15.6 1. Cor. 1.10 11 3 3 4. Eph. 4.3 4 5 Phil. 3.16 that concerne Gods worship the saluation of mens soules and the good constitution of the Church because by the meanes and occasion of discord and dissention such as be without are scandalized and still kept out of the Church and those that are within are so pittifully distracted that either they are driuen out of the Church or if they stay still in it they prooue no better then dull or dead members of the Church much like the parts of a blasted body for lacke of true deuotion and spirituall life For whilest wee contend about veritie wee loose vnitie and striuing about the shaddowes of ceremonie and circumstance we slip from the body and substance opinion oppresseth pietie faction vndermineth faith controuersie quelleth charitie and reasoning rooteth vp religion Sect. 3. The procuring furthering and preseruing of Vnitie and Concord in the Church appertaineth principally vnto the Christian Prince Isay 49.23 Exod. 4.16 22.8 Psal 82.1.6 Ioh. 10.34 35 Math. 5.9 2. Tim. 2.24 25. whom God hath called to be a nursing-father vnto his Church and hath honoured most highly with the stile of the Son of the most high and euen of a God to put him in minde of his care and studie for the things of God and the good of his Church which principally consisteth in the Vnitie thereof and next it appertaineth vnto the Pastors who are to ioyne with the Prince in this glorious worke whom of all other it becommeth least to be men of strife and contention or instruments of discord and diuision seeing that the God of peace hath called them to bee Messengers and makers of peace and Vnion Sect. 4. Amongst the many particular Churches that are at this day diuided from themselues one from another whether in doctrine or discipline in substance or circumstance there is a difference in perfection and I thinke no man doubteth of it but that one Church may be of a more perfit and complete constitution then another Church yea we are so farre from doubting any thing of this point that euery professour holdeth the Church that he is off to be the more perfit then that which hee disclaimeth Sect. 5. It beeing most certaine that the particular diuided Churches are not alike perfit it standeth the lesse perfit in hand to conforme it selfe vnto that which shall by the light of Gods word and good reason appeare to bee more perfit both because our Sauiour Christ commandeth all Christians to aspire vnto perfection saying Mat. 5.48 Phil. 3.15.16 Coloss 1.28 Heb. 6.1 Bee ye therefore perfit as your Father which is in heauen is perfit and the Apostle exhorteth all men to bee led forward to perfection and because that this is the only way to knit vp the Churches in Concord and Vnitie and to draw them to an vniformitie Sect. 6. Amongst the particular reformed Churches that of England is more perfit and complete in many respects then any Church reformed after the fashion of Geneua contrary to the petitioners assertion and namely then that of Scotland whose forme and constitution was meerely Geneuian before that our sacred Soueraigne diuinely enspired began the second reformation thereof tending to the conformation of it with England or rather with the Primitiue whereunto it is much more like then the other Sect. 7. The perfection of the english Church is apparent whether we compare her with the Church of God and the blessed Spirits in heauen or with the Church of God beleeuing men on earth before Christs time in his time or after his time or whether we respect the warrant and authoritie of Gods word or mans of diuinitie or humanity of Scripture or nature of religion or reason or whether wee respect her essentiall perfections and parts for piety or charity faith or repentance deuotion or reuerence illumination or sanctification doctrine or discipline substance or circumstance seruice or ceremonie order or decency the honour and dignity of Prince or of Pastors with the edification and consolation of the whole people Sect. 8. Considering that the pregnantest proofe that can be brought of a particular Churches perfection The Church of England more diuine and God-like then the Geneuian and painting out as it were to the life the analogie and affinitie likenesse or resemblance that it hath with that Church which is knowne to bee absolutely the most diuine compleate and perfit I shall therefore prooue in this present discourse by many places of Scripture especially of that most diuine part of it called the Reuelation of Saint Iohn the diuine that the Church of England is much more diuine and farre liker the Church of God in heauen then any Geneuian Church is and therefore much more perfit contrary to to the Petitionerslate assertion For seeing that as oft as in praying the Lords prayer we say Mat. 6.9.10 thy will bee done in earth as it is in heauen wee doe desire of God with all our hearts that his Church on earth militant may bee euery day more and more conformable and like vnto his Church in heauen triumphant which wee beleeue and confesse to be the most perfit it must needs follow that the more conforme a Church on earth bee vnto the Church in heauen the more it findeth and feeleth the efficacie and force of our Lords prayer and the neerer that it doth resemble the Church in heauen the perfiter must it be for that thing is the more perfit which is the more like vnto the most perfit And that the Church of England is much liker the Church that is aboue then the Geneuian is it may appeare by comparing the constitutions of the two Churches together And first I say that the Church of England is liker vnto Gods Church in heauen then any other Church Geneuian or Romane as beeing more diuine and God-like in respect of the supreme Gouernour For like as the Soueraigne gouernour of the Church in heauen consisting of those blessed Spirits which Saint Iohn saw almost beyond number in the presence of the throne of God seruing him day and night in his Temple Ruele 4 2 3 4 5 6 7 8 9 10. 5.8 9 10 11 14. 7.9 10 11 12 13 14 15 19.1 21.1 2 3. Exod. 15.18 1. Sam. 8.7 Psal 2.6 30 9 22.28 24.7 8 9 10. 29.10 Gen. 2.20 Exod. 3.1 2 3 4 5 6 7 8 9 10. 4.16 7.1 22.28 Psal 82.1.6 95.3 50.1 is such a one as is both God and King so the Soueraigne Gouernour of the Church of England is such a one as is both a King and a God on earth for in the holy Scripture wee know that Kings are called Gods as God himselfe is called a King And euen God himself hath called Kings by this name not any creature for Adam gaue al other things their names but could not giue this for none but God can giue this
the booke of Iob the greeke interpreters allude thereunto most euidently for the English of the Septuagints reading of the 17. verse of the 38. chapter is thus Were the gates of hell opened vnto thee for feare and did the Porters of hell at the sight of thee shrinke for feare and in the translation according to the hebrew it is thus Haue the gates of death beene opened vnto thee or hast thou seene the gates of the shaddow of death and in the Gospell Mat. 12.24 25 26 29 28 29. our Sauiour himselfe alludeth disertly thereunto when he saith in the Gospell Else how can a man enter into a strong mans holde except he first bind the strong man and then spoile his house where note how that immediately before hee spake of his casting out of diuels and his ouercomming of them which argueth that Christ was to conquer the diuell for all his strength in his owne house and both to foyle him and spoile him in his owne strongest hold IIII. Fourthly our Sauiours locall descending into hell is in the Scripture by Euangelicall explication or application for S. Matthew in the same twelfth chapter Mat. 12.39 40 where he entreateth of our Sauiours casting out of diuels and of his entering into the strong mans house to binde him and spoile him testifieth that Ionah in his being three daies and three nights in the Whales belly was a type or figure of our Sauiours being three daies three nights in the heart of the earth which cannot be vnderstood of the place of his Body but of the seate of his soule as wee haue showed before V. Fifthly Mat. 10.2 Act. 2.26.27 30.31 Christs locall descent into hell is in Scripture by Apostolicall asseueration For first S. Peter the prime Apostle in the second of the Acts mentioning both the parts of our Sauiours humanitie to wit his soule and flesh showeth how God had preordained that neither should his soule be subiect to detention or destruction in hell nor yet his body to detention or corruption in the graue Psal 16.8 9 and he expoundeth the Prophet Dauids words in the sixteenth Psalm Thou will not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption of the resurrection of Christ that his soule should not be left in hell neither his flesh should see corruption For as the resurrectiō could not be atchiued without a combination of Christs body and his soule 1. Pet. 3.18.19 4.6 so it behoued the soule aswell to rise in a manner out of hell where it lay downe like the Lyon couchant of the tribe of Iudah as the body to rise out of the graue or tombe where it was laide The same Apostle in his first Epistle teacheth the same doctrine in two seuerall places the one where he saith that Christ beeing put to death concerning the flesh but quickned in the Spirit according to the greeke text or being quicke and liuing in the Spirit according to the Syrian went by the same Spirit and preached vnto the Spirits in prison the other where he saith that the Gospell was preached vnto the dead to the end that they might liue according to God in the Spirit And as S. Peter the prime Apostle for so the Scripture calleth him in the three places now alleadged affirmeth Christs descending into hell in his soule Mat. 10.2 Mark 3.16 so S. Paul in as many places doth the like The first place is in the tenth to the Romanes where he affirmeth both his ascending into heauen and his descending into the deepe or bottomlesse pit which is hell Rom. 10.6.7 Say not in thine heart saith hee who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the a byssus deepe or bottomles pit that is to bring Christ from the dead where note that the Greeke word abyssus which our English haue translated the deepe is neuer taken for the graue but for hell and the bottomlesse pit it is often taken as in Luke the eight Luk. 8.31 Reuela 9.1.2.11 11.7 20.1.3.7.10.14.15 in the ninth of the Reuelation thrise in the eleuenth once and in the twentieth twise where it is likewise called Sathans prison and the lake of fire and brimstone The second place where S. Paul teacheth Christs descent into hell is the fourth to the Ephesians thus Now in that hee ascended what is it but that bee also descended first into the lowest parts of the earth where the lower or lowest parts of the earth can signifie no other thing but that Ephes 4.8.9 10. which he calleth the deepe or bottomlesse pit in the Epistle to the Romanes for as he maketh an expresse opposition betweene ascending and descending which are contrary motions so doth he between the two opposite places to wit the highest part of heauen and the lowest part of the earth The third and the last place is the second to the Colossians where speaking of our Sauiours Mediatourship hee vseth these words amongst other Colos 2.15 And hath spoiled the principalities and powers and hath made a show of them openly and hath triumpbed ouer them in himselfe for so readeth the Syrian text and the Greeke text likewise in most part of bookes together with the Latine of Saint Hierome of Erasmus of Delanus of Castalso of Stephanus of the Tigurins or Leo Iuda and of Arrias Montanus where as the Geneuian translation of Beza attributeth this triumph to Christ on the Crosse contrary to the common translation and exposition of tenne of the Doctors of the Primitiue Church as shall bee shewed other where And truely Christ did triumph ouer the Principalities and powers when as hee did binde Sathan and by his presence terrifie the whole infernall forces the which thing hee did not on the crosse for there hee suffered himselfe to bee foyled and ouercome but hee did it in Sathans owne house and strongest holde So that his triumph began in hell in respect of his soules diuine vanquishing of the diuell like as it began in the graue in respect of his Bodies powerfull rising from death to life and it was finished both in soule and body when hee gloriously ascended into heauen So that they are mightily deceiued which doe thinke our Sauiour triumphed ouer Sathan and hell vpon the crosse for atriumph doth alwaies follow vpon a perfit victorie and doth not goe before it much lesse before the conflict as our Geneuians would ridiculously haue it Thus we see twentie expresse passages of Scripture for our Sauiours descending into hell after death for so many haue we alleadged from the first to the last where as the Geneuians can not produce so much as one text bearing that Christs soule went not to hell only out of two texts in the Gospell they draw an argument against his descending the one in that he said to the penitent thiefe To day shalt thou be with me in Paradise Ioh.
A NEVV EIGHTFOLD PROBATION OF THE CHVRCH OF ENGLANDS DIVINE CONSTITVTION PROOVED BY MANY PREGnant arguments to be much more complete then any Geneuian in the world against the contrary assertion of the fifty three petitioner-preachers of Scotland in their petition presented in the late Parliament to the Kings most excellent Maiesty With a ten-folde probation of the same Churches doctrine touching one of the most important points of our Creede which is of our Sauiours descending into Hell BY IAMES MAXVVELL Master of Artes c. LONDON Printed by IOHN LEGATT Printer to the Vniuersitie of Cambridge 1617. Psal 122. verse 6. Pray for the peace of Ierusalem let them prosper that loue thee Isay 41.8 9 25. Thou Iacob whom I haue chosen I haue taken thee from the endes of the earth and called thee before the cheife thereof and said vnto thee thou art my Seruant c. I haue raised vp from the North and he shall come from the East Sunne shall he call vpon my Name TO THE MOST LEARNED RELIGIOVS AND RENOWNED PRINCE IAMES the Concorder King of Britaine France and Ireland defender of the faith all felicitie Most gratious and redoubted Soueraigne INEVER read those words of the Euangelicall Prophet prefixt in the former page and I haue read them often but as oft did I thinke of Almighty Gods raising of you our Iacob from the North and endes of the earth to performe the part of his Select Seruant for the especiall good of his Church and euen so oft did I call to minde your gratious endeauours for the farthering of the glorious worke of Vnitie and Concord amongst diuided Christians but more especially according to your Royall and proper interest among your owne vnvniformed Britaines Wherefore perswading my selfe that it is both the duty of all good Christians to applaude your mest Christian Commendable endeauours and designes and the part of all your good subiects to concurre with your Maiestie in so worthy a worke for the aduancing thereof I haue brought vnto the building of this spirituall Temple of Concord and Peace two stones to wit two Treatises penned and framed to the common peoples capacitie Such as they are I doe humbly exhibite both heere together into your Royall hands to dispose of according to your most gratious and wise pleasure and as ye shall thinke good for them for whose good they are intended The first Treatise containeth an eightfold probation of the diuine and perfit constitution of the Church of England the which I doe demonstrate to be much more complete then any Genenian forme wheresoeuer in the world for a moderate quiet and calme refutation of a certaine contrary assertion contained in the three and fifty preachers of Scotlands petition presented vnto your Maiestie in the late Parliament And though there were many reasons which might induce me to dedicate the same vnto your Royall Maiestie yet nothing mooued me so much thereunto as that the demonstration which I doe vse is drawen out of the diuine Booke of the Reuelation of Saint Iohn the diuine the which I may in a manner call the Booke of King Iames the diuine a demonstration that no writer hath vsed before me so farre as I knowâ— for I suppose that no diuine will or can denie but that 〈◊〉 â—he Booke of the Reuelation is contained a representation both of the Church Triumphant in Heauen by such externall or sensible signes or showes as were most fit to represent the same by and likewise of the Church militant on earth such as it was to bee after our Sauiours ascensien in the two times of persecution and peace aye vntill the last period of his glorious comming to iudgement For as the beloued and diuine man of God Moses made the Tabernacle according to the patterne or modele shewed him in the mount as the Scripture speaketh so our Sauiour Christs beloued and diuine disciple Saint Iohn representeth vnto vs the forme and fashion of the militant Church according to the patterne of the Triumphant shewed vnto him by reuelation in the I le of Pathmos So that in the opinion of all diuines amongst the many particular Churches that are on earth that which is likest vnto the Church in heauen must needs bee the diuinest and best and that so much the more because that our Sauiour himselfe hath taught vs to pray and say daily thy will be done in earth as it is in heauen Now that the Church of England doth more neerely resemble the heauenly Church then the Geneuian doth I make it apparant by eight pregnant proofes and irrefragable arguments founded and grounded all of them in Gods written word especially in the foresaid diuine booke of Saint Iohns Reuelation 1. in that the Church of England is more diuine or God-like then the Geneuian in her supreame Gouerner on earth the Prince 2. in that shee is more Angelicall or Angel-like in her secondary Gouernours of Archbishops and Bishops 3. more celestiall or heauen-like for holinesse 4. more heauen like for humble reuerence 5. more heauen-like for harmonie 6. more heauen-like for habite 7. more heauen-like for locall decencie Church-implements conueniency Church-seruice solemnity and sacramentall ceremonies 8. and lastly more heauen-like for honour of the ministery In the handling of which eight arguments I doe demonstrate the lawfulnesse vtility and conueniencie of the chiefe rites vsed in the Church of England as namely of holy dayes of standing vp at the reading of the Gospel of kneeling at the rehearsall of the Law and in receiuing the holy Sacrament of Churchâ—musicke consisting of song and Organs of the Church habite of Surplice and Rotchet of the comely Structure and ornaments of Churches of hauing a Font with a standing Table for the celebration of the Sacraments and of signing with the crosse in Baptisme for the which I doe produce thirteene arguments all grounded in Gods word I doe likewise iustifie the title of Priest giuen to the inferiours of the ministery and of Lord giuen to the superiours by diuers good reasons and by thirteene arguments I prooue the lawfulnes and equity of paying tithes to the ministers vnder the Gospel adding thereunto an Invectiue against the Genevian or Puritane impure sinne of sacriledge And in handling the first of the eight branches of this our new demonstration which is that the Church of England is more diuine or God-like then the Geneuian in her supreme Gouernour on earth I do procue these sixe important points after following most part against the common contrary opinions of Romanes and Geneuians first that the Kingly power is immediatly from God and not from man by eight Testimonies of Scripture and three arguments Secondly that the kingly dignitie is absolutely greater then the priestly and of all other the diuinest by eight arguments Thirdly that christian kings are not meere lay-men but of a mixt condition partly ecclesiasticall and partly secular by ten sacred examples and three arguments Fourthly that kings are lawgiuers vnto their
name Thou shalt be to Aaron as God said the Lord to Moses whom he had made a soueraigne Prince ouer his people And againe I haue made thee a God to Pharaoh and Moses calleth the soueraigne Iudges by the name of Gods saying thou shalt not rayle vpon the Gods for so it is in the originall and the Psalmist to the same purpose speakes thus God stādeth in the assembly of Gods he iudgeth among Gods and againe he brings in the great God speaking thus of his little Gods I haue said ye are Gods yee are all children of the most high Sect. 9. In that Kings are called Gods That the Kingly dignitie is immediately from God wee learne sixe notable lessons hereafter following The first that the kingly power is immediately of and from God and not of man as both Geneuians and Romanes most erroniously doe hold for none can make of a man a God on earth but God in heauen neither is it in the power of man to make one Gods seruant or minister but we must leaue it vnto God himselfe to choose and ordaine his owne seruants And truely if the King were ordained of man as he is for the good of man and therefore is by Saint Peter called an ordinance of man the Apostle Paul would neuer haue named him Gods seruant and minister but mans 1. Pet. 2.13 Rom. 13.4.1 Chron 29.23 The King sitteth in the Lords throne saith the holy Chronicler now it belongeth not vnto man to set another man in Gods seate but must let this alone for God himselfe to doe The throne is Gods and not mans Psal 21.3.1 Sam. 9.15 16 17 10 1 24 13 13 14 16 1 2. 1. King 3.7 10.9 1 Chr 29 29 2 Chro 2.11 Nehe 13 26. Dan. 4.14.23 Prouerbs 8.15.16 Wisd 6.1 2.3 Rom. 13.1 4. and he that sitteth in it is Gods minister and not mans yea he is of God called God for man cannot make a man God and therefore Kings are immediately from God and not from man an argument that all the Geneuians and Romanes in the world shall neuer be able to answer And therefore to shut vp this first lesson for in our worke of kingly controuersies we disputeit more largely and accurately three Kings Dauid Salomor Hiram one Queene of Sheba one Prince Nehemiah one high Priest Samuel one chiefe Prophet Daniel one principall Apostle Paul yea Gods Angel and God himselfe doe all of them anouch that kings are chosen of God nominated sent crowned created and set in Gods throne by God himselfe and not by man Sect. 9. The second lesson that wee learne here is that the kingly dignitie is of all other dignities absolutely the greatest and the diuinest That the kingly dignity is the diuinest and greatest of all other Reuel 2. 3. Psal 82.6 Dan. 3.26 6.20 Ioh. 15.14 15. and not the priestly as both Romane Geneuians do erroniously suppose For first as none can be greater in heauen then the God of heauen or so great so none in earth can be greater then he who is called of God to be a God on earth nor none can beso great Secondly as the highest stile that can bee giuen to any is giuen to Kings so a lower stile is giuen to Prelates and Priests for they are in the Scripture no where called Gods but well are they named Angels so that as the Angels in heauen are inferiour to the God of heauen so are the Angels on earth to wit the chiefe Priests and Prelates inferiour vnto the Gods on earth which are Soueraigne Princes thirdly Princes are called the children of the most high where as Church-men are instiled onely the seruants and friends of the most high Psal 21.3 1. Chron. 29.23 Fourthly God putteth a crowne of golde vpon the Kings head and he setteth him in his owne throne to sit there for God as God so that as the Apostle speaking of the inferioritie of the Angels of heauen beeing compared with Christ the annointed of the Lord saith vnto which of the Angels said he at any time Heb. 1.13.14 sit at my right hand till I make thine enemies thy footstoole are they not all ministring Spirits sent forth to minister for their sakes which shall be heires of saluation In like manner may it be said in this matter touching the inferioritie of the Angels on earth that is prelates beeing compared with the Lords Christ and annointed one the Soueraigne Prince vnto which of the Angels on earth for Prelates are called Angels in the Reuelation seauen or eight times said the Lord euer sit in my throne Reuel 1.20 2.1.8 12 18 3 1 7 14. as hee saith vnto Kings yea I haue sought much in reading and could neuer finde in old Testament or new in Scripture or Father Greeke or Latine that euer the Lord said immediately or mediately vnto the great Archangel himselfe that sitteth in S. Angel sit thou in my throne for no man taketh or at least should take this honor vnto himselfe but he that is called of God as was Dauid or Salomon What are the angels on earth else then but as ministring spirits sent forth by the Gods on earth 2. Chro. 17 7 8 9. Exod 32.21.22 Numb 12 11 1. King 1.33 34. 2 Chton 29 11. Exod. 5.1 4 20 1 6.8 20. 10 20. 9 8 10 3 11 10 12 1. Psal 77 20. 2 Chron 24 12 13 14 31 13. the Christian Ichosophats to teach in Iuda through al the Cities of their kingdomes to minister the holy Sacraments to them that shal be heires of Saluation to gouerne the Church Fiftly the high priest Aaron calleth the Soueraigne Prince Moses his Lord and Salomon a king is called Zadoks the high Priest Lord Ezekiah a king calleth the priests his sons which doth argue the superioritie and maiestie of kings for the Lord is superior to his seruant and the Sonne inferiour to his father Sixtly the Spirit of God euery where placeth Kings before the chiefe Priests Moses and Aaron the King and Iehoiada Ezekiab the King and Azariah the chiefe of the house of God and preferreth the Princely dignitie before the priestly where they meete in one and the same person Moses in Genesis Gen. 14 18 Heb. 7 1 Exod 19.6 1. Pet. 2.9 Reuel 1.6 4.10 and Saint Paul to the Hebrewes doe obserue this order in Melchisedech whome they name a King and a Priest The same Moses or rather the Lord himselfe calleth his people a kingdome of Priests or a royall Priesthoode as speaketh Saint Peter and Saint Iohn in the Reauelation hath these words and made vs Kings and Priests vnto God and the same words are vsed of the foure and twenty Elders Seuenth ly Psal 2 6 20 9 24 7 8 9 10 29 10 95 3 98 6 Esther 13 9 15 14 3 12. Reuel 1.5 15 3 17 14 19 16
1. Tim. 6 15. Mat. 28 18 1. Cor 15 25 26 27. Philip. 2 8 9 10 11 Heb 2 7 8 9 10 17 18. Reuela 1.5 19.16 the greatest glory and dignitie in heauen is the Kingly and the highest title or stile that is giuen to God in the old Testament or to our Sauiour Christ in the new is to be called a King a King of glory a King for euer a great King aboue all Gods the King almightie a king of Gods the Prince of the Kings of the earth the Lord of Lords the king of Saints and King of Kings and thus is he called foure times in the booke of the diuine Reuelation which is questionles the greatest and highest stile that Christ hath and by many degrees greater and higher then his priestly stile of high priest after the order of Melchisedech for this stile hee had on earth in the state of his humility wheras he was not an actual king vntill he rose ascended into heauen and receiued all power in heauen and earth as the Soueraigne King of both at the hands of his Father according as both Gospell and Epistle do testifie Wherefore also the kingly dignitie is the greatest on earth and such as do represent Christ in his kingly dignitie as Christian kings doe are greater and more eminent then those that represent him in his Priestly dignitie Mat. 22 23 Dan 2 34 45. 1. Pet. 2.17 that is then Priests Bishops Archbishops or Patriarkes Eightly and lastly the honour of the king is commanded next vnto the honour of Godin holy Scripture Giue vnto God the things which are Gods and giue vnto Caesar the things which are Casurs saith our great Caesar who as Daniel speaketh is the Stone that was without hand cut of the mountaine of the blessed Virgine Mary and euen the corner stone of the Church Feare God honour the King saith Saint Peter another stone yea Ioh. 1.42 Galat. 2 9. Psal 118 22 Isay 28 16. Mat. 21.42 Mark 12 10. Luk. 20.17 Act. 4.11 Rom. 9.33 1. Pet. 2 7. Ioh. 1.42 Galat. 2.9 a pillar and chiefe stone of the Church whome I wish the Pope may immitate in this and all other Christian duties To be briefe for in our royal controuersies and disputations wee doe handle this question more accurately and employe besides Scriptures the fathers Greeks and Latines the Schoolemen Philosophers Polititians Poets and Historians both sacred and prophane to prooue the truth of this point against the ilearned Iesuit Iames Gretser in the creation of Salomon â—t is said that the people bowed downe their heads and worshipped the Lord and the King So that it is more then manifest that the King is the person next vnto God in power dignitie honour and authoritie 1. Chron 29 20. and thersore greater and higher then the greatest and highest priest of them all Sect. 11. The third lesson that we learne hence to wit That kings are not lay-men but of a mixt condition in that kings are called Gods is that Kings are called of God to be nursing Fathers vnto the Church and haue a special power about the things of God and consequently that they are not meere lay-men as both Iesuits and Geneuians Papists and Puritans doe holde but of a mixt condition partly Ecclesiasticall and partly ciuill or secular as in our latine workbefore named shal be largely proued both by Theology by Philosophy history For the present I say that the truth her of is apparent in Scripture by precept made vnto Kings by the practise of kings vnder the law and by Prophesie of Kings to be fulfilled vnder the Gospell And first it doth appeare by precept in that Kings are enioyned in the Scripture to make themselues able for the mannaging of the things of God Deut. 17 18 19. Psal 2 10 Wise 6 1. Ioh. 10 34. for they are enioyned to study Gods word diligently to reade in his Law continually to bee wise and learned exceedingly and therefore our Sauiour teacheth vs that Kings are called Gods because the word of God was giuen vnto them meaning Principally and to the end that they might gouerne Church and commonwealth according to God and for God as his vicares or deputies on earth Secondly it doth appeare by the practise of Kings vnder the law Exod. 39 43. Iosh 3 6 22 1.6 2. Sam. 5 6 21 6 12. 1. Kings 2 27 35 5 5. 8.14 15 10 22. 2. King 18 4 23 4.5 24 21 22 23 24 25. 1. Chron. 13 1 2 3. 15 1 2 3.4 11 16. 2. Chron 15 8 9 10 16 17 6 7 8 9 10 19 8. 20 3 24 4.5 6 7 8 29 4 5 11 15 18 21 25 27 30 31 31 2.10 11. 1. King 2.27 35 2. Chron. 19 11. Isay 49 22 23. and not onely of those that were both Princes and Prophets as were Moses Dauid and Salomen but also of those that were meere Princes without the Propheticall gift such as were Ioshnah Asa Ichosaphat Ioash Ezekiah Iosias Manasses they haue coÌ„man ded the Priests yea euen the chiefe priests to doe the parts of their office and appointed them to their courses and charges they haue placed and displaced the high Priests themselues they haue suppressed Idolatrie remoued and deposed yea put to death Idolatrous Priests broken downe the Idols restored religion to her purity assembled both the priests to bring vp the arke of the Lord and the people to celebrate the passeouer and to serue God haue read the law publikely in the audience of the people proclaimed fasts prayed for them and blessed them likewise in the house of the Lord. Thirdly the Ecclesiasticall power of Princes doth appeare by prophesie for the Euangelicall Prophet Isay when hee foretolde the conuersion of the Kings of the gentiles to the Christian faith he likewise prophesied of their Ecclesiasticall place and power of being Nursing Fathers vnto the Church saying Thus saith the Lord God beholde I will lift vp mine hand to the Gentiles and set vp my standard to the people and they shall bring thy sonnes meaning the Churches children in their armes and thy Daughters shall bee carried vpon their shoulders and Kings shall bee thy nursing Fathers and Queenes shall be thy nurses And in our Latine worke of royall Controuersies we shall show how this Prophesie hath beene accomplished in the person of Christian Princes Kings and Emperours and how they haue exercised that part of the Ecclesiasticall power which standeth in the supreame gouernment of the Church To wit that they haue made lawes of ecclesiasticall matters and for the confirmation of faith haue tried matters of heresie punished heretickes rooted out suppressed I dolatry exhorted and conuerted nations to the Christian faith instituted Bishops and sent them to preach placed pastours in the Church called councells and presided in the same Sect. 12 The fourth thing that wee learne of this stile
supreame Gouernour thereof vpon earth which is the King whom God himselfe hath called by the name of God as hee that hath his royall power immediately from God and not from man contrary to the opinion of Romanes and Geneuians and whose dignity is absolutely the greatest and diuinest of all other and much more eminent then the Priestly contrary to the opinion of the same and whose person and power is mixt of ecclesiasticall and ciuill as he that is not a meere lay-man contrary to the opinion of them likewise and whose Maiestie and dignitie is inuiolable and not liable to any kinde of censure or punishment at the hands of man spirituall or temporall otherwise then both Romanes and Geneuians would make vs beleeue in all which points for all their iumping together they erre most grossely and the Church of England holdeth or thodoxally Now in the next place wee shall prooue the perfection of the same Church by shewing how that she is more Angelicall or Angel-like in respect of the secondary Gouernours of the Church and consequently liker vnto Gods Church in heauen then any Geneuian Church is For like as in the Church of God in heauen God himselfe gouerneth soueraignely and supreamely as Monarch and King and the Archangells doe gouerne the inferiour Angels secondarily as Senatours and the twenty foure crowned Elders which are of the blessed Spirits of men doe gouerne the inferiour spirits as we may learne by some ten chapters of the Reuelation and as all ancient Diuines doe deliuer so in the Church of England the Soueraigne Prince as God and for God doth gouerne it supreamely vpon earth and secondarily the Archbishops Colloss 1.16 1. Thess 4.16 as Archangels doe preside aboue the Bishops which againe as Angels and so are they called in the same Diuine Reuelation seuen times in two chapters doe gouerne the inferiour Ministers of the Word and Sacraments and these againe like vnto those more perfit spirits or soules of men Reuela 45 7 8 9 12 14 15 16 19. cap. Reuel 2.1 8 12 18 3 1 7 14 doe gouerne the lay multitude of men and women So that the Anglicane or English Church is more Angelicall or Angel-like then the Geneuian is which admitteth no such Angelicall distinction and order of Ministers for there they are equall and neither like the Angels in heauen which haue their chiefe Princes Dan. 10.13 12.1 Juâ—e vers 9. Reuel 12.7 Colos 1.16 Reuel 9.11 12.7 and their inferiours as namely Michael the Archangel and his Angels euen Thrones Domimons Principalities Powers as the Apostle speaketh nor like the Diuels in hell which are better ordered as hauing a distinction of degrees for the Angel-king of the bottomlesse pit otherwise called the Dragon hath many blacke Angels vnder him whence it followeth that the Anglicane Church as being the more Angelicall or Angel-like is perfiter then the Geneuian by farre And truly I can not wonder inough of this paritie of theirs from whence they had it for it is more then manifest that they had it not from heauen nor yet from hell as hath beene before shewed belike they haue learned it of the Grashoppers that leape about the banks of the Lemannian lake for they haue no King yet goe they forth all by bands saith Salomon From the Church of God vnder the law they had it not for they had their high Priests their principall or chiefe Priests and their inferiour Priests Exod. 28. Leuit. 8. Numb 3. 4 8 18 1. Chron. 9. 15 16 24 25 26 2. King 23. Nehem. 12. Heb. 5 5 6 10 Mat. 10 1 2 28 16 Mark 3.14 6 7 Luk. 6 13 9 1 Act. 1.22 16 2 14 6 1 2 3 4 5 6 8 5 6 14 15 16 17 19 1 2 3 4 5 7 Cor. 12.28 29. Ephes 4.11.12 and likewise among the Leuites some were superiours and some inferiours some were as Lords and chiefe Fathers and other some as sonnes and followers Nor had they their paritie and equalitie of Church Ministers from the Church of God vnder the Gospell such as it was in the daies of Christ and his Apostles for our Sauiour himselfe was as the high Priest the Apostles as the chiefe Priests the seuenty Disciples as the inferiour Priests and the Deacons as the Leuites and no man that hath his right wittes will say that the Apostles Prophets Euangelists and Pastours mentioned by the Apostle Paul as ordained of God in the Church were all equall in dignitie and office Neither had they their paritie of pastours from the Church such as it was after the Apostles daies for within the first fiue hundreth yeares we read in the Ecclesiasticall histories how that the Church was gouerned by Patriarkes and Arch bishops representing the twelue Apostles and by Bishops representing the Euangelists Yea in the very Apostles daies there were Bishops which had vnder them inferiour Pastours as S. Iames Bishop of lerusalem S. Peter Bishop of Antioch S. Paul Bishop of Rome S. Marke Bishop of Alexandria and if we will not beleeue the Ecclesiasticall historie of the Primitiue Church yet let vs beleeue the Epistles of the Apostle Paul who enstileth Timothie the Euangelist 2. Tim. 4. Tit. 3. 1. Tim. 5.22 Tit. 1 5 the first Bishop of the Church of Ephesus and Titus another Euangelist first Bishop of the Church of the Cretians and testifieth that by vertue of their function they did ordaine presbyters or inferiour pastours in those Churches for ordination argueth demonstratiuely the superioritie of the ordainer and the inferioritie of the ordained Act. 20 17 18 1. Tim. 3.1 2 5.17 19 Tit. 1 5.6 7 and without such inequalitie their can bee neither ordination nor order And though it be true that in the Scripture the names of Bishop and Presbyter or Pastour be taken indifferently for one and the same office yet that doth argue only that euery Pastor or Presbyter is and may bee called a Bishop in respect of his people or parish ouer which hee is placed so that he may bee called a Bishop aboue the Laitie but it doth not argue that their were no superiour Bishops aboue those Bishops of the Laitie to ordaine order and direct them which were Bishops of a more eminent degree and distinct from the other these Bishops Presbyters and Pastours aboue the Clergie and those Bishops Presbyters and Pastours aboue the Laitie and consequently inferiour vnto the former wherefore I could wish that learned men would not leane so much as they doe to that argument taken from the indifferencie of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the question and controuersie is not verball but reall for the question is not if all the Ministers of the Church may be called by the common name of Pastor Presbyter and Bishop but if all those that are called by the common name ought to bee
of equall dignitie and authoritie or whether or no there ought to bee amongst the multitude of Ministers some superiours to gouerne and some inferiours to be gouerned for good orders sake and to bee called for distinctions sake by different names applying or appropriating the common name of Bishop to the superiour and the common name of Presbyter Priest or Pastour to the inferiour And truly in the time of my owne Puritanisme and Geneuisme I was wont to presse this verball argument asmuch as any man to prooue thereby the paritie of pastours and there is not another argument to that purpose worth a pinne but in the end I found it both fallacious and friuolous for in the Scriptures Kings Apostles Act. 6. Rom. 13 4 1. Cor. 4 1. Colosi 1.25 1. Thess 3.2 1. Tim. 3.8.12 Prophets Euangelists Pastours and Deacous are called by the common name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers or seruants of God and yet their Ministrations and seruices are not of the same nature nor of equall dignitie and the two names of presbyter or elder beeing referred to office and not to age and of Gouernour or Ruler or Ouerseer are conucrtible for euery Elder is a Gouernour and euery Gouernour is on Elder and yet the Elderships and Gouernments are distinct Numb 11 16.17 Ezra 10.8 Luk. 22.66 Act. 20.17 for some are called Lay-elders or elders of the people to wit in temporal matters and those were the Magistrates of the lewish Common-wealth and others are called Elders of the Church to wit Gouernours of the people in spirituall matters as Ministers of the Word and Sacraments so that both the one and the other were Elders and Gouernours and yet they were of different and distinct kindes the one temporall Elders and Gouernours of the people in the Common-weale the other spirituall Elders and Gouernours of the same people in the Church and semblably these spiritual Gouernours of the Church and Ministers of the word both Bishops and Presbyters or Priests are called by the common name of Presbyters Priests and Elders and likewise by the common name of Episcopi Bishops Superintendents or Ouerseers and yet they differ both in the obiect of their office and in their degree for the one are cheife Priests Elders of the Church and the other are inferiour Priests and Elders of the same Church the one are Bishops Superintendents and Ouerseers of the Laitie or people in spirituall things but the other are Bishops Superintendents and Ouerseers of the Clergie as well as of the Laitie and of their inferiour priests and pastours aswell as of the people in the same spirituall things In a word the Church of God being the best ordered Body that can be behoued to consist of Superiours to gouerne and of Inferiours to bee gouerned to wit of these two rankes Clergie and Laitte and as the Laitie was to bee gouerned by the Clergie as the children by the fathers and schollers by their masters so the Clergie being a great multitude was to haue order and gouernement in it selfe and therfore behoued to consist of superiours and inferiours likewise And to these ouerseers of the Church were assigned different names and titles for distinctions sake the Ouerseers or Rulers of the Church in the quarters of the world were called Patriarkes the Ouerseer and Ruler of the Church of a whole kingdome was called a Primate the Ouerseers and Rulers of the Clergie or Church in the seuerall Prouinces of a kingdome were called Archbishops and the Ouerseers or Rulers of the same Clergie in a diocesse or shiere were called Bishops like as the Ouerseers of the Laitie or people in a parish were called Presbyters Priests or Pastours for in the last Section of this worke wherein we doe entreate more at large of the honourable titles and maintenance of the ministerie we show likewise how that the Ministers of the Gospel ought not to disclaime the honourable stile and title of Priests Thus we see how that there must needs bee imparitie and inequalitie amongst Ministers except wee meane to make them a multitude without order and gouernment or else giue them from Geneua Lay-gouernours for amongst them the Elders of the Church which bee lay men being more in number to passe ouer their Lay-deacons doe gouerne the Ministers beeing the smaller number iudge and censure them both in life and doctrine and so are they well serued because they refused to bee gouerned by men of their owne order to wit by Bishops therefore God hath giuen them ouer to bee deluded derided debased and dishonoured by the Lay gouernment of those whom they ought to gouerne and rule as the Shepheard his sheepe the father his children the schoolemaster his schollers for amongst the Geneuians it is quite contrary where the Lay-elders as being more in number doe ouer-rule the Ministers as hath beene said But thankes bee vnto Almighty God for raising vp a Iacob from the North Isay 41.8 9 25. Reuel 1.20 12.7 and calling him from the endes of the earth to doe him seruice in restoring of his Church in the North to the ancient Angelicall forme and in banishing out of it the Grashopper-gouernment of Geneua and let all Britaines North and South Prouerb 30.27 euen as many as doe loue the likenesse of Ierusalems Angels better then of Geneuian Grashoppers say Amen Sect. 16 Thirdly the Church of England is more like the Church in heauen for holinesse then the Geneuian is The Church of England more heauen-like for holines Isay 6.1 2 3 Reul 4. 5.8 12.13 7.15 for in heauen the Angels and blessed Spirits keepe euery day holy incessantly praising God and saying holy holy holy is the Lord of hostes the whole world is full of his glory so saith the euangelicall Prophet Isay in the old Testament diuine S. Iohn in the new saith that they cease not day nor night to say and to sing holy holy holy Lord God almighty which was and which is and which is to come that they serue him day and night in his Temple saying Praise and honour and glory and power bee vnto him that sitteth vpon the throne and vnto the Lambe for euer more and the foure said Amen Now the Church of England is farre holier then the Geneuian because the Geneuians are not so holy as the Iewes were nor haue not so many holy dayes as they had for besides the two and fifty Sabbaths of the yeare Exod. 12.14 15 16 17 18. 13.6.7 20.8 9 10. 23.12 14 15 16 17. 38.18 Deut. 16. Ester 9.17 18 19 21 26 27 28 29. 30 31. 1. Machab. 4.43 44 52 53 54 55 56 57 58 59. which are the Geneuian holy dayes they had other holy dayes and festiuities which they did obserue as of the Passeouer of the first fruites of Tabernacles and of Purim instituted by Queene Ester and Mordecai and of the dedication of the Altar instituted by Machabaeus But the English like
wine But it is a destruction for a man to deuoure that which is sanctified meaning that the man who will not honour God with first fruites and tithes but doth deuour the holy things and committeth sacriledge bringeth destruction vpon himselfe his soule his body his goods and his house Thon that saiest a man should not commite adulterie Rom. 2.22 breakest thou wedlocke saith the Apostle and thou that abhorrest Idols doest thou committ sacriledge as if he should say thou that detestest the honouring of a false God wilt thou neuerthelesse spoile and dishonour the true God whereby wee are giuen to vnderstand that sacriledge is not only a transgression of the morall law but that it is euen a double sinne compounded of robbery and Idolatry and consequently a more detestable and abbominable euill then Idolatry it selfe For the Idolater with his heart his bodie and substance yea sometimes with the blood of his deerest children honoreth a false God Leuit. 18.21 20.2 2. King 23.10 16.3 17.17 Ierem. 7.31 yet thinking that it is the true God indeede he doth thus worship whereas the sacrilegious God-spoyler robbeth the true God of his owne The Idolater is careful to worship some God but the God-spoyler careth for no God at all a false god he doth not know and it is well and the true God he will not acknowledge which is a worse part then the others blind worshipping of a false god For the Idolater being misled with an erroneous opinion maketh and taketh that to be God which is not God for ignorantly of an Idol he maketh God whereas the sacrilegious God-spoyler malitiously euen wittingly and willingly of the true God maketh no God at all but a meere Idol otherwise he durst not be so bold as to rob him of his right for it is an infallible maxime that a man will neuer robbe or spoyle him whom he loueth honoreth or feareth O how vgly then is the sinne of sacriledge that beareth neuerthelesse such a sway in this I le but especially in the North O how horrible an iniquitie is it for men of might to pull out of Gods mouth the diet of the Church to put it into their owne and to fill the bellies of their houndes and their horses with the meate of Gods ministers It is a sinne of that high nature that because of it God hath said vnto vs as once he said vnto the people of Israel vpon the like occasion Malach. 3.9 10.11 Amos. 4.6.7 8 9 10. Isay 16.9.10 Hag. 1.10 2.18 yee are cursed with a curse for yee haue spoiled mee euen this whole nation but blessed be our Soueraigne for labouring to remooue this curse from our nation and that he hath sometimes sent scarcenesse of bread and cleanenesse of teeth in our Cities and townes sometimes hath with holden the raine from vs when there were yet three moneths to the haruest and shut the windowes of heauen vpon vs and stayed the raine till the fruits of the earth were destroied with drought sometimes hath smitten our fruites with blasting and mildew and sent the palmer worme to deuoure the fruites of our trees yea made our singing and shouting for ioy in barnest to cease and made vs drunke with our teares for that the heauen aboue vs was stayed from dew and the earth vnder vs from yeelding her encrease For this abhominable sinne God hath somtimes sent the pestilence amongst vs to rage in most violent manner to consume our bodies and the fire to burne and the water to ouerflowe our townes landes houses and habitations In one word it is this horrible sinne of Sacriledge that hath ouerthrowne the strength and glory of diuers mighty and wealthy houses God in most iust iudgement shutting such from their inheritance as were so audacious and bold as to robbe him of his The sacrilegious God-spoyler is the man which as Iob speaketh hath stretched out his hand against God Iob. 15.6.27 and made himselfe strong against the almighty therefore God shall runne vpō him euen vpon his necke and against the most thicke part of his shield because he hath couered his face with his fatnesse and hath collopes in his flankes as if the holy man should say because this God-spoyling Anti God hath presumed to shut God from his inheritance and hath taken from him his Tithes and hath made himselfe fat with Gods meate which he hath pulled out of the hands and mouthes of his ministers Vers 29.30.31.32.33.34 therefore God shall be auenged on him hee shall not be rich alwaies neither shall his substance continue neither shall he prolong the perfection thereof in the earth he shall neuer depart out of darkenesse the flame shall drie vp his branches he shall goe away with the breath of his mouth His branch shal not be greene but shall be cutte off before his day and the congregation of the Hypocrites shall be desolate and who is so great an hypocrite as the sacrilegious Church robber who being an impure God-spoyler indeed will needes in the meane time be esteemed a pure Gospeller and one of the precisest professours of the reformed Church Hee may well make himselfe merry with the meate of Gods Ministers as prophane Balthasar did with the golden and siluer vessell of Gods house Dan. 5.1 2 3 4.5 Iob. 20.5 6 7 8 9 10. but he shall know in the end that the reioycing of the wicked shall haue an end and as Zophar speaketh that the ioy of hypocrites is but a moment Though his excellency mount vp to the heauen and his head reach vnto the cloudes yet shall he perish for euer like his dung and they which haue seene him shall say where is he he shall flee away as a dreame and they shall not finde him he shall passe away as a vision of the night so that the eye which had seene shal doe so no more his place shal see him no more as if he should say though hee were neuer so great and mighty a man that robbeth Gods Church yea though his height did reach vnto heauen yet for all his height he shall not enter into heauen but shall fall to the earth like his owne dung and his sacrilegious soule shall stinke Vers 10. more vilely then his dung amids hel flames His children shall flatter the poore and his hands shall restore his substance as if hee should say because the father through pride and tyrannie oppressed the poore and spoiled Gods Ministers therefore God shall make the posteritie of that man for pouertie want to begge his bread at other poore folkes doores yea that thing which the sacrilegious father tooke away by violence Vers 15 16 17. his barnes shall be brought to restore againe by force Hee hath deuoured substance and he shall vomite it for God shall draw it out of his belly seeing to him it belongeth and in lieu thereof he shall sucke the gall of Aspes and the Vipers tongue shall
slay him that is his portion shall bee with hypocrites and the generation of vipers for the old Serpent that wicked viper shall slay his soule hee shall not see the riuers nor the floods and streames of hony and butter that is to say hee shall not taste of the happinesse of the heauenly Canaan Hee on earth shut God from his inheritance on earth but in the end God shall shut him out of the earth and debarre him from heauen hurle him headlong into hell He shall restore the labour and shall deuoure no more euen according to the substance shall bee his exchange Vers 18 19 20 21 22 23 and he shall enioy it no more For he hath vndone many he hath forsaken the poore and hath spoyled houses which hee built not euen Church-mens houses yea Gods house and God himselfe hath he spoiled Surely he shall feele no quietnesse in his body neither shall hee reserue of that which he desired there shal none of his meate beleft therfore none of his shall hope for his goods As if hee should say because hee would needes deuoure Gods meate and the dyet of his Ministers therefore God shal send the deuourer to eate vp his meate For when hee shall bee filled with his abundance that is with Gods portion and Church mens prouision He shall be in paine and the hand of all the wicked shall assaile him that is to say because he was so wicked as to stretch out his hand to spoile God therefore God shall make many wicked mens hands to spoile him He shal be about to fill his belly to wit with Gods Ministers meate but God shall send vpon him his fierce wrath and shall cause to raine vpon him euen vpon his meat As if he should say Gods Ministers meate shall doe him no good for God shall either draw it out of his belly or else he shall turne it in the midst of his bowels into the gall of aspes And not only shall God draw his own Ministers meate out of the God-spoilers miserable belly but he shall also draw the sacrilegious soule out of the deuouring body it shal burne in the fire that is not blowne that is in hell fire that needeth no blowing The heauen shall declare his wickednesse for he was so wicked and impious Verse 26 27 28 29 as to spoile the God of heauen and the earth shall rise vp against him for he was so vngratious as to robbe Gods Ministers and houshold seruants on earth the increase of his house shall goe away it shall flow away in the day of his wrath As if he should say the mans house that is increased builded or reared vp by the decrease or robbery of Gods house it shall not alwaies stand the grease and fatnesse of it shall flow away like water the pelfe and wealth thereof shall vanish and melt away like the fat of Lambes or as doth the snow before the Sun Such is the portion of the wicked from God and the heritage that he shall haue at Gods hands as if he should say desolation and destruction in substance in body and soule shall be the portion and heritage of all impenitent vnrestoring God-spoilers vnworthy of the title of Gospellers men worse then idolaters which doe indeed turne the true God into an idol as the other doe an idol into God and worship feare neither true nor false deitie A false God they know not and the true God they will not acknowledge for otherwise they would stand in awe to spoile God of his portion and to bereaue him of his inheritance And therefore to shut vp this pleading for Gods Priests and their honourable maintenance let me pray beseech all Britaines especially my deere country-men of Scotland that if they desire either to be rich heere or happie hereafter that they would be bountiful liberal to Gods seruants that euery man that hath takē from the Church any thing or withholden from Churchmen their Tithes in whole or in part by sacrilegious impropriation or wicked vsurpation Luk. 19.8 that he would restore with repenting Zacheus fourefolde or at least the principall stocke which he hath in his hands Let him I say listen with all diligence and conscience vnto the precept of the most high vttered by the mouth of his prophet Malachie saying Malach. 3.10.11.12 bring euery Tithe into the storehouse that there may be meate in mine house and prooue me withall saith the Lord of hoasts If I wil not open the windowes of heauen vnto you and powre you out a blessing without measure and I wil reproue the deuourer for your sakes and he shall not destroy the fruite of the ground neither shall your vine be barren in the field saith the Lord of hoastes and all nations shall call you blessed because ye shall be a pleasant land Lastly let vs all listen vnto the godly and graue exhortation of wise king Salomon saying honor the Lord with thy substance and with the first fruites of all thine encrease Prouerb 3.9 so shall thy barnes be filled with abundance and thy presse shall ouerflow with new wine and let vs with our whole hearts applaude our owne Salomons glorious and diuine endeauours tending to the perfit constitution of our Church and to the aduancing of Almightie Gods sincere worship and let vs blesse the God of Iacob for raising vp vnto vs from the North a Iacob to be aninstrument of such blessednesse vnto both North and South according to that which he once promised by his Prophet Isay 4 3 6. Isay 4.1 25. I will say to the North giue and to the South keepe not backe And againe I haue raised vp from the North and be shall come from the east Sunne shall hee call vpon my name and yet againe Vers 8.9 10.11 12 speaking of the conuersion of the Ilands and endes of the earth vnto Christ as if hee pointed at our Iacob Thou Iacob whom I haue chosen I haue taken thee from the endes of the earth and called thee before the chiefe thereof and said vnto thee thou art my seruant I haue chosen thee be not afraid for I am with thee behold all they that prouoke thee shall be ashamed and they that striue with thee shall perish Euen blessed be the God of Iacob for giuing vs a Iacob to be the instrument of so great blessednesse vnto this I le and to the Church thereof and grant that wee may with both hands and hearts lay hold on such blessed occasions as he doth now tender vs by the hand of his blessed Iacob for the amending of the defects of our Church where through all nations may call vs a blessed people Amen FINIS A DEMONSTRATIVE DEFENCE OR TENFOLD PROBATION OF THE DOCTRINE OF THE CHVRCH OF ENGLAND TOVCHING one of the most important points of our Creed necessary to be vnderstood of all Christians which is of our Sauiours descending into hell after death to binde and
partly to binde Sathan in chaines of darkenesse and to triumph ouer him in his strongest hold The which doctrine is verified and iustified both by Scriptures authoritie and Churches testimony euen both by Gods word and mans First by typicall prefiguration secondly by propheticall prediction thirdly by pregnant historicall allusion fourthly by euangelicall explication and application fiftly by apostolicall asseueration sixtly by all ancient Christians common and Catholike confession seuenthly by Primitiue Doctors consent vnanime profession eightly by the most part of learned Protestants ingenuous reception subscription ninthly by irrefragable reason and demonstration tenthly and lastly by the consideration of such opposions dissentions and contradictions as the oppugners of our Sauiours locall descending haue fallen into about this point and of the absurde vnlearned and ridiculous yea impious expositions that the Genenians haue deuised of such Scriptures as do most cleerly euince the truth of this article The impiousnesse of which their doctrine shall appeare by our showing how in some things they doe iumpe with the Iewish enemies and opposers of the Messias his suffering death and descending into hell to destroy the author of death and in some things with the ancient Hereticks Arrians and Apollinarians which did denie our Sauiours humane reasonable soule and therefore did expound those places of Scripture wherin mention is made of the beeing of our Sauiours soule in hell after his death in the same manner that the Geneuians and other vpstarts haue done of the preciser sort Whereas the Doctors of the Primitiue Church which oppugned those heretickes did expound them as the Church of England I meane the reuerend Bishops and other learned Doctors thereof that haue beene since the daies of King Edward the sixt of famous memorie vntill this present time of the happie raigne of our most learned and religious Soueraigne King Iames the sixt Which being well considered the Church of Scotland shall see how that they haue a thousand times better reason for them to ioyne with the Church of England and with the ancient orthodoxe and true Catholike Christians then to iumpe with the new Geneuians or any of the condemned hereticks in the expounding such places of Scripture I. And first I say that there is in the Scripture Gen. 37.24 Ionah 1.17 2.1 2 3 4 5 6 7 typicall prefiguration both personall and reall of our Sauiours descending into hell namely Iosephs putting into the pit without water by his brethren mentioned in the 37. chapter of Genesis and Ionah his being in the belly of the Whale in the midst of the sea three daies three nights as it is in the first and second chapters of his prophesie And therein our Sauiour himselfe affirmeth that Ionah was a type or figure of him and that his foresaid condition was a figure or signe of his owne being after death in the hart of the earth Mat. 12.39.40 as it is in the twelfth of S. Matthewes Gospell for as Ionas saith our Sauiour was three daies and three nights in the whales belly so shall the sonne of man be three daies and three nights in the bea rt of the earth The which cannot be vnderstood of our Sauiours buriall as our Geneuians would make vs beleeue for his graue was not neere the heart of the earth nor Christs body was not in the belly of the earth but both were in the head face or top of the earth and not within it but without it for it was a tombe hewen out of a rocke as it is in the Gospell and so those words of Ionah were verified in the person of Iesus really Mat. 27.60 Out of the belly of hell cried I and againe Thou hast brought vp my soule from the pit for as Ionab was in the middest of danger without danger in the bottome of the sea without being drowned so was our Redeemer Iesus in the middest of danger without danger and euen in the bottome of the fiery pit without being burned or consumed thereby as Ionah was in the belly of the Whale without being destroyed so was Iesus his soule in Leuiathans belly which is hell without being deuoured of Leuiathan the roaring and denouring Lyon And as Ionah as brought vp from the bottome of the sea so was Iesus his soule brought vp from the bottome of the pit wherein is no water but all fire and is so deepe that it is said to bee without bottome And as Iosephs being in that pit without water and Ionahs being in the Whales belly and in the bottome of the sea were personall types and prefigurations of our Sauiours beeing in hell so haue we in the Scripture reall types and prefigurations thereof for as the bloody Sacrifices of the law did shaddow out our Sauiours bloody sacrificing of his blessed Body vpon the Crosse for our sins in which doing he shut vp all those bodily and bloody sacrifices with a solemne Consummatum est saying it is finished so the burnt offerings of the law did fore shew how our Sauiour should offer his soule for an holocaust or burnt offering Ioh. 19.30 according as the Euangelical Prophet Isay had fore tolde saying in the fiftie three chapter He was taken out from prison and from iudgement and was cut out of the land of the liuing for the transgression of my people was he plagued Isay 53.8 9 10.11.12 hee made his graue with the wicked and with the rich in his death though he had done no wickednesse and hee shall make his soule an offering for sinne c. Hee shall diuide the spoile with the strong because hee had powred out his soule vnto death In which words the Prophet pointeth out our Sauiours imprisonment araignement iudgement execution the crucifying and burying of his bodie which was the bloody sacrifice that put an end vnto all bloody sacrifices with his powring out of his soule vnto death and making it an offering for sinne to wit a burnt offering Where obserue well that though our Sauiour offered his very soule to be a burnt offering for the expiation of the sinnes of our soules as hee had done before his bodie for a bloody sacrifice to expiate the sinnes of our bodies yet had not the flames of hel any power thereupon in which respect the three children were a type of him in their walking in the midst of the seuen times hote fiery furnace Dan. 3.21 22 23 24 25 26 27 6 16 22 23 without any hurt as it is in the third of Daniel Yea Daniel himselfe being in the Lyons den without any harme as it is in the sixt chapter was a type and figure of our Sauiours conquering condition in hell that though hee had offered the Lambe of his blessed body to the shambles of the shame full and accursed crosse to be slaine and the Turtleedoue of his diuine soule to the hote furnace to be burnt such burning loue he bare vs yet could not hell fire take any hold