gazing into heauen this Iesus vvhich is taken vp from yov into heauen shall so come as ye haue seene him goe into heauen And Paule beareth record of it Ephe. 4.8 VVherfore the scripture saith Psa 69.19 When he ascēded vp on high he led coptiuitie captiue and gaue gifts vnto men Novv in that he ascended vvhat is it but that he had also descended first into the lowest parts of the earth He that descended is euen the same that ascended farre aboue all heauen's that he might fill all things See 1. Tim. 3.16 Heb. 4.14 9.24 What must be vnderstood by ascension Not a changing of one condition or estate into another or a vanishing out of sight but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a motion from one place to another and that from the lower to the higher For they are said to ascend who remoue from a lower place to a higher 2. King 2.12 And Elias ascended by a whirlewind into heauen And Psal 139.8 If I ascend into heauen thou art there But figuratiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or attributing that to God which belongeth to man it is spoken of God Gen. 17.22 God went from the sight of Abraham And Psal 47.16 God is gone vp with triumph euen the Lord with the sound of the trumpet But also Iohn 3.13 in the first part of the verse to ascend into heauen signifieth allegorically to be endued with the light of spirituall vnderstanding Is the word Ascension vsed properly or figuratiuely in this place Properly without question as it may manifestly be proued out of diuers formes of speeches which the Euangelists haue vsed for better declaration sake for Mar. 16.19 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he was taken vp and on high into heauen Luk. 24.51 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was remoued from them or went away from them But it is plaine how by the word of going away is signified a remouing into another place And the same Euangelist giueth to vnderstand whither he went away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was caried vp into heauen He was caried saith he which againe certainly noteth a motion from place to place Act. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was lifted vp and Nubes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud tooke him vp out of their sights Not because of himselfe he became inuisible but because he went higher and further off then his Disciples sight could reach Moreouer the Apostles do follow him with their eyes and sight as farre as they can whilest he did not vanish away out of their sight but stil went vp on his way For while he was going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth remouing from place to place they stood stedfastly with their eyes vp to heauen Which had beene a foolish part of thē if they had not seene him caried on high To conclude the Angels helping the defect of the Apostles sight do testifie that Christ was taken vp by them into heauen and that he should so come as they had seene him going into heauen Hereupon the Greeke Fathers do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assumption or taking vp of Christ in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his ascension or going vp By the examination of these things which haue beene said it followeth that the ascension of Christ is not an act vndivisible or momentanie but devisible and distinguished by parts of his motion and going forward and by times and places by which he was caried vp from a lower place to a higher namely from earth vnto heauen Seeing in that saying of Paule Ephes 4.10 he that descended is also the same that ascended the word of descending doth figuratiuely signifie the humiliation of Christ why is not also the word of ascending taken figuratiuely for the same Christs exaltation glorification Because when Christ descended from heauen he descended without changing his place at what time he was God onely and not man but by that his descension was made man but when he ascended into heauen he ascended with changing of place when he was God and man Who ascended Christ who is both God and man the same who was borne man of the virgin Marie who suffered and died who rose againe and after his resurrection stayed fortie daies with his Disciples vpon the earth He I say and no other descended He that descended is euen the same that ascended Ephes 4.9 Therefore the whole Christ did really ascend because the same Christ was true God and true man but in respect of his humanitie he in his bodie ascended properly and locally from earth into heauen euen as before he had ascended truly and by a locall motion out of the graue into the land of the liuing Therfore in respect hereof it is said by Marke being taken or receiued vp and of Luke in the Acts being lifted vp For these things do not agree to the Diuinitie or Godhead of which it is said Ierem. 23.24 I fill heauen and earth but by a communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is said of the whole person of Christ which is onely proper to one part of his nature And as Theodoretus saith Those things which are proper to the nature are communicated to the whole person Who is the efficient cause or author of Christs ascension Christ himself who by the Almighty power of his Godhead did carie vp his humane nature bring it into heauen but because the diuine power of the Father and Sonne is all one this remouing into heauen as also the raysing of him vp againe is ascribed also to the power of the Father Act. 2.33 By the right hand that is by the power and vertue of God he hath beene exalted and hath receiued of his father the promise of the holy Ghost and cap. 5.30 The God of our fathers hath raised vp Iesus vvhom ye slevv and hanged on a tree Him I say hath God lift vp vvith his right hand to be a Prince and a Sauiour But his humane nature hauing gotten agility and nimblenes of body by the resurrection mouing it selfe by the appointment and commaund of the Godheed went vpon high and ascended truely and properly and therefore it may be called a ministring or seruing cause of the ascension From vvhence is the reason and certaintie of the ascension to be taken From the adiuncts or circumstances namely of time the place from vvhence the manner of his ascension the place vnto vvhich and the vvitnesses VVhat time did he ascend On the fortieth day after his resurrection after that he had spoken to his Disciples concerning the kingdome of God that is after he had enstructed them more fully of the things pertaining to saluation and had confirmed and assured them concerning his resurrection and the truth of his bodie so as they could no longer doubt of it From vvhat place did he ascend Luke in the Gospell cap. 24.50 saith that the Disciples were led forth by Christ vnto
importunately askt saith Augustine seeing the Lord saith Math. 24.26 But of that day and houre knoweth no man no not the Angels of heauen but my father onely and Marke addeth 13.32 nor the Sonne And Act. 1.7 It is not for you to know the times or seasons and points of times which the father hath put in his owne power And it is said that the Lords comming shal be vnlooked for like the comming of a theef in the night b Math. 24 44 1 Thess 5 2 2 Pet. 3.7 But although rhat hower is vncertaine that it cannot nor ought to be searched after by vs yet haue we proofe sufficieÌ„t that Christs day cannot be farre off by the former signes wherby we daily see many such like things so fall out by the impietie and corruption of manners which is now come to a full height c 1 Pet. 3.7 Iam. 5.8 In like sort as the buds and blossomes of trees signifie sommer to be nigh at hand d Math. 24.32 And when the corne waxeth yealow the husbandman gathereth that haruest is not farr off they are as so many criers by whose voice men are cited to appeare at the tribunall seate of Christ albeit they can know nothing of the verie yeare moneth day hower or moment because it is not reuealed in the Scriptures For as the last age of man saith Augustine that is his olde age cannot be defined in a certaine number of yeares as the rest of mans ages may as his childhood his youth his flower and vigour of age So the worlds last age cannot be determined in a certaintie of years And as we doe not call saith Chrysostome Homil. 33. in Ioh the verie last day in the yeare the end of the yeare but the last moneth as well also being the space of thirtie daies so if we call the end of so many yeare although 400. yeares and more we shall not mistake Seeing 1. Pet 4.7 it is expresly said the end of all things is at hand and Iames. 5.8 The comming of the Lord draweth neere doth not Paule make a proposition contradictorie vnto these when 2. Thess 2.3 he denieth the Lords day to be at hand No because neither are the selfesame things spoken of by them nor in the same respect and same time Paule denieth that the Lords day is nigh at hand in his age and that while he liueth against false Prophets who prefixed a certaine time not farre off then but he denieth not that the comming of the Lord draweth on or that those were the last times in respect of former ages and of the time of the Messias exhibited in that there shall not any other time follow nor shall this haue so long a continuance as was from the beginning of the world vntill the comming of Christ Last of all that day is at hand in respect of God with whom a thousand yeares are but as one day Psal 90.4 and 2. Pet. 3.8 How is the sonne Marke 13.32 said not to know of the day of iudgement Not that he knoweth it not to himselfe saith Augustine but that he knoweth it not to vs that is he maketh vs not know that is he sheweth it not vnto vs for whom it is not expedient to know it or as concerning his humane nature which in an ordinary and naturall condition knoweth nothing of this thing but what is shewed vnto it by the diuine nature or as touching the state of humilitie and in as much as being setled therein he accustomed to attribute works most commonly to the father as he saith Iohn 5.30 and 7.16 that he cannot doe any thing of himselfe and that his doctrine is not his but the fathers Why hath God hidden that last day Because he will haue vs looke for him euery day and hower to watch least that day come vpoÌ„ vs sodainly we being vnprepared and to bridle our curiosity in prying into the secrets of God Why doth the Lord deferre the last iudgment That the number of the elect may be fulfilled whom god hath foreknowne from the beginning determined to call and that those who yet remaine vncalled might be called through the gospell might be gathered to the rest that haue beene already called from the beginning of the world and are at rest partly in the heauens and partly in the earth a 2. Pet. 3.9 Reue 6.11 2 That he might proue our hope patience our calling on him for help and our faith that he might stirre vs vp to repentance 3 That he might make the wicked more and more excuseles who despise the long suffering and lenity of God and the space freely graunted them to repent Rom. 2.4 5 2 Pet. 3.8.9 Which shal be the place of the iudgment to come The Iewes appoint the valley of Iosaphat which was situate nigh to Ierusalem at the east gate of the temple and was so called of a famous victorie graunted to King Iosaphat against the Ammonites Moabites b 2 Cron. 20 26. out of Ioel. 3.2 I will gather all nations wil bring theÌ„ downe into the valley of Iehosaphat for there will I sit saith the Lord to iudge all the heathen round about But they affirme this rashly for as God would haue the time knowne to himselfe onely so will he prouide himselfe a placc also fit to iudg this companie What is the end of the last iudgment 1 In respect of meÌ„ that euery one mâ—y receiue the things which are done in his bodie according to that he hath done in this world whether it be good or euil a 2. Cor. 5.10 2 But in regard of God that he may giue a finall perpetuall â—eÌ„teÌ„ce on all maÌ„kind that his glory may appere be declared â—nto al eternity for the iustice which he shal obserue in iudgmeÌ„t 3 The fulfilling of Christs office for then will Christ deliuer his â—ingdome to god the father that is Sathan all the wicked being â—â—ed put to flight at once death it selfe destroied the elect â—ecoÌ„ciled he will deliuer theÌ„ to his father to be crouned with eterâ—al glory theÌ„ both his ciuil ecclesiastical gouernmeÌ„t also ceasing he shall appere to haue most absolutely discharged the office he receiued of his father b 1. Cor. 15.24 yet so as he may reigne with the father for euer and the father may also triumph in his sonne being conquerour 4 The freeing of the creature from the bondage of corruption c Rom. 8.20 VVhat is the vse of this doctrine 1 It serueth for instruction for it putteth vs in minde of a perpetuall Repentance and stirreth vs to prayer watchfulnesse piety iustice and to embrace sobrietie d Luk. 21.24 Tit 2.12.13 2 Pet 3.11.12 2 It comforteth the godly for that they beleeue that the troubles of this world shall haue an end and that Christ shall come againe to vanquish and take vengeance on his our enemies and to deliuer vs out of
respectiuely or by relation as one man may both be and be called a father and a sonne But it is reall yet altogether incomprehensible because each person hath his own peculiar definition or his essentiall and incommunicable proprietie and differs from another not in essence but in the manner of subsisting What is the outward difference It is taken from the workes of God that be without as that the Father sends the Sonne the Son is sent as the Redeemer the holy Ghost is the sanctifier As in the Creed the Father is distinguished from the Son by the worke of creation the Sonne by his incarnation the holy Ghost from them both by the worke of sanctification and regeneration as where he appeared like a Doue Mat. 3. and in clouen tongues Act. 2. although all these things be effected by one and the selfe same God As we vse to say the workes of the Trinitie without are indiuisible therefore here let vs remember the saying of Gregorie Nazianzene I cannot imagine one but presently I am compassed about on euery side with the brightnesse of three neither can I distinguish three but foorthwith I am brought againe to one Further in the persons of the Deitie there is an order but there is none inequalitie there is a distinction but no diuersitie What things be contrarie to this doctrine 1. The heresie of Sabellius who taught there was only one person of the Godhead but sometimes in one respect sometimes in another one while called the Father another while called the Sonne 2. Of Samosatenus who taught that the Sonne did no more subsist in God than wisedome iustice and goodnesse 3. Of Arrius who denyed that the Sonne was begotten of the essence of the Father that he was coeternall coequall and according to his person of the same substance with the Father 4. Of Seruetus who affirmed that the word Person is no otherwise to be taken then as in Comedies the name of person is vsed for the habite and the distinction of the office 5. Of the Tritheitarites who do transforme the three persons into three distinct and seuerall essences they denie the Son of God according to his essence to be of the same substance with the Father and the Sonne to be God of himselfe 6. The blindnesse of the Iewes who do affirme an essence altogether without distinction Here must we insert certaine obiections of one Gentilis an Hereticke burnt at Geneua Ob. 1. If there be diuers Iehouahs there must be diuers essences but Gen. 19.24 the first is true for Iehouah did raine fire from Iehouah that is the Sonne from the Father therefore the Sonne is a distinct essence from the Father Ans It is an Hebrew phrase signifying that God did miraculously raine fire of himselfe from heauen Againe the word Iehouah is taken sometimes personally it is therefore a distinction in the Persons not in essence Ob. 2. There is one life of the Father and another of the Son Ioh. 5.26 therefore another essence Ans First that place is to be vnderstood of a power communicated to Christ as he was Mediator Secondly although the Son be from the Father in respect of the origination of his person yet is he of himselfe if he be absolutely considered and therefore hath the same life with the Father Ob. 3. They who haue distinct operations haue distinct essences but the actions of the Trinitie are distinct ergo Ans The proposition is true if it be vnderstood of naturall and externall actions but if of internall and personall actions it is not true for these do not take away the vnitie of essence since that the same essence in number is wholly in euery person Ob. 4. Each Person hath not one and the same power for the Father can beget the Sonne the Son cannot beget ergo they haue not the same essence Ans They haue all one naturall power but not personall as there is one nature but not one person Ob. 5. The essence of the Father is communicated to the Son by generation therefore there is one essence in the Father another in the Sonne because there is one essence begetting and another begotten Answ We must distinguish betwixt generation and communication for the person begets and is begotten but the essence neither begetteth nor is begotten but communicated Ob. 6. If the Father and Sonne haue one essence it must follow that the Father was incarnate which is absurd ergo Ans The essence of God absolutely considered was not incarnate but the second person and although the person of the Sonne include the whole essence of God yet for the proper manner of subsisting it is distinguished from the person of the Father Ob. 7. If the Father and Sonne haue one essence the Sonne should be Mediator to himselfe Ans The Sonne is properly Mediator betwixt vs and his Father not absolutely betwixt vs and the diuine essence And the office of Mediator dependeth vpon the most free ordination of God The second common Place concerning Christ What doth this word Christ signifie IT signifieth Annointed being deriued of a Greeke word that signifieth commonly to annoint as Esa 45.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said to king Cyrus his christ that is his annointed But in way of excellencie it is ascribed to the Sauiour of the world who is called in Hebrew Messias a Ioh. 1.14 because he was annointed with the oyle of gladnesse aboue his fellowes as we reade in Psalm 45.8 And indeed he is that King that onely Priest and Prophet which was promised vnto mankind b Psal 2.6 110.4 Esa 61.1 Doth this name Christ signifie his nature or his person His person subsisting in both his natures and not this or that nature alone for it is a name concrete as the Grammarians speake and not abstract What do you call a word Concrete and what an Abstract This word Concrete in the discourse of Christ is said to be that which signifieth the nature together with the subiect and doth comprehend in his signification both the thing and the subiect wherein the thing is that is to say it doth designe the person of Christ as he is the Sonne of God because the Sonne of God doth not simply signifie the nature of God but the person of the Sonne of God so the sonne of man when it is spoken of Christ signifieth the Person and not his humanitie simply But this name Abstract is a word that signifieth the nature simply as the Diuinitie of Christ the humanitie of Christ How many things are especially necessarie to know Christ and which be they Two his person and his office What is Christ He is the onely begotten Sonne of God a Joh. 1.14 who of his meere loue towards mankind b Tit. 3.4.5 did create vnto himselfe of the seed c Heb. 2.16 of the Virgin Marie d Luk. 1.31 being sanctified by the holy Ghost e Luk. 1.35 and by creating did assume
158.5 He spake and they were made he commanded and they were created that is God but spake the word or commaunded and the things which were not before now haue their being And that God created all things the Apostle sheweth Heb. 11.3 of things which did not appeare that is of no matter that appeared before Also this particle of nothing is thus described 1. Machab. 7.28 Behold the heauen and the earth and vnderstand that God made them of nothing where the Greeke Interpreter reades it thus that he made them of things which had no being And so Paule speaketh Rom. 4.17 He calleth those things which are not as though they were and Prou. 8.24 When the deepes were nothing I was begotten saith Wisedome 3. When as it was Moses his purpose to describe the first originall of all things And the beginning of things is the bringing of them from no being to a being it followeth that all things were created of nothing or of those things which were not What can the creation of the world be proued certainely by humane reasons The eternitie of the world may clearely be confuted because that if the world should want both beginning and ending the world should be euen God himselfe then there should be many things infinite in act all the parts of the world should be eternall and immutable For as Damascene saith Whatsoeuer is created is mutable and that onely which is vncreated is immutable A man may also know euen by the testimonie of nature it selfe that the world had a beginning But yet by faith alone we do certainely know that the world was made of nothing Heb. 11.3 or that it was so made in sixe dayes as it was as also by the same we know that one day it shall haue an end Therefore Moses doth not vse philosophicall demonstrations but simply reporteth the matter as he had receiued it by the faithfull tradition of the Fathers but especially by the instinction of the holy Ghost Now what was created 1. The heauen and the earth in which two as in a generall proposition Moses doth comprehend all things both visible and inuisible a Col. 1.16 because b Gen. 1.1 these two be the first and most principall parts of the whole world For first vnder the name of heauen he vnderstandeth all that space which is betweene the earth and the circle of the Moone which naturall Philosophers call the region of the elements As Gen. 7.17 The windowes of heauen were opened that is of the ayre and hereupon we reade the foules of heauen c Gen. 1.30 6.7 2. All those celestiall spheres together with their starres both fixed and wandring which make that firmament which the Philosophers call the skie or celestiall region being the distance from the Moone to the skie or the new sphere inuented by Astrologers 3. The place of the Blessed or Paradise or that heauen into which Christ ascended and by a Metonymie also the Angels themselues All these three heauens the Apostle comprehendeth 2. Cor. 12.2 when he saith that he was taken vp into the third heauen that is into the place of the Blessed which place is aboue all those heauens which we see In which God is said to haue prepared his throne for himselfe and in way of excellencie to haue his dwelling and which is called the seate of God Psal 103.9 And is called of Deuines * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olympus as it were altogether shining and * Empyreū fierie in regard of the qualitie because it is altogether light and shining Which heauen it selfe God did also create of nothing as the Apostle teacheth Heb. 11.10 of which citie the maker and framer is God Now vnder the name of the earth he vnderstandeth the Earth the waters and all those things which are contained in them Whereupon Aristotle thus defineth the world by the parts of it lib. de mundo The world is a frame consisting of heauen and of earth and of the natures which are cōprehended in them And then by causes The world is called this order of the whole the frame preserued of God by God How was the creation of the world brought to passe 1. By bringing foorth of the matter or of the seminarie of the whole world made of nothing the first day which is properly called Creation 2. By giuing a forme vnto the same and all this was done by the very commandement of God in a moment of time For he did but say a Gen. 1.3.6.9 Be there or Let there be this or that and as soone as he had spoken this or that was made What kind of matter was that which God brought foorth of nothing in the beginning 1. It was in regard of substance partly earthie partly watrie and partly slimie which is expressed by the name of Earth and Slime and Waters 2. In regard of the quantitie it was exceeding great and as it were a Chaos without a bottome For it was a rude vnformed and indigested heape in respect of the formes after following or as Moses calleth it Tohu and Bohu that is emptie and voide rawe and impolished which the seuentie Greeke Interpreters of the old Testament call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Philosophers called Chaos 3. In regard of the qualitie it was darke and obscure that is void of all light vertue and efficacie ouer which houered not any wind or ayre which as yet were not made but the spirit of the Lord of the which the Angell speaketh to Marie Luk. 1.35 euen like vnto an henne when she sitteth vpon her egges and sustained all that whole masse and cherished it and prepared it to receiue all formes out of which the visible heauens and all the elements were produced and framed by the power of the word of God But those things which are not seene were made immediatly of nothing out of which also the light was brought the first day as the Apostle speaketh God who commaunded the light to shine out of darknesse 2. Cor. 4.6 But what was the information or framing of the world That whereby God fitted a fit and conuenient forme for that matter which was made of nothing by means of which the world did truly and indeed begin to be and to be called the world By what meanes did God giue that matter a forme By distinguishing and adorning of it By distinguishing when as God separated the light from the darknesse whereupon came the making and course of the day by the presence of that light and of the night by the absence of that light And the first naturall day was the space of foure and twentie houres or a night and a day consisting of a day artificiall and a night and tooke his beginning from the euening or the night going before Whereas the artificial day beginneth at Sunne rising vnto Sunne setting Now that light seemeth to haue
made Psal 104.4 Who makest thine Angels spirits and thy ministers a flaming fire And in this fourth signification we vse the word Angel here purposing to speake first of Gods Angels and then in order of the wicked Angels Whence had Angels their beginning From God who created them of nothing and that through Christ Coloss 1.16 By whom al things were made whether in heauen or earth things visible and inuisible whether they be thrones or dominations principalities or powers I say all things were made by him and for his sake Are Angels without all matter or not They are not altogether and indeed without matter as neither is the soule of man for God alone is without matter For there is nothing created which is not also compounded either by natural composition as consisting of matter and forme or else metaphysicall namely of the essence or of the act and the power Yet because they do not consist of any corporall matter which is palpable and subiect to the sight but rather spirituall altogether and as they say in the schooles onely of the power and the act they are said to be without matter But God alone is a power or pure Act as Aristotle said verie well in the 11. booke of his Metaphysiks chap. 7. But when were the Angels created Not before the world For onely the Sonne of God was before the world Whence it followeth that they were created in the beginning of all things but in what day they were created it cannot sensibly be defined but onely it may probably be gathered by the historie of Moses that they were created the first day when the heauens wherin they dwell were created whereupon they be called the Angels of heauen a Math 24.36 Gal. 18. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this that he purposed to apply and fit his narration to the capacitie of the common people and of the ruder sort and therfore only to set downe briefly the creation of things visible Christ saith Math. 18.10 that the Angels do alwayes behold the face of his Father therefore they haue bene alwayes The aduerbe alwayes doth not signifie eternitie or a thing without beginning but the continuance of their appearing before his Father for the seruice of the godly which began euen from the beginning of the world which the Greeke text doth more fully expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit which is vnderstood at all times What is an Angell It is as Damascene saith lib. 2. cap. 5. a spirituall or intellectuall substance alwayes moueable of its owne power without a bodie ministring vnto God according vnto grace and in nature immortall But the Apostle comprehending the nature and office of good Angels defineth them thus Hebr. 1.14 They are ministring spirits sent forth for the seruice of those who shall be heires of saluation Are the Angels substances really and truly subsisting They are substances because those things are attributed to them in Scripture which can agree to nothing else but to a substance really subsisting as to stand in the presence of God and to praise him some of them are said to haue fallen and other some of them to haue continued in the truth Further to haue appeared after diuerse maners yea taking vnto them bodies and to haue manifested them selues by sundrie effects Now actions are properly of substances that is of those things onely which haue their true subsisting And therefore looke how many Angels there be there be so many sundrie Angelicall essences subsisting seuerally euen as there be diuers men How were the Angels created All of them good because Gen. 1.31 Whatsoeuer God had made was exceeding good although some of them fell a Isa 14.12 and continued not in the truth And they also were good and created in the truth b John 8.44 And Iude in the sixt verse saith that they kept not their first estate but left their owne habitation Are the Angels mutable or immutable In regard of their substance they be incorruptible c Mat. 22.30 because they are without all matter but in respect of the power of God as they were made of nothing so they may be brought vnto nothing again if God should take away his hand Psalme 104.20 But in regard of that estate wherin they now are they cannot be changed by means of the grace will and decree of God although of their owne nature they be mutable as well to that which is good as to that which is euill For whatsoeuer is created the same is mutable saith Damascene And God himselfe speaketh thus of himselfe I am your God and change not Mal. 3.6 What is the reason that some of the Angels falling from the truth others continued in grace and truth The nearest and immediate cause is the goodnesse of the will of the Angels themselues wherein God had created them at the beginning The mediate or superior cause was the free fauor of God whereby their will was holpen that they were inabled to will and could will to persist in the truth and so indeede did continue whilest that others to whom this grace was not communicated not willing to persist and continue fell from the truth by their owne default Phil. 3.8 God worketh in you both to will and to do But the supreme and highest cause of all is the eternall firme and immutable decree of God and his good pleasure proceeding from his wisedome whereby he elected and predestinated some to be made partakers of his grace and to perseuere and reiected the other of his owne iust pleasure for his owne glorie 1. Timoth. 5.21 I charge thee saith the Apostle in the sight of God and the Lord Iesus Christ and of the elect Angels If they be elect then some of them be elect not all of them Can those then which continued in the truth fall from the same and so fall into sinne No because they are truly happie seeing they do euer behold the face of their heauenly Father Mat. 18.10 yet not by nature but by grace and the blessing of God for Christs sake But seeing they can no more sinne nor become miserable do they not cease to haue freedome of will No for whatsoeuer they will they will it freely Moreouer they are more free now then before then they had power to sinne and not to sinne now they are so free from sinne that they cannot sinne and so free from miserie that they cannot now become miserable any more for they are made most holy and also most happie What names are giuen to the Angels Of their nature they are called spirits because of their spirituall essence For Angell is a name of office Spirit of nature Augustine They are called also shining starres or morning starres a Iob. 3.8.7 because they are of a most pure cleare and shining nature The sonnes of God not by essence or nature as that onely begotten
alone On the contrary those Angels which be enemies to the truth and diuels do do their endeuour to chalenge vnto themselues the name of God and the worship of God Yet we do not denie but that we are to honor the good Angels by thinking well of them with loue reuerence obedience and imitation Ob. 1. Iacob called vpon an Angell Gen. 48 when he said The Angell that deliuered me out of all trouble blesse these children Answ Iacob did not meane any created but that vncreated Angell the Sonne of God who of his office is called that Angell This is plaine from the text for the same action is attributed to this Angell and to Iehouah to wit that he would blesse Ephraim and Manasses Ob. 2. Iob 19.21 Haue pittie vpon me haue pittie vpon me O my friends for the hand of God toucheth me By friends in this place Bellarmine saith that Augustine vnderstandeth Angels Bellarm. cap. 1. de Sanctorum beatitud ergo Answ It is plaine he meant his friends who came to visite him but yet vexed him with bitter and contumelious words Ob. 3. Iohn wished Grace to the Churches from the seuen Spirits Answ By seuen spirits we must vnderstand onely the holy Ghost who though one in person yet by communication of gifts so worketh as if he were many spirits Why would God vse the ministerie of Angels Not for any necessitie for he stands in need of nothing but of his good will to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort because we see such excellent creatures to be created euen for our sakes and appointed for our seruice Againe both to beget and to preserue friendship betweene vs and the Angels vntill such time as we shall enioy their most ioyful companie in the heauens What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men and to conuerse and talke with them familiarly now they do it no more Because now Christ being come in the flesh and sitting now at the right hand of the Father in heauen and hauing giuen his holy Spirit plentifully it is his wil that our conuersation should be in heauen and not with the Angels vpon the earth visibly Further because the Church of God had neede at the beginning of such confirmations from heauen but now the word of God is sufficiently confirmed Heb. 1.1 What vse hath the Church of the doctrine concerning Angels 1. That we might acknowledge the endlesse loue of God and his fatherly care ouer vs who hath created such keepers for vs and giuen them charge ouer vs whereby we should learne to worship and to loue him Againe to the intent that we should walke comely and holily before the Angels who are witnesses and obseruers of our speeches and actions Lastly that we might be vpholden by faith in all aduersities and dangers knowing that that saying of Eliseus is most true 2. Kin. 6.16 that those which be with vs are moe then those which be against vs. What things be contrary to this doctrine 1. The errour of the Sadduces who affirmed that the Angels were nothing else but good motions or good thoughts which God putteth into our hearts and that they were not spiritual substances subsisting of themselues 2. Their error of whom we reade Col. 2.18 who deuised the worshipping of Angels 3. Of the Papists who affirmed without the warrant of the word of God that every man hath appointed vnto him two Angels one good another euill the one to vexe him the other to keepe him to whom he is giuen and that each of them is an inseparable companion of euery man The which errors are confuted by those things which haue bene spoken before The seuenth common Place of euill Angels or of Diuels Are there also euill Angels THere be which is not onely proued by testimonies of Scripture a Genes 3.1 Ioh. 8.44 1. Pet. 5.8 Iude 6. Reu. 12.9 but also by very experience and by the horrible and heauie effects of wicked Angels By what names are they called 1. Of their nature or spirituall essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16 Luke 10.20 2. Of their office vnto which they were all created at the beginning they are simply called Angels c 1. Cor. 6.3 2. Pet. 2.4 Iude 6. of their knowledge giuen to them in the creation they are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuels because they haue great knowledge as may appeare in the historie of Adams fall and are very subtill d Deut. 22.17 Leuit. 17.7 1. Cor. 10.20 whence is the doctrine of diuels e 1. Tim. 4.1.6 3. From accident qualities that is such as they haue gotten to themselues by their owne free will they are called wicked f Luke 8.2 impure and vncleane spirits g Mat. 10.1 Zach. 13.2 and a lying spirit or the spirit of lies h 1. Kin. 22.22 Ioh. 8.44 of fornication i Hos 4.12 of maliciousnesse or giddinesse k Esa 19.14 Belial l 2. Cor. 6.15 without all order without yoke and gouernement or wicked which is good for nothing and as the chiefe that euill one and malicious as who should say he doth wholly give himselfe to malice and doth exercise himselfe in it m Math. 6.13 13.19 4. Of the effects they be called diuels or in the singular number a diuell n Ioh. 8.44 which name imports a backbiter because he doth continually accuse God vnto men and men vnto God yea man to man and man to himselfe that so he might turne God from men and men from God and men from men o Gen. 3.1.4.5 Job 1.9.11 2.3 he is also called Satan p Math. 4.10 which signifieth an aduersarie q 1. King 5.4 1. Pet. 5.8 and that Tempter r Marke 1.13 Act. 5.3 a spirit of diuination ſ Acts 16.16 the enemie of God of Christ and our enemie t Luke 10.19 and apolluon or destroying u Reuel 9.11 For the Scripture doth vse often to speake of the vncleane spirits in the singular number to note out that chiefedome of impiety which is opposite and contrary to Christ and his kingdome 5. They haue names from the diuers formes wherein they appeared hereupon he is called that great Dragon as also of his poisoned craft that old Serpent x Reu. 12.8.9 6. Of his power and pride which he exerciseth especially toward the reprobate hence he is called Beelzebub that is the king of flies y 2. Kings 1.2 Math. 12.24 the strong man armed z Mat. 12.29 a roring lion the prince of the world a Iohn 12.31 the God of this world b 2. Corin. 4.4 Lastly the prince and the princes and powers of the aire the gouernors of this world because they rule the wicked
nothings else is meant by these words then that Christ did descend into the state of the dead and that hee was added to the number and companie of other the deade for whom he dyed according to Dauids saying Psalm 28.5.6 I am reckoned amongst them which goe downe into the graue And Psal 88. I am as a man without strength I am counted among thē that go downe into the pit Free among the deade like the slaine lying in the graue whom thou remembrest no more and they are cut off by thine hand Whereupon hee is said to bee raised againe not from the graue but from the dead which sense and opinion doth not much differ from the first of the former What is the fift The first is of them who allegorically or metaphorically by the descention of Christ vnderstand his great ignominie and extream humiliation whilest he laie in the graue vntill the third day after his death as if he had beene foyled and vanquished by death and the diuell at which time the diuel and the Pharises did as it were insult ouer him as though he were quite gone and no more remained Doe you approue of this then I doe not dislike it for it is agreeable to the type set forth in Dauid Psal 88.7 Thou hast laied me in the lowest graue in darknesse and in the deepe and it is agreeable to that place which is Ephes 4.10 in which as by ascending aboue all heauens the Apostle vnderstandeth his greatest exaltation so by his descending to the lowest parts of the earth or to hell hee vnderstandeth the greatest humiliation or debasing of Christ So Esa 14.15 Descending to hell is taken for extreame humiliation Thou saidest in thine heart I will ascend into heauen c. but thou shalt be brought downe to the graue to the sides of the pit And so may the place of Mathew 11.23 be expounded Thou O Capernaum which art lifted vp vnto heauen shalt be brought downe to hell What is the sixt It is theirs who say that by Christs descending to hel is signified those great torments of minde which Christ in his agony and vpon the crosse sustained of which we haue spoken in the Passion of Christ Is this exposition agreeable to trueth It is for it is agreeable to Scripture and proportionable to faith For Esa 53.5 saith that Christ was broken for our iniquities And Psal 18.6 The sorrowes of the graue haue compassed mee round about And Act. 2.24 Peter saith that he was entangled in the pangs of death the griefes which the curse and wrath of God procureth And Gal. 3.13 it is said He vvas made for vs a curse and that truly and without trope not in himselfe indeede but in as much as he was our suretie so that he truely felt our burden to bee laid vpon him And Heb. 5.7 the Apostle saieth that Christ was heard from his feare when he praied with teares and strong crying And that which is verie wonderfull is recorded of him that through vehemencie of his torment drops of bloud ran downe from his face and that he could not be comforted but by the sight of Angels Luk. 22.43 And in the end we see that Christ was cast downe so low that he was constrained to cry out when his anguish vrged him My God my God way hast thou forsaken me Mat. 27.46 By all which it may be gathered that hee wrestled and grapled not with a cōmon manner of death but with the forces of hell and the horror of eternall death But this seemeth to make against the exposition namelie that the torments of the minde are put after the griefes of the bodie in the creede This is done because the griefe of bodie first offereth it selfe to the senses but not so the torments of minde But it may be obiected Although they ought to be set after death and crucifying yet they should not haue beene mentioned after buriall Although the descending of Christ to hell was ended in death and in time did goe before the buriall of the body yet it is set after it in the order of the narration of the articles of our faith because it seemed good in one continued course of speach to describe whatsoeuer pertained to the debasing of his bodie and afterward to come to the suffering in soule But could God euer be angrie vvith his onlie and most beloued sonne Christ or forsake him Neuer but yet he so hid his fauour and help for a time that the humane nature of Christ did truely feele these distresses wherewith they are vrged who are cast away and forsaken of God And as Barnard saith Serm. 5. de verbis Esaiae It is a kinde of forsaking vvhen as in so great necessitie there vvas no shevving of povver no shevving of Maiestie Why vvas it needfull he should suffer these torments 1. Because when as all our sinnes were cast vpon him therefore it was fit that he should so feele the wrath of God against them as if he himselfe had committed the sinnes of all men 2. That for our sakes he might try and ouercome all manner of griefes and temptations and so the torments of death and of hell for our cause 3. That hee might aduance and carie vs vp to the ioyes of heauen being deliuered from the power of Hell VVhat profit redounded to vs by Christs descending into Hell 1. Victorie ouer the power of the diuell the horrour of death and the paines of Hell is obtained a Ose 13.14 2. Our enemies are tryumphed ouer Coloss 2.15 And he hath spoiled principalities and powers that is Sathan with his Angels b Ephes 6 12 hath made a shew of them openly and hath tryumphed ouer them in the same crosse 3. Hauing ouercome the sting of death he hath opened to all beleeuers the kingdom of heauen Therefore Hilarie saith lib. 2. de Trinitate The crosse death and hell are our life VVhat is the vse of Christs descending into hell 1. That wee should not now be afraid in death of those things which our prince hath swallowed vp 2. That looke how much more we see him humbled and abased for our cause so much the lesse wee should doubt either of the fathers loue towards vs or our redemption wrought by him and the exaltation wee shall hereafter receiue in Heauen What is opposite to this Doctrine 1. That fable of Purgatorie the paines whereof seing Christ did not vndergo nor suffer for ought we can read who notwithstanding suffered for vs all kinde of griefes a Isa 53.3 4 therefore it followeth that these are forged and counterfaite and to be feared of none who belieue For if it were as they say it should then follow that there are some griefes which Christ did not suffer for our sake 2. Of those Limbi which they haue in their owne inuentions appointed for the fathers vnder the Lawe and infants vnder the Gospell who haue beene depriued of the signe of Baptisme The sixe and twentieth common
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascension◠Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accōplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
b philip 2.9 10.11 But as Christ is said to be raised from the dead not in respect of his diuine nature but of his humane shall he not also he said to sit at the right hand of his father onely in respect of his humanitie No for the sitting of Christ at the right hand of the father is not a property of the nature but a state of the person of Christ doth belong vnto his office of Mediator King Priest Now the names and titles of office that is which do point out and set forth the office of Christ they are spoken of Christ in respect of both natures Christ therfore in respect he is God yet not simply and absolutely in respect of his diuine nature which he hath all one with the father but as he is God manifested in the flesh sitteth at the right hand of the father as on the contrarie the same Christ not as he is man simply but as he is man subsisting in such a person sitteth at the right hand of the father neither indeed can it agree with any creature considered apart by it selfe to sit at the right hand of the father And therefore the Apostle Heb. 1.13 saying To which of the Angels said he at any time sit thou on my right hand as if he should say to none by the sitting of Christ at the right hand of God doth conclude that he is not a meere ereature but also true God euen God manifested in the flesh And therefore the humane nature in Christ as being considered simply in it selfe as Damascen saith lib 4. cap. 3. It cannot be worshipped seeing it is a creature but only in respect it is inseparably vnited to the person of the sonne of God a Luk. 24.52 Lib. 4. Cap. 2 For saith Damascen one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance is adored with one the same worship with his flesh by euery creature so also it is not said to sit at the right hand of the father by it self but in the person of the son of God namely for that he that is man is also God the father not being pleased to giue his glory vnto another Although indeede the same hmanitie dwelling bodily in it selfe from the Diuinitie is adorned with so many and so great gifts and gaces as cannot happen vnto any creature so that it shineth vnspeakably aboue all other creatures whether you respect the degree or the number of those gifts neither is this excellencie of the flesh of Christ to bee comprehended of the verie Angels but yet so as this glorification doth not abolish or confound the propertie of the nature of Christ neither doth the Sitting at the right hand take away all subiection whereof Iohn 14.24 My Father is greater then I And 1. Cor. 15.28 The sonne himselfe also shall bee subiect vnto him that did subdue all things vnder him not as he is God but as he is a Mediator for God is the head of Christ euen now that he is glorified 1. Cor. 11.3 But hath not Christ alwaies reigned with his Father and so likewise hath hee not alwaies Sit at the right hand of his father Hee hath reigned indeede but as God merely and barely without flesh or being arrayed with his owne glorie onely before the taking of the humanitie vpon him But afterwards in time as God cloathed with flesh after the time of his emptying or abasement was past he began to sit at the right hand of his father First to raigne in heauen and in earth So hee tooke the kingdome which hee had before hee tooke it I say in respect of manifestation as a thing is then said in the Scriptures to be done when it is manifested When did he beginne to sit at the right hand of the father Surely in right hee beganne to sit there at the first moment of the hypostaticall vnion but actually and really or as wee say de facto hee began after his suffering resurrection and ascention for so the Scripture and the Apostles Creede doe distinguish these articles that the sitting at the right hand of the father a Mark 16.19 Luk. 24.26 Ephes. 5.20 21. Heb. 1.3 1. Pet. 3.22 Apoc. 3.21 may followe the resurrection and ascending into heauen What is the place of this sitting at the right hand of the father In respect of the Diuine nature which is infinite Christ sitteth at the right hand of the father euerywhere but in respect of the humane nature which is finite hee sitteh there where hee is with his bodie i. since his ascention in heauen but not in earth Col. 3.1 Seeke the things that are aboue where Christ sitteth at the right hand of God Heb. 1· 3. Hee sitteth at the right haÌ„d of the Maiestie in highest places And Heb. 8.1 Wee haue an high Priest that sitteth at the right hand of the throne of the Maiestie in heauen For the glorious estate of Christ is one thing and a place is another thing And therefore the Apostle distinguisheth both Eph. 1.20 Hee sitteth at the right hand of God in the heauenly places For those words of sitting at the right hand of God doe signifie an estate or qualitie the other in heauenly places doe signifie a place The estate indeede alwaies doth and shall continue one the same but the place may be changed by Christ so that he shall not sit alwaies in one the same place but there where he will in heauen yea it shal also be changed For he is now in that third heauen into which he did ascend and in which hee is not held captiue but is there at libertie and by the decree of his father shall remaine there vntill the last Iudgement Act. 3.21 Whom the heauens must containe c. But at the latter day hee shall visibly descend in the clouds from heauen Mat. 24.30 but yet alwaies sitting at the right hand of his father Mat. 26.64 Yee shall see the sonne of man sitting at the right hand of the power of God Also Mat. 25.31 VVhen the sonne shall eome in the throne of his Maiestie to iudge the quick and the deade and that iudgement being finished hee shal returne againe into heauen where we shall see him sitting at the right hand of his father for euer because we shal be alwaies with him Ioh. 14.3 17.21 1 Thes. 4.17 VVhy is he said to sit rather then to stand That wee might know that hee hath solemnly taken possession of the office committed vnto him and not onely once entred vpon it but that hee doth abide therein vntill he come downe againe vnto iudgement Neither is that any thing against this that Act. 7.56 Stephen is saide to see him standing at the right hand of God For by the word Sitting not the placing or disposition of the bodie but the Maiestie of his gouernment and aâ—thoritie is signified euen as by the word Standing is ment his intercession and presence for defence and protection
if they are such as be learned godly meet new Pastors may be lawfully ordained prouided alwaies that that commaudement of the Apostle concerning young plants be obserued which is in 1. Tim. 3.6.7 Are there any certaine testimonies in the Scriptures that after the comming of Christ there should be extraordinary callings for the restoring of the Church There are For first Iohn Reuel 11.3 and 14.16 entreating of the generall corruption of the Church which should come after doth foretell that God will stâ—rre vp witnesses which may prophecie against the corruptions of the Church and the Beast ascending out of the deepe and Angels that is some holy men which shall preach the Gospell to the inhabitants of the earth that they may giue glorie to God alone vtterly reiecting all Babilonish errours And Paul 2. Thess 2.2.8 after he had foretold that there should come a generall Apostasie or falling away he addes that it shall come to passe that the Lord shall consume that Sonne of perdition with the breath of his mouth that is with the pure preaching of the word of God which seeing it is not with him which hath corrupted the Church it followes that the Pastors and Preachers thereof shall bee raised vp of the Lord extraordinarily For the verie word of God or the very preaching of the gospell doe inferre an Ecclesiasticall Ministery Therefore there are expresse places for extraordinary vocations to ground vpon Why doth not the Lord rather teach by himselfe or by Angels then by men 1 He prouides for our infirmity while hee chooses to speake vnto vs by interpreters after the manner of men and so allure vs vnto himselfe rather than to driue vs away by putting on his Maiestie or thundering from the heauens 2 That hee may make tryall of our obedience when wee doe heare his ministers who are like vnto our selues and sometimes inferiour no otherwise then if he himselfe did speake vnto vs. 3 That he may declare his fauour towards vs when hee consecrates the mouthes and tongues of men to himselfe that in them his very voice may found out vnto vs. 4 Least without the outward word we should expect the hidden reuelations of the spirit or the preaching of Angels from the heauens but that wee may bee content with the Gospell which is preached by men which is so certaine that wee ought not to beleeue an Angell preaching any other Doctrine a Gal. 1 4. â— Lastly we haue this treasure in earthen vessels that the excellencie of the power thereof may be of God and not from our selues b 2. Cor. 4.7 Are there or ought there to be degrees among ministers Yeâ— doubtlesse for the Apostle maketh a Byshop a degree aboue Presbiters or other ordinarie Elders And for order and policie among vs vnto whome the office of teaching is ioined teacheth that one may goe before others who ought to be the chiefest among his fellowes And so the Elders who were both pastors and doctors did in euerie City choose one president to whom they gaue the speciall title of a bishop and the honour of the first place in their holie assemblies that he should haue the right of gouerning the common action or be as it were moderator or president of the Eldership conueÌ„t of the Pastors who also himselfe should be directed by the assembly of his brethren and fellowes according to that generall and most true Apostolicall rule which appointes that all things should be done in order in the house of the Lord. 1. Cor. 14.40 Vnto whome afterward the councill of Nice gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Pâ—utarch witneseth properly primacie by reason of his time or age which is that honor of prioritie which vseth to be giuen to old men in honour of their age because counsel belongs to old meÌ„ which afterwards grew to be taken more largely for that honour which is giuen to any one for some dignity and which he is honoured with that he may haue precedencie and worship And which the generall councell of Ephesus in the yeare 435. calls that due which euery one ought to haue And so we hould that Peter went before his fellowes in order c act 15.5 12.4 8.14 Gal. 2.21.24 But we do deny aâ—y tiranizing degree of dignity power or GeÌ„ il like eminencie to be among ministers as they are ministers 1. because christ doth purposely fight against such primacie Luk. 22.25 Iohn 13.3 And he that wil be great let him be your seruant saith he Math. 20.26.2 because the same right power is granted by Christ vnto all a Mat. 28.18 Ioh 10.21 â—2 23. And Paul attributes equally vnto Ministers the Ministery of reconciling men vnto God b 2. Cor 5.18 19.20 and when he reckoÌ„s vp the ministers c Ep 4 11 he setts down no monarchy among ministers 3. because by the bringing in of superiority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first the gouernmeÌ„t of few and straight waies tyranny by false bishops and false Patriarches ouerthrew all Ecclesiasticall good order and lastly the Church it selfe We doe verely confesse that there is and hath beene among the holy orders imparity and not onely a simple order or ranke but degrees For it is certaine that Pastors haue their charges ouer peculiar Churches are eminent both aboue Deacons also aboue their flock also teachers aboue their Schollers But we deny that there hath been or is any superiour degree between Colleagues of the same function as of an Apostle ouer his fellow Apostles of an Euangelist aboue his fellow-Euangelists of a Doctor aboue other Doctors of an Elder ouer his fellow Elders of a Bishop ouer his fellow-Bishoppes and of a Pastor ouer his fellow Pastors whether they bee of the same towne or Prouince For the Apostles are called the master builders of the city of God as Preachers and Embassadors of that onely Emperour not ouer their Colleagues but ouer the flockes committed vnto them Did our Sauiour Christ when hee added 70. other Disciples to the twelue Apostles Luk. 10 1. ordaine two orders of the Ministers of the Gospell and diuide them into two Classes or formes differing in dignity and authority No verily For euen that first emission of the twelue Apostoles mentioned Mark 10.1.5 and Luk. 9.1 was not properly and peculiarly called Apostolicall For those twelue were as yet vnapt for it but it was after instituted both before the ascention of Christ d Ioh. 20 21 and especially on the day of Pentecost As for the seauentie Disciples that they were immediatly sent by Christ after his ascention to preach the Gospell with the twelue Apostles it cannot bee proued by any testimony of Scripture notwithstandid that the Apostles by the eminencie of their owne function were preferred before the rest we do not deny Wherefore that Peter is termed by the Fathers Prince of the Apostles Bishop and prince of priests it is spoken by a daungerous Catachresis yet
seuered from the end of that signe or from the vertue and truth of it which he cals spirit as Rom. 2.27 But they that by the letter vnderstand the literall sense and by the name of the Spirit the allegoricall speake to no purpose But when it is attributed to the Creator himselfe how many waies is the word Spirit taken Two manner of wayes one way essentially otherwise personally And essentially either in common of the whole Trinitie Ioh. 4.24 God is a spirit or else specially for the diuine nature of Christ or for the power and efficacie of the truth in the humanitie assumed f Mat. 12.28 Ro. 1.4 Of his Sonne made of the seed of Dauid according to the flesh declared to be the Sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Pet. 3.18 Put to death according to the flesh but quickened in the spirit in the which also he preached vnto the spirits that are in prison So Heb. 9.14 Christ by the eternall spirit offered vp himselfe without spot to God and 1. Tim. 3.16 he was iustified in the spirit But when is this word Spirit vsed personally When it is taken for the third person in deitie who together with the Father and the Sonne is the same in essence and deitie as Mat. 28.19 Go baptize all nations in the name of the Father of the Sonne and of the holy Spirit But why is the third Person called the Spirit Because he is that essentiall vertue and working being of the same substance together with the Father and the Sonne proceeding equally and as it were breathed from them both or else by a Metonymie of the effect or else because he breatheth where he listeth g Ioh. 3.8 or else because he stirreth vp spirituall motions in the hearts of the beleeuers and doth purifie their hearts and quicken them which also is shewed by this epithet Holy not sanctified but sanctifying or the sanctifier in way of excellencie as the Father is called the Creator the Sonne the Redeemer of his especiall operation in vs which is called Sanctification h 1. Pet. 1.2 Proue now that the holy Ghost is God I proue it 1. By the Phrases of Scripture 2. By the attributing of those properties belonging to God vnto him 3. By the workes or effects which agree to God alone 4. By that worship and honor which is performed vnto him by the faithfull 5. By that punishment which is inflicted vpon such as sinne against the holy Ghost Shew me those sentences of Scripture whereby you can proue that the holy Ghost is God Those words which the Prophets do affirme were spoken by the God of hoasts the Apostles do ascribe to the holy Ghost As that we reade Esa 6.9 Iehouah said vnto the Prophet Go and say to this people Heare and vnderstand not c the Apostle Act. 28.25 attributeth to the holy Ghost Againe Act. 5.3 Peter saith thus to Ananias How is it that he hath filled thine heart that thou shouldest lye vnto the holy Ghost and presently after Thou hast not lyed vnto men but vnto God But the Spirit is in plaine words called God and the temple is assigned vnto him which belongs to God alone c 1. Cor. 3.16.17 6.19 20 2. Cor. 6.16 and he is called Lord and God d 1. Cor. 12.4.5 Shew some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost Gen. 1.2 It is said that the Spirit of God moued vpon the waters presently in the beginning of the creation therefore he is eternall a Heb. 9.14 He is said to be present euery where and of infinite greatnesse Psal 139.7 O Lord whither shall I flie from thy spirit Wisd 1.7 The spirit of the Lord filleth the world Whereupon Basill in his book intreating of the holy Ghost against those which denie him frameth this demonstration Euery creature hath a substance circumscribed The holy Ghost hath not a substance circumscribed Therefore he is not a creature and ergo he is a God He is said to be omniscient knowing all things Ioh. 15.13 That spirit shall leade you into all truth 1. Cor. 2.10 The spirit searcheth all things yea euen the deepe things of God And he is called Almightie b Esa 14.13 Proue the diuinitie of the holy Ghost by his workes The works which are onely proper to God alone are ascribed to him as the worke of creation conseruation viuification Iob 33.4 The Spirit of Iehouah hath created me and the Spirit of the Almighty hath quickened me Psal 33.6 By the word of the Lord were the heauens made and all the power of them by the spirit of his mouth He is said in like manner to dwell in the hearts of the faithfull as in a temple c Rom. 8.9 1. Cor. 3.6 Regeneration iustification sanctification d Ioh 3 6.8 1. Cor. 6.11 1. Cor. 3.16 truth grace and whatsoeuer good thing can be imagined 1. Cor. 12.4.5.11 One and the same Spirit diuideth all things How do you proue that he is God by that worship and honor which is giuen vnto him 1. Because faith and inuocation is attributed vnto him for we are baptized into the holy Ghost as well as into the Father and into the Sonne e Mat. 28.19 and as we call vpon the name of the Father and the Sonne euen so also on the holy Ghost 2. We confesse in the Creed that we beleeue in the holy Ghost 3. Because euen the Angels themselues called Seraphims do adore the holy Ghost f Esa 6 3 and the Apostles call vpon him g Act. 13.2.3 2. Cor. 13.13 Reu. 1.4 How do you proue by the punishment which is inflicted vpon them that sinne against the holy Ghost that he is God Because blasphemie against him is not remitted h Mat. 12.31 for Christ saith Mark 3.29 He that shall sinne or speake blasphemie against the holy Ghost shall neuer be forgiuen neither in this world nor in the world to come Now proue that the Spirit of God is a person subsisting in God really distinguished from the Father and the Sonne 1. Out of the Creed for whereas we say in the beginning I beleeue in God and presently adde 1. the Father 2. the Sonne 3. the holy Ghost as we confesse the holy Ghost to be God so also do we acknowledge the same to be the third person in the deitie not by degree but by order 2. In the baptisme of Iesus Christ the Fathers voice is heard from heauen Christ stands by who was baptized of Iohn Baptist and the holy Ghost descended in the forme of a Doue who sitteth vpon Christ i Mat. 3.16.17 But euen Christ himselfe Ioh. 14.16 distinguisheth the holy Ghost from himselfe and the Father when he saith Another comforter shall he giue vnto you he saith another in person not another thing in essence and 15.26 I will send you the Spirit euen the
denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
Sonne but by adoption and grace or discretiuely to the end they might be distinguished from the sonnes of men Of their office they are called Angels For their dignitie and power they are called gods and Satan is called the god of this world b 2. Cor. 4.4 so also they are called principalities and powers in heauenly places c Eph. 3.10 By the effect they are called Seraphim whom Dionysius calleth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie because they burne with the loue of God and in loue towards godly men They are called a flame of fire Hebr. 1.7 not as though they were of a fierie nature and substance but because they be the auengers of Gods anger which do like fire consume the wicked as often as need requires From the manner of appearing they be called Cherubin of this word Cherub which signifieth any figure that hath wings whether it be of a man or of a beast d Heb. 12.19 also men e Gen. 3.24 Exod. 25.18 and the men of God f Psal 18.11 Zac. 1.5.6 From their ministerie they be called Watchmen and the keepers of the world a Dan. 4.14 How many wayes haue Angels appeared vnto men 1. In sleepe or in dreames as Mat. 1.20 it is said that the Angell appeared to Ioseph the husband of Marie in a dreame b Mat. 2.13 2. In vision as namely to the Prophets and that either without a true bodie but yet not without some bodily forme or else taking vnto them manifestly true bodies c Gen. 18.2 Tertul. de carne Christi and these either created by God of nothing or else then first formed not borne of some matter that was before for they came not to die therefore not to be borne or else in some other natural bodies which had bene before either of men as in Zacharie the Prophet the Angell spake Zac. 2.3 As Augustine vnderstands it Enchir. to Laurent chap. 59. or else of other liuing creatures as when the Angell spake in Balaams asse as Zanchius vnderstands it no otherwise then the euill Angel in the Serpent spake in old time to Eua d Gen. 3.1 And diuels haue entred into certaine men and by Christ were cast out againe yea also into hogges e Mat. 8.28 They tooke not bodies from the starres or the heauens as Apelles thought nor had they proper bodies making an aâ—gelicall substance but their bodies were earthly as appeareth by the feeding feeling and washing of them as Tertul. proueth Whether might Angels when they assume vnto them true humane bodies be called men No because they did not ioyne the humane nature hypostatically vnited vnto them but they tooke vnto them and put from them those bodies as Augustine saith euen as it were a garment What became of those bodies after their ascension to heauen They being made of nothing returned to nothing or made of earth returned to earth or into nothing for it is all one with God to create of nothing and to bring into nothing Do Angels moue out of their places and dispatch their businesse within the space of time Yes indeed because they be finite spirits though not circumscribed because they are not measured by their place but limited because they are so in one place as they cannot be in another And Luk. 1.26 The Angell Gabriel was sent of God into a citie of Galile and Heb. 2.14 they are called ministring spirits sent for the seruice of the elect They are said to descend from heauen and to ascend into heauen as in Iacobs ladder Gen. 28.12 and whatsouer is done is measured with time But they be so nimble and so swift that they are moued in an vnconceaueable time and dispatch their businesse speedily And for that cause they are said to flie and to haue wings b Esa 6.2 Reu. 14.6 How many Angels be there Dan. 7.10 Daniel is said to haue seene million millions of Angels and ten thousand hundred thousands Heb. 12.22 You haue come to the innumerable companie of Angels innumerable indeed to men but easily numbred of God c Mat. 26.53 Iude 15. All which notwithstanding were created of God so many in number at the beginning and not multiplied by procreation one of another Are there orders and degrees of Angels No man that is conuersant in the Scriptures can deny but that there is some order among the Angels because order and distinction in all things is an excellent and diuine thing for some are called Cherubins other Seraphims some Angels other Archangels But this order is not from the dignitie and excellencie of the nature of the Angels as though some were more excellent then others by nature but rather from their diuerse kinds of offices Hereupon Paule Colos 1.16 calleth them thrones seates dominations principalities which is an Hebrue kind of putting the Abstract for the Concrete the substantiue for the adiectiue because God vseth their ministerie in the administration of Empires kingdoms and commonweals But that there be Hierarchies and degrees of Hierarchies among the Angels as the Papists imagine it cannot be proued by any testimonie of Scripture For he is called the Archangell not who is more excellent in nature or superior by affectation of gouernment because there as Basill saith all ambition ceasseth but he who is designed of God for the execution of some speciall hard and difficult seruice or else he that is set apart of God for a time with many other Angels for the executing of Gods commandement So those names thrones dominations powers principalities are borrowed by a similitude from mens affaires to signifie the excellencie of the Angels and their offices and how many and diuers and great workes God doth bring to passe by them d Psal 18.11 Hath each of them his proper name Those names are not proper but appellatiues or common names which are imposed vpon them for a time according to the offices which are giuen them in charge or else according to those diuerse meanes in respect of vs whereby they do execute the will of God mightily performe it and appeare vnto men As Dan. 8.16 9.21 Luk. 1.19 mention is made of Gabriel which name doth signifie the Might of God because by him the Lord did shew foorth his power Againe Dan. 10.13 mention is made of Michael which is Who is like vnto the strong God Tob. 3.19 is mention made of Raphael which name is taken from Curing or healing for he came to heale Sara and Tobie as also of Vriel 4. Esdr 4.1 Deriued of the light because he came to illuminate and to instruct Esdras Haue the Angels any knowledge of things They haue 1. natural which God put into them in the creation for they be vnderstanding spirits Whereupon Christ saith Ioh. 8.44 that some of theÌ„ did continue in the truth or in the knowledge of the truth but others did not Besides they haue reuealed knowledge or by the reuelation of God as Dan. 8.16 and
9.22 the mysterie of the 70. weekes was reuealed to the Angell Gabriell to the end he might reueale it to Daniel and Daniel to the Church 2. They haue experimentall knowledge which is obtained by experience and by obseruation of those things which we do here and Ephes 3.10 That manifold wisedome of God which shineth foorth in the calling of the Gentiles is made knowne to the Angels by the ministerie and preaching of the Gospell which is in the Church So Luk. 15.10 the Angels are said to be glad and to reioyce with great ioy for the conuersion of one sinner whereof they are obseruers a Mat. 18.10 3. I adde to these supernaturall knowledge whereby they do so perfectly see God and know him that they do not desire to fall from him or cannot will it and in that stands their happinesse Whether do the Angels know the actions of euery particular man or what they do say or suffer No for Heb. 4.14 All things are said to be knowne to God alone and they are manifest in his sight but yet notwithstanding they know the things of those men who are committed to their charge by God For Act. 10.4 the Angell telleth Cornelius Thy prayers and thine almes haue come vp before the Lord. Therefore they do obserue and marke vs and all that we say or do so as we may iustly be ashamed to say or do any thing which we would be ashamed to commit in the sight of honest men By which argument Paul doth teach 1. Corin. 11.10 that women should for comelinesse sake haue their heads couered in the Church because of the Angels that is either spirituall Angels or else Ministers who are called Angels But what haue they also the knowledge of their thoughts and affections No for God alone is the searcher of the heart vnlesse men do bewray their affections by actions and signes or vnlesse God do make them knowne vnto them for it is said 1. Corin. 2.11 None to wit either men or Angels knoweth what is in man but God himselfe and the spirit of a man that is in him But in what sense are affections as ioy and sorrow ascribed vnto Angels in the scriptures seeing they are blessed Not after humane or carnall manner but after that maner which doth agree vnto the nature of Angels and so as it is beseeming an heauenly and blessed life which manner is vnknowne to vs. What are we to thinke of the force and power of Angels 1. They are able to do by the course of nature to bodily things whatsoeuer may befal bodies by nature but yet in no case can they worke miracles but onely so farre forth as the Lord vseth their ministerie in effecting of miracles either immediatly by themselues a Ioh. 5.4 as to kill and to moue from place to place as when one Angell slue in a manner the whole armie of Senacherib and made the rest to flie away b 2. Kin. 19.35 and that he brought foorth Peter and the rest of the Apostles out of prison c Act. 5.19 12.7.8 and transported Philip from place to place d Act. 8.30 Or else mediatly by such things as worke by the common course of nature being applied of them to such things yet not after that maner as Christ did giue many their sight by his owne power without any meanes e Mat. 9.9 Yet in very deede they can doe no more with all their power then God doth prescribe them and as they shall see to be according to the will of God f Psal 103.20 2. They can affect both the outward senses as when they smote the Sodomites with blindnesse so as they could not see the doore of Lots house g Gen. 19.1 and of the Syrians h 2. Kin. 6.18 and caused a great noise in their campe i Chap. 7.6 as also their inward senses as when they reuealed many things vnto the Fathers in dreames and bring diuers things into the memorie and mind of the godly 3. The Angels are able not indeed to illuminate the minde or or effectually to bow the will which is the proper worke of the holy Ghost k Prou. 21.1 but as the instruments of the holy Ghost to stirre vp our thoughts to the word we haue heard to propound the truth to a mans minde and to admonish vs of it that we might assent vnto it and after a spirituall manner to moue our will to some good thing like vnto Counsellers onely by perswading vs and as it were by speaking and dealing inwardly with vs l Heb. 1.14 Math. 2.13 Moreouer the good Angels haue farre greater power then the diuels m Apoc. 12.7.8 Tob. 8.3 What manner of speech do the Angels vse either toward God or amongst themselues or vnto men Not a bodily or carnall vnlesse when they assume vnto themselues bodies but a spirituall and heauenly whereby without any audible voice or vocall speech and sound they do spiritually and altogether angelically insinuate instill and communicate euery one his minde as he will either into the minde of another Angell or of man or else doth shew and as it were vnfold such things as he will in his owne vnderstanding as it were in a cleare glasse to be seene of another And therefore that which Paul saith 1. Corin. 13.5 If I should speake with the tongues of men and Angels is not to be vnderstood properly but by a figure called hyperbole or an excessiue speech and by way of supposition and by a concession or granting that they haue tongues as also that Gal. 1.8 If an Angel from heauen should preach vnto you another Gospell besides that which I haue preached vnto you So bread is ascribed vnto the Angels a Psal 78.25 that is most daintie foode What be the offices of Angels They are diuers and manifold for they are the Ministers chiefe seruants and the Sergeants of God which do attend vpon the commaundement of their King which they execute willingly and readily b Psal 89.7 103.21 Heb. 1.14 for the glorie of God and the saluation of men as we may gather out of the Psal 104.4 Who maketh his Angels spirits and his Ministers a flame of fire and who doe mutually extoll their maker with hymnes as Theodoret saith The Angels ministring is Psalmes singing c Psal 148.2 Isa 6.3 Reu. 4.8.9 5.13 Againe they be the seruants of Christ euen as he is both man and Messias So in that temptation which he endured against Satan in the wildernesse we reade that the Angels ministred vnto him Mat. 4.11 Especially they be the seruants of the elect Heb. 1.14 Are they not all ministring spirits sent for the seruice of those who lay hold on the inheritance of saluation Now they be the ministers of the elect in many respects and first in their life time and that either by directing defending and keeping the elect according to that Psal 91.11.12 He hath giuen
at their pleasure and the Princes of darknesse because they are the authors of all ignorance of God of blindnesse mischiefes vnhappinesse malice of all disorder trecherie crueltie c Ephes 2.2 Ephes 6.12 Col. 2.15 As for the name Lucifer it came from a false and friuolous exposition of that place Isaiah 14.12 which as may well appeare was in derision ironically giuen to the King of Babylon Whence do euill Angels take their beginning In respect of their nature and substance they are of God who did create them good of nothing and who doth still vphold them But in regard of the qualities brought vpon them they are of themselues as Christ witnesseth Ioh. 8.44 The diuel when he speaketh a lie speaketh of his owne that is of himselfe and continued not in the truth wherin he was created at the beginning but fel by his owne free wil and was a murderer from the beginning not in respect of Satan himselfe but of man that was made that is to say then when he first set vpon man whereupon we may gather that the Angels sinned before that Adam and Eue sinned What was the first sinne of the Angels Some thinke that it was pride according to that Eccles 10.15 Pride is the beginning of all sinne Others thinke it was enuie whereby Satan enuied that man was made after the image of God according to that Wisdom 2.24 By the diuels enuie death entered into the world But Christ shewes Ioh. 8.44 it was lying or the hatred of the truth that is of the euerlasting Gospell touching Christ who should take our flesh vpon him and of his grace which is needfull for all men to life eternall and of the nature of man which should be exalted aboue all Angels And therefore indeede it was the hatred they bore of Christs glorie and mans felicitie Also it was their apostacie and rebellion whereby Satan fell from God his maker and that very sinne which Christ calleth The sinne against the holy Ghost a Math. 12.31 1. Iohn 5.16 because he fell wittingly and willingly and of purpose from the truth and that also with hatred of that euerlasting truth whereof Christ speaketh I am the truth Ioh. 14.6 And to Pilate I am come into this world that I might beare witnesse to the truth Ioh. 18.31 The same is proved by the continuall practise of Satan euen from the beginning of the world to the end sowing lies and heresies either against the Deitie of Christ or against his humanitie or against his office And raising vp most cruell persecution against that truth of Christ Is there a great number of those Angels which fell from the truth Yes sure a great number and almost innumerable yet vncertaine to vs and not know howne many For 2. Pet. 2.4 and Iude 6. we reade that very many Angels fell at one time from the truth and therefore are cast into hell or the bottomlesse pit And Luk. 8.30 mention is made of a legion of diuels which possessed one man And Mat. 12.45 the vncleane spirit returning taketh with him seuen other spirits that is many other spirits worse then himselfe and more vncleane And Reu. 12.7 we reade that the dragon with his Angels fought against the woman and therefore there is no cause why we should sleepe secure and carelesse What punishment is inflicted vpon euill Angels Manifold 1. In that they are cast out of the heauens wherein the blessed be and wherein they were created into hell that is not only into that place vnder the earth ordained for the euerlâ—â—ting torments of the reprobate which Luk. 16.23 calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell and chap. 8.31 the bottomlesse pit that is a gulph of a wonderfull depth but also into this ayre which compasseth the earth and into the region vnder the Moone as testifieth the Apostle Eph. 2.2 6.12 to exercise the patience of the godly and also to punish and to vexe the wicked for their impietie where also they being tyed with the chaines of darknesse are kept to the generall iudgement a 2. Pet. 2.4 Jud. 6. 2. In that their whole nature how great soeuer is wholy corrupted and defiled so as there is in it nothing at all sound and pure 3. Their will is so obstinate in sinne as they are not able no not to desire to repent of euill nor to be saued Which is by the iust iudgement of God who hath decreed that they which sinne against the holy Ghost that is they which wittingly and willingly and of set purpose sinne and renounce the knowne truth should neuer repent b Heb. 6 4. 10.26 1. Ioh. 3.8 1. Ioh. 3.8 The diuell sinneth euen from the beginning namely continually and obstinately 4. Their mind was darkened to wit being depriued both of the knowledge of all that truth as well of themselues as of God and of Christ which might stand them in any stead to life eternall As also of that created knowledge of those things wherin at the beginning they were created for which cause they are tearmed the princes of darknesse c Eph. 6.12 And yet not wholly because they excell yet in great knowledge of things concerning both God and men namely such as was naturall vnto them or they haue by nature partly by that naturall light which is left in them partly by obseruation partly by the effects of Gods power which come to passe in time By which means they knew Christ both to be the Sonne of God and also should be the Iudge of the world a Mat. 8.21 Act. 16.17 19. but yet without any affection towards him without any loue or affiance in him and to their greater terror and condemnation b Jam. 2.19 For which cause they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Skilfull but more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they do alwaies abuse that their knowledge to euill and neuer to good Can euill Angels foresee things to come and certainely foretell them To foresee and to foretell things to come so farre foorth as they are things to come and to know them before hand of themselues and by themselues and of their owne proper spirit they cannot for it is the peculiar worke of God alone for so it is said Esa 41.23 Tell vs what things shall come to passe and then we shall know that ye are gods But by the instinct of another or by reuelation from another and by the present causes by the experience and obseruation of things and by probable coniectures to foresee things to come it is granted vnto creatures So then by these meanes the wicked spirits may foretel things to come as namely such things as they haue learned to haue bene foretold in some place by some holy Prophet or such things whose natural causes they see to be present before their eyes or such things which they see now are disposed and like to come to passe or such things as themselues are purposed
that promise The seed of the woman shall breake the Serpents head Gen. 3.15 belongeth to Christ and to all his members But they haue greater power against the reprobate therefore the Apostle saith Ephes 2.2 that the diuel doth finish his worke in the children of disobedience In what sense is Satan said 2. Cor. 11.14 to transforme himselfe into an Angell of light Not in regard of his substance but in regard of his counterfeting whereby with strange delusions appearances and superstitions he doth faine himselfe to be an Angell of light sent of God from heauen that so his counsels might be listened vnto Can they worke true miracles that is such as do agree with the very things themselues or onely counterfet Christ saith Mat. 24.24 There shall arise false christs and shal shew great signes and wonders And therefore sometimes they shew true signes that is such in truth as they seeme to be c Exod. 7.12 8.7 not by their owne power but vsing certaine hidden causes of nature and yet but lies because they are vsed to deceiue and to confirme a lie d Deut. 13.12 2. Thess 2.9 and indeed not worthy the name of miracles yet the most of them be meere illusions and deceits and legerdemaines like to those of Simon Magus Act. 8.9.10.11 For it is God alone that doth great wonders e Psal 72.18 136.4 to wit such as be done in truth and be wonders indeed whose cause is knowne to no mortall man and such as are done without deceit beyond the course of nature and without meanes and such as can by no meanes be effected by the course of nature and which are appointed especially to set foorth the glorie of God and to further mans saluation Wherefore doth God permit them 1. 2. Thes 2.10 That they who will not embrace the loue of the truth might beleeue lies 2. That the faith and patience of the elect might be proued Deut. 13.3 What be the effects and indeuors of wicked Angels What man is able to recken them all He is the enemie of God of Christ and of men and therefore doth take vnto himselfe the glorie of God whether it be by himselfe a Math. 4.9 or whether it be by his instruments to wit Antichrist and such men as challenge to themselues the honor of God b 2. Thes 2 4. He is the author of sinne for it sprang from him and he doth daily stirre vs vp to sinne that he might plunge vs with himselfe into the gulfe of eternall death c Ioh. 8.44 Heb. 2.14 he worketh effectually in the wicked d Eph. 2.2 2. Thes 2.9 he doth corrupt the word of God e Mat. 4.6 he soweth tares in the Lords field f Mat. 13.25 he raiseth vp heresies he prouoketh men to sundrie kinds of idolatrie he raiseth persecutions against the godly In commonweales he troubleth all with tumults and warres In the familie and priuatly he laboureth to trouble annoy and destroy particular men by sundrie meanes he vrgeth men to commit mischiefs and hainous sinnes He studieth as much as he can to hurt mens bodies he doth infect the elements and troubleth them for mans ruine and especially in this age wherin he knoweth the generall iudgement to approch he doth shew his rage more cruelly then euer before by lies and murthers and confoundeth heauen and earth together Do they take vnto them true bodies sometimes Sometimes they take vnto them counterfeit bodies as it is gathered out of the storie of the Witch who raised vp a spirit in stead of true Samuel g 1. Sam. 28.12 And sometimes true bodies as may be gathered out of the former Treatise touching good Angels For if good Angels haue taken vnto them true bodies there is no doubt but euill Angels are able also by Gods permission to take vnto them true bodies and appeare in them and speake to men and performe actions like vnto mens actions Whether are euill spirits besides that inward torment of mind wherewith they are tormented for euer punished also with that bodily fire of hell Christ saith plainely Mat. 25.41 that he will say to the wicked Depart ye cursed into euerlasting fire which is prepared for the diuell and his Angels Out of which place it is concluded that euill Angels besides that torment of mind wherewith they are vexed are also tormented with that infernall fire as though they were bound vnto it no otherwise then the soule being bound to the bodie suffers of the bodie but we must iudge that to be done after a wonderfull but yet after a true manner as Augustine saith For what purpose did almightie God ordaine them 1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience and so their saluation might be furthered a 2. Cor. 12.7 2. That by them as it were certaine tormenters he might punish the wicked as well with spirituall as bodily punishments In one word that God might vse their boldnesse to the enlarging of his owne glorie Whether do some men truly collect out of the Col. 1.20 where it is said that God doth reconcile all things to himself thorough Christ both which are in earth as also which are in heauen that therefore the diuels and the damned shall one day be saued Rather most falsly For by this word all we must vnderstand the whole bodie of the Church which is as it were diuided into two parts namely those which are in heaven by whom are simply vnderstood the faithfull that died before the comming of Christ and into those which are in earth by whom are vnderstood those whom Christ found liuing at his first coming or those which followed and liued since his coming as also Eph. 1.10 What is the vse of the doctrine concerning diuels 1. That we might be confirmed in the faith touching good Angels the kingdome of heauen and the blessed spirits because seeing the effects of contraries is contrarie if there be diuels and euill Angels then certainely there be good Angels and if there be an hell then certainely there is a kingdome of heauen 2. That we should be so much the more affraid to offend God because as Peter saith 2.2.4 If God spared not the Angels when they sinned but cast them bound in chaines into hell assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be punished 3. That we might be so much the more watchfull and stand vpon our guard and therefore should fight euen as it were for life and death with our spirituall weapons but especially with continuall prayers vnto Christ against so many enemies and spirituall wickednesses and that we should put on the whole armor of God that is that complete spirituall armour which the Apostle prescribeth Eph. 6.11.13 and 1. Pet. 5.9 What comfort haue we in that battell That we haue Christ not onely a conqueror and triumpher ouer the powers of hell
Adam sinned in him did iustly spoile all of his gifts Caluin Instit lib. 2. cap. 1. Sect. 7. This contagion hath his cause neither in the substance of flesh nor of the soule but because it was so ordained of God that those gifts which he had bestowed vpon the first man he should both haue them and also loose them as well for himselfe as for others that come after him Further the soules are infected in the bodies being corrupted with sinne not by physicall and naturall touching as wine put into a sower vessell but by the most iust appointment of God For so soone as the soule being pure in it selfe is vnited to the bodie which is conceiued in sinne that disobedience of our first father is imputed vnto man as if it were his owne Whereupon the Apostle saith that all of vs sinned in Adam as in the stocke the meaning is that all of vs were guiltie of sinne to wit being in his loines Rom. 5.12 After which maner also Leuie is said to pay tithes to Abraham before he was borne Heb. 7.9.10 Now this disobedience of Adam imputed by the iust appointment of God there followes presently in the soule also contagion or corruption and an inclination to euill as a punishment of that first sinne which punishment it selfe is also sin euen as the obedience of Christ imputed to vs is properly our righteousnesse whereby we are iustified and regeneration is the consequent of this righteousnesse But as it is better to quench a fire then aske how it begun so is it better to quench originall sin then aske how it came How do you proue the immortalitie of the soule 1. By sundrie testimonies of Scripture a Psal 49.21 Eccles 12.7 Mat. 10.28 22.32 Phil. 1.23 1. Pet 3.19 Reu. 6.9 7.9 Againe by arguments taken first from the forme of creation for the soule of man was created by diuine inspiration and therefore both diuine and immortall 2. From that very knowledge which God hath put into the soule because such a vigor as doth soone vanish away is neuer able to aspire to immortalitie and the fountain of life for all things corporall feare to transcend and so consequently to search by admirable sharpnes things celestiall diuine and eternall 3. By the testimonie of conscience which by the guiltinesse of sinnes doth conceiue horrible terrors now if the soule were not immortall what need such terrors of future feare 4. By the effects or the excellent gifts of the soule wherwith it doth excell as that it vieweth the heauens and sheweth her force in deuising sundry and very admirable things 5. From the nature thereof not only that it is simple in it owne essence and void of contrarietie and all bodily accidents but because it is the image of God Gen. 1.26.27 but no mortall thing can be the image of the immortall God Yea the meate of mans soule is immortall b Ioh. 6.51 1. Pet. 1.23 And vnlesse the soule be immortall our faith and al our religion is in vaine 1. Cor. 15.14 the godly are miserable the vngodly happy and blessed the beasts be more happie then men God is not affected with any regard of the iust or vniust To al these adde in the last place the common consent of all nations How do soules differ from Angels Not in regard of the essence but because Angels haue not any bodily coniunction but the soules of men are capable of that coniunction or else because they are not the forme of any body but these are For what end was man made For the knowledge of God againe for his worship as well spirituall and internall as corporall and externall in the earth Last of all for his glorie Whereupon should follow the felicitie and blessednesse of the whole man in heauen hence Christ saith This is life eternall that they know thee the onely true God and whom thou hast sent Iesus Christ Ioh. 17.3 What vse make you of this common place concerning man That we may first acknowledge with thankes Gods power and bountie manifested in our creation and birth 2. To comfort vs in all troubles Psal 22.18 What speciall vse make you of the soules immortalitie I am taught first to giue all possible thankes to God my Creator for such a benefite 2. That I do not like the brute beasts set mine hart vpon these transitorie things but that I often meditate of those things which concerne the eternall felicitie of my soule What is contrarie to the doctrine of the creation of man 1. The Rabbins error who thought that in the creation of man the Angels were coworkers with God 2. Aristotles error who thought that as the world had no beginning so also man had none to which adde the fables of Poets and prophane Writers 3. The false opinions of the Epicures and Sadduces who make a mocke of the immortalitie of the soule Isa 22.14 1. Corinth 15.32 4. Of the Manichees Priscillianists Platonists who affirmed the soule to be of the substance of God 5. Of the Pythagoreans who thought they went from one bodie to another bodie and the Aegyptians who thought the number of soules was a set number and that when one was dead his former soule went into another bodie 6. Of Themistius and also of Auerroes who dreamed that there was but one soule of all men 7. The madnesse of many who so inwrap their selues in the things of this life that they neglect the eternall felicitie and saluation of the soule Mat. 16.26 The ninth common Place Of the image of God in man What is an Image IT is the pourtraiture or representation of some thing and that both in the soule of man to wit in the mind or facultie of knowledge and it is called of the Philosophers an Idea namely a forme of something conceaued in the mind also out of the mind and it is a similitude and fashion either reall of the substance and qualities together as when Adam is said to beget men after his owne image Gen. 5.3 or else of certaine adiuncts alone as Luk. 20.24 A penie hath Cesars image or else it is some vaine shadow and figure What difference is there betweene an image and a similitude A similitude hath a larger signification then an image for where there is an image there is also a similitude but not of the contrarie For one egge is said to be like another egge and yet one egge is not the image of another egge But in this disputation of the image of God in man this word of similitude or likenes is added to the word image in way of exposition as Philip. 2.7 Was man made after the image of God He was for Gen. 1.17 God created man after his owne image and Paule saith 1. Cor. 11.7 The man ought not to couer his head because he is the image of God and Col. 3.10 â—s man onely the image of God or made after his image 1. Christ is the naturall true and
most perfect image of God the Father a 2. Cor. 4.4 Col. 1.15 both as he is the eternall Sonne For he is begotten of the substance of the Father not made and therefore is called the Character of his person Heb. 1.3 As also as he is manifested in the flesh because the whole disposition perfection and as it were the face of the Father is beheld in the Sonne being made visible by the flesh b 1. Tim. 3.16 Moreouer lest we should be ouerwhelmed with the cleare beholding of God the Son being clothed with flesh is in stead of a glasse to vs wherein the Father doth set before vs that his infinite Maiestie goodnes wisdome truth iustice to be seene and beheld of vs. Therfore he that seeth me said Christ seeth my Father a Ioh. 12.45 14.9 2. The Angels also are made after the image of God because they also are called the sons of God b Job 1.6 2.1 and they were created spirituall immortall and iust And Christ teacheth plainely that we shall be truly blessed and therefore like to God when we shall in heauen be made euen as the Angels of God Mat. 22.30 3. Man is called the image of God 1. Cor. 11.7 and he is said to be made after the image of God not onely Adam but also Eua Gen. 1.26 c Col. 3.10 But each of these latter images of God in Angels and men is of Gods free mercie Why is man called the image of God Because of the true likenesse which he hath with God Why after his image Because of the imperfection of this likenesse in that he did not perfectly represent God as Christ doth perfectly represent the Father Was whole Adam as well in soule as in bodie made after the image of God He was to wit wholy not considered according to the parts for in Moses God speakes of the whole man when he saith Gen. 1.26 Let vs make man not the soule or bodie of man after our image Which appeareth by the contrarie to the image of God which is sinne for it hath not only being in the soule but also in the body d Rom. 6. And therefore the image of God was not in the soule alone or the bodie alone but in the whole man e Rom. 12.1 1. Thes 5.23 Nay this appeares by the renuing of this image by sanctification which is in soule and bodie Moreouer God forbidding man to kill Gen. 9.6 bringeth this reason because he is the image of God and therefore the image of God is to be vnderstood of the whole man which image of God notwithstanding did first of all chiefly and especially shine in the soule yet so as the sparks of that image should appeare in the body What was the image of God in man and how many parts of it The image of God is considered in man first in regard of the substance of man and especially of his soule 2. In respect of the gifts and qualities but yet so as they be distinguished from the essence thereof 3. In respect of the attributes or dignitie superioritie Lordship and excellencie aboue the other creatures Why is man called the image of God in respect of the substāce of his soule Because the soule which God puts into man is a nature spiritual and intelligible not bodily but an immortall and inuisible essence which in some small measure doth represent the nature of God a VVis 2.13 Eccles 17. ◠2. There being but one onely soule in man indued with many faculties as memorie imagination will is such a mysticall signe as Augustine thinketh which sheweth the vnitie of the diuine essence and the pluralitie of persons Why in respect of the gifts Because God in the beginning did kindle in the mind of man a sparke of heauenly wisedome b Col. 3.10 whereby he did truly know God and his will reuealed vnto him and so all the workes of God and the natures of all things with their properties as it may be gathered from that that when as Adam was awaked out of sleep he did know Eua whence she was taken saying This is bone of my bone and flesh of my flesh Gen. 2.23 and he gaue names to all liuing creatures according to their natures vers 19. Further because in his will God had adorned man with perfect iustice and holinesse whereby he did liuely represent as it were in a glasse and imitate the iustice and holinesse of God he had furnished him also with strength fit for the performance of euery good dutie Lastly with a bodie most beautifully framed to obey the soule which moued it most readily and without all wearinesse c Gen. 1.31 Eccles 7.30 Whereupon Paule saith Eph. 4.28 Put on the new man which after God is created in true righteousnesse and true holinesse and Colos 3.9 Which is renewed in knowledge according to the image of him that created him Why is man said to be made after the image of God in respect of his dignitie and lordship Because that by his rule and authoritie which he hath ouer all liuing creatures and ouer all the creatures of this earth he did represent God himselfe the soueraigne Lord of al things vpon earth For he saith Beare ye rule to wit the man and the woman ouer the fishes of the sea and the fowles of the ayre ouer the beasts and ouer the whole earth Gen. 1.26 And Psal 8.7 Thou hast appointed him Lord ouer the works of thy hands To which belongeth that that Adam by his authoritie preheminence giuen by God did in the beginning summon all liuing creatures before him to which calling of his they did obey Genes 2.19.20 And this image belongeth to the externall appointment of God whence also 1. Corinth 11.7 by reason of his authoritie ouer his wife and ouer his whole family Man is called the image of God For in that preheminence whereby the man doth excell the woman the glorie and image of God is seene in some sort as in all other superioritie a Psal 82.6 And the woman was not made after this image but it is peculiar to the man which is gathered both from the very order and end of the creation for the woman was made of the man and for the mans sake but not of the contrarie 1. Cor. 11.8.9 Did Adam loose by his sinne all those part or degrees of the image of God The two extreme and last parts in respect of some smal shadowes remnants remained in man b 1. Cor. 11.7 and wild beasts do suffer themselues to be ruled and to be tamed that they may obey man or at least may not hurt him The middle also in respect of the vnderstanding and some part of the will remaineth otherwise we should be no longer men but altogether brute beasts but in regard of the true knowledge of God righteousnesse and holinesse it is vtterly raced by the meanes of sinne yet in the regenerate it is renewed
couplings contrarie vnto them in euery prohibition filthinesse and abhomination before God And certainly that generall proposition in the sixth verse Let no man go vnto her that is neare of kindred a Leuit. 18.6 agreeth with the lawe of nature And Christians are bound by the iudgement of Paule vnto the obseruation of the Leuiticall lawe touching degrees 2. Cor. 5.1 How then is that to be vnderstood Deuteronom 25.5 where the wife of the brother dying without issue is to be marâ—ied vnto the other brother and that example of Iudah who gaue his first sonnes wife after his death vnto his second sonne and after he was dead promised her to his third sonne also Gen. 38.8 whereas the Lord in Leuit. expressely forbiddeth the brother to marrie his brothers wife b Leuit. 18.9.16.18 I answer that the law Leuit. 18.9 is simply common vnto all nations as the lawe is of not stealing But that law Deuteronom 25.5 is either not to be vnderstood of a naturall brother but of the next of consanguinitie in another degree for they are all called brethren amongst the Hebrewes or else that it was a peculiar priuiledge granted after a sort vnto the Israelites that the familie should be conserued in the name of the first born and that the first birth of Christ which should neuer die should be signified Aug. quaest 61. in Leuit. What then shall we thinke of Abraham who married his brother Arans daughter c Gen. 11.29 of Iacob who married two sisters both aliue together d 29.16 and of Moses who was borne of a mariage betweene the nephew and the aunt e Exod. 2.1 6.20 as the Hebrew word is taken Numb 26.59 Either that those mariages were made both while there were but a few of the holy seede and also in the publike confusion God dispensing with and tolerating it or that those Patriarchs sinned and are not to be excused in all things and we are not to iudge by examples but by lawes But may a faithfull man marrie an vnbeleeuing woman No except the vnbeleeuing person promise consent to the true religion And thus Moses married a wife of Aethiopia and Iacob Labans daughter For God forbad his people to ioyne in matrimonie with the other nations f Deut. 7.3.4 And although that precept be iudicial yet it appertaineth vnto all if the reason be considered for he giueth a plaine moral reason which is at this day in force For she will seduce thy son that he shall not follow me but rather serue strange Gods the same is repeated in the Kings g 1. Reg. 11.1 2.4 also coÌ„firmed by Salom. example And besides the vnequall matches of the sons of God with Caines posteritie k Gen. 6.2 brought a pernitious corruption into all the world But the commandement of Paul is expresse Be not vnequally yoaked with infidels l 2 Cor. 6.14 and againe Let them marrie in the Lord m Cor. 7.39 that is religiously and in the feare of God What are the constitutions of Princes concerning this That a guardian shall not marrie his ward an adopting father his adopted daughter or an adopting mother her adopted sonne As also that brethren and sisters children shall not marrie Yet must the Magistrate abolish that law which teacheth that witnesses at the font may not marrie nor that he may marry her for whom he witnesseth at baptisme Do these lawes bind Christians They do so farre foorth as they agree with Gods word For each one must obey his gouernor when he can do it without breach of pietie and the libertie of conscience that is if it be not a sinne to conscience if it be done otherwise so as mariages contracted against these constitutions be not disanulled How is the coupling in mariage called in the Scriptures 1. Coniugium wedlocke of that common yoake wherewith the man and wife are ioyned into one flesh and as it were into one man 2. Matrimonium mariage of the end for a woman is married vnto a man to this end that she may be a mother of children and mariage is as it were Matriage of a mother 3. Connubium couering and in the plurall number nuptiae à nubendo that is of couering for as the heauen is sometimes couered ouer with clouds so were virgins in old time couered n 1. Co. 11.5.10 with a veile when they were brought vnto their husbands and that both to testifie their bashfulnesse and modestie and also their subiection and obedience or anothers power ouer them As the example of Rebecca testifieth who when she saw her husband Isaac she couered her selfe with a veile o Gen. 24.64 Like vnto which is that spreading abroad of the garment in Ruth 3.9 and Isa 4.1 What is against this 1. Mariages euery where graÌ„ted by that impure Antichrist between Vnkles and sisters daughters against all law both of God and man 2. The imagination of the Papists who say that indeed by the law of nature it is forbidden the father to marry the daughter or the mother the son but the forbidding of all other persons in Leuit. is a meere positiue law concerneth the Israelites only That Christians are not tied to those laws therfore the Pope may dispense 3 The Iewes error that those persons whosoeuer are not expressed in Leuiticus are also not forbidden to marie for then it would follow that the nephew might marie the grandmother because it is not forbidden by name wheras nature sheweth it to be wicked VVhat is Mariage An inseparable coniunction excepting the causes expressed in the written word of God of one man and one woman a Mat 19.9 Rom. 7.2 1. Cor. 7.27 being fit of yeares lawfully consenting into one flesh instituted by God for mutual help as wel in diuine as humane things for procreation if God will giue them of children and bringing them vp in the feare of God for God his Church and common wealth How manifold is mariage Twofold begun or promised consuÌ„mated ratified perfected VVhat is betrothing or contracting It is mention and promise of a future mariage called Sponsalia sponsals a spondendo of promising for that they were wont in old time to assure their daughters vnto them to whom they had promised to marie them to couenant that they in like sort should marie them and hence proceeded the names of Sponsus Sponsa the man-spouse and the woman-spouse How many kindes of Sponsals or contracts are there Two one conceiued by words de futuro for to come as they speake in schooles either plainely as I will take the to be my wife as if I should say I promise that I will sell thee my house for there is difference betweene promising and doing Or else vpon condition as If my parents consent if I may haue her dowrie Likewise if the contracters be vnder age or one of them in sense of the Law such contracts are de futuro
Diuortium Diuorce IT is called Repudium of refusall for a shamefull thing Diuortium of diuerting and going into diuers parts or as some thinke of the diuersity of minde because he that is the cause of Diuorce is of another minde now than when he married the Hebrews call it Cheritot or cutting off the Greekes dissolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departing cutting off as Mat. 19.8 for it was not lawfull for the wife to depart from her husband or giue him a bill of Diuorce but for an husband separating himselfe from his wife it was lawfull to giue such a Bill ſ Mat. 5.31 19.8 Deut. 24.1.2 Mal. 2.16 Is there any difference betweene Repudium and Diuortium None at all in the Scriptures Yet Modestinus saith that Repudium is betweene the bridegroome and bride but diuorce between the husband and wife after that marriage is consummated Which distinction we will obserue and first of the first Whether is mariage to be broken off by mutuall consent as it is by consent contracted No because it is not done by humane consent onely as other contracts of humane societie but by the diuine authoritie and what God hath conioyned let no man separate t Mat. 1◠6 In what cases is Repudium vsed or spousals dissolued There are seauen such cases recorded 1 If either of them fall into infamie after the betroathing for some crime 2 If either of both fall into any grieuous infirmitie of bodie or minde such as should cause the vse of mariage to be loathsome or contagious as leprosie epilepsie palsie frensie c. And indeed it were very expedient to forbid such to marie by the Laws seeing that they doe seeme to haue single life imposed vpon them from Heauen and are depriued of power to vse mariage for who can marie with a good conscience that by mariage must needes vndoe himselfe and others and beget children to perpetuall miserie and the generall hurt of the weale publike 3 If the bridegroome commit filthinesse with any of his brides kindred that mariage shall be dissolued though the party innocent be vnwilling and the incestuous person punished 4 Malitious and daily absence but yet he that is absent against his will whilst the three publishings are performed in the Church is no forsaker 5 Apostacie from the true religion and worshippe of God 6 So great offence of the mindes of the bride bridegroome as that they cannot by any meanes be reconciled and they haue not lyen together least some hainous thing might follow of such constrained mariages yet so as that they be punished for their breaking of couenant 7 If such a maime happen in the meane time as whereby the person is become loathsome prouided that they haue not lyen together Hereunto adde adultery which dissolueth the bonde both of contract of matrimonie Also contracts betweene those that are vnder age or done without parents or friends authoritie or error of person or quality as Lea for Rachel or a seruant for a freeborne or by force or feare or els vnder condition onely all which may be dissolued so that there haue beene no voluntarie coupling or consent How many waies is consummated mariage broken Two 1 When that which of it selfe and by right is none is counted for none or else is ipso iure declared to be none 2 When that which was confirmed is for lawful causes broken For whas causes is mariage declared ipso iure to be none 1 When the fault is in the contract of mariage 2 When it is in the persons contracting When is the fault in the consent or contract of mariage When the contract is either filthy or vnlawful or vniust VVhen is the consent filthy 1 When it is contrarie to the lawe of God and nature and is contracted vnder the degrees of God forbidden 2 Vnlawfull when it repugneth the edicts of Godly Magistrats But yet this difference is to be noted that wicked contracts within the degrees forbidden by Gods lawe neither can nor ought to be confirmed either by humane dispensation or Ecclesiasticall benediction or carnall copulation But contracts within degrees forbidden by the Magistrate may be permitted by some dispensation where necessitie and reason requireth it VVhat contract is vniust That which is done by children that are vnder the gouernment of their Parents against their consent and authoritie iudging well and rightly which if the Parents will by no means ratifie Mat. 19.6 it ought to be none for as Christ saith That which God hath ioyned together let no man set asunder so that which man conioyneth against or besides Gods word God will haue separated What fault is that betweene the persons which maketh mariage ipso iure to be none Wheras she that was maried for a maid is found by certain testimonies to haue bin defiled for such a one ought by the law of god to be stoned to death as an adulteresse b Deut. 22.29 Caus 29. quest 1. Can 1. Wheras the Canonists say notwithstāding that fornication following mariage only hurteth 2 If either of thē hauing som natural impotēcy be vnfit for mariage or if either of thē haue concealed some defect or incurable disease which was not knowne before mariage as to be an Eunuch either by nature or other casualty Mat. 19.12 such a defect forbiddeth mariage when one erreth the other deceiueth according to that rule Errantis voluntas nulla an erring will is no will and that contract of good faith where craft hath beene cause is ipso iure none And forasmuch as God reprooueth deceipt fraud and errour he is not to be called the author of such mariages How many waies is mariage made said to be dissolued By two 1 By death as the Apostle reasoneth a 1. Cor. 7.39 Rom. 7.2.3 Mat. 22.30 against Tertullian Montanus and Hierom. And Christ teacheth that in heauen they neither marie nor giue in mariage 2 Mariage is dissolued by Diuorcement Doth it agree with Gods Lawe for a man to put away his wife Not simply for it is neither simply commaunded nor forbidden but permitted by giuing of a bill of Diuorce for hereof Moses hath a politike but not a morall law b Deut. 24.1 But the reason of this Lawe seemeth not so much to be necessary as of rash leuitie and hardnesse of heart There was indeede some reason of necessitie in respect of the wiues for it was fitter for them to be once dimitted than to be alwaies in ill handling or els in danger of life Therefore the Lord appointed for such as would not be perswaded to keepe their wiues not Diuorcement but a manner of Diuorcing to wit to giue a bill of Diuorce for the wiues safety against her husbands crueltie and that not without his owne infamie But the rashnesse of husbands exceeded which for euerie occasion sought to be diuorced and this rashnesse was to be bridled Whereupon Christ saith Moses suffered you to put away your
God c Mat. 4.4 Therfore neither doth Gods prouideÌ„ce take away mans deliberatioÌ„ neither his prudence seeking out of necessary means for the same prouidence of God hath decreed all these things that by them we might attaine the ends decreed by God But why doth he vse no meanes at some times To shew he is not tied to second causes and that he can worke as well without meanes as with meanes And further that when meanes faile we should not doubt of his prouidence VVhat is the vse of this Doctrine 1 That by the administration of all things we may acknowledge God such as he is namely wise good and mighty aboue all Lord of all things at whose commaund all creatures are and do addict themselues to obey him 2 That we repose all our trust in him as in our father who taketh care for vs all applying to our vse that saying Gen. 22.8 The Lord will prouide And that we securely rest in his protection to whose pleasure and disposition is subiect whatsoeuer â—arme may happen wheresoeuer it come and by whose gouernment Sathan with all his rage is kept in subiection 3 That in aduersities we lift vp our eyes not to second causes but vnto God the first cause of all things as Iobs example teacheth a Iob. 1.21 2.10 that we confesse our sinnes and amend them that we be patient knowing that God sendeth aduersities for our good not our destruction b Gen. 45.5 50.20 Amos. 3.6 Rom. 8.27 Againe that in prosperitie we should celebrate and magnifie God as the author thereof seeing it is euident that God enclineth the wils and actions of men that they should both wish well and doe well vnto vs c Gen. 31.24 32.6 33 4. Exod 3 21 as also he giueth such vertue to things void of life whereby they become profitable vnto vs d Luc. 12 15 4 That we feare and reuerence God in whose hand are all creatures and who can arme them all against vs. 5 That our hearts be possessed with a loue of God who taketh speciall care of vs. e Psal 55.23 1. Pet 5.7 6 That we maintaine charitie and mutuall loue seeing we are all in the same family of our father and so linked together as we need one anothers helpe 7 That we neglect not such means as God hath ordained if we haue theÌ„ in readinesse neither that we employ theÌ„ to other vses or put our trust in them f 2 Chron. 16 12. And when means faile that neuertheles we should put our trust in God who can do all things by his word g Mat 8.8 8 That by Gods example who neuer departeth from the administration of the world we learne to vse all diligence in our place and calling What things are opposite to the prouidence of God 1 That abuse of Gods prouidence by them who being preposterously secure neglect all maenes saying wherefore should I vexe my selfe with care and trouble God will prouide and dispose of such things as are necessarie for me Which men neglect the meanes appointed by God or wickedly make the prouidence of God a colour for their sinnes 2 That opinion of the Stoicks concerning Fate or fatall necessitie which dependeth say they vpon the continuall knitting together and that strait coniunction and ineuitable order of causes which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they thus declare In causes essentially ordered when the second worketh the first also of necessitie worketh and that neyther the first can worke without the second causes neyther otherwise then according to the nature and disposition of the second causes Yea that neither God nor second causes are otherwise caried or doe otherwise worke of their owne nature then they do worke and are caried to worke Also that of the Manichees impugneth Gods prouidence who saide that wicked men become wicked by fate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That of Marcion that sinnes are committed not by mans will but by necessitie 3. Their errour who imagined that God did onely make the world and that other things were since made by the world as hee ordained and commaunded Also that of certaine Philosophers who thought that only incorruptible things are subiect to Gods prouidence not corruptible things but only in respect of their kinds species which they affirme to be incorruptible and eternal Likewise that folly of theirs who said The Gods care onely for great things but neglect the small And that of the Astrologers who said that the heauens are gouerned by God but that all things vnder the moone are ruled by the power of the starres their influences and constellations 4. The blasphemie of the Libertines who slaunderously affirme that the sins of diuels and men so farre forth as they are sins are attributed to God and yet that he doth not sinne because hee is freed from the lawe who notwitstanding is a Law to himselfe 5 That fained imagination of barefore-knowledge and onely generall prouidence The errour of Epicures almost of all the Ethnicks who supposed that fortune and chance ruled the world and gouerned men and that all things without order and prouidence were tumbled vp and downe and that all effectes were produced by a casuall and accidentall application of the agent or working cause to the subiect receiuing the action euen like vnto motes in the Sun which by chance light one vpon another 7. The wicked error of them who dreame of an idle and delicate God who careth neither for his owne nor other matters and as for a blessed life after this painfull life they esteeme it a fable The fifteenth common place Of Sinne in generall and especially of Originall Sinne. What is the reason of the word Sinne and of the Latine word Peccatum PECCATVM a peccando The Latine word Peccare signifieth to sinne and it is as Cicero in the third Paradox defineth it to passe and ouergoe those lines or limits within the coÌ„passe whereof you ought to keepe your selfe Of the Latines Vitium Malitia are vsed of the euill qualities of the minde Error delictum of other outward and smaller offences Flagitium facinus scelus of outward outragious and notorious faults Crimen and Culpa are names of the guilte of the sinne Of the Hebrewes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata This word signifieth to misse the marke you propounded to your selfe or to wander decline from the right to wit the rule of Gods Lawe In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. an offence a falling an errour namely when we fall beyond the right line of Iustice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to touch a thing rashly with the hand oft missing it It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt Mat. 6.12 and
post tristia Tartara Christo vndique fronde nemus gramina flore fauent See how the world her face and eke her grace reneweth And now her Lordes returne with all like grace she sheweth Her late reuiued Lord from hell she entertaines and deckes with leaues the woodes with her floures the plaines One what day of the yeare One that day as the skilfull in Chronologie do write on which Moses with his people of Israel passed through the red Sea and came safe to the shore as it were from the graue to life Pharaoh and his companie being drowned in the waues Exod. 14.22.28 Euen so the Lorde with his people the Church hauing vanquisht his enemies passed from death to life by his glorious resurrectiō How manie daies after his death One the third day after it according to the figure For as Ionah was three dayes and three nightes in the whales bellie so the sonne of man did lie three daies in the sepulchre a Mat. 12.40 according to the prophesie of Osea 6.2 He will quicken vs after tvvoe daies namely the Messias and one the third day he vvill raise vs vp namely in his owne person and vve shall liue in his sight For the resurrection of Christ which came to passe one the third day is a pledge of ours But here we must remember Augustines supputation of the daies of which we made mention in the place of his buriall VVhy did he deferre his resurrection vntill the third day That it might plainly appeare hee was dead but hee stayed no longer then the three daies least the faith of his disciples should be hazarded and shaken neither did hee deferre it till the last day because of our hope 1. Pet. 1.3 Blessed be the father of our Lord who hath regenerated vs vnto a liuelie hope by the resurrection of Christ from the dead Moreouer that he might bee the first of them which rise againe 1. Cor. 15.20 On what day of the weeke did he rise When the Sabaoth was now passed and the first day of the weeke next following was begunne that is vpon Sunday Mark 16.1.2.9 That on the same day wherein God made heauen and earth both heauen and earth might all ioy for the Lords resurrection whereupon this day is called the Lords day Apoc. 1.10 In vvhat houre of the day At Sunne rising Mat. 28.1 that hee might thereby signifie himselfe to bee the true Sunne which enlightneth those which sit in darknesse and in the shadowe of death to guide their feete into the way of peace Luk. 1.79 VVhat adiuncts followed the resurrection Signes testimonies and his owne appearing after his resurrection VVhat signes testified that Christ was truely risen Foure chriefly 1. An earthquake as though the earth euen did long to restore him to heauen and for a testimonie of the Resurrection accomplished as also of the efficacie and so of the omnipotencie of Christ who by his power and at his pleasure doth shake heauen earth and sea 2. An huge stone was remoued from the sepulcre by the Ministerie of an angell Mat. 28.2 3. The Sepulcre left empty 4. The garments of the sepulcre left in it namely the linnens the napkin wrapped together apart Iohn 20.5.6.7 With signs did conuict the keepers of the Sepulcre of a lye who though they knew by the earthquake and other signes that Christ had truly risen againe which thing also they told to the chiefe Priests Mat 28. Yet being corrupted with money they forged this lye that the bodie of the Lord was stollen away by the Disciples Mat. 28.13 For neither would the Disciples haue taken away their Master naked leauing the cloathes behind them when it was more readie and handsome for them to carie away the bodie as it was wound neither would they being afraid of the Souldiers who were present and warded haue laid togither the garments so handsomely and seuerally when as their attempt would haue admitted no delay in regard of the present danger VVhat did this laying of the clothes in the Sepulcre signifie That the Lord did not neede any funerall ornaments but that he had put on immortalitie that the former innocencie which we lost in Adam was recouered for vs in Christ that the cause of shame being taken away in the last daie we shall be adorned with eternall life in stead of garments with heauenly glorie VVhat witnesses were there of this rising againe 1. The enemies of Christ namely the Romane Souldiers to whom Pilate committed the custodie of the Sepulcre who gaue testimonie to the Priests of the Lords resurrection although being by them corrupted by money which is an vsuall thing with that kinde of men they made an impudent lie that the Disciples of Iesus had taken away his bodie whilest they slept But it is an apparant lye for if the keepers slept how knew they that the bodie of the Lord was stollen away by his Disciples If they were awake why doe they lye in saying they slept if they tooke his bodie why left they his cloathes 2. The Angels of God appearing in white garments one while sitting within the Sepulcre a Ioh 20· 12 and sometimes standing without it not as though Christ could not without their helpe come out of the Sepulcre but that they might testifie themselues to be Christs ministers that they doe serue him and the Church b Heb 1 4· and the women and the Apostles might bee assured that Christ was risen againe that there might not want heauenly witnesses also hereof for they beare witnesse that Christ is truely risen againe Luk. 24.4.5.6 Mark 16.6 VVhy seeke yee the liuing among the dead Againe they say Hee is risen hee is not heere he is risen 3. The Disciples of Christ sawe the Sepulcre emptie and Christ raised vp after death who could not bee suspected of false dealing For they could not bee perswaded of Christs resurrection vnlesse they with their owne eyes and eares were ioyned together with him they were so farre from deuising it by a plot amongst themselues They also bare record hereof by their Doctrine life and bloud 4. Iesus himselfe being dead and buried did afterwards shewe himselfe in sundry maners when he was reuiued VVhat were the appearances of Christ after hee was raised againe Manifold whereby Christ presented himselfe aliue both in the day of his resurrection as also in other daies following and that fortie daies in which hee was conuersant vpon earth the beames of his brightnesse and glorie beeing repressed as yet How oft did he appeare on the day of his Resurrection Fiue times 1. To Marie Magdalene alone at the Sepulcre out of whome he had cast seauen diuels a Mark 16 9 Iohn 20 14 2. To the same Marie Magdalene and the other Marie when they were gone back from the Sepulcre in the way b Mat 28.9 that all suspition of fraude and violence might bee taken away and that hee might shewe himselfe the Redeemer of the
Whereupon Gregorie in his homilie of the Ascention To sit saith hee is proper to him that iudgeth to stand proper to him that fighteth and defendeth Stephen therefore beeing in the laboure and trauell of his combat saw him standing whome hee had for his helper but then after his ascention Marke describes him sitting because after the glorie of his Ascention hee shall in the end bee seene as a Iudge thus farre Saint Gregorie Doth not the omnipresence or the beeing euery where of his bodie follow vpon the sitting of Christ at the right hand of his Father seeing the right hand of the Father at which he sitteth is euerie where Surely no no more then eternitie or vncorporallenesse doth inasmuch as the same right hand is without bodie and eternall 2. The bodie is not said to bee the right hand but figuratiuely To sit at the right hand Now it is no good argument to reason from a figuratiue speach to a proper 3. Wee shall also be placed at the right hand of Christ and yet we shall not be euery where 4. A man may raigne in many seuerall places although hee bee not essentially in them and therefore it is but a least to make the essence of Christs humanitie to stretch as farre as his rule and gouernment or on the contrarie to hemme in his power and essence within the same limits Neither doth this sitting take away the essentiall properties of his humane nature which beeing taken away the nature of man should not bee glorified but vtterly abolished But what then is not Christ euery where Hee is but by communication of properties to signifie that great coniunction of two natures in Christ alone according to that Iohn 3.13 No man ascendeth vp into Heauen but he that hath descended from Heauen the Sonne of man which is in Heauen For Christ is so one as that which is proper vnto him in regard onely of one of his natures is sometimes attributed to whole Christ in respect of the vnitie of his person How many parts are there of this sitting Two 1. Exceeding great glorie and that both humane and inherent in the humane nature as in a subiect and by habituall grace shining ouer euery Creature and also Diuine proceeding from the deitie dwelling in humane nature In this respect Act. 7.55.56 Stephen sawe the glorie of God and the heauens open and Christ sitting at the right hand of the father that is in an estate exeeeding glorious or shining with the Diuine and humane nature 2. A full administration of a kingdome whereby Christ being so exceeding glorious doth exercise dominion ouer all things created in heauen and in earth Ephe. 1.20.21 22. This Iesus when he raised him from the dead hee set him at his right hand in heauen farre aboue all principalitie and power and might and Dominion and euery name that is named not onely in this world but also in that that is to come And 1. Pet. 3.22 which is at the right hand of God gone into heauen to vvhome the Angels and powers and might are subiect VVhat is the end 1. That such exceeding maiestie and glorie might follow such extreame humiliation and infamie 2. That he might enioy most blessed rest both in body and in soule 3. That both heauenly and earthly creatures might looke vp vnto his maiestie might bee gouerned by his hand attend vpon his becke and might be subiect to his power Phil. 2.9.10 God hath highly exalted him giuen him a name aboue euerie name that at the name of Iesus euery knee should bow both of things in heauen things in earth things vnder the earth What are the effectes or fruites 1. That he subdueth all his and his seruants enemies 2. Hee gouerneth his seruants by his spirit and by little little perfecteth them 3. By his intercession to his father and by the perpetuall force and efficacie of his sacrifice hee obtaineth peace for his seruants Heb. 7.25 Hee euer liueth to make intercession for them and he doth bring to passe that the father doth account all his seruants acceptable and beloued in his sonne and doth alwaies embrace thē with a fatherly affection and hee doth alwaies appeare before his father in heauen that as the onely Mediator hee may sanctifie their prayers by the sweete smelling sauour of his sacrifice and may offer them to his father and make them acceptable Rom. 8.34 Christ sitteth at the right hand of God and maketh request for vs. 4. Hauing all thinges in his power he doth most mightily defend and preserue his Chrurch yet militant on earth and that by diuers meanes against all the assaults of Sathan 5. Hee admitteth his members according to that they are able to receiue euen to the fellowshippe of his eternall glorie not only in potentia in power nor in right or in hope alone but euen in act but yet in himself as in the head as members ioyned vnto the head and that by a threefold maner of coniunction or knitting together 1. Of his eternall predestination whereby he hath chosen vs to bee his members 2. By the coniunction of his flesh whereby he hath coupled our flesh vnto himselfe by an hypostaticall vnion although not in generall for then it should agree with euery man to be the word of God as it agreeth with Christ but yet in the particuler and in indiuidno as Damascen speaketh in his first booke and 11. Chapter 3. By the coniunction of his spirit whereby communicating vnto vs his spirit he doth ioyne vs most neerely vnto himselfe and maketh vs flesh of his flesh and bone of his bones Ephe. 2.6 And hath raised vs vp together and hath made vs sit together in Heauen in Christ Iesus But in the world to come hee will indeed really admit vs to the fellowshippe of this eternall glorie in full possession For Mat. 25.23 Hee will place the sheepe on his right hand And Mat. 19.28 It is saide That wee shall sit together with Christ in heauen And 1. Cor. 6.2.3 that wee shal iudge the world and the Angels and shall raigne together with Christ Apoc. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as I ouercame and sit with my father in his throne And Ioh. 17.24 Father I will that they vvhome thou hast giuen me be vvith me euenvvhere I am yet so that Christ as the head alwaies hath the preeminence What meaneth Christ then vvhen hee saith Mat. 20.23 To sit at my right hand and at my left hand is not mine to giue but it shall be giuen to them for vvhome it is prepared of my Father Hee speaketh according to their opinion by whome hee wa◠demaunded and which dreamed of a kingdome of the Messias in this world neither doth hee derogate any thing from his owne power but declareth that it was not enioyned him by his father that hee should assigne vnto euery man a degree in the kingdom of heauen but that hee
seruants of God and 8.2 Christ hath set mee free from the law of sinne and death The other whereby wee shall bee wholy redeemed into full and perfect libertie a Epb 1 14. And this is called the redemption of liberty that is freedome of libertie or of deliuerance And Rom. 8.21 The glorious libertie of the sonnes of God b Luk. 21.28 And the redemption of our bodies Rom. 8.23 Wee may tearme that onely begun this perfect For though wee be made free by the first kinde of liberty yet in some part we are held in some slauerie by the power of sinne so as wee cannot doe that we would c Gal. 5.17 And the seruitude of corruption yea euen death it selfe doth hold vs fettered in her chaines vntill that day of redemption d Eph. 4.30 when Christ shall by his power set vs free being redeemed by himselfe For wee are onely saued by hope Rom. 8.24 and 1. Iohn 3.2 Now are we the sonnes of God free indeed e Mat 5.17.25 but it hath not yet appeared what we shall be but wee knowe that when he shall appeare wee shall bee like vnto him euen as he is Like vnto this shall that our deliuerance be or the restauration of the creature not of the Angels or of euery particuler man but of the frame of the heauens and of the elements whereby it shal be deliuered from the bondage of corruption whereunto now it is subiect into the libertie of the glorie of the sonnes of god that is into that happy estate of incorruption which shal be made manifest when the sonnes of God shal be exalted into glorie For there shal be new heauens and a new earth 2. Pet. 3.13 f 2 pet 3.21 Ro. 8 19.20 21 now in this place we doe especially speake of the first kinde of libertie What is christian libertie It is a spirituall liberty whereby we that truely beleeue are freed and sett at libertie by the bloud of Christ from the slauery of sinne and the tiranny of the deuill 2 From the accusation burthen and curse of the lawe the weight of Gods anger Damnation and eternall death 3 And being indued with the spirit of adoption of libertie illumination we are deliuered from the vaile of the heart that is from the miserable blindenes of error and the bondage of darknesse which was brought vpon vs by Adams sinne lastly from the yoke of the ceremonies of the law of meates drink daies of apparrell of the bodie and from such necessary obseruing of dâ—fference in thinges indifferent and so from all humane traditions to the end that wee might willingly and cheerefully as well in soule as in body serue God in righteousnesse and holinesse all the daies of our life Rom. 4.12.13.14 a 1. Cor. 9.27 Gal 3.45 Tit. 2.11 12 VVhat is the cause of this libertie The chiefe efficient cause is god the meritorious is Christ alone the deliuerer as Ioh. 8.36 It is expressly said If the sonne make you free you shal be free indeed And. Gal. 5.1 stand fast in that libertie whereby christ hath made you free For he hath purchased this libertie for vs with his owne pretious bloud b Col. 1.14 1. Pet. 1.18 The cooperator is the holy Ghost 2. Cor. 3.17 where the spirit of the Lorde is there is libertie who is also both the earnest and witnesser of the same There be two instrumentall causes namely the trueth or the gospell wherein this libertie is propounded Ier. 34.15 Behold I preach libertie Iohn 8.32 yee shall know the truth and the truth shall make you free And faith whereby it is imbraced Rom. 5.2 By faith are we brought into this grace wherein we stand the subiect is euery one that beleeueth whether Grecian or Iew whether male or female whether bond or free 1. Cor. 7.22 c Gal. 3.28 The manner or forme of this spirituall liberty is not perceiued by the sence of man but it is wrought secretly whilest that the soules of the faithfull are besprinkled and washed in the bloude of the sonne of God and are reformed by the holy ghost and their consciences purified by faith from dead workes to serue the liuing god Heb. 9.14 By which meanes it commeth to passe that this liberty wheresoeuer it is hath these accidents or properties righteousnesse peace a good conscience and ioy in the holy ghost a Rom. 14.17 1. Ti. 3.3 And therefore Ioseph inioyeth this liberty although a slaue and bound in prison b Gen. 39 20.21 Daniell sitting amongst the lions c Dan. 6.17 23. Lazarus full of botches and boiles d Luk. 16.20 22. In what thinges doth it consist or how manie partes hath it or how manie degrees be there of this libertie Foure 1. The first is a deliuerance from sinne and death which is wrought by the remission of sinne that it be not imputed by the mortifieng of the flesh least it preuaile and by freeing vs from the second death according to the saying of Paule Rom. 8 1.2 there is no condemnation to them which are in Christ For the law of the spirit of life which is in Christ Iesus that is the spirit of Christ or the grace of regeneration hath freed me from the lawe the authority and force of sinne and death and therefore this is called the libertie of righteousnesse d Col 1 14 Heb. 9.15 and of life and the remission of sinnes e Eph. 1.7 and transgressionsg. the lawe of the spirit of life that is Christs holinesse inherent in Christe which is in Christ Iesus himselfe hath freed me from the lawe of sinne and of death How are we said to be freed from sinne seing it doth alwaies dwell in vs and. Iohn 1.8 If ye say we haue no sinne we deceiue our selues and the truth is not in vs We must distinguish betweene sinne raigning and sinn subdued Rom. 6 6. c. so also betweene the matter and the forme of sinne For we are freed from the raigning and dominion of sinne which dwelleth in vs also from the forme or the guilt of sinne whereupon is that 1. Iohn 3.6 we reade whosoeuer abideth in him sinneth not that is greedily with desire to obey it slavishly and without all resisting of it a that is to say he that is truly partaker of Christ doth not giue himselfe ouer to sinne Againe verse the. 9. euery one that is borne of god sinneth not that is he doth not sinne with full purpose And we do not deny that sinne is in the faithfull or dwelleth in them but that it raigneth not b Rom. 6 12 And touching the guilte Psal 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man vnto whome the Lord imputeth no sinne But of sinne subdued and the matter of it Eccle. 7.20 it is written there is no man iust vpon earth which doth good and sinneth not VVhat is the vse ef this part
Lazarus was caried by the conduct of Angels into Abrahams bosome so was the rich man thrust downe into hell c luk 16.23 and therefore the soules can not be said to rise againe either from death or sleepe In this respect do wee confesse in the Creede the Resurrection of the flesh onely Yet because the soule returneth to quicken and gouerne the bodie and there is no resurrection without the soule it may be said to rise againe by accident Shall the same bodies in number or shall new bodies rise againe 1. The verie selfe same in number those truly without defect because Psal 34.21 The Lord keepeth all the bones of the Saints there shall not one of them be broken And there shall not a heire of your head perish Luk. 21.18 2. Because euery one shall beare in his bodie that he hath done bee it good or euill 2. Cor. 5.10 3. Because God hath consecrated the bodies of the faithfull to be Temples vnto himselfe d, 1. Cor 3 16.17 6 15 19 4. Because this corruptible bodie saith the Apostle 1. Cor. 15.53 must put on incorruption pointing with the finger a like quantitie and the verie same essence in number saith Tertul For he could not speak more expresly vnlesse hee should apprehend with his hands his owne skinne 5. Because the bodies of the wicked are subiect to the torment of hell e Math. 10 28 6. Because all that are in their graues shall heare the voice of God Ioh. 5.28 Men therefore shall not rise againe out of the fower Elementes as if they were made of a new matter as though the being the same againe could not be in the matter of an humaine bodie but onely in the forme thereof to wit in the soule as some vnconstant spirits would haue it and therefore man may bee said to rise againe the same in number Alber. oratio de Resurr for the form's sake namely the soule for although when a print is made in wax and marred againe the same forme remaineth not and therefore if it be againe made in the same wax it cannot bee called the same print in number yet the verie same wax remaineth so although the substantiall figure of mans bodie be confounded in the graue yet the bodie shal rise again the same in nūber because the selfe same matter with the properties making one and the same Indiuiduum indiuisible bodie shall be restored by the commaundement of God a Ioh. 2.18 7. Because Christ whose members wee are and to whose bodie our bodies shall be conformed receiued againe that bodie which he had caried about with him b Ioh. 2.19 8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie wherein he caried the markes of Christ So that euen as if a garment be ripped into pieces afterward bee againe sowed together it maketh all one garment no other in number or if the small wheele of a firelock bee taken in sunder afterward the ioynts therof also made cleane be ioyned and set together againe it is the same in number So shall the essence be all one of mans bodie which though dissolued shall againe be ioyned together by God and shall rise againe the infirmities and accidents being taken away which may bee wanting without destroying the essence And because God hath all the Elements readie at his beck no difficultie shall hinder him that hee may not command both earth and water ayre fire to restore that which seemeth to be consumed by them VVhat shall bee the forme or manner of the Resurrection When the last day shall appeare Christ on a sodaine and vnawares in the same visible forme wherein he ascended to heauen shall come in the clouds with Angels and thousands of his Saints Iud. 14. with the cheerefull voice of an Archangell and with the trumpet of God when at the voice and so at the sound of the trumpet Mat. 24.31 as in mount Sinai when the Law was promulged c Exod. 19.16 they shal be raised vp shal take againe their owne bodies who sleep in the dust to whom the act of coupling the soule and body togither a new after death or the returning of the soule at the commaundement of God into her owne bodie shall be the forme of Resurrection but they who shall be found liuing and remaining afterward in his comming shall be changed in a moment and in the twinckling of an eye 1. Cor. 15 52. d 1 Thes 4 15 16 this sudden change not of the substāce but of the quality of their bodies shal be vnto them in the steed both of death as also of resurrectiō that it might be true which is written Heb. 9.27 It is appointed vnto men that they shall once die When shall the Resurrection be Christ answereth But of that day and hower knoweth no man no not the Angels of heauen but my father only Mat. 24.16 What shall be the conditions and qualities of the bodies that rise againe Six especially are recited a 1. Cor. 15 32.43.53 1. Immortalitie for of mortall such as they are now they shal be made immortall 2. Incorruption of corruptible they shall become incorruptible it is sowne a bodie subiect to corruption it is raised in vncorruption 3. Spiritualnesse for of liuing creatures that is of such as are quickned with an humane soule and are maintained in this naturall and fraile life with outward succors as meats and other means ordained of God they shall be made b Gen. 1.29.40 1 Tim. 4.3 spirituall not in essence but in condition or qualitie by partaking of the gifts of the spirit 1. Because they shal be altogether ruled by the holy spirit 2. Because they haue wholly giuen themselues to the gouernment of the same spirit 3. Because being vpheld by the power of God they haue no neede of meates or other helps because they shall be endewed with an exquisite fine and sharp intelligence of the senses it is sowne a naturall body it is raised vp a spirituall bodie 4. Strength for of being weake and subiect to sundry calamities sicknesse and sorrowes they shall be made firme strong not subiect to any perturbation and able for it is sowne in weaknes but shall rise in strength and the soule shall so perfectly rule ouer the bodie that heauinesse and weight shall be no hinderance thereto whereby it shall come to passe that we shall be rapt with such a nimble motion of our bodies to meet the lord in the aire 1. Th. 4.17 5. Perfection for of being deformed altogether full of vncleannesse lame and filthy to behold they shall rise very beautifull comely to behold very seemely wanting no limme not young as children nor decrepit with yeares but of a ful age ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue as Austin witnesseth such a body as
c 2. Thess 2 8 Revel 20.10 whome the Lord at that time chiefly will destroy with the spirit of his mouth that is by the preaching of the Gospel and after vtterly abolish in his glorious comming that is when he shall returne in glorie vnto iudgement which the Epithite glorious comming sheweth 4. The vnreasonable creatures also the heauen and earth and whatsoeuer is contained in them shall be iudged in their manner For 2. Pet. 3.7.10.11.12 The heauens and earth are reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the heauens shall passe away with a noyse that is from mutabilitie to immutabilitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruption and the Elements shal melt with heate and be dissolued and the earth with the workes that are therein shall be burnt vp but not as touching the Essence as if this most goodly frame of the world were to be brought to nothing for then where should Christ execute his iudgement but that it is to be restored to a better more excellent forme as touching the corruptible qualities all those things being taken away which are vnperfect and transitorie certaine filthinesse dregs of mortality being put away purged by fire as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing the vertue of cleansing as gold in the fornace as it is saide 1. Cor. 7.31 The fashion of the word goeth away not the propertie And Rom. 8.22 We knovv that the vvhole vvorld groneth vvith vs also and trauaileth in paine together vnder hope that it also shall be deliuered from the bondage of corruption into the glorious libertie of the sons of God So Act. 1.21 a restauration of all things is promised So Ps 102.72.28 The heauens shal perish and they shal all waxe old as a garment as a garment shalt thou fold them and they shal be changed namely to the better And Reuel 21 1. I saw a new heauen So Isaiah 65 17. and 66.22 New heauen and a new earth that is renewed are promised Therfore Peter addeth verse 13 We looke for new heaueÌ„s a new earth according to his promise wherin dwelleth righteousnesse but it is not reuealed in the Scriptures what manner of restauration this shall bee For vvhat things shall iudgement be giuen For the faith and vnbeleefe of euery one according to the effects of either a Math. 12.36.37 for euery idle word how much more for grieuous sin shall there an account bee giuen in the day of iudgement euen of them that doe not embrace the satisfaction of Christ Rom. 2.16 The Lord will iudge the secrets of men And chap. 14.12 Euerie one shall giue an account for himselfe vnto God 2. Cor. 5.13 Euerie ones worke shall be manifest for the day will declare it and the fire will trie euerie mans worke what it is although this day may be better vnderstood of the light of truth driuing away the darknesse of ignorance and shining in our mindes as fire And 2. Cor. 5.10 All must be made manifest that euerie one may receiue according to what he hath done be it good or euill The like Reue. 20.12 Whereupon saith Augustine In what facts euery man shall be found when he departeth from his bodie in the same shall he be iudged VVhat shall the forme of this iudgement be It cannot be declared but yet the Scripture shadoweth it vnder the figure of a most iust and royall iudgement a Math. â—4 30.31 25.31 50. follow Math 13 26 1 Thess â— 4 And it doth consist in preparation sentence and execution of the sentence giuen The preparation shall be on this wise 1 As a theefe commeth in the night so shall Christ on a sodaine come visibly from heauen from whence we are bidden to looke for him in his maiestie that is in diuine power in heauenly brightnsse in glorification of bodie in authoritie to iudge and in the guard or company of all his Angels and armed with flaming fire b 2 Thes 1.8 Psal 50.3 A fire shall goe before him he shall not then come alone humble despised neither vnto affliction as in the first comming c Math. 11.29 Isa 53.5 2 He shall sit on the throne of the glorious maiestie d Math 19.28 but what the throne may be no man must enquire yet for certaine it shall appeare corporally and visibly in the clouds of heauen apparent to the eyes of all men Act. 1.11 and Reue. 1.7 Behold he commeth with clouds and euerie eye shall see him yea euen they which pierced him thorow 3 He shall gather together by the ministerie of the Angels all nations before him so that not any how wicked and mightie soeuer can withdraw himselfe or be absent escape flie from or resist thar appearance 4 He shall separate them one from another as a shepheard doth seuer the sheepe from the goats and he vvill set the sheepe that is those who haue heard his voice and haue embraced his sheep like innocencie on his right hand but the goates that is those who despising their shepheard haue followed their owne wantonnesse and lust like goates on his lest 5 He shall giue a double definitiue sentence and that in order The first shall be most earnestly wished for of all the Elects for the King shall say to them that shall be on his right hand with a singuler affection of fauour and loue commending and setting forth the grace God and his free adoption his Election from the beginning and blessing in Christ not their merits Come ye blessed of my father and possesse for your inheritance the kingdome prepared for you since the foundations of the world were laid Whereunto he will adde a reason of the cause taken from the fruits of faith declaring the cause that is from the works of mercie performed vnto him in his members For I was an hungrie and ye gaue me to eate c. The second shall be most fearefull For turning vnto them that shal be on his left hand he will say vnto them depart from me ye cursed into hell fire which is prepared for the diuell and his Angels Whereunto in like sort he will adde the reason of the cause for I was an hungrie and ye gaue me not to eate c. 6 The execution of the sentence shall presently follow the sentence For the reprobates being expulsed by the Angels from the Lords presence shall will they nill they be compelled by his glorious strength to goe into eternall torment a 2. Thess 1.8 9 but the godly shall be taken into the ayre to meete the Lord that they may enioy eternall life and blessed immortalitie with Christ b 1. Thess 4 17 After what law will Christ giue sentence Although the godly shall be freed also from the word of the law in as much as Christ hath fulfilled it for them and by the same law which appointeth euerie sinner to eternall punishments shall the wicked be condemned yet
the last iudgement shall not so much be squared by the word of the Law as of the Gospell which the Apostles haue preached according to that Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that beleeueth not the sonne shall not see life but the wrath of God abideth him And chap. 12.48 The word that I haue spoken it shall iudge him in the last day And Rom. 2.16 The Lord shall iudge the secrets of men according to my Gospel by Iesus Christ For the sentence in that generall iudgement shall be nothing else but a manifesting or declaring or the sentence now before vttered in this life by the ministerie of the word as concerning the iustification and condemnation of all VVhat are the noats or properties and Epithites of the last iudgment The Apostle Rom. 2.5 reckoneth vp three 1. for he calleth it the day of wrath that is of vengeance because vengeance shall be taken on all who in this life haue not beleeued the Gospell So Sophoniah 1.15 That day shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darknesse a day of clouds and blacknes so called indeed in respect of the wicked which day shall be a day of reioycing to the godly 2 The day of Reuelation because heere things are hid but there the thoughts words deeds of all the reprobates how secret soeuer shall by the diuine and omnipotent power of the Iudge be laid open Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things vvhich vvere vvritten in the bookes according to their vvorkes But of the Elect the Lord speaketh Ier. 31.33 and Heb. 10.17 Their sinnes and iniquities will I remember no more 3 Hee calleth it a day of iust and vpright iudgement least any should think saith Chrysostome that the iudgement of God shoud proceed from an angry mind and that none might thinke that the Iudge will take vengeance otherwise then iustice doth sway the iudgement It is called also by way of excellency The day of the Lord and of Christ wherein he shall come with his glorie and maiestie a â—uk 17.34 1 Cor 5 5 Philip 1.6 And day of iudgement b Mat. 10 15 12 36. And the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost last day c Ioh. 6.39.40 by a significatioÌ„ taken from time because those which fall out at the last are most strange vnto vs VVhat are the forewarnings of the iudgement to come e Deut 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen 2 17 2 The same sentence repeated in the lawe by the voyce of God 3 The hand-writing of God in the consciences of men their consciences bearing witnesse vnto them and their thoughts mutually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men Rom. 2.15.16 4 The examples of God seuerity such as was the deluge in which the whole world perished Noe and his family excepted f Gen. 7. â—1 The burning of Sodom out of which iust Lot was saued g Gen 19.24 25 The destruction of the Citie of Ierusalem the basenesse and ouerthrow of the Iewish ciuill gouernment 5 Calamities both publike and priuate to be short the death also of the bodie are the beginning resemblances of the iudgement to come VVhat are the signes and tokens thereof They are manifold some going before others ioyned nigh therunto and of precedent signes some are happened long since which are farre distant from the end as 1. The publishing of the Gospell in all the habitable earth or amongst all nations h Math. 24 14 2 That securitie and gluttonie long agoe waxing strong as it was in the daies of Noah which were before the Deluge a Moth 24 37.38 3 Apostacie from wholesome doctrine wherof 1. Tim. 4.1 The spirit speaketh euidently that in the later times some shall depart from the faith and shall giue heed vnto spirits of errour 4 Generall corruption of manners b 2. Tim 3 1.2.3 5 The reuealing and comming of Antichrist 2. Thes 2.3 The day of Christ shall not come except the man of sinne be disclosed and 1. Iohn 2.18 Little children it is the last time and as ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time 6 Persecution and betraying of the Godly for the name of Christ 7 Pulicke offences d math 24 10 8 False Christes and many false Prophets saying I am Christ that is vsurping the name of Christ or faining that they are sent of Christ c math 24.9 Luk 21 1. that they are that which Christ is and shewing signes and miracles to seduce the verie elect if it were possible e luk 21.8 Math. 24 11 9 Neglect of charitie vers 12. and want of faith Others going next before which notwithstanding the ende shall not presently ensue and that in heauen Mark 13.3 The sunnne shall be darkened that is there shall be Eclipses of the sunne often The moone shall not giue her wonted light The starres shall fall from heauen that is seeme to fall The powers of heauen shall be shaken for these things are to be vnderstood properly not in a borrowed sense 2 In the earth great Earthquakes troubles and tumults For Nation shall rise vp against Nation and Kingdome against Kingdome Luke 21 9.10 Nor shall there be any place free from warres there shall be hunger and pestilence and fearefull things and people shall be in anguish and at their wits end with desperation f Mark 13 7.8 and in the Sea there shall be fearefull noises and tumults or inundations of the Sea and waters g Luk 21.25 4 In the ayre fearefull and terrible tempests In a word the heauen and earth and euen all the Elements shall in a sort resemble the countenance of an angrie Iudge that sinners being admonished may repent vnlesse they desire sodainely to perish 5 Vnto these is also added the conuersion or gathering together of Israell that is of the whole Nation in generall vnto the Church of Christ after that the fulnesse of the Gentiles shall come in Isay 29.20 Rom. 11 25.26 which neuerthelesse after what sort and when it shal be is not knowne The signes adioyning thereunto are wailing sorrowing of all the kinreds of the earth and the signe of the sonne of man which shall be seen in the heauen when the Lord commeth in the clouds a Math. 24.30 which some interpret to be the figure of the Crosse others great glorie and maiestie which shall testifie that Christ is at hand When shall the iudgement be This is
From the resurrection of bodies for there would be no neede of the rising againe of the bodies of the faithful if there were not a life whereunto they should rise Moreouer the articles concerning GOD of Christ of the Prouidence and of the Iustice of GOD of the soules Immortâ—â—â—â—e of the resurection of bodies of the last iudgement could not stand vnlesse this article of life eternall bee annexed vnto them 4 From the handwriting of God written in the soule of euery one for the soule it selfe often teacheth vs there remaineth a iudgment with the feare whereof they are vexed who liue wickedly and they are renued in hope who loue godlines 5 From an Argument tending to absurditie because if only in this life that is if we hope in Christ for this life sake onely so that our faith hath respect to nothing else beyond this life we were the most miserable of all men 1. Cor. 15.19 6 From the testimonies of Scripture Dan. 12.2 some shall awake vnto euerlasting life Math. 25.46 The iust shall goe vnto life eternall Iohn 10.28 I giue vnto my sheepe eternall life Hebr. 13.14 Here we haue no continuing Citie but we seeke one to come 1. Iohn 25. This is the peomise that he hath promised vs euen eternall life 7 From examples for Enoch beeing translated heere into and afterward Elias were as an earnest penie thereof a Gen. 7 24. Heb 11 8 2 Kings 2 11 So was Christ also ascending into the heauen whose pleasure is that where he himselfe is we should be with him likewise Iohn 14.3 and 17.24 8 This an article of our fath I beleeue that life euerlasting What are the Epithites whereby it is commended in Scripture 1 In commendation it is called the kingdome 1 of God 2 of the father 3 of heauen b Math. 7 21 2 Metaphorically Abrahams bosome c Luk. 16 22 by a Metaphor taken from the bosome of parents wo are said to haue and carie their little children in their bosome because the faithfull like deerely beloued children being recouered out of this miserable world are cherished and refreshed in the embracing of the father of all the faithfull and are safe and free from all the perilous stormes of this life And there is a place wherin Christ hath prepared vs a mansion as himselfe declareth Math. 8.11 Many shall come from the East and from the West shall sit downe with Abraham Isaack and Iacoh in the kingdome of heauen Augustine though where it should be Epist 99 ad Evodion confese Lib. 9 3 confesseth he knoweth not yet defineth it to bee an habitation of secret rest and affirmeth that therein liâ—â— the spirits of the blessed and there they enioy the gladsome presence of God 3 Analogically or by proportion Paradise or a place of delight and pleasantnesse e luk 23.43 by allusion to that garden planted in Eden of the situation whereof it is fond to dispute seeing it is manifest that the vniuersall earth was made waste by the Deluge 4 The house of the father a Ioh. 14.2 5 Metonymically the fulnesse of ioyes b Psal 16.11 6 The Lords ioy c Math. 25.21 7 The new holy and durable Ierusalem that shall be d Heb. 13.14 Reuel 21.10 8 An inheritance immortall and vndefiled and that withereth not reserued in heauen e 1. Pet. 1.4 9 The glorie of God because that eternall life consisteth in the communication of Gods glorie Rom. 3.23 All haue sinned and are destitute of the glorie of God 10 Our glorie for this is that alone wherein we may rest safely 1. Cor. 2.7 We speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glorie 11 Rest f 2. Thess 1.7 12 Refreshing g Act. 3.19 13 Peace h Luk. 1 79 14 So great happinesse as cannot be contained neither in the eies nor eares nor mind of any man i Psal 31 20 Isai 64 4. 1. Cor. 2.9 But why is it called eternall Because it shall neither be temporarie or determined in any certaine limits neither is it short vaine or subiect to any change as this our life is k Gen. 3 19 Ioh 14 5. and although it haue a beginning yet shall it neuer be taken away from them to whom it shall once be giuen l Math. 25 34 but shall last for euer without end What is life eternall It is a glorious estate wherein the elect being most perfectly ioyned vnto Christ their head after the Resurrection that shall be of the dead m Rom. 8 29 1 Câ—r 15.49 Phil. 3.21 Reve. 2 31 shall know God with his Angels in heauen after such a manner that we are not worthie yet to speake of and shall enioy his presence and praise him for euer hauing obtained the soueraigne good that Christ hath purchased for vs and shall be conformable vnto his likenes in bodie and soule as he is man Or it is the state of the blessed after this life wherein shall be a perpetuall acknowledgement of God perpetuall righteousnesse without sinne and death continuall ioy free from trouble griefe heauines and mourning n Ioh. 17.13 24 Isa 25 8. Reve 7.16 17 21.4 In a word eternall life shall be a certaine perfection of soules and bodies wherein there shall be nothing blame-worthie but according to the pleasure of God all things shall perfectly serue the will of Christ the Creator and Redeemer VVhat are the causes of euerlasting life The principall cause is God who of his mercie and free goodnes giueth and bestoweth it on vs through and for Christ our mediator a luk 12 32 Rom. 6 23. Eph. 1.5 2.5 luk 12.32 Iohn 6.40 This is the will of him that sent mee that euery man which seeth the sonne and beleeueth in him should haue euerlasting life and 1. Iohn 5.11 The meritorious very efficient cause is Christ onely Iohn 14.6 I am saith hee that way and that truth and that life The instrumentall offering and reuealing is the Gospell b Rom. 1.16 17 The instrumentall receiuing cavse is faith 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules The sealing cause is the holy Ghost c Eph. 1.13 14. but good workes and afflictions are not the cause of receiuing but the way of the kingdome saith Bernard And Act. 14.22 Through many tribulations must we enter into the kingdome of heauen Why is the gate called straite and the way narrow which leadeth vnto life Math 7.14 1 Because it was vtterly vnknowne and not to be found out by humane reason but Christ hath reuealed it vnto vs. 2 Because there is one onely passage vnto life through Christ not many 3 Because few enter in thereat if we compare them with the fashions of the world as the way of vertue compared to the waies of vices is narrow for that it hath but
〈◊〉 〈◊〉 that is to gape or cleaue in sunder betweene the godly and the wicked And the rich man when he was tormented in hell lifted vp his eies and saw Abraham a farre of and Lazarus in his bosome And they which are cast into that place are said to be thrust downe thereinto as it were into some nethermost place in respect of heauen and of vs here on earth a Reue. 9.11 20 8 And Reuel 17.8 The beast is said to ascend out of the bottomlesse pit into the earth As also Num. 16.30.33 Chore Dathan and Abiron are said to haue descended quicke into the pitt of hell not into the graue simplie as the word sometime is wont to be vsurped b Gen 42.38 Psal 16 10 Act. 2.31 Neither doth that make against this where Satan is said to fall downe from heauen when his power was abolished at the voice of the Gospell Luk. 10.18 And to be busie in this aire Luk. 8.31 c Ephes 2. â— 6 12 for he is heare busie onely for a time to exercise the faith of the Godly and to execute the iust iudgments of God vpon men otherwise the Diuells are said to be thrust downe into Hell and to be kept bound in chaines of Darknes 2 Pet. 2.4 Iud. 6. but there is an euident description of hell Isa 30.33 Hell is prepared for the King of Babilon by God who hath made it low that is hath placed it in the lower parts and hath enlarged it that is hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it When shall the punishments of hell begin Some begin in this life like preambles in some wicked ones so is it hell to feele the wrath of God to be accursed as it were reiected of God which things are euen fealt by some of the godly also sometimes but it is onely for their tryall in this life d Psal 18 â— But the chiefe punishments are deferred vntill the last day yet the soules of the wicked as soone as they die doe vndergoe punishment and damnation e Luc 16 22.23 and are reserued vnto the day of iudgment when taking on them their bodies againe they shall be tormented for euer Shall the torments of the damned be perpetuall Yea bicause so doth the rule of gods Iustice require for Gods infinite maiestie is offended and because the happinesse of the Elect is eternall therefore must the miserie of the reprobate be eternall And so doth the scripture witnesse Isa 66 24. Dan. 12.2 Some shall awake vnto eternall reproach And Math. 25 41 Goe ye cursed into euerlasting and vnquenchable fire In which the daÌ„ned shall abide for euer to endure those torments For asmuch as the Salamander also is not consumed in the middest of fire And Mark 3.29 The Blasphemie against the holy Ghost shall neuer bee forgiuen Shall the condition of the Damned be alike as touching the very measure of eternall torments In no wise which is gathered by these sayings Mat. 10.25 It shall be more easie for Sodome then for thee that is for the citie that despiseth the Gospell And 11.22.24 It shall bee easier for Tyre and Sydon in the day of iudgement And 23 14. Christ saith to the hypocrites For this shall yee receiue a greater damnation And Luk. 12.47 The seruant that knoweth his masters will and doth it not shall be beaten with many stripes but hee that knoweth it not and doth those things that are worthy of stripes shall be beaten with few To what end is Hell A second end is that the wicked may be afflicted with deserued punishmens But the chiefe end is that God might appeare the iust God of all the world in punishing them and that by this meanes he might declare his iustice and wrath toward the reprobate and his exceeding goodnes grace and clemencie toward the vessells of mercie which he hath chosen of his meere grace that he might preserue them for euer What is the vse of this Doctrine It auaileth to stirre vp in vs a continuall desire of true pietie and repentance Math. 3.8 10. Bring forth fruite worthy amendement of life For the axe is put to the roote of the trees therefore euery tree which bringeth not forth good fruite is hewen downe cast into the fire Hereupon Chrysostom Homil. 13. Rom. saith I wish hell were disputed of euery where for the remembrance of hell will not suffer a man to fall into hell Who are they resist this Doctrine 1 The Epicures who denie the immortalitie of soules and so the punishments ordained for the wicked whome not onely the word of god but euen common sense it selfe refuteth 2 The Origenists sometime called the pittiefull Doctours who dreamed there would come a day wherein mankind all and singuler yea euen the wicked and the deuills themselues being discharged from those punishmentes should bee released 3 Manie whose opinion is that there is no particuler place appointed for Hell but that whatsoeuer seuereth vs from God and as Hierome saith Whatsoeuer maketh diuision among brethren is Hell 4. The errour which Hierome attributeth to Origen Epist ad Amitum That hell is nothing but the horror of conscience The one and fortieth common place Of the Church Whence is the word Ecclesia that is Church deriued ΠΑÏá½° Ï„ÏŒ á¼ÎºÎºÎ±Î»Îµá¿–ν which is to call for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called of the Greeks An assembly of the citizens called from home by the voice of a crier to heare the iudgement of the Senate whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an Oration to an assembly And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a gathering together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together to bring together and to assemble together But because the Iewes called their assemblies and places ordained for the reading of the law and Prophets Synagogues the Christians that by the verie name they might distinguish their assemblies from the Iewish haue vsurped and kept the better word of Church for the congregation of them which professe Christ for which Church many doe wrongfully vse the name of citie and common wealth Although Iames 2 2. vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into your company a man with a golde ring c. And Heb. 10.25 not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fellowship that we haue among our selues And the word church is not absolute but relatiue so called in respect of God who calleth men out of the world into the kingdome of his sonne by the preachers of his word And they which obay their calling and come vnto the church are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by name as may be seene in the salutations of Paules Epistles because no man doth truely ioyne himselfe vnto the church of his
antiquitie of errour 2 The broad way leadeth to destruction and many there bee which goe in thereat Math. 7.13 3 Hierome saith They are not the sonnes of the Saints which possesse their places but which doe their workes And succession auaileth not where there is no succession of faith and doctrine neither is succession to be tied vnto one seate vnto one place or vnto one Church for God can raise vp Pastors diuers waies and in diuers places as shal seeme best to himself Moreouer they succeed the Apostles who being lawfully thereunto called doe discharge their dutie in the Church faithfully although not in a continuall succession from the Apostles Besides God is wont when the Church is in a desperate estate to raise vp ministers after an extraordinarie manner And Tertul. lib. de praescriptionibus saith that faith ought not to be tried by the persons but the persons by faith And Ambrose de poenit lib. 1. cap. 1. They haue not Peters inheritance which haue not the faith of Peter 4 Miracles are to be iudged by Doctrine not Doctrine by miracles also there are some to be throwen into hell which haue wrought miracles in Christ name Math. 7.23 5 Also the diuel hath a Church euen frō Cain to the worlds end 6 Neither is vnitie of it selfe a note of the Church except it be ioined with faith and true doctrine a Eph. 4.3 for as there is one Church of God so is there one Babylon of the diuels saith Augustine the godly also may in some points disagree b Act. 11 2 7 The Apostle 2. Thess 2.9 saith that Antichrist shall come by the effectuall working of Sathan and that God will send an effectuall working of errour to those that loue not the truth that they should beleeue lies 8 Doctrine is the onely witnesse of holinsse Euen Sathan can transforme himselfe into an Angell of light and true holinesse floweth from a true faith 2. Cor. 11.14 Act. 15.9 Although an Angell or a Saint come downe from heauen and bring not true Doctrine he is to be reiected Gal. 1.8 And that saying of Christ by their fruits ye shall know them Math 7.20 The fathers will not haue to be vnderstood of manners but of false opinions and false interpretations 9 But the gife of prophecying is not perpetuall in the Church for that place of Ioel cap. 2.18 Doth describe the state of the Church what it should be in the time of the Apostles and of the Primitiue Church onely Act. 2.17.18 And diuels also and false Prophets may foretell some things to come c 1. Sam. 18 19 Deut. 13.2 Num. 33 7 24.3 Ioh. 11.51 10 Temporall felicitie was rather woont to bee contrarie vnto the Church d 2 Tim. 3 12 11 True Doctrine is the cause that there is one holy Apostolicke and Catholicke Church 12 Christ shewed no signe of them but said said expresly My sheepe heare my voyce Iohn 10.27 Doth the Church cease to be a Church by reason of some blemish or fault in doctrine and administration of Sacraments No as long as it keepeth the foundation which is Christ or saluation by Christ and the truth in the chiefe especiall and principall articles of faith a 1. Cor. 3.11 12.13 And the errour which a few in the Church doe hold is not the errour of the whole Church b 1. Cor. 15 12 Is euerie one bound to ioyne himselfe to the assembly of that Church which hath those true notes He is bound to this or that congregation as farre foorth as lieth in him if it be knowne to him if he can to adioine himself therunto and to professe himselfe a member thereof indeed and finally to reuerence the holy communion of it and to loue and frequent the meeting together therof c psa 27.48 42.2.5 84.1 Esai 60.8 Heb. 10.25 35 39 1. Cor. 11 21 22. For such a meeting together is the Schoole of the holy Ghost wherein is taught the word of God which is the phisicke of the soule a cleare glasse wherein appeareth the face of God the Epistle of Almightie God to his Creature wherein he hath declared vnto vs his will The meanes whereby the way of saluation is knowne by which saluation is obtained faith is nourished and kept neyther is it sufficient to haue the Scripture at home and there to read it for when Paule Ephes 4.11 saith He gaue some to be Apostles some Pastors and some teachers c he saith not he left the Scripture that euerie one might read it priuately but hee ordained a ministerie whereby some certaine men might teach others true religion But from other companies of men wherein heresie or manifest idolatrie is publikely receiued and taught and the foundation and principall point of saluation is not maintained namely Iesus Christ a good man ought to separate himselfe as hee would flie from Babylon d Isa 48.20 Ier 51.6 45 Reu. 18.4 1 Ioh. 5.21 Iohn 10.5 1 Because the Apostle 1. Cor. 5.11 Forbiddeth vs to be consorted with fornicatours or idolatours or couetous persons with drunckards or raylers or extortioners so as that we must not so much as eate with them much lesse be partakers of their euill works 2 Because there is no fellowship betweene Christ and Beliall betweene light and darknes 2. Cor. 6.15.16.17 3 Because the promises of God and benefits of Christ doe belong to Gods Church onely chap. 7.1 and therefore without the Church there is no saluation But this is to be vnderstood of the Catholicke Church because that we may obtaine saluation it is necessarie that we be ioyned with Christ but the meaning is not that those which are out of this or that particuler Church cannot be saued For although we liue among Turkes yet are we the members of Christ and of the Catholicke Church if wee haue faith 4 The same is confirmed by the example of the godly fathers who sequestred themselues from the congregation euen of the Idolatrous Israelites ordained congregations peculiar to themselues where they might worship God purelie a Gen 12.7 13 18 26 25. c. 33 20 1 King 3.2 c. 18 24 2. King 4 38 Psa 16.4 Hereupon saith Nazianzen most sweetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seeke Noahs Arke that I may eschew the wofull destinies Can the Church erre from the truth or fall away there from If the Church be vniuersally and in that sort as we haue before said considered as the inuisible company of the Elect triumphant in heauen and militant on earth the Church triumphant surely without doubt cannot erre because she is vtterly freed from sinne and errour the Church Militant also in the Prophets and Apostles through a singuler priuiledge in doctrine erred not and as long as she cleaueth fast vnto Christ her Sauiour and Teacher by faith and is gouerned by his Spirit and as long as she heareth the Bridegroomes voyce and followeth the written word of God as a Lampe
and giue not that honour vnto the holy and sacred ministerie that is meete 7 The Symony of the Papists and their buying and selling of holy orders all neglect of law Diuine and Ecclesiasticall in the popish elections as namely that they haue no regard of learning or life but promote rude asses and those of most filthy wicked life They vse vaine ceremonies of annointing shauing wax candles and such toyes they attribute that to the ministerie of men which is only the worke of God alone they transforme the ordination of ministers into a sacrament They doe no more thinke of feeding the flock then a cobler doth of ploughing 8 In conclusion all the popish hierarchie and the primacie of the Pope of Rome contrary to the word of God First that from the authority of saint Paul they make Peter the Bishop of Rome Secōdly the Romane Bishops which would be thought to be the successors of Peter call thēselues indeede the seruants of seruants yet are not saluted by any other name then our most holy Lords they translate Empyres and Kingdomes and finally they vsurpe vnto themselues all gouernment pure and mixt they domineere in manner of Kings they boast of the patrimony of Peter vsurpe a double sword spirituall and temporall and yet haue neyther of both and chalenge vnto themselues power to draw all men to hell without cause and cause euen Kings to kisse their feete 3 They alleadge that the Priests of Moses law were a figure of the Pastors of the Church of Christ and their Masse-priests they tearme by a false name of Presbyters or Priests 9 All those proud and arrogant titles of the Antichristian counterfeit Cleargie of Patriarches Princes and such like 10 The errour of them which make an equalitie betweene the Ministers of the Gospell In holy functions they make no difference betweene those that are temporarie and those that are perpetuall they that acknowledge no Priestes but those that haue charge to teach publikely 11 Those that vsurpe that authoritie in the Church which was peculiar to the Apostles for this is that which the Apostle a complaineth to be then done by some who boasted themselues as if they were Apostles 12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie 13 The subuersion of the christian ministerie the confusion of Ecclesiasticall offices the robbing of the Ecclesiasticall possessions the end whereof what it is like to be the historie of b Achan teacheth vs. 14 The sinne of those who make no difference betweene the distribution of the Churches stocke and the disposing of our publike goods which is a thing meerely ciuill but confound these two treasuries the naming of all which things is the confuting of them The three and fortieth common place Of the power and authoritie of the Church as also of Synods Is there any power of the Church YES there is 1. Because no family no honest societie no common-wealth and therefore not the Church which is the most excellent society of all can long stand or cōtinue without policy and gouernment 2 Because God hath prescribed lawes to his Church therefore he hath giuen power also to iudge according to those lawes 3 Because in ancient time the Priests and Leuites bare rule ouer Ecclesiasticall matters a Leuit. 14.3 Deut. 24.8 and the Synedry or Counsell for the administring of Gods behests was compacted of the Priests Leuites Lawyers or Scribes and the heads of families or the elders of the people b 2. Cro. 19.8 9.10.11 Mat. 5 22. Mat. 18.19 4 Because in the place of that Synedry or Counsell of the Synagogue Christ did ordaine c in the Christian Church an Ecclesiasticall Senate and the Apostles haue diligently retained the same d 1 Tim. 4.14 so as the Church hath alwaies had the like 5 Because the power of the keyes is committed vnto the Church 6 Because the preaching of the word would bee altogether vnprofitable vnlesse the Church had power to bridle the contemners of the same 7 Because as we must giue to Caesar that that is Caesars so to the Church that which is the Churches must be yeelded Mat. 22.21 By what name is it called Power authority Ecclesiasticall Iurisdiction the keyes of the kingdome of heauen Mat. 16.19 I will giue thee the keyes of the Kingdome of heauen So called by a Metaphore whereby is signified the power of a Steward in admitting in and keeping from comming into the house whom his master pleaseth a Esa 20.22 because the kingdome of heauen which is the Church is administred that is to say is opened to the beleeuer and shut to the vnbeleuer by the preaching of the Gospell yea euen heauen it selfe is propounded vnto vs as a mansion house vnto the which there is onely one entrance by Christ Iesus And to Christ faith only leadeth vs which the holy ghost doth create in vs by the ministery of the word and Sacraments which ministerie because it is committed vnto the Pastors therefore they are said to beare the keyes of the kingdome of heauen VVhat is the Ecclesiasticall power It is that power that is giuen to the Church to be exercised by those that are set ouer the Church to establish and preserue the puritie of the doctrine and of the worship of God decencie order holinesse of manners honestie aswel publicke as priuate in the Church and the members therof and that not of any liberty to commaund euery thing or at pleasure but by the prescript rule and according to the meaning of the written word of God for the saluation and edification of the Church VVhence or from whom is this power From God by Iesus Christ for if you looke vnto men by whom this power is administred it is onely a meere ministery But if ye looke vnto Christ it is a most high authority then which there is vpon earth none greater more profitable or more excellent But the efficacy of it is from the holy Ghost which worketh in the ministerie of the word Iohn 20.22 Receiue the holy Ghost c. Doth this Ecclesiasticall authority differ from the ciuil authority Yes indeed witnes Christ himselfe Luke 12.14 a 22.15 26. 2 Co. 10.4 They do agree indeed in the cause efficient for the author of both is God But they differ first in the matter For the matter of ciuil authority is a society of men and the preseruation therof for the leading of this corporal life vnder one the same magistrat But the matter of Ecclesiastical authority is a company of Christian men so farre forth as they are called of God and consecrated to lead a spirituall life in the true obedience of God Moreouer ciuill authority hath reference vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say things earthly and transitory which belong to the vse of this life b 1. Cor. 6.3 Ecclesiastical authority is referred vnto things spirituall and those which appertaine to the
worship of God c 2. Cor. 10.1 6 2 They differ in the proper end For the ende of the magistrate is that he may keepe the societie of men in peace and quietnesse instruct them by good lawes preserue and keepe safe the bodies and goods of his Citizens and maintaine and defend their liues namely so farre forth as they are inhabitants of this world doe liue vpon this earth a Rom. 13.2.5 1 Tim 2 2 albeit euen by him God will haue that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Religion to be preserued as 2. Chron. 15.13 King Asa made a law on this manner If any man seeke not the Lord God of Israell let him die But the direct end of the Pastors is that they may build vp gouerne instruct and teach the consciences of the Citizens of the Church by the word of God so farre forth as they are freemen of the kingdome of heauen and are in time to be gathered together in heauen b Eph. 1◠8 Phil. 3.20 Coloss 3.2.3 whence it is that the Ecclesiasticall authoritie is called Ius poli or the law of heauen and the ciuill authoritie is called Ius Soli or the lawe of the land or soyle 3 They differ in forme for ciuill authoritie for the most part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Arbitrarie and therefore Praetory or Dictatory consting in the pleasure of those vpon whom it is bestowed for they haue power of life and death and authoritie to make lawes But the gouernment Ecclesiasticall is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministratorie bounded within certaine limits and lawes by God himselfe the onele lawgiuer For the Church hath receiued lawes of beleeuing but she makes no lawes neyther can she alter those lawes she hath but must preserue and keepe them and hath no power but as a Deputie or Vicegerent and that at the wil of the Lord and doth onely as an Eccho resound and deliuer that vnto others which it hath heard God speaking in the scriptures a Malach. 2 6.7 Ezech. 3.17 Ier. 23.28 Mat. 28.20 4 They differ in the manner both of their iudgement and execution For the Magistrate iudgeth according to the lawes of man made by himselfe he himselfe weaueth the iudgement webb he condemneth the offender against his will yea though he denie that fact yet by the mouth of witnesses he condemneth him as truly guiltie b Deut 19 15. Mat. 18.16 But the Ecclesiasticall authoritie iudgeth onely according to the written word of God it weaueth not the webb of iudgement but summarily knoweth the whole matter through Charitie and by the mouth of the sinner himselfe and then when he hath confessed the matter then doth he know him as guiltie and exhorteth him to repentance c Mat. 15.25 16 1 Cor 5.4.5 2 Cor. 2.7 7.11 Moreouer the ciuill authoritie executeth iudgement with the carnall sword with fine with imprisonment marshall force with death it selfe the Ecclesiasticall gouernment executeth her decrees with the sword of the spirit that is the word of God namely with censures reproofe suspension and lastly excommunication a 2 Thes 3 14 1 Tim. 1.20 For that the Apostles did sometimes vse corporall punishment b Act. 5.5 13.11 it was a matter extraordinarie when the Magistrate was a wicked man So that the one doth not take away the other but establisheth it Of how many sorts is the Ecclesiasticall authoritie or gouernment Of three sorts the authoritie of Ministerie of Order and of Reproofe or Ecclesiasticall gouernment whereof hereafter in his proper place What is the power of Ministerie It is the authoritie or power of teaching in the Church not euerie thing but that alone which the Lord hath prescribed by his Prophets and Apostles and of administring those Sacraments which he hath instituted according to his ordinance and of blessing of mariages according to the perpetuall vse of the Church which power doth belong onely to the Pastors though oftentimes Deacons in these things haue supplied the Pastors roomes And this is that that is specially meant by the termes of the keyes and of opening and shutting c Mat. 16.19 And it is the former part of the keys for the later part belongeth vnto the discipline of excommunication What is the first part of these keyes Nothing else but the preaching of the Gospell committed vnto the ministers wherby is pronounced vnto the beleeuers free remission of sinnes through Christ and to the vnbeleeuers is denounced the reteining of their sinnes For that which Christ said vnto Peter Math. 16.19 I will giue thee the keyes of the kingdome of heauen whatsoeuer thou shalt binde or loose vpon earth shall bee ratified in heauen Saint Iohn thus properly expoundeth it Iohn 20.23 Receiue the holy Ghost whose sinnes ye remit they shall be remitted and whose sinnes yee retayne they shall be retayned in heauen How many Keyes are there Although there be but one ministerie of the word wherby sins are loosed and bound and therefore there is but one key to open and shut the kingdome of heauen yet notwithstanding in regard of the diuers obiects and effects the Key is accompted to be two fold one loosing or opening the other binding or shutting inasmuch as the same Gospell is the power of God to saluation to euery one that beleeueth Ro. 1.16 the sauour of death vnto death to euery one that doth not beleeue 2. Cor. 2.16 The loosing key is that part of the ministerie whereby remission of sinnes or absolution from sinnes in the name of Christ is pronounced vnto the beleeuers according to the word of God sometime publikely and sometime priuatly And so heauen is opened and the beleeuer is loosed and set at liberty by the preaching of the gospell from the bonds of sinne which hold vs in captiuity yea from death and euerlasting damnation and is declared to be an heire of life eternall a Luk. 1.77 Act. 2.38 Ioh. 20.23 The binding key is the other part of the Ministerie whereby the retention of their sinnes is denounced vnto the vnbeleeuers and disobedient and so heauen is shut vnto them they are bound that is they remaine captiued in the chaines of sinne and are adiudged vnto death and damnation vnlesse Repentance follow And those keyes are of such weight and efficacy that whatsoeuer is opened or remitted and likewse whatsoeuer is shut or retained in earth by the preaching of the Gospell is said also to be opened loosed and remitted and contrarily to be shut bound and reteyned in heauen according to that Luke 10.16 He that heareth you heareth me he that despiseth you despiseth me And Ioh. 7.18.36 Hee that beleeueth shall be saued he that beleeueth not is alreadie condemned So that indeed the key of the ministerie is but one but in vse double But he that beleeueth the gospell by the power of the holy ghost bringeth also faith which is as it were another key of the kingdome of heauen Whereon
or to be vsed and obserued in writing those lawes and humane traditions 1 That they be not repugnant to the analogy of faith or that they lead vs not from Christ or be superstitious of which sort for the most part the popish rites are neither must our consciences be intangled as though those lawes of order and decency be for that cause onely brought in as if they were parts of diuine worship 2 That they be not preferred before the heauenly doctrine which the Apostles receiuing from God haue deliuered neiâ—â—â—â— must those lawes be eternall or immutable but as necessitie shall require mutable 3 That those things which are vnprofitable ridiculous foolish parasitical and operatiue should not be appointed for a graue honest and profitable order such as those which the Papacie doth commaund of Auricular confession the difference of meates daies and apparell vowed peregrination and the like 4 That the Church be not burdened with the multitude of those precepts as is done in poperie and the true and pure worship of God be oppressed as it was once done of the Pharisies b Mat. 23.4 and so the commaundements of God be made void in respect of men c Mat 15.3 Mar. 7.13 Act. 15.10 That they doe not degenerate into superstition or impietie that there be no merit ascribed to them or worship or necessitie that is they may not be accounted necessarie to saluation or a part of Gods worship and that of themselues by the work done as they speake which if it come to passe let them presently be reformed or altogether abolished by the example of Ezechias which brake in peeces the brasen Serpent d 2. Reg. 18 4 and lastly we must beware least through a pretence of indifferencie they offer poyson and hide a deadly hooke vnder a hony bayte VVho can ratifie or abolish those lawes In particuler Churches the Pastors by the sage iudgement of the Consistory and the authority of the Christian magistrate his consent being thereunto adioyned lastly the flocke being certified therof approouing the same who verily ought not rashly to forsake the opinion of their Pastors and superintendents being confirmed by the word of God sound reasons but in prouinciall Churches it is the office of the Synods being lawfully called in the Lord to constitute such kind of lawes VVhat is a lawfull Synode It is an assembly or meeting and councill either of certain places that is named A prouinciall Synod or else of the whole Church and so it is called Oecumenicall or vniuersall represented by certaine choise persons of her selfe for a certaine time as Pastors and gouernours being remoued as well from all popular gouernment as from smal gouernment and especially from Antichristian â—yrannie that they may expell the wolues and compose all controuersies which are raised in the Church out of the word of God prouided that it be alwaies their rule that they may maintaine pure doctrine and appoint such an outward cutaxie and goood order as seemeth most expedient for the whole Church a Act 15.2.6 c And of such Synods there is great profit 1. Because that which is sought of many is with greater facility obtained 2 Because errors heretiks patrons of errors are more easily repressed and condemned by common consent and iudgement of many By whom are Synods to be called and appoynted By the chiefe Magistrate if hee bee faithfull or at least if he tolerate the Christian faith who also eyther by himselfe or by others whom he hath made choyse of ought to be president of the Synode For it is the office of the Magistrate as the nurce of the Church to preserue the peace and quiet thereof but so that he doth submit himselfe to the word explaned by the mouth of the minister but if hee bee an infidel then it is the office of the Pastors to haue regard as much as in them lyeth that the Church of Christ be no whit damnified and mutually to stirre vp each other that by a common consent they may meete in the name of the Church without any prerogatiue of places to choose those who are knowne to excell in doctrine integritie of life and other gifts of the holy Ghost the Laitie being not excluded as it is manifest out of the Acts. Chap. 15.2 22.23.25 but especially that as Chrst did sit b Luk. 2.46 in the midst of the doctors so now he must be present and beare rule in the councel of the doctors Are all things which Synods decree to be accounted alwaies for true and vndoubted They are not as it is apparant by the second Nicene Councell which did determine against the word of God for the worshipping of Idols and the second Councell holden at Ephesus where the heresie of Eutiches preuailed and the Aphrican Councels where Cyprian was where it was established that those which were baptized by hereticks should be rebaptized for the Church on earth may erre yea being gathered together as it is euident out of Esay 56.10 Ier. 6.13 a Exod. 22.25 1 Reg. 22.6 22 Mar 12.29 Ioh. 11.2 47 2 Thess 2.4.11 the reason is because the Church on earth is not composed of the blessed Angesl but of men whose propertie it is to erre and to be deceiued for that which is said Psal 89.6 that the truth of God is in the congregation of his saints it is to be vnderstood either of the holy Angels liuing in heauen or els of the church where the pure preaching of the gospel souÌ„deth Is there any authoritie of the Synods There is but that which doth depend on the word of God namely which is of Christs promise Mat. 18 2â— where two or three so more be gathered together in my name there am I in the the midst of them neither is it to be doubted but that much more some vniuersall company he doth gouern by his spirit b Act. 15 2â— Cor. 5.4 Therfore the iudgments of Synods are not to be despised especially of those where Christ doth sit in the middest but withall obserue by what condition Christ is in the middest of a councell if it be gathered together in his name and the scripture bee in the most eminent place for then the definition of the councils concerning that opinion which is controuersed after lawfull examination and iust inquiry hath his waighâ— which notwithstanding it selfe must be tried by the touchstone of the scripture according to that try all things keepe that which is good 1. Thess 5.21 Doth not the Apostle commaÌ„d vs to obey rulers gouernors He. 13.17 Yes verily but both with an implicite condition if they be true rulers let not the word of God the volume of the law depart froÌ„ their mouths c Ios 1.7.8 if they sit in Moses chaire that is they teach the doctrine of Moses incorruptly d Mat. 23.2 in those things which are peculier to their ministery as in the word of God lawfull
together in act circumscribed and not circumscribed because these things are contradictorie But contrariwise we retort the argument drawne from omnipotencie God is omnipotent therfore he can bring to passe that we being in earth may partake of the true bodie of Christ being in heauen and therfore we do so though we are vpon earth and so need not a corporall Manducation Is it true which our aduersaries take for granted that Christ when he appeared to Paule in his iourney Act. 9.17 and stood by him in the Castle Act. 23.11 was in bodie both in heauen and on earth together No For it was a heauenly vision as it is said Act. 26.19 Which helpeth nothing the presence of the bodie of Christ in earth For Christ is said to haue talked with Paule not placed in earth but from heauen eyther without a corporall voyce the Lord powerfully imprinting into him the conceipt of speech or by a voyce framed from heauen which came to his cares like thunder And Act. 23.11 Noe man but seeth that it was a nocturnall vision which appeared not to his eyes but to his minde eyther in waking or dreaming But yet for some peculiar and extraordinarie apparitions wee must not depart from the vniuersall rule of faith whereby Christ is beleeued to possesse heauen in his bodie and there to remaine vntil the end of the world Yet notwithstanding we must not denie but that Christ in euerie moment is wheresoeuer and howsoeuer it pleaseth him according to his Maiesty not corporally but spiritually Is hee a manifest denier of the power of God which denieth that by his absolute power he doth bring to passe that the bodie continuing in his propertie may be in many places after another and diuers maner Hee is not yea rather because we denie that God can bring it to passe wee openly affirme the omnipotencie of God For seeing God is so ommipotent and effectuall that he is not contrarie to the truth he can in no manner of wise bring to passe that a thing may together be and not be that the same bodie may remaine in his propertie that is to retaine his dimensions and circumscripton and be the same bodie together and at one time present in many places and separated by a long space betweene Rightly therefore Cyrill Wilt thou grant also to another nature not diuine Book de Trin. 5 besides the diuine nature that it can fill all things and passe through all things and follow in all things No verily Is the contradiction taken away in the diuersitie of respects and of these names if it be said that the bodie of Christ in truth and verie deed is in heauen according to the naturall properties of a true bodie circumscriptiuely locally visibly and after a naturall manner and that it is by the power of God also in truth and in verie deed in many places or euerie where or in the supper but sacramentally inuisibly supernaturally illocally after a celestiall and miraculous manner and if it be said that the nature of Christ in the propertie of his nature is circumscribed and visible but in regard of the vnion vncircumscribed and inuisible In no wise because these distinctions or manners cannot bee prooued out of the scriptures Moreouer all such manners doe not alwaies excuse a contradiction as if one say that the bodie of Christ was dead according to the manner of death and at the same time was aliue according to the manner of life Finally contrarie modi or manners which doe destroy one another when they are put in doe not take away but confirme a contradiction But yet such a diuerse respect cannot bee graunted wherein one and the same thing may bee the same and bee not the same in trueth which is the first lie of the aduersaries neither is a manner to be feined which may take away the essence of a thing Wherefore seeing the bodie of Christ assumed is in act organical Physicall tempered together disposed and finite in his parts it cannot bee in act in many places by any meanes not Organicall vndisposed infinite or in manie planes although it bee adorned with vnspeakeable glorie because God is vnchangeably true neither will hee that an affirmation should be a negation against a principle vnmoueable Quodlibet est aut non est that is euery thing is or is not Whether as the eye hath not the force of seeing in it selfe but by reason of the vnion with the soule and receiueth it in the vnion so the flesh of Christ receiueth not those proper things in it selfe but hath them truely and really in that wonderfull vnion No because things vnlike and in kinde diuers are compared together For the eye is so ordained by nature that it is a naturall proper and necessarie instrument whereby the sensitiue life doth exercise and accomplish her facultie of seeing and without which it cannot bring forth this faculty into effect But the flesh of Christ is so ordained by nature that it is a naturall proper and necessarie instrument whereby the diuine nature alone may shewe forth his omni presence and inuisibilitie and so necessarie that without it the diuine nature in the Act it selfe cannot be omnipresent norinuisible Furthermore the flesh of Christ is not considered in it selfe or out of the vnion seeing that that flesh neither is nor hath beene nor euer shall be out of that vnion Moreouer one nature receiueth not any contrarie thing or diuers in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it selfe but it is a thing diuerse farre vnlike to be circumscribed in a place and to be euery where Otherwise wee should say that the humane nature of Christ hath a beginning in it selfe and hath not a beginning in the vnion that it is created in the proprietie of it owne nature and that it is not created in the vnion That it is lesse then the Angels in it owne nature but in the vnion equall to the father finally that it is dead in it selfe and not deade in the vnion or for the vnion or for the cause and respect of the vnion Must wee altogether abandon mans reason and the principles of Philosophie in those things which are affirmed concerning the body of Christ No so farre forth as mans reason beeing made spirituall after Regeneration beareth true witnesse to the creatures and affirmeth true principles concerning things proper to mans bodie For it is written Be yee not like a horse or like a mule which vnderstand not Psal 32.9 besides God is the author of all trueth in Logick Ethicks and Physicks Moreouer Christ after his resurrection appearing to the Disciples when hee would proue his owne bodie to be substantially present he reasoneth from his adioyned visibilitie and palpability and appealeth to the verie senses of the Disciples a Luk. 24.36 Like as from all the accidents of the bread of the Eucharist it is rightly gathered that it is the substance of bread by experiment of all the
or Bacchanalls without a Sermon or declaring of the Lords death which Paule would haue to be vsed in the Lords supper 23 By hearing or rather by looking vpon the Masse they thinke themselues armed against God and as it were with an Ammulet or preseruatiue against poyson safe from all daunger 24 That the Sacrament is once a yeare to bee deliuered or communicated to the people 25 They teach that auricular confession is necessarie for those that will be communicants 26 They celebrate the Masse in a strange and vnknowne language 27 In the Canon of the Masse besides the offering of their sacrifice they vse inuocation of Saints departed and they mixe withall imaginarie merits 28 They celebrate Masses for the honour of Saints and for the obtayning of their intercession with God whereby the remembrance and intercession of Christ is obscured and ouerthrowen 29 They thinke that the vse of the Supper is of absolute necessitie to those that are readye to depart this life 30 They vse consecrated bread for the quenching of fire and for the calming of tempests 31 They doe superstiously include it in their Armories and Cupbords 32 They burne candles before it 33 VVhen they please euen as in the olde time the Persians did the fire they carrie it about to bee worshipped Thirdly the errors of the consubstantiators who doe not admit the true doctrine of the letter and the spirit but thinke that the sacramentall speeches are to be interpreted literally according to the letter and rationallie as they meane 2 That it is offered bodily or essentially or ioyntly or after an admirable and vnspeakable manner and yet by the hand of the minister 3 They say that the bodie of Christ is cast into the mouthes euen of the wicked 4 They commend the recantation of Berengarius which was set downe to him by Pope Nicholas wherein he professeth that not onely the Sacrament but euen the verie true bodie and bloud of our Lord Iesus Christ is sensually and in truth handled and broken by the hands of the minister and torne in peeces by the teeth of the faithfull 5 They teach the reall omnipresence of the verie bodie of Christ vpon earth in many places nay in euery place 6 They attribute to the flesh of Christ many sortes of beings 7 They holde that there is a communion made by a mutuall reall and actuall conioyning of the substances 8 The doe not acknowledge the spirituall presence onely of the bodie and bloud of Christ 9 They reckon the papisticall eleuation and lifting vp of the hoast among things indifferent 10 They doe wickedly confound the twofold eating namely the one outward of the bread the other inwarde of the bodie of Christ to be but one and the same Fourthly the errour of them who haue taken away the breaking of bread in the supper of the Lord and in stead of bread broken or cut doe distribute vnto euery one that commeth to the Lords table so many in nomber of whole and severall breads or round and thin cakes 2 They haue abolished the deliuerie of the signes into the hands of the receiuers and the taking of them by their hands Fiftly the error of those who doe very seldome make mention of the sacramentall changing of the bread and wine 2 They teach that the onely merit of Christes obedience is to be accounted for the thing signified in the holy Supper of the Lord and thinke that onely the commemoration and remembrance of the death of Christ and of his benefits is taught therein and doe not vrge vs to bee by communion incorporated into Christ Sixtly the errors of them who first denie the presence of Christ in the Supper 2 They hold them to be but common signes which doe not effectually and powerfully moue 3 They account the sacramentall signes but as bare pictures and things to looke vpon whereby they may onely be stirred vp to renue the memory of Christs death 4 They take these holy mysteries but as outward notes or badges whereby they that professe themselues to be Christians may be distinguished from other profane people Seuenthly the error of them who doe vnreuerently vse these holy actions and in no other manner but as common and daily matters 2 They that thinke it is free for them eyther to come to the Lords Supper or to abstaine from it at their pleasure and therefore vse it verie seldome whereas indeed it is no small part of Gods worship and by God commaunded Eightly the error of some who alleadge that the Supper of the Lord succeedeth not the Paschall Lambe but Manna which was not an ordinarie and perpetuall sacrament nor ioyned in time with the Supper neyther had it any signe of the merite of Christ which is the chiefe thing in the Lords Suppe contrarie to the manifest institution of the Lord a Luk. 12.19 Ninthly the error or rather the dreame of a certaine libertine Iodochus Harchius a Montensian Belgan who holdeth that wee doe not eyther corporally or spiritually take and eate the verie bodie of Christ crucified but making a twofold flesh of Christ one naturall and taken of the virgin Marie now glorious in heauen the other spirituall intelligible and made by the diuine power of God of bread and wine to bee tasted and conceiued chiefely in the minde this hee imagineth to goe into the nourishment of the mysticall bodie that is to say of all the faithfull being daily taken with the mouth and by faith or otherwise he dreameth that there is a certaine power proceeding from the flesh of Christ and after a wonderfull and vnspeakeable sort infusing it selfe into the bread doth nourish the flesh of a Christian man which is cōtrarie to the expresse words of our Sauiour Christ which is giuen which is powred out which words doe euidently shew that the true bodie of Christ and the true bloud of Christ are signified and spiritually exhibited vnto the beleeuers The nine and fortieth common place Concerning Magistrates or Politicke gouernment Is the doctrine of policie or ciuill gouernment and Magistracie to be deliuered in the Church IT is Because Commonweales are the Nourceries of the Church and the consciences of both godly Magistrates and faithfull subiects are by this doctrine to bee enformed against such Fanaticall Spirits as oppugne that doctrine Whence is the Commonwealth called Politeia Policie Of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many But Ciuitas a Citie as it were Coiuitas or Ciuium vnitas the vnitie of Citizens is not onely such buildings as are comprehended in one ditch trench or wall but that multitude of people which doth inhabite those buildings And the regiment and order of that companie or people is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 policie in Latine Respublica the Common-wealth From whence is deriued politice the Art of policie which teacheth how the Commonwealth must be ordered and preserued as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they