A NEVV EIGHTFOLD PROBATION OF THE CHVRCH OF ENGLANDS DIVINE CONSTITVTION PROOVED BY MANY PREGnant arguments to be much more complete then any Geneuian in the world against the contrary assertion of the fifty three petitioner-preachers of Scotland in their petition presented in the late Parliament to the Kings most excellent Maiesty With a ten-folde probation of the same Churches doctrine touching one of the most important points of our Creede which is of our Sauiours descending into Hell BY IAMES MAXVVELL Master of Artes c. LONDON Printed by IOHN LEGATT Printer to the Vniuersitie of Cambridge 1617. Psal 122. verse 6. Pray for the peace of Ierusalem let them prosper that loue thee Isay 41.8 9 25. Thou Iacob whom I haue chosen I haue taken thee from the endes of the earth and called thee before the cheife thereof and said vnto thee thou art my Seruant c. I haue raised vp from the North and he shall come from the East Sunne shall he call vpon my Name TO THE MOST LEARNED RELIGIOVS AND RENOWNED PRINCE IAMES the Concorder King of Britaine France and Ireland defender of the faith all felicitie Most gratious and redoubted Soueraigne INEVER read those words of the Euangelicall Prophet prefixt in the former page and I haue read them often but as oft did I thinke of Almighty Gods raising of you our Iacob from the North and endes of the earth to performe the part of his Select Seruant for the especiall good of his Church and euen so oft did I call to minde your gratious endeauours for the farthering of the glorious worke of Vnitie and Concord amongst diuided Christians but more especially according to your Royall and proper interest among your owne vnvniformed Britaines Wherefore perswading my selfe that it is both the duty of all good Christians to applaude your mest Christian Commendable endeauours and designes and the part of all your good subiects to concurre with your Maiestie in so worthy a worke for the aduancing thereof I haue brought vnto the building of this spirituall Temple of Concord and Peace two stones to wit two Treatises penned and framed to the common peoples capacitie Such as they are I doe humbly exhibite both heere together into your Royall hands to dispose of according to your most gratious and wise pleasure and as ye shall thinke good for them for whose good they are intended The first Treatise containeth an eightfold probation of the diuine and perfit constitution of the Church of England the which I doe demonstrate to be much more complete then any Genenian forme wheresoeuer in the world for a moderate quiet and calme refutation of a certaine contrary assertion contained in the three and fifty preachers of Scotlands petition presented vnto your Maiestie in the late Parliament And though there were many reasons which might induce me to dedicate the same vnto your Royall Maiestie yet nothing mooued me so much thereunto as that the demonstration which I doe vse is drawen out of the diuine Booke of the Reuelation of Saint Iohn the diuine the which I may in a manner call the Booke of King Iames the diuine a demonstration that no writer hath vsed before me so farre as I knowâ— for I suppose that no diuine will or can denie but that 〈◊〉 â—he Booke of the Reuelation is contained a representation both of the Church Triumphant in Heauen by such externall or sensible signes or showes as were most fit to represent the same by and likewise of the Church militant on earth such as it was to bee after our Sauiours ascensien in the two times of persecution and peace aye vntill the last period of his glorious comming to iudgement For as the beloued and diuine man of God Moses made the Tabernacle according to the patterne or modele shewed him in the mount as the Scripture speaketh so our Sauiour Christs beloued and diuine disciple Saint Iohn representeth vnto vs the forme and fashion of the militant Church according to the patterne of the Triumphant shewed vnto him by reuelation in the I le of Pathmos So that in the opinion of all diuines amongst the many particular Churches that are on earth that which is likest vnto the Church in heauen must needs bee the diuinest and best and that so much the more because that our Sauiour himselfe hath taught vs to pray and say daily thy will be done in earth as it is in heauen Now that the Church of England doth more neerely resemble the heauenly Church then the Geneuian doth I make it apparant by eight pregnant proofes and irrefragable arguments founded and grounded all of them in Gods written word especially in the foresaid diuine booke of Saint Iohns Reuelation 1. in that the Church of England is more diuine or God-like then the Geneuian in her supreame Gouerner on earth the Prince 2. in that shee is more Angelicall or Angel-like in her secondary Gouernours of Archbishops and Bishops 3. more celestiall or heauen-like for holinesse 4. more heauen like for humble reuerence 5. more heauen-like for harmonie 6. more heauen-like for habite 7. more heauen-like for locall decencie Church-implements conueniency Church-seruice solemnity and sacramentall ceremonies 8. and lastly more heauen-like for honour of the ministery In the handling of which eight arguments I doe demonstrate the lawfulnesse vtility and conueniencie of the chiefe rites vsed in the Church of England as namely of holy dayes of standing vp at the reading of the Gospel of kneeling at the rehearsall of the Law and in receiuing the holy Sacrament of Churchâ—musicke consisting of song and Organs of the Church habite of Surplice and Rotchet of the comely Structure and ornaments of Churches of hauing a Font with a standing Table for the celebration of the Sacraments and of signing with the crosse in Baptisme for the which I doe produce thirteene arguments all grounded in Gods word I doe likewise iustifie the title of Priest giuen to the inferiours of the ministery and of Lord giuen to the superiours by diuers good reasons and by thirteene arguments I prooue the lawfulnes and equity of paying tithes to the ministers vnder the Gospel adding thereunto an Invectiue against the Genevian or Puritane impure sinne of sacriledge And in handling the first of the eight branches of this our new demonstration which is that the Church of England is more diuine or God-like then the Geneuian in her supreme Gouernour on earth I do procue these sixe important points after following most part against the common contrary opinions of Romanes and Geneuians first that the Kingly power is immediatly from God and not from man by eight Testimonies of Scripture and three arguments Secondly that the kingly dignitie is absolutely greater then the priestly and of all other the diuinest by eight arguments Thirdly that christian kings are not meere lay-men but of a mixt condition partly ecclesiasticall and partly secular by ten sacred examples and three arguments Fourthly that kings are lawgiuers vnto their
giuen my minde wholly to good letters and aswell diuine as humane For three yeares of the said space I spent in the priuate studie of Philosophy in considering of the more noble and choice questions that haue beene mooued or disputed by the followers of Aristotle but especially of diuine Plato vnto whom I was alwayes more deuoted and of the renowned Aegyptian Philosopher Hermes Trismegistus following therein the example of those foure famous Italian Philosophers Franciscus Ioannes Picus Mirandula Marsilius Ficinus Franciscus Patricius Other three years I spent in reading and pondering the Church questions and controuersies of our time as they haue beene learnedly and diligently debated on both hands by diuers great Diuines of these dayes One yeare I spent in perusing some fourty treatises discourses commentaries and consuitations written by some of the more moderate and ingenuous tending to pacification Fiue yeares I spent in reading and perusing some of the choicest bookes of the Doctors of the Church Greekes and Latines and of the more renowned amongst the Schoole-men and other fiue I spent in perusing politicall and historicall workes penned by diuers authors especially Italians and Germans together with the Genealogies of the Kings and Princes of Christendome And for some clearer euidence and proofe of this studious pastime besides some ten little things already published in english most part vpon diuine and morall arguments namely the Looking glasse of grace and glory the Treasure of tranquillity the Mirrour of religious men godly Matrons the Golden art or the right way of enriching the Game of concord and vnion admirable Prophecies of 24. famous Romane catholikes touching the deformation and reformation of Rome two Pamphlets containing some seauen short Poems in honour of your Maiestie and your noble children together with these two present Treatises written of late in defence of the Church of Englands discipline and doctrine besides these ten little exercises I say I haue written diuers things in Latine vpon Philosophicall Historicall and Politicall arguments but most of all vpon Theologicall points for being once a follower of the most precise sort and euen a professed Puritane as they tearme it I began at nineteene yeares of age to write in Latine two bookes against Poperie one of the which I haue entituled of the admirable Antipathie or contrariety of Theologie and Papalogie or of Gods word and the Popes Wherein I point forth the oppositions contradictions betweene the Scripture and the Romane doctrine from the beginning of the Bible vnto the end thereof going thorow euery chapter of both Testaments answerable whereunto I haue deuided the said worke into two parts the first containing an hundred and fourty nine Sections the second an hundred and thirty and it hath bin seene and well liked of some learned Schollers The other is a description of the Tyrannie which was to be exercised vpon the militant Church according to the tenure of the two noble prophesies of Daniel and Saint Iohn where I doe entreat of the authors instruments duration beginning manner and ending of those great troubles and doe compare the opinions of writers together touching the foresaid circumstances with the reasons thereof a worke of no small labour consisting of eighteene large Sections or Chapters and was by me dedicated vnto the Church and Colledge of Edenburgh where I tooke my degree and therefore I sent it home out of France with my Coosin M. William Maxwell of Kauens to be presented accordingly though as I vnderstood since it was the fortune of my Booke to fall into the hands of M. Iohn Welshe then a famous Preacher in those parts who borrowed the same for a few daies but not deliuering it againe carried the same away with him into France and hath kept it vntill this houre I haue likewise written in Latine another Booke called Romase redarguens or Rome rebuking and reproouing her selfe Wherein I doe prooue by the expresse Testimonies of Popes Cardinals Archbishops Bishops Monkes Friers Prophets Prophetesses Schoolemen and Cell-women of the Church of Rome that shee standeth in need of reformation against the contrary assertion of the learned Iesuite Martinus Becanus The Propheticall part if so I may call it of which worke I did publish of late in English a Booke containing a collection of more then an hundred strange Prophesies vtteredin former times touching the deformation and reformation of Rome by twenty foure famous Romane-Catholikes whereof some twelue haue beene canonized for Saints to wit seauen men and fiue women I haue likewise written a disputation or disquisition touching the seate of Sathan whether it was to be in the North as the Romish Doctors doe holde or in the South where I prooue against the Romane Doctors by Scripture and nature by Theologie and Astrologie by Philosophie and Historie how that the North is absolutely the most diuine eminent and excellent the very seate of God and not of Sathan and the chiefe receptacle of his Church Another disputation and disquisition I haue written touching the seate of soules where I refute the Popish opinions of Purgatory Limbus Patrum Limbus infantium and the like hollow habitations of soules within the earth and I doe show that the ancient Fathers knewne more places but three at most as the Greekes doe at this day Paradise Heauen and Hell In the same I doe refute the erroneous opinions of Romanes and Geneuians Papists and Puritanes touching our Sauiours descending into hell and prooue the doctrine of the Church of England touching that article to be only orthodoxe a briefe of which part of that Booke I haue here published in English And in the same larger worke I do defend the saluation of Salomons soule against Cardinall Bellarmine and others iumping with him in that vnprobable and vncharitable opinion Another disputation I haue written in Latine vpon the Inuocation of Saints against the Romane Knight of Saint Peter Gaspar Scioppius against whose allegations of Scripture and probations fetcht from thence I who am a layman like himselfe howsoeuer inferiour for humane letters and titles doe employ some 28. arguments fetcht not only from Scriptures but also from Greeke and Latine Fathers besides Philosophers Poets and Historians and the same Methode and manner of probation I doe vse in a certaine Theologicall and Historicall Plea against the learned Iesuite Iames Gretser for the preheminence of the Emperour and Kings aboue Popes Patriarkes Archbishops and Bishops and generally of all Priests and for their mixt condition of Ecclesiasticall and ciuill Lastly I haue written a Treatise called Catholico-Iacobus Catholico Britannus wherein I do demonstrate the true Catholicisme of Britaines and doe euidently prooue that your Maiestie and your subiects haue all those things that Gods word requireth to make men true Christians and Catholikes against the contrary assertion of the learned French Archbishop Cardinall Iames Perron The which two Treatises last mentioned written in defence of King Iames and this Church against two learned and famous Romane
Booke Reuela 1.2.8 9 11 14 1 6.7 21 14 22 1 3 our Church angelspreaching of the Gospel to the Preaching of Angels which Saint Iohn heard the Pulpit answereth to Mount Sion whereon he saw the Lambe standing or rather to that Tree of life bearing twelue manner of fruites for from thence the word of life is delinered by the learned and reuerend Bishops as it were from the mouth of the Lambes twelue Apostles twelue times in the yeare the first Lords day of euery moneth To be briefe our Church-font with Holy-water for the celebration of Baptisme doth answer vnto that glassie Sea or riuer of water of life cleere as christall proceeding out of the throne of God of the Lamb our Euangelical Priests Crosse-siguing the baptized on the fore-head and our Angelicall Bishops sealing and confirming of the Virgin seruants of our God which by Baptisme had beene bathed and washed Reuela 4.6 6.9 7 2 3.4 14 1 2 3 4. and so made fit to follow the Lambe doe answer vnto the Angels signing and sealing of the Seruants of God on the fore-head our Sacrament all holy bread of life answereth to that hidden Manna of heauen promised to him that ouercommeth our Lords supper to the Lambes supper Reuela 2.17 6.9 8 3 4 5 19 13 11 1 19 19 9. our Church golden and siluer Basons and Cuppes for the ministration of the holy Sacrament to the Angels golden Censer and our Church Table for the ministration and celebration of the same Sacrament answereth vnto the Golden Altar which Saint Iohn sawe before Gods throne And who can say otherwise but that a Font and a Church-Table are two implements or instruments as requisite to be in enery Church for the ministration of the Sacraments as a Pulpit is requisite for the delinerie of Sermons and for the reading and preaching of the word And thus haue I made it apparent to all such as haue but common sense and vnderstanding that the Church of England is much and many degrees liker then the Geneuian to the Church that Saint Iohn saw in heauen so that as many of vs as doe loue heauen cannot but exceedingly like the forme of the English Church and better then that of Geneua and wee may well say it that the forme of the Church of England and not that of Geneua was reuealed and represented to our diuine Prophet For the Reuelation containeth a propheticall representation of the Church of Christ and of the forme and constitution thereof such as it was to bee after our Sauiours ascension in the two times of persecution and peace vntill his last comming to iudgement to confound his foes and to glorifie his friends and elect children as I doe shew more particularly in another worke in Latine entreating of the persecution and peace of the militant Church according to the holy prophesies of Daniel and Saint Iohn a booke that I began at the age of nineteene yeares wherein all the opinions of ancient and moderne writers and euen of the learned of both Religions touching the authors instruments duration beginning manner and ending of the persecution or troubles and of the tranquillity and peace of the Church are propounded and compared together with their reasons and arguments debated and many errours refuted Now because I haue said in this Section that the Church of England is liker to the Church of God in heauen in the matter of sacramentall or symbolicall ceremony then the Geneuian is and haue giuen an instance thereof in their Signing of Christs new-borne babes on the fore-head with the signe of the Crosse in Baptisme Ezech. 1 2 3 4 5 6. Reuelat. 7.1 2 3 4 5 6 7 8. like as the Angels in heauen are said in Ezekiel to signe them that sorrow and mourne vpon the fore thead with the Crosse-like letter Thau and in the Reuelation of Saint Iohn to signe the fore-heads of Gods seruants with the seale of God I haue thought good to insist a little longer vpon the matter of this ceremony and to prooue the lawfull commendable and Christian vse of it by many arguments and euen some new ones of our owne meditation Our first argument is thus both the Prophet Ezekiel in the old Testament and the Prophet S. Iohn in the new haue prophesied of the conuersion of the Iewes to the faith of Christ by the Angels signing of them in the fore-head as the letter of the word doth beare in both places the which the auncient Doctours of the Church haue vnderstood of the Signe of the Crosse to be receiued at the hands of the Church in their Baptisme as no diuine that euer read the Fathers dare deny whereby they shall professe that they are no more ashamed of his Crosse or scandalized at the ignominie of it as their forefathers had beene 1. Cor. 1.23 to whom it prooued a stumbling block as the Apostle speaketh but that they glorie in it and beleeue to be made blessed by it euen to bee saued by Christs suffering on that same Crosse which their forefathers had once set vp to slay and destroy him by Wherfore if our Geneuians would haue the Iewes to bee conuerted to their Church they must needes receiue from England or rather from the primitiue Church the sacred signe of the crosse that they may haue it to christen the Iewes with otherwise they will not goe to Geneua for Christendome nor to Scotland neither nor to any reformed Church of their fashion Secondly in all reason and common sense it is conuenient that the Iewes beeing conuerted should declare by some sensible signe that they are no more ashamed of Chrisls crosse but well ashamed of their owne cursed course in crucifying him that came to cure them and though there were not any mention at all made in holy Scripture of their signing or sealing in the foreshead as there is most expressely yet should it bee lawfull for them to declare by some externall gesture or act aswell as by words of mouth their Christian disposition of this kinde Thirdly as it tendeth much to the glory of God in that he can bring light out of darkenesse life out of death saluation out of destruction nobilitie and fame out of ignominy and shame and honour out of dishonour so it tendeth to the edification of the Church that this admirable working of our most glorious and wise God bee declared and made as notorious as it can be with all conueniencie both by words of profession and gestures of signification and consequently it tendeth to the edification of the Church that the Iewes should declare by the signe of the crosse that they doe acknowledge God to haue drawen admirably blessing and honour out of the dishonour and curse of the crosse and saluation out of destruction It is a most Christian confession for Iew or Gentile especially the Iew to confesse and acknowledge that the Crosse which they once set vp
15.6 1. Cor. 1.10 11 3 3 4. Eph. 4.3 4 5 Phil. 3.16 that concerne Gods worship the saluation of mens soules and the good constitution of the Church because by the meanes and occasion of discord and dissention such as be without are scandalized and still kept out of the Church and those that are within are so pittifully distracted that either they are driuen out of the Church or if they stay still in it they prooue no better then dull or dead members of the Church much like the parts of a blasted body for lacke of true deuotion and spirituall life For whilest wee contend about veritie wee loose vnitie and striuing about the shaddowes of ceremonie and circumstance we slip from the body and substance opinion oppresseth pietie faction vndermineth faith controuersie quelleth charitie and reasoning rooteth vp religion Sect. 3. The procuring furthering and preseruing of Vnitie and Concord in the Church appertaineth principally vnto the Christian Prince Isay 49.23 Exod. 4.16 22.8 Psal 82.1.6 Ioh. 10.34 35 Math. 5.9 2. Tim. 2.24 25. whom God hath called to be a nursing-father vnto his Church and hath honoured most highly with the stile of the Son of the most high and euen of a God to put him in minde of his care and studie for the things of God and the good of his Church which principally consisteth in the Vnitie thereof and next it appertaineth vnto the Pastors who are to ioyne with the Prince in this glorious worke whom of all other it becommeth least to be men of strife and contention or instruments of discord and diuision seeing that the God of peace hath called them to bee Messengers and makers of peace and Vnion Sect. 4. Amongst the many particular Churches that are at this day diuided from themselues one from another whether in doctrine or discipline in substance or circumstance there is a difference in perfection and I thinke no man doubteth of it but that one Church may be of a more perfit and complete constitution then another Church yea we are so farre from doubting any thing of this point that euery professour holdeth the Church that he is off to be the more perfit then that which hee disclaimeth Sect. 5. It beeing most certaine that the particular diuided Churches are not alike perfit it standeth the lesse perfit in hand to conforme it selfe vnto that which shall by the light of Gods word and good reason appeare to bee more perfit both because our Sauiour Christ commandeth all Christians to aspire vnto perfection saying Mat. 5.48 Phil. 3.15.16 Coloss 1.28 Heb. 6.1 Bee ye therefore perfit as your Father which is in heauen is perfit and the Apostle exhorteth all men to bee led forward to perfection and because that this is the only way to knit vp the Churches in Concord and Vnitie and to draw them to an vniformitie Sect. 6. Amongst the particular reformed Churches that of England is more perfit and complete in many respects then any Church reformed after the fashion of Geneua contrary to the petitioners assertion and namely then that of Scotland whose forme and constitution was meerely Geneuian before that our sacred Soueraigne diuinely enspired began the second reformation thereof tending to the conformation of it with England or rather with the Primitiue whereunto it is much more like then the other Sect. 7. The perfection of the english Church is apparent whether we compare her with the Church of God and the blessed Spirits in heauen or with the Church of God beleeuing men on earth before Christs time in his time or after his time or whether we respect the warrant and authoritie of Gods word or mans of diuinitie or humanity of Scripture or nature of religion or reason or whether wee respect her essentiall perfections and parts for piety or charity faith or repentance deuotion or reuerence illumination or sanctification doctrine or discipline substance or circumstance seruice or ceremonie order or decency the honour and dignity of Prince or of Pastors with the edification and consolation of the whole people Sect. 8. Considering that the pregnantest proofe that can be brought of a particular Churches perfection The Church of England more diuine and God-like then the Geneuian and painting out as it were to the life the analogie and affinitie likenesse or resemblance that it hath with that Church which is knowne to bee absolutely the most diuine compleate and perfit I shall therefore prooue in this present discourse by many places of Scripture especially of that most diuine part of it called the Reuelation of Saint Iohn the diuine that the Church of England is much more diuine and farre liker the Church of God in heauen then any Geneuian Church is and therefore much more perfit contrary to to the Petitionerslate assertion For seeing that as oft as in praying the Lords prayer we say Mat. 6.9.10 thy will bee done in earth as it is in heauen wee doe desire of God with all our hearts that his Church on earth militant may bee euery day more and more conformable and like vnto his Church in heauen triumphant which wee beleeue and confesse to be the most perfit it must needs follow that the more conforme a Church on earth bee vnto the Church in heauen the more it findeth and feeleth the efficacie and force of our Lords prayer and the neerer that it doth resemble the Church in heauen the perfiter must it be for that thing is the more perfit which is the more like vnto the most perfit And that the Church of England is much liker the Church that is aboue then the Geneuian is it may appeare by comparing the constitutions of the two Churches together And first I say that the Church of England is liker vnto Gods Church in heauen then any other Church Geneuian or Romane as beeing more diuine and God-like in respect of the supreme Gouernour For like as the Soueraigne gouernour of the Church in heauen consisting of those blessed Spirits which Saint Iohn saw almost beyond number in the presence of the throne of God seruing him day and night in his Temple Ruele 4 2 3 4 5 6 7 8 9 10. 5.8 9 10 11 14. 7.9 10 11 12 13 14 15 19.1 21.1 2 3. Exod. 15.18 1. Sam. 8.7 Psal 2.6 30 9 22.28 24.7 8 9 10. 29.10 Gen. 2.20 Exod. 3.1 2 3 4 5 6 7 8 9 10. 4.16 7.1 22.28 Psal 82.1.6 95.3 50.1 is such a one as is both God and King so the Soueraigne Gouernour of the Church of England is such a one as is both a King and a God on earth for in the holy Scripture wee know that Kings are called Gods as God himselfe is called a King And euen God himself hath called Kings by this name not any creature for Adam gaue al other things their names but could not giue this for none but God can giue this
in well doing if any man to wit beeing a brother obey not our sayings note him by a letter and haue no compante with him that he may be ashamed yet count him not as an enemie but admonish him as abrother And though it bee true that the beleeuing Soueraigne aswel as the Subiect is a brother in Christianitie and might well haue beene so called by our blessed Sauiour and his Apostle yet I say it doth not appeare that they vnderstood by the title of brother in those places but such as did then beleeue the Gospell who were all subiects for as yet there were no beleeuing Soueraignes yea both our Sauiours and the Apostles words doe euince that a King though hee bee a beleeuer and so a brother yet that he can not bee brought in amongst those excommunicable brothers because the excommunicated brother must be vnto the other brethren as an Heathen and a Publican as our Sauiour commandeth that is to say they must auoide his conuersation and decline his companie and flee his familiaritie as the Aposlle expoundeth it But so it is that subiects can not by any meanes shunne or abhorre the presence and conuersation of their Soueraigne both because of duty and because of necessitie As for duty the lawes of nature and of Scripture of reason and religion of Church State doe oblige subiects to doe their duty to their Soueraigne be he neuer so bad and therefore they must repaire vnto his presence and conuerse with him whensoeuer it pleaseth him to command And as for necessitie subiects can not choose but repaire to the Prince to haue iuslice and such other helpe as they sland in need of at his hands And therefore I say though both Rome and Geneua should ioyne their iarring and warring wits together yet they shall neuer bee able to solue or satisfie this argument Mat. 18.17 1. Cor. 5.5.9.11 2. Thess 3.14 1. Tim. 1.20 all excommunicated persons presence societie and companie is to be shunned as a Heathens a Publicanes or which is worse as a man 's deliuered to the Diuell But no Kings presence society and conuersation can bee shunned of their subiects for both duty and necessitie binde them to the contrary Ergo no Kings can be excommunicated or thus the effects of excommunication can not haue place in the person of a Prince as for example his presence and conuersation can not be declined of his subiects without both sinne and their great hurt and therefore the censure it selfe hath no place in Princes Ninthly the excommunication of an vniuersalitie or multitude as of a whole citie Body Common-wealth or kingdome is in the iudgement of all thought a thing vnlawfull and semblably the excommunication of the Soueraigne as he that representeth the whole Body of his kingdome must bee vnlawfull neither can the head be punished without the sensible hurt of the whole body Tenthly God is a God of order not of disorder or confusion 1. Cor. 14.33 as the Apostle speaketh and therefore hee hath not giuen the inferiours power to punish corporally or spiritually their superiours for this were most contrary to order consequently he hath not giuen subiects any power vpon their Soueraigne nor Priests any power to punish Princes for both people and priests be inferiours and their Soueraigne is their superiour they are as members of the body taken seuerally the commons as feete the Nobles as hands the Priests as eyes or they are as the bodie being taken coniunctly but the Soueraigne is as the head higher then all the other members and aboue the whole body and as the soule more diuine excellent and eminent then the whole body the subiects are as seruants the Soueraigne as the Master or Lord the people as the children and the Prince as their common father It is against good nature and order for the inferiour members to rise or rebell against the supreame member for the body to beate or breake the owne head and it is repugnant both to good nature and grace for children to stretch forth the hand to chastise or punish their father bee hee neuer so furious And as for the chiefē Priests and Prelates they are as Angels and Archangels indeed but the Soueraigne Prince is as the God of Angels and Archangels farre aboue their reach Eleuenthly if it belongeth not vnto one man or more men to beate punish iudge or condemne another mans seruant as the Apostle S. lames teacheth saying Who art thou that iudgest another man Iam. 4.12 Rom. 14.4 and the Apostle S. Paul likewise saying Who art thou that condemnest another mans seruant then it belongeth much lesse to one man or more to iudge punish excommunicate depose or condemne Gods chiefe seruant Rom 13 4. now the Prince is Gods seruant saith the same Aposlle and in the same Epistle to the Romanes and I wish that both Romanes and Geneuians would weigh those words better then they do and therefore who is hee that condemneth such a seruant as is not only another mans seruant but euen the best mans seruant to with Christs and his chiefe seruant yea Gods seruant He standeth or falleth to his owne master saith the Apostle and that is neither the Pope of Rome nor the master Minister of Geneua but God and Christ who will not haue his seruant subiect to the proud censure eitheir of the Romane Consistorie or of the Geneuian Presbyterie The Apostle would not presume to iudge them that are without the Church because they belonged to Gods iudgement in propriety what haue I to doe to iudge them also which are without saith he doe ye not iudge them that are within but God iudgeth them that are without and shall we thinke that he would haue presumed to iudge those that God hath placed aboue the Church I meane Christian Princes 1. Cor. 5.12.13 who though they be within the bosome of the Church as Christians yet are they without or aboue the reach of the hands of the Church as the nursing-fathers and heads of the Church on earth vnder Christ the Soueraigne King of the Church whose immediate seruants they are and therefore as his peculiars are subiect to nones iudgement but his only Twelfthly if seruants must be subiect to their masters with all feare and not only to the good and courteous but also to the froward as the Apostle Saint Peter teacheth 1. Pet. 2.13 14 15 16 17 18 19 20 21 22 23. then must subiects be loy all and dutifull to their Soueraigne and not only to the good but also to the euill for as the family is a little kingdome and the master of the family a little king and the sonnes and sernants of the family are the subiects of this little kingdome so is the kingdome a great family the King the great master of this great family and his subiects are the children and seruants of the same family Thirteenthly if the Angels of heauens Church from their heauenly seates
good Christians which should not come short of the Iewes in doing of holy duties but either match them or surmoūt them haue besides the two and fifty Sundaies of the yeare set apart to the performing of holy duties about thirty holy daies more in honour of God and of our Sauiour Christ and moreouer they haue in diuers places as namely in Cathedral Churches frequent holy assemblies yea daily for the holy seruice of God morning and euening and in other Parochiall Churches they haue holy assemblies for Gods seruice on Wodnesday Friday and Saturday euery weeke throughout the yeare and besides these they haue frequent holy assemblies on other daies of the weeke vpon the religious occasions of Christenings Weddings Burials Minde dayes and Lectures where the people pray and praise God and heare the word of God read or expounded in a Sermon So that if there be any holinesse placed in praying vnto God and in praising of his name publikely in the congregation a thing which no man that is in his right wits will deny or if holinesse of life may bee holpen any whit by such frequent assemblies and Sermons it must needes follow that the Church of England hath more holinesse then the Genenian because shee hath many more of such holy assemblies for seruice and sermons prayers and praises then the other hath And that these were obserued in the primitiue Church within the first fiue hundreth yeares many holy daies besides the Sunday and euen the same that are at this day obserued in England wee shall prooue it more particularly by alleadging the testimonies and authorities of the Church Greekes and Latines in another worke called Dies Domini which containeth diuers disputations and discourses vpon the times of the worlds beginning lasting ending according to the Scriptures and the opinions of Hebrews Greekes and Latines Diuines Philosophers Historians and Schoole-men and in it we doe also entreate of the holy times of the Church But because that many do so misconceiue of holy daies as if they were onely fit for the Popes holinesse and for hypocrites which is as damnable and deuillish opinion as euer hell hatcht in the disgrace of true holinesse without which the Apostle saith Heb. 12.14 no man shall euer see God therefore let mee intreate and beseech my Countrimen for the most holy Gods sake to aske them these few questions First if the attaining of holinesse and the doing of religious duties be not the chiefe end of good Christians in this life which I hope will not bee denied Secondly if religious assemblies and holy meetings bee not the proper meanes of attaining vnto true holinesse the which I take will be granted Thirdly if the frequencie of such holy assemblies bee not in all likeli-hoode a more ready and easie meanes for men to attaine vnto holinesse and to doe religious duties then the raritie thereof in a word which of the two is most likely that a man should attaine vnto true holinesse by repairing vnto holy assemblies or places often or seldome and me thinkes no man that is in his good wits will deny but that often repairing to the holy house of the most holy God for the doing of holy duties as to pray vnto God for our selues and for others to praise his name for benefites and blessings spirituall and temporall to sing Psalmes to heare Gods word and the Sermons of his seruants and the like is a more direct meanes to attaine vnto holines then seldome repairing as namely once in the weeke Lastly I demaund if it were not an excellent thing and a happie condition if men could set apart a part of euery day in the yeare to Gods seruice and to meete together in the holy Congregation for the performing of such holy duties and if the necessities of humane life will not let vs haue the leisure to doe so if at least the next best is not to be done which is to haue as many holy daies as possibly we can and as better one then none so better more then one onely and many then fewe that so wee may the more neetely resemble those Church-members in heauen which keepe euery day holy according as we doe pray daylie taught by our Lord saying Our Father which art in heauen hallowed be thy name thy Kingdome come thy will be done in earth that is in the Church militant as it is in heauen or in the Church triumphant Sect. 17. Fourthly as the Church of England is more like the Church of God and Angels for heauenly holinesse The Church England more heauen like for humble reuerence then the Geneuian is so is shee more like the same in heauenly and humble reuerence and in the expression thereof by religious gestures In the Church of God and blessed spirits the Angels and Saints are painted out couering their faces standing before the throne kneeling and falling before it on their faces vncouering of their heads and casting of their crownes before the throne and most submissely worshipping of God Isay 6.1 2 Ezech. 1.24 25 10 3 19 Dan. 7.9 10 Zach. 6 4 5 Iob. 1.6 2 1. Reuel 4 10 5 8.14 7 1 9 10 11 12 8 2. as wee may reade in the prophesies of Isay Ezechiel Daniel Zacharie in the booke of Iob and in the Reuelation of S. Iohn in many places for S. Iohn beheld and saw a great multitude which no man could number of all nations and kinreds and people and tongues standing not sitting before the throne and before the lambe and saying with a loude voice Saluation commeth of our God that sitteth vpon the throne and of the lambe And he saw all the Angels likewise standing round about the throne and the Elders kneeling yea falling before the same throne on their faces and worshipping God and saying Amen Praise and glorie and wisedome and thankes and honour and power and might be vnto our God for euermore Amen And in the Church of England answerably hereunto the Preachers doe reuerently vncouer their heads not only in praying but also in preaching and expounding Gods words and in the orations or sermons in honour of his name like as those holy Elders or Priests in heauen doe which vncouer their heads and cast their crownes before the throne whereas the Geneuians and French in preaching do vnreuerently couer their heads and not with a Church cap or bonnet which were more tolerable but with their ordinarie and vsual hats more like millars or maltmen then Gods Ministers though in Scotland I confesse they follow the godly and comely fashion of England in preaching with their heads vncouered and not the capped custome of Geneua and God grant they may doe so in many other matters where they haue as good reason and namely in kneeling humbly not only in making confession of their sinnes vnto God but also at the repetition of the law of God or ten commandements as they doe in England and in standing vp reuerently in
and almost necessarie to vse that gesture which doth most signifie and declare and vsually accompanie the greatest humilitie and reuerence and what other gesture can this bee but kneeling which is more reuerent then standing like as this is more reuerent then sitting and therefore Saint Iohn sawe the foure and twenty Elders first sitting vpon seates then rising and standing Reuel 4.4 10. 5.6 7 8 14 and after that falling downe or kneeling before the Lambe in imitation whereof all good Christians ought to kneele before the holy Lambe when they receiue his blessed body as it were out of his owne heauenly hands for the spirituall foode of their soules which do assuredly feede vpon his flesh by faith in a mysticall spirituall and sacramentall manner Againe I aske of our Geneuites if it be not lawfull to thanke God in receiuing of the Sacrament of thanksgiuing which I thinke wil not be denied In the next place I aske if it bee not lawfull to vse in our thanksgiuing the gesture that the seruants of God haue alwaies vsed in their other religious thanksgiuings and if not why shall that gesture which is lawfull in all other religious thanksgiuings bee vnlawfull in this and if it be lawfull in this aswell as in all other then let them shew me what other gesture it was but kneeling and if kneeling be the fittest gesture for the expressing of a most humble thanksgiuing such as we should offer vnto God in this Sacrament of thanksgiuing then why doe we not kneele with the Church of England rather then sitte or stand after the homely yea vnholy and vnhumble manner of Geneua Sect. 18. Fifthly The Church of England more heanen-like for harmonie Reuel 5.8 9. 14.2 3. 15.2 3 4. 19. the Church of England is more like the Church of God in heauen for heauenly harmonie then the Geneuian is for in Gods Church in heauen those holy and vnspotted Priests are painted out in seauen or eight places of the Reuelation singing new songs vnto God in most melodious manner both with voices and instruments and namely with Harpes and answerable thereunto in the English Church wee haue the harmonious consort and musicall concord of voices and instruments especially of Organes in the praising of God with Hymnes Psalmes and songs The which kinde of musicall instrument beeing as it were animated with the melodie of Singing-mens voices doth most of all other represent that which Saint Iohn heard in heauen like a voyce of a great multitude and as the voyce of many waters and as the voyce of strong thundrings saying and singing HALLELVIAH Of the which my sticall musicke I shall God willing deliuer many notable considerations and most comfortable Contemplations in our worke called Dies Domini And there I shal prooue both by Scriptures and Fathers authoritie and by irrefragable reasons euidencie the lawfulnesse and commendablenesse of the musicall consent of voyces and instruments in the seruice of God and that the alternatiue Church singing of the Quire diuided into two parts is conformable vnto the manner of the heauenly Churches musicke as may be gathered out of the prophecie of Isay who in his vision of the maiestie of God and his glorious Seraphims Isay 6.1 2 3 saith that one cryed to another and said holy holy holy is the Lord of Hostes the whole world is full of his glory And truley the Doctours of the Church and other ecclesiasticall writers doe witnesse in expresse words as shall be shewed in our said worke that the first Christians were wont to sitte one for against another as wee see they doe now adaies in the Quire and to inuite or cohort alternatiuely or by turnes one another to the praising of God by singing of Psalmes So that I cannot but wonder how our Geneuians can say any thing against so auncient and christian a custome or yet against the vsing of some instruments in the singing of Psalmes especially when as the word Psalme doth signifie either the melodie of the instrument or Organ alone or else the harmonie of the instrumentall noise and the musicall voice going together so that indeed there cannot be a Psalme there may well be a Song without an instruments sound and if we haue our Psalmes originally from Ierusalem and not from Rome from the Prophet Dauid and not from the Pope why may we not with the same Dauid vse in struments and organes especially when as the Spirit of God by him exhorteth men thereunto so often in the same Booke of the Psalmes which wee reade and sing euery day in our Churches yea with such an exhortation hee shutteth vp his Psalmes saying Praise ye him with Virginals and Organes Psal 150.4 1. Cor. 14 26 Ephes 5.18 19 20 Coloss 3.16 And that we might know that the praising of God vpon instruments was not a meere lewish Ceremonie and to last only vntill the comming of Christ and no longer the Apostle Saint Paul writing to the Corinthians sheweth that the Christians in his time in their assemblies were wont to sing Psalmes that is to say to ioyne the melodie of instruments with spirituall hymnes and songs for somuch doth the word Psalme in Greeke signifie and therefore the same Apostle distinguished betweene Psalmes and Songs both in his Epistle to the Ephesians and in his Epistle to the Colossians where hee exhorteth the faithfull to the melodious singing of Psalmes Hymnes and Spirituall Songs But if neither the example of king Dauid and the Church of Ierusalem both in King Dauids time and Saint Iames the first Bishop thereof nor the practise of the Primitiue Church within the first 500. yeares can induce vs to a liking of this kinde of Church musicke and of Organs melody yet let this mooue vs to like it that the Pope doth dislike it for otherwise hee would not want Organs in his chappel as he doth whereof I gather this new argument in fauour of Organs at least for the Kings Chappell If it be fit that our Kings Chappell bee vnlike vnto the Popes then is it fit that their bee Organs in our Kings Chappel for there are none in the Popes but the former is fit at least in the opinion of Puritaines and Precisians which would faine wee were vnlike the Pope in each indifferent thing and therefore the latter is fit likewise Sect. 19. Sixtly The Church of England more heauen-like for habite as the English Church is more heauenly for harmonie and therein resembleth neerer the Church of God and Angels then the Geneuian doth so is shee more heauenly for habite The ministers of the triumphant Church euen those blessed spirits that doe offer vp incessantly the sweet incense and sacrifice of praise vnto God are said to bee suted in pure white linnen as wee may reade in the Reuelation in some ten or eleuen places in sixe seuerall chapters Reuel 3.4 5.18 4 4 6 11 7 9 13 14 15 6 19 8 14 Dan.
10.5 12.6 Ezech. 9.2.3 Mat. 28.1 2.3 Mark 16.5 Iohn 20 12 besides that the Angels when euer they assumed humane shapes alwaies appeared in white as we may reade often both in the old and new Testament For this colour hath beene in all ages and in all Churches thought the most comely and conuenient to bee vsed in the doing of diuine seruice and the most sutable to sanctitie puritie and glorie Answerably whereunto in the Church of England our Euangelicall ministers when they doe diuine seruice or celebrate the Sacraments both for distinction and decencie and likewise for a signification of puritie and sanctitie doe put on a white linnen garment commonly called a Surplisse and the Bishop beareth and weareth a white Rotchet where as our Geneuians are all for Baals and Beelzebubs blacke and had rather bee in habite like hell then heauen rather like the Angels of the bottomlesse pit which dwell in darkenesse and whose loathsome liuerie is blackenesse then like the Angels of Paradise which dwell in brightnesse and whose liuerie is light and whiter then the finest and purest laune But white say they must bee abandoned because it hath bin abused in Poperie and by the like reason blacke should be forborne because Baals priests haue abused it to idolatrie and had the name of Chemarims 2. King 23.5 Hos 10.5 because they wore blacke garments or Goneuagownes in their ministration witnesse the very Geneua note it selfe vpon the place marked in the margine But it is a thing resolued amongst all the iudicious and wise that the abuse of a thing doth not take away the right vse thereof and that the children of the Church are not tied to bee vnlike vnto the very enemies of it Reuel 13.11 and idolaters in euery thing For wee may reade in the Reuelation how that Christ and Antichrist are to resemble one another in some things for the Beast is said to haue two hornes like vnto the Lambe 2. Cor. 11.13 14 15. Mat. 7 15 10 16. And S. Paul vnto the Corinthians telleth vs that Sathan will be like vnto the Angels of light in some things and his false Apostles and Ministers will be like vnto the Apostles and Ministers of Christ and in the Gospell of S. Matthew the Apostles and Ministers of Christ are likened to sheepe and the very false Prophets will bee like them in somethings for they come in sheepes cloathing So that both Gospell and Epistle besides prophesie may teach the Ministers of Christ not to forsake their owne liuerie which is white wherin they resemble God and his Angels and the blessed spirits because that others perhaps doe abuse it yea rather because that some doe so the Ministers of Christ ought to vse it still to the end that by their example such as doe abuse it may be brought to vse it aright and so should we doe in other ceremonies of the like nature Sect. 20. Seuenthly The Church of England more heauen-like for locall decencie Churchimplements conueniencie church-seruice solemnity sacramentall ceremony Reuelat. 3.12 7.15 11 1 2 19 14 15 17 15 5 6 8 16 1 7 17 21 Psal 45 13 14 Isay 60 13 17. Reuel 4.1 2 3 4 5 9 10 5 1 6 7 11 13. the Church of England is liker the Church that is in heauen then the Geneuian is in locall decencie Church-implements conueniencie in Church-seruice solemnitie and in sacramentall ceremonie And this is true whether we looke vnto the costlinesse and comelinesse of the Churches of England which are much liker that stately Temple and glorious golden citie new Ierusalem described in the Reuelation then are the base contemptible buildings after the Geneuian forme For wee must remember how that though the Church bee all glorious within yet all her glorie is not within but a good part of it is without or to be seene and discerned by the eye as the royall Prophet teacheth and the Euangelicall Prophet testifieth foretelling that God was to haue his house and the place of his feete amongst Christians to be glorious both for matter and manner structure and furniture Or whether we looke more particularly vnto the splendour and magnificence of the Kings Chappel much like vnto that stately Throne which blessed S. Iohn saw set in heauen for the almightie King to sit on or yet of the Cathedrall Churches the Seas of the reuerend Bishops much like vnto those foure and twentie seates round about the throne whereon the foure and twentie Princely and Priestly Elders doe sit or whether wee looke vnto the conueniencie of the seates of the Quire in each Cathedrall Church appointed for the holy singing men to sit in who like vnto those holy Elders and the yonger Quiristers againe like vnto those Harping Virgines which follow the Lambe and doe sing most sweetly before the throne and the Elders both ioyning their melodious voices together make a sweete consort and send forth Psalmes and Songs of praise vnto him that sitteth vpon the throne and vnto the Lambe to bee lauded for euermore And as the hearts of these our singing Elders and Virgin-yongers are like those Harpes of God which Saint Iohn saw in the hands of the Elders and yongers in heauen so the holy heauenly and harmonious anthemes and accents of these Harpes or Hearts beeing strung and tuned by Gods owne finger conioyned with the musicall and artificial thunder of our Church-organes do most resemble the heauenly harmonie which Saint Iohn heard as the sound of many waters and as the sound of strong thunderings and as the voice of harpes harping with their harpes and singing and saying HALLELVIAH the which kinde of harmonie such Geneuian eares as can not endure heere on earth had best to stay still about the brinkes of the Lemannian lake and hold as farre from heauen as they possibly can for what a gods name should they doe in heauen except they loued heauens harmonie euen our Churches musicall melodie better then they doe And as our comely Churches doe resemble the corners courts and chambers of the stately Temple that Saint Iohn saw opened in heauen our Kings Chappel the heauenly Kings throne our Cathedrall Churches those Princely and Priestly Elders seates our harmonious Organes those heauenly harpes which Saint Iohn saw in the hands of those skilfull Quiristers some like olde men and some like yong boyes and so well resembled by ours and as our Quiristers Psalmes and Songs doe resemble their new songs Reuelat. 8. 9. 10 5 1 2 3 4 5 6 7 8 and as they are most like one another in their white habites heauenly HALLELVIAHS so doe our Church-belles and chimes resemble those Angelicall trumpets and thunders seauen in number which blessed Saint Iohn heard our Church-Bible answereth to that great sealed Booke our Seruice and Psalme-booke to that little opened booke our Euangelicall Priests reading of the Bible to the Lambes reading and vnsealing of that sealed
23.43.46 the other in that he said a dying Father into thy hands I commend my Spirit but neither doth the one nor the other argument conclude punctually First the argument doth not follow Christs Spirit was in his fathers hands Ergo it was not in hell for Gods hands is in hell aswell as in heauen according to that of the Psalmist speaking of our Sauiour belike by way of prophesie If I ascend into heauen thou art there if I lie downe in hell thou art there Psal 139 8 yea the hand of the Father was with his Sonne in hell in a fatherly manner fortifying him in his conflict against the furie of the whole infernall forces like as his hand and Spirit was with him to raise him vp from the dead Rom. 8.11 as the Apostle teacheth Neither doth the other argument follow Christ was that day or night in Paradise Ergo he did not descend into hell for to speake nothing of his beeing in Paradise in his Godhead I say that in his very soule hee might without all repugnancie haue gone first to Paradise which was the place due vnto him beeing considered as a most perfit and iust man free from sinne and afterwards to hell which was the place due to all sinners and euen to him in so farre as hee became the pledge and surety for sinners a sufferer for them both of death and dishonour and a deliuerer of them from sinne and Sathan from Gods hatred and hell But Godwilling in our Latine disputation of the Seate of soules we shall handle the point of our Sauiours going to Paradise more accurately where wee shall likewise dispute the question of the place situation existence and vse of the terrestriall Paradise and shall by certaine probable arguments make it apparant how that it was created in the heart of the world vpwards like as hell was created in the heart of the earth downwards And there shall wee refute an errour of the learned Spanish Iesuite Pererius and of our Geneuians touching the non-existence of Paradise like as in our worke called Dies Domini which deliuereth the doctrine of Hebrewes Greekes and Latines Theologians Philosophers and Historians touching the worlds beginning lasting and ending wee doe refute the same Iesuites and some of our owne Protestants common errour touching the worlds beginning in the moneth of September and that by diuers new arguments besides the authorities of Theologians Astrologians and Philosophers VI. Sixtly as the holy Scripture doth auouch our Sauiours descending into hell in his soule after death in the foresaid fiue respects so doth the Catholicke or vniuersall Churches common Confession of faith auerre it as may appeare by our common Creed commonly called the Creede of the Apostles wherein after the mention of our Sauiours buriall is immediately subioyned his descending into hell like as after his rising from the dead he is said to haue ascended into heauen Neither could this point haue beene expressed in plainer words then it is for plainnesse was fittest for the expression of the common faith of Christians The motion of ascending and the place thereof heauen are both of them taken literally and properly and therefore their contraries descending and hell must likewise be properly taken without running to a figure And we may as well denie that in the Creed ascending signifieth a local motion vpwards and that heauen signifieth the seate of God and the receptacle of the blessed Spirits and with all say that by our Sauiours ascending into heauen is signified no other thing else but his enioying of some spirituall solace and heauenly ioy as to denie that his descending is a locall motion downewards and that hell is the seate of Sathan and of his slaues and as to say with the Genenians that by Christs descending into hell is nothing else meant but his feeling of some spirituall sorrowes or hellish horror If hell must be taken by a figure in the Creed then heauen in the same Creede shall bee but another figure and so should our Creed be but a Creed of figures and our faith a faith of figures And to say that there are many Creedes and confessions of faith wherein there is no mention made of Christs descending into hell it doth not argue that the authors and makers of those confessions did not beleeue this point for other clauses are likewise often wanting as namely in the Nicene Creede these words Borne of the Virgin Mary he was buried hee sitteth on the right hand of God I beleeue the Catholike Church the communion of Saints the resurrestion of the body and the life euerlasting aswell as those wordes he descended into hell And yet the Fathers no doubt were aswell perswaded of these things they left out as they were of those things they put in Againe it is sufficient that in none of the Creedes and confessions that euer were published aboue threescore the descending of Christ into hell is denied for yee shall not reade in one of them all such a clause I beleeue that Christs soule beeing seuered from the body went not downe into hell but ascended vp into heauen But not onely is it not denied so much as in one Creede of many but also it is affirmed expressely in some Creedes as namely in that of the Apostles and in that of Saint Athanasius and implicitly it is in all the Creedes and confessions that euer were made for more then fifteene hundreth yeares together for it is implied in the word suffered and in the word died For in Christ the Mediatours death are these three parts the separation of the soule from the body the collocation of the body being dead in the graue as being the bodies chamber of death and the migration of the seuered soule into the blacke house of death which is hell where it behooued the soules of all men to bee imprisoned except the Sonne of God by descending into that dungeon had deliuered and exempted all beleeuing soules from descending Psal 107.14 16. Iob 38.17 For he it was that brake those gates of brasse and brast the barres of yron asunder and to him the gates of hell and of death were opened for feare It is certaine that Christs soule went to some place after death and in the Creede wee finde no place mentioned but hell or heauen now in it there is mention made of his descending into hell after death but there is no mention made of his soules ascending vntill at what time being risen after forty daies aboade with his Disciples hee ascended visibly in his whole humane nature And that he ascended not into heauen before that time wee may gather it out of his owne wordes to Mary Magdalen Ioh. 20.17 saying Touch me not for I am not yet ascended to my Father there is not so much as one letter in the whole Scripture that sheweth that our Sauiour was to ascend twice to heauen or that his soule was to descend twice from heauen the which double
of Geneua doth obscure and diminish the Maiestie thereof For who knoweth not but that it is a greater glorie for a King or Captaine to vanquish and conquer his enemie in his owne kingdome and to make his enemies owne pallace his prison then to doe it elsewhere Wherefore seeing our Sauiour atchieued the greatest and the most glorious conquest that euer was and triumphed the most magnificently Mat. 12.29 we must needs beleeue that he did it in Sathans the strong ones owne house castle and kingdome as it is in the Gospell and as the Church of England together with the Primitiue doth beleeue and teach and not that he did it out of hell or on the crosse as they iargon at Geneua X. Tenthly and lastly the veritie of the Church of Englands doctrine touching our Sauiours descending into hell may appeare by the contradictions oppositions and dissentions and fanaticall expositions of such as haue oppugned it or dissented from it some expounding those words hee descended into hell of our Sauiours buriall others of his detention in the graue and the most part of his suffering the paines and torments of hell in the garden and on the crosse some haue expounded it of his translating into the state of the dead and some haue beene so fanaticall as to say that his descending into hell meaneth no other matter but the ascending of his soule into heauen after death And as some of them haue most vnlearnedly and ridiculously vnderstood heauen by hell in the Creed and ascending by descending which is all one with the taking water for fire or God for the diuell so haue they as vnlearnedly and ridiculously construed diuers other places of Scripture In the sixteene Psalme by the Hebrew word NEPHESH Psal 16 10. Act. 2.27 and in the second of the Actes by the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which doe signifie the soule they vnderstand the body which is the contrary part and the other halfe of man a thing that no learning diuine or humane will suffer And though a man perhaps might excuse such a simple or single Ignoramus as this yet how can he excuse it when it is doubled for those Geneuians will haue the word soule to signifie the body and a dead body which in all learning diuine or humane signifieth alwaies a liuing substance and either the principall part which is the soule and that properly or else the whole person figuratiuely And as these admirable Metamorphosers of Geneua turne in one place hell into heauen and descending into ascending euen blacke into white and in another place Christs liuing soule they turne into his dead Body so doe they turne hell into the graue for the Hebrew word SHEOL and the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doe properly and principally signifie hell as the learned in these languages doe well know and as we shall show particularly otherwhere by alleadging the testimonies of the best Hebricians and Grecians but especially when the word of Soule is thereunto annexed as it is in the sixteenth Psalme and in the second of the Actes they do translate Graue and not Hell which is not only the secondary and improper signification of those two words but also quite repugnant to those texts of Scripture wherein mention is made of the conditiō of Christs soule For though it be true that the said two words doe sometimes signifie the graue yet it is but secondarily and improperly and when the word of Body or flesh is ioyned thereunto but neuer when the word of Soule is annexed as it is in those two places of Scripture and because they see the absurditie that should insue of saying that Christs soule should be buried in a graue therefore for preuenting one absurditie they runne into another for as they turne hell into graue so doe they Christs liuing soule into his dead body the most blockish and stockish abusing of Scripture that euer was heard tell off yea more the most impious for in so doing they ioyne with the professed enemies of Christ both Iewes Arrian and Apollinarian Heretickes For first such Geneuian expositors ioyne with the Iewes who as Aepinus the Protestant Superintendent of Hamburge writeth vpon the sixteenth Psalme to ouerthrow the certainty of our faith concerning Christs descension into hell and his resurrection did by the word soule vnderstand life though it bee not so bad nor so farre fetcht as Bezas dead bodie and by the word hell they vnderstand graue as the Geneuians doe And next they ioyne and iumpe with the old Arrian and Apollinarian Heretickes which denied our Sauiours true humane soule and therefore vnderstood those Scriptures as the Geneuians doe and not as the orthodoxe fathers vnderstood them that out of those Scriptures refuted their fooleries as Athanasius Theodoretus Epiphanius Cyprianus Augustinus Fulgentius Hieronymus Ambrosius Philippus Presbyter Ruffinus Cassiodorus Euthymius Beda Petrus Chrysologus and others whom the Church of England doth follow all which shall be God-willing particularly prooued in our Latine worke And the Geneuians doe ioyne with the same Apollinarian heretickes in vnderstanding by the Spirit of Christ in the third chapter of the first Epistle of Saint Peter 1. Pet. 3.18.19 his Diuinitie or God-head and not his humane Spirit though the other halfe of his humanitie to wit his flesh bee there mentioned with it like as in the same text they turne Christs person into Noahs and Christs preaching in Spirit vnto dead mens spirits after his passion into Noahs preaching in body vnto liuing men many hundreth yeares before the passion and incarnation Where note how that contrary to all learning diuine and humane they expound the word Spirit of a liuing man and not of the soule of one deceased And in the same absurd manner they turne Christs wrastling vpon the crosse into triumphing and make him to sing his owne triumph before his full and absolute victorie Finally as in expounding the Gospel they turne the heart or middle of the earth into a Tombe Math. 12.40 27.60 which was not so much as within the foreskin if I may so speake of the earth so in expounding the Epistle they turne the lower or lowest parts of the earth Eph. 4.8.9 whereinto our Sauiours soule descended into the vpmost parts or surface of the earth where in body hee conuersed when hee was vpon earth So that they turning thus vpside downe both in Gospell and Epistle as they doe we haue as little cause to iumpe or ioyne with Geneua in this point as wee haue to runne with Rome for the finding out of their fanaticall Limbus Patrum And thus I haue by a ten-fold probation cleered the truth of the doctrine of the Church of England touching our Sauiours descending into hell and haue with all dispelled the cloudes and mistes both of Romane and Geneuian opinions For as it is most certaine that our Sauiours soule did after death descend into hell which our Geneuians doe most vnlearnedly and