience to God. Acts 9 For Paul before he was called, as bold a persecutor of the Church of God, as ever was Domitian, or julian the Apostate. And Zache before he was called, Luke. 19.2. for aught appears, as unconscionable a worldling, as ever was the rich glutton damned to hell: That in respect of the corruption of nature, there is no difference between the Elect and reprobate, until God make it by his heavenly calling. And the Apostles Tales fueritis in the Romans, doth show it: Rom, 6 such ye were; but ye are washed, but ye are justified, but ye are sanctified, in the Name of our Lord jesus Christ, and by the Spirit of our God. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He chose and called you out from others, as the word doth import: & this maketh the greatness of God's mercy appear, that God hath taken us from Positio 3 the reprobate, & brought us to this heavenly calling. God took Lot our of Sodom that filthy place, and sent his Angels to call him out: at first, not knowing the danger, he lingered and was reluctant to obey their call, till at length they put hands unto him and forced him to go out: and being set upon the mountain in the plain, when he saw Sodom fired from heaven, and burning with brimstone, then, no doubt, he acknowledged the wonderful love and mercy of God toward him. Appli. It is even so with us, we are sojourning here in Sodom, which God will destroy with fire, and we are among those whose portion is in this life, but reserved unto the burning lake of fire and brimstone. But God of his mercy purposing to save us, judges 2.2. sent his Angels his Ministers, not once, nor twice, but many times, calling and exhorting us to fly from the wrath to come. And thus much for Vo cavit vos, He called you. 3. Cir. I come unto the third circumstance, which is the instrument or means of our calling, per Euangelium nostrum, Per Euangelium by our Gospel, Whereunto he called you by our Gospel. Why is it called here our Gospel? Is it not the Gospel of God and of Christ? Yes verily, both as it sprung from him, and as he is the author of it. 1. Thes. 2.2. So S. Paul calls it the Gospel of God: We were bold to speak unto you the Gospel of God, and S. Peter so calls it also, 1. Pet. 4.17. What shall be the end of those that obey not the Gospel of God? And it is properly called also the Gospel of Christ. Mar. 1.1. For so the Evangelists style it: Rom. 1.16. & the Apostle S. Paul so calls it; I am not ashamed of the Gospel of Christ: and again, Phil. 1.27. in the Epistle to the Philippians; Only let your conversation be as it becometh the Gospel of Christ. Quest. How is it then called our Gospel, Paul's gospel, and Peter's gospel, and john's gospel, and our gospel? For so it is called here, He called you by our Gospel. And so in the Corinth's it is called our gospel; If our Gospel be hid, 2. Cor. 4.3. it is hid to them that are lost. Nay, sometimes it is more especially called my gospel; Rom. 2.16. as in the Epistle to the Romans; At that day when God shall judge the secrets of men by jesus Christ, according to my Gospel: and again in the same Epistle; To him now that is of power to establish you according to my Gospel, and preaching of jesus Christ. Rom. 16.25. Quest. How then is it God's gospel, and Paul's gospel, and our Gospel? Answer. Aretius' on this Text answers well to this question: Saith he, Dei est, et Pauli est Euangelium; Dei est, tanquam Authoris; Pauli est Euangelium, ut eius ei commissa est praedicatio. It is God's gospel and Paul's gospel: It is God's gospel, as he is the author of it, and as it sprung from him; it is Paul's gospel, as the preaching thereof is committed unto him. Likewise saith Marlorat on this Text; Apostolus Euangelium appellat suum, Marlorat on the Text. non quasi apud se natum, sed cuius illi praedicatio mandata fuerat. The Apostle calls the gospel his gospel, not that it sprung from him, or that he was the author of it, but as the preaching thereof was commanded him. Sense. The meaning of these words, he called you, per Euangelium nostrum, by our Gospel, is, per praedicationem Euangelij nobis commissam, by our preaching the gospel which is committed unto us. It is then Christ's gospel properly, and it is our gospel as the preaching thereof is committed and commanded us. So then in respect of preaching the gospel, it is S. Paul's gospel, it is S. Peter's gospel, it is S. john's gospel, and it is the gospel of every faithful minister of Christ, as the preaching and dispensation thereof is committed unto him: For God gave in the Apostles a commission to all his Ministers their successors, Their commission from God. Mat. 28.19. Mark 16.15. Ite in mundum, go into all the world, and preach the gospel: he that believeth and is baptised, shall be saved; he that will not believe shall be damned. So that they having a commission from God, to preach the gospel, it is said to be theirs in respect of the preaching thereof. Quest. 2 Hear then another question may arise, what difference there is between the Apostles gospel, that is, the Text of the gospel; and our gospel, that is, the preaching, dispensation, exposition, gloss, or determination thereof? Answer. I answer, there is an imparity and difference between the Text of the Gospel, in which there can be no error or lie, and our exposition and gloss thereof, in which there may be errors: as we have seen in many of the famous and worthy Fathers, Aug. de civitat. lib. 21. Idem de doctr. Christian. and Pillars of the Church. First, the Text of the gospel cannot err nor lie; so saith the Apostle, Under the hope of eternal life, which God that cannot lie, Tit. 1.2. hath promised before the world began. And again, We cannot but speak the truth of those things we have seen and heard. And again, Acts 4.20. We can do nothing against the truth, but for the truth. 1. Cor. 13.8. And again, in the Epistle to the Galatians, Though that we or an Angel from heaven, Gal 1.8. preach unto you otherwise then that which we have preached, let him be accursed. And here S. Paul doth pronounce the Pope, If his traditions and laws be against God's word. Peter's successor (if the Papists will have him so) accursed, if he teach or preach otherwise, or contrary to S. Paul's Doctrine; and that he doth so, who seethe not that hath eyes? Most of his Doctrines, Pardons, Indulgences, Acts, Excommunications, and Laws, being flat against the Doctrine of S. Paul, and the truth of God's word, as I shall hereafter touch. But here we see that there is, and may be a great difference and imparity between the Text of the gospel and our preaching thereof: For so saith also S. Augustine, Aug. de videndo Deo ad Paulinum, cap. 16. Numquid ullo modo Euangelio scripta mea comparabis, aut ea Scripturis canonicis coaequabis? Profectò si rectè diiudicando sapis, longè infra nos vides ab illa authoritate distare, Trel●●. Qua authoritate egeat scriptura, ●geat non propter se sed propter alia. The Church delivereth the truth, but proveth not the same: That must be done by scriptures. Scripture is best expounded by Scripture. Tit. 1.2. The Devil's restoration. Aug. de civi. lib. 21. 2 Beginning. et me quidem longiùs. Dost any way compare my writings with the gospel, or equalize them with the Text of the Canonical Scriptures? Truly, if thou understandest with a right judgement, thou mayst perceive us and our writings much inferior to their authority, and myself most inferior of all. Now here we see the text of God's gospel and word cannot lie, there is no error in it. But in the writings and books of men of subordinate calling, there may be error, as was in Origen, Augustine, and many of the Fathers of the Church; why may it not be in the Pope also, and his expositions and glosses of Scripture? which our adversaries deny: for they hold and maintain this doctrine: That the Pope's defining and expounding Scriptures ex Cathedra, Posito Papistica is to be believed as the undoubted truth, and held for the most certain rule and ground of faith; and equalize his expositions, and traditions, with the gospel. Baron Tom. 1. in Annal. 25. So saith Baronius: By the tradition of the Church all the gospel receiveth his authority, and is built thereupon as upon a foundation, and cannot subsist without it. Tom. 2. de sign. eccles pag. 133. Likewise saith Bozius, The Scriptures are not to be reckoned among such principle as before all things are to be credited: Blasphemy against Scriptures. But they are proved and confirmed by the Church, as by a certain principle which hath authority to reject and allow Scripture. Here is flat heresy and blasphemy against the truth of Scriptures; equalizing, nay preferring their writings and authority before the Scriptures. Stapleton Triplinicat. adversus Whitak. Yet Stapleton one of their own side, of a milder spirit, is clean of contrary opinion: For he saith, The inward testimony of the Spirit, is so effectual, that by it alone, any matter may be believed, though the Church hold her peace. Hear we see our adversary's errors and contradictions about this point; they equalize and prefer their writings with Scriptures: they will believe no Scripture, No Scripture ought to be expounded against the Analysis & ground of Faith. unless their Church expound it; and though their Church expound the same never so contradictory to the truth of Scriptures, yet they then will believe it, and not before. And that place which they urge out of S. Augustine for their purpose herein, is also flat against themselves; Aug. Tome 6. lib. contra epist. Fundamenti, cap. 5. Ego verò non crederem Euangelio, nisi me catholicae Ecclesiae commoveret authoritas: I myself should not have been a Christian and believed the Gospel, if the authority of the catholic Church had not moved and pressed me thereunto. These words are Augustine's text indeed, in his sixth Tome, in his Book Contra Epistolam Fundamenti, cap. 5. for that sixth Tome, he hath written against diverse heresies of the jews, manichees, Arians and Iouinians. And this book he writes against the aforenamed Fundaments Epistle which was a Manichie, and held two natures or beginnings, one good, and another bad or evil; and says these words to this intent, to convince him of his error, by the authority and consent of the catholic Church, which hath power to compel a Christian to believe in Christ: for saith S. Augustine to him, Dost thou not believe the catholic Churches whole consent? Why I myself had not been a Christian, unless the authority and general consent of the Church had moved me thereunto; putting according to phrase the preterimperfectence for the preterpluperfectence: meaning, I had not myself been a Christian, unless the Church's authority, that is, general consent, at the first had pressed me to believe the Gospel: for this is apparent in his words following; Quibus ego obtemperem dicentibus Credite Euangelio; Idem. cur non eyes ob temperem dicentibus mihi, Noli credere Manichaeo? elige quid vis; si dixeris crede catholicis, ipsi me movent ut nullam fidem accommodem vobis. Whom I have obeyed, saying, Believe the Gospel, why should I not also obey them saying, Believe not a Manachie? choose what thou wilt: If thou sayest unto me, Believe the orthodox catholics; they shall move me so fare, as that I should never believe the manichees. The consent of an orthodox Church ought to convince one and to make him a Christian to believe the Gospel. S. Augustine speaks of the Catholic Church, not of the Roman. The Church of Rome and her Doctrine differeth much from what it did in former time. The Church of Rome was subordinate to other Patriarches. Carion Cron. That which may be gathered from thence, is this, That the consent of the orthodox Church hath power and authority to press one to believe the Gospel, and to be a Christian: we grant it, but not to believe every position and doctrine, that a Church maintaineth, especially against the truth of Scriptures. Secondly, at that time there were no such errors and superstitions in the Church of Rome, as now there are. Thirdly, he that is read in stories knows well, that the Church of Rome then had not the primacy of all other Churches. For the Patriarches of Antioch, Alexandria, and jerusalem, did challenge a parity at least, with the Patriarch of Rome, before Phocas a murderer gave it unto him. Therefore I conclude this point, if any Church, or any Angel from heaven, Gal. 1. should teach and maintain doctrine contrary to Scripture and the truth thereof, and contrary to the Analysis, and grounds of Faith, we ought not to believe him, or to ground upon his doctrine. But if you will compare S. Paul's or S. Peter's Doctrine (whose successor they affirm the Pope to be, Peter's succession must be in Doctrine, not in person or place. ) you shall surely see not a succession in doctrine, if in place. Nay if you will examine the Gospel of S. Peter or S. Paul, with the Gospel and doctrine that now the church of Rome maintaineth, he that hath but a spark of indifferent judgement may see, that there is a wonderful difference between them: 1. Pet. 2.13. For S. Peter's Gospel saith, the King's office is the supreme office, the Pope's Gospel saith no: That all Kings are subordinate to him. He hath also temporal authority, for he challengeth not only to excommunicate them, but to depose them, and dispose of their Kingdoms as he pleaseth: as we see it came to pass by the lamentable experirience of many Emperors, and of Henry the 4. of the house of Austria, who being first excommunicated by Pope Gregory the 7. called Hildebrand, his Kingdom was also by him given away to Ralphe Duke of Sweathland with this golden inscription, Carion. 4. Monarch. Petra dedit Petro, Petrus Diadema Rodolpho: The Rock gave to Peter, and Peter gave the Diadem and sovereignty of the Empire of Rome to Ralphe Duke of Sweathland. And who knoweth not, that Zachary Bishop of Rome, did depose Childerich the right full King of France, and place Pipine his traitorous usurping servant in his stead? Plat. in vita Adrian. et Leo. 3. And Pope Adrian afterward went about to translate the Empire from the Greeks' to the French in the person of Charles the Great, who was but the son of the aforenamed Pipine the usurper. And Pope Leo the third established him, and therein gave him the title of Charles the Great. Pope Alexander excommunicated Frederick Barbarossa, Cairo. 4. Monarch. & when he humbled himself to the Bishop, he imprisoned him in his house, and trod upon him, & caused his Friars to sing, Super aspidem et basiliscum ambulabis, etc. Thou shalt go upon the Lion and the Dragon, the young Lion shalt thou tread under thy feet, etc. O horrendam regi indignitatem! What should I say of the murders of the Henry's of France, French Chro. of the famous houses of Valois and Bourbon? who were traitorously murdered by the practice of the jacobines and jesuites, the Pope's Gospelers? And who is ignorant of the manifold treasons that were complotted by these Gospelers, against the late Queen Elizabeth, of famous memory? Doctor Abbot's answer to Hills reasons. The excommunications against her by Pope Pius the 5. the declaration of the same made manifest by Sixtus the 5. the same ratified by Clement the 8. The manifold treasons intended against her by Parry, Lopaz, Squier, Babington, and others: The aiding of that invincible Navy in 1588. all which traitorous designs were warranted by the gospel of the Pope, his Priests and jesuites. God's word and Gospel saith, Psal. 105 Touch not mine Anointed, and do my Prophets no harm. The jesuites gospel is, Touch them, curse them, depose them, dispose of their Kingdoms, stab them, murder them, blow them up with gunpowder, and what not? And this is their gospel, which they teach, and which they put in practice; which things being most apparently known to be as true as gospel, jesuits Catechism. it were to be wished that all christian Princes would take heed and beware of such gospelers (if such there be found) amongst them, 4. Kings 10.25. to reward them as jehu did Baal's priests, to let none escape that is found: or to do unto them as Samuel did, 1. Sam. 15.33. hue these traitorous agag's in pieces before the Lord. But leaving these gospelers to their gospel, Text. let us return to the Gospel of our Apostle S. Paul, Whereunto he called you by our Gospel, to obtain the glory of our Lord jesus Positio 1 Christ. And here first we learn, That the preaching of the Gospel is the secondary means that God hath appointed to bring us unto salvation. For whereunto he called you by our gospel, that is, by our preaching the gospel: and therefore it is called Potentia Dei ad salutem, Rom. 1.16. The power of God unto salvation, unto them that believe, and obey the same. Psal. 119. It is Lucerna pedibus, a Lantern unto our feet, and a light unto our paths, to lead us from ignorance and impiety, to true understanding and godliness. Positio 2 Secondly, seeing we are called to obtain the glory of Christ by our gospel, that is, by the preaching the gospel: we may here learn the dignity and necessity of this office of preaching the Gospel. It is not such a mean and base office as many account of, for the best men that ever were have in their own persons graced this calling: for David is as often styled David the prophet, as David the King, and Solomon styled himself The preacher. Ecclest. 1. And almighty God himself was the first preacher that ever was in the world, Gen. 1. for he preached both the law and the gospel, to our parents in paradise: and our Saviour though he were every way a rightful King, being heir of all things, yet took upon him the office of preaching: jesus went about all Cities and Towns, teaching in their Synagogues, Mat. 9.35. and preaching the gospel of the Kingdom, and healing every sickness, and every disease among the people. And the very titles that the holy Ghost doth give them in Scripture, shows both the dignity and necessity of their office: as they are called Seers, Saviour's, Chariots of Israel, Planters, Waterers, Builders, Stewards, Watchmen, Soldiers, Nurses, the Servants of the high God, Acts 2. Cor. 6. Workers together with God, Fathers, Elders, Men of God, friends of God, dispensers of the secrets of God, Prophets, Angels, judges 2.2. titles of great dignity and honour. Their office then is not inventum humanum, an invention of man, 1. Cor. 12.28. but Institutum divinum, an Ordinance of God; for they are appointed of God, to be Patres nutritij, nursing Fathers, feeding us with the sincere milk of the word of God, 1. Pet. 2.2. that thereby we may grow up to salvation: and to be short, that thereby we may at last obtain the glory of our Lord jesus Christ. Appli. 1. Seeing then that the preaching of the Gospel is the ordinary means that God hath appointed to call us unto salvation, and since also such is the dignity and necessity of the office of preaching the Gospel, that it concerns our salvation; let all true Christians here learn, to give them their rights & dues that belong unto such men of so high an office and calling, both in their dignity and maintenance: For their dignity the Apostle saith, Videte, See that you have them in singular reverence for their works sake, and be at peace with them. Aristotle was reverenced by Alexander as his father, because that from his father he had but life, but from his master he had knowledge how to live. And truly, if, Fear the Lord, and honour his Ministers, be married together, then certainly they which dishonour the servants of the living God, Eccle. 7. there is but little love to their master, and little fear of God before their eyes. 1. Cor. 4. Sic aestimet nos, Let a man so esteem us as the Ministers of Christ, and Stewards of the secrets of God. Howbeit, such is the iniquity of our times, that as the shadow went back ten degrees in the dial of Ahaz, 2. King. 10.11. so ten degrees do the shadows of Christ (his Ministers I mean) go back in their esteem in the world: and as they go ten degrees back in their esteem, so they go 20. degrees back in their maintenance, for the most part of them. And that maintenance which almighty God hath designed these his servants in his word for their wages, is now in this critic age called in question, whether God assigned it or no in his word; as if God would command his servants in his word the great work of preaching, and not in the same word allow them also wages for their work: or leave it to the courtesy or discretion of men, to determine by humane laws a competent maintenance, as they term it, for them. As touching therefore the several and contradictory opinions about this question in this age, An Decimae sint iure divino: Quest. Whether tithes be due by the word of God or not? This being within the compass of my Text, I cannot suspend my judgement, but I will briefly determine it. And I confidently and unfeignedly hold and believe affirmatively against all refractory and schismatical spirits opposing 〈◊〉 this truth: Positio. That tithes are due, iure divino, by the divine and moral law of God, and that they ought to be paid, de iure, of right, although through the corruption of the times, they have not been paid, de facto, as they ought to be. And this I will prove by Scriptures, Fathers, Counsels, and Arguments; and lastly, answer the objections against this truth. First let us look on these places of Scripture: Gen. 14.20. Abraham (and Levy in Abraham) paid Tithes to Melchizedeck: The Priesthood remaineth for ever, ergo the maintenance belongeth to that Priesthood for ever. Gen. 28.22. jacob built an house unto God, and gave unto him the tenth of all he had: And this stone which I have set up shall be God's house, and of all that thou shalt give me, I will give the tenth unto thee. Levit. 27.30. Also all the tithe of the land, both of the seed and of the ground, and of the fruit of the trees, is the Lords, it is holy to the Lord. Object. If men say, this is a Levitical ceremonial law, and therefore abrogated: Answ. I answer, This, with diverse other the like in the book of Leviticus, are moral positions, and are not abrogated. As in Leviticus 17.7. They must not offer offerings unto devils, for that man shall be cut off from his people, is a moral position. And Leviticus 18. How marriages are lawful, and not, are moral precepts. And again, Ye shall not steal, nor deal falsely, neither lie one to another. Levit. 19.11.12 Also ye shall not swear by my Name falsely, neither shalt thou defile the Name of God, I am the Lord. These are moral positions in Leviticus, Thou shalt not swear falsely, thou shalt not steal, etc. and therefore not abrogated. So is also this law of paying tithes a moral duty, as I will hereafter show, and therefore not abrogated. For brevity's sake I will only quote places for the proof of this truth. As Numb. 18.21. Deut. 14.22. Nehem. 10.37. Malachi 3.8. Math. 23.23. Luke 18.12. 1. Cor. 9.7. 1. Cor. 9.13. Heb. 7.8. All which places are most pregnant proofs that tithes are due, iure divino, by God's moral law; and the objections which the adverse patt can extract out of these places to contradict this truth, are vain and trivial. But above all in my judgement, these two places in Scripture are very pertinent to the purpose we have now in hand. Ye tithe mint and anise and cumin, Math. 23.23. and leave the weightier matters of the Law, as judgement, mercy, and truth. These ought ye to have done, and not to have left the other undone. Here our Saviour upbraids the pharisees for doing the least moral duties, and neglecting the weightiest. But yet he concludes, Origen homil. 11. in Numb. that they are all moral duties, for they ought all to be done. Paying of tithes is here reckoned as a moral duty, and with the moral duties of judgement, mercy, and truth, which ought both in the time of the Law and the Gospel to have been done. Object. If any object, that in this place tithes ought to have been paid in the time of the Law, and that Christ here spoke of what ought to have been done in the time of the Law, and not in the time of the Gospel: Answ. 1 I answer, that what is a moral duty, and aught to have been done in the time of the Law, ought also to be done in time of the Gospel. Answ. 2 Secondly, tything, mercy, justice, and truth, are here reckoned all for moral duties, because they ought all to have been done. But moral duties ought to be done in the time of the Gospel, as well as in the time of the Law: Origen ibid. ergo paying of tithes, justice and mercy, being moral duties, aught to be done in the time of the Gospel, as well as in the time of the Law: and this word oportet aught or must, implies, that they are all moral duties. Again, in Hebrews 7.8. Here men that die receive tithes, but there he receiveth them of whom it is witnessed that he liveth; and to say as the thing is, Levy also which received tithes, paid tithes in Abraham. Here first we see, that tithes ought to be paid unto Christ's Ministers, as they have a lease of them from him; during their mortal lives: But the inheritance of tithes belongeth to Melchisedec's, that is, to Christ's Priesthood, which liveth a Priest for ever; and unto whom they are rightfully and truly due, and aught to be paid so long as his Priesthood remains, which is, Ad huius seculi consummationem, to the end of the world; so long doth the maintenance belong thereunto: and this is not a temporary levitical right, as due only in Levies time (for he had but the assignation and lease of tithes but during his priesthood) but a perpetual duty done before Levies time: for Levy, saith the text, paid tithes in Abraham; Heb 7.9. and must be done also after Levies time, to Melchisedec's, that is, to Christ's perpetual priesthood for ever. As touching the opinion of the Fathers for paying tithes, 2 The Father's opinion of Tithes. I will only cite two or three places for brevity's sake. Origen in his 11. homily upon Numb. hath these words, Quomodo abundat justitia nostra plus quam Scribarum et Pharisaeorum, si illi de fructibus terrae suae gustare non audent priusquam primitias sacerdotibus efferant, et Levitis decimae separentur: et ego nihil horum faciens, fructibus terrae ita abutar, ut Sacerdos nesciat, Levites ignoret, divinum altare non sentiat? How doth our righteousness abound more than the righteousness of the Scribes and pharisees, if they durst not once taste of the fruits of the earth, before they had paid tithes thereof to their Priests, and the tenth separated to the Levites: & I doing none of these, do so abuse the fruits of the earth, that neither the Priest, nor Levite, nor the divine altar hath any taste or feeling thereof. Cypri. in epist. 66 The presbyters have nothing to do with secular affairs, but as the Levites which had nothing to do but to attend on the altar: so hath the Lord provided for Ministers, that they might not be drawn by worldly occasions from their holy business, but might live of that honourable stipend with their brethren, as they who received tithes of the fruit of the earth. Here is no new coined competence mentioned: but that honourable stipend due to Levies successors. Aug. in Math. cap. 23. Haec est Domini iustissima consuetudo, ut si tu illi decimam non dederis, tu ad decimam revocaberis, id est, Daemonibus, quae est decima Angelorum, associaberis, dabis inquit impio militi, quod non vis dare sacerdoti. This is the just custom of God, that if thou wilt not give him his tenth, thou shalt be brought back to thy tenth, and shalt be joined with devils, which is the tenth part of Angels etc. Si decimam dederis, Aug. ibid. non solum abundantiam fructuum accipies, sed etiam sanitatem animae et corporis consequeris etc. If thou payest tithes, thou shalt not only receive abundance of fruits of the earth, but the sweet fruit also of the soul and body. S. Jerome also hath these words. Quia non dedistis decimas et primitias, Hier. in glos. super illud, Mal. 3. idcirco in penuria et fame maledicti estis: quia dum parua subtraxistis, et totam abundantiam frugum et possessionum vestrarum perdidistis: sciatis vos ideo perdidisse abundantiam, quia fraudavistis me parte mea; moneo igitur, ut reddatis mihi mea, et ego restituam vobis vestra. Because ye have not given unto me my tenths and first fruits, ye are cursed with penury and famine; because that whilst you withheld small things from me, ye lost the whole abundance of the fruits of your possessions. Know ye then, that therefore ye have lost abundance, because ye have defrauded me of my part: Therefore I warn you that you restore unto me those things that are mine, and I will restore unto you those things that are yours. Infinite places more I might rehearse to this purpose, but for brevity's sake I will only quote them. As Augustine in sermo. de decimis: Inferte omnem decimam. Chrysost. super illud Mathaei, cap. 23. Qui decimatis, etc. Hiero. in Malachiam 3. Inferte omnem decimam, etc. et revertimini, etc. Chrysost. ibidem, Chrysostom homil. 3. adversus judaeos; idem homil 4. de verbis Isayae. Idem super Math. Idem hom. 8. imperf. Operis. Idem homil. 34. homil. 38. homil. 43. Operis imperfecti: with many more places to like purpose. And as concerning Counsels, Decrees and Counsels. I will only but quote them for brevity's sake in the margin: for after the divisions of parishes which was by Dionysius Bishop of Rome, Decreta Dionys. & caus. 13. q. 14 Dionys. caus. 3. q. 2. Plat. in vita Dionysii. Polydor. Virgil. lib. 4. c. 6. Decret. Dionysi. caus. 3. about the year 266. were tithes assigned to their several baptismal and parish Churches, that none might intrude upon each other; which was long before the Council of Lateran. And therefore it is an error which some hold, that tithes were not due nor assigned to parish Churches before the Council of Lateran: for Dionysius himself saith, Caus. 3. q. 2. Singulas Ecclesias pro suis ministris assignavimus, etc. We have assigned several Churches for several Ministers, Leo. 4. de decimis. Concil. Toled. cause. 16. 1. Idem, Quicunq voluerit. and divided to each their parishes and Churchyards, and appointed that every one should have their proper right, so that none may intrude upon the parish of another. So saith Anastasius in his Canon, Statuimus, etc. To the like purpose saith the Council of Wor. q. 7. Et Marcellus Patavinus, Defens. Pac. part 2. Can. 14. Conc. Toled. ses. 4. Can. 32. Concilium Matisconense. ses 2. Can. 6. et cause 16. q. 1. Thus we see tithes to be due, iure divino, by divine right, by Scriptures, Fathers, and Counsels. Now 3. or 4. arguments for proof thereof. Arguments that tithes are due iure divino. First, it is granted by all men, the Ministers must have by God's Word sufficient maintenance, and wages for their work, 1. Cor. 9.7. & 9.13. and other places. If by God's Word Ministers must have Argu. 1 maintenance, then either more than the Levites had, or less than the Levites had, or the same which they had assigned unto them by almighty God. But Ministers must have maintenance by God's Word, Math. 23.23. 1. Cor. 9.7. 1. Cor. 9.13. ergo either more than the Levites had, or less, or the same. Now more than the Levites had, the world will not allow them, neither do the Ministers require it, but are content with that portion that God assigned to their brethren. And to give them less than the Levites had, is to undervalue their Ministry, and to make it inferior to the Levites Mosaical Ministry; and to prefer the ministration of condemnation, before the ministration of righteousness, which doth exceed in glory. Therefore if their maintenance be not more nor less than Levies, it must be the same, which is the tenth. Again, that which God commanded Argu. 2 in his Word, and was practised by many holy men, and was never abrogated by God, is still in force: But God commanded in his Word tithes to be paid: many godly men practised the same, and the ordinance was never abrogated: Ergo the duty of paying tithes is still in force. That God commands this duty, that fearful execration of almighty God, Deut. 14.22. Mal. 3.8. Nehe. 10.37. Math. 23.23. Gen. 14.20. & 28.22. by the mouth of his Prophet Malachi, in his third chapter, showeth he commands them to bring his tithes into his house, and he commands them with a witness; for he subjoins a fearful penalty, a curse upon the heads of those that neglect this duty: and this he never abrogated, therefore the same is still in force. Argu. 3 Again, that which is the Lords inheritance properly, and the property and benefit thereof assigned to his Ministers, Levit. 27.30. & the places above cited. Levit. 27.30. no other man ought to usurp and take from them, but must be due unto them. But tithes are the Lords, the benefit and use of them he hath assigned to his Ministers, Ergo, no man ought to usurp or take it from them. Levit. 27.30. The Tenth is mine, saith the Lord; and this he hath assigned to his Ministers, Ergo it is their dues to have it. Argu. 4 1. Cor. 9.7. & 9.13. The Ministers must have their wages and maintenance, either of right or of Alms; not of Alms, for that were too beggarly and base for so high and holy a calling: Ergo they must have their maintenance of right, and of that kind which is assigned in his holy Word. Argu. 5 Heb. 7.17.7.8.9. & 8.9. Tithes properly belong to Christ's priesthood: The priesthood remains for ever: Ergo the maintenance due to that priesthood must remain for ever. The paying of tithes is no ceremonial Argu. 6 nor judicial, Ergo a moral duty. No ceremonial duty, for they were paid before Abraham, and since the ceremonial law; Ergo no ceremonial duty: because a ceremony is but a type of an holy thing to come; and it is for a time. Levit. 27.30.31 Tithes are holy things themselves, and holy to the Lord, Ergo no ceremonial duty. And tithes are no judicials, for no judicials were vowed to the Lord as tithes are. Gen. 28.22. Secondly, judicials are for the civil government of men, and for things in commonweal. Again, judicials are not holy things, Levit. ibidem. and consecrated to God as tithes are: therefore they are no judicials. If then tithes be neither ceremonials nor judicials, they must needs be morals, and due by the moral law of God. Obiectio prima. Objections against this truth answered Tithes were dedicated to the Levites for their service in the ceremonial law; but that law is abrogated: therefore paying of tithes abrogated. Answ. The ceremonial part of the law, which was the assignation of tithes to them for their legal services, pro tempore, is abrogated: but not the moral duty, for that was before Levy, and after Levy, perpetually to continue, and is the Lords right for ever. Object. 2 Tithes are due by man's law, by the common, civil, and canon law: if they were due by God's law, what need these to ratify them? Sol. Murder, whoredom, and theft, is forbidden by man's law; are they therefore not forbidden in God's law? Object. 3 A competent maintenance is due to Ministers, but not tithes. Sol. 1 Prove that position, for there is no such word as competency in Scriptures spoken of; & a fine competent sort of absurdities would follow on this opinion. Then we should have in steed of a Bishop of a Church, a competencer of a Church; in steed of a parson or Minister of such a Church, a competencer of such a Church, a proper title. Sol. 2 Again, let this competency be granted be it 100 or 200 l. per annum more or less, who should have the Parsonage? laymen, why not Clergy men? But how, by what law should tithes and maintenance be due? By man's law, by Statute law, say they: But may not that be abrogated, and where is that competent maintenance then? So there would be no Ministers if there were no maintenance, and all the world would grow to paganism if there were no Ministers or learned men to instruct the people. These are the frivolous objections of the Atheistical spirits of our age, that would fain finger our Church-livings, because they have found sweetness, as they think, in them already: But yet it hath, and always will prove ratsbane to their souls, and their posterities destruction. And yet these critical, schismatical spirits, under colour of zeal, and for the maintenance of their own pride and ambition, would, if they could, In the survey of the pretended holy discipline. banish those Bishops which Christ and his Apostles appointed, and would turn all discipline and government upside-down; Churches into Chambers, Bishops into Syndicks, and superintendents Ministers, into Bench-Presbyterians; and would, if they were suffered, Pha●ton Ouid. make a new Metamorphosis of the church and Commonweal. But here let all those that fear the Lord God of Hosts, know, that tithes are due unto the Ministers of the Gospel by a divine right, and learn to give them their dues, lest that angry curse of God fall upon them and their posterities, which is spoken by the Prophet Malachi, Mal. 3 To be cursed with a curse for spoiling and defrauding the Lord and his Ministers of their rights: and therefore I will conclude this point with Moses, blessing Levy and his substance: Bless, O Lord, Deut. ●3. 11. Levies substance, and accept the work of his hands; smite through the loins of them that rise up against him, and of them that hate them, that they rise not again. 4 Cir. The fourth and last circumstance to be considered in this text, touching this heavenly calling by the Gospel, is the terminus ad quem, Text. The period and end of all happiness, To obtain the glory of our Lord jesus Christ. Last position. And here we learn, that the glory of Christ shall be the end and reward of all those that obey the Gospel: for hereunto he called you by our Gospel, to obtain the glory of our Lord jesus Christ. To this purpose S. john saith: 1. john 3.2. Dear beloved, now we are the Sons of God, but yet it doth not appear what we shall be; and we know that when he shall appear, we shall be like him, for we shall see him as he is. Rom. 8.30. And again, Whom he sanctified them he glorified: and here in the text, We shall obtain the glory of our Lord jesus Christ. Quest. But how is this his glory our glory? Answ. It is his glory and our glory also: It is his glory as he is the Head; it is our glory, as we are his members, and have union & communion with the head. It is his glory, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Head of the Corner. It is our glory, as we are ex aedificij latere, of the building belonging to that Head. It is true then, that we are called by his Gospel in this world, to obtain his glory in the life to come; which glory of Christ is his by inheritance: it is ours by his merits. And the glory of Christ is seen in three thing: In eminentia, in praeeminentia, in coeminentia, Aquin. in Cant. in eminentia coeli, in praeeminentia Angeli, in coeminentia Patris excelsi; In eminentia coeli, cuius fruitur claritate; in praeeminentia Angeli, quem praecedit dignitate; in coeminentia Patris excelsi, cui aequalis est Maiestate. The glory of Christ is illustrious in his eminency, in his pre-eminency, in his coeminency; in his eminency of heaven, in his pre-eminency of Angels, in coeminency with his Father: in his eminency of heaven whose glory he doth enjoy; Heb. 1 in his pre-eminency of the Angels, whom he excels in dignity; in his coeminency with the Father, with whom he is equal in Majesty. For Ego et Pater unum sumus, I & the Father am one; john 10. and to the participation of his glory we are called, and to his eternal: glory and here in the text, to obtain the glory of everlasting life, 1. Pet. 5.10. and to have communion with our Lord jesus Christ in his Kingdom. Now as concerning this great and glorious place, the Kingdom of Heaven, there are many great and excellent Titles and attributes given unto it in holy Scripture, to express the glory therein contained; but yet none beyond this here in the text: It is called a Life, a Kingdom, an Inheritance, & a Glory. A Life, john 5.24. and such a life as is not subject to death; a Kingdom, and such a Kingdom that cannot be shaken. Luke 12.32. Fear not little Flock, it is your Father's pleasure to give you a Kingdom: There can be no ruin or devastation. Great earthly states are subject to change, and alteration by private sedition, or public hostility, according to that of the Poet: Hor. Ode. 2. Saepius ventis agitatur ingens Pinus, et celsae graviore casu Decidunt turres: feriuntque summos fulmina montes. Which verses may thus be turned: To stormy tempests subject are the Pine and Cedar tall, The turrets high as mountains by, are subject to a fall. For in all the Antiquaries it is to be observed, Dan. 2. justine: Sleydan de quatuor Monarchijs. that earthly estates are most subject to change, and are often times overturned, and translated to others, as we see it come to pass in all the four Monarchies. Charon Chron. Astyages the last of the Medes, overcome by Cyrus the first Monarch of the Persians; Darius ultimus, Dan. 2. Dan. 6. the last of the Persians, overcome by Alexander the first Monarch of the Greeks'. The Monarchy of the Greeks' soon mangled and rend in pieces by the Feffees of Alexander, Seleucus, Ptolemy, Antigonus, and Cassander; who making war each on other, were at length overcome by the Romans: first in the person of julius Caesar, who aimed at a Monarchy; and then afterward in the person of Octavius Augustus; who established the same. The Monarchy of the Romans though not worthy of that Title, Amand. Polan. in Dan cap. 2. neither doth Amandus Polanus upon Daniel, allow thereof, because of the tyranny done to the Saints of God, in the time of the Primitive Church, until the time of Constantine the Great; the same being also divided amongst the three sons of Constantine the Great, Constantine the elder, Constans, and Constantius: They perished all by unnatural dissension, and so it became devolute to julian the Apostate, Nephew, and sister's son unto Constantine the Great. Afterwards it was oftentimes oppressed by the Arians, and other heretics: sometimes a great part thereof usurped by Mahomet and the Turks: sometimes disordered and diminished by the power of usurped transcendency: sometimes translated from the Greeks' to the French, Charon Chron. De quarta Monarchia. as in the person of Charles the Great, the son of Pipine the Usurper; afterward became elective in the time of Otho the third, for want of issue male: and at length that same Lapis abscissus è monte sine manibus: Dan. 2.24. That stone that is cut out of the Mountain without hands, shall dash all these earthly Kingdoms in pieces: Ibidem. For it shall strike the Image upon the feet that are of iron and clay, and break them in pieces like a potter's vessel. Psal. 1. But this Kingdom of Glory that is here spoken of in my text, shall never be shaken, shall never be subject to any devastation, change or alteration. Thirdly, it is called an Inheritance, and an Inheritance immortal, 1. Pet. 1.4. undefiled, and that fadeth not away, but which is reserved for us in heaven. Lastly, it is called a glory, and such a glory, 2. Tim. 4.8. as is a Crown of Glory. Now what is it that we can desire that Here we have not? Do we desire a life? Here it is, and such a life, as is not subject to death: Do we desire a Kingdom? Here it is, and such a Kingdom that cannot be shaken. Do we desire an inheritance or a glory? Here they are all, above all that can be either wished or desired. Aug. lib. de Trip. habit. For regnum Dei est plenum lucis, laetitiae, beatitudinis et gloriae, quod nec dici nec excogitari potest: The Kingdom of heaven is full of light, joy, blessedness, & glory, which neither can be spoken of, nor imagined. And to this glory of Christ here in my text we are called: And so saith S. john: Dear beloved, 1. john. 3.2. now we are the sons of God; but yet it doth not appear what we shall be; and we know, that when he shall appear, we shall be like him, for we shall see him as he is. How shall we be like him? Not with a s●●ut of Dignity and Equality in Glory, but of similitude and quality; we shall be like him in glory, subordinately, because we are heirs annexed with him in Glory: Rom. 8.17. as we are here annexed with him in sufferings, we shall be there annexed with him in glory: If we suffer with him, we shall also be glorified with him. To conclude this point; If of that earthly jerusalem such glorious things were spoken, Psal 87. (Very excellent things are spoken of the City of God) how much more glorious things might be spoken of that heavenly jerusalem which is above, Gal. 4. and which is the Mother of us all? where are such glorious Citizens, and one God of Glory, instar omnium, amongst them all, and above them all. Happy are the people that be in such a case; yea, Psal. 144. blessed are the people that have the Lord for their God. And therefore, Exhort. since Glory shall be the end and reward of all those that obey the Gospel, let us yield our obedience thereunto. considering on the one side what shall be the end of those that obey not the Gospel of God; namely, 1. Pet. 4.17. 2. Thes. 1.17. That he is coming in flaming fire, rendering vengeance unto such as know not God, and which obey not the Gospel of our Lord jesus Christ. And considering also on the other side, that if our conversation be as it becometh the Gospel of Christ, Phil. 1.27. that he is coming with a reward in his hand, to give to every one at his coming, Reu. 22. a Life, a Kingdom, an Entrance, and a Glory, even his own Glory which is spoken of here in the Text. Let us therefore, Beloved, aim at this Glory, and run at this mark of Glory with all might and main, that is here set before our eyes: 1. Cor. 9.24. So run, that ye may obtain. Let us not with Atalanta be alured out of the way, by the golden Apples, either of that old crafty Hippomenes the Devil, or which the World, or our own concupiscence throws in our way. Let us not for all this World, 1. john 2.16. nor for all the things in this World, lose this place of Glory. But let us hasten unto the mark that is here fixed before our eyes, even the Glory of our Lord jesus Christ; where is life without death, Light without darkness, joy without ceasing, and Glory without ending. To which Glory as he hath called us here in his Church Militant, so he bring us thereunto in the Church Triumphant, even for his Son jesus Christ his sake. To whom, with the Father, and the holy Spirit, be rendered and ascribed all Glory, Majesty, and Dominion, this day and for ever, Amen. FINIS.