THis text is like the Oliue leafe which Noahs Doue brought in her mouth into the Arke in the e­uening, Gen. 8.11. where­by hee knew the Flood ceassed, the waters de­creased, and that salua­tion for himselfe and his family approached. So is this Gospel which our Apostle S. Paule brings heere as an Oliue leafe vnto the Church of Thessalonica; it intimates ioy, and brings with it ioyfull newes, as the word [...] doth imply; for it is the ioyfull em­bassie for the saluation of their soules. So S. Paule calls it Verbum salutis, The word of sal­uation, [Page 2] Act. 13.26. Acts 13.26. Vobis hoc verbum salutis est missum: To you is this word of saluation sent, so it is defined by the Apostle, [...], Rom. 1.16. The power of God vnto saluation to euery one that doth beleeue, to the Iewe first, and also to the Greeke. It is lux magna, Esay 9.2. that great light illuminating the darkenesse of our vnderstandings: It is sceptrum regni, Heb. 1. [...]. the scepter of the kingdome of Grace, to bring vs to the Kingdome of Glo­ry. Heere is Iupiters Nectar, the more it is drunke of, the more it runneth ouer: heere is water to refresh vs, wine to cheere vs, and bread to strengthen our hearts; heere is wa­ter, Iohn 4.10. yea the water of Life, who so drinketh thereof shall neuer thirst, and yet the more he drinkes the more he may. Esay 55. Rupert in Math. lib. 3. Omnes fitien­tes venite adiaquam [...]: aqua est euangelium, in quo omnium spiritualium g [...]atiarum continen­tur mysteris. All yee that thirst come to this water; this water is the Gospell of Christ, in which the mysteries of all spirituall graces are contained. Exod. 16. Heere is that Manna et cibus bidu [...], feeding our soules in this life, to that which is to come.

To be short, heere is vera pax et tranquil­litas animi, true peace and tranquillity of the mind, wherein you may solace your selues if you please. It is S. Paule, our diuine Orphe­us, wisedome, to allure vs with the sweete me­lodious strings and tunes of his Gospell: it [Page 3] should bee our delight to solace our selues therein; Virg. eglo 1. for here he sings not syluestrem mu­sam, a countrey note, but canticum diuinum, a diuine song or Anthem, wherein we can­not but take delight.

Whereunto he called you by our Gospell, to obtaine the glory of our Lord Iesus Christ. Not to stay any longer at the entrance of my text, let vs go in and behold the beauty and glory therein contained; and which way soe­uer you cast your eyes, there are most plea­sant and glorious obiects to behold. If you looke vnto the Author of our calling, 2. Thes. [...].13. he is glorious, for it is he qui ab initio elegerit vos ad salutem, in the precedent verse; hee which chose you vnto saluation from the begin­ning; and he is Rex gloriae, Psal. 24. the King of glory, and Deus gloriae, 1. Pet. 5. the God of glory, which by his Gospell calls vs to ob­taine his glory, and the glory of our Lord Iesus Christ.

If you looke vnto the calling it selfe, that 2 is also glorious; for what more glorious then to bee called and made the seruant of God? Hee called you.

If you looke vnto the instrument or means 3 of our calling, that is glorious also; for it is the Gospell, the ministration of righteous­nesse, which exceedes in glory.

If you please to behold the end thereof, it is here that terminus ad quem, that leades vn­to [Page 4] all glory, [...]. To obtaine the glory of our Lord Iesus Christ.

Qui vocauit.In this heauenly calling is first to bee con­sidered, the Author thereof, which is God, who is also the Author of our election and sanctification, in the former verse. So that all the causes of our saluation, both prima­ry and secondary, both first and last, are one­ly of and from him, Reuel. 1. who is said to be the first and last, qui elegerit vos, he which elected you in the former verse: 1. Thes. 5.24. idem vocauit, the same called you, here in the text.

Vocauit vos.Secondly, vocauit vos, he called you; and here wee see how almighty God doth euo­cate and call his Elect from the reprobate, vntill which time there is no difference be­tweene them in respect of nature: For vntill he called Mathew he was but a publican; Mat. 9.9. Acts 9. vn­till he called Saule, hee was but a persecutor; vntill hee called Zachee, he was but a world­ling; vntill he called Peter, he was but a fish­er of fishes, and not of men, and fauoured not the things that were of God, but the things that were of men.

3 Thirdly, in the instrument or meanes of our calling, which is per Euangelium nostrum, by our Gospell, that is per praedicationem E­uangelij nobis commissam: is to bee conside­red, that the preaching of the Gospell, is the ordinary meanes, which God hath appoin­ted to call vs to saluation; [...], [Page 5] by our Gospell, that is, by our preaching the Gospell committed vnto vs, hee called you to saluation. And here also in this place may be obserued, the dignity and necessity of the office of preaching the Gos­pell, that it is neither so base nor so needlesse an office as many account of it. For as the best men that euer were, and God himselfe and his Sonne, graced this calling; Genes. 2. Math. 9.35. so the necessity thereof is such, that it concernes the saluation of our soules.

Lastly, in acquisitionem gloriae, to obtaine 4 the glory of our Lord Iesus Christ, is the pe­riod and end of all this worke: for glory shall be the end & reward of al that obey the Gos­pel of Christ Iesus. Where we see our labor is not lost, that we spēd in his seruice, we shal not goe vnrewarded for working in his Vine­yard: for heere is the promised reward set downe for our encouragement, that wee shall obtaine the glory of our Lord Iesus Christ.

Heere is then a [...] a Narration of our heauenly vocation and calling, Part 1. by the prea­ching of the Gospell; in which these foure cir­cumstances offer themselues to our conside­ration.

First, the Author of our calling, Cir. 1. which is God, hauing reference vnto the relatiue qui, in the former verse; he which elected you, the same also calls you, here in my text.

[Page 6] 2 2. the calling it self, vocauit vos, he called you.

3 Thirdly, the Instrument or meanes of our calling, and that is, per Euangelium nostrum, by our Gospell.

4 Lastly, the end of our calling, and that is, in acquisitionem gloriae, to obtaine the glory of our Lord Iesus Christ.

And first of the Author of our calling, which is God, He called you. In the former verse, and in this text, the Apostle sets downe all the causes of our saluation.

1 The first is, Gods Election from the be­ginning, quòd ab initio elegerit vos Deus ad sa­lutem, that God chose you to saluation from 2 the beginning. The second is the sanctifi­cation 3 of the spirit. The Third heere in the 4 text, is the preaching of the Gospell, per Euan­gelium nostrum, By our Gospell. The fourth and last is the terminus ad quem, that leades vnto all glory, In acquisitionem gloriae Domini nostri Iesu Christi, To obtaine the glory of our Lord Iesus Christ. And all these come from aboue, Iames 1, and from the Father of lights, so that here we learne:

Posito prima.All the causes of our saluation both pri­mary and secondary, first and last, the begin­ning, progresse, and ending, are of, and from God onely. He it is onely which elected vs, which called, Rom. 8.30. which iustified, sanctified and saued vs: et fidelis est qui vos vocauit, qui hoc etiam per ficiet, Faithfull is hee which called [Page 7] you, which will also do it: 1. Thes. 5.24. as he hath begun our saluation by election, so hee will also fi­nish the same by our vocation, through the preaching of the Gospell, & thereby bring vs to obtain the glory of our Lord Iesus Christ.

Our duty therefore in this place, Appli. is to render the Apostles Debemus gratias semper, in the precedent verse; Wee ought to giue thankes alwayes vnto God, for that from the begin­ning he chose vs to saluation, & from whom also all the causes of our saluation do come. And with Dauid to sing a song of thanksgi­uing vnto his name, O thou most Highest. Da­uid had many songs in the praise of God, hee had his Canticum laudis, his Song of praise and thanksgiuing; Psal. 117. Praise the Lord all ye peo­ple, and laud him all yee Nations. And hee had his Canticum misericordiae, his Song of Gods mercy; My Song shall be of the mercy and lo­uing kindnesse of the Lord, with my mouth will I euer be shewing thy praise, from one generati­on to another: And he had his Canticum grati­arum actionis, his Song of thanksgiuing, I will alwaies giue thankes vnto the Lord, his praise shall be euer in my mouth. And therefore I will conclude this point with the Apostles Cui, 2. Pet. 3.18. To whom bee glory and dominion fore­uer and euer, Amen.

I come to the second circumstance, which is the calling it selfe, in these words, Vocauit vos, He called you.

And here I neede not much stand to shew how many wayes this word Vocation and cal­ling is taken in holy Scriptures. As some­time it is taken for an externall ciuill voca­tion or calling; as to be called to the office or dignity of a King, to enioy the soueraigne­ty, 1. Pet. 2.13. which S. Peter saith is Officium praecellens or supereminens, The supreame Office. And this word alone layes flat in the dust, the Popes vsurped transcendency ouer all, which he falsly challengeth to himselfe. Or some­times it is taken for an external Ecclesiastical calling, as to be called to the Office & digni­ty of a Bishop, 1. Tim. 3.1. which is Opus bonum, a good worke and a weighty. Or to be called to the Office of a Magistrate, to punish wickednesse and vice, and to mainetaine vertue. All these are but externall callings, vnto which both good and bad men may be called: but yet not called inwardly, with this spirituall and heauenly vocation and calling: 1. Sam. 8 9. for so was Saule outwardly called to be a King, Marke 14. August. lib. de gra. and Iu­das outwardly called to be an Apostle, but not inwardly called with this effectuall cal­ling, which is, Doni, non meriti; gratiae, non na­turae, from God and not from man, the worke of Grace and not of Nature: and this is pri­mus applicationis Christi gradus, our first de­gree in the schoole of Christ, Description. called by S. Au­gustine ingressus ad salutem, et primus ad fidem aditus, Our entrance to saluation, and first [Page 9] approach to faith: more especially, it is Actio Dei efficax et gratiosa, Definitio. qua electi ex Dei bene­placito, propter meritū Christi, per Spiritum san­ctum, intus informantur ad preceptionem et com­munionem et gratiae et gloriae Dei: The spiri­tuall, internall, effectuall vocation and cal­ling, is the gracious and effectuall worke of God, whereby his elect, of Gods good will, for the merit of Christ, by the operation of his Spirit, are inwardly informed for the re­ceiuing and participation of the grace of God; and outwardly reformed in their liues vnto good workes, for his glory. The effici­ent cause whereof, is the good will of God; the instrumentall cause twofold, internall, the operation of Gods Spirit; externall, the preaching of the Gospell: Idem. Vocauit vos per E­uangelium nostrum, he called you by our Gos­pell, to the participation of grace in this life, and glory in the life to come.

In this vocation which followes electi­on, as yee may see in these two verses, (for first God elected vs from the beginning vnto saluation, and then heere hee calls vs, in my Text:) we may obserue this position, That Positio 1 as election goeth before vocation, so effectu­all calling alwayes followeth election, and is the manifestation thereof. For as the best way in a maine Land, to finde out the sea, Simil. is to walke by the riuer that runneth into the sea; so he that would finde out his election, [Page 10] let him walke thereunto by his calling, as by a riuer running and flowing out of the sea of Gods election; so that the best way to finde out our election, is by yeelding obedi­ence to this heauenly calling. Thes. 5. Art thou cal­led to worke righteousnesse? This is a mani­fest token of thy election. Art thou not cal­led and moued (but who can say so) to work righteousnesse? or doest thou not finde a readinesse in thy minde to obey the motions of Gods Spirit, to yeelde obedience to the Gospell, to bee ready to euery good worke? Thou canst no way yet assure thy selfe, that thou art of the number of Gods Elect, and to belong vnto the election of Grace.

Applicatio.For application of which place, I say one­ly as Iohn the Baptist said vnto the Scribes and Pharisies, Mat. 3. Bring forth fruites worthy of repentance, and bee not of such minde to say, Wee haue Abraham to our father; for I say, that God is able of these stones to raise vp children vnto Abraham: God is able to break off the naturall branches throgh their disobedience, and to graft in the wilde bran­ches, and raise vp dead stones, contrary to nature, by grace. And againe, he is of pow­er to breake and burne the wilde branches, and to graft in againe the naturall, Rom. 11. if they continue not still in their vnbeleefe.

2 Secondly, the word [...] to euocate and call out from others, teacheth vs:

That there is no difference by nature be­tweene Positio 2 the Elect and the rebrobate, vntill God make it by this heauenly vocation and calling. For although Deus cognouit, 2. Tim. 2. be true with God, The Lord knoweth who are his, and whom he hath chosen; yet vntill he make it apparent by his effectuall calling, there is no difference betweene them and the repro­bate, in their obedience to God. Acts 9. For Paul be­fore hee was called, as bold a persecutor of the Church of God, as euer was Domitian, or Iulian the Apostate.

And Zache before he was called, Luke. 19.2. for ought appeares, as vnconscionable a worldling, as euer was the rich glutton damned to hell: That in respect of the corruption of nature, there is no difference betweene the Elect and reprobate, vntill God make it by his heauenly calling. And the Apostles Tales fueritis in the Romans, doth shew it: Rom, 6 such yee were; but yee are washed, but ye are iustified, but yee are sanctified, in the Name of our Lord Iesus Christ, and by the Spirit of our God. Thirdly, [...], Hee chose and 3 called you out from others, as the word doth import: & this maketh the greatnes of Gods mercy appeare, that God hath taken vs from Positio 3 the reprobate, & brought vs to this heauenly calling. God took Lot our of Sodom that filthy place, and sent his Angells to call him out: at first, not knowing the danger, hee lingred [Page 12] and was reluctant to obey their call, till at length they put hands vnto him and forced him to goe out: and beeing set vpon the mountaine in the plaine, when he saw Sodom fiered from heauen, and burning with brim­stone, then, no doubt, hee acknowledged the wonderfull loue and mercy of God toward him. Appli. It is euen so with vs, we are soiourning here in Sodom, which God will destroy with fire, and we are among those whose portion is in this life, but reserued vnto the burning lake of fire and brimstone. But God of his mercy purposing to saue vs, Iudges 2.2. sent his Angells his Ministers, not once, nor twice, but many times, calling and exhorting vs to flye from the wrath to come. And thus much for Vo cauit vos, Hee called you.

3. Cir.I come vnto the third circumstance, which is the instrument or meanes of our calling, per Euangelium nostrum, Per Euangelium by our Gospell, Where­unto he called you by our Gospell. Why is it called here our Gospell? Is it not the Gospell of God and of Christ? Yes verily, both as it sprung from him, and as hee is the author of it. 1. Thes. 2.2. So S. Paule calls it the Gospell of God: We were bold to speak vnto you the Gospel of God, and S. Peter so calls it also, 1. Pet. 4.17. What shal be the end of those that obey not the Gospell of God? And it is properly called also the Gospell of Christ. Mar. 1.1. For so the Euangelists stile it: Rom. 1.16. & the Apostle S. Paule so calls it; I am not ashamed of the [Page 13] Gospell of Christ: and againe, Phil. 1.27. in the Epistle to the Philippians; Onely let your conuersati­on be as it becommeth the Gospell of Christ.

Quest. How is it then called our Gospell, Paules gospell, and Peters gospell, and Iohns gospell, and our gospell? For so it is called here, Hee called you by our Gospell.

And so in the Corinths it is called our gospell; If our Gospell be hid, 2. Cor. 4.3. it is hid to them that are lost. Nay, sometimes it is more es­pecially called my gospell; Rom. 2.16. as in the Epistle to the Romans; At that day when God shall iudge the secrets of men by Iesus Christ, according to my Gospell: and againe in the same Epistle; To him now that is of power to stablish you accor­ding to my Gospell, and preaching of Iesus Christ. Rom. 16.25.

Quest. How then is it Gods gospell, and Paules gospell, and our Gospell? Answer. Aretius on this Text answers well to this question: Saith he, Dei est, et Pauli est Euangelium; Dei est, tan­quam Authoris; Pauli est Euangelium, vt eius ei commissa est praedicatio. It is Gods gospell and Paules gospell: It is Gods gospell, as hee is the author of it, and as it sprung from him; it is Paules gospell, as the preaching thereof is committed vnto him.

Likewise saith Marlorat on this Text; Apostolus Euangelium appellat suum, Marlorat on the Text. non quasi apud se natum, sed cuius illi praedicatio mandata fuerat. The Apostle calls the gospell his gos­pell, not that it sprung from him, or that he [Page 14] was the author of it, but as the preaching thereof was commanded him.

Sense.The meaning of these words, hee called you, per Euangelium nostrum, by our Gospell, is, per praedicationem Euangelij nobis commissam, by our preaching the gospell which is com­mitted vnto vs. It is then Christs gospell properly, and it is our gospell as the prea­ching thereof is committed and comman­ded vs. So then in respect of preaching the gospell, it is S. Paules gospell, it is S. Peters gospell, it is S. Iohns gospell, and it is the gospell of euery faithfull minister of Christ, as the preaching and dispensation thereof is committed vnto him: For God gaue in the Apostles a commission to all his Mini­sters their successors, Their commis­sion from God. Mat. 28.19. Marke 16.15. Ite in mundum, goe into all the world, and preach the gospell: hee that beleeueth and is baptized, shall bee sa­ued; he that will not beleeue shall bee dam­ned. So that they hauing a commission from God, to preach the gospell, it is said to bee theirs in respect of the preaching thereof.

Quest. 2 Heere then another question may arise, what difference there is betweene the Apo­stles gospell, that is, the Text of the gospell; and our gospell, that is, the preaching, dispen­sation, exposition, glosse, or determination thereof? Answer. I answer, there is an imparity and difference betweene the Text of the Gospell, in which there can be no error or lye, and [Page 15] our exposition and glosse thereof, in which there may be errors: as we haue seene in ma­ny of the famous and worthy Fathers, Aug. de ciuitat. lib. 21. Idem de doctr. Christian. and Pillars of the Church. First, the Text of the gospell cannot erre nor lye; so saith the Apo­stle, Vnder the hope of eternal life, which God that cannot lye, Tit. 1.2. hath promised before the world beganne. And againe, We cannot but speake the truth of those things we haue seen and heard. And againe, Acts 4.20. We can do nothing against the truth, but for the truth. 1. Cor. 13.8. And a­gaine, in the Epistle to the Galatians, Though that we or an Angell from heauen, Gal 1.8. preach vnto you otherwise then that which we haue preached, let him be accursed. And here S. Paule doth pronounce the Pope, If his traditi­ons and lawes be against Gods word. Peters suc­cessor (if the Papists will haue him so) accur­sed, if he teach or preach otherwise, or con­trary to S. Paules Doctrine; and that he doth so, who seeth not that hath eyes? Most of his Doctrines, Pardons, Indulgences, Acts, Excommunications, and Lawes, beeing flat against the Doctrine of S. Paule, and the truth of Gods word, as I shal hereafter touch. But here we see that there is, and may bee a great difference and imparity betweene the Text of the gospel and our preaching there­of: For so saith also S. Augustine, Aug. de videndo Deo ad Pauli­num, cap. 16. Numquid vllo modo Euangelio scripta mea comparabis, aut ea Scripturis canonicis coaequabis? Profectò si rectè diiudicando sapis, longè infra nos vides ab [Page 16] illa authoritate distare, Trel [...]. Qua au­thoritate egeat scriptura, [...]geat non propter se sed propter alia. The Church deliuereth the truth, but pro­ueth not the same: That must bee done by scrip­tures. Scripture is best expoun­ded by Scrip­ture. Tit. 1.2. The Diuels restauration. Aug. de ciui. lib. 21. 2 Beginning. et me quidem longiùs. Doest any way compare my writings with the gospell, or equalize them with the Text of the Canonicall Scriptures? Truely, if thou vnderstandest with a right iudgement, thou maist perceiue vs and our writings much inferiour to their authority, and my selfe most inferiour of all.

Now heere we see the text of Gods gos­pell and word cannot lye, there is no error in it. But in the writings and bookes of men of subordinate calling, there may bee error, as was in Origen, Augustine, and many of the Fa­thers of the Church; why may it not bee in the Pope also, and his expositions and glos­ses of Scripture? which our aduersaries deny: for they hold and maintaine this doctrine: That the Popes defining and expounding Scriptures ex Cathedra, Posito Papistica is to be beleeued as the vndoubted truth, and held for the most certaine rule and ground of faith; and equa­lize his expositions, and traditions, with the gospell. Baron Tom. 1. in Annal. 25. So saith Baronius: By the tra­dition of the Church all the gospell recei­ueth his authority, and is built thereupon as vpon a foundation, and cannot subsist without it. Tom. 2. de sign. eccles pag. 133. Likewise saith Bozius, The Scriptures are not to bee reckoned among such principle as before all things are to bee credited: Blasphemy a­gainst Scrip­tures. But they are proued and confir­med by the Church, as by a certaine princi­ple [Page 17] which hath authority to reiect and allow Scripture. Here is flat heresie and blasphe­my against the truth of Scriptures; equali­zing, nay preferring their writings and au­thority before the Scriptures. Stapleton Tri­plinicat. aduer­sus Whitak. Yet Stapleton one of their owne side, of a milder spirit, is cleane of contrary opinion: For hee saith, The inward testimony of the Spirit, is so ef­fectuall, that by it alone, any matter may be beleeued, though the Church holde her peace.

Heere wee see our aduersaries errors and contradictions about this point; they equa­lize and preferre their writings with Scrip­tures: they will beleeue no Scripture, No Scripture ought to bee expounded a­gainst the Ana­lysis & ground of Faith. vn­lesse their Church expound it; and though their Church expound the same neuer so contradictory to the truth of Scriptures, yet they then wil beleeue it, and not before. And that place which they vrge out of S. Augu­stine for their purpose heerein, is also flat a­gainst themselues; Aug. Tome 6. lib. contra epist. Fundamenti, cap. 5. Ego verò non crederem E­uangelio, nisi me catholicae Ecclesiae commoueret authoritas: I my selfe should not haue beene a Christian and beleeued the Gospell, if the authority of the catholike Church had not moued and pressed mee thereunto. These words are Augustines text indeede, in his sixt Tome, in his Book Contra Epistolam Fundamen­ti, cap. 5. for that sixt Tome, he hath written a­gainst diuers heresies of the Iewes, Manichies, [Page 18] Arians and Iouinians. And this booke hee writes against the afore-named Fundaments Epistle which was a Manichie, and held two natures or beginnings, one good, and ano­ther bad or euill; and saies these words to this intent, to conuince him of his error, by the authority and consent of the catholike Church, which hath power to compell a Christian to beleeue in Christ: for saith S. Augustine to him, Doest thou not beleeue the catholike Churches whole consent? Why I my selfe had not beene a Christian, vnlesse the authority and generall consent of the Church had mooued me thereunto; putting according to phrase the preterim­perfectence for the preterpluperfectence: meaning, I had not my selfe beene a Christi­an, vnlesse the Churches authority, that is, generall consent, at the first had pressed me to beleeue the Gospell: for this is apparent in his words following; Quibus ego obtempe­rem dicentibus Credite Euangelio; Idem. cur non eis ob temperem dicentibus mihi, Noli credere Mani­chaeo? elige quid vis; si dixeris crede catholicis, ip­si me mouent vt nullam fidem accommodem vo­bis. Whom I haue obeyed, saying, Beleeue the Gospell, why should I not also obey them saying, Beleeue not a Manachie? chuse what thou wilt: If thou saist vnto me, Beleeue the orthodox catholikes; they shall moue me so farre, as that I should neuer be­leeue [Page 19] the Manichies. The consent of an orthodox Church ought to conuince one and to make him a Christian to beleeue the Gospell. S. Augustine speakes of the Catholike Church, not of the Roman. The Church of Rome and her Doctrine dif­fereth much from what it did in former time. The Church of Rome was subordinate to other Patri­arkes. Carion Cron.

That which may be gathered from thence, is this, That the consent of the orthodox Church hath power and authority to presse one to beleeue the Gospell, and to be a Chri­stian: wee grant it, but not to beleeue euery position and doctrine, that a Church main­taineth, especially against the truth of Scrip­tures.

Secondly, at that time there were no such errors and superstitions in the Church of Rome, as now there are.

Thirdly, he that is read in stories knowes well, that the Church of Rome then had not the primacy of all other Churches. For the Patriarkes of Antioch, Alexandria, and Ierusa­lem, did challenge a parity at least, with the Patriarke of Rome, before Phocas a murderer gaue it vnto him.

Therefore I conclude this point, if any Church, or any Angell from heauen, Gal. 1. should teach and maintaine doctrine contrary to Scripture and the truth thereof, and contra­ry to the Analysis, and grounds of Faith, we ought not to beleeue him, or to ground vp­pon his doctrine. But if you will compare S. Paules or S. Peters Doctrine (whose succes­sor they affirme the Pope to bee, Peters successi­on must bee in Doctrine, not in person or place.) you shall surely see not a succession in doctrine, if in place. Nay if you will examine the Gospell of S. Peter or S. Paule, with the Gospell and [Page 20] doctrine that now the church of Rome main­taineth, he that hath but a sparke of indiffe­rent iudgement may see, that there is a won­derfull difference betweene them: 1. Pet. 2.13. For S. Peters Gospell saith, the Kings office is the supreame office, the Popes Gospell saith no: That all Kings are subordinate to him. He hath also temporall authority, for hee challengeth not onely to excommunicate them, but to depose them, and dispose of their Kingdomes as he pleaseth: as we see it came to passe by the lamentable experi­rience of many Emperours, and of Henry the 4. of the house of Austria, who being first ex­communicated by Pope Gregory the 7. called Hildebrand, his Kingdome was also by him giuen away to Ralphe Duke of Sweathland with this golden inscription, Carion. 4. Mo­narch. Petra dedit Pe­tro, Petrus Diadema Rodolpho: The Rock gaue to Peter, and Peter gaue the Diademe and soueraignty of the Empire of Rome to Ralphe Duke of Sweathland.

And who knoweth not, that Zachary Bi­shop of Rome, did depose Childerich the right full King of France, and place Pipine his trai­terous vsurping seruant in his stead? Plat. in vita A­drian. et Leo. 3. And Pope Adrian afterward went about to trans­late the Empire from the Greekes to the French in the person of Charles the Great, who was but the sonne of the afore-named Pipine the vsurper. And Pope Leo the third [Page 21] established him, and therein gaue him the ti­tle of Charles the Great.

Pope Alexander excommunicated Frederick Barbarossa, Cario. 4. Mo­narch. & when he humbled himself to the Bishop, hee imprisoned him in his house, and trode vpō him, & caused his Friers to sing, Su­per aspidem et basiliscum ambulabis, &c. Thou shalt go vpon the Lyon and the Dragon, the young Lyon shalt thou tread vnder thy feet, &c. O horrendam regi indignitatem!

What should I say of the murders of the Henries of France, French Chro. of the famous houses of Valois and Burbon? who were traiterously murdered by the practice of the Iacobines and Iesuites, the Popes Gospellers? And who is ignorant of the manifold treasons that were complotted by these Gospellers, against the late Queene Elizabeth, of famous memory? Doctor Abbots answer to Hils reasons. The excommunications against her by Pope Pius the 5. the declaration of the same made manifest by Sixtus the 5. the same ratified by Clement the 8. The manifold treasons inten­ded against her by Parry, Lopaz, Squier, Ba­bington, and others: The aiding of that in­uincible Nauy in 1588. all which traiterous designes were warranted by the gospell of the Pope, his Priests and Iesuites.

Gods word and Gospell saith, Psal. 105 Touch not mine Annoynted, and doe my Prophets no harme. The Iesuites gospell is, Touch them, curse them, depose them, dispose of their King­domes, [Page 22] stab them, murder them, blow them vp with gunpouder, and what not? And this is their gospell, which they teach, and which they put in practice; which things be­ing most apparently knowne to be as true as gospell, Iesuits Cate­chisme. it were to be wished that al christian Princes would take heed and beware of such gospellers (if such there bee found) amongst them, 4. Kings 10.25. to reward thē as Iehu did Baals priests, to let none escape that is found: or to doe vnto them as Samuel did, 1. Sam. 15.33. hew these traite­rous Agags in pieces before the Lord.

But leauing these gospellers to their gos­pell, Text. let vs returne to the Gospell of our A­postle S. Paule, Whereunto he called you by our Gospell, to obtaine the glory of our Lord Iesus Positio 1 Christ. And here first we learne, That the preaching of the Gospell is the secondary meanes that God hath appointed to bring vs vnto saluation. For whereunto hee called you by our gospell, that is, by our preaching the gospell: and therefore it is called Poten­tia Dei ad salutem, Rom. 1.16. The power of God vnto saluation, vnto them that beleeue, and obey the same. Psal. 119. It is Lucerna pedibus, a Lanterne vnto our feete, and a light vnto our pathes, to leade vs from ignorance and impiety, to true vnderstanding and godlinesse.

Positio 2 Secondly, seeing we are called to obtaine the glory of Christ by our gospell, that is, by the preaching the gospell: wee may heere [Page 23] learne the dignity and necessity of this office of preaching the Gospell.

It is not such a meane and base office as many account of, for the best men that euer were haue in their owne persons graced this calling: for Dauid is as often stiled Dauid the prophet, as Dauid the King, and Salomon stiled himselfe The preacher. Ecclest. 1. And almighty God himselfe was the first preacher that euer was in the world, Gen. 1. for hee preached both the law and the gospell, to our parents in paradise: and our Sauiour though he were euery way a rightfull King, being heire of all things, yet tooke vpon him the office of preaching: Iesus went about all Cities and Townes, teaching in their Synagogues, Mat. 9.35. and preaching the gospell of the Kingdome, and healing euery sicknesse, and euery disease a­mong the people. And the very titles that the holy Ghost doth giue them in Scrip­ture, shewes both the dignity and necessity of their office: as they are called Seers, Saui­ours, Chariots of Israel, Planters, Waterers, Builders, Stewards, Watchmen, Souldiers, Nurses, the Seruants of the high God, Acts 2. Cor. 6. Wor­kers together with God, Fathers, Elders, Men of God, friends of God, dispensers of the se­crets of God, Prophets, Angels, Iudges 2.2. titles of great dignity and honour.

Their office then is not inuentum huma­num, an inuention of man, 1. Cor. 12.28. but Institutum di­uinum, [Page 24] an Ordinance of God; for they are appointed of God, to be Patres nutritij, nur­sing Fathers, feeding vs with the sincere milke of the word of God, 1. Pet. 2.2. that thereby wee may grow vp to saluation: and to be short, that thereby we may at last obtaine the glo­ry of our Lord Iesus Christ.

Appli. 1.Seeing then that the preaching of the Gospell is the ordinary meanes that God hath appointed to call vs vnto saluation, and since also such is the dignity and necessity of the office of preaching the Gospell, that it cōcernes our saluation; let al true Christians here learne, to giue them their rights & dues that belong vnto such men of so high an of­fice and calling, both in their dignity and maintenance: For their dignity the Apo­stle saith, Videte, See that you haue them in singular reuerence for their workes sake, and be at peace with them. Aristotle was reueren­ced by Alexander as his father, because that from his father he had but life, but from his maister he had knowledge how to liue.

And truly, if, Feare the Lord, and honour his Ministers, be married together, then cer­tainely they which dishonour the seruants of the liuing God, Eccle. 7. there is but little loue to their maister, and little feare of God before their eyes. 1. Cor. 4. Sic aestimet nos, Let a man so e­steeme vs as the Ministers of Christ, and Stewards of the secrets of God. Howbeit, [Page 25] such is the iniquity of our times, that as the shaddow went backe ten degrees in the di­all of Ahaz, 2. King. 10.11. so ten degrees do the shaddowes of Christ (his Ministers I meane) goe backe in their esteeme in the world: and as they goe ten degrees backe in their esteeme, so they goe 20. degrees backe in their mainte­nance, for the most part of them. And that maintenance which almighty God hath de­signed these his seruants in his word for their wages, is now in this criticke age called in question, whether God assigned it or no in his word; as if God would command his seruants in his word the great worke of prea­ching, and not in the same word allow them also wages for their worke: or leaue it to the courtesie or discretion of men, to determine by humane lawes a competent maintenance, as they terme it, for them.

As touching therefore the seuerall and contradictory opinions about this question in this age, An Decimae sint iure diuino: Quest. Whe­ther tithes bee due by the word of God or not? This being within the compasse of my Text, I cannot suspend my iudgement, but I will briefly determine it. And I confident­ly and vnfeignedly hold and beleeue affir­matiuely against all refractory and schisma­ticall spirits opposing [...] this truth: Positio. That tithes are due, iure diuino, by the diuine and morall law of God, and that they ought to [Page 26] be paid, de iure, of right, although through the corruption of the times, they haue not beene paid, de facto, as they ought to be. And this I will prooue by Scriptures, Fathers, Councels, and Arguments; and lastly, an­swer the obiections against this truth. First let vs looke on these places of Scripture: Gen. 14.20. Abraham (and Leuy in Abraham) paid Tythes to Melchizedeck: The Priest-hood remaineth for euer, ergo the maintenance belongeth to that Priest-hood for euer.

Gen. 28.22. Iacob built an house vnto God, and gaue vnto him the tenth of all he had: And this stone which I haue set vp shall be Gods house, and of all that thou shalt giue mee, I will giue the tenth vnto thee. Leuit. 27.30. Also all the tythe of the land, both of the seede and of the ground, and of the fruite of the trees, is the Lords, it is holy to the Lord.

Obiect. If men say, this is a Leuiticall ceremo­niall law, and therefore abrogated:

Answ. I answer, This, with diuers other the like in the book of Leuiticus, are morall positions, and are not abrogated.

As in Leuiticus 17.7. They must not offer offerings vnto deuills, for that man shall bee cut off from his people, is a morall positi­on.

And Leuiticus 18. How marriages are lawfull, and not, are morall precepts. And againe, Yee shall not steale, nor deale falsly, [Page 27] neither lye one to another. Leuit. 19.11.12 Also yee shall not sweare by my Name falsly, neither shalt thou defile the Name of God, I am the Lord.

These are morall positions in Leuiticus, Thou shalt not sweare falsly, thou shalt not steale, &c. and therefore not abrogated. So is also this law of paying tythes a morall du­ty, as I will hereafter shew, and therefore not abrogated.

For breuities sake I will onely quote pla­ces for the proofe of this truth.

As Numb. 18.21. Deut. 14.22. Nehem. 10.37. Malachie 3.8. Math. 23.23. Luke 18.12. 1. Cor. 9.7. 1. Cor. 9.13. Heb. 7.8. All which places are most pregnant proofes that tythes are due, iure diuino, by Gods morall law; and the obiections which the aduerse patt can extract out of these places to contradict this truth, are vaine and triuiall. But aboue all in my iudgement, these two places in Scripture are very pertinent to the purpose we haue now in hand.

Yee tythe mint and annise and commin, Math. 23.23. and leaue the weightier matters of the Law, as iudge­ment, mercy, and truth. These ought yee to haue done, and not to haue left the other vndone. Here our Sauiour vpbraides the Pharisies for doing the least moral duties, and neglecting the weightiest. But yet he concludes, Origen homil. 11. in Numb. that they are all morall duties, for they ought all [Page 28] to be done. Paying of tithes is heere recko­ned as a morall duty, and with the morall duties of iudgement, mercy, and truth, which ought both in the time of the Law and the Gospell to haue beene done. Obiect. If any obiect, that in this place tythes ought to haue bene paid in the time of the Law, and that Christ here spake of what ought to haue bene done in the time of the Law, and not in the time of the Gospell:

Answ. 1 I answer, that what is a morall duty, and ought to haue beene done in the time of the Law, ought also to bee done in time of the Gospell.

Answ. 2 Secondly, tything, mercy, iustice, and truth, are heere reckoned all for morall du­ties, because they ought all to haue beene done. But morall duties ought to bee done in the time of the Gospell, as well as in the time of the Law: Origen ibid. ergo paying of tythes, iu­stice and mercy, being morall duties, ought to be done in the time of the Gospell, as well as in the time of the Law: and this word o­portet ought or must, implies, that they are all morall duties. Againe, in Hebrewes 7.8. Here men that dye receiue tithes, but there hee receiueth them of whom it is witnessed that hee liueth; and to say as the thing is, Leuy also which receiued tythes, paied tythes in Abraham.

Here first we see, that tythes ought to be paid vnto Christs Ministers, as they haue a [Page 29] lease of them from him; during their mortall liues: But the inheritance of tythes belon­geth to Melchisedecks, that is, to Christs Priest-hood, which liueth a Priest for euer; and vnto whom they are rightfully and true­ly due, and ought to bee paid so long as his Priest-hood remaines, which is, Ad huius se­culi consummationem, to the end of the world; so long doth the maintenance belong there­unto: and this is not a temporary leuiticall right, as due onely in Leuies time (for hee had but the assignation and lease of tythes but during his priest-hood) but a perpetual duty done before Leuies time: for Leuy, saith the text, paid tythes in Abraham; Heb 7.9. and must bee done also after Leuies time, to Melchisedecks, that is, to Christs perpetuall priest-hood for euer.

As touching the opinion of the Fathers for paying tythes, 2 The Fathers opinion of Tythes. I will onely cite two or three places for breuities sake. Origen in his 11. homily vpon Numb. hath these words, Quomodo abundat Iustitia nostra plus quam Scri­barum et Pharisaeorum, si illi de fructibus terrae suae gustare non audent priusquam primitias sa­cerdotibus efferant, et Leuitis decimae separen­tur: et ego nihil horum faciens, fructibus terrae ita abutar, vt Sacerdos nesciat, Leuites ignoret, diuinum altare non sentiat? How doth our righteousnesse abound more then the righ­teousnesse of the Scribes and Pharisies, if [Page 32] [...] [Page 33] [...] [Page 32] they durst not once taste of the fruites of the earth, before they had paid tythes thereof to their Priests, and the tenth separated to the Leuites: & I doing none of these, do so abuse the fruites of the earth, that neither the Priest, nor Leuite, nor the diuine altar hath any taste or feeling thereof.

Cypri. in epist. 66The presbyters haue nothing to doe with secular affaires, but as the Leuites which had nothing to doe but to attend on the altar: so hath the Lord prouided for Ministers, that they might not bee drawne by worldly occasions from their holy businesse, but might liue of that honourable stipend with their bretheren, as they who receiued tythes of the fruite of the earth. Here is no new coy­ned competence mentioned: but that hono­rable stipend due to Leuies successors.

Aug. in Math. cap. 23. Haec est Domini iustissima consuetudo, vt si tu illi decimam non dederis, tu ad decimam reuoca­beris, id est, Daemonibus, quae est decima Ange­lorum, associaberis, dabis inquit impio militi, quod non vis dare sacerdoti. This is the iust custome of God, that if thou wilt not giue him his tenth, thou shalt bee brought backe to thy tenth, and shalt be ioyned with deuils, which is the tenth part of Angels &c. Si de­cimam dederis, Aug. ibid. non solum abundantiā fructuum accipies, sed etiam sanitatem animae et corporis consequeris &c. If thou paist tythes, thou shalt not onely receiue abundance of fruites of the [Page 33] earth, but the sweete fruite also of the soule and body. S. Ierome also hath these words.

Quia non dedistis decimas et primitias, Hier. in glos. su­per illud, Mal. 3. id­circo in penuria et fame maledicti estis: quia dum parua subtraxistis, et totam abundantiam frugum et possessionum vestrarum perdidistis: sciatis vos ideo perdidisse abundantiam, quia fraudauistis me parte mea; moneo igitur, vt red­datis mihi mea, et ego restituam vobis vestra. Because yee haue not giuen vnto mee my tenths and first fruites, yee are cursed with penury and famine; because that whilest you with-held small things from me, yee lost the whole abundance of the fruites of your pos­sessions. Know yee then, that therefore yee haue lost abundance, because ye haue defrau­ded me of my part: Therefore I warne you that you restore vnto mee those things that are mine, and I will restore vnto you those things that are yours.

Infinite places moe I might rehearse to this purpose, but for breuities sake I will onely quote them.

As Augustine in sermo. de decimis: Inferte omnem decimam. Chrysost. super illud Mathaei, cap. 23. Qui decimatis, &c. Hiero. in Malachiam 3. Inferte omnem decimam, &c. et reuertimini, &c. Chrysost. ibidem, Chry­sostom homil. 3. aduersus Iudaeos; idem homil. 4. de verbis Isayae. Idem super Math. Idem hom. 8. imperf. Operis. Idem homil. 34. homil. 38. ho­mil. 43. Operis imperfecti: with many moe [Page 32] places to like purpose. And as concerning Councells, Decrees and Councells. I will onely but quote them for breuities sake in the margent: for after the diuisions of parishes which was by Dionysius Bishop of Rome, Decreta Dionys. & caus. 13. q. 14 Dionys. caus. 3. q. 2. Plat. in vita Di­onysii. Polydor. Vir­gil. lib. 4. c. 6. Decret. Dionysi. caus. 3. about the yeare 266. were tythes assigned to their seuerall baptismall and parish Churches, that none might in­trude vpon each other; which was long be­fore the Councell of Lateran. And therefore it is an error which some hold, that tythes were not due nor assigned to parish Churches before the Councell of Lateran: for Dionysi­us himselfe saith, Caus. 3. q. 2. Singulas Eccle­sias pro suis ministris assignauimus, &c. Wee haue assigned seuerall Churches for seuerall Ministers, Leo. 4. de deci­mis. Concil. Toled. caus. 16. 1. Idem, Quicunq voluerit. and diuided to each their parishes and Church-yards, and appointed that eue­ry one should haue their proper right, so that none may intrude vpon the parish of ano­ther.

So saith Anastasius in his Canon, Statuimus, &c. To the like purpose saith the Councell of Wor. q. 7. Et Marcellus Patauinus, Defens. Pac. part 2. Can. 14. Conc. Toled. ses. 4. Can. 32. Con­cilium Matisconense. ses 2. Can. 6. et caus. 16. q. 1.

Thus we see tythes to be due, iure diuino, by diuine right, by Scriptures, Fathers, and Councels. Now 3. or 4. arguments for proofe thereof.

Argumēts that tythes are due iure diuino.First, it is granted by all men, the Mini­sters [Page 33] must haue by Gods Word sufficient maintenance, and wages for their worke, 1. Cor. 9.7. & 9.13. and other places.

If by Gods Word Ministers must haue Argu. 1 maintenance, then either more then the Le­uites had, or lesse then the Leuites had, or the same which they had assigned vnto them by almighty God.

But Ministers must haue maintenance by Gods Word, Math. 23.23. 1. Cor. 9.7. 1. Cor. 9.13. ergo either more then the Leuites had, or lesse, or the same.

Now more then the Leuites had, the world will not allow them, neither doe the Mini­sters require it, but are content with that portion that God assigned to their brethe­ren.

And to giue them lesse then the Leuites had, is to vnder-value their Ministery, and to make it inferiour to the Leuites Mosaicall Ministery; and to preferre the ministration of condemnation, before the ministration of righteousnesse, which doth exceede in glory. Therefore if their maintenance bee not more nor lesse then Leuies, it must bee the same, which is the tenth.

Againe, that which God commanded Argu. 2 in his Word, and was practised by many ho­ly men, and was neuer abrogated by God, is still in force: But God commanded in his Word tythes to be paid: many godly men practised the same, and the ordinance was [Page 34] neuer abrogated: Ergo the duty of paying tythes is still in force. That God commands this duty, that fearefull execration of al­mighty God, Deut. 14.22. Mal. 3.8. Nehe. 10.37. Math. 23.23. Gen. 14.20. & 28.22. by the mouth of his Prophet Malachie, in his third chapter, sheweth hee commands them to bring his tythes into his house, and hee commands them with a wit­nesse; for he subioynes a fearefull penalty, a curse vpon the heads of those that neglect this duty: and this he neuer abrogated, there­fore the same is still in force.

Argu. 3 Againe, that which is the Lords inheri­tance properly, and the property and bene­fite thereof assigned to his Ministers, Leuit. 27.30. & the places a­boue cited. Leuit. 27.30. no o­ther man ought to vsurpe and take from them, but must be due vnto them. But tythes are the Lords, the benefit and vse of them he hath assigned to his Ministers, Ergo, no man ought to vsurpe or take it from them.

Leuit. 27.30.The Tenth is mine, saith the Lord; and this hee hath assigned to his Ministers, Ergo it is their dues to haue it.

Argu. 4 1. Cor. 9.7. & 9.13.The Ministers must haue their wages and maintenance, either of right or of Almes; not of Almes, for that were too beggerly and base for so high and holy a calling: Ergo they must haue their maintenance of right, and of that kinde which is assigned in his ho­ly Word.

Argu. 5 Heb. 7.17.7.8.9. & 8.9.Tythes properly belong to Christs priest­hood: The priesthood remaines for euer: Er­go [Page 35] the maintenance due to that priesthood must remaine for euer.

The paying of tythes is no ceremoniall Argu. 6 nor iudiciall, Ergo a morall duty.

No ceremoniall duty, for they were paid before Abraham, and since the ceremoniall law; Ergo no ceremoniall duty: because a ceremony is but a type of an holy thing to come; and it is for a time. Leuit. 27.30.31 Tythes are holy things themselues, and holy to the Lord, Er­go no ceremoniall duty.

And tythes are no iudicialls, for no iudici­als were vowed to the Lord as tythes are. Gen. 28.22. Se­condly, Iudicialls are for the ciuill gouerne­ment of men, and for things in common-Weale.

Againe, Iudicialls are not holy things, Leuit. ibidem. and consecrated to God as tythes are: there­fore they are no Iudicials. If then tythes be neither ceremonials nor Iudicials, they must needes be morals, and due by the morall law of God.

Obiectio prima. Obiections a­gainst this truth answered Tythes were dedicated to the Leuites for their seruice in the ceremo­niall law; but that law is abrogated: there­fore paying of tythes abrogated.

Answ. The ceremoniall part of the law, which was the assignation of tythes to them for their legall seruices, pro tempore, is abroga­ted: but not the morall duty, for that was before Leuy, and after Leuy, perpetually to [Page 36] continue, and is the Lords right for euer.

Obiect. 2 Tythes are due by mans law, by the com­mon, ciuill, and canon law: if they were due by Gods law, what neede these to ratifie them?

Sol. Murder, whoredome, and theft, is for­bidden by mans law; are they therefore not forbidden in Gods law?

Obiect. 3 A competent maintenance is due to Mi­nisters, but not tythes.

Sol. 1 Prooue that position, for there is no such word as competency in Scriptures spoken of; & a fine competent sort of absurdities would follow on this opinion. Then we should haue in steed of a Bishop of a Church, a compe­tencer of a Church; in steed of a parson or Minister of such a Church, a competencer of such a Church, a proper title.

Sol. 2 Againe, let this competency be granted be it 100 or 200 l. per annū more or lesse, who shold haue the Parsonage? Lay-men, why not Clergy men? But how, by what law should tythes and maintenance bee due? By mans law, by Statute law, say they: But may not that be abrogated, and where is that com­petent maintenance then? So there would be no Ministers if there were no mainte­nance, and all the world would grow to pa­ganisme if there were no Ministers or learned men to enstruct the people.

These are the friuolous obiections of the [Page 37] Atheisticall spirits of our age, that would faine finger our Church-liuings, because they haue found sweetnesse, as they thinke, in them already: But yet it hath, and alwayes will proue ratsbane to their soules, and their posterities destructiō. And yet these criticall, schismaticall spirits, vnder colour of zeale, and for the maintenance of their owne pride and ambition, would, if they could, In the suruay of the preten­ded holy disci­pline. banish those Bishops which Christ and his Apostles appointed, and would turne all discipline and gouernement vpside-downe; Churches into Chambers, Bishops into Syndicks, and Superintendents Ministers, into Bench-Presbyterians; and would, if they were suffe­red, Pha [...]ton Ouid. make a new Metamorphosis of the church and Common-weale.

But here let all those that feare the Lord God of Hostes, know, that tythes are due vn­to the Ministers of the Gospell by a diuine right, and learne to giue them their dues, lest that angry curse of God fall vpon them and their posterities, which is spoken by the Prophet Malachie, Mal. 3 To be cursed with a curse for spoyling and defrauding the Lord and his Ministers of their rights: and therefore I will conclude this point with Moses, bles­sing Leuy and his substance: Blesse, O Lord, Deut. [...]3.11. Leuies substance, and accept the worke of his hands; smite through the loynes of them that rise vp against him, and of them that hate them, that [Page 38] they rise not againe.

4 Cir.The fourth and last circumstance to bee considered in this text, touching this hea­uenly calling by the Gospell, is the terminus ad quem, Text. The period and end of al happinesse, To obtaine the glory of our Lord Iesus Christ.

Last position.And heere wee learne, that the glory of Christ shal be the end and reward of al those that obey the Gospell: for hereunto hee called you by our Gospell, to obtaine the glory of our Lord Iesus Christ. To this pur­pose S. Iohn saith:

1. Iohn 3.2.Dearely beloued, now we are the Sons of God, but yet it doth not appeare what we shall be; and we know that when hee shall appeare, we shall be like him, for wee shall see him as he is.

Rom. 8.30.And againe, Whom he sanctified them he glorified: and here in the text, We shall obtaine the glory of our Lord Iesus Christ.

Quest. But how is this his glory our glory?

Answ. It is his glory and our glory also: It is his glory as he is the Head; it is our glory, as we are his members, and haue vnion & com­munion with the head. It is his glory, as he is [...] Head of the Corner. It is our glo­ry, as we are ex aedificij latere, of the building belonging to that Head.

It is true then, that wee are called by his Gospell in this world, to obtaine his glory in the life to come; which glory of Christ is his [Page 39] by inheritance: it is ours by his merits. And the glory of Christ is seene in three thing: In eminentia, in praeeminentia, in coeminentia, Aquin. in Cant. in eminentia coeli, in praeeminentia Angeli, in co­eminentia Patris excelsi; In eminentia coeli, cu­ius fruitur claritate; in praeeminentia Angeli, quem praecedit dignitate; in coeminentia Patris excelsi, cui aequalis est Maiestate.

The glory of Christ is illustrious in his eminency, in his preheminency, in his coeminency; in his eminency of heauen, in his preheminency of Angels, in coeminency with his Father: in his eminency of heauen whose glory hee doth enioy; Heb. 1 in his prehemi­nency of the Angels, whom he excells in dig­nity; in his coeminency with the Father, with whom he is equall in Maiesty. For Ego et Pater vnum sumus, I & the Father am one; Iohn 10. and to the participation of his glory wee are called, and to his eternall: glory and here in the text, to obtaine the glory of euerlasting life, 1. Pet. 5.10. and to haue communion with our Lord Iesus Christ in his Kingdome.

Now as concerning this great and glori­ous place, the Kingdome of Heauen, there are many great and excellent Titles and at­tributes giuen vnto it in holy Scripture, to expresse the glory therein contained; but yet none beyond this here in the text: It is called a Life, a Kingdome, an Inheritance, & a Glory. A Life, Iohn 5.24. and such a life as is not sub­iect [Page 40] to death; a Kingdome, and such a King­dome that cannot be shaken. Luke 12.32. Feare not lit­tle Flocke, it is your Fathers pleasure to giue you a Kingdome: There can be no ruine or deuastation. Great earthly states are subiect to change, and alteration by priuate sediti­on, or publike hostility, according to that of the Poet:

Which verses may thus be turned:

For in all the Antiquaries it is to be ob­serued, Dan. 2. Iustine: Sleydan de quatuor Mo­narchijs. that earthly estates are most subiect to change, and are often times ouerturned, and translated to others, as we see it come to passe in all the foure Monarchies.

Caron Chron. Astyages the last of the Medes, ouercome by Cyrus the first Monarke of the Persians; Darius vltimus, Dan. 2. Dan. 6. the last of the Persians, ouer­come by Alexander the first Monarke of the Greekes. The Monarchie of the Greekes soone [Page 41] mangled and rent in pieces by the Feffees of Alexander, Seleucus, Ptolomie, Antigonus, and Cassander; who making warre each on other, were at length ouercome by the Romans: first in the person of Iulius Caesar, who aimed at a Monarchie; and then afterward in the per­son of Octauius Augustus; who established the same.

The Monarchie of the Romans though not worthy of that Title, Amand. Polan. in Dan cap. 2. neither doth Aman­dus Polanus vpon Daniel, allow thereof, be­cause of the tyranny done to the Saints of God, in the time of the Primitiue Church, vntill the time of Constantine the Great; the same being also diuided amongst the three sons of Constantine the Great, Constantine the elder, Constans, and Constantius: They peri­shed all by vnnaturall dissension, and so it became deuolute to Iulian the Apostate, Nephew, and sisters sonne vnto Constantine the Great.

Afterwards it was oftentimes oppressed by the Arians, and other heretikes: some­times a great part thereof vsurped by Maho­met and the Turkes: sometimes disordered and diminished by the power of vsurped transcendency: sometimes translated from the Greekes to the French, Caron Chron. De quarta Mo­narchia. as in the person of Charles the Great, the sonne of Pipine the V­surper; afterward became electiue in the time of Otho the third, for want of issue male: [Page 42] and at length that same Lapis abscissus è mō ­te sine manibus: Dan. 2.24. That stone that is cut out of the Mountaine without hands, shall dash all these earthly Kingdomes in pieces: Ibidem. For it shal strike the Image vpon the feete that are of iron and clay, and breake them in pieces like a potters vessell. Psal. 1.

But this Kingdome of Glory that is here spoken of in my text, shall neuer bee shaken, shall neuer bee subiect to any deuastation, change or alteration.

Thirdly, it is called an Inheritance, and an Inheritance immortall, 1. Pet. 1.4. vndefiled, and that fadeth not away, but which is reserued for vs in heauen.

Lastly, it is called a glory, and such a glo­ry, 2. Tim. 4.8. as is a Crowne of Glory. Now what is it that we can desire that Here we haue not? Doe wee desire a life? Here it is, and such a life, as is not subiect to death: Doe we de­sire a Kingdome? Here it is, and such a King­dome that cannot bee shaken. Do we desire an inheritance or a glory? Here they are all, aboue all that can be either wished or desi­red. Aug. lib. de Trip. habit. For regnum Dei est plenum lucis, laetitiae, beatitudinis et gloriae, quod nec dici nec ex­cogitari potest: The Kingdome of heauen is full of light, ioy, blessednesse, & glory, which neither can be spoken of, nor imagined. And to this glory of Christ here in my text we are called: And so saith S. Iohn:

Dearely beloued, 1. Iohn. 3.2. now we are the sonnes of God; but yet it doth not appeare what we shall be; and we know, that when hee shall appeare, we shall be like him, for wee shall see him as he is. How shall we be like him? Not with a s [...]ut of Dignity and Equality in Glory, but of similitude and quality; we shall be like him in glory, subordinately, because we are heires annexed with him in Glory: Rom. 8.17. as wee are here annexed with him in sufferings, we shall be there annexed with him in glory: If we suffer with him, we shall also bee glori­fied with him.

To conclude this point; If of that earth­ly Ierusalem such glorious things were spo­ken, Psal 87. (Very excellent things are spoken of the City of God) how much more glorious things might be spoken of that heauenly Ie­rusalem which is aboue, Gal. 4. and which is the Mother of vs all? where are such glorious Ci­tizens, and one God of Glory, instar omnium, amongst them all, and aboue them all. Hap­py are the people that be in such a case; yea, Psal. 144. blessed are the people that haue the Lord for their God. And therefore, Exhort. since Glory shall be the end and reward of all those that obey the Gospel, let vs yeeld our obedience there­unto. considering on the one side what shall be the end of those that obey not the Gos­pell of God; namely, 1. Pet. 4.17. 2. Thes. 1.17. That he is comming in flaming fire, rendring vengeance vnto such [Page 44] as know not God, and which obey not the Gospell of our Lord Iesus Christ. And considering also on the other side, that if our conuersation bee as it becommeth the Gospell of Christ, Phil. 1.27. that hee is comming with a reward in his hand, to giue to euery one at his comming, Reu. 22. a Life, a Kingdome, an Entrance, and a Glory, euen his owne Glory which is spoken of heere in the Text.

Let vs therefore, Beloued, ayme at this Glory, and runne at this marke of Glory with all might and mayne, that is heere set before our eyes: 1. Cor. 9.24. So runne, that yee may ob­taine.

Let vs not with Atalanta bee allured out of the way, by the golden Apples, either of that old crafty Hippomenes the Diuell, or which the World, or our owne concupiscence throwes in our way. Let vs not for all this World, 1. Iohn 2.16. nor for all the things in this World, lose this place of Glory. But let vs hasten vnto the marke that is heere fixed before our eyes, euen the Glory of our Lord Iesus Christ; where is life without death, Light without darkenesse, Ioy without ceassing, and Glory without en­ding.

To which Glory as hee hath called vs heere in his Church Militant, so hee bring vs thereunto in the Church Trium­phant, [Page 45] euen for his Sonne Iesus Christ his sake. To whom, with the Father, and the holy Spirit, bee rendred and ascribed all Glory, Maiestie, and Dominion, this day and for euer, Amen.