The Rock of Religion. CHRIST, NOT PETER. As it was delivered in certain Sermons upon Math. 16. ver. 13, 14, 15, 16, 17, 18, 19, & 20. Summarily contracted out of that which was more largely handled in the Parish of S. Antholine by George Close the younger, one of the Readers there.  Other foundation can no man lay, then that is laid, which is Jesus Christ 1 Cor. 3. 11. 
LONDON, Printed by A. Mathewes for Matthew Law. 1624.   

TO THE RIGHT Worshipful, Sir Thomas Middleton, Knight, William Eyres, Doctor of Physic, and others the Parishioners, and Christian minded Auditory of the Parish of St. Antholine, Grace, Peace, and Salvation in our beloved and blessed Saviour JESUS CHRIST.  
RIGHT WORSHIPFUL,  
AS the Beloved Apostle S. john, besides his general Epistle to the whole Church, directed his two particular to two several Disciples, 
a 2 john ver. 1, 2.  one a Noble, worthy, and Elect Lady; and an other to a faithful friend 
b 3 joh. ver. 1.  Gaius (a man very hospital, saluted by Paul as his 
c Rom. 16. 23  Host, and of the whole Church at Corinth, whom he had 
d 1 Cor. 1. 14  baptised, and is dignified by Saint Luke, to have been 
e Acts 19 29.  Paul's companion in his travels and journey, and was taken prisoner with him at Ephesus, in the tumult raised against him) both being great favourer of the Ministers, and lovers of the Gospel; the Evangelicall Apostle chiefly rejoiced, that they prospered, and walked in the truth and verity of the Gospel: so unto the painful Preachers of the Word, ariseth great joy, to see the Faith and Love of the people of God, towards his Word, and Ministers, and provoketh them to express a reciprocal love to them, in seeking to advance the truth of Religion, whereunto they find them so diligently, and dutifully inclined.  
Which consideration hath moved me to publish these my poor Labours, and to commend them to your Protection, that have heard, and can best witness what hath been sincerely laboured therein. And though I fear not in these dangerous times the malicious scandals of Adversaries, which will by calumniations oppress the Truth; but was pressed by the love of some Friends, (which are Lovers of the Truth) not to suppress what I had publicly professed for the maintenance of the Truth; I was at last by their Christian persuasions induced to commit to the Press these my poor endeavours, wherein I have laboured to express the truth in a Question so much controverted, and oppugned by the Adversaries of the Truth.  
I confess it was a double spur unto me, to incite me to give you contentation, when I considered your good like to have this Doctrine in these troublesome times of our Church's oppugnation to be publicly professed, and maintained in the face of God's enemies, which with their blustering breath, would at one blast blow down both our Church and Common wealth; and would have them wholly theirs, or none at all.  
Herein on the contrary part you have in your good acceptations, and advancing this Doctrine, greatly approved your care and zeal to the service of God, and his true Church, as your love and loyalty to your King and Common wealth; which by the opposite endeavours of our adversaries are fearfully shot at. My purpose and proceed herein have not reached in any absolute manner to decide all the points of this our Controversy; and by all Authentical Authors, and ancient Fathers of the Primitive church, or modern Writers to discuss this Question (which many others of great learning and experience have abundantly performed) but only in an ordinary Audience, and vulgar Exercise, to prove out of the Canon of holy Scriptures, how faithfully our Doctrines are thence derived and drawn out, for confirmation of what we hold, and confutation of whatsoever our Adversaries have dreamt to the contrary.  
For this indeed is the Touchstone of Truth, whereby all pure and counterfeit metals are to be tried, and wherein as well the old, as the new Writers have principally laboured to bring all Controversies to be discussed. The whole current of the Scriptures have no better, nor almost any other ground for their confirmations, or confutations, in converting gainsayers to the Faith, and convincing Infidels and Heretics. The eloquence of Apollo's was an ornament to the Doctor; but the authority of the Scriptures was the Firmament of his Doctrine; who is said to have mightily, and publicly confuted the jews, 
f Act. 18. 28.  proving by the Scriptures, That jesus was the Christ. I shall therefore entreat the Readers of this poor and plain Discourse (especially such as were the Auditors of those Lectures) with the Bereans, to examine the truth of the Doctrines according to the Marginal Quotations out of the Scriptures, which to avoid prolixity, I have there set down without such Amplifications, as according to that time, and due exigence of that Exercise, I more at large opened, and dilated. And so commending you to the Word of God's grace, which is able to build you further, with daily and hearty Prayers to God for the increase of your Christian Faith in the knowledge of his will, and love of the Truth, commit myself to the favourable acceptance of religious and judicious minds, passing by the carping obloquy of critical Censurers.  
Your Worships in the Lord, GEO: CLOSE jun.   

The Rock of Religion.  
CHRIST, Not PETER.  MATH. 16. Vers. 13, 14, 15, 16, etc. 
Now when jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?  
And they said, Some say, John Baptist: and some, Elias: & others, jeremias, or one of the Prophets.  
He said unto them, But whom say ye that I am?  
Then Simon Peter answered, and said, Thou art the Christ, the Son of the living God.  
THis sacred Sripture compriseth summarily the Doctrine of the most Catholic Religion, contained in Peter's Confession, concerning the knowledge of Christ, who is pointed out to be 
a Ephes. 1. 22.  the head and foundation of his Church, and us his members: and therein is also showed with what Keys the Kingdom of Heaven is opened or shut unto us.  
More particularly this holy History relateth a Conference which our blessed Saviour had with Peter, and all the Apostles 
b Mark. 8. 27.  upon the way as they traveled towards Caesarea Philippi, which sometime was called Pannaeas; & it is distinguished thereby from an other Caesarea near Joppe, formerly called Straton, which Herod the Great (this Philip's father) builded & fortified with a Castle in honour of Augustus Caesar, (by whom he was advanced) and surnamed it Caesarea: This here mentioned, Philip the Tetrarch of Jturia, imitating his father's flattering example, as well in honour of himself, as the than Roman Emperor Tiberius, builded and beautified, and called it Caesarea Philippi: & afterwards it was again enlarged by King Agrippa, and by him called Neronia, in honour of Nero.  
Doct. It is ancient and usual with worldly men, to endeavour to perpetuate their memories, and eternize their Names by some glorious terrestrial Monuments on earth: rather than to have them registered in 
c Luke 10. 20.  the Book of Life in Heaven.  
This gross ignorance and folly the Psalmist derideth and taxeth: 
d Psal. 49 11.  That great rich men of the earth should think their habitations will continue for ever, and call their Lands by their own names: they that are mortal and both live and perish with the bruit beasts, seek in vain to make their names immortal in stones and monuments of earth: Nay, they think so to fence themselves against God's decree and ordinance apppointed for all flesh: and like Nymrod's Imps, build a Tower to secure them from God's judgements, 
e Gene. 11. 4.  as well as to get themselves a name; as appeareth in their proud practice in erecting their Babel, the monument of their confusion.  
It is true that Almighty God permitted unto men some perpetuation of their Names in earth by the succession of children to a thousand generations; but when men became rebellious, & disobedient to his will, he cut that cord asunder, and made their names soon perish out of the earth: which wicked Absolom perceiving, would provide a remedy against Gods forbidden; and failing of posterity, (
f Gen. 17. 7, 19 & 15. 2  the richest earthly blessing that God giveth to his children) would yet live in stones, and built a most stately Pillar (as he thought of everlasting continuance) in the King's Dale, and called it after his own name, 
g 2 Sam. 18. 18  Absoloms' Place: But the justice and wisdom of God crossed Absoloms vain humour, and turned his glory into shame: for being taken and slain in his actual and unnatural rebellion against his father David, instead of an honourable burial in his own Tomb (which he had so prepared) 
h Verse 17.  he was cast into a pit in the Wood, and a great heap of stones (or rude rubble) laid upon him, to keep the remembrance of his Treason for his shame to all posterity.  
Was not this the pride and punishment of Nabuchadnezzar, who in vanity of his mind vaunting himself in his sumptuous buildings, said, 
i Dan. 4. 27.  Is not this great Babel, that I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? But how was he shortly after turned out of his house into the fields to live amongst beasts?  
Did not the Prophet Isaiah as plainly foretell the destiny of Shebna the great Lord Treasurer, and Steward to Hezekiah; 
k Isa. 22. 15.  who had hewn out his Sepulchre in an high place, and graved an habitation as out of a rock, whereas God had determined to 
l Ver. 16, 17, 18, 19  send him into captivity, and to roll & toss him as a ball in a strange country, where he should dye (perhaps without burial) and the Charets of his glory shall be his shame.  
Kain, though he had a son; yet fearing God's vengeance, that his posterity might fail, built a City, and called it 
m Gen. 4. 11. to 18.  Henoch after his son's name, knowing himself cursed of God, a fugitive and vagabond in the earth. So as we see great men not seeking God's glory, but their own honours, yet fail of their wished ends, the mighty God thwarting their purposes, and bringing their vain enterprises to nothing: & one proud pompeling destroyeth an others projects: Herod turns Straton into Caesarea, Philip altars it in the next generation into Philippi; Agrippa will have it Neronia; Shebna makes his Sepulchre in one Country, and is buried in an other, and thus doth vanity deceive itself in hunting after a shadow of glory, and not seeking the glory that cometh of God: for honour (as a shadow) flieth from him that followeth it, and followeth him that flieth from it; and no man can catch it, except he falleth down upon it: Much more advised was Solomon (of all kings the wisest) which first sought to honour God, and built a Temple unto his name; and as David his father intended 
n Psal. 132. 4, 5.  to find out a Temple for the Lord, and an habitation for the mighty God of jacob, and would have it the house of God, and Temple of the Lord: and yet thereby they gained the greatest honour to themselves also: for 
o 1 Sam. 2. 30  God honoureth them that honour him, and such as contemn him, he casteth into contempt: So as the Lord God is well pleased 
p Exod. 34. 29.  to beautify Moses his servant's face 
q 2 Cor. 3. 7.  with some sparkles of his own glory: and the house which Solomon dedicated to the honour of God, brought honour unto himself, that in the Scriptures it is called promiscuously, 
r jere. 7. 4.  the Temple of the Lord: and 
s Act. 3. 11.  salomon's Temple: but it was a just reproof of the Prophet Haggai, when the captive jews were reduced into their own Country and City of jerusalem, 
t Hag. 1. 4.  in that they first went about to dwell in their own seiled houses, and the house of the Lord lay waste and desolate.  
Use. Let us build an house to the living God, who maketh us 
u 1 Cor. 3. 16. 8. 6. 15. 2 Cor. 6. 16. 1 Pet. 2 5.  living Temples for himself to dwell in upon earth, that we may for ever dwell with him in heaven.  
Augustine accounteth it great folly for men that must dye, to build houses as high as eagle's nests, to their successors which must dye also: the rule of the Gospel is certain, that 
w Matt. 6. 33.  if we first seek the Kingdom of God, all other necessary things shall be abundantly ministered unto us: yea, it was Gods liberal promise unto his people, 
x Deut. 28. 1. Iosh. 24, 13.  that if they obeyed him, and continued steadfast in his covenant, they should have houses (yea strong and walled Cities) which others had builded: it is certain that an honourable name is gotten and established by righteousness: 
y Pro. 10. 7.  but the name of the wicked shall rot. Bildad doth truly affirm (how untruely soever it was misapplied) to job, that 
z job 18. 17.  the remembrance of the wicked hypocrites shall perish from the Earth, and he shall have no name in the street: it was a just, though a bitter execration of David; 
a Psal. 109. 15.  let the wicked be always before the Lord, that he may cut off their memorial from the Earth: it were better to be forgotten then so remembered.  
The Centurion in the Gospel 
Rule.  took a good course to get him a good name, and the favour of Christ; and the people 
b Luc. 7. 4. 5.  in building a Synagogue for the jews, and exercise of Religion.  
The woman of Canaan 
c Matt. 15. ●7. 28.  for her humble patience and faith: the poor widow 
d Luc. 21. 2. 3.  for her mites cast into the treasury: the Shunamite for her 
e 2. Kings 4. 8. 10.  Hospitality, and building a chamber for the Prophet of God: 
f Luc. 8. 2, 3  joanna the wife of Herod's Steward: Susanna, and others ministering to Christ's necessity, have left honourable remembrances in the Gospel: and above many, Marry Magdalen for her precious perfume poured on the head of Christ, washing his feet with her tears, and wiping them with the hair of her head, is by Christ himself made everlastingly famous, that 
g Matt. 26. 7. 13.  her fact shall ever be remembered, wheresoever the Gospel of Christ shall be preached in all the world.  
Note. Yet I must confess, that those ambitious builders of Caesarea (adding unto it the names of there Patrons and Benefactors, for testimonies and memorials of their thankfulness towards those heathenish Emperors, by whom they had so great advancements) are to be preferred in account, before many of our Christian favourites, which like 
h Hest. 3, 1. 6.  Haman being exalted above many of their rank, are not only unthankful, but work much damage to the Princes and Commonwealths, whence they have sucked their riches and honourable preferments: these are not unaptly compared unto a certain Bird, which, Catullus calleth Caprimulgus, which useth in the night to suck the udders of Goats, and by her venomous biting doth so mortify them, that it maketh the Goats become blind: this is the emblem of unthankful Favourites, which bring grievous prejudice and damage to the Princes and Countries whence they have sucked their plentiful nourishment, and so blind them with their soothing flatteries, that they cannot see through their dark conveyances, how they are damnified by them: and as the ivy, which being at first little and of tender limbs stayeth itself, and climbeth up by the strong Oaks supportation: but in the end so claspeth about and encloseth it, that it sucketh away a great part of its nourishment, and worketh the decay both of the body and branches. The Athenians (as Socrates reporteth in Zenophon) would not permit any known ungrateful person to bear any rule in their City, for that ingratitude is always joined with impudency, that introduceth all filthiness and inhumanity: It is not therefore disliked, that in token of thankfulness, any rare Monuments have been erected for memorials of Benefactors: and let this suffice to have been delivered touching the place of this their conference: namely, the coasts of Caesarea Philippi.  
Now unto the former there may not unfitly be annexed an other very observable circumstance, noted by the Evangelist Saint Mark, who saith this discourse so happened 
i Mark. 8. 27.  in or upon the way as they traveled: which not only denoteth to us, what our Saviour and his Disciples practised in observation of the law, but also what all true Christians and Disciples ought to exercise in imitation of their Lord and Master: namely,  Doct. To spend the time of their travel in holy conference. 
Moses required such a studious regard of the Law of God, that he accounted it not sufficient, that the people should have it in their hearts, and inward Meditations, but also in their mouths and communications; 
k Deut. 6. 7.  Thou shalt (saith he) talk of them as thou walkest by the way, as well as rehearse them to thy children and household for their instruction.  
Use 1 This crosseth the vain inventions of profane and graceless men, which delight themselves, and delude their Senses with scurrilous Songs, Fables, or idle Disports: Many have devised acquaint conceits to deceive the time, (indeed to beguile themselves) with delightful discourses upon the way as they travel, and so have recorded it for a prudent Proverb, that Comes facundus in via, pro vehiculo est: A pleasant Wag is an easy waggon upon the way: but the Scripture teacheth otherwise: namely, that the holy conferences of holy men are as 
l 2 Kings 2. 11, 12.  Eliahs' Chariot, to carry them to heaven; so as it is not only profitable, but safe for us every where to stir up and instruct ourselves and others, at all times, and in all places, where we know God to be present, and a beholder and examiner of our actions: and if he should take account of all our idle words, rash oaths, and obscene communications, it might happily (or rather unhappily) fall out with us, as it did with the vain glorious boaster 
m Dan. 4. 26.  Nabuchadnezzar, and 
n Cap. 5. 2.  Belshazzar his grandchild and Successor, who not regarding to glorify God, but themselves in their high estates, were debased, and marked out by a divine Decree to shame and destruction: but on the contrary, Saint Luke hath recorded a blessed benefit of the holy conferences of holy men in their journeys, and upon the way: 
o Luke 24. 13, 14, 1●.  where two of the Disciples journeying towards Emaus, reasoned of Christ's resurrection, and found him present, and ready to associate himself unto them, and to give them more full assurance of the matters which they disputed and doubted of. And the honourable Eunuch of Queen Candaces, in his travel home-wards from jerusalem, meditating of some points which he had there heard and unperfectly learned, 
p Act. 8. 28, etc.  the Spirit of God directed Philip unto him to resolve him in his doubts, and to interpret the sacred Prophecies of Christ unto him.  
Use 2 And therefore I can prescribe no better advice for spending our time, and easing the tediousness of our travels in our journeys, or otherwise, than the example in my Text affordeth, and the Apostle Saint Paul requireth: Col. 3. 16. Let the word of Christ dwell in you plenteously in all wisdom, teaching and admonishing your own selves, in Psalms and Hymns, and spiritual songs, singing with a grace in your hearts to the Lord: and so much be spoken concerning the circumstances of place and time; let us now proceed to the matter of their conference, which gins in the end of the thirteenth verse, in these words: He asked his Disciples saying, whom do men say that I the Son of man am?  
Our blessed Saviour well 
Context.  knowing the ignorances and errors, as well of the people, as Priests of the Jewish Nation: and being minded to inform, and confirm his Disciples in the truth of that Doctrine (which was generally doubted of, and contradicted) touching his Deity, which otherwise could not be a Saviour, except he had been Immanuel, God with us; the Son of God, as well as the Son of man, himself first moveth the question unto his Disciples, touching the opinion of others; demanding of them, whom men said, that he the son of man was.  
Hereunto the Disciples answered, some say john Baptist: 
Verse 1 4.  for so thought Herod, Mat. 14. 2 others supposed him to be Elias, mistaking and misapplying that Prophecy of Malachy, that 
q Mal. 4. 5.  Elijah must first come: Some deemed him to be jeremiah, for the similitude and manner of his preaching in such vehemency against the sins both of the Princes, Priests, and people, threatening ruin not only unto them, but also to the Temple, City, and Kingdom. Lastly, it was generally believed and spoken, that he was at least a Prophet, 
r Luke 9 19  or one of the old Prophets.  
The ground of this error is that paradox held also by the Pythagoreans, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or transmigration of the soul out of one body into another, either reasonable or brutish, which it first happeneth to meet withal after it is departed; as Poets feigned the soul of Philip (father to Alexander the Great) entered into Bucephalus, Alexander's horse, whereby he became so victorious in battle: but how it crept into the jewish Church, is more doubtful, for it seemeth the Priests and Levites, held such opinions when they sent to require of john Baptist, to know what he was; If he 
s Acts 3. 22. & 7. 37.  were not Elias, or the singular Prophet spoken of by 
t Deut. 18. 15, 16.  Moses and other Prophets, or the Christ? john 1. 19, 20, 21, etc.  
Which gross Paradox is contrary to the Canon of the sacred Scriptures, or orthodoxal Writers, and common reason: For every soul (
u 1 Cor. 13. 38  as every seed) hath his proper body: and being once departed from that body, 
w 2 Sam. 12. 23  returneth no more (except it be by miracle) into his own, much less into another body. Elijah indeed prayed unto God, 
x 1 Kin. 17. 21  that the soul of the dead son of the widow of Sarepta might return into his body again, which was miraculously performed; as were also the several souls of 
y Acts 9 40.  Dorcas raised by Peter; and 
z Act. 209, 10.  Eutychus by Paul; the 
a Luke 7. 15. john 11. 44. Math. 27. 52, 53.  Widow's son at Naim and Lazarus, and others raised by Christ, whose souls returned into their own bodies by divine miracle, and no other transmigration: for the souls of the righteous are in the hands of God, and no torment shall touch them: and it is noted in the Revelation, that the Souls of the Martyrs slain for the testimony of jesus, 
b Apoc. 6. 9  were in heaven under that Altar. 
c Luke 16. 22.  Angels carried the soul of Lazarus into heaven, and cast the Gluttons into hell: 
d Eccles. 12. 7.  The body shall return unto the earth whence it was taken, and the Spirit to God that gave it. So believed the Protomartyr Saint Stephen, when dying 
e Act. 7. 59  he commended his soul into the hands of God: yea, 
f Luke 23. 46  Christ himself confirmed this Doctrine by his own example, as 
g Psal. 31. 5.  David his true type and figure had also done; else what a misery were it, if good souls should enter into evil bodies (as that fantasy dreameth they may do) and be again subject to new torments in their bodies in this world, and to damnation in the world to come; and the same soul should be holy and profane, reasonable and brutish, blessed and miserable, which were an absurdity that can have no coherence with Reason, Scripture, or any sort of learning.  
But to pass over these dotages, as unworthy to be insisted upon thus long: let us consider the purpose of our Saviour in propounding this Question to his Apostles, and Disciples: for it could not be that he doubted, or was ignorant of any thing concerning himself; but well knowing the erroneous conceits of the ignorant, and variable multitude, he draweth his own followers into examination, as well to draw from them a true confession of that truth, wherein he had instructed them, as to correct the misconceiving of the multitude, which talked so vainly and variously of him, and so descends from Quem dicunt, to quem dicitis?  
But whom do ye say that I 
Verse 15.  am? As if he had said:  
You that have been taught of God, and both seen, and heard the word and works of God, express your faith, Whom do ye say that I am?  
To this question Peter (one of the first and forwardest Disciples of Christ, in the name of all the rest, maketh a full and direct answer:  
Verse 16.  Then Simon answered, and said, Thou art the Christ, the son of the living God. 
Christ the anointed of God, which implieth all his Offices of King, Priest, and Prophet, the Son (not adopted by grace, as all the faithful are) but begotten in unspeakable manner, & by nature the Son of God, the express character, and image of God, the Heir of God, equal with the Father of eternity, the Son of the living God, unlike the heathen progeny, which were the children of the dead Gods, and offspring of Idols, and imaginary fictions.  
The sum is: Our Saviour Christ having first drawn from his Disciples a confession of the people's fantastical and erroneous misconceits, presseth them to lay down what he had truly taught, and they had learned of him, what he was: which proceeded neither of ignorance, to learn of them what opinions were held, nor of ambitious humour (as vain men commonly do) to make enquiry after vulgar rumours, either to glory in the people's praises, or to revenge their calumniations; but that hearing their opinions, he might instruct them aright, or otherwise to draw from them a confession of the truth: this for the context: let us now come to the observations:  
Verse 13.  He asked his Disciples, saying, Whom do men say that I the Son of man am? 
In that Christ doth inquire what the world thought and spoke of him, we may conclude, that  
Doct. In some respects it is very lawful and commendable to inquire what opinion the world hath of us. There is I say a lawful and laudable use to be made of enquiring after men's reports of us.  
Reas. 1 That if they speak well and truly, we may be thankful to God, that hath graced us with a good name, 
h Eccles. 7. 3.  which is more precious than the Apothecary's perfume, & sweet ointment, though we ought rather to strive ⁱ to deserve 
1 Prou. 22. 1.  well of others, then to hear well of ourselves: Reas. 2 or secondly, if we find ourselves justly taxed for our miscarriages, we may endeavour rather to amend ourselves, then revenge it upon others, that have spoken truly of us.  
Use Indeed scandalous and unjust reports may be despised: and it is good when we are pursued with false clamours, to take up our harbour (as Seamen do in a tempest) resting in the calm haven of integrity and a good conscience; at least that judge will tell thee, that there is cause of just reproof, known unto God and thyself, that thou shouldest undergo such a chastisement, as the raylings of the multitude, and say as David did of Shimei, 
k 2 Sam. 16. 10  It may be the Lord hath stirred him up to rail and reproach thee.  
Verse 14.  And they said, Some say, John Baptist: some Elias, etc. 
It is here very observable, ●hat the wrong opinions which were held of Christ, are not the misdeeming or misreports of enemies, or persons evil affected, either towards his person, or Doctrine, but such as had religious thoughts of him, and esteemed him no less than a Prophet.  
Doct. So as we may see what a cloud of darkness had overwhelmed all judea at that time, till Christ shined as a light from above, to illuminate their minds in the understanding of their Prophecies which were read amongst them: and that as malice had muffled the mouths of many, that they would not; so the veil of ignorance had blinded the more and better part, that they could not see the Sun which so clearly shined unto them as at noon day. Some we know were enemies, 
l Math. 26. 4.  and fought to kill him: some said, 
m john 8. 48.  he was a Samaritan● and had a Devil: some reproached him for a 
n Math. 11. 19  Glutton, a drinker of wine, and a friend unto Publicans and sinners: Yea, the Ruler's of the people accused him for ● troubler of the State, seditious and an enemy unto Caesar: Some spoke more blasphemously, accounting him no better than a Conjurer or a Witch, 
o Math. 12. 24.  that cast out the weaker Devils, through Beelzchub the Prince of Devils. The Disciples (I say) spoke not of these, but of the better sort of people, which thought, and spoke honourably of Christ, and yet you see how these are divided, some of one opinion, some of another, and not one of a right judgement.  
Use 1 To teach us not to marvel, 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 departed from the truth. It were extreme folly to forsake the truth of God, and our profession of Religion, till all parties disagreeing were reconciled: if Cor●elius and other Disciples had so ●ayd, and so stayed, till all the Sects and Professors of the jewish Religion had consented in all points, they should have stayed long enough irrelegious.  
Use 2 And therefore we may safely reprove, and condemn the Neuters of our age, (whereof there are not a small number, but the greatest part) who, because there are some differences amongst Professors, do thereby take occasion to profess no Religion at all, and so become merely Academical Atheists: especially our Popelings stumble much at this stone, or rather at this straw, and yet swallow greater Camels.  
Object. They challenge us to be of diverse Sects and Opinions, some Caluinists, others Lutherans, some Zwinglians, and others Hughgonites; yea, they lay unto our charge feigned disagreements▪ without any difference, except it be in this, that every one striveth 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 Christ's time? as here we see: and in the Apostles time, when one said, 
p 1 Cor. 3. 4.  he held of Paul, another of Cephas, another of Apollo's? And yet they did not teach or hold any diversities of doctrines, 
q Gal. 2. 11.  though Paul reproved Peter to his face for dissimulation in his course of proceeding from true Religion. How were the Doctors of the Primitive Church divided, the East against the West, about the matter of Leavened Bread, and the celebration of Easter? In every Council almost alteration of Decrees, Creeds, and Confessions, and yet none of them erring in any material points of Faith, but beggarly Traditions, which the Romish Bishops chief contend for.  
Sol. 2 But to be short: let the Papists forbear to complain of our disagreements, till they come to a better concord among themselves, whereof they are witnesses, which are any way acquainted with their Schoole-mens Disputes. How do the followers of Scotus, and Thomas Aquinas differ about merit of Congruity and Condignity, as also concerning Original sin in the Virgin Mary? How differ the Canonistes, and the Schoolmen about Auricular Confession, these holding it to be the Ordinance of God, they only the Tradition of men? How fare doth Pigghyus differ from Cajetan; Thomas, from Lumbart; Scotus, from Thomas; Occam from Scotus, Aliensis from Occam, the Nominals from the Reals? What differences shall we find amongst their Friars and Monks, some placing holiness in eating Fish, others Herbs, some in a Linen garment, some in a Woollen, some will be of the Order of Preaching, some of the disorder of Begging Friars, some Shod, some Barefoot, some White, some Black, some Grey Friars? What Orders of Augustine's, Dominicans, Franciscans, Carmelites, and jacobines? Let them bethink themselves how they differ in the matter of that high Mystery of the Sacrament of the Altar (as they call it) some think the Body of Christ is naturally and really in the Sacrament, others deny it; some say it may be eaten in the host by Rats and Mice, and therefore dispute what shall be done with them when they are taken: others are ashamed of that absurdity, and as flatly deny it: Thus if the Papists duly considered the differences amongst us, they shall find them fewer in number, and smaller in quality, then are the differences amongst their own Popish professors at this day. I confess, there may be, and have been always some differences in the purest Churches, and the Lord will thereby have us tried, that the truth may be the better known: Wheat and Darnell may grow both in one field, and so may errors spring up together with the Gospel. Christ was the only sign of peace and concord; yet when he came amongst the jews, there were diversities of opinions concerning him; for some said he was john Baptist, some Elias, etc. it followeth in the next verse:  He said unto them, But whom say ye that I am? 
Verse. 15.  
The Context was laid down before; from whence many profitable instructions arise to be considered of: as first, the difference that Christ maketh, and is generally to be made of the diversities of his Auditors, and their distractions: for whatsoever the vulgar and multitude spoke of Christ, he stayeth not upon them, but converteth his speech to the Apostles, which had been always conversant with him, and trained up in the knowledge of the Scriptures, and Prophecies, and of them especially he requireth a more settled judgement, and solid Account of knowledge: 
r Luke 12. 48  For unto whomsoever much is given, of him shall be much required; and to whom men commit much, the more of him will they ask. And though there be many Gods, and many Faiths in the world (as then there was) yet to us there is but one true God, and one Faith, into which we are all baptised: the Rule therefore is true and certain:  
Doct. That every man's hope of Salvation consisteth in his own implicit, and not an others implicit Faith: according to that of our Saviour, 
s Mark. 9 50.  Have Salt in yourselves: And as we may not think it safe or excusable for us to err, or to do evil with a multitude; so neither can that Popish paradox be any warrant unto us, that we should believe as the Church believeth, except we know the grounds of the Church's Belief: much less can a general conceit of the common multitude (which is commonly full of fantasy and error, rather than truth, and judgement) settle us in any peace of Conscience touching our hope and salvation in and by Christ.  
Use 1 The first use serveth for reprehension: I know it is an usual fault of most men, that they had rather err in a general opinion which they have phantasied, then to seek out what is the most certain and constant truth, which they should embrace for their own benefit, health and salvation: we are most of us, therein too ready to imitate Peter, which being required by Christ, to testify his loving him more than others, (as he protested) by doing more duty than others; but he asketh, 
t john. 21. 21. 22.  What john shall do? And so many think, they make a good Apology for themselves, to maintain their errors, if they can avouch one Doctor, or Author, or the generality of the people to hold such opinions: But 
u Heb. 2. 4.  the Just shall live by his faith: that is, by his own faith. And the Exorcists were rightly disgraced by the Devil which mocked their conjurations in the name of jesus, whom Paul preached: 
w Acts. 19 15. 16.  the evil Spirit knew jesus to be the powerful Son of God, and Paul his faithful Servant, and Minister: but what was that to them, which neither knew, nor followed the Doctrine of jesus and Paul; he easily prevailed against such professors, and tore them in pieces.  
use. 2 We should ever therefore hear this voice of Christ sounding in our ears: Whom say ye that I am? This Peter himself observeth, and afterwards delivered it as a Rule to others, with which I will conclude the point: 
x 1. Pet. 3. 15.  Be ready always to give an answer to every man that asketh you a reason of the hope, that is in you.  Text. Whom do ye say that I am? 
Observe here: he doth not say, Quem creditis, but quem dicitis? Whom do ye believe, but Whom say ye that I am? Not that faith is not required, but that it is not sufficient to believe, unless they also confess Christ: and herein there is another Doctrine of Christ and of his Apostles commended unto us, namely:  
Doct. That what we have believed, we must also make confession thereof: According to that of the Apostle: 
y Rom. 10. 10.  With the heart man believeth unto righteousness, an● with the mouth man confesseth unto salvation: Implying that the way to be saved, is to believe with the heart, that we are saved only by Christ, and to confess the same before the world.  
Use 1 The first use serveth to cross two contrary opinions and practices of some: First, of such which think it sufficient to keep their consciences unto themselves, and dissemble both with God and man, as hypocrites, Neuters, and Nulli fidians. Secondly, others (as afterwards was exemplified in Peter himself, 
z Math. 26. 22, 33, 34, 70, 7●, 74.  who professed more love and zeal to Christ, than any other of his Disciples, but in time of temptation his faint heart failed him, and he fell more grievously than any other of the Christian Professors: and the offence was the greater, because his Lord and Master had forewarned him, and the rest of his Disciples, and given them special precepts and cautions, 
a Math. 10. 32, 33.  beware of denying, or not confessing him before men, lest he should justly deny them before his Father in heaven: which yet, not only Nicodemus, 
b john 9 22. & 12. 42.  and other faint-hearted Disciples did, lest they should be excommunicated for the profession of Christ, 
c Math. 26. 56.  but Peter and all the rest forsook him, when he went to his Passion, and was convented before the Rulers of the jews and Gentiles.  
Use 2 Hast thou faith? then testify thy faith by thy confession: and for thy better direction, note this distinction: Confession of Christ is not only Verbal, but Real: for to confess him with thy mouth, and to deny him in thy deeds, is the worst denial of all; for it is a manifest abnegation of his power and goodness. Our blessed Saviour (the pattern of all humility) being sometimes demanded to confess of himself what he was, whether the Messiah, or the Prophet, 
d Act. 3. 24.  to whom all the Prophets from Samuel, to that time gave witness, he chose rather to confess and witness himself to be Christ by his works, then by his words; and therefore in the sight of such as were sent to inquire of him a Confession what he was, he did many great works which no other but Christ could do, agreeably to the Prophecy of Isaiah, 
e Isai. 61. 1, etc.  Opening the eyes of the blind, the ears of the deaf, the mouths of the dumb, and raising the dead: 
f Math. 11. 2. 3 4. 5. 6. 7. 8. Luc 7. 21. 22. john. ●. 3. 6.  and then concludeth, that his works testify of him what he was: and they that would not believe his words, should yet believe him for his works sake: The testimony of the life, is stronger than of the lips, and works have their eloquence in the silence of the tongue.  
use. 3 Lastly, seeing our Saviour exacteth justly an Account, and Confession of the Apostles proficiency, what they had attained unto above others, in the knowledge of him; it convinceth the ignorance and backwardness of Seraphical Doctors, which not only profess to have learned, but to have taught the sacred Theology concerning the Dignity, Authority, and Offices of Christ, when they shall find many of inferior degrees of Learning, only professing themselves Scholars and Learners, and not Masters and Teachers, which yet in soundness of knowledge, and practise of piety, shall outstrip and run before these Church-Rabbins: When 
g john 3. 4, 4. 5, 10.  Nicodemus (a Doctor in Israel) is palpably blind in the doctrine of Regeneration, which the sinful Canaanite, Marie Magdalen, and other silly women, (the followers of Christ) 
h john 7. 40.  both knew and practised more than they: 
i Act. 18. 25, 26  yea, Aquila and Priscilla (which were Tent-makers, and Mechanics) could instruct the eloquent Preacher Apollo's, to understand more perfectly the Mysteries of Religion concerning Christ.  
Now omitting many other observations which might be drawn out of this Context, and the reasons which moved many not so freely to confess Christ, as they ought. Let us look into that Confession, which Peter in the name of the rest maketh, who was not restrained with vulgar error, or fear, as those which having 
k Act. 13. 27.  the Prophets daily read amongst them, yet were blinded with wilful ignorance in misapplying them; or stumbled at that stone of Authority and Greatness of men, that they excused themselves thereby, saying, 
l john 7. 48.  Doth any of the Rulers, or of the Pharisees believe on him? Or because they held him of poor parentage or degree, 
m ●ohn 6. 42 Math. 13 55.  joseph the Carpenter's son: 
n john 7. 41.  or was of a base country of Galilee, whence is no mention made of any Prophet to arise; and yet the Prophets figuratively point him out to be a 
o Matt. 2. 23.  Nazarite. Peter not staying upon any of these Pharisaical fantasies, or vulgar reasons, confesseth plainly, as he had been taught, and both heard and seen the manifold and manifest Signs of his Messiahship.  Thou art (saith he) the Son of the living God. 
verse. 16.  
This Confession is very excellent: for Christ could not have been a Saviour, nor Mediator between God and man, except he had been God and man; the Son of God, and the son of man, as the Prophet forenamed him 
p Isai. 7. 14  Immanu-el, God with us; 
q &. 9 6.  and the Mighty God: and as the Angel informed the blessed Virgin Mother, that he should be called 
r Math. 1. 23.  Immanu-el, 
s Luc. 1. 32. 35.  and the Son of the most High, and the Son of God. This is not Blasphemy, as the jewish Rulers charged him, and thought him therefore worthy of death, 
t Math. 26. 64. 65.  that being a man, he made himself the Son of God: and the Apostle truly avoucheth, that therein 
u Phillip 2. 6, 7.  Christ committed no robbery, who being God by nature, equal to his Father, humbled himself to be made man, and thereby his manhood was exalted, and he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man-God; though the Popish error cannot hereby stand, that the Virgin Mary was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bearer, or mother of his Godhead, 
w Luc. 1. 35.  Which was the work of the holy Ghost.  
Thus Peter confessing him to be Christ, (that is the Messiah) the annoyted of God, briefly implieth and compriseth all his offices, of King, Priest and Prophet: a King to conquer by his power, and rule by his providence: a Priest to offer sacrifice of atonement for the sins of the people: and a Prophet, to reveal the secret mysteries of God unto us: 
x Psal 2. 6. 8. & 24. 8.  a King, to subdue all his and our enemies (Satan, Sin and, Death) 
y Hebr. 2. 17.  a Priest, yea an high Priest to reconcile us to God, and to mediate betwixt God and us: and a Prophet, to teach Gods divine doctrine, which is a most holy revelation, not only answerable unto, but excelling all the old prophecies which were folded up in much obscurity, in comparison of that great Light which hath shined unto us in the face of 
Doctor Fownes in his Trisagion. Master Downeham in Model of Divinity.  Christ: Of which particular Offices, because learned Professors of our Church, have amplified more at large, I more lightly pass over: only a word or two of these words, wherein is noted that special relation of Christ unto God his Father:  
The Son of the living God. 
Vers. 16.  God is the Father of Christ (as God) by Generation, being Father by nature unto the second Person, begetting him of his own Substance, before all time. And here let us a little consider the wonderfulness of this generation, manifested in three respects, wherein this generation differs from all others.  
First, In all other generations the Father is first in being, and before the Son: but in this generation there is an equality of time; for we have an eternal Son of an eternal Father.  
Object. If any shall object that saying of the Psalmist, 
z Psal. 2. 7.  Thou art my Son, this day have I begotten thee; which may seem to imply a begetting of the Son in Time. Answ. I answer, this day implies the certainty of generation, not the time when he was begotten, which was from eternity, though manifested to the world in time.  
2. In this heavenly generation, the Father doth communicate his whole nature, and Essence, unto the Son, and yet retains the whole nature and Essence in himself (which is a mystery very strange and admirable) and differing from all other generations: for in all earthly generations, nature is divided; part being communicated to the son, and part retained still in the Father.  
Thirdly, An earthly father having a local body, and circumscribed, begets a son extra se, forth of himself: but Almighty God being every where, and filling every place, begets a Son intra se, within himself, not without, because there is no place without him. And so much be spoken concerning this so pregnant answer of Peter to the question of his Lord and Master, which so summarily compriseth whatsoever is to be believed of Christ touching our salvation. Let us now insist upon our Lord and Saviour's approbation of his Disciples confession, and profession of him.  
And Jesus answered, and said to 
Verse 17.  him, Blessed art thou Simon, the son of jonas: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.  

Verse 18.  And I say also unto thee, That thou art Peter, and upon this Rock I will build my Church; and the gates of Hell shall not overcome it, etc.  
These words (I say) contain Christ's approbation of Peter's Confession, which was not so honourable for Christ to hear, as it was blessed for Peter to speak, who is therefore pronounced Blessed Peter, for his blessed profession: blessed Simon, for hearing and obeying, (as the name importeth) his blessed Master, his blessed Gospel: and no doubt he was a man of good note even from his memorable Parents, which the holy Gospel hath registered, and Christ vouchsafeth to have recorded. Bar-Iona, the Son of jona, or joanna, which significantly importeth, the Grace, Gift, or Mercy of the Lord; as in truth it was Gods great grace, gift and mercy to give such religious Parents, a son, such a 
a Galat. 2. 9  pillar of Religion in the house of God: and it is not without a Mystery that Christ doth thrice remember him at one time by that name, 
b john 21. 15. 16, 17.  Simon Bar-Iona: the name of Simon was given him at his Circumcision; and Bar-Iona for a name of distinction from others of that name, as also to signify that his Parents were of good note & pedigree among the jews; and the name Peter is peculiarly given unto him by Christ, 
c john 1. 42.  after he was called to be an Apostle: Cephas and Peter (signifying one thing, 
d 1 Pet. 2. 5.  a Stone or a Rock) alludeth unto his confession of the chief Corner Stone, and the Rock whereupon the Church is builded, 
e Isai. 28. 16. Math. 21. 42. Psal 118. 22.  which is Christ: So not Peter, but the faith of Peter and confession thereof concerning Christ, procured him that blessing, and blessed name of Peter, à Petra, of the Rock which he confessed; Not, which his carnal parents, nor flesh and blood had revealed unto him, but his Father in heaven; which is indeed a firm foundation to build the Church upon; which else might have failed in Peter's fall, but was sure in Peter's faith in Christ: It is a firm foundation, and a perfect assurance unto us of the continuance of God's Church, that the gates of Hell shall not prevail against it; whereas Satan prevailed much and often against Peter's faithlessenes, and purchased him a black name of 
f Math. 16. 23  Satan given by Christ unto him, when he consulted with flesh and blood in Divine matters; and was 
g Math. 14. 31.  ready to sink at the sight of a wave, and to 
h Math. 26. 69, 70.  forswear his Master at the breath of a silly Damsel: so that (as I shall show more at large hereafter) not upon Peter's constancy (which was nothing but infirmity) but upon his confession (which had a firmitude of Faith in Christ) was the Church to be founded, and Peter pronounced blessed; if Peter's blessedness had been built upon himself, and the Church founded upon him, it had been a sandy foundation, (as we see) 
i Matt. 7. 26. 27.  When the storms arose, the winds blewe, and billows beat upon it; it soon fell for want of solid Faith; but believing, confessing and doing the works of God: that is, hearing, believing, confessing, and persisting in the doctrine of Christ, he is compared to a Rock; firm and unmoveable as mount Zion, 
k Psal. 125. 1. 2.  which standeth fast for ever, because God is in the midst of her, and known 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 prevail. So that from this gracious promise of Christ, the whole universal Church (as well at jerusalem, and Antioch, as at Rome,) yea every particular member, hath his establishment and consolation, their assurances of deliverance in all dangers, and the certainty of their salvation: and this I conceive to be the true and natural Interpretation, Context, and Logical resolution of these words, Come we now to the points of observation.  Blessed art thou Simon Bar-Iona. 
Verse. 17.  
Peter believeth and confesseth Christ, and Christ therefore pronounceth him a blessed man.  
Doct. Faith and the heavenly knowledge of jesus Christ maketh a man truly blessed: 
l Prou. 3. 13. john 17. 3. john 20. 31. John 11. 25.  Blessed is the man that findeth knowledge, etc.  
use. 1 This teacheth us what is true and perfect blessedness, which all inquire after, seek for, and dispute upon, which is not, nor can be attained unto in this life, which is subject to so many mutabilities and adversities, nor in any of the things of this world, which are transitory & changeable as the world is: no man can find it in riches (for the rich man perisheth and all his substance) & often doth 
m jam. 5. 1  howl and wcepe for the miseries that come upon him. Solomon saw them 
n Eccles. 5. 12  reserved to the owners there of for their evil: and they are as impediments and shakcles 
o Mat. 19 22, 23  to hinder us in our race to God's Kingdom: 
p Mark 14. 19  they are full of deceitfulness to choke God's word in us; and bring forth many weeds of voluptuousness, 
q Luke 16. 13 Math▪ 6. 24.  we cannot serve God and Mammon: So that voluptuousness, carnal Pleasures, pride of life, Honour, and earthly prosperity can neither bring, nor continue us in any happy or blessed estate. 
r Psal. 49. 20.  Man cannot abide in Honour, (saith the holy Prophet) and it is in vain for Saul to sin against God, 
s 1 Sam. 15. 30.  and seek to be honoured of his people. Nay, the Moral virtues of the Heathens and unbelievers cannot give felicity to the Stoics; nor all these, accumulated with health of body, Prudence, and Fortitude of the mind can produce blessedness to the Peripatetics: Oh then, the Knowledge, Confession, Profession▪ and Imitation of Christ, only setteth us in this happiness of Peter: by this Faith we are highly honoured above all earthly honour; For 
t Galat. 3. 26.  by Faith we are made the Sons of God, 
u 1 john 5. 1, 4  Conquerors (more than Alexander) of all the kingdoms of the world; and coheirs with Christ of the kingdom of God in heaven.  
Use 2 As therefore we desire to be blessed eternally, so should we labour to get this true Faith and saving Knowledge of jesus Christ, without which we are most wretched and miserable: no means of happiness but by Christ; nor by Christ without faith on our part: but when by faith we are come unto him, then want we nothing which belongeth to true blessedness: in a word, Faith is that Treasure, and rich Pearl, 
w Math. 13. 46.  which a wise man would sell all his goods to buy: and if any should desire to know how this precious treasure is to be gotten, the next doctrine that cometh in order to be considered, will direct him therein  For flesh and blood hath not revealed it unto thee, but my Father which is in Heaven. 
Doct. Faith and the heavenly knowledge of Jesus Christ, are the peculiar gifts of God, and such as by Nature no man can attain unto: In handling of which point we will first prove the negative part, which is, that the natural man cannot conceive or apprehend the mysteries of Salvation by Christ. And secondly, it shall be declared, that God only by his Spirit doth reveal them.  
First, concerning the first; it is certain, that no man by his own wit, be it never so sharp, nor by his own humane wisdom, be it never so profound, can conceive, believe, or comprehend the Mysteries of the Gospel, as witnesseth the Apostle: The natural man (saith he) 
x 1 Cor. 2. 14.  perceiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.  
Hear by (natural man) is not meant only the carnal and sensual man, swinishly wallowing in vanities and pleasures, but (as the best Interpreters conceive it) even a man considered with the whole compass of the reasonable soul's possibility, a man endued with a sharp wit, a quick apprehension, a strong mind, a piercing judgement, and faithful memory, enabled by Action, Experience, and Observation with such an universal Wisdom, that it may be fitted for notable Offices of Society, and intercourse in politic bodies; I say, all these, and many more perfections may concur upon the soul, and yet without supernatural illumination remaineth stark blind in the mysteries of salvation, and cannot only not perceive the things of the Spirit of God, but (which is an horrible and fearful curse) even esteem them foolishness. The most learned Rabbins of the jews, the Scribes and pharisees, disputers of the Law, were farthest from believing in Christ, neither could they understand the mysteries of the Gospel: a natural man with all his wisdom and wits perfection, cannot comprehend, how two natures should meet in one person; how Christ which was the son of man, should be also the Son of God; how a Virgin should be a Mother, and how a man must be borne again, before he can enter into the Kingdom of God: these Mysteries made the old Doctor in Israel, Nicodemus, to stagger in his reason, and ask, 
y john 3. 9  How can these things be? This divine Doctrine made the Philosophers, Epicures, and Stoics, disputing with Saint Paul at Athens, to account him a babbler, and setter forth of strange news, 
z Acts 17. 18  When he spoke to them of jesus, and the Resurrection. The Doctrine of the Cross of Christ was therefore a stumbling block to the Jews, and foolishness to the Grecians, 1. Cor. 1. 21. for if he were a man (say they) why do ye worship him; and if a God, how could he dye? Yea, the Capernaites hearing him to speak of the eating of his flesh, 
a john 6. 60.  fell from him, and went back, not knowing how these things could be, that he should give them his flesh to eat, and thereby they should have eternal life: but ●he words so carnally understood of them, were Spirit and Truth, as they were delivered by him, which flesh and blood cannot comprehend: and wherefore should this seem unreasonable, which is supernatural, when we see, there are many things in the earth hard to find out? In many natural things we are at our wit's end; who knoweth the essence of his own soul, whence, when, and how he received it? Solomon (so singular in wisdom) confesseth 
b Eccles. 8. 17.  that he could not find out the works that are wrought under the Sun; yea, though he live many years, and have much experience, yet he cannot find them out. And to be short, the greatest Philosophers wearied themselves in study, and yet could not find out the reason of many things even in nature, and before their eyes: whereupon the chiefest of them, contented themselves to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and modestly refused to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lovers of wisdom, and not wise men: Now if these men that spent all their study and contemplation in the works of Nature, came fare short in the knowledge of them; how much less can man's reason find out the things that are of God, and supernatural? No doubtless, we must herein seek a guide to direct us, or else we shall be as blind in our ignorance, as the Sodomites were in their lusts, 
c Gene. 19 11.  groping after, but not able to find the doors of Lot's house; 
d Acts 8. 31.  How can I understand the Prophecies (saith the Eunuch to Philip) except I have a guide? And having thus proved the first and negative part of the Proposition, we proceed to demonstrate and confirm the Affirmative part.  
Wherein we will only subscribe to that Assertion of the just man job: 
e job 3●. ● james 1. 17 2 Cor. 3. 5.  Surely (saith he) there is a spirit in a man, but the inspiration of the Almighty giveth understanding.  
Now before we come to the Application, it will not be amiss to annex two considerable circumstances; the one concerning the impulsive cause: the other concerning the manner of this heavenly Revelation, which for the Readers capacity shall be plainly laid down in two several Questions and Answers.  
Quest. 1 First, if any man will demand what is the impulsive cause, that moveth God to bestow this special grace of heavenly knowledge upon some more than others?  
Answ. We can make no other answer, but that it is the good pleasure of his will: 
f Math. 13. 11.  To you (saith Christ to his Apostles) it is given to know the secrets of the kingdom of heaven, but to them it is not given.  
Quest. 2 But may some say, By what means, and in what manner doth God reveal these Mysteries of the Gospel unto his children?  
Answ. This Revelation of the will of God, and the knowledge of Christ, is not only and always by secret inspiration; but (as the Apostle witnesseth) 
g Rom▪ 10. 17  Faith ordinarily comes by hearing of the word of God, 
h 1 Pet. 1. 23.  which is the incorruptible seed of our Regeneration. Now it is not meant that the Preaching of the Word hath this fruit and effect, by any natural power or virtue in the ●ound of the words, but by the ordinance and blessing of God, who useth this as his ordinary means for our conversion unto himself: and as Saint Paul speaketh, By the foolishness of preaching, to save them that believe. Neither is God tied by any necessity to this outward means, as though Faith and other graces could not be wrought in any without that means, but he reserveth this glory unto himself, to dea●e which way he please, and in an extraordinary sort to convert and save some: as first in the decayed estate of the Church, when there wanteth a settled form of Government, it pleaseth him sometimes to bless the exercise of his Word, though it be but read and talked of; as it is said, 
i john 4. 39  That many of the Samaritans believed in Christ, upon conference with the woman, which bare record of him. Secondly, we believe that God revealeth himself in good manner, and measure, unto Infants, that are not come to the years of discretion, and explicit faith, and also with such men as are borne deaf, dumb, or natural Idiots, ●n whom yet the Spirit of God worketh secretly, without this outward ordinary means of Preaching, and hearing the Word; yet the truth is, and we must acknowledge it, that he hath ordained the preaching of his Word to be the ordinary means whereby he doth reveal the knowledge of his will unto us: by which means, Peter and the other Disciples of Christ attained unto this knowledge above others, being continually conversant with him, and hearing his word, and seeing his great works performed before their eyes.  
Use. 1 First, this teacheth us, that to attain unto the true faith, and saving knowledge of jesus Christ, is not so easy a matter as men commonly account it, seeing it is wrought in us by the Spirit of God, and no ma● hath it, but by heavenly revelation.  
Use▪ 2 It teacheth us also, that when we come to meditate on holy Mysteries, we forsake our own carnal Wisdom and Reason which flesh and blood prompteth unto us; neither let v● measure God's Secrets by our weak reasons rule, which cannot reach unto them, but often may seem absurd to our dull and carnal capacities. Hence it is that many wise men, and learned Clerks (as we call them) run into foul errors and Heresies, not truly understanding the Scriptures, but resting upon their own blind reasons, and carnal affections, without these heavenly Revelations of God. Therefore the Apostle well adviseth, ᵏ That if any man will 
1 Cor. 3. 18.  seem to be wise in this world, let him be a fool, that he may be made wise: as if he should say, Let him be a fool in himself, that he may be made wise by Gods teaching: and renouncing all reason that flesh and blood suggesteth; let us resort unto God by humble Prayer, and 
l james 1. 5.  ask wisdom of him which giveth to all men liberally, and reproacheth no man: Let us pray with David, 
m Psal. 119.  Lord teach us thy Statutes; for without this teaching by the Spirit, all man's preaching and hearing is in vain: let the Preachers be what they will for learning, eloquence, and painfulness, as prompt in the Law of God as 
n Ezra 7. 6.  Ezra, as mighty in the Scriptures as 
o 1 Cor. 13. 1.  Paul, as eloquent as 
p 1 Cor. 15. 10.  Apollo's, as powerful as 
q Acts 18. 24.  Peter, as holy in conversation as 
r Luke 1. 6.  Zacharie; let the peo-people hear never so devoutly, with as much reverence as 
s Mark. 6. 20.  Herod heard john, yet all availeth not without the revelation of God, which teacheth wisdom secretly, as the Prophet speaketh: or though they hear, a● 
t Acts 20. 7.  Eutychus did Paul, until midnight, and the matter be handled with such dexterity, that al● may wonder, as 
u Luke 4. 22.  they did in the Synagogue, at the gracious words which proceeded out of the mouth of Christ, yet if the Lord open not the heart, as he did of 
w Acts 16. 14.  Lydia, and send a dew of blessing upon the seed, it were all lost labour: for it cannot fructify without his grace, which is therefore called the 
x Ephes. 1. 17.  Spirit of wisdom and Revelation; and yet by the ministry of the word, which is therefore called most aptly, the 
y 2 Cor. 3. 6.  ministration of the spirit; let Paul plant, and Apollo's water, 
z 1 Cor. 3 6.  yet God & only God giveth the increase. To conclude, let not Ministers be puffed up with any high conceit of their gifts, though never so transcendent, in comparison of others: for, 
a 1 Cor. 4. 7.  what hath any man, which he hath not received? or what profiteth the sowing of the ●est seed, in the best manner, except the d●aw come down from heaven upon it: and also ●et the people surcease their factious admirations of their Teacher's, 
b 1 Co. 1. 12, 13  to hold of Paul, Peter, ●nd Apollo's, but let all hold of Christ, into whom we are all baptised. In a word, 
c 1 Thess. 5. 13.  let all God's people have all Gods faithful Ministers in singular reverence for their works sake; and 
d Gal. 2. 9  let the Ministers give their ●ight hands of fellowship one to another, to further Gods building: and if we see any fruit of our labours, or ye reap comfort or good by our Ministry, and husbandry; let not the least part of God's glory cleave unto us, but let all the honour & praise be given to the Lord, which so revealeth his secrets unto us.  And I say also unto thee, that 
Verse 18.  thou art Peter. 
This name, Peter, (as was formerly noted in the context) is derived from Petra, which signifieth a Rock, and is given here to Simon, for his faith, and confession of Christ, according to his promise: 
e john 1. 42.  thou shalt be called Cephas, or Peter.  
Doct. Simon by believing, and apprehending Christ by faith, is now become a Peter, that is a living stone in the house of God, as are all believers, founding their faith on the Rock, or chief cornerstone (Christ:) so Saint Peter himself hath taught us, saying: 
f 1 Pet. 2. 4. 5.  and ye coming unto Christ as to a living stone, are built as lively stones, a living Temple unto God; and as all flesh is called 
g Isai. 40. 6.  grass, in respect of the weakness and sudden vanishing thereof; so Christ only is the 
h Matt▪ 7. 24.  true Rock 
i and 21. 42.  and chief corner stone, that abideth on a sure foundation, unmoveable for ever, and all that believe in him are made conformable stones, to be joined unto ●im in this spiritual Temple, ●hose building is of God.  
Use. This teacheth us the great difference of all men before and af●er conversion to Christ, and effectual calling to the knowledge of the Gospel, which being borne dust, grass, and chaff; ●re after regeneration become bolide stones, such as can abide the hammer of affliction, and be squared like unto Christ: the Prophet Isaiah many hundred years before foretold of these 
k Isai. 62. 2.  new names, new creatures, new heavens, and new earth; for the regenerate are but as a renewed earth from the old earth of Adam's corruption; So was it revealed unto Saint john, by him which is α and ω, saying, 
l Reu. 3. 12.  him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out: and I will write upon him the name of my God, and I will write upon him my new name: God grant us th● new name, this conversion, th● faith, 
m Reu. 2. 17.  and this white stone and it this new name, which no m● knoweth, but he that receiveth it.  
And upon this Rock I w● 
Verse 18.  build my Church.  
That is upon this true confession, whereby thou declarest th● self to believe that I am th● Christ, the prophesied and promised Messiah, the Son of man and the Son of the living God▪ upon this Rock, this Stone, thi● corner▪ stone I will build my Church, which teacheth us;  
Doct. That the Doctrine of faith i● the foundation of the Church.  
The Church of God 
n Ephes. ●, 20, 21.  is built upon the foundation of the Prophets and Apostles, jesus Christ himself being the chief Cornerstone, in whom all the building coupled together, groweth unto an holy Temple in the Lord: to this accordeth the testimony of Saint John, 
o Reu. 21, 14  describing in his celestial vision, the new jerusalem and holy City, in which the twelve Apostles are noted to be the foundations of the Church, which is understood of their Doctrines, and not of their persons; for as they were men they died yet the Church failed not for want of foundations, and no other could any man lay, than that which was laid by them and Christ himself; he was the primary builder, and foundation, they secondary builders, but upon the same foundation, and upon him alone.  
Note. But here we must understand, that all profession of faith doth not conjoin us to Christ in this building; for though it be an excellent thing to believe God to be, to believe the unity of the Godhead, and Trinity of the persons: to believe that his word is true, and promises faithful, and the like; yet if we believe not the Mediator-ship of Christ for us, and our salvation in and by him alone (as Peter here confesseth) we are not members united to him, nor parts of his true body 
p Ephes 1. 22. 23.  which is his Church.  
Use Labour we therefore to get this faith, and to nourish it by all good means, and to hold fast the confession thereof unto the end; that so we may receive the crown of righteousness, and be made partakers of Peter's blessedness: Epaminondas, a Captain, in an hot skirmish being stricken down, sore wounded and taken up for dead, as soon as he came to himself, first asked if his Target were safe, fearing and being loath his enemies should get that: so let us look to the shield of our faith, lest our enemy the Devil which often woundeth us, dispossess us of that Target; for without it thou mayst be in the Church, but not of the Church, and extra ecclesiam nulla salus, a desperate case, where all out of Noah's Ark perish, and are drowned in God's wrathful deluge.  
Object. Upon this Rock I will build my Church.  
The Papists lay hold on this place, as thiefs do on true men's goods, endeavouring to prove hereby that Peter was chief of the Apostles, and the head and foundation of the Church.  
Sol. I Answer, this prerogative was not pronounced or given unto Peter alone, but to him and the other Apostles; for as Peter made this confession in the name of all, so Christ made this protestation to him in the name of all; and when he said, thou art Peter etc. he alludeth only unto his name, importing that he should be a principal pillar in the Church; 
q Reu. 21. 14. Ephes. 2. 20.  as were also the rest of the Apostles, which had like calling, like graces, like promises, and like prerogatives, and meant not that Peter should be the Apostle of the Apostles, or have any primacy over the Church: Let the Reasons be these:  
Arg. 1 First, if Christ had hereby made Peter the chief of the Apostles, and the head and foundation of the Church, them should the Church have had a weak, frail, and ruinous foundation, and unfit to support so weighty a burden: for if we search the Scriptures, we shall find that Peter was subject to many infirmities, and had many, and more grievous falls, than any of the elect Apostles, and was himself supported by Christ, the foundation and only Head of the Church: and it seemeth, that the Holy Ghost foreseeing what these men would ascribe to Peter, more than the allowance of Christ, hath more particularly and at large set forth in the Gospel Peter's infirmities in quality and number more than any of the other Apostles; as if Almighty God foreknowing the superstitious inclination of the Jews, and all men most apt and prone to Idolatry, would prevent their over much advancing of holy men, (which are, and aught to be Sainted only by God) that they should place them in God's throne to be adored as Gods, whom his Word of truth hath deciphered to be weak and sinful men; which mischief Peter himself in his life time found experience of, and with all his might and power withstood this madness of the multitude, who having seen the great miracle wrought by him upon the poor Cripple in salomon's Porch, gazed upon him, and flocked about him (as if he had been a God) which Peter perceiving, cast away that opinion with both hands, 
r Acts 32, 7, 10, 11, 12, 13  both vilifying himself as a man full of infirmities, an● magnifying the name of Jesu● by whose name and power th● miracle was wrought, and no● by his own power and godliness, as the people supposed; and in like case, when the Centurion Cornelius directed by an Angel in a vision to send to jop for this Apostle, and of him to hear words, whereby he and his household might attain salvation, he by and by conceived such eminent opinion of Peter's worth and worthiness; that when he came unto him, he prostrated himself at Peter's feet, and would have worshipped him; which excessive dignity offered to him, being an indignity against God (whom he taught to be only adored) 
s Acts 105, 6, 25, 26.  he pronounceth himself to be but a man (that is an infirm creature, servant to the mighty God) whose glory alone he would have preferred alone in all things; and the like accident and course of proceeding happened unto Paul and Barnabas, who likewise had cured a cripple at Lystra, in the word and name of jesus; but the idolatrous people would needs adore them for Gods, and styled them, (and as they thought) ennobled them with the titles of their Gods, calling Barnabas, jupiter, and Paul, Mercurius, and would have done sacrifice unto them, till Paul mightily refused, and reproved their error, 
t Acts 14. 8, 9, 10, 11, 13, 14, 15, 16.  proclaiming themselves, men subject to infirmities (as the people were) and magnifying God for the miracle wrought in the name of his Son jesus, who is only to be honoured: so Almighty God himself well knowing the prone disposition of the jewish people to Idolatry, concealed from them the body of Moses, 
u Deu. 32 49, 50 and 34. 5, 6.  whom he had secretly buried in Mount Nebo, (much against the Devil's projects, 
w jude 9  who would have made an Idol of him;) but Michael, (even Christ our Prince) resisted him in that impious project: So they made an Idol of the brazen Serpent, (being but a figure of Christ) for that by that Sacrament 
x Num. 21. 8, 9  they were healed of the stingings of the fiery Serpents in the wilderness, representing the spiritual healing of our sinful souls from the deadly stings of that old Serpent Satan, by Christ nailed on the Cross, 
y john 3. 14, 15  the most wise, holy, and heavenly Serpent (as himself hath also interpreted it) in so much that Hezekiah, to repress the idolatrous madness of the multitude, which began to idolatrize to the Brazen Serpent, and to burn incense to it, broke it in pieces, burned it to powder, and made the people to drink it, 
z 2 Kings 18. 4.  and called it Nehushtan, an unprositable piece of brass. But to come more precisely to our present purpose; if our Romanists would believe the Scriptures, or Peter himself, they shall find that neither Christ nor himself had any purpose to build a primacy upon this infirm Rock, which in very many particulars is noted a man full of passions and infirmities, more than any other of the elect Apostles (as is aforesaid.)  
First, what ignorant presumption was it to 
a Math. 18. 21  prescribe forgiveness unto his offending brother but to seven times, when his Master (the God of charity) requireth endless charity in forgiveing of offences, 
b Verse 22.  even seaventy times seven times, 
c Luc. 17. 4  yea seven times a day.  
Secondly, how carnal was his conceit in heavenly revelations, which would have Christ 
d Math. 17. 4 Luc. 9 33  to build Tabernatles of rest and pleasure upon earth, forgetting the felicity of the heavenly Paradise, which fare exceedeth in glory.  
Thirdly, observe his no less temerity, 
e Mat. 14. 28. 30  to desire to walk upon the waters, than timidity, when he began to sink, having Christ's word for his warrant to come unto him as he had desired.  
Fourthly, what rashness was it 
f john 18. 10. 11.  to draw his Sword without warrant, and cut off Malcus his ear.  
Fiftly, What a presumptuous Disciple was he, 
g Mat. 16, 22. 23.  to teach his Master to avoid his Passion, for which he came into the world, and merited the name of Satan, an adversary to man's salvation, in so miscounsayling and rebuking of Christ, as appeareth in this very Chapter.  
Sixtly, How sluggish was he, that could not watch one hour with his Lord and Master, in the midst of his greatest temptation and Agony, 
h Mat 26. 40.  and was by name specially taxed for it.  
Seventhly, What curiosity was it in him, being required to follow Christ, 
i john 21. 21, 22.  to inquire what John should do: but his greater faults and falls, are with open eyes to be looked upon.  
Eightly, In his 
k Mat 16, 33. 35. Mar. 14, 68 71  thrice denying and forswearing of his Master, whom he had protested more love unto then all the rest, and that if all others went back, yet he would never forsake him, but would go to prison and dye with him.  
Ninthly, And lastly, it is to be remembered as no small infirmity, how he dissembled and went back in the course of the Gospel, when after Christ's glorious ascension which he had 
l Acts 1. 9,  seen, and the receiving of the holy Ghost, 
m Acts 2, 14.  which he had defended to be the act of God, promised by the Prophets▪ and after he had a special vision, and a commandment to go to Cornolius and the Gentiles, ⁿ and not to account them profane, whic● God hath cleansed and accepte● and had preached the same Doctrine, that God was no accepte● of persons, jews, or Gentiles; ye● 
o Gal. 2, 11, 12, 13. 14  colluded with them of the circumcision, and drew Barnab● into the like dissimulation, withdrawing themselves from the Gentiles in the sight of the Jews, for which so offensive and dangerous dissimulation, Paul reproved him to his face at Antioch, that famous Church, where first the professors of the Gospel took that high and honourable title 
p Acts 11. ●6  to be called Christians: so as this dissimulation in so famous a Church and City of the Gentiles, where Peter had his residence (as the Romanists say) five and twenty years, and was there Bishop, and so shortly after his vision of preaching Christ unto the Gentiles, and the execution thereof at Gesarea so successfully begun: what mischief ●nd inconvenience might it have ●red, if the chief Apostle (as ●hey pretend) should go about ●o uphold the partition wall 
q Col. 2, 14 Eph. 2, 14, 15 john 10, 16  which his Lord and Master had ●roken down, to make of jews and Gentiles, one flock under one Shepherd, and this may suffice for my first argument, let us consider a second.  
Argu. 2 Secondly, if Christ would have had a primacy (which indeed the Disciples sought after) than john the beloved Apostle, 
r john 13, 23  which leaned on his breast, 
s Math. 17, 1  was conversant with him at his transfiguration on the mountain, and always one selected with Peter and james, to be special beholders of his great works, 
t john 1●▪ 26  and comnended to his Mother's care at the time of Christ's passion: but as Christ is said to have loved john most, so Peter is said to have loved Christ most; yet the Master's love may be intended to have most force to prefer his favourite: but this sensual wisdom was so fare from the practice of our Saviour, that he laid the foundation of all greatness in humility; he that will be Lord of all, must be most serviceable to all; as the Master gave example 
u john 13, 5. 6. 15.  in washing his Apostles feet, which Peter then in an humble conceit of his own unworthiness, and the worthiness of his Master, would have refused, yet his most unworthy usurping successors are not ashamed to have Princes kiss their feet.  
Argu. 3 Thirdly, it seemeth that the other Apostles never understood any thing of Peter's primacy, that they night have yielded their due obedience, 
w Luke 22. 24. 26.  when they striven as well as he, who should be the greatest? whereupon the Doctrine of our Saviour was occasioned to prohibit such superiority and heathenish Lord ship.  
Argu. 4 Fourthly, the rest of the Apostles were equal with Peter, 
x Gal 2 9  and gave right hands of fellowship one to an other, to build the house of God: 
y Gal. 1. 1. 12.  all immediately called of God and equal in Office, for they were called to preach the Gospel to all Nations, to this Office they were all appointed 
z Mar. 3. 14  before and 
a Mat. 28. 19,  after the resurrection; they all had like promises, and were participant of the visible gifts of the holy Ghost  
Object. But our Romanists say, they were unequal in authority, for Peter was their Pastor, and a 
Bellar. de. rom. pont. lib. 2  'bove them all; and as they had authority over others, so had Peter over them.  
Sol. This neither is, nor will be proved, except we change our written verities into their unwritten vanities. 
b Acts. 81 4.  When the Apostles sent him with john unto Samaria, they did not acknowledge his superiority: for he that sendeth, is greater than he that is sent; and I think it Canonical which Saint Paul saith, 
c 2 Cor. 11. 5.  That he was not inferior to the very chief Apostles, which had not been religious humility, but comparative audacity, and ambitious inhumanity, against so great a Superior, as the pretended Successors boast themselves to be. Object. And whereas Peter is said to be 
d Mark. 3. 16. Math. 10. 2.  first in the rehearsal of the names of the Apostles, it is nothing material to the point of Superiority in question; Sol. for indeed he was one of the first that was called to be an Apostle, and one of the forwardest professors amongst the Apostles, yet his brother 
e Matt. 4. 18, 19  Andrew had as ancient a calling as he, though happily by birth his younger brother, and named after him. This fallacy concludes a non causa, ut causa, one of necessity and by order must first be named, and sometimes 
f Galat. 2. 9  james is named before Peter; let not the jesuites think we can so easily swallow down this Equivocation, and make no difference of being first in order and number, and first in dignity and power: because Peter was first in order and number, it followeth not, that he was therefore first in power and authority.  
Let us now a little examine the tenure whereby they claim their universal Popedom, and power in and over the Church, making themselves, (against 
g Luk. 22. 25, 26  Gods forbidden, and 
h 1 Pet. 5. 2, 3  Peter's) Lords over God's heritage.  
Object. The main pillar and foundation of their building, is upon Peter, as Bishop of Rome, and thereupon inconsequently enough conclude, that they being Bishops of Rome, and his Successors, have the same power and holiness that Peter had.  
Sol. Now, if we deny the Antecedent, that Peter was Bishop of Rome, I fear it will hardly be ever proved; and the consequent thereupon followeth as absurdly, as if the Scribes and pharisees, which sat in Moses chair, and were in an extravagant manner of election, and succession drawn into Aaron's Order of of Priesthood; yet they neither had the religious piety of Moses and Aaron, nor kept the Ordinances of God's Law uncorrupted, 
i Deut. 4. 2. and 1. 2. 32. joshua 1. 7. Prou 30. 6. Apoc 22. 1-8, 19 Galat. 3. 15.  but declined both to the right hand, in adding their own Inventions, Traditions, and misinterpretations; and to the left hand, in omitting what God required, and in simonaical entrances into the High Priesthood by Heathenish authority, and no approbation of God, in which two points our Pseudo-Catholickes have in as gross if not more impious man●●r) faulted; for they have overflowed and drowned Peter's ship, and the whole Church with their new Inventions, and old Traditions, 
k Math. 5. 3. to 10. Mark. 7. 4. to 14  casting aside the Commandments of God, to inure and bring them into practice; and to dispense with, and disannul the Laws and Ordinances of God, forbidding Marriages, which God hath allowed: and allowing such, which God hath forbidden.  
But we require of them to 
An Argument to prove that Peter was no Bishop.  show us how Peter was, or by any lawful order could be Bishop of Rome, or Antioch, or any other Bishopric: for his Ordination by Christ to be an Apostle, debarreth him to accept of any other inferior calling: Timothy and Titus, which were Bishops respectively of Ephesus, and Creta, might not assume the Apostleship and enlarge their limits which Christ peculiarly gave to all the Apostles, 
l Matt. 28. 19  To go in all the world; neither would the Apostles straighten their power, Ab orbe ad urbem, to give over 
m 2 Cor. 11. 28  the care of all Churches, (which Paul had) to tie themselves to one City or Province: it is a Rule not to be transgressed, that every man abide in that Office whereunto he is called: and though it may fall out, that some by painfulness and proficiency, may get a 
o 1 Tim. 3. 13.  better degree of calling in the Church; yet to descend to an inferior degree from an higher calling, is not allowed in any Church, nor Rome itself, except such Popes and Antipopes as have been deposed for Heresies, Schisms, and odious misdemeanours, and from the dignity of Apostles (which they arrogate) fall to be Apostates, to derogate from Christ's glory and their own. And this may be sufficient to prove that Peter was no Bishop.  

Arguments to prove that Peter was never Bishop of Rome.  But let us admit, that Peter was both an Apostle, and a Bishop, yet little can the Bishop of Rome derive from him, being an Apostle over the jews, as is witnessed, that with the consent Arg. 1 of themselves, and the whole Church, which appointed their limits for order sake, Did commit unto 
p Gal. 2. 8, 9 Acts 15. 25.  Paul & Barnabas the charge of preaching the Gospel to the uncircumcision, or the Gentiles, as to Peter was also committed the execution of his Apostleship over the Circumcision, or the jews; And when Peter would extend the Ministry of his Apostleship to the jews, he wrote his Epistles unto them, 
q 1 Pet. 1. 1, 2  Being dispersed as strangers throughout Pontus, Galacia, Cappadocia, Asia, and Bithynia, but no where remembered his patriarchal Seat at Rome.  
Arg. 2 Secondly, Saint Paul being so long in that City, and making mention 
r Phil. 4. 21. Col. 47. to 15. Philem. 23, 24.  of many of his fellow-labourers, commending them as his assistants in the work of the Lord, hath no note of any remembrance of Peter, who if he had been in Rome would no doubt have been a principal assistant, except he had with 
s Tim 4. 10. 16.  Demas forsaken him, as he had done his Lord and Master at jerusalem, which were wickedness to surmise of him; who there as they affirm) lost his life with Paul, under the Tyrant Nero, the then Emperor of Rome.  
Argu. 3 Thirdly, they need not to take any scorn to have Paul (rather than Peter) their patron 
t Acts 9 5. and 22, 14. etc.  who was called to be an Apostle by Christ glorified, and who did especially appoint him to preach 
u Acts 19 21.  and witness of him at Rome, Acts 23. 11. and who 
w 1 Cor. 15. 10.  laboured more abundantly than they all, for from Jerusalem to Illyricum, 
x Rom. 15, 19  he caused the Countries to abound with the Gospel of Christ; he saw Christ after his resurrection, 
y Acts 19 11. 12.  and did as many and great miracles as any of the Apostles.  
Object. But Peter is the man they stand upon, and to prove his 
Bellar. de Rom. Pont. lib. 2. cap. 2  being at Rome, they produce a note of Salutations sent 
z 1 Pet. 5. 13.  from the Church which is at Babylon, which they interpret and enforce to be at Rome. And we believe there were true Professors of the Christian faith, both at Babylon in Assyria, which Saint Peter remembreth to send salutations to the dispersed jews their brethren, but also there was a Babylon in Egypt: but no where do we read that Rome 
Bellar. confesseth t●a● by the whore is meant Rome. B. de Antichristo lib. 3 cap 13  is Babylon literally, but my stically: for it happily resembleth Babylon that kept God's people in bondage, 
a Apoc. 18. 2, 3, 4, 5, 6.  and is the Scarlet or purple coloured who●e (which the Angel calleth us to come away from) making all Nations drunken with the cup of her fornications, (as sometime there was an Idol, 
b 2 King. 17. 30  called Succoth-Benoth, the tabernacle of Daughters, or habitation of Whores, for every City served such an Idol as best pleased their fancies,) and this was become an habitation of Devils, the hold of every foul spirit, and a cage of every unclean and hateful bird, and God hath remembered her iniquities, which made herself drunk with the blood of his Saints: What advantage hath Cardinal Bellarmine gained by his mystical interpretation: in this sense we allow Rome to be Babylon, the Pope the Scarlet Whore, Idolatry her Fornications, and all Princes to have drunk the dregs thereof, and we expect when she shall drink the Wine of God's wrath for her abominations.  
For conclusion, it remaineth for our Antagonists to prove, First, that Peter had from Christ a superiority over his brethren, and fellow Apostles: Secondly, and that he had also a power to subdelegate his Assigns and Successors to have the same power: but if he had it not himself in his life time, he could never communicate it being dead, to any Successors; and it behooveth them to bring forth his Will and Testament, if he hath bequeathed it unto them, lest the Churches of jerusalem and Antioch (where we know assuredly he held long residence, and exercised his Apostle-ship) came in for their interest, with equal (if not with more) reason.  
And how much power he derived to his Successors, is another question to be warily scanned, lest if we grant one absurdity, it beget many. First, as whether Saint john, and other Apostles surviving Peter, were under the Successors controlment; and whether Linus, Cletus, and Anacletus, or any Successor in the Sea of Rome, had equal power (as Peter by them is intended to have had) and might claim a superiority o- over the surviving Apostles of Christ, which implieth a ridiculous and gross absurdity, that a Bishop or Pastor should bear rule over an Apostle, which were in the first and highest degree of Ecclesiastical Orders as Saint Paul witnesseth, saying, God gave unto his Church, 
c Ephes: 4. 11. 1: Cor: 12. 28.  first Apostles, that is, by the Romanistes own interpretation, Chiefest, for so they argue, Peter was chief, because the Evangelist saith, 
d Mark: 3. 14. 16. Math. 10. 2.  Christ chose his twelve Apostles, and first (that is to say chiefest) Peter; whence we conclude, that after Peter's death, the Church wanted an Head, except we allow Saint john (then living at Pathmos in banishment) to be the chiefest man of the Church, and before Peter's Successors, because he was an Apostle, which Peter's Successors were not. Object. Secondly, and again as absurdly do they reason for the authority of the Romish Bishop before Antioch, for that Peter was martyred at Rome, and not at Antioch, or jerusalem; Sol. which may well bring a curse and no blessing upon that City where the blood of God's Saints is shed, as Christ pronounceth desolation to jerusalem, for the blood of the Apostles shed so abundantly there, as hardly any could escape or perish elsewhere out of jerusalem, justly therefore called the bloody city, where Manasses shed blood to maintain Idolatry in all the streets of jerusalem; which was a principal cause of that grievous destruction of the Temple, and the City, and captivity of the Citizens, which shortly ensued thereupon. And undoubtedly Rome may as properly be called the bloody City, being first inauspiciously built upon the blood of brothers (Rhemus and Romulus) and so continued the maintenance of their Idolatry in ten ensuing persecutions by unspeakable bloodsheddings, and to this day their strongest Arguments are fire and faggot, and other tyrannical Inquisitions, (of which they make bold even already to whisper us in the ear) they may indeed boast more of Peter's persecutions, then of any pontifical power, which he exercised in Rome. But they will not easily be drawn to follow Peter, as he did Christ, in suffering with him, 
e Math 19 27 Mark 10. 28. Luke 18. 28.  and forsaking all to follow him: nor can they truly affirm (as he did) 
f Acts 3. 6.  that gold & silver they have none; (as a Pope said once to Thomas Aquinas) who readily, wittily, and pithily replied, neither can you say truly (as Peter did to the Cripple) Rise up and walk: For as the pontifical Prelates increased in wealth, so they decreased in worth, and lost that power which Peter had of working miracles; no, no, they neither preach as Peter, nor live as Peter, nor are willing to dye as Peter, neither from him can they deduce any of their pompous portliness, or papal practices. 
g Acts 15. 6.  He called not Counsels, but with the consent of the other Apostles; he invested not Bishops, nor gave them Palls; he neither had Crown, nor mitre, Cope, nor Crosier; he granted no pardon for sins either passed, or to come, nor sent out his Leaden Bulls (or Aureas Bullas, glorious and golden brags) to bring in golden and silver bags, in exchange for that trash; he cited no Bishops to appear before him, nor required them to take his Inuestitures and Consecrations: we may find in all his Epistles, 
h 1 Pet. 1. 7. & 2. 21. & 3. 16, 17 & 4. 13. & 5. 3, 6.  patterns of patience, humility, and obedience to Princes, but not a word of his Decrees, Decretals, Extravagants, and Canonical Constitutions; he lacked his Cardinals, Auditors, Chancellors, Inquisitors, Notaries, and Prenotaries; he never sat in the Lateran, to measure out the spaces of Purgatory, nor impounded poor souls there for want of money, and released them at peculiar rates and prizes; none kissed his feet, nor swore to him homage, and Canonical Obedience: he had no Coaches of Courtesans to fill his Courts, nor Bastards to make Dukes in his Territories: In these things they have succeeded and exceeded Caiphas, (a pretended Successor of Aaron) for pernicious Counsel, and false judgements, in condemning innocents, 
i Math. 27. 24.  in Pilat's Basin they would wash their hands, and then sit down in Peter's Chair, and pronounce their bloody Sentences: we should think it some resemblance of a Successor, if all, or any of them would feed the flock of Christ, as he 
k Ioh: 21. 15. 16. 17.  commanded and commended unto Peter's care; and Peter in like sort 
l 1. Pet. 5. 2.  to all Pastors, otherwise their boasting of succession to Peter, is but like the glorying of a Traitor, which hath nothing to say in his justification, but that his father was a good Subject, and his Ancestors honest men, whose condemnation is the more just, having so degenerated from the piety of their predecessors.  Text. I will build my Church. 
Herein two notable points are presented to our consideration:  

First, of the Builder, Christ, I will build.  
Secondly, of the building, the Church, my Church.   
Indeed every one of these words are very significant, and emphatical, and afford profitable notes and worthy the pains both of my writing and your reading.  
I will build.  
Doct. 1 First, Christ is the only builder of his Church: though as in the building of salomon's Temple there were many workmen and diverse degrees, yet 
m 2 Sam. 7. 13  Solomon is only said by his wisdom to build the Temple, which 
n 1 Kings 5, 5 & 6. 2.  prepared the materials, and gave direction for the work: even so Christ (the true Solomon and builder of the true Temple) hath ordained diverse Ministers and workmen, but he appointeth the materials, 
o 1 Cor. 3. ●. to 13. & 12. 6. Ephe. 4. 11, 12 Hebr. 3. 3, 4.  even his word and Gospel, which are the durable gold and silver, and not the hay and stubble of men's traditions and inventions: there are three notable and special figures and representations of the Church, propounded in the Scriptures of the old Testament, in all which, the work and workmanship is prescribed by God himself, whose divine wisdom (knowing what was in man) would not leave any thing to his brainsick (if not brainless) inventions, namely  

First, the Ark or Ship of Noah.  
Secondly, the Ark or Tabernacle of Moses.  
Thirdly, the Temple of Solomon.   
First, Touching the Ark of Noah, it was provided for the preservation of God's Family (which was the Church) in the posterity of Noah, by God's appointment only, unforeseene by the Patriarch himself, and vnthought of by the rest of the world, which were justly destinated to destruction; yet the making of the Ark is in all things prescribed by Almighty God, 
p Gen. 6. 14, 15, 16.  the Timber of Pine Trees (gopher) the Rabbins pitching within and without, the length, the breadth, and height, the windows, door; and several rooms how to be framed and placed.  
Secondly, the Ark or Tabernacle of Moses is appointed of God, who ordered the work, and furnished the workmen with meet gifts for performance thereof; 
q Exod. 25. 10, etc. & 26. pertotum. & 31. 2. to 10.  the matter, the form, the instruments, the bars, the pins, the coverings, the Snuffers, the Priest's garments; and every thing set down at large 
r Heb 8. 5.  by God himself, for the place of his dwelling among his people: for howsoever he filleth Heaven an Earth with his presence, yet his special residence is in his Church, which is said to be 
s Psal. 132. 5. 13 14.  his habitation, where he will dwell for ever, and hath a delight therein to converse with men; there is his mercy seat, 
t 1. Kin. 6. 13.  and thence he giveth his Oracles, and manifesteth himself, and his will unto the Church: and Moses is very diligent, in ●e ample description thereof, ●nd whatsoever appertained to ●he service of God therein, ●hich was brought by David, ●fter he was settled in his Kingdom, with great solemnity; ● first to the house of Obed-Edom 
u 2. Sam: 6.  (who was mightily blessed by God's presence there) and afterwards to his own house in the City of David.  
Thirdly, when Solomon would build a Temple, and instead of a wand'ring Ark, 
w 1. King. 5. 5. & 6. 2. 3.  would have a settled Seat for God's habitation, and exercise of Religion; 
x & 8. 4.  he brought the Ark and placed it (as a Sacrament of God's presence) in his Temple; which was an other illustrious and last figure of the Church of God; in building whereof, what soever God himself prescribed, was most precisely observed, both for the matter and form thereof; and with what magnificenses and curiosity it was performed; how mystically every part was framed to represent Christ's Church, and spiritual Temple, by a King of Peace, for a King of Peace; and to direct to the Kingdom of Peace, is at large to be read in the holy History, which is the most warrantable rule for us to proceed by; to square out our Church governors and government, and all variation from it, is an aberration from the truth, which is the chief pillar of Religion in the house of God.  
Use. 1 And thus we have found out the chief Master builder, which is Christ, I will build saith he, and the same is also 
y 1 Cor. 3. 11.  the foundation of the building; 
z & 10. 4.  the Rock, and 
a 1 Pet. 2. 6, etc.  Cornerstone; as he 
b Hebr. 9 14.  was the Priest and oblation; the 
c & 10. 8, 12.  sacrificer, and the sacrifice; so he is 
d Eph. 1. 22, 23  the head of the Church (which is his mystical body) and in him we grow together, and are joined to him to be the members of his body, and with him to be made 
e 1 Cor. 3. 16. & 6. 19  a living and holy Temple for the habitation of God through the Spirit.  
Use 2 This also doth teach us the excellency of Christ above the Church, which is built by him, and on him, (as the chief foundation) and hath 
f Apoc. 19 13  to name the word of God, and is 
g 1 Pet. 1. 25 Math. 24. 25.  of everlasting continuance, and endureth for ever: though Moses was a most excellent workman, in building the Typical Tabernacle, yet he was but a part of God's house, but Christ is the builder 
h Hebr. 3. 3.  which hath more honour than the building: and let the Spouse hearken & obey the voice of her Bridegroom, and then we will obey her: the Apostles required no greater obedience of the Churches, then 
i 1 Cor. 11. 1.  to follow them as they followed Christ.  
Note. 2 Build; the Church is compared to a building, the nature of which metaphor shall the mor● plainly be expounded, by showing what resemblance ther● is between the Church of God and a house or building.  
First the Metaphor of building denotateth unto us, the order which ought to be in the Church for edification thereof; for it sufficeth not to heap up stones and timber in a confused manner, but to hue, and square them out, to compact them strongly together, and to frame it in comely order for the God of order: and therefore the Apostle requireth of teachers, 
k 2. Tim 2. 15.  that they divide the word of God aright; for God's under-builders are ever noted for skilful workmen, endued with wisdom to polish and perfect the workmanship which they undertake; as was lively and figuratively represented in the builders of the of the material Tabernacle and Temple, as namely 
l Exod. 31. 1, 2, 3, 4, 5. 6.  Bezaleel, Aholiab, 
m 1. King 7, 9, 13, 14.  Hiram, and such like skilful workmen.  
Secondly, as salomon's Temple was 
n john 2: 20  forty and six years in building, so 
o Ephes; 4, 11, 12.  the Church of God is not hastily raised up, but ariseth by degrees unto perfection; and as we say in a common Proverb, Rome was not built in a day; so he that believeth, must not make haste to think he is a true member of God's Church by participation of Sacraments, but by profiting, and proceeding in the knowledge of the Word of God: 
p 2. Pet, 3. 18.  There is a growing in grace, and in the knowledge of Jesus Christ; and the Prophet Ezekiel in a Vision describeth the increasing of the graces of the Church 
q Ezek. 47 2. etc.  by a vision of waters, which first came to the ankles, then to the knees, etc. and Christ himself implieth so much in the Parable of the Mustardseed, which being 
r Math. 13. 31.  little at first, groweth to a Tree, wherein Birds build their Nests.  
Thirdly, as in a building, the stones and timber must be hewn, squared, and made fit to join (not only to the foundation) but one to another; so in God's Church, the members of Christ's body, are not only required to be united with their Head, but knit together in unity amongst themselves, 
s joh. 13. 34, 85 & 15. 12, 17 1 john 3. 23. & 4. 7, 12, 21.  He that loveth God, must love his brother also, according to his commandment; and these two be commonly (if not always) conjoined as twins of one birth, 
t Colloss. 1. 4 Philem. 5, vers. 1 Thes. 1. 3.  Faith towards God, and Love towards the Brethren.  
3. Text. My Church.  
By Church here is understood that Society and communion of Saints, 
u 1 Cor. 12. 11 12, 27.  which are knit together by faith in Christ, and fellowship amongst themselves, 
w Eph. 4. 12, 13.  by participation of God's divine Word and Sacraments, which are the soul and sinews of this body, and are quickened by his Spirit: 
x Deut. 14. 2.  the voice and word of God, is the outward means whereby we are called and gathered into an holy body, 
y Exod. 19 5, 6. Rom. 4. 11.  and we receive the Sacraments, as Seals of the grace and covenant between God and us, whereby he assureth us, 
z Deut. 26. 18, 19  that he will be our God, and we thereby bind ourselves to be his people, and to live under his obedience and laws, 
a 1 Pet. 1. 15. Luke 1. 75.  in holiness and righteousness, whereunto we are called: and Saint Paul writing to the Romans, doth not call them the Church, but elegantly, and significantly implieth them to be members of it, when he saith, 
b Rom. 1. 6, 7.  They are the called of jesus Christ, and called to be Saints: For that is 
The Word and Sacraments are the infallible marks of the true Church.  the end of our vocation, that we being chosen and called out of the world by the voice of God's Word, should be an holy and precious people unto him. Ecclesia is therefore derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be chosen, or called out of one Society into another, out of the kingdom of darkness into light; out of the world, into the service of God: and are separated unto that end, that we might no more serve sin in the lusts of our former ignorance, but by faith to serve Christ as our Head, that hath called us, as also to serve one another, as mutual members of the same body: so the faithful of the jews and Gentiles being converted by the preaching of Peter and the other Apostles, 
c Acts 13, 14 & 2. 38. to 42. Acts 5. 11, 12, 13  Became a Primitive Church, lived together in one place, continued in the Apostles doctrine and fellowship, in common prayers, in breaking of Bread: that is, communicating Gods holy Sacraments; and this Saint Luke calleth the Church, saying, 
d Acts 2. 41,  There was daily added to the Church such as should be saved.  
These marks of the Church are evidently and every where described and set forth in the Scriptures: but the marks of the Romish Church are not there to be found. First, their pretended Antiquity cannot warrant the later Novelties of their Church's inventions. Secondly, their Universality is too straightly restrained, and pinned up within the limits of their City and Territories. Thirdly, their visibility faileth, when it falleth out, that Elijah cannot see any face of a Church, but crieth out, that 
e 1. Kin. 19, 10. Rom. 11, ●, 4.  he is left alone, when yet God had a great people known to himself, howsoever invisible to the Prophet. Augustine, that learned Father, and worthy Disputer, durst affirm against their visibility of the Church, Quod aliquando Ecclesia fuit in solo Abraham, etc. That sometimes the Church visible was only in Abraham, Noah, Lot, Elijah, etc. Fourthly, and for that mark of Succession of Bishops (no way grounded on the Scriptures) is as hardly to be proved, otherwise then as Annas and Caiphas were Aaron's successors, in a broken and interrupted disorder, neither called, nor practising God's Religion (as Aaron) but Simonists, Sectaries, profane hypocries, mis-interpreters, corrupters of God's Word, and bloody murderers; as likewise have succeeded in Peter's pretended Chair at Rome, Sadducees, Monothelites, Heretics, Sodomites, and such disordered Chaire-masters, as pointeth them out rather to be the succeessors of Simon Magus, for their Simonies, then of Simon Peter for his singleness and sincerity: Let the Romanistes then return from their pontifical portliness to the pattern of Peter's piety; let them surcease 
f 1 Pet. 5. 2, 3.  to rule as Lords over God's heritage, & feed the flock of Christ, of a willing mind and not for filthy lucre, that we may find and acknowledge some similitude of their succession in the Apostolical Chair, when we shall find the Word of God there sounding out, and his Sacraments worthily and without humane additions duly administered; otherwise if they miss these marks, we shall be so fare from acknowledging their Sea of Rome to be the Catholic, or Universal Church, that we shall doubt whether they be any particular Church of Christ, or members of that mystical body whereof he is the only Head: and their false Prophet that teacheth lies, shall be but the 
g Isai 9, 15  tail (as the Prophet Isaiah speaketh) which being out of conformity with the body, is a deformity to the whole body, & striving to be another head with Christ, produceth a monstrous and misshapen body of the Church with two heads, as indeed they carry (like janus) two faces under one hood, a show of holiness in their mouths, but hollowness and hypocrisy in their hearts, and the woe denounced against the Pharises and Hypocrites by Christ himself, shall fall upon them for their merited portion; for they 
h Matt. 23.  say and do not, lay heavy burdens on other men's shoulders, but will not touch them with one of their fingers: do all things to be seen of men, garnish their garments with representations of holiness; love the chiefest seats in Synagogues and assemblies, and will be called and accounted the only Rabbis, Doctors and Fathers of the Church, they take away the Key of knowledge, and shut up the Kingdom of Heaven, (neither entering themselves nor suffering those that would) devouring Widows houses under colour of long prayers; blind guides, and leaders of the blind professing blind ignorance for the mother of their Devotion: strain at a gnat, and swallow down a Camel; make more account of a fasting day, or holiday, than to commit murder of Princes, and gross Idolatry; painted Sepulchers which have all things outwardly beautiful; make clean Cups and Pots, but inwardly are full of bribery, excess, rottenness and corruption; garnishing the Tombs of the Apostles and Martyrs, and have martyred many that would have imitated the doctrine and doings of Christ and his Apostles: by these Emblems Christ hath already deciphered them; by these Marks, we shall undoubtedly know them to be the successors of the Pharises: and indeed, if Peter now could see his pretended successors; he might say as once Almighty God, in derision said of Adam after his transgression, 
i Gen 2. 22.  Behold how the man is become as one of us, or Simia, quam similis, turpissima bestia, nobis, indeed but jack-an-apes to a man: what should we multiply profess in so plain a matter, to prove them 
k Math 7. 15.  wolves in sheep's clothing, making havoc of the flock, having 
l Gal. 1. 8.  another Gospel than Paul or Peter taught, and therefore accursed, other Mediators besides Christ, and above, to command him; and so much derogating and abasing the dignity and authority of Christ 
m 1. Tim. 2. 5. Heb. 12. 24. & 7 25. john 10. 7, 8,  our sole Mediator, Intercessor, and Saviour, that plainly pointeth and painteth them out to be Antichrists.  
Note. All this while we dispute of the works of the ussible Church, wherein notwithstanding may be Wheat and Chaff, Sheep and Goats, true Professors and Hypocrites: but the invisible Church hath her invisible marks, as God's prescience and election, 
n 2. Tim 2. 19  the Lord knoweth who are his, faith in the heart, 
o Acts 16. 14.  all such shall be saved whose hearts the Lord opened to believe the Gospel, regeneration, and renewing by the holy Ghost unto sanctimony, righteousness, love, sobriety, and all virtues; 
p Rom. 6. 5, 6, & 8. 2. to 15.  fashioned to the image of Christ and God, which was defaced by Adam's transgression and our own actual rebellion, making us dead in trespasses and sins; but 
q Colloss. 2. 22. & 2. 13. & ●. 9 10. Gal. ●. 24 Ephes. 2. 1. 2. 5. 12  by Christ through faith are renewed, made new men, new creatures, alive unto God, adopted Children of God, receiving the Spirit of God as the pledge of our adoption and inheritance: of these we cannot judge truly, because Hypocrites have a marvellous resemblance to the children of God; 
r Math. 7. 21 Luke 13. 25, 26  they prophesy, work Miracles, hear God's word, fast, pray, profess, build Synagogues, and perform many outward resplendent good works: so as Solomon could not by any outward thing discern the Reprobate from the Elect; 
f Eccles. 9 2. 3.  it appeareth saith he) that it cometh alike to all, to him that sacrificeth, as to him that sacrificeth not: 
t Mich. 6, 7.  Hypocrites sacrificed thousands of Rams, and streams of Oil; yea they offered the fruit of their bodies for the sin of their souls; and the Pharises 
u Luk: 18. 11. etc.  can boast of many good works, when yet 
w Math 21. 31  penitent Publicans, Harlots and sinners go into Heaven before them: Saint Paul (as touching the Law) lived 
x Phil: 3, 5, 6,  unblamably when as yet he was no member but a 
y 1. Tim: 1. 13  Persecutor of the visible Church, till he was called and converted by the voice of Christ; 
z Rom 2. 17. 25 etc. 1. Cor 10. 1, ●, 5.  and he reasoneth strongly against them which boast themselves to be the Church and people of God; because they have the outward tokens and Testimonies of the Church: 
a Gal. 4, 22, 23. 28 20, & 37. 9  Abraham's seed, are the children of Promise (but in Isaac) not the carnal progeny which persecute the Children borne of the spirit, 
b Rom. 2. 25, 26, etc.  outwardly jews but in truth are not; their circumcision for want of faith becometh uncircumcition; and the eating of the Pasover with leavened hearts did pollute it, and brought the wrath of God upon them; as 
c Acts 8. 13. 18 to 23.  Simon Magus was acursed after he had received the outward Sacrament of baptism, and was full of the gall of bitterness, hypocrisy, and all iniquity: 
d 1. john 2. 19  many are in the Church which are not of the Church; as 
e Mat. 13. 27.  Tares and Wheat; 
f Cap. 25. 32, 33.  Goats and Sheep; 
g Cap. 13. 48. 49.  Fish good and bad, are drawn together into a visible Church out of the Sea of this world; but the good shall be preserved, and the refuse cast away and rejected: foolish Virgins 
h Matt. 25. 2. 3. 10, 11, 12, etc.  have no entaince, though they pretend to wait for the Bridegroom's coming, but are not religiously prepared, as the wise, with oil in their lamps; 
i Mat. 13. 30.  when the good wheat is gathered into the garner, the chaff shall be burned with unquenchable fire; so our blessed Saviour, as well in sundry pregnant parables as declarative and plain propositions, 
k Mat. 3. 9 12. john 8. 39 Gala. 3. 7 16. Cap. 4. 22. 28. Rom. 4. 13, 14,  would drive us from this vain confidence, which the jews had, in boasting they were Abraham's seed, and rested upon the carnal ceremonies of the Law, and the material Temple and Tabernacle; all which the blessed proto-Martyre Saint Steven largely answereth and confuteth, 
l Act. 7. 2. 44 48  by an history call relation, showing unto the jews, that the Temple, Law, and Ceremonies, must give place to Christ.  
Use 2 Having then so sure a word of Prophecy (as the Gospel and holy Scriptures) to guide us, let us which profess Christ, neither stagger with Thomas, 
m joh. 20. 25.  we see and feel such visible and sensible signs, 
n Gal. 3, 3,  and having begun in the spirit, seek to end in the flesh; for it is too apparent and palpable, that the Romish Religion and marks of their Church are altogether outward and carnal, and wholly tend to delight and delude the senses, and leave the soul without any spiritual edification: let us therefore 
o joh. 1. 45.  with Nathaniel seek the Messiah, and come to find him by the guiding of Philip and the Apostles, which invite us to come and see, whom? even him of whom Moses and the Prophets did write, jesus of Nazareth, and if he make a question, if any good come out of Nazareth; or as the Pharises affirmed, that 
p joh. 7. 41, 42,  out of Galilee ariseth no Prophet, yet the Scriptures express the contrary in both, for 
q Mat. 2, 23, Isay: 9 1, 2, Luke 1. 26.  he shall be called a Nazarite, and not only 
r Luke 4. 34.  the Devils acknowledge him a Nazarite, but Pilate wrote the inscription of his cross, 
s john 19 19  jesus of Nazareth, the King of the Jews, to this Touchstone Christ himself directeth us, 
t john 5. 35.  search the Scriptures; 
u Luk. 16. 29.  Moses and the Prophets are left to keep men out of Hell (the place of torment) and Peter sendeth us 
w 2. Pet. 1. 19  to this sure word of prophecy: and the beloved Apostle commendeth this assurance of salvation to the elect Lady. 
x 2. joh. 9, 10.  to continue in the Doctrine of Christ, without which they are without God, that is, are no Church at all, nor members of Christ  
Use. 3 To draw then to a conclusion of these words, I will build my Church: these marks, either of a Church, or building, we require our adversaries to show in their Church, which boast of faith, and yet debarr the preaching and reading of the word of God▪ 
y Rom. 10. 14. 17.  which is the foundation of faith; when they brag of their love, and good works (which are merely Pharisaical, Hypocritical, and Heathenish) yet they only 
z Mat. 5. 46: 47.  love their lovers, and persecute the lovers of Christ and his Gospel, 
a Mat. 5, 1, 2, 5. 7.  and do all their good works, and multiply prayers to be seen of men; and do not Pharises, Heathens, and Publicans the same? let Faith be the Anchor, and love the Cable, with which the Shipe and Ark of the Church is stayed in storms and tempests, that being tossed it cannot sink, 
b Mat. 7. 25.  though the winds blow it cannot fall: the charity of the Romish Church is contrary to that charity which the Apostle requireth and hath taught, 
c Acts 20 35.  that it is more blessed to give then to receive; but they have all their blessedness and happy estate in the rich donations of Constantine, Charlemagne, and other liberal Donors; and builders of their Monistaries, Cloisters, Hermitages, and dens of Drones, where the bread of labourers is bestowed upon loiterers, which to feed their own bellies, starve the souls of God's people; and will keep Peter's Keys so charily, as none shall come to heaven without gifts; no poor puling souls can come out of Purgatory, nor penitent sinners obtain pardons, without pence (Peter's pence) powling pence; the dead must pay them tribute for their Dirges; no Mass without money, no penny, no pater-noster: thus they rob the widows and fatherless, under pretence of their many and long prayers, and perhaps (it may be) that out of these robberies, their charity ariseth to give some what to the poor; which is to sacrifice the son before the father's face; nay (such is their charity) they draw Children from their Parents to be novices in their Nunneries and Cloisters, and there to live idly (if not wantonly and wickedly) as late experience hath brought to light their deeds of darkness, and their best devotions are but superstitions, in numbering their prayers to God, to demerit his mercy and favour thereby; whereas he rejecteth them, and accounteth them ignorant services of the tongue and labour of the lips; but no prayers to him, 
d 1 Cor: 14. 9, 14, 15,  where neither the affections are poured out, nor the understanding edified, which he specially requireth, and preferreth before 
e Mat: 6, 7,  their vain babble in a strange Language and liturgy, and dasheth them all out of his liking and acceptance, with that of the Prophet Isaiah, 
f Isa. 1. 11, 12, 15.  quis requisivit haec? who hath required these things at your hands? no Prince, or reasonable man will have orders introduced or practised in his house, which himself hath not prescribed or allowed; much less will the wisdom of God permit in his house such foolish services as the brainsick invention of men hatcheth and bringeth forth: In a word, Christ here calleth it his Church, not Peter, but the Romish Antichrist will have it Peter's Ship, Peter's Church built to Peter; not by Peter by Apostolical doctrine, but Apostatical doting, and House of Merchandise to sell Pardons; not, as Peter did 
g Acts 2. 37, 38  proclaim pardons to them that were first penitent, and pricked in their hearts with the consideration of their horrible sins, and exhorted by him to return unto God in amendment of their lives, when they enquired of him how they might be saved: 
h Acts 20. 28.  it is Christ's Church, 
i Matt. 21. 12. 13.  God's house, 
k Acts 2, 18  God's people, 
l john 10. 4. 5. 14. 17.  Christ's flock to hear his voice, and not strangers, nor strange Languages, nor strange Doctrines, which neither Christ 
m 1 Pet, 5, 3.  nor Peter ever taught or allowed of: how unlike is Peter's Church at jerusalem and Antioch, to Peter's Church at Rome? there he shown his love to his Master in edifying his Church, 
n joh. 21, 15. 16, 17.  feeding his Lambs, feeding his Sheep, as he was required; but in Peter's Church at Rome, there is fleecing of the Sheep, feeding on the Lambs, and slaughtering the true Shepherds to uphold an Idol Shepherd: 
o 1. Cor 6. 20. 1 Cor. 7, 23,  Christ bought his flock with a price (
p 1. Pet. 1. 19 Acts 20. 28.  even with the precious price of his own blood) here the Lambs, Sheep, and Shepherds are all sold for a price (Omnia vaenalia Romae) all sins at offer and proffer, no questioning of their repentance, but of their reputations; not a word of the greatness and multitude of their sins, but of the heaviness of their purses, and price of their absolutions; no promises of everlasting life, nor threatenings of eternal death; but Indulgences for years of pardons, Leases, but no releases of sins; some paultery penances perhaps are enjoined, in carnal ordinances and ceremonies; abstaining from some meats, observing some Feastivals, serving some Saints; or pattering of senseless and stinted prayers: and though the Apostles teach that 
q 1 Tim: 4. 8.  bodily exercise profiteth little, and 
r 1 Cor. 8. 8  meats neither commend us better, nor make us worse to God, in their kind, but in their moderation or excess; & that godliness is great gain, & hath the promises of this life, and that which is to come; yet it is fare otherwise taught and practised, in Peter's pretended Synagogue at Rome: neither can the wilful ignorant sheep be excused, nor exempted from God's just vengeance, 
t Luke 19 14. 27.  which will not have Christ (but Antichrist) to reign over them; and therefore have justly 
u 1 Thes. 2. 10, 11.  strong delusions to be led and kept in error, which will not receive the love of the Truth; as the Apostle prophesied evidently of the days of Antichrist; and we have in all parts seen the accomplishment thereof in our days: but let us now proceed to show how to this praise of Peter's profession, Christ addeth a promise of the stability of the Church, that the gates of Hell shall not be able to prevail against it.  
The gates of Hell shall not overcome it.  
This saying is understood of the Spiritual, and not the Temporal Kingdom of Christ; for he doth not make any promise that the worldly Potentates should not prevail against the visible Church, (which both the Assyrians, Chaldeans, and Romans often did, and the barbarous Huns and Frenchmen against Rome itself) but the gates of Hell shall not prevail against the true Church and believers in Christ: no doubt the gates of Hell have mightily prevailed against that Synagogue of Satan, whose Bishops have gotten the Popedom, and lost their faith by the Stratagems of the Devil: Nay, 
w Luk: 22. 31. 32.  Satan had sifted Peter himself after this promise, and if he had not stood firm by faith through Christ's prayer, he was in danger of a downfall, and Shipwreck of salvation.  
This is also a metaphorical phrase, for Hell and Heaven have no material gates, though for our weak capacities, it pleaseth God's spirit so to express spiritual powers unto us; by gates is understood the power of darkness, the malice, might, policy, and flattery of Satan; not only by his own immediate malice, but by the cruel agency of his profane instruments, the World and the Flesh; which continually assault the Church of God, and try all their power and policy to batter and overthrew it, but shall not be able to overcome it.  
Doct. Whence we learn: that the power and strength of Hell, the World, Sin, and the Devil, shall not overcome them, that by a true faith, are founded on jesus Christ: Reas. Because he for them, hath conquered Satan, Sin, Death, and Hell. It was God's blessing promised to Abraham, 
x Gen 22. 17. Cap. 24. 60.  that his seed should possess 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 carnal (saith he) but mighty through God, to cast down all the strong holds (as it were the brazen gates) of our enemies.  
Note No man hath any promise that he shall not be tempted and tried by Satan; but that Satan shall not overcome the believer in Christ: the just man job, and the most faithful Abraham, the holiest David, the wisest Solomon, and Peter himself were tempted, tried, and afflicted; but though many were the troubles of the righteous, yet the Lord delivereth them out of all; For as the mountains encompassed jerusalem, 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 removed, but stand firm and fast for ever: they are God's Vine, and therefore he pruneth and loppeth them; but withal, he 
c Isa. 27. 3.  so watereth the branches, that he maketh them to bear much fruit, Nam ubi spiritus irrigatio defuerit, omnis plantatio exarescit, where the spirit of God doth not water, the plants whither: but faith is still a firm foundation built upon Christ; 
d johh 3, 16  He that believeth in him shall not perish, but have everlasting life, let 
e Psal. 80, 13.  the wild Boar of the Forest, and the subtle Foxes out of the Wilderness seek to root up and to supplant the Lords plantation, yet they shall not be able to prevail against it. It must needs be that 
f Gen: 3, 15,  the seed of the Serpent, will pursue the seed of the woman at the heels; yet her true seed shall break his head: and the same is more specially set forth in a vision, Reu. 12, 3. where Saint john saw the great red Dragon with the seven Heads, ten Horns, and seven Crowns upon his heads, watching to devour the Child so soon as it was brought forth; but God preserved the Child, and took it up into heaven, and fed the woman also in the wilderness: which was a lively ●ype of God's Church travelling ●o bring forth Children unto ●im; and Satan watching all opportunities to destoy the holy seed, (yea the Son of God himself) who is yet taken up into Heaven (as all other true believers through him shall be) and his Church preserved and nourished for a time in the wilderness of this World; till the time of the full accomplishment of her Pilgrimage; when she shall be 
g Apoc. 21. 2.  trimmed as a Bride to enjoy her perpetual felicity with her Bridegroom: to this agrees the Testimony of Saint Paul; 
h 2 Cor. 4. 8. 9  we are (saith he) afflicted on every side, yet are we not in distress; in poverty, but not overcome of poverty: we are persecuted, but not forsaken: cast down, but we perish not. Thus David affirmed, that 
i Psal. 129. 1. 2.  many times the enemies had assailed, but never prevailed against him, for the Lord was with him: and Saint john presseth the same point, and showeth the means whereby the Church and children of God obtain the victory: 
k 1 joh. 5. 4. 5.  all that is borne of God, overcometh the world: and this is the victory that overcometh the world, even our faith: who is it that overcometh the world, but he which believeth that Jesus is the Son of God? this is that which God signified unto Moses, and prepared him to constant perseverance in the midst of all the Egyptian oppressions, when he shown him the vision of the bush 
l Exod ●. 2.  burning in fire, but not consumed by the fire: nay rather the Church is a fire, to burn up her enemies on every side; as the Prophet Zachary foretold the Israelites, when he had reduced them out of captivity: 
m Zach. 12. 2. 3. 6.  Behold (saith he) I will make jerusalem a Cup of poison unto all the people round about her: and an heavy stone, for all that lift at her, to tear them, though all the people of the earth be assembled against her: in that day I will make the Princes of judah like coals of fire among the wood, and like a firebrand in the sheaf, and they shall devour 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 God's afflicted Church.  
Use. 1 The first use is for consolation: great is the security of the godly, I say security, not carnal, whereby the fear of God is shaken off but spiritual, whereby the fear of damnation is overcome: for we must understand, that all these glorious and assured promises of God, are not to be extended to work, or breed in us any carnal security, but a careful watchfulness over our ways and works, and to work out our salvation with fear and trembling, to cleave steadfastly unto the foundation and the Rock Christ, otherwise, 
o 1 Cor: 10, 12.  let him that thinketh he standeth, take heed lest he fall; as the Israelites did, which had received those excellent prerogatives, that God chose them as his precious treasure above all nations of the earth, gave them Sacraments and Ordinances of his own Institution, fed them with Manna (the bread of heaven) made them drink of the spiritual 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 stubbornness and rebellious hearts, overthrew their carkeises in the wilderness: hereunto tend those frequent exhortations in the Scriptures, that the Believers which profess Christ, 
p 2 john 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 have received: 
r Heb. 12. 15.  to take heed that no man fall away from the grace of God: and that we 
s 1 Thes. 5. 19  quench not the spirit, but to cherish the good sparks of God's grace given unto them, which is called 
t 2 Pet. 3. 18.  growing in grace and in the knowledge of our Lord jesus Christ, 
u 1 Cor. 3. 12.  in whom only consisteth the whole strength of the building, though weak wood and timber be built thereupon; so as looking into ourselves, and the examples of Gods best beloved Children; yea Peter himself after this promise; how foully they have fall'n, we may ever find cause of fear and distrust; but lifting up our eyes unto God; the stableness of his counsels, and certainty of his promises, we may rest safely in confidence of his word, which hath said 
w jos 1. 5.  I will not leave thee nor forsake thee, 
x john 5. 24.  he that believeth in him shall not perish for ever: He it is that doth nourish the holy fire in us, and keeps us unto the end: 
y john 13. 1.  for whom he loveth he loveth everlastingly: 
z 1 joh. 3. 9  and the seed of God abideth in the elect, that being borne of God, they sinne not unto condemnation, 
a Rom. 8. 1.  for there is no condemnation to them that are in Christ Jesus, which walk not after the Flesh, but after the Spirit: Christ prayed for 
b Luke 22 31.  Peter, and he prayed also for us, 
c joh, 17. 2. 12. 20▪ 24.  and for all that should believe in his name, that none of his might be lost: neither is any able to take them out of his Father's hand, which is stronger and greater than all; and loveth us in Christ, as he loved him before the foundations of the world were laid: against these the gates of Hell cannot prevail, for they have the Lords privy Seal (not seen nor known to men) but 
d 2. Tim. 2. 19  the Lord knoweth his.  
Use. 2 Secondly, this Doctrine justly impugneth that error of the Romanists, holding opinion that the visible Church, and the pretended successors of Peter cannot err: whereas the contrary is apparently verified in the Scriptures, that Peter himself did err: and therefore though it be true, that the invisible Church (that is the elect of GOD) cannot err finally, yet the visible Church (consisting both of good and bad) may err, as appeareth through the whole History of the Bible: and in the primative times particular Churches have erred; witness Corinth, Galatia, Philadelphia, Pergamus, &c: yea the Church of Rome itself (whether we regard the Head or the Body) hath grievously erred.  
First, as touching the Head, Romish Bishops have erred, and diverse of them became Heretics, schismatics, Antipopes, Negromancers, Sodomites, and what not? Marcellinus sacrificed to the Idols of the Gentiles; Leberius was an Arrian; Nicholas changed the decrees of john the two and twentieth; Gregory of Pelagius, Innocentius of Gregory, yea in those things which belong to faith. Cardinal Ragusanus proveth that the Pope may err, and did in the great Schism at Rome: Cardinal Cusanus affirmeth the Pope may fall from the faith: the Council of Basill avoucheth, that the privilege of not erring belongeth not to the Pope's more than other Bishops.  
Secondly, and as for general Counsels, (which have a more lively representation of the whole Church, and where the Bishops of Rome have been present) may, yea they have erred, one repealed the Acts and Decrees of another, and there can be no correction without error, the Council of Nice defended Images: that of Constantinople was against them: the third Council of Carthage saith, that he is Antichrist that calleth himself an universal Bishop, the Council of Rome and Trent say and maintain the contrary: therefore except there be more Truths than one, Counsels may err, and the Pope may err, and consequently the whole visible Church may err: and the truth is, 
e Isa. 9 17.  many hypocrites (making a great show of godliness) have fallen away from grace and the truth of the Gospel, become Apostatates in faith, and Satanists in conversation: and yet the Church standeth, For 
f Rom 3. 4. Psal 116. 1●. Titus 1. 2. Hebr 6. 18.  let God be true, and all men liars: in his truth it standeth, and Satan (a liar from the beginning) cannot overthrew it, 
g 2 Thess. 2. 9  Antichrists deceivable delusions and lying wonders cannot prevail against it.  
Verse 19  And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven: and whatsoever thou shalt lose on earth, shall be loosed in heaven. 
Upon such a sure and grounded confession of Peter proceedeth a twofold promise of Christ: 1. (as is formerly laid down) that hereupon he will lay an unmoveable foundation of his Church, that the gates of h●ll should not be able to prevail against it: 2. that he would for the government thereof commit to his Apostles and Ministers the Spiritual keys of the kingdom of heaven, with a power to bind and lose in such manner, as he would ratify in heaven their proceed in earth, according to the tenure of his Commission, whereby he had so authorized them to execute his power in his Church.  
In these words observe two things.  

First, Datum. The donation. wherein consider 

1. who is the giver.  
2. to whom  
3. what was given.    
Secondly, Applicaum. 

The Application in these words: whatsoever thou shalt bind on earth etc.     
Doct. Concerning the first, in as much as he saith I will give, it teacheth us: That Christ is the giver of the keys, who only had this power from heaven as the heir of God, the Messiah and Mediator betwixt man and God; who 
h Heb. 2. 3. Psal. 8 6. 1 Cor. 15. 27. john 17. 2. Phil. 2. 9, 10.  put all things in subjection under him in heaven and earth: and so the Apostle affirmeth that Christ first received this power from God his Father to be made the head of his Church, and only had right to give and communicate such power unto his Church: thus Christ expresseth it in the Gospel: 
i Math. 11. 27. & 28. 18, 19  All power (saith he) is given me in heaven and in earth, and thereupon he groundeth his commission to send his Apostles into all the world: this point is not only verified by apparent and plentiful texts of holy Scriptures, but even our adversaries in words not greatly contradict it, howsoever in their practice and in effect they have paralleled sundry of the Saints with him as the Turks and Infidels have wholly dethroned him, and placed their false prophet, and abominable idol Mahomet before him and above him: but because they deny the principles of faith and religion, we will not contend nor spend much time in disputing with them, but willingly acknowledge and subscribe to the Sovereignty and absolute power of Christ, as disposer of all things in heaven and earth. Use. And let the true Church and Spouse of Christ hear and obey his voice, and derive her subordinate power from him alone, which he then promised and afterward gave unto her to execute for him: for we must note that he then instantly gave not, Note 1 but (speaking in the future tense, I will) promiseth to give that power unto his Apostles: there were many things reserved till after his ascension, and the Disciples were appointed 
k Luke 24. 49 Acts 1. 4.  to wait and attend at jerusalem for the accomplishment of God's promise, in sending down the holy 
l john 14. 26 & 15. 26. & 16. 7.  Ghost, after the ascension of the Son of God, to enable and furnish them with meet gifts for the execution of that charge which he had imposed upon them. It is also further to be observed Note 2 that it was Christ's free gift, I will give (saith he) not sell, hire out o● lend, but as it is with God in all things 
m Math. 10. 8.  freely to give, that those which receive his gifts should not sell or re●ayle them (as 
n 2 King. 5. 20, 26.  Gehazi and 
o Act. 8. 18. 19  Simon Magus) for gain, as is too too apparent the Peter's pretended successors make great and abominable traffic in merchandizing the church keys, in pardoning and retaining sins for money, excommunicating & absolving for their best advantage: but leaving them to sell what Christ freely gave; let us proceed to the consideration of the second particular circumstance, namely to whom these keys were given.  
I will give to thee.  
Quest. Here a question may be moved, whether the keys were given to Peter alone, or to him with the rest of the Apostles.  
Sol. This doubt I have already in part resolved, having largely proved that as Christ propounded the question to them all in general, and as Peter made confession in the name of all, so Christ made this promise in the name of all, as is most lively exemplified Matth. 18 verse 18. where it is evident that what he doth here promise unto Peter, he doth there make good unto all the Church, saying, whatsoever you bind on earth, shall be bound ● heaven, etc. Whereupon Aretius: Bonum hoc common, non personale, quod hereditario iure ad certos pertineat: The donation of the keys, and exercise of that spiritual power, is not personally tied to one man, but is a gift common to the whole Church: as also Origen, chrysostom, Cyril, and many others affirm, especially Augustine, Qui Petrum ecclesia typum facit, quae in Petro claves acceperit: Whose opinion is, that the power of the keys was not a personal gift, neither promised to Peter alone, much less that these keys should be tied by an hereditary succession, unto one particular Sea or Seat as the Papists dream: but to omit these frivolous disputes, seeing the Apostles receive the keys from Christ, we may thence observe.  Doct. That the authority of the Ministers calling is derived from Christ, as from the head, and the Lord of the Prophets, unto his Apostles and Ministers, Matth. 23. 34. Luke 11. 49. Ephes. 4. 11. 1. Pet. 1. 11. Reuel. 22. 6. Isaiah 6. 8. 9 Matth. 28. 19 Gal. 1. 10, 11, 12. 
Use. Unto the Ministers of God it sufficeth for an exceeding consolation, 
p 2 Cor. 5. 18 19, 20.  that they have God the author of their calling, whose Ambassadors they are, and though the world neither regard them, nor reward them, yet they being found faithful dispensers of Gods divine mysteries, shall expect their reward from him that put them in office, and sent them; who will one day say to every faithful Steward, 
q Math. 25. 21, 23.  Come thou good and faithful servant, enter thou into thy Master's joy: I doubt not but the Ambassadors of Princes which are messengers of peace, find such acceptance of those to whom they are sent of such a grateful message, that they are not sent away empty and unrewarded of the common enemy for their message sake, which is 
r Rom. 10. 1 5. Isai 52. 7.  so joyful to hear of peace, after a long and wearisome warfare: but because their places require them oftentimes to denounce war, it is no maru●ile if their message be ungratefully accepted, and rewarded.  
Yet is their reward with God their king that sent them, whose subjects they are, and must execute his designs whether they be good or evil unto men: and what indignity soever is done or offered unto them, their mighty King will show himself a mighty revenger thereof, who in one sense and sentence hath said, 
s Psal. 105. 15  Touch not mine anointed, and do my Prophets no harm: for the injury done unto David's Ambassadors when they came peaceably to the King of Ammon, was revenged as done unto the king himself: this is a principle which the Law of Nature, all Nations allow and aught to maintain. If 
t 1 Kin. 13 4, 6  jeroboam dare stretch out his hand to strike God's Prophet and Messenger, God will smite him, that he shall not be able to pull in his arm again, without the Prayer of the Prophet, which was stretched out against the Prophet: and persecuting jezabel, which 
u 1 Kings 19 2  vowed to have the Prophet's head, 
w 2 Kings 9 33, 37.  was made dogs meat, and cast out as a carrion carkeise herself. For such vengeance is God's judgement threatened, and foretold aforehand by the Prophets: and howsoever jehu be God's Executioner to perform it, yet it is ever annexed, that it came so to pass according to the word of the Lord, which he spoke by the mouth of his Prophets. And so much for the second branch; we come now to show what was given, which is here said to be The keys of the kingdom of heaven.  
The metaphor of Keys (which in part hath been formerly handled) is diversely taken, yea rested and drawn by constrained Interpretations, to the advantage of that cause which diverse have diversely fancied to make for them, and for the building of their Hierarchy, even an earthly Tabernacle (which 
x Math. 17. 4  Peter sometimes would have made) rather than an heavenly kingdom, which God himself hath apppointed to be 
y Mat. 6. 33.  above all things sought for and established.  
First, they that by Keys understand Principality to be given to Peter above the rest, and over the whole Church, and would crown him and his Successors with an Imperial Diadem, to exercise as well spiritual jurisdiction, as to have civil and temporal authority over Kings and Princes, have much mistaken the word Keys, (which are not usual for Kings, but Porters to carry) and usurpingly enlarged Christ's commission, 
z Luke 12. 13, 14.  who himself would neither be made a King, nor intermeddle so much in secular affairs, as to divide Inheritances betwixt two brethren, much less give away kingdoms from the right heirs and owners, to strangers and bastards: So the usurper Satan, (from whom the Pope-kings, or King-popes' may more rightly claim that power) doth falsely affirm, that 
a Mat. 4. 9 Luke 4. 6, 7.  all the kingdoms of the world are his, and given unto him, and he giveth them to whom he will, which yet he will not give, nor promise to give unto any, but Idolaters, which will fall down and worship him: whereas contrarily, when Christ perceived such an ambitious inclination in his Apostles of Lording over their brethren, he forthwith 
b Luke 22 24, to 30.  forbade such affectation of Pope-like domination, and sent them to climb by humility, and innocency at the lowest step of the ladder, to exaltation, that so they might attain greatness above the rest, when they had been most serviceable to the rest; and then he would appoint them a Kingdom, as his Father had apppointed him, 
c john 18 36.  which was not of this world, (as himself clearly witnessed and expressed:) and howsoever the Pope liketh to have the Keys under his girdle, yet he liketh better of the two Swords, that by them he may ●eepe all men under his girdle: and to speak the truth, in the one as well as the other, the Romish Church is driven to a constrained construction of the words of our Saviour Christ, and turneth the Keys which were spiritual, into a temporal sword of Authority; and the Swords which were temporal, into spiritual jurisdiction of his Ecclesiastical Censures and Excommunications. 
d Luke 22. 36, 38, 50.  It is true, that Peter did rashly attempt to draw and use his temporal sword, and was commanded to sheathe it again; for such weapons his Master needed not, which might have more than twelve Legions of Angels to deliver him, and destroy his enemies, if he had aimed at such defence of himself, or offence of his enemies: but the 
e Math. 26. 51, 52, 53, 54.  Scriptures could not so be fulfilled; for he foretold of his Passion, and that persecutions should so rage's, that a man should need to 
f Luk. 22. 36, 38  sell his coat and buy a sword: and when the Disciples by a misinterpretation and in a carnal sense, thought he had meant a material weapon, they told him they had two swords: he replied that it was enough for that conflict. Hence the Pope hath drawn out his two swords, spiritual and temporal, and useth one of them as a fool's dagger, (which is often drawn out and in upon slight occasions, excommunicating and absolving hourly for petty offences) and the other is made like the tyrannical Turk's Scimitar, which being once unsheathed, cannot be put up, till it be made 
g Apoc. 17. 6  drunken with the blood of the Saints, as our times have seen, and do feel by lamentable experience: two such swords as Christ spoke of, and the Apostle shown forth, are not enough for him, nor all the swords of two Kingdoms, (Italy and Spain.) But many Prince's swords must rage's against their own bowels, to uphold this their Romish Idol, whose Image they have adored as a God, for pardoning their sins.  
The 
h judg. 9 8.  noble Vine and Olive would not leave their goodness and sweetness, to usurp a dominion over the Trees, as this base 
i Verse 15.  Bramble dare attempt: but his reward shall be, to perish with the Sword of God's Word, and to be 
k Apoc 18. 6  served with like plagues of blood and war as he hath served others.  
And as for misinterpretation of metaphorical phrases (as we see the Apostles before they were taught of Christ, misconceived his Parables, understood not what Leaven he spoke of, nor what Keys or Swords he meant) yet now let us look into the Pope's Library, and hear his Interpretations: Our Papists (they say) are honest men, and will be tried by themselves: let us therefore see what their Church Champion Bellarmine, 
Bellar. de Rom. Pont. lib. 5. ca 3.  will maintain for Catholic and Canonical in this point: his words be these: Ex Scripturis nihil habemus nisi datas Pontifici Claues regni Caelorum, de clauibu● regni terrarum nulla fit mentio: Out of the Scriptures (saith he) we find nothing given to the Pope, but the Keys of the Kingdom of Heaven: but of the Keys of the Kingdoms of the Earth, there is no mention at all; and so fare we need not care much to agree with them.  
Secondly, others interpret the Keys to be nothing else, but Munus docendi Euangelium, the Office of teaching the Gospel, whereunto for our own part we so consent, that we think it yet falleth short of the full scope thereby intended, for administration of Discipline, as well as Doctrine in the Church of God: which matter, because it would require a more ample and exact discourse, than is perhaps fitting for this place▪ time, and Auditory, I will pass by also, and refer them that are desirous of further resolution in that Argument, to that which is purposely written of diverse concerning the same; and the rather, because I would not have the sores of our Church fresh lanced and ripped up: and therefore omitting these misinterpretations, which are peccant and unsound, either in defect, or in excess; let us come precisely to unlock the true meaning of the Keys.  
The Metaphor of Keys, is borrowed from that Instrument which we commonly use in opening, or safe locking up of things appropriated to our own private use and commodity, and so the sense of the Keys is diversely taken in Scripture.  
First, the Keys are taken for matters of trust and authority committed to some more worthy person of trust, as a Steward to dispose of whatsoever is needful in an household: And so joseph had the Keys of 
l Gen. 39 4  Potiphar, 
m Verse 22.  the Gaoler, and 
n Cap. 41. 40, 41.  Pharaohs house, that is, a power to order the affairs of the prisoners, and family. So it is in this sense used, when the Lord threatened to depose Shebnah, and to prefer Eliachim, to be chief Steward in the house of Hezekiah: He saith, that he would 
o Isay 22, 22  lay upon his shoulder the Key of David, that he should open, and no man should shut, etc. which in the precedent verse himself expoundeth, saying unto Shebnah, I commit thy power into his hand; which is understood by the Key of David,  
Secondly, it is likewise said, That 
p Apoc. 1. 18.  Christ hath the Keys of Hell and Death; that is, a power as a judge to condemn, and punish delinquents against his Law, temporally, and eternally.  
Thirdly, Satan as a tormentor, and executioner under Christ, to execute his judgements upon the damned, is said to have 
q Apoc. 9 1. and 20. 1.  the keys of the bottomless pit; that is, power and authority to execute God's judgements upon the reprobates: as Aretius interpreteth it: Dispensator hic est poenarum divinitas ordinatarum: a dispenser (saith he) of the judgements ordained from heaven by God: and thereunto Brightman accordeth, joining the Pope with the Devil, as an Executioner of God's judgements, upon them which have fallen from the truth, and steadfastness of their faith unto lies and delusions: and these Keys Antichrist may well place in his Arms, to denotate his power over Apostatates and backsliders from the truth, and ancient faith of the Church of Christ: so that we see how that the Keys of Hell and Death are principally committed by God unto his Son Christ, as to a judge: and to others (as Satan and Antichrist) as Executioners of his judgements: and as the judge hath authority over the Gaoler, so hath Christ supreme power over the Devil, and his hellish torments, as the same Author saith: Suprema est potest as in Diabolum, mancipiandi eum destinatis poenis: he it is that treadeth on the neck of his enemies, 
s Gen 3. 15.  bruiseth the head of the Serpent, and 
t Pet. 2. 4. jude ver. 6.  hath reserved him under chains of darkness unto the judgement of the great day.  
Fourthly, but in another sense, we read that sometimes Keys are put for the absolute authority which Christ hath in his Church, to open and shut, to put in and put out whom he pleaseth, 
u Apoc. 3. 7.  These things saith he which hath the Key of David, which openeth and no man shutteth, and shutteth, and no man openeth: that is, which hath plenary power to rule, order, and dispose all things in his Church, both to teach by his Word, and rule them with his rod of Discipline.  
Fiftly, Knowledge is indeed a Key whereby we come unto God; and to take away the knowledge of God's Law and Gospel, is to debar and shut the people out of the kingdom of God; as our blessed Saviour upbraided the Interpreters of the Law, 
w Luke 11. 52  that they had taken away the Key of knowledge, and would neither enter into God's kingdom themselves, nor suffer others that would; which is as much, as if he had charged them to keep back from the people the knowledge of the Scriptures, whereby they should have access unto God, and his Kingdom, and to erect a kingdom of darkness, like hell, for the Devil's dwelling, in maintaining (as the Pope both)) Ignorance to be the Mother of Devotion, and appointing blind Superstitions to exercise the people in. In a word, to leave the pure Fountain of God's Word, the water of Life, and to dig themselves pits of puddle water to poison them.  
In all these Senses, this is generally to be held, that. Keys signify, Rerum aliquam potestatem, A certain power of things, though not alike in all.  
1. But either plenary absolute and independent, as it is in God the Father, who hath it of himself, receiveth it of none; which he communicateth equally to his Son Christ, 
x john 18. 2. Rom. 6 23.  who receiveth it of his Father, and yet is equal and absolute in him as in the Father; and none else can forgive sins, and give eternal life, but God only, and Christ as the Son of God: Math. 28. 18. Cap. 11. 27. Cap. 9 2, 6.  
2. But from God and Christ there is a subordinate power dederived (as well Civil and Political, as Ecclesiastical and Spiritual) and so 
y 2 Cron. 19 6  all Kings and Rulers have a power from God to rule and reign, and to execute his Laws and judgements, Romans 13. 1 John 19 11. and ●herefore called Gods, Psalm. 82 1, 6. john 10. 34.  
3. And likewise such as execute Ecclesiastical power in Preaching, and punishing offenders, and refractories, 
z Exod. 7. 1.  have that power from God and Christ. And this is the power of the Keys committed to Peter, and all the Apostles: this power Paul executed 
a 1 Cor. 5. 3, 4, 5  in binding and casting out to Satan the incestuous Corinthian, and received him into the Church again upon his repentance: and thus in sundry places of his Epistles to the Corinthians, (which not only tolerated gross sins, but were inclined to many factions) he laboureth to approve 
b 2 Cor. 10. 8.  the authority he had received from Christ to the edification of his Church, as well in preaching of remission of sins through faith, as denouncing Gods judgements, and Excommunication against enormous livers, misbelievers▪ and contentious persons, and puts it to their choice, 
c 1 Cor. 4. 21.  whether he should come unto them with his rod of Discipline, or in love, and in the spirit of meekness: he executed no Commission, nor used other Keys of power, and authority, than Christ committed to all other his Apostles, to preach the Gospel to all, and such as believed, should be saved, and such as believed not, should be damned. And this was his losing and binding of sinners: with these Keys chiefly he opened and shut the gates of Heaven, though in the outward Discipline of the Church, he cherished the weak, and sound, and cut off the stubborn, and perverse members, that they should not like Leaven putrify the whole body of the Congregation.  
That reverend and learned Divine, Master Caluin, observed only two places mentioned in the Scriptures touching these Keys, and power of binding and losing: one here in this Text, and the other, john 20. 23. which expound one another very clearly: for what he spoke here singularly to Peter, who made the confession in the name of the rest, verse 16: so in the other he breathed upon them all, and speaketh plurally, and generally, that whosoever sins they remitted, should be remitted unto them, and whosoevers sins they retained, should be retained; that is, ratified by God in Heaven, whose word they preached in the world: for what thing is sin but a 
d Rom. 6. 14, 16 john. 8. 34.  bondage, and chains wherein we are fast tied, and made bondslaves of the Devil, till we be loosed, made free, and set at liberty by Christ: whose words doth make us free, being received by faith into the hearts of the believers, Mark 16. 16. john 3. 18. 1 Cor. 1. 21. & 4. 1. John 5. 24, & 8. 31, 32, 34, 36.  
Hereunto tended that ratification of the Apostolical Commission, that who so 
e Math 10 7, 14, 15. Mark 11. 6. Acts 13. 51. and 18. 6.  heard them, heard Christ, and such as despised them, despired him; and that it should be easier for S●dom and Gomorrah in the day of judgement, then for those which despised the Messengers, and rejected the Message of Christ, whose word it was, and not theirs, 
f 2 Cor ●. 18, 19  and was committed to their dispensation; and was to some 
g 2 Cor. 2. 15, 16.  the savour of life unto life, that was the losing; and to others it was the savour of death unto death, and that was the binding, which God ratifieth in Heaven: And this is answerable to the preaching of Mercy and judgement, the cursings upon Mount Ebal, and 
h Deut. 11. 29 & 27, 12, 13 & 28. 2, 58, 59  the blessings upon Mount Gerizim; 
i Deut 30. 15.  life and death which Moses propounded unto the people, as they were obedient, and disobedient unto the voice of God: and though great mercy is offered unto us in the Gospel of grace; yet there are woes and judgements also denounced to the impenitent, and unbelievers; which is the use of these Keys, and the binding and losing, which God in all ages hath exercised in his Church by the Ministry of Moses, and all the Prophets, as by his Apostles in the time of grace and of the Gospel: so we safely conclude, that the power to forgive or retain sins, is not properly given to men, 
k 1 Cor. 9 18. cap. 2. 5. & 3. 6, 7.  but to the word of God, and his divine Sacraments, whereof men are but the Ministers to plant and water, to teach, exhort, reprove, and correct, but the effect is of God, which giveth power to his Word and Sacraments, as the Sun to mollify wax, and harden clay, to minister the 
l Acts 10. 44. 2 Cor. 3. 3, 6, 8.  spirit of grace, or Satan to possess reprobates. And to conclude, and close up this point of the Keys; whether we understand the Doctrine or Discipline of the Church, or both, (as it may be safely so extended) yet we ascribe unto God the effectual power only to lose or retain sins.  
Use 1 But let no man despise the Ordinance of God in the administration of his Word and Sacraments, or the just censures of the Church: for the contempt of any of them God himself revengeth as an indignity done unto himself, and so the excommunicate person shut out of the Church by Paul, and the Congregation was said to be delivered to Satan, who hath great dominion over unbelievers, and contemners of God's word, and holy Ordinances; and there were many fearful examples in the Primitive Church, of diverse excommunicate persons, taken with frenzy, and overtaken with strange judgements, whereby God wrought a fear in the Church to offend presumptuously against his Ordinances. So 
m Acts 5. 3, 5, 11.  Ananias and Saphira, censured by Peter, for their hypocrisy, were immediately strucken to death, and cut off by a consteruation of the body from the grace of life, and by an eternal malediction of the soul from the life of grace: And also 
n Act. 8. 20, 21  Simon Magus being discovered and cut off from the Church, was filled with all iniquity, and returned to his Sorceries, and the Devil's services again: 
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 evil spirit possessed him, who notwithstanding when he was in the Assemblies of the Church & Prophets, did also prophesy with them.  
It is safe therefore to be in the Assemblies of God's Saints, where the Spirit of God hath his residence: on the contrary, it is a fearful thing to be 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 up into destruction, and went down quick to hell with them. To be cast off from God, which reigneth in the Assembly of the Saints, 
q 1 Cor. 5. 4, 5, 11.  is to be cast unto Satan, which rageth out of the Church: Let such as neglect the public Assemblies of Christian Congregations, or reject the word of God, or his divine Sacraments there ministered, consider how fearfully they offend against God, and their own souls, which refuse to use that Key, whereby the kingdom of grace here, and of glory hereafter, is so effectually opened unto them.  The Keys of the Kingdom of Heaven. 
Doct. In that the Word of God is called the key of the kingdom of Heaven; it teacheth us the great power and efficacy thereof, being (as Augustine affirmeth) Potens Instrumentum, the powerful Instrument for the increase of God's Church and Kingdom. It is most true, that this great power promised, was as graciously performed by Christ unto his Apostles, which brought greater works to pass by this their Ministry 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 policy to perform. Demosthenes among the Greeks', and Cicero among the Latins, renowned for their Eloquence: Solon for his wisdom, Aristides for his justice, Plato for his divine Philosophy, Aristotle for his profound knowledge, Alexander for his Prowess, Caesar and Pompey for their power, famous in their generations in all the world, yet never attained any such conquest over Satan, or the world, as these poor Preachers, Fishermen, (and Fishers of men) brought to pass by the virtue of these Keys, and Commission of Christ, whereby they surpassed all conquerors, for the universal largeness, and constant continuance of Christ's kingdom upon earth. Let Tamburlaine the Tartar, and the Turkish Ottomans boast of their great Achievements, yet they came short of the bounds of their Territories, as Christ's Kingdom was enlarged from Sea unto Sea, unto the ends of the earth: of these it was prophesied, and by these it was performed; 
r Psal. 19 4. Luke 1. 3●. Rom. 10. 18.  Their sound went out into all the world, and their voice unto the ends of the earth. It is a false brag of Turkish, or Romish Emperors, jupiter in Coelis, Caesar regit omnia terris: for they never had any Empire of comparable extent with this, nor of answerable subjection: themselves were Lords of men, and slaves of vices: and it was truly verified, which the dogged Diogenes told Alexander, That he was not a Conqueror, but a drudge of the world; he overcame not the world, but the world overcame him; and he was a slave to so many Lords, as he was subject to vices; Pride, Excess, and Drunkenness overthrew him, and his kingdoms were divided, and failed in the next Generation: but of this King and Kingdom it is said, 
s Isai. 53. 8. Act. 8. 33.  Who can tell his Generation? Man's Laws and subjection extended but to the body, goods, and estates of men in this world; 
t 2 Cor. 10. 4, 5  Christ's Kingdom is over Satan, Sin, Death, Hell, and Damnation, and over the Souls and Consciences of men, 
u Hebr. 4. 12.  to bring even the most rebellious thoughts of the heart into subjection unto God: yea, it prevailed mightily against all the powers of the world, 
w Apoc. 17. 14.  which by most grievous persecutions set themselves against it; but it was no more possible for them to suppress it, then 
x Apoc 7. 1  to stay the winds that they should not blow upon the face of the earth; or that the breath of God should be restrained.  
It is recorded by Ruffinus, 
Ruffin. lib. 2. Cap. 5.  that when the Christians in Edessa, (a City of Mesopotamia) were banished by the Emperor's commandment, yet they had their meetings in the Fields, Woods, and by the Rivers, to hear and practise the Word of God: wherewithal the Emperor being enraged, struck the Captain with his fist in fury, demanding why he did so permit them the Exercise of their Religion, contrary to his Edict and Commandment. Whereupon the Captain upon the next day resolved to dispatch them: but beholding their constancy, and bold resolution to suffer Martyrdom for Christ and his Gospel, he stayed his course, and returning to the Emperor, offers to obey passively, but not actively, relating unto him what he had heard and seen; And hereupon the Emperor was appeased, and stayed his hand from further persecution: Whereupon Augustine reporteth truly of them, Ligabantur (saith he) includebantur, torquebantur, & tamen multiplicabantur: They were fettered, imprisoned, tormented, and yet they multiplied.  
Plentiful and pregnant are the proofs of holy Scripture, of the power and virtue of these Keys, to open our knowledge, to 
y 1 Cor. 4. 15. Phile ver. 10 james 1. 18. Gal. 3. 6. and 4. 19 1 Pet. 1. 23.  beget us Gods children, to regenerate our wills, to assist us in afflictions, to minister consolation to our consciences, and to keep us from the pit of destruction. If the Glutton will not have his brethren come into that place of torment, Abraham will direct him to 
z Luke 16 27, 29, to 31.  hear Moses, and the Prophets; he will not send Lazarus, nor any other from the dead unto them: for they would not believe Lazarus, nor Christ which raised him from the dead, but 
a john 12. 10, 11  would again have put that Lazarus to death, because for his sake many believed on Christ.  
Use 1 What shall we more say, but search for these Keys, find them, and use them to unlock Heaven, and shut up Hell gates unto us.  
Use 2 For Confutation of the Roman Catholics, (Peter's pretended Successors, which seek for the Key of Primacy) and having gotten the Popedom, they build not (Tabernacles) but Palaces of pleasure, sumptuous and glorious, put on pontifical Robes, which are rich and precious; provide their Kitchens (like Dives daily Diet) both rare and delicious, are attended with Trains magnificent, and pompous; they have turned their spiritual Armour into weapons of worldly Warfare, to overthrow Towns, and Towers, Cities, and Signories, (not wicked thoughts and deeds, but walls and Bulwarks.) In a word, they have changed Peter's Keys, into Paul's Sword; or rather into Peter's Sword, drawn out against Gods Forbidden.  
Their own Italian Stories verify this of Pope julius Secundus, that he lay in the Camp with his Soldiers, at the siege of Mirandula, having nothing like a Bishop, except it were his name, and some attire of a Prelate.  
When shall the World, or the Flesh, or the Devil be overcome and subdued by their gluttonous Diet, gorgeous Attire, painted Pictures, Musical Instruments, sweet Perfumes, goblets of Wine, and courtly Courtesans, the best of which can no more comfort, or convince the Conscience, than Holywater terrify the Devil. In their holiest Exercises the simplicity of Christ is despised, their palates cannot relish, other Sacramental Bread, than Sugared Wafers, mixed Wines, charmed Holy Waters, exorcised Oils, Prayers pattered upon Pearls, and perfumed Beads; and for these have they taken away the Key of knowledge, which our blessed Saviour commended and committed to his Church, Ministers, and people.  
Let Master Harding in his blasphemous and popish Paradoxes seek to maintain, that the Scripture is but a spiritual dumbness, a dead Letter, and an unprofitable thing for the people, yet we will hold and maintain that which Christ, Peter, Paul, and all the Apostles taught and practised, viz. 
b john 5. 39 Acts 17. 11. Luke 4. 16, &c Deut. 6. 7. joshua 1. 8. Psalm. 1. 2. Act 13. 14, 15, 27.  To have the Scriptures read, and interpreted every Sabbath day.  
Saint Jerome was of opinion, and affirmeth, that all the Maidens about the Elect Lady Paula (to whom Saint john wrote his second Epistle) were daily set to read, yea to be conversant in reading of the Scriptures. Augustine is of the same mind, saying, Nec solum sufficiat quod in Ecclesia divinas Lectiones auditis, sed etiam in domibus vestris, aut ipsi legite, aut alios legemes requirite. It is not sufficient to hear what is publicly read in the Church, but also that you read, or hear others read in your private houses. The Nicene Council decreed that no house should be without a Bible, which was a matter chargeable and difficult in those days, before there was any use of Printing; which now may be had at the tenth penny. Origen saith, utinam omnes faceremus quod scriptum est, serutamini Scripturas: Would to God that we all did, as it is written, 
c john 5. 39  Search the Scriptures. chrysostom accordeth thereunto, and cryeth out to the Laity: Comparate vobis Biblia, animarum pharmaca, seculares: Provide you Bibles you Secular men, the Physic of your souls.  
How contrary to all these is the profession and practice of the Popish Synagogue, which like cruel Saul will deny God's people to taste of this 
d Psal. 19 7, 8 & 119. 103.  honey, and honeycomb; but as the Ape o'th' her own young ones in admiration, above all other the ●ost beautiful beasts and birds: ●o they dote upon their own inventions, Decrees, Decre●als, Canons, Constitutions, Liturgies, and Legends, not only permitting them to be read and practised of all their Spiritual, ●nd Secular Disciples; but extol them for use above the Canonical Scriptures, commend ●hem, and command them unto ●heir Catholics, whereas the ●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 Angel, but by the Devil) that no man may come at it, to eat and live for ever: O vanity of vanities; Popish dregges shall describe us Cathotholiques, and the Evangelicall Doctrine shall proscribe us Heretics: give me leave to shoot an Arrow against them out o● an o●hers Bow, which hath hi● the mark long before me.  

Tales regunt Petri Naves,  
Tales gerunt Petri Claves, 
Mr. Gostick● in the Anatomy of Ana. & S●ph Sacrilege.   
Et ligandi potentiam.   

Hi nos docent, sed indocti,  
Hi nos ducunt sic nox nocti,  
Indicat scientiam.   

Such Peter's Ship do steer & guide,  
Such Peter's keys to them have tid●  
To lose and to bind.   

These must teach us, which lack sight,  
These must lead us in darkenight,  
Which are self blind.   
Yet we will not cease to tell them what God hath threatened by Moses, 
g Deut 17. 18.  Cursed are they that lead the blind out of the way; and 
h Math. 15. 14. Luke 6. 39  If the blind lead the blind, both shall fall into the ditch, even the pit of perdition. They deal 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 unto us in the name of the Lord; and especially such as were guilty of gross 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 unto jeremy, 
k I●re. 11. 21. & 18. 1●. & 44. 16, 17.  The word which thou hast spoken to us in the name of the Lord, we will not hear it of thee; but we will do whatsoever thing goeth out of our own mouth; as to burn Incense to the Queen of heaven, etc. And yet these desperate Rebels against God, in maintaining their Idolatries, were never so impudent as the Papists, to blot out the second Commandment of the moral Law of God, for that it left them without all excuse, and could not be avoided by any glossographical Interpretations. Rome had some soundness of Religion in the days of the Christian Emperors, till the Imperial Popes confounded all things. Constantine the Great caused the Bible to be written out, and sent it to all Kingdoms, Provinces, and Cities within his Dominions: as the great Apostata julian (from whom the Papists have drawn this their paradox) objected it as a great fault, that their women were so expert in holy Scriptures.  
Use 3 Every man or woman that hath a Legacy bequeathed unto them in God's Will and Testament, will and aught to be careful to read in that Book, and to inquire out what portion it is that the Lord hath bequeathed unto them: and it is our chief happiness, that we have a written Will of God, and that therefore we go not about to suppress it, and introduce a nuncupative will of unwritten Traditions, as the false Catholics endeavour to do, who by their own Traditions strive to make the Commandment of God of none effect. It was a great blessing which the Lord promised by the Prophet, 
l Isai. 55. 1, 2. 3.  That they should drink of these pure waters freely, and plentifully: as also it was the threatening of a grievous curse, 
m Amos 8. 11, 12.  That he would send a famine, (not of bread) but of his Word: and how heavy hath the wrath of God appeared, in pouring these forewarned judgements upon the famous Churches of Asia, and Greece, 
n Apoc. 2. 5.  in removing the Candlestick of his Word, and suffering a barbarous Mahometan Tyrant to trample them under his filthy feet: and so the Church of 
o jerem. 7. 4. Rom. 11. 21.  the jews, as well as of the Gentiles, hath lost her light, 
p 1 Cor. 10. 12.  And let us that think we stand, take heed lest we fall,  
There are two remarkable sins mentioned in sacred Writ, which are noted to be ever the forerunners of the forementioned judgement, namely: First, the barrenness and emptiness of good works: Secondly, contempt of God's Word and Ministers.  
Concerning the first, it is notably expressed of old as well in the parable of Isaiah, as of Christ himself, 
q Isai, 5. 2 to 6. serem. 2. 21. Mark. 12. 2. to 10. Math. 21 33. to 42. Luke 20 9 to 17.  of the Vineyard let out to Husbandmen, which not rendering the due rent and fruits to the Lord and Owner, were threatened, as in short time after it came to pass, both in the old Church and Temple in Jerusalem, destroyed by the Assyrians and Chaldeans, as lastly by the Romans: for the Lord of the vineyard, (the God of Israel) had planted, fenced, and dressed it with all diligence, and sent Messengers to require the fruits: but it brought forth either no fruit, or naughty fruit; no wine, but wild grapes: and therefore was worthily 
r Math. 21. 19, 20.  cursed for both barrenness, and badness.  
Secondly, the wickedness of the jews was yet worse, and more resembled our Romish Vineyard, in kill Gods Messengers, which were sent unto them, and will not have Christ (but Antichrist) to reign over them. And this we may observe by the way, that as Christ would honour the Ministry of the Apostles, by committing these Keys of knowledge and authority unto them: so the Antichristian rabble, contrarily cast all contempt as well on the Gospel itself (debarring God's people of that Key of knowledge) as also persecuting the Preachers of the Gospel with all contempt. And this is the occasion that Almighty God often taketh away the other Key, & use of the Word for the contempt thereof: and as 
s 1 Sam. 3. 1.  Visions and divine Revelations were rare, and the Word of God precious (because it was rare) in the days of Eli: so 
t Numb. 11. 6  men loathed Manna, when it was plentiful, (as we do the Gospel) complaining that we have too much of our Father's blessing, as if the honour of the Ministry consisted in putting down the exercise of it, for which cause the Lord threatened by the Prophet Amos, 
u Amos 8. 11  to send a famine of his Word: and this is to us a good and necessary caveat, now in the time of our plentiful harvest, when the Lord hath sent such store of Labourers into his Vineyard, that we be not like the Papists, who keep no mediocrity in the due estimation of their Ministers, (as the Apostle 
w 1 Cor. 4. 1, 2  requireth) but either they advance them too high, and make them Lords over their faith, or else cast all contempt upon them, if they prevaricate never so little their Traditions, 
x Math. 15. 6.  which they extol and prefer before the precepts of the Gospel, and Commandments of God. And so much may suffice to be declared concerning the Donation of the Keys: the Application of them followeth in the last part of the verse:  And whatsoever thou shalt bind upon earth, shall be bound in heaven: and whatsoever thou shalt lose in earth, shall be loosed in heaven. 
Doct. Observe the admirable Sympathy, and the Cooperation of God with the Ministers Office: man preacheth, and God blesseth, and establisheth his Doctrine, whether he preach judgement, or Mercy. Now for the more evident demonstration of this truth, we affirm, 
y Ezek. 33. 7, 8, 9, etc.  that if the Minister of God see and perceive a perverse and obstinate sinner to walk and go on in his wicked ways, and thereupon denounceth against him Gods just judgements out of his holy Word; if he yet persist impenitent, the Minister may lawfully pronounce condemnation against him: and he thereby so bindeth him, that God in heaven ratifieth the curse which is contained and pronounced out of his Word: but if such a sinner shal● fear and tremble, and hearken unto the Word of God; and repenting himself, confess his sins to God, and make it also so appear unto God's Minister, he may then from God pronounce unto him remission and absolution of his sins, which are most surely forgiven of God in heaven; and the Minister is said, 
z jam. 5. 19, 20  to have saved his soul which went astray, though his salvation be of God alone.  
Thus the Prophet 
a 2 Sam. 12. 5, 11.  Nathan brought David to confess himself the child of death, having continued above two years in his sin unrepented of: but as soon as he had drawn him to the knowledge and acknowledgement of his offence, and saw the true and unfallible signs of his unfeigned repentance, he doubted not to declare from God his pardon and absolution, 
b Verse 13.  and that his sin was taken away: This is the binding and losing which the Prophet Ezekiel speaketh of in his third Chapter, from the seaventeenth Verse to the two and twentyeth: as also in the three and thirtieth Chapter, from the first Verse unto the tenth: and and though this power of binding and losing was apparently here given to the Ministers of the New Testament: yet the effect thereof was the same in the old Covenant in Christ, and to the believers in him: for 
c Hebr. 13. 8.  He was yesterday and to day, and the same for ever: 
d 2 Cor. 1. 20.  In whom all the promises of God are Yea, and Amen; certain, constant, uniform, and for all times and ages, always reserving this power to the Ministers of his Word, who are likewise restrained of all power, which is not by the Word: for as the Prophet Isaiah speaketh: 
e Isai. 44. 26.  He confirmeth the words of his Servants, and performeth the Counsels of his Messengers: whereunto accordeth the saying of the Just man job: 
f job 33. 23.  If there be a Messenger to declare unto man his righteousness, then will the Lord have mercy upon him. Thus God binds all m●n to himself, and men unto men also: for men cannot save men without God, and God will not ordinarily save men without men: If he will save Cornelius, 
g Act. 10. 5, 22  he must send for Peter, and hear of him words whereby he may be saved.  
Use 1 First, this serveth to induce us that as we honour God, so we should reverence his Ministers, 
h 2 Cor. 5. 18, 19, 20.  to whom he hath committed the word of Reconciliation.  
Use 2 Secondly, let us here mark what a reverend respect both Ministers and people ought to give to the Ordinances of God, exercised in his Church: for if they preach Christ (as they are commanded) it is not they that speak, 
i Mark 13. 11 Math. 10. 20.  But the Spirit of my Father (sayeth Christ) that speaketh in them: And so the people ought to receive it, not as the word of man, but of the everliving God: and so for the Sacraments likewise, that we look not so much on the outward Elements of Bread, Wine, and Water, (which otherwise are things of common use in themselves) but respect chief the Institution of God, which maketh them holy and consecrated Mysteries by his Word, to be effectual food unto our Souls, and means of Salvation; howsoever in the things themselves, and manner of administering them, there seem great simplicity, which might make them contemptible to carnal men; 
k 2 Kings 5. 12, 13, 14.  as Naaman esteemed nothing of the waters of jordan, to have any more power than Abana and Pharphar, (Rivers of his own Country Damascus) but when he did it in the Word of the Lord, and by the Ministry of God's Prophet Elisha, than that word joined with the Element, made it unto him an holy and effectual Sacrament: and so not every Lamb's blood, 
l Exod. 12. ●, 11, 13, 23, 27.  but that of the Paschall Lamb, which was ordained by God, was a true representation of Christ, and a Seal unto the Church, that the Destroyer passeth over God's people, which passeth heavy vengeance and destruction upon the unbeeleeving Egyptians: and so likewise the promise is not made to every man, that God will ratify in heaven whatsoever he shall pronounce on earth: but this power he appropriateth to his Ministers, which have a lawful Calling, and Authority to preach his Word, wherein the effect lieth, and not in the persons of the Ministers or people, without the approbation of Christ, to whose ordinance the whole honour and efficacy is to be ascribed.  
Use 3 Thirdly, let us all herein learn to judge wisely between the Minister of the Word, and the Word of God itself, from whence the Minister's power is derived. The Ministers are men like unto ourselves, sinners, weak, mortal, and must dye: but the Word of God is pure, strong, an immortal seed, and endureth for ever. It seemeth the people in the Prophet Zacharies time made such objections against their Prophets, to excuse themselves in not obeying them: 
m Zach. 1. 5, 6.  The Prophets (say they) are dead as well as our Fathers, (for all were sinners) to whom God answereth by the Prophet, and by way of concession granteth it to be true, That their Fathers were dead, and the Prophets were dead, but yet his word spoken unto them by the Prophets took hold of them; and that was not dead, but doth abide for ever, and the after Generations saw the accomplishment thereof in the appointed time.  
jeremiah was dead in the time of the Captivity, but his Prophecy remained, and at the end of seventy years they found the due accomplishment thereof.  
Let the Ministers be weak men, mortal, and corruptible; yet God's Word still abideth immortal, and incorruptible: 
n 2. Tim. 2. 9  The Minister may be restrained, bound, and in prison, but the Gospel is not bound, that wind is not restrained, nor in prison, 
o Hebr. 4. 12  but it is still mighty in operation: 
p Apoc. 7. 1.  who can stay the rain that it should not fall to moisten the earth? Neither can the Word of God, more than the Dew of Heaven, be restrained, but it shall be dispersed, 
q Isa. 55. 10, 11  to accomplish his will that sendeth it: or as an Arrow which a man shooteth, though he that shot it stand still, or dye in the act, yet the Arrow flieth unto the mark at which it was aimed: And it is true, that power is given unto them Ministerially to shut Heaven: 
r Apoc. 11. 4, 5. 2 King. 1. 10.  and fire proceedeth out of their mouths, which destroyeth the enemies of God's Truth and Grace.  
Note. Yet it must always be understood, that this binding and retaining sins, is only of impenitent Transgressor's of God's Law: 
s Prou 26. 2.  else the Curse that is causeless, shall not come: but God may and will bless 
t Num. 22. 12, 18. & 23. 8, 20.  where Balaam, and the false Prophets would curse: God promised to Abraham, to 
u Gene. 12. 3.  curse those that cursed him, whom God had blessed; 
w Gene. 27. 29.  and that he would curse them that cursed jaakob: It shall far with them as it did with Goliath, 
x 1 Sam. 17. 43.  which cursed David in the name of his Gods; but David's God blessed him, and brought the curse upon Goliath himself, and all his Gods could not save him. So likewise the Apostle interpreteh his own meaning, and showeth how Ministers absolve sinners, where it is said, 
y Acts 5. 31.  That Repentance and remission of sins should be preached in his Name: for without repentance in the believer, there is no absolution to be pronounced by the Minister; 
z Mark. 16. 16.  He that believeth, and is baptised; that is, becometh a true Professor of the Christian Faith, shall be saved: but he that believeth not, shall be damned: and all the Moneys and Treasures of the earth cannot purchase any Indulgence or pardon for the redemption of his soul: 
a Psal. 49. 6, 7, 8  they must leave that to God, and let it alone for ever, till they can present the Father with the blood of his Son, 
b 1 Cor. 7. 23.  which is the only price of our Redemption, the Treasure of the Church, the Rock of Religion, and only appertaining to the believers, which by a lively faith apprehend his graces, 
c Acts 15. 9  and have their hearts purified: and without it let us know, that it is impossible to be 
d 1 Pet. 1. 9  saved, or to 
e Hebr. 11. 6.  please God.  
Use 4 Fourthly, this serveth 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 authority is from God (as hath been formerly noted) so he hath a ratification of his Ministry in heaven.  
Use 5 Lastly, the conscionable hearers may hence receive assured consolation, when they know that their salvation, safety, and remission of sins, preached unto them by their Pastors, is registered and ratified in Heaven.  Then he charged his Disciples, 
Verse 20.  that they should tell no man that he was jesus the Christ. 
Thus fare we have disputed of the Apostles faith and knowledge of Christ in themselves, which they had so well learned of their Lord and Master, and was so well approved of him, above all other paradoxes, and by opinions of the world. Now in these words followeth a prohibition, given unto them for a conclusion of this Argument, wherein our Saviour imposeth a charge upon his Apostles, not to divulge him what he was, and what they known, and had confessed him to be, namely, Jesus the Christ, or the Anointed Messiah, whom the jews so long and earnestly expected.  
Object. 1 This seemeth a strange prohibition, that Christ which in all ages from the Creation promised, and prophesied to the world, to be the Redeemer of the lost sons of Adam, 
f Luke 2. 32.  A Light to be reue●●ed to the Gentiles, and the glory of his people Israel: Object. 2 And so proveth it to be the 
g joh. 3. 19, 20.  Condemnation of the world, that Light being come into the world, men loved darkness more than light: and especially reproveth the jews, and the lost sheep of the house of Israel, 
h john 1. 11.  that when he came among his own, his own received him not. Object. 3 And had so lately also approved the Apostles confession of him, above and beyond all other blind and ignorant Professions, should now so shortly and strictly command, that they should not make him known, who and what he was. Object. 4 And of all others, these Apostles 
i Math. 10. 6, 7. Mark. 3. 13.  were chosen to go before, and to preach him in all Cities whither he himself would come, to confirm by his powerful Word and Works, what they should teach and publish of him: Was not john the Baptist his Harbinger purposely sent before to preach and publish him, to be that 
k john 1. 7, 8, 9, 29.  light of the world, and that Lamb of God which should take away the sins of the world? How is it then, I say, that he doth here so precisely forbidden them to preach and publish him to the world?  
Sol. 1 This Question might well be answered by Solomon, who saith, 
l Prou. 25. 1.  That the glory of God is to conceal a thing secret: which if it jump not with salomon's meaning in that place, nor Christ's purpose in this; yet by the way it is a true and necessary note of observation to us, that we should not curiously search into Note. God's meanings, and secret purposes in many of his works and actions.  
Sol. 2 Secondly, that of John the Baptist, well answereth the point: 
m joh. 1. 6, 22, 23, 25, ●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 convenient in the wisdom of God, to reveal Christ unto the jews by the Ministry of john, of whom they had evident Prophecies, that he should prepare the way to the Messiah, going immediately before him in the power and Spirit of Eliah: Which John as well by his new Sacrament of Baptism, as apparent testimonies, had both witnessed, and pointed him out unto them, (if they would have believed him) why should they expect other Preachers (besides his own great works) to publish and bear witness of him?  
Shall God be bound unto men of perverse minds, and wayward spirits, to send them Prophets and Preachers, such, and at such times as themselves would require them? If they will not receive the testimony of john (
n Math. 11. 9 to 15.  A Prophet, and more than a Prophet, greater than any had risen up among the sons of men) why shall Peter be sent unto them upon the same Message, and upon what hope of better effect of his, than john Baptists preaching?  
Sol. 3 Let Abraham's answer to the hellish Glutton suffice to answer them also, 
o Luke 16. 29, 31.  If they would not believe Moses and the Prophets, (which God purposely ordained and sent unto them by word, writing, and example:) neither will they receive Christ, if one should come from the dead to preach him; as appeareth some of them had conceived of John to be risen again, after they had done unto him whatsoever they would, and causelessly killed him.  
Sol. 4 It is not amiss also which some affirm, that our blessed Saviour gave this Commandment of concealing him to be the Messiah, and the Son of God, thereby to give an example, and to teach humility unto his Disciples, who in all glorious works, hunted after the glory of the world; which Christ ever shunned, and taught his Disciples not to seek after it. 
p john 6. 15.  He would not be made a King, when the people thought him worthy for his great Miracles to be created their King: and when his brethren and kindred would have him to do his great works at jerusalem, and at the time of their Solemn Feasts, and great Assemblies: 
q john 7. 3, 4, 6, 8, 10.  and tell him, that no man that seeketh to be famous, but will frequent famous places. He answers them, That it was not his time to seek glory in the world, (though their time was always attending on such purposes:) and though it be true, that Omnia benefacta in luce se collocari volunt: All glorious actions, and good deeds desire to be seen in the open light: yet it is as true, that Nullum Virtuti Theatrum Conscientia maius est: Virtue hath not a more stately Stage whereon to glorify itself, than a clear Conscience: and therefore Christ will have his Followers to content themselves with the approbation of God and their own Consciences for the doing of good works; and not as Pharises, and hypocrites 
r Math 6. 1. to 9  in their Prayers, Fast, and Alms, to have all their holiness to appear outwardly unto men, and to have Trumpets to sound out their Almsdeeds: 
s Ver. 16. to 19  Christ will not have the left hand know what the right hand doth; and therefore 
t Matt. 18. 2, 3, 4  by the example of little children, taught his ambitious Followers to learn lowliness, and meekness. In other examples of his great works, he observed the same Rule; that such as were cured of their 
u Math. 8. 3, 4 & 9 30. Mark. 5. vlt. & 7. 36.  Leprosies, Deafness, Dumbness, Blindness, and such like, should not publish it but to such whom it concerned.  
Sol. 5 Lastly, we must know, that Almighty God hath his times, and opportunities for all his works. Christ came at the fullness of time to be manifested in the flesh, and began at his due time, to reveal himself about the age of thirty years after John proclaimed him: and when he was transfigured on the Mountain, and manifested some sparkles of his divine glory; he not only selected Peter, James, and John, (and not all his Disciples) 
w Math. 17. 1. to 9  but gave them a charge, (as here he doth) that they should not publish that his miraculous Transfiguration till after his Resurrection. Even so, this prohibition was but temporary, and for a season, and not simply intended for ever to restrain them from preaching him to be jesus the Saviour, and Christ the Messiah, which was in truth the chief part of the Charge and Precept, which was enjoined them in due season to be performed.  
There was a time when the Apostles might not preach Christ to the 
x Math. 10. 5, 6.  Gentiles, nor Samaritans, till the jews first had rejected him: And it was for a time that the Holy Ghost was not given in visible signs unto the Apostles; 
y Act. 13. 45, 46  for that jesus was not yet glorified: after whose Ascension he was to be sent down, that they might know, that it was 
z john 16. 4, 7, 12, 13, 14, 15.  his gift as well as his Fathers, 
a Ephe. 4. 7, 8.  for the building up of his Church: 
b Psal. 68 18.  And if he had not gone away, that Comforter could not have come unto them. And in many other places of the Scriptures, he referreth them to the time of his Passion finished, and sayeth, 
c john 15. 27, 28. & 14. 26. & 8. 28.  That if he were once lifted up, he would then draw all men unto him: and till than he laboured especially to bring home the lost Sheep of the house of Israel: and after his passion they should all know, that he was the Christ. And when his Mother would urge him to a Miracle at Cana in Galilee, before he had published the Gospel, he gave her a reason to stay the time; 
d john 2. 4.  For that his hour was not yet come.  
And it appeareth, that the mighty works of Christ were lawfully, and laudably published by those which received them: and the lunatic person, out of whom were cast a Legion of Devils, which entered into the heard of Swine, was by Christ himself required 
e Mark. 5. 19, 20.  to go home to his friends, and to make known unto them what great things the Lord had done for him. By this and the like examples it is apparently evident, that it was never the purpose of our Saviour, to have either himself or his works concealed always. And true it is, that Christ doth not here simply charge his Disciples, not to publish him, but only to conceal him for a time, till he had fully finished the work of man's Redemption upon the Cross: and then after his Resurrection he sends them into all the world with a Commission 
f Math. 28, 19, 20.  to preach him to all Nations: This being the truest answer, (as I conceive) for conclusion, gives us this brief but necessary Instruction, namely, Note. to beware above all things of preposterous hasty proceed in our profession of Christ and his Gospel: for though all truth is to be spoken and maintained, yet not at all times, nor in all places, but when and where it may do most good: A wise man will hold his peace till he see opportunity: but a fool and a babbler regardeth no time: 
g Eccles. 3. 7.  There is (saith Solomon) a time to speak, and a time to hold our peace: And Samuel was contented to be advised by God, 
h 1 Sam. 16. 2.  in doing his message unto David, for the safeguard of his life. Neither is it good to show Wisdom out of time: 
i 1 Sam. 25. 3●, 37.  Abigail was wise to stay the reproof of Nabals' Drunkenness, and other his miscarriages towards the Messengers of David, till the wine was out of his head; and then showing unto him what danger his folly had cast him into, she struck him as dead as a stone.  
Thus as 
k Levit. 2. 13.  all Sacrifices must be seasoned with salt, so must all 
l Coloss. 4. 6.  our speeches and proceed be seasoned with the salt of wisdom and godly discretion, that so they may be seasonable, and savoury to the hearers. And Saint Paul adviseth Timothy, in what manner he should deal in reprooving and exhorting all persons, and several sorts of men: 
m 1 Tim. 5. 1, 2  Rebuke not an Elder (sayeth he) but exhort him as a Father, and the younger men as Brethren, the elder women as Mothers, and the younger as Sisters, with all pureness. Thus when a Minister hath to deal with Magistrates, and men in authority, they must observe the carriage of Nathan, 
n 2 Sam. 12, 3, 4  who proceeded very warily with King David, whereby he brought him to the acknowledgement of his sins, which otherwise might have redounded a mischief to himself. There is a time for Eliah to flee from 
o 1 King. 19 3  jezabel, and the outrageous Ahab; and a time when he may 
p 1 King. 18. 2, 8, 15.  show himself, and reprove boldly: with this caution, That every man have God's Word for his warrant, both in speaking, and keeping silence: for (to shut up all in one word) in every Christian there ought to be much salt of spiritual wisdom, and godly discretion, lest by unseasonable speeches and actions the tender and weak minded be alienated from the truth, and faith, and tempests of troubles be raised, whereby much damage may redound both to the Profession, and Professors of our Christian Religion.  
FINIS.