hath quite and cleane altered vs can any manner of way further vs but hinder vs rather 1. Cor. 2.14 bicause the naturall man as the Apostle telleth vs perceiueth not the things of the spirit of God Rom. 8.7 And againe in an other place That the vvisedome of the flesh meaning thereby whatsoeuer is most excellent in it as of it selfe is enmitie against God for it is not subiect to the lavve of God neither indeede can be And therefore good reason haue we why we should refuse these dotages conceits Now then to conclude this controuersie if neither our workes before regeneration nor after regeneration are able to purchase any good thing from God as wee haue alreadie sufficiently proued the same and wee haue no workes at all but they must of necessitie be comprised vnder the one or the other number of this diuision then it plainely and truely followeth heerevpon that no deedes of ours whatsoeuer doe or can merite or deserue any good thing at Gods handes much lesse eternall life the chiefest good of all and by consequent also that these popish distinctions are both blinde and blasphemous Nether are these things spoken as to cracke the credit of the good workes that God inableth his children to do for what are we miserable wretches that we should debase or deface his graces in our selues or others or to discorage men from the performance of the same whom we ought and that by the warrāt of the word christian charitie Hebr. 3.13 to draw on by al means possible to the dooing of them but rather to teach vs willingly to take shame and confusion of face vpon our selues by reason of the imperfectiō defects that cleueth to our good deeds that so God in our debasing may receiue all glorie of goodnes to whom indeed alone it belongeth yea and so to profit by these our wants weaknesses that it may appeare both to our selues and others that we haue not receiued the truth of this doctrine in vaine but referred it to the right endes the Lorde vsing it not onely as a notable meane to humble vs before him in whose sight all flesh must stoupe and be abased how righteous innocent soeuer they seeme to be before men but also to cause vs with more speede and earnestnes to looke vp to Christ and to repaire to him that is the only meane to cure our transgressions to couer al our imperfections whatsoeuer which of a truth none perform that any maner of way how little or much soeuer it be will plead merit or desert in Gods sight setting vp notwithstanding before vs Hebr. 6.1 Perfection as a butte or marke to aime at though we cannot hit it or attaine to it in this life making notwithstanding our care and conscience to appeare in a lawful striuing toward it as much as we may alwayes assuring our selues of this that God continually accepteth those that are his in his welbeloued son their onely sauior Christ According to that they haue 2. Cor. 8.12 and not according to that they haue not And let this suffice for a iust confutation of their conceit or dotage of deserts Nowe we come to our Rhemists and their assertions al that they say being of trueth scarse worth the answering neither indeed neede we to trauell in it were it not least they should waxe insolent in the fond imaginations of their hearts or should thorow their owne corruption cary men headlong thorow the blindnesse of their vnderstandings to error and heresie They tell vs in their notes here that we dare not much aduouch that Christs passiōs be not meritorious of his glorie To which we answere that what we dare aduouch concerning Christs passions they doe not well knowe bicause they will not or dare not be acquainted with our doctrine and writings absenting themselues from our publike assemblies and forbidding all of their faction some fewe onlie excepted to read our works If wee dare not much aduouch Christs sufferings not to be meritorious is there anie maruell sith it is a doctrine neuer propounded in the word nor deliuered by the fathers of right faith and religion Papistes thinke that all assertions are to be reiected that are not warranted either by the scriptures or by the consent and authoritie of reuerend antiquitie And why may not we then vppon the same groundes refuse this conclusion sith it hath not for it such proppes and foundations And if wee dare not aduouch much against the merites of Christs sufferings as they say why do they here and else-where in many places labour largely to confute that that is so fearfully affirmed and namely Philip. 2. where they say that we wickedly and vnlearnedly deny Christ to haue deserued for himselfe Belike our doctrine hath bitten them by the heart or else they woulde not make so long and often Apologies in so bad desparate causes Surely one of these two must of necessitie follow either that in vaine imaginations they doe fight against their owne shadowes a point of extreame follie specially if wee dare not or do not affirme that which they say we holde or else vtter grosse contradictions in themselues who in other places as before charge vs wickedly vnlearnedly to defend the same that they impugne But to the point we for our parts feare not plainly to expresse and that to the eies and eares of all the godlie yea to the wicked themselues that so they may be either conuerted or confounded by the glorie of truth what wee holde and maintaine herein first that this point of doctrine propounded by them is not crowned with the glorious garland of holie truth and reuerend antiquitie For proofe whereof we bid them shew vs if they can any plaine text of scripture or formall place out of the vncounterfeited writings of the sound fathers Those that haue bin produced we haue looked vpon and finde them very vnsauerly alleadged at the least and if they haue none more pregnant and pithie than they we tell them they are ouerfeeble for vs to fasten our faith vpon And if they send vs to Peter Lombard Thomas of Aquine and the rest of the schoole doctors that doe more curiously than christianly wade into these points we frankely and freely confesse that we dare not giue them the authoritie to be stampers coiners of new doctrine in the church bicause wee haue learned out of the word that there is but one only lavv-giuer God Iames 4.12 vvhich is able to saue and to destroy nor may not any maner of way stay and settle our conscience vppon them nor vpon those that be much better than they bicause Gods worde alone and not mans imaginations is the only ground and obiect therof Secondly though wee shoulde graunt that they speake heerein no false or erronious matter yet we affirme that this idle and vnprofitable thought of our owne harts and heads ought to be abolished not only in
matter meant vnder the distinction is contained in the canonicall scriptures but rather all is ouerthrowne thereby as shal hereafter plainely appeare True it is that their vulgar Latine hath in diuers places thrust in a Latin worde that signifieth to merit or deserue but without any warrant of the originall text either of the Hebrew in the old or of the Greeke in the new Testament as Genesis 4.13 in the speech that Caine had to God touching his sinne or the punishement laid vppon him for the same they turne it thus My iniquitie is greater than that I can deserue pardon where howsoeuer the Hebrew word that they turne deserue pardon be of diuers significations as if anie in that toong be no doubt that is one being put for to be are to lift vp to spare to sweare and such like very many yet not one or all of the best Hebricians amongst them is able to alleadge one place throughout all the old Testament where it is vsed for to merit or deserue In the new Testament they deale as corruptlie and namely Hebr. 13. vers 16. not onely darkly turning the place thus And beneficence and communication do not forget for vvith such hostes God is promerited but swaruing as from the Greeke which importeth that with such sacrifices God is wel plesed so from men of their owne side as Arias Montanus by name the flower of their garland for learning who turneth the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene placet sibi that is well delighted himselfe and not promeretur that is is promerited or deserued And the like treachery may wee perceiue in the other terme condignum not onelie in this eight of the Romans as before but also Esther 6. verse 11. where the foresaid vulgar Latine text hath foisted in again this terme of condignus but altogither not onely without but whollie against the Hebrew veritie as euen their owne man Arias Montanus before named in his interlineall translation by turning it according to the Hebrew hath wel declared And as for the members and matter of this Popish distinction drawen from the dirt and puddle of the schoole-men we haue learned long since and that out of the worde of God first that all morall duties performed before it hath pleased the Lorde to purifie our harts by faith Acts 15 9. and to make vs in some acceptable measure partakers of the fruits and effects of Christ his sonne are so farre off from deseruing any thing at his hand that they are most great and greuous transgressions in his sight bicause the scripture it selfe telleth vs Hebr. 11.6 that vvithout faith it is impossible to please God And againe Rom. 14 2â— vvhatsoeuer is not of faith that selfe-same is sinne The euil of these works flowing not so much from the deedes themselues for good thinges of themselues are alwayes good howsoeuer they be euillie done so become hurtfull to the doers therof neither yet from the goodnes or profit that others by such meanes may receiue from them bicause so euen euill many times and therefore much more good may thorow gods secret and merciful direction vvho bringeth light out of darkenesse 2. Cor. 4 6â— and maketh the rage of men to turne to his praise tend to good also by which also we may see Psal 76.10 that workes well weighed and simplie considered in themselues and referred to others may after a sort be counted lawful and good as rising from that generall taint corruption of our nature through the stinch of originall sin that we haue drawn from our first parents Adam and Heuah by meanes whereof it falleth out to be altogither impossible as in regarde of man that such rotâ—en barren and sruitlesse trees as we are should bring foorth anie thing that good is and more speciallie from that palpable blindenesse and grosse ignorance of God and godlines that is in vs by meanes whereof also the actions themselues wanting a good ground and sure foundation for the performaunce of them which indeede we can neuer haue till wee knowe and beleeue the will of God as it is reuealed in his worde are become euen in that respect also euill and displeasing in his sight Wherewith also Augustine that ancient doctor of the church euen alleaged by Thomas of Aquine himselfe Quest. lib. 2. De gratia Christi artic 6. in conclus very well agreeth who proueth against the Pelagians that grace can not fall vnder merit because that before grace there are no deserts but such as are euill bicause a man before grace receiued is wicked to wicked mens merits not grace but punishment is due And quoating the place in the margine hee saieth it is lib. De bono perseuer cap. 2. and many other such like tom 7. By which also we may see that it was the vniforme iudgement of this holy doctor And if this doctrine of merit of congruence may be admitted for true I see no reason why wee may not with Origen holde that al men at the least shal be saued sith there haue none liued so beastly or prophanely but they haue had not care alone to performe but haue indeede performed morall duties for which though not as in regarde of themselues yet as in respect of GODS promises they might claime eternall life by this popish assertion But it may be that they will except against this the poore infidelles and idolatrous people of the world bicause they were neuer yet well acquainted with the promises of God Be it so bicause I suppose they dare not holde that mens morall deedes may merit without relation had to Gods gratious and great promises But put the case of those that being outwardly gathered into the bosome or lap of the church or made partakers at the least in outward hearing of the graces and mercies of God bequeathed vnto the same tell vs whether they may be in any better state and condition by this your doctrine If you will affirme it the euidence of truth exclaimeth against you bicause it is most vnreasonable to hold that the promises of themselues without application of them to mens harts consciences shoulde effect that worke for them You might before men aswell maintaine that maimes and woundes might be cured wythout medicine and salue or a naturall life vpheld wythout meate drinke sleepe and such like as defend that the promises of God wythout application of them to our soules may become effectuall vnto men bicause they indeede be the only plaisters of our soules the only spirituall foode vnto our soules Neither is this vttered to weaken the excellencie and power of Gods promises either as in regarde of God the promise-maker or as in regarde of the thinges promised for so they be alwayes good holie excellent powerfull and what not Neither were it requisit that the worthines thereof shoulde depende vpon our apprehension application of the same for that were to subiect GOD and most excellent things
holie conuersation and godlines to looke for the comming of the Lorde declareth that the heauens being on fire shall be dissolued and the elements shall melt vvith heat and the earth vvith the vvorkes that are therein shall be burnt vp And though this be most true that the Apostle vnderstandeth by that worde creature heauen and earth with all creatures therein contained yet wee must notwithstanding except from that generall and that for the causes and reasons following also these particulars insuing namely the holie and elect angelles the faithfull and godlie people of the worlde the diuelles and damned spirits as also the wicked and vngodlie of the earth spirits as also the wicked and vngodlie of the earth For as for the angelles they haue already the full fruition of the thing it selfe our Sauiour himselfe affirming that they alvvayes beholde the face of God in heauen Mar 18.10 And they can not be wel saide to wish for that that they haue in continuall and most assured possession If anie man will obiect against this trueth 1. Pet. 1.12 that that Saint Peter saith to wit that the very Angelles desire to beholde the publishing of the gospell in this life and the inioyeng that vvhich the gospell promiseth in the life to come I answere that that is not spoken neither must or can be vnderstoode of their owne wants as though they wished that for themselues for as was said before they haue all fulnesse but as in regard of their zeale to the glory of GOD which shall then be perfected when the wicked shall be troden downe for euer and the godly continually exalted and as in respect of vnfained loue to vs and our saluation which is so deare and pretious vnto them that as they are alwayes readie according to the appointment and good will of God what they can to aduaunce and further the same so doubtlesse they doe much reioice therein of which our Sauiour himselfe beareth witnesse in an other place saying â—uke 15 10. that there is ioy in the presence of the angelles of God for one sinner that conuerteth And as for the elect and faithfull people seeing they are of two sorts and yet al making but one bodie that is to say some whome the Lorde hath taken to himselfe and finished the dayes of their pilgrimage heere and othersome that doe and must tarrie the Lordes good leasure for the time of their dissolution and departure hence wee feare not to affirme that either of these may iustly in a true and holie meaning and vppon very good reasons and causes also be excepted from being comprised vnder this generall terme creature for as for the first sort they being in that state and condition that the Angelles are that is alwaies beholding the face of God in heauen they can not nor doe not any more wish the same than they And if at anie time they seeme as the Angelles before are saide to doe the same and for and in regarde of the same considerations and causes they finding also now that they are in heauen that to beleeue in themselues which while they were on the earth they did as in regard of the forefathers of their faith beleeue to be true bicause the holy ghost hath spoken it That they vvithout vs can not bee perfect Hebr. 11.40 And the latter must needes be excepted likewise as who are by the spirite of God in the mouth and penne of the Apostle excepted in the 22. and 23. verses following Philip. 1.23 who daily desire euen in this life to be loosed from hence and to be vvith Christ vvhich is best of all and continually sigh and grone 2. Cor. 5.2 that they may be clothed vvith their house vvhich is from heauen As for the diuels and damned spirites which are the third in number that are excepted from this we haue also good reason to except them both bicause that in their peruersenesse against God and man they do not onelie not carry that loue toward the adauncement of Gods glorie or the accomplishment of the number of Gods elect and their saluation that the Angelles and faithful people do but rather would if they could tel how to the vttermost of their power continually deface both the one and the other and also bicause that they know that when that time commeth then there shall fall vpon them in most dreadfull maner the fulnesse and perpetuitie indeede of their endles condemnation they themselues after a sort confessing the truth of this when they saide to our Sauior Christ Art thou come to torment vs before the time Mat. 8.29 Lastly that the wicked themselues should be excepted there is a double reason likewise one is bicause they are so far off from desiring that day that they do rather prophanely scoffe scorne at as al truth vniuersally so particularly that which is deliuered touching the generall iudgement and the day of the restauration of all things Of whome S. Peter speaketh notably calling them mockers 2. Pet. 3.3 4. and men that vvill vvalke after their ovvne lusts vvhich say vvhere is the promise of his comming for since the fathers died all thinges continue alike from the beginning of the creation the other bicause they labor as much as in them lieth partlie by the manifolde pleasures that they possesse in this life and partly by benummednesse of heart and growing into forgetfulnes to put far from them the euil day wishing that either it might neuer come or els that it might be de ferred as long as possibly might be That wee may say nothing of this that euen they theÌ„selues as the diuels likewise whose slaues and seruants they are do in the sight of their sin the fear of the punishment that they know they haue deserued for it treÌ„ble quake we knowing this also to be true by coÌ„mon experience that no malefactor wisheth the day of his arraignement much lesse the time of his execution for if he might be left to his libertie or put to his choise he woulde be glad rather to liue though it were in all miserie and that therfore neither the diuelles nor the wicked can or will desire that time that shall be vnto them not so dreadful as death only but so fearful terrible both for bodies soules and that for euer and euer world without end as cannot be either thought or expressed In these exceptions I haue freelie according to my poore measure deliuered my minde not meaning yet therein either to attribute perfection to my owne words or to barre or stop vp the way to other who in these deep points may certainly see say more than I do from adding hervnto Only in this behalfe as in all other let vs looke to vtter that we do vpon good grounds and warrants of the word onelie It followeth vvaiteth to wit as it were with a certaine kind of patience and quietnes for howsoeuer the burthen be greeuous vnto them
experience that in the holie vse of the creatures hee himselfe and other faithfull together with him had religiously obserued and so commended the same vnto all ages of the worlde in writing by authority of the holy spirite of God to serue for their instruction and comfort as all other scripture doth vpon vvhome the endes of the vvorlde shoulde come And what serueth this then for the vpholding or establishing of such doctrines as neither haue the seale of the spirite nor the warrant of the worde into the triall of truth Nay which is more besides that they are without anie suche ground or foundation as before wee shall finde them as directlye contrarie to the wholsome doctrine of the spirite and woorde as darkenesse is to light and hell is to heauen of whiche sorte indeede are those thinges whiche the heretikes abouenamed and particularlie the Papistes woulde vnder the pretext of traditions and vnwritten verities thrust vpon the vnthankefull and ignorant world Againe wee say that for as much as wee beleeue that there is most absolute perfection both for the duties of pietie to God-ward and of charitie also towards men as well for knowledge as beleefe and obedience contained in that blessed book that we call the Bible or holie scriptures of Gods and that Christ our Sauiour himselfe hath therfore appeered and come into the worlde as for manie other causes so particularly for this that he might actually performe that that God had after a sorte and in shadowes signified and set out by the lawe and the prophets and fully opened his fathers will vnto the worlde putting an ende nowe vnto al reuelations and visions whatsoeuer as the Apostle plainelie prooueth in the first chapter to the Hebrews and sith that Paule also in the holie spirit of truth telleth vs Gall. 1.8 that though he or his fellovv-ministers or an angell from heauen shoulde preach othervvise or any other doctrine vnto the church than that vvhich they had preached alreadie that they might then safely holde all such accursed that therefore we are sure it was neuer the Apostles meaning or purpose either to propound or to establish any thing that might at any hand no not in the least shew seeme to vphold the dotages of mens idle heads and hearts He addeth that euery creature I take the word to be as large as of it selfe it seemeth to import to wit that it shoulde comprehend beasts fishes foules trees plants hearbes and all other thinges which the Lord hath made for mans vse excepting and that for the reasons before alleadged in the explication of vers 19. those thinges which are there alreadie excepted not that they are not creatures for if they were not creatures they should be God bicause there is no meane thing betwixt these two a creator and a creature the name creator appertaining properly and onelie to God and creature to all other things beside whatsoeuer how excellent soeuer they are or may seem to be but bicause they are iustly and vpon very good reason excepted as may well appeare by those thinges which are aboue specified It followeth groaneth vvith vs also that is to say that as wee sighe and groane vnder the burthen of our miseries and woulde gladly be deliuered from them so doe they vnder theirs which what it is hath bin declared before as in the verse following shall be shewed God willing what the sighes and groanes of the faythfull are and trauaile in paine togither to wit with vs or as well as we He vseth a metaphore taken as it should seeme from women with childe written by S. Luke is verie plaine and pregnant Act 3.21 whē the day of iudgment is called the time vvherin all things shal be restored Which little could not truly be attributed vnto it vnles that there should be a restauration of them To the same purpose also appertayneth that which in the third chapter of the 2. Epistle of S. Peter and in other passages mo 2. Pet. 3.13 Reue. 21.1 is mentioned touching the renevving of the heauens the earth Prouided alwayes that we be wise according to sobrietie and in the sobernes of our mindes staye our selues onely vpon the trueth of the word and the euidence thereof standing onely generally vpon the renouation and restauration of the world and entringe not either curiouslie to searche what parts of the world shal be restored what place shall containe them what actions they shall haue what proprieties they shall be iudued with and such like The neglect whereof hath in time past and at this present also because men haue not bene soberlie minded cast them into beastlie errors and made men fowlie to ouershoote themselues as in manie vncertaine and dangerous points so principallie in two respectes first that they dare affirme that after this great restitution the creatures shal be durable and remaine as it were immortall The other is that at that time also there shal be vse of them Neither were the olde heretickes I meane Cerinthus and the Chiliastae ouertaken onelie which these beastlie dotages and conceits but euen some of the fathers of greatest antiquity yea other of late daies though otherwise in manie pointes of verie sound iudgement haue inclined to much that way though not in iumping altogither with them Concerning which points in truth I could say nothing had they with the length of time and continuance of ages worne awaie and perished to rottennesse as one that thinketh it better not to stire such filthe least the stincke of it might not onelye breede trouble but infect and defile manie also sauing that euen in this last age of the worlde Sathan hath stirred vp manie lewd instruments afreshe to set abroach these corruptions and amongst the rest one R. E. I spare to put downe his name wholie as yet for it maye bee that God at some one time or other maye pull him out of that great puddle of corruption into which thorow manie errors if not heresies he is deepely suncke and bring him againe into the waie of trueth and saluation from which hee hath straied But leauing the persons let vs come to the pointes Concerning the first to witte that the creatures after their restitution and reuocation at the generall resurrection shall continue and remayne for euer mee thincketh this reason should carrie some force and waight with it againste the same namelie that for as much as all men some few onlye excepted doe confidenthe and groundedlie affirme that after the generall resurrection there shal be no vse of the creatures that therefore also there should bee no eternall durablenesse or continuaunce of them For if in the first creation when GOD in his almightie and euerlasting knowledge fore-sawe that confusion thorowe sinne should enter into the worlde hee did yet notwithstanding create nothing but verie good and that to excellent vse and purpose it should seeme not onelye probable but certaine that sith nowe as then hee doth in his eternall wisedome
this waye foorth to stirre them vppe to glorifie GOD and Gods glorie can not bee but as in respecte either of all these or some one of these it must directlie followe in my mind that this is but a dotage or dreame that these men propound concerning the continuaunce of the creatures after the restitution specially as they will haue it for the manifestation and inlarging of the glorie of God That was indeede wee must acknowledge it Psal 19.1 the ende wherefore God created them at the first and the Lorde himselfe had appointed them to serue vnto that vse in this life and so long as the worlde lasteth that thereby the very wicked might be vvithout excuse Rom. 1.20 and the godly prouoked more and more to praise him but for as much as this naturall life shall cease 2. Pet. 3.10 And the vvorlde vvith all that is therein shall be purged and consumed by fire there is no likelihoode that then they shall stande vs in stead that waye at all Besides all this if it be true that the creatures shall be eternall and mortall by meanes of their restitution I woulde faine knowe then what priuilege man shall haue aboue the creatures by that most reuerend noble yea miraculous worke of his rising againe and what difference there shall be betweene him in his resurrection and them in their restauration Surelie I can see very small or none at all For if they will affirme that the creature haue for a time as a man would say forborne their immortalitie hath not man as in respect of his bodie also committed to the ground and dissolued into dust and to which also the resurrection dooth properly belong borne that aswel as they and had a common lot and portion that way forth togither with them The truth of this is so plaine that besides religion reason it selfe wil easily persuade it In all that hitherto I haue deliuered touching this first point I woulde willingly bee taken as I meane I hauing putte downe the same not as though I were of this minde that the creatures after their restitution should quicklie vanish away though in my persuasion there be greater likelihoode of presumption in all shew of reason and truth for this than for that other but thus rather standeth my iudgemēt that forasmuch as god hath not reucaled in his word for aught that I either knowe or haue read in the same what shall be the state of his creatures either durable or flitting I will rather in all holy vnderstanding according to sobrietie leaue the matter in his owne handes to dispose of them according to his owne good pleasure than in presuming to knovve aboue that vvhich is meete to knovve and vnderstand Rom. 12.3 determine either on the one side or on the other And if this holie measure had beene faithfully obserued in the days of our fathers there had not so many subtil points entred into mens hearts and heads as haue beene disputed vppon with and against as they say specially amongest the popish scholasticall diuines as they call them or were it yet at this daie put in practise as it ought to be wee shoulde not haue so many not onelie curious and vaine but wicked and vngodly questions also irreuerently tossed too and fro in the mouthes of prophane people and that not onelie amongst the vnlearned but the learned ones also the more is the pittie and the greater I feare me is our sinne Thus hauing touching the first point shortely yet soundly I trust deliuered my minde and iustly censured it if not condemned it of the crime of curiositie at the least as pronouncing and concluding more than by the warrant of the worde men are able I come to the second matter and giue a newe charge or a fresh onset vppon the same assaulting it yea battering it and beating it downe to the ground as it were with a most righteous accusation of manifest falshoode and vntruth For to affirme that we shall haue the vse of the creatures after their restitution and our most glorious resurrection standeth vppe directlie against the truth of Gods worde which plainely aduoucheth that in Mat. 22.30 and after the resurrection vvee shall be as the Angelles of GOD in heauen neither marrying vviues nor hauing vviues bestovved in marriage vppon vs nor doing suche actions of a naturall life or vsing suche meanes for the vpholding of the same as wee did while wee liued vppon the face of the earth wee knowe belceue and confesse that the Angelles are nowe of their owne nature by that creation which they had from GOD inuisible spirituall and immortall substances and this wee feare not to acknowledge bicause wee haue learned it out of the written worde Wee knowe againe on the other side that visible corruptible and bodilie sustenance can not bee fitte foode for suche heauenlie and excellent creatures reason it selfe besides religion or without it hauing taught vs this that there must be a certaine proportion likelihode and consent betweene the nature and disposition of the foode and the thing that is to be fedde or norished thereby Very notable as seemeth to mee for this purpose and the proofe of this point is the speech of the Angell that appeered to Manoach and his wife Sampsons parents when they woulde haue staied him till they had made readie a kidde for him Indg. 13.16 the Angell answering thus Though thou shouldest detaine me yet vvoulde I not eate of thy meate if thou vvilt prepare a burnt offring thou shalt offer it vnto to he Lorde As though hee should say there are but two endes of preparing and setting forth meate the one that it may bee eaten vp after the manner of menne the other that it may bee dedicated vnto GOD and vnto his seruice In the first consideration there is no neede to present it to mee bicause I liue not by such foode this being rather my meate to nourishe mee in all readie and holie obedience to perfourme the thinges that the Lorde himselfe inioineth mee to doe either for the good of his children or the punishment of the wicked If thou offer it in the other respect knowe that thou must offer it vppe vnto the Lorde onelie bicause vnto him alone and none other in heauen or earth belong these solemne seruices and sacrifices as may appeere by prescribing and commaunding the same in his lawe there being not anie mention at all of offering sacrifices of any sort whatsoeuer to Angell or other creatures If anie will obiect against this truth that great example in Genesis the eighteenth chapter where it is saide that the Angels vvhome Abraham staied Gene 18.8 did eate I answere that though in outward shewe and wordes it seemeth to make against my assertion that yet in the true and naturall meaning of it it dooth no whit at all thwart it but confirme it rather All the Scripture of GOD which in the bare letter of it containeth either an absurditie
in reason or an error in religion must of necessitie haue an other sense than the wordes seeme to import or else we should make god the author of al wisdome yea the only vvise God and wisdome it selfe 1. Tim. 1. the father of follie the word which is a most pure fountaine of all truth and sinceritie a filthie puddle of error corruption and lies And if for the saluing vp of mens slippes and sliddes in the words of their lips and mouthes we wil admit so many goodly gloses as they themselues or others for them can deuise or bring and yet perhappes fewe or none of them to purpose or effect if they might be well scanned and weighed why may wee not naie whie shoulde wee not take those assured groundes of christian religion that God hath reuealed in his worde against which no exception can anie manner of way be put and vse them as meanes not to free God from forgerie or deceit for he is always iust and holy though we be corrupt nor to cleare his worde from error which indeede in it selfe is al plainenesse and truth but as very good helpers and aiders to cause vs in an vnderstanding heart to beholde conceiue and beleeue such thinges as to the sound knowledge wherof otherwise we could no manner of way attaine or reach I say then that for as muche as the place in the bare wordes of it crosseth the principles of christian faith and that for as much also as the doctrine of the worde teacheth vs that such celestiall substances and altogither spirituall creatures as Angelles can doe no such earthlie dutie as is heere mentioned nor performe the actions of a naturall bodie that therfore the meaning of this place must of necessitie be this that for our weaknes sake that is attributed to them or spoken of them which in deede and truth and as in respect of their owne excellent natures cannot be verified in them For the strengthning whereof also me thinketh this may somewhat serue namely that as they seemed for the time to haue the shape of men and to take vppon them the proportion of their bodies and yet were not men indeede but alwayes verye Angelles and heauenlie spirites so they did sometimes seeme to vse the actions of humane life and yet vsed them not at all Indeede I both knowe and confesse that not only Scotus and the popish schoole-men are against me in this point but Augustine Peter Martyr and other men also of singular iudgement both newe and olde Howbeit I rest perswaded that euen they themselues if they were liuing and the godlie reader whosoeuer he be will beare with me dissenting from them vppon good reason yea euen vppon their owne reason For if they may say and that vppon iuste cause that Angelles tooke vppon them the shape of mens bodies for a time not by any power in themselues for that worke but by Gods appointment thereto and yet were not men but Angelles continually I hope that other men may say and that vppon as good groundes that they might seeme sometimes to performe the actions of men and yet not doe them indeed Wherevnto also I doe the more willingly incline bicause I am sure of this that nothing here is to be feared as erroneous or doubted as daungerous vnlesse some light-headed fellowe shoulde obiect and say that this faining to do a thing and not dooing of it were euill To whome for answere I say this much that I hartily desire all of that mind to beware and take heed what they speake in that behalfe bicause thereby they shall not onlie accuse those creatures of sinne whom the Lord hath freed from that corruption and the taint thereof I meane the holie blessed and elect Angelles but euen Iesus Christ the sonne of God himselfe of whome wee reade in the gospell after Luke that trauelling after his resurrection toward Emaus with two of his disciples he made as though hee vvoulde haue gone further Luke 24.28 and yet offended not therein bicause hee neuer committed sinne 1. Pet. 2.22 neither vvas there euer guile found in his mouth In a worde to deliuer what I thinke for anie man to conclude that euery fiction either in worde or deede were euill should be not onelie very hard and peremptorie but vtterly false and vntrue The parables that the prophets of God haue vsed and particularly that of Nathan in the first of Samu. twelfe chap. vers 1 2 3 c. and of Hos 1. vers 2 3 c. and of others should so be prooued falshoode and lying which we cannot rightly or safly affirme for as much as they vsed them by authoritie and warrant from the Lorde And yet I minde not to tollerate much lesse to allowe of that wicked license and diuellish libertie that the praters and ianglers of our dayes take vnto themselues in this behalfe both by worde and writing For I haue learned to put a difference betweene suche as Angelles and holy men haue by authoritie from GOD with some glorie vnto his name and good of his people and voide of ostentation or of affection as in respect of themselues vsed and those that prophane persons doe printe and coine sometimes for to manifest their wittes and sometimes for to obtaine credite thereby but alwayes with dishonour vnto GOD and hurte vnto themselues and hinderaunces vnto others as in some particulars and that by rearefull effectes I could well shewe were I so disposed But to the point indeede Let this stande as a resolued truth that for as much as Angels eate not bodilie or earthlie foode and we after the resurrection shal in that many other such like respects bee as the Angelles of GOD that therefore wee shall haue no vse of the restored creatures as for meate and sustenaunce and that therefore againe they fight directlie against the worde of GOD that dare bolt out such bolde and beastlie conclusions besides also that they doe vtterlie euert and destroie the nature and condition of a glorified bodie for if this be right 1. Cor. 15.44 53 that our naturall bodies shall become spirituall bodies not that the bodie shall be altered in respect of substaunce but as in regarde of earthlie qualities onclie And that vvhich is mortall must putte on immortalitie and this bee true also and sound Phil. 3 21. that our base and vile bodies shall be fashioned like vnto the glorious bodie of our Sauiour Christ it must of necessitie followe that if they haue foode to vse or to feede vppon it must be other foode than earthlie or corruptible meate such as our Sauiour himselfe speaketh of saying My meate is that I may doe the vvill of him that sent mee and finish his vvorke Iohn 4.32 for which also hee exhorteth vs to traueil saying Iohn 6.27 Labour not for the meate vvhich perisheth but for the meate that indureth to euerlasting life or else they must confesse that our Sauiour CHRIST since