d Num. 12.6 at the last God stirred vp Moses that he should be the first pen-man of holy Scripture Yea and God himselfe writing the ten Commaundements with his owne finger did as it were consecrate the Scripture e Exod. 31.28 and gaue Moses in charge to write the bookes of the Law f Exod. 24 4. Afterwards he deliuered his word by the Prophets g Luk. 1.70 by Christ God and man h Heb. 1.1 Last of all by the Apostles of Christ both by word and writing i Mat. 28.19 Act. 1.18 Rom. 16.25 Reu. 1.11 but there was nothing deliuered by word of mouth but that which is now extant in writing For although there were moe things spoken and done then are written yet nothing contrarie and these things which are written are sufficient k Joh. 20.31 But wherefore was the word of God committed to writing 1. By reason of the forgetfulnesse of mans mind 2. Because men are so prone to fall into all kinde of impietie whereby the works of God are corrupted 3. Because of mans boldnesse to coyne new kinds of religions 4. Because of the subtiltie of Satan who transformeth himselfe into an Angell of light and deceiueth the minds of men with counterfet reuelations In what tongue was either of the Testaments written The old Testament was written by Moses and the Prophets in the Hebrew tongue because that was the language of the people of God to whom especially it did belong But the new Testament was written by the Euangelists and Apostles in the Greek tongue because that language by reason of the Greeke Empire which went before the Romaine was almost in vse among all nations and was more fit for the spreading of the kingdome of Christ through the whole world And therefore the Hebrew text in the old Testament and not the Greeke and the Greeke text in the new is authenticall and not the Latine or anie other Ought the Scripture to be propounded to all Christians in their owne natiue tongues Questionlesse because Christ him selfe taught in their natiue tongue a Luk. 4.17 and the Apostles taught the Grecians and other nations not in the Hebrew but the Greeke tongue and they taught euery nation in their owne natiue language b Act. 2.11 Is the Scripture manifest or is it obscure It is manifest if you regard the foundation of the doctrine of saluation as the Articles of faith the precepts of the Decalogue hence it is called a Lanterne c Psa 119.105 2. Pet. 1.19 to those whose mind God doth open d Luk. 24.45 but it is obscure to those which be blind and to all that perish whose minds the god of this world hath blinded e Cor. 4.3.4 But it is not alwayes obscure to the elect f Ioh. 16.13 and only in part 1. that they shold not too much relie vpon their owne wit but shold seeke the vnderstanding of it at the hands of God by prayer 2. That they might be stirred vp to a more carefull studie of the same 3. That they might make more account of the ministerie of the word whereby they are taught and therefore stand in need to haue it expounded g Prou. 29.18 by the example of Christ h Luk. 4.17 and of Philip i Act. 8.31.35 What is the Interpretation of holy Scripture It is the vnfolding of the true and naturall sense of the Scripture the application of it vnto the manifest vse of the Church k 1. Cor. 14.4 5.31 which Paule calleth prophecie l Rom. 12.6 Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resolution of it m 2. Pet. 1.20 For the word of God fondly vnderstood is not the word of God saith Theodoret Whence must we fetch the interpretation of Scriptures Not out of euery priuate mans braine and forestalled opinions n 2. Pet. 1.20 but it is to be taught out of the Text it selfe that is by obseruing those things that go before and follow after and comparing that place with other places of Scripture What must be the rule of interpreting Onely one namely the Analogie of faith o Rom. 12.6 which is nothing else but the constant and perpetuall sense of Scripture expounded in the manifest places of Scripture and agreeable to the Apostles Creed tenne Commandements the Lords prayer and generall sentences and axiomes of euery maine point of Diuinitie What is the vse of holy Scripture 2. Tim. 3.16 The whole Scripture is giuen of God by inspiration and is profitable for doctrine for reprehension for correction for instruction in righteousnesse and for exhortation p Rom. 15.4 o◠consolation q 1. Cor. 14.3 that is for doctrine or confirmation of true opinions for reprehension of errors for correction of manners instruction of life in righteousnesse for comfort in affliction that the man of God may be perfect and furnished for euery good worke What shall we answer to that saying of Augustine I would not beleeue the Gospell vnlesse the authoritie of the Church moued me That Augustine speaketh of himselfe as yet not conuerted vnto the faith Neither is it any maruell that those which are not as yet conuerted are moued with the consent of the Church and the authoritie of men Therefore his meaning is that the Church is as it were an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduction whereby we are prepared to giue credite to the Scripture What things are contrarie to the Scripture 1. The error of the Sadduces which onely receiued the fiue bookes of Moses which caused Christ to confute their deniall of the resurrection out of Moses Mat. 22.31 2. Of certaine Anabaptists who reiected the booke of Iob as a fained tragicall Comedie yea the Song of songs and Ecclesiastes as if the one taught Epicurisme the other were a wantō loue Ballad Yet for Iob we haue his countrie and condition set downe in the beginning and end of his booke which argueth no fiction and besides he is mentioned by Ezechiel cap. 14.14 and Iam. cap. 5.11 and Paul 1. Cor. 3.19 And for Ecclesiastes it rather deterreth from pleasure in that it argues all pleasures of vanitie and iudgeth them fooles who rest vpon them as on the contrarie it maketh felicitie to consist in the feare of God and keeping his commandements cap. 1.2 7.3.8.12.11.9 and the whole twelfth Chapter As for that of the soules immortalitie cap. 3.19 it is meant not that Salomon so thought but that corrupt reason so iudgeth As for the Song of songs if it were meant of Pharaohs daughter or some Sunamite damosell the comparisons cited cap. 4.1.7.2 were monstrous And albeit the name of God is not mentioned in that booke yet find we equiualent and more fit names for that purpose as Brother Friend Spouse Beloued that it might appeare that the mysticall Spouse of Salomon was here described I meane the Church of Christ 3. The heresie of Manicheus Valentinus Marcion and others
denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
and examined so as all men may vnderstand that it is the doctrine of God and true according to the Apostles precept to walke by the same rule or canon Phil. 3.16 that we should walke after the same rule How many bookes are there of the old Testament The auncient Hebrewes to whom as the Apostle plainely writeth were committed Rom. 3.2 the oracles of God and also the Iewes do receiue at this day 24. bookes of the old Testament as canonicall and of vndoubted authoritie which they cal Esrim veorba of the number of 24. bookes How do they deuide those 24. bookes 1. Into foure classes or rankes the first they call Thorah the law or doctrine and to this ranke they assigne the fiue bookes of Moses Genesis Exodus Leuiticus Numbers and Deuteronomie which the Greekes call the Pentateuch Which is the second ranke It is called Nebijm Reschonim that is of the former Prophets and is contained in foure bookes Iosuah Iudges Samuel and the Kings Which is the third It is called Nebijm Acharonim that is of the latter Prophets and containeth foure bookes Esaias Ieremie Ezechiel and the booke of the twelue small Prophets Which is the fourth It is called Sepher Ketubim that is the booke of holy writers and containeth eleuen bookes Chronicles Psalmes Prouerbs of Salomon Iob Ruth Ecclesiastes of Salomon Lamentations of Ieremie Song of songs Ester Daniel Esdras and Nehemias which two last are reckoned for one All these bookes if they be reckoned together make foure and twentie Now that some men reckon only two and twentie that comes to passe thus because they reckon the booke of Ruth with the booke of Iob and the Lamentations of Ieremie with his Prophecie as one booke Are there added to these canonicall bookes any other bookes There are added certaine writings called Apocrypha as if you would say couered secret or hidden because in old time they were not produced publikely in the Church to proue any articles of faith but onely to reforme manners Haue the bookes called Apocrypha equall authoritie with those called Canonicall In no case because they were neither written by Prophets nor Apostles neither are we to beleeue them for themselues neither doth the efficacie force and maiestie of Gods spirit shine in them as it doth in the Canonicall and in them there be some things which are cleane contrary vnto the Canonicall Scriptures Neither were they euer giuen to the Iewes to whom notwithstanding were committed the oracles of God because they are not extant written in the Hebrew tongue And their authorititie was euer doubtful in the Church and it is doubted of the authors of them Into how many parts is the new Testament deuided Into foure parts The first containeth the foure Gospels namely of Matthew Marke Luke and Iohn The second the Actes of the Apostles written by Luke The third the Epistles of the Apostles foureteene of Paul three of Iohn two of Peter of Iames one and one of Iude Iames his brother The fourth the Reuelation of Iohn How do the writings of the Prophets differ from the Apostles Nothing in regard of the doctrine for the same faith and doctrine of manners is taught in them a Iohn 5.46 but in regard of the time For the writings of the Prophets containe prophesies of Christ to come but the Apostles writings containe the history of Christ now exhibited and shew the accomplishment of those prophesies in narrations and applications Whereupon the old Testament may be called the foundation of the new as the new the accomplishment of the old and as the old Testament giues credit to the new euen so the new Testament giues credit to the old And Christ compares the Prophets doctrine to seed time the Apostles to haruest and those things which are obscurely shadowed out in the books of the Prophets are more clearely and abundantly vnfolded in the bookes of the Apostles b Mat. 13.16 1. Cor. 10.11 2. Cor. 3.13.18 Heb. 10.1 After that the new Testament was added to the old was the word of God made more perfect No for when there were no mo but onely the fiue bookes of Moses they were sufficient To these the Prophets were added as interpreters Therefore the old Testament was perfect and sufficient in regard of the sense although not in regard of the wordes And by the adding of the new it was not made more perfect but more plaine c Gen. 3.15 Esa 53. Luk 16 29. Iohn 5.39 1. Cor. 15.3.4 How may it appeare that the writings of the Prophets and the Apostles were indited of God Partly by testimonies partly by reasons And by testimonies partly inward partly outward The internall witnesse is one alone namely of the holy Ghost inwardly speaking to our heart and perswading vs that those writings are inspired of God and sealing them vp in our hearts Eph. 1.13 and 1. Ioh. 2.20.27 Ye haue an oyntment of the Lord and this oyntment teacheth you of all things for whosoeuer are led by the spirit of God can easily discerne his power speaking in the Scriptures as it is said 1. Cor. 2.15 The spirituall man discerneth all things and Esa 53.1 The arme of the Lord is not reuealed to all men So Luk. 8.10 and Mat. 13.11 The mysteries of the kingdome of heauen are not reuealed to all men but to those to whom it is giuen of God And this testimonie properly maketh for our confirmation and this alone doth satisfie vs being knowne of them alone that are conuerted vnto Christ a Ioh. 14.17 which doth euermore agree with the Scripture without which the testimonie of the Church can be of no waight with vs. For as none but God alone is a fit witnesse to testifie of himselfe in his word euen so the word neuer findeth credite in our hearts till such time as it be sealed vp vnto vs by the inward testimonie of the spirit The externall testimonie of the Scriptures that they proceed from God is to be taken from the Iewes themselues who with one consent testifie that those books of the old Testament were inspired by God and therefore do most carefully reade and preserue the same wherupon not without cause Augustine calleth them the Libraries and Stationers of the Christians who haue affoorded vnto vs the reading of the holy bookes the vse whereof they themselues despise Besides those Iewes do testifie that Iesus Christ was famous for his wisedome and vnspeakable miracles and that he was put to death of the people and rose againe the third day Iosephus lib. 18. 4. of the Iewes Antiqu. What reasons haue you to proue that the Scripture came from God 1. The Antiquitie of them For that which is most auncient is most true that is counterfeit which is later 2. The euent and accomplishment of the Prophecies as of the Messias and Sauiour of mankind b Gen 3.15 the foretelling vnto Abraham that his seed should go into Egypt their slauerie in Egypt and their deliuerance which
made Psal 104.4 Who makest thine Angels spirits and thy ministers a flaming fire And in this fourth signification we vse the word Angel here purposing to speake first of Gods Angels and then in order of the wicked Angels Whence had Angels their beginning From God who created them of nothing and that through Christ Coloss 1.16 By whom al things were made whether in heauen or earth things visible and inuisible whether they be thrones or dominations principalities or powers I say all things were made by him and for his sake Are Angels without all matter or not They are not altogether and indeed without matter as neither is the soule of man for God alone is without matter For there is nothing created which is not also compounded either by natural composition as consisting of matter and forme or else metaphysicall namely of the essence or of the act and the power Yet because they do not consist of any corporall matter which is palpable and subiect to the sight but rather spirituall altogether and as they say in the schooles onely of the power and the act they are said to be without matter But God alone is a power or pure Act as Aristotle said verie well in the 11. booke of his Metaphysiks chap. 7. But when were the Angels created Not before the world For onely the Sonne of God was before the world Whence it followeth that they were created in the beginning of all things but in what day they were created it cannot sensibly be defined but onely it may probably be gathered by the historie of Moses that they were created the first day when the heauens wherin they dwell were created whereupon they be called the Angels of heauen a Math 24.36 Gal. 18. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this that he purposed to apply and fit his narration to the capacitie of the common people and of the ruder sort and therfore only to set downe briefly the creation of things visible Christ saith Math. 18.10 that the Angels do alwayes behold the face of his Father therefore they haue bene alwayes The aduerbe alwayes doth not signifie eternitie or a thing without beginning but the continuance of their appearing before his Father for the seruice of the godly which began euen from the beginning of the world which the Greeke text doth more fully expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit which is vnderstood at all times What is an Angell It is as Damascene saith lib. 2. cap. 5. a spirituall or intellectuall substance alwayes moueable of its owne power without a bodie ministring vnto God according vnto grace and in nature immortall But the Apostle comprehending the nature and office of good Angels defineth them thus Hebr. 1.14 They are ministring spirits sent forth for the seruice of those who shall be heires of saluation Are the Angels substances really and truly subsisting They are substances because those things are attributed to them in Scripture which can agree to nothing else but to a substance really subsisting as to stand in the presence of God and to praise him some of them are said to haue fallen and other some of them to haue continued in the truth Further to haue appeared after diuerse maners yea taking vnto them bodies and to haue manifested them selues by sundrie effects Now actions are properly of substances that is of those things onely which haue their true subsisting And therefore looke how many Angels there be there be so many sundrie Angelicall essences subsisting seuerally euen as there be diuers men How were the Angels created All of them good because Gen. 1.31 Whatsoeuer God had made was exceeding good although some of them fell a Isa 14.12 and continued not in the truth And they also were good and created in the truth b John 8.44 And Iude in the sixt verse saith that they kept not their first estate but left their owne habitation Are the Angels mutable or immutable In regard of their substance they be incorruptible c Mat. 22.30 because they are without all matter but in respect of the power of God as they were made of nothing so they may be brought vnto nothing again if God should take away his hand Psalme 104.20 But in regard of that estate wherin they now are they cannot be changed by means of the grace will and decree of God although of their owne nature they be mutable as well to that which is good as to that which is euill For whatsoeuer is created the same is mutable saith Damascene And God himselfe speaketh thus of himselfe I am your God and change not Mal. 3.6 What is the reason that some of the Angels falling from the truth others continued in grace and truth The nearest and immediate cause is the goodnesse of the will of the Angels themselues wherein God had created them at the beginning The mediate or superior cause was the free fauor of God whereby their will was holpen that they were inabled to will and could will to persist in the truth and so indeede did continue whilest that others to whom this grace was not communicated not willing to persist and continue fell from the truth by their owne default Phil. 3.8 God worketh in you both to will and to do But the supreme and highest cause of all is the eternall firme and immutable decree of God and his good pleasure proceeding from his wisedome whereby he elected and predestinated some to be made partakers of his grace and to perseuere and reiected the other of his owne iust pleasure for his owne glorie 1. Timoth. 5.21 I charge thee saith the Apostle in the sight of God and the Lord Iesus Christ and of the elect Angels If they be elect then some of them be elect not all of them Can those then which continued in the truth fall from the same and so fall into sinne No because they are truly happie seeing they do euer behold the face of their heauenly Father Mat. 18.10 yet not by nature but by grace and the blessing of God for Christs sake But seeing they can no more sinne nor become miserable do they not cease to haue freedome of will No for whatsoeuer they will they will it freely Moreouer they are more free now then before then they had power to sinne and not to sinne now they are so free from sinne that they cannot sinne and so free from miserie that they cannot now become miserable any more for they are made most holy and also most happie What names are giuen to the Angels Of their nature they are called spirits because of their spirituall essence For Angell is a name of office Spirit of nature Augustine They are called also shining starres or morning starres a Iob. 3.8.7 because they are of a most pure cleare and shining nature The sonnes of God not by essence or nature as that onely begotten
are ignorant of the true causes and looke onely vpon the inexpected euents a thing may be said to come to passe by fortune So Numb 35.29 There is a law of murthers by chaunce which that they come not by chaunce to passe it may be gathered out of Exod. 21.13 Where GOD is saide to giue him into the hands of the slayer who is slaine in this manner Yet are they said to be by fortune in the iudgement of men because they are not done of vs by premeditate aduise Where notwithstanding we must remember the saying of Basil that Chaunce and Fortune are words of Heathens and as of Augustine It repented mee that I haue vsed the word Fortune Is not Free-will taken away by this vnchaungeable prouidence of God and administration of all things No in no sort because God ruleth and gouerneth mans will according to the nature thereof But it is the nature of mens wil that whatsoeuet it willeth eyther good or euill it willeth it freely and of it owne accord not against the will and by constraint otherwise it should be no will but a Nilling For example Matth. 27.1 Herode Pilate and the Iewes condemned Christ of their owne free-will and of set purpose yet the Apostles say they did nothing but tbat which the hand and counsell of God had decreed to be done Actes 4.27.28 Doe not these places of Scripture seeme to make against Gods prouidence where it is said It repented God Gen. 6.6 1. Sam. 15.11 and those abrogations of his decrees which are recorded Ioan. 3.4.10 Isai 38.1.5 No because in those places the Scripture descendeth and applyeth it selfe to our capacitie and describeth God not such as hee is in himselfe but such as we vnderstand him euen as when the same Scripture saith of God that he is angrie But those denuntiations of iudgement doe containe a condition not expressed Gen. 20.3.7 Is it not vnseemely for the highest Maiestie of God to abase it selfe euen to take care of these lowest things No for as it was no disgrace to create them no more it is to take care of them being created What is the peculiar prouidence of God That whereby God by his grace or holy Spirit liueth and raigneth in his Church gouerneth and cherisheth the godly worketh in them both the will and the deed he maketh them to walke in his precepts a Ezech. 36 27 defendeth them terrifieth restraineth and vanquisheth their enemies Shew me some testimonies of this Psal 1.7 God knoweth the way of the righteous Psal 34.16 The eyes of the Lord are vpon the righteous And the whole Psalm 91. He that dwelleth in the secret of the most high c. To this purpose serueth that place Math. 10.30 Euen all your haires are numbred Math. 16.18 The gates of hell shall not preuaile against the Church 1. Tim. 4.10 God is the Sauiour of all men especially of the faithfall And innumerable others like to these Doth God gouerne all things by himselfe alone without meanes or by meanes and second causes Neyther simply but partly by himselfe without meanes yea often against or besides ordinarie means he bringeth things to passe As without meanes he sustained Moses fortie daies in the mount b Exod 34.28 and the Prophet Elias c 1 Reg 19.8 But against meanes and naturall causes he deuided the red Sea d Exod 14.16 as likewise by his power the waters of Iordan stood e Iosue 3.19 and the waters were deuided into two parts f 2 King 2 8 He made the Sunne to go backe g 2 King 20.11 He restrained the force of the fire in the Babylonian furnace that it could not burne the young men h Dan. 3.21.91 He turned the rocke into pooles of waters and the crag into fountaines of waters i Psa 114.8 He made the Iron to swim in the water k 2 King 6.6 Partly also he ruleth and administreth by himselfe and with meanes or second causes yet so as God is alwaies present with them and in them sheweth his speciall power according to that Deut. 8.3 Man liueth not by bread onely but by all that which proceedeth out of the mouth of God So with fiue loaues he feedeth a great multitude l Iohn 6.9.11.12 From second causes he produceth another effect then their nature and disposition affordeth and when the second causes are in action actually he hindereth their effect changeth mitigateth or maketh it more grieuous As in Elias his time it rained not for the whole space of three yeares m 1 Kings 17 1.7 Isay 5.6 I will commaund the clouds that they shall not raine Why doth God ordinarily vse middle or second causes seeing he can do all things by himselfe without meanes 1 He doth it for our cause that we may more easily perceiue God helpeth vs in them or by them for seeing we are carnall we need visible things that our faith may be the better confirmed and rest assured in Gods promises And also that he may declare his goodnes to vs whilest he maketh vs as it were fellow-workers with himselfe in ruling our selues or others 2 That he may shew himselfe Lord of all things which vseth creatures and means as he pleaseth to his glory and our saluation 3 That we should not abuse meanes as being ordained of God 4 Least in the pretense of Gods prouidence we should neglect meanes or second causes odained by God for who so neglecteth them despiseth the ordinance of God For God hath not onely decreed the ends of actions but their meanes also which meanes are therefore subiect and subordinate to prouidence as the drinking of a potion belongeth to the sicke man and bread to him that is hungrie So God promised victorie to Dauid but thus if he fought and laied ambush a 2. Sam. 5.19.24 he hath promised to nourish man but with condition if he labour b Psa 128 2 If therefore the determination of God be vnchangeable and all things come to passe infallibly by the counsell and will of God is there anie place left for our deliberations counsels comaunds prayers teaching cautions and endeuors It is certaine that to euents certaine and decred by God it is in vaine to vse and applie those meanes without which God hath decreed or hath said that he will effect such things but those meanes which both himselfe hath decreed to vse and which he hath shewed both in his word and the course of nature them he will vse and also hath commaunded vs to vse them it can not be said of these without a wicked contempt of Gods word and the order by him appointed that they are vsed in vaine For where the first cause is granted we ought not remoue or take away the second nor contrarily And as God hath made the ends so likewise hath he created and prescribed vnto vs the means wherby it pleaseth him to bring vs vnto them which meanes to neglect is to tempt
respect Iohn was greater then the Prophets a Luc. 7.26 notwithstanding because he had not yet manifested the power and glory which appeared in the resurrection of Christ therefore Christ denieth that he was equall to the Apostles b Matt. 11.11 but he closely sheweth that he had a middle place betwixt the Prophets the Apostles 3 By Christ himselfe being manifested in the flesh to whom it is properly attributed that he preached the Gospell of the kingdome of God but onely in Iudea At the length by the Apostles by the commaundement of Christ d Mar◠16.15 which thing they performed by their preaching and writing Did not the Patriarchs also and Prophets preach the Gospell and mention it in their writings Although euen from the beginning of the world the ministery of the Gospell was signified to the fathers and the Prophets spoke and wrote of this as Gen. 3.15 The seed of the woman shall breake the head of the Serpent And Gen. 12.3 e Gen. 18 18 22.17 26.3.4 28.14 15 In thy seede shall all nations be blessed Gen. 49.10 Silo that is Christ the seed of the woman borne of her womhe without the operation of man shall come when the scepter and kingly dignitie is taken from Iudah Deut. 18.15 God there repeateth and illustrateth the promise of the Gospell f Psal 2.6.8 8.6 45.8 110.1 4. c Isa 7.14 Behold a virgine shall beare a sonne and shall call his name Immanuell that is God with vs because the word was made flesh Iohn 1.24 And the whole 35 Chapter containeth an Euangelical Sermon concerning the death of Christ and the fruits thereof Notwithstanding that which they preached was rather the promises of the Gospell then the Gospell it selfe seeing they prophecied of a thing to come but did not declare and publish the thing alreadie exhibited and performed Gal. 3.16 To Abraham and his seed were the promises made Therefore the Apostle speaketh thus Rom. 1.1 Set a part to the Gospell of God namely to preach it which he had promised before by his prophets in the holy scriptures If it were promised therefore it was not alreadie then exhibited And 1. Pet. 1.10 Of which saluation the Prophets haue enquired and searched forth who haue prophecied of the grace which was to come vpon vs. But at length the Apostles did publish it being exhibited whereupon sometimes they call it their owne Gospell Rom. 2 16. God shall iudge the secrets of men by Christ Iesus according to my Gospell and 2. Cor. 4.3 But if our Gospell be hidden c. By these speaches they shew themselues the preachers not the authors of it Was there therefore one and the same Gospell from the beginning of the world or one and the same way to obtaine saluation common to all men in all times It was alwaies one for Heb. 11.4 Abell by faith receiued that testimonie that he was iust before God Rom. 4.3 Abraham beleeued God and it was imputed vnto him for righteousnesse Gen. 15.16 and Acts. 10.43 To Christ doe all the prophets beare witnesse that whosoeuer beleeueth in him shall receiue remission of sinnes by his name Hebr. 13.8 Iesus is the same yester day and to day and for euer Therefore Reuel 13.8 he is called the Lambe which was slaine from the beginning of the world which is to be vnderstood not in deede and actually but in efficacie Is there then no difference betwixt our doctrine and theirs who liued vnder the law None in regard of the substāce but much in regard of the maner of dispensation For to them it was reuealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 Many waies and in diuers manners and therefore more obscurely and by parts and as it were by diuers degrees and in diuers mannes and when the day drew nearer the doctrine of free reconciliation in the Messiah was more cleerely reuealed Againe where as the auncients did touch it sparingly we haue receiued a more full enioying thereof Therefore Christ extolling the measure of grace whereby we excell the Iewes saith to his disciples Mat. 13.16.17 Blessed are the eyes which see that which you see blessed are the eares which heare those things which you heare for many Kings and Prophets haue wished for this thing and haue not obtained it In a word they beleeued in a Messiah to come we in him that is come alreadie What is the matter of the Gospell or the subiect where about it is employed Christ who died for our sinnes and rose againe for our iustification Rom. 4.25 For concerning him is the Gospell and him onely it doth preach Rom. 1.3 The Gospell which he promised concerning his sonne For which cause it is called the Gospell of Iesus Christ a Marc. 1.6 the testimonie of Christ b 1 Cor. 1.6 also the word of the crosse c v. 18 because it is a preaching of Christ crucified And in the 22 verse The Iewes aske a signe and the Grecians wisedome but we preach Christ the power of God and the wisedome of God What is the subiect to whom the Gospell belongeth Christ teacheth vs Marke 16.15 Goe ye into all the world and preach the Gospell to euerie creature that is not to euerie particular man but to all nations at Mathew expoundeth it chap. 26.13 and 28.19 and Luke 24.47 by whith it is signified that in the Gospell is neither Iew nor Grecian bound nor free male nor female but all are one in Christ Iesus Hereupon it is called the Gospell of the vncircumcision Gal. 2.7 metonymically and the Gospell of the Circumcision which was to be preached by Paule amongest the Gentiles and by Peter amongst the Iewes But the vertue and efficacie of the Gospell or of the promises of the Gospell belong onely to them who beleeue and are elected according to the testimony of Christ Iohn 17.9 I pray not for the world saith he but for those which thou hast giuen me because they are thine Neither doth Christ therefore mocke any man seeing all the fault is in the reprobate whose owne conscience doth conuict them of voluntarie contumacie What is the end of the Gospell To propound and apply vnto vs who are found guiltie by the law the grace and mercie of God promised by faith in Christ or to promise vnto vs the forgiuenes of our sins and our iustification before God in Christ alone and by the meere mercie of God d Rom. 3.23 24. 1 Pet. 1.9 VVhat are the effects of the Gospell 1 To create faith wherupō it is called the word of faith b 2 Cor. 5.19 1. Tim 4.6 2 To minister vnto vs the spirit therefore it is called the Ministery of the spirit because it hath the power of the spirit ioined with it c 2 Cor. 3.8 4 To regenerate for which cause it is termed the good seed d Mat 13.37 5 By preaching of the remission of sinnes and all good things in Christ to comfort
b philip 2.9 10.11 But as Christ is said to be raised from the dead not in respect of his diuine nature but of his humane shall he not also he said to sit at the right hand of his father onely in respect of his humanitie No for the sitting of Christ at the right hand of the father is not a property of the nature but a state of the person of Christ doth belong vnto his office of Mediator King Priest Now the names and titles of office that is which do point out and set forth the office of Christ they are spoken of Christ in respect of both natures Christ therfore in respect he is God yet not simply and absolutely in respect of his diuine nature which he hath all one with the father but as he is God manifested in the flesh sitteth at the right hand of the father as on the contrarie the same Christ not as he is man simply but as he is man subsisting in such a person sitteth at the right hand of the father neither indeed can it agree with any creature considered apart by it selfe to sit at the right hand of the father And therefore the Apostle Heb. 1.13 saying To which of the Angels said he at any time sit thou on my right hand as if he should say to none by the sitting of Christ at the right hand of God doth conclude that he is not a meere ereature but also true God euen God manifested in the flesh And therefore the humane nature in Christ as being considered simply in it selfe as Damascen saith lib 4. cap. 3. It cannot be worshipped seeing it is a creature but only in respect it is inseparably vnited to the person of the sonne of God a Luk. 24.52 Lib. 4. Cap. 2 For saith Damascen one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance is adored with one the same worship with his flesh by euery creature so also it is not said to sit at the right hand of the father by it self but in the person of the son of God namely for that he that is man is also God the father not being pleased to giue his glory vnto another Although indeede the same hmanitie dwelling bodily in it selfe from the Diuinitie is adorned with so many and so great gifts and gaces as cannot happen vnto any creature so that it shineth vnspeakably aboue all other creatures whether you respect the degree or the number of those gifts neither is this excellencie of the flesh of Christ to bee comprehended of the verie Angels but yet so as this glorification doth not abolish or confound the propertie of the nature of Christ neither doth the Sitting at the right hand take away all subiection whereof Iohn 14.24 My Father is greater then I And 1. Cor. 15.28 The sonne himselfe also shall bee subiect vnto him that did subdue all things vnder him not as he is God but as he is a Mediator for God is the head of Christ euen now that he is glorified 1. Cor. 11.3 But hath not Christ alwaies reigned with his Father and so likewise hath hee not alwaies Sit at the right hand of his father Hee hath reigned indeede but as God merely and barely without flesh or being arrayed with his owne glorie onely before the taking of the humanitie vpon him But afterwards in time as God cloathed with flesh after the time of his emptying or abasement was past he began to sit at the right hand of his father First to raigne in heauen and in earth So hee tooke the kingdome which hee had before hee tooke it I say in respect of manifestation as a thing is then said in the Scriptures to be done when it is manifested When did he beginne to sit at the right hand of the father Surely in right hee beganne to sit there at the first moment of the hypostaticall vnion but actually and really or as wee say de facto hee began after his suffering resurrection and ascention for so the Scripture and the Apostles Creede doe distinguish these articles that the sitting at the right hand of the father a Mark 16.19 Luk. 24.26 Ephes. 5.20 21. Heb. 1.3 1. Pet. 3.22 Apoc. 3.21 may followe the resurrection and ascending into heauen What is the place of this sitting at the right hand of the father In respect of the Diuine nature which is infinite Christ sitteth at the right hand of the father euerywhere but in respect of the humane nature which is finite hee sitteh there where hee is with his bodie i. since his ascention in heauen but not in earth Col. 3.1 Seeke the things that are aboue where Christ sitteth at the right hand of God Heb. 1· 3. Hee sitteth at the right haÌ„d of the Maiestie in highest places And Heb. 8.1 Wee haue an high Priest that sitteth at the right hand of the throne of the Maiestie in heauen For the glorious estate of Christ is one thing and a place is another thing And therefore the Apostle distinguisheth both Eph. 1.20 Hee sitteth at the right hand of God in the heauenly places For those words of sitting at the right hand of God doe signifie an estate or qualitie the other in heauenly places doe signifie a place The estate indeede alwaies doth and shall continue one the same but the place may be changed by Christ so that he shall not sit alwaies in one the same place but there where he will in heauen yea it shal also be changed For he is now in that third heauen into which he did ascend and in which hee is not held captiue but is there at libertie and by the decree of his father shall remaine there vntill the last Iudgement Act. 3.21 Whom the heauens must containe c. But at the latter day hee shall visibly descend in the clouds from heauen Mat. 24.30 but yet alwaies sitting at the right hand of his father Mat. 26.64 Yee shall see the sonne of man sitting at the right hand of the power of God Also Mat. 25.31 VVhen the sonne shall eome in the throne of his Maiestie to iudge the quick and the deade and that iudgement being finished hee shal returne againe into heauen where we shall see him sitting at the right hand of his father for euer because we shal be alwaies with him Ioh. 14.3 17.21 1 Thes. 4.17 VVhy is he said to sit rather then to stand That wee might know that hee hath solemnly taken possession of the office committed vnto him and not onely once entred vpon it but that hee doth abide therein vntill he come downe againe vnto iudgement Neither is that any thing against this that Act. 7.56 Stephen is saide to see him standing at the right hand of God For by the word Sitting not the placing or disposition of the bodie but the Maiestie of his gouernment and aâ—thoritie is signified euen as by the word Standing is ment his intercession and presence for defence and protection
antiquitie of errour 2 The broad way leadeth to destruction and many there bee which goe in thereat Math. 7.13 3 Hierome saith They are not the sonnes of the Saints which possesse their places but which doe their workes And succession auaileth not where there is no succession of faith and doctrine neither is succession to be tied vnto one seate vnto one place or vnto one Church for God can raise vp Pastors diuers waies and in diuers places as shal seeme best to himself Moreouer they succeed the Apostles who being lawfully thereunto called doe discharge their dutie in the Church faithfully although not in a continuall succession from the Apostles Besides God is wont when the Church is in a desperate estate to raise vp ministers after an extraordinarie manner And Tertul. lib. de praescriptionibus saith that faith ought not to be tried by the persons but the persons by faith And Ambrose de poenit lib. 1. cap. 1. They haue not Peters inheritance which haue not the faith of Peter 4 Miracles are to be iudged by Doctrine not Doctrine by miracles also there are some to be throwen into hell which haue wrought miracles in Christ name Math. 7.23 5 Also the diuel hath a Church euen frō Cain to the worlds end 6 Neither is vnitie of it selfe a note of the Church except it be ioined with faith and true doctrine a Eph. 4.3 for as there is one Church of God so is there one Babylon of the diuels saith Augustine the godly also may in some points disagree b Act. 11 2 7 The Apostle 2. Thess 2.9 saith that Antichrist shall come by the effectuall working of Sathan and that God will send an effectuall working of errour to those that loue not the truth that they should beleeue lies 8 Doctrine is the onely witnesse of holinsse Euen Sathan can transforme himselfe into an Angell of light and true holinesse floweth from a true faith 2. Cor. 11.14 Act. 15.9 Although an Angell or a Saint come downe from heauen and bring not true Doctrine he is to be reiected Gal. 1.8 And that saying of Christ by their fruits ye shall know them Math 7.20 The fathers will not haue to be vnderstood of manners but of false opinions and false interpretations 9 But the gife of prophecying is not perpetuall in the Church for that place of Ioel cap. 2.18 Doth describe the state of the Church what it should be in the time of the Apostles and of the Primitiue Church onely Act. 2.17.18 And diuels also and false Prophets may foretell some things to come c 1. Sam. 18 19 Deut. 13.2 Num. 33 7 24.3 Ioh. 11.51 10 Temporall felicitie was rather woont to bee contrarie vnto the Church d 2 Tim. 3 12 11 True Doctrine is the cause that there is one holy Apostolicke and Catholicke Church 12 Christ shewed no signe of them but said said expresly My sheepe heare my voyce Iohn 10.27 Doth the Church cease to be a Church by reason of some blemish or fault in doctrine and administration of Sacraments No as long as it keepeth the foundation which is Christ or saluation by Christ and the truth in the chiefe especiall and principall articles of faith a 1. Cor. 3.11 12.13 And the errour which a few in the Church doe hold is not the errour of the whole Church b 1. Cor. 15 12 Is euerie one bound to ioyne himselfe to the assembly of that Church which hath those true notes He is bound to this or that congregation as farre foorth as lieth in him if it be knowne to him if he can to adioine himself therunto and to professe himselfe a member thereof indeed and finally to reuerence the holy communion of it and to loue and frequent the meeting together therof c psa 27.48 42.2.5 84.1 Esai 60.8 Heb. 10.25 35 39 1. Cor. 11 21 22. For such a meeting together is the Schoole of the holy Ghost wherein is taught the word of God which is the phisicke of the soule a cleare glasse wherein appeareth the face of God the Epistle of Almightie God to his Creature wherein he hath declared vnto vs his will The meanes whereby the way of saluation is knowne by which saluation is obtained faith is nourished and kept neyther is it sufficient to haue the Scripture at home and there to read it for when Paule Ephes 4.11 saith He gaue some to be Apostles some Pastors and some teachers c he saith not he left the Scripture that euerie one might read it priuately but hee ordained a ministerie whereby some certaine men might teach others true religion But from other companies of men wherein heresie or manifest idolatrie is publikely receiued and taught and the foundation and principall point of saluation is not maintained namely Iesus Christ a good man ought to separate himselfe as hee would flie from Babylon d Isa 48.20 Ier 51.6 45 Reu. 18.4 1 Ioh. 5.21 Iohn 10.5 1 Because the Apostle 1. Cor. 5.11 Forbiddeth vs to be consorted with fornicatours or idolatours or couetous persons with drunckards or raylers or extortioners so as that we must not so much as eate with them much lesse be partakers of their euill works 2 Because there is no fellowship betweene Christ and Beliall betweene light and darknes 2. Cor. 6.15.16.17 3 Because the promises of God and benefits of Christ doe belong to Gods Church onely chap. 7.1 and therefore without the Church there is no saluation But this is to be vnderstood of the Catholicke Church because that we may obtaine saluation it is necessarie that we be ioyned with Christ but the meaning is not that those which are out of this or that particuler Church cannot be saued For although we liue among Turkes yet are we the members of Christ and of the Catholicke Church if wee haue faith 4 The same is confirmed by the example of the godly fathers who sequestred themselues from the congregation euen of the Idolatrous Israelites ordained congregations peculiar to themselues where they might worship God purelie a Gen 12.7 13 18 26 25. c. 33 20 1 King 3.2 c. 18 24 2. King 4 38 Psa 16.4 Hereupon saith Nazianzen most sweetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seeke Noahs Arke that I may eschew the wofull destinies Can the Church erre from the truth or fall away there from If the Church be vniuersally and in that sort as we haue before said considered as the inuisible company of the Elect triumphant in heauen and militant on earth the Church triumphant surely without doubt cannot erre because she is vtterly freed from sinne and errour the Church Militant also in the Prophets and Apostles through a singuler priuiledge in doctrine erred not and as long as she cleaueth fast vnto Christ her Sauiour and Teacher by faith and is gouerned by his Spirit and as long as she heareth the Bridegroomes voyce and followeth the written word of God as a Lampe
if they are such as be learned godly meet new Pastors may be lawfully ordained prouided alwaies that that commaudement of the Apostle concerning young plants be obserued which is in 1. Tim. 3.6.7 Are there any certaine testimonies in the Scriptures that after the comming of Christ there should be extraordinary callings for the restoring of the Church There are For first Iohn Reuel 11.3 and 14.16 entreating of the generall corruption of the Church which should come after doth foretell that God will stâ—rre vp witnesses which may prophecie against the corruptions of the Church and the Beast ascending out of the deepe and Angels that is some holy men which shall preach the Gospell to the inhabitants of the earth that they may giue glorie to God alone vtterly reiecting all Babilonish errours And Paul 2. Thess 2.2.8 after he had foretold that there should come a generall Apostasie or falling away he addes that it shall come to passe that the Lord shall consume that Sonne of perdition with the breath of his mouth that is with the pure preaching of the word of God which seeing it is not with him which hath corrupted the Church it followes that the Pastors and Preachers thereof shall bee raised vp of the Lord extraordinarily For the verie word of God or the very preaching of the gospell doe inferre an Ecclesiasticall Ministery Therefore there are expresse places for extraordinary vocations to ground vpon Why doth not the Lord rather teach by himselfe or by Angels then by men 1 He prouides for our infirmity while hee chooses to speake vnto vs by interpreters after the manner of men and so allure vs vnto himselfe rather than to driue vs away by putting on his Maiestie or thundering from the heauens 2 That hee may make tryall of our obedience when wee doe heare his ministers who are like vnto our selues and sometimes inferiour no otherwise then if he himselfe did speake vnto vs. 3 That he may declare his fauour towards vs when hee consecrates the mouthes and tongues of men to himselfe that in them his very voice may found out vnto vs. 4 Least without the outward word we should expect the hidden reuelations of the spirit or the preaching of Angels from the heauens but that wee may bee content with the Gospell which is preached by men which is so certaine that wee ought not to beleeue an Angell preaching any other Doctrine a Gal. 1 4. â— Lastly we haue this treasure in earthen vessels that the excellencie of the power thereof may be of God and not from our selues b 2. Cor. 4.7 Are there or ought there to be degrees among ministers Yeâ— doubtlesse for the Apostle maketh a Byshop a degree aboue Presbiters or other ordinarie Elders And for order and policie among vs vnto whome the office of teaching is ioined teacheth that one may goe before others who ought to be the chiefest among his fellowes And so the Elders who were both pastors and doctors did in euerie City choose one president to whom they gaue the speciall title of a bishop and the honour of the first place in their holie assemblies that he should haue the right of gouerning the common action or be as it were moderator or president of the Eldership conueÌ„t of the Pastors who also himselfe should be directed by the assembly of his brethren and fellowes according to that generall and most true Apostolicall rule which appointes that all things should be done in order in the house of the Lord. 1. Cor. 14.40 Vnto whome afterward the councill of Nice gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Pâ—utarch witneseth properly primacie by reason of his time or age which is that honor of prioritie which vseth to be giuen to old men in honour of their age because counsel belongs to old meÌ„ which afterwards grew to be taken more largely for that honour which is giuen to any one for some dignity and which he is honoured with that he may haue precedencie and worship And which the generall councell of Ephesus in the yeare 435. calls that due which euery one ought to haue And so we hould that Peter went before his fellowes in order c act 15.5 12.4 8.14 Gal. 2.21.24 But we do deny aâ—y tiranizing degree of dignity power or GeÌ„ il like eminencie to be among ministers as they are ministers 1. because christ doth purposely fight against such primacie Luk. 22.25 Iohn 13.3 And he that wil be great let him be your seruant saith he Math. 20.26.2 because the same right power is granted by Christ vnto all a Mat. 28.18 Ioh 10.21 â—2 23. And Paul attributes equally vnto Ministers the Ministery of reconciling men vnto God b 2. Cor 5.18 19.20 and when he reckoÌ„s vp the ministers c Ep 4 11 he setts down no monarchy among ministers 3. because by the bringing in of superiority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first the gouernmeÌ„t of few and straight waies tyranny by false bishops and false Patriarches ouerthrew all Ecclesiasticall good order and lastly the Church it selfe We doe verely confesse that there is and hath beene among the holy orders imparity and not onely a simple order or ranke but degrees For it is certaine that Pastors haue their charges ouer peculiar Churches are eminent both aboue Deacons also aboue their flock also teachers aboue their Schollers But we deny that there hath been or is any superiour degree between Colleagues of the same function as of an Apostle ouer his fellow Apostles of an Euangelist aboue his fellow-Euangelists of a Doctor aboue other Doctors of an Elder ouer his fellow Elders of a Bishop ouer his fellow-Bishoppes and of a Pastor ouer his fellow Pastors whether they bee of the same towne or Prouince For the Apostles are called the master builders of the city of God as Preachers and Embassadors of that onely Emperour not ouer their Colleagues but ouer the flockes committed vnto them Did our Sauiour Christ when hee added 70. other Disciples to the twelue Apostles Luk. 10 1. ordaine two orders of the Ministers of the Gospell and diuide them into two Classes or formes differing in dignity and authority No verily For euen that first emission of the twelue Apostoles mentioned Mark 10.1.5 and Luk. 9.1 was not properly and peculiarly called Apostolicall For those twelue were as yet vnapt for it but it was after instituted both before the ascention of Christ d Ioh. 20 21 and especially on the day of Pentecost As for the seauentie Disciples that they were immediatly sent by Christ after his ascention to preach the Gospell with the twelue Apostles it cannot bee proued by any testimony of Scripture notwithstandid that the Apostles by the eminencie of their owne function were preferred before the rest we do not deny Wherefore that Peter is termed by the Fathers Prince of the Apostles Bishop and prince of priests it is spoken by a daungerous Catachresis yet
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
fulnesse of Christ Ephes 5.30 and 4.13 Of which place Zanchius in his comment vpon it discourseth most learnedly What therefore is that which is conioyned vnto vs Christ according to himselfe and according to his effect and grace that is Christ himselfe whole but yet spiritually and to bee considered in minde together with all his merits How is this vnion made whether by a reall actuall and corporall inuisible falling downe of Christs flesh into vs and by a naturall touching with ours or by a connexion contiguitie locall indistance orall perception or by an essentiall commixtion of the flesh of Christ and ours or by an ingresse of his bodie and soule or by a corporall coniunction By none of these For the veritie of the flesh of Christ and his ascension into heauen doe not suffer this Besides also out of so many substances of diuers bodies there should grow a most monstrous bodie but by a copulation or connexion altogether spirituall and supernaturall yet reall and true altogether after a diuine and heauenly manner For if the things which are vnited be respected it is an Essentiall vnion If the truth of the vnion it is reall But if the manner whereby this vnion is made it is spirituall That there is such an vnion it is truly manifest vnto vs out of the both simple sacramentall word of God but for the forme which may containe the exact definition thereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very being of it how it is which some doe importunately require of vs the Apostle by the best right calleth a great mysterie Ephes 5.32 They shall be two in one flesh The reason whereof is such that we cannot in our mindes comprehend it For it is spoken Contradictorily that any thing is accuratelie declared eyther that the forme therof or formal cause is accuratly knowne and is secret For now wee see through a glasse darkely but then shall wee see face to face Now I know in part but then shall I know euen as I am knowne And wee walke by faith not by sight 1. Cor. 13.9.12 and 2. Cor. 5.7 And it is enough in this mysterie to know the efficient cause with the finall and adiuuant causes For also in actions wee then know chiefely when wee see the beginning of the motion saith the chiefe of the Phylosophers booke third that is when wee haue knowen the efficient cause Which is the proper cause or the meanes and the Energeticall that is efficient cause of this our communion with Christ The operation efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits For as the sinewes comming from the braine are scattered into the integrall parts of the liuing bodie and doe ioyne the middle low panch armes hands feet both to the head also to the members by a conueniēt situation function of euery part remaining safe So one the same spirit of Christ comprehending vs a Phi. 3.12 doth so make vs partakers of him that cleauing fast both to Christ the head to his members more straightly and more strongly then the members of the naturall bodie to the bodie wee may neuer be separated from him and from them as Paule teacheth 1. Cor. 12.12 As the bodie is one and hath many members and all the member of the bodie which is one though they be many yet are but one bodie euen so is Christ For so collectiuely by a word taken from the head he calleth both Christ who is the head and the mysticall bodie of that head which is the Church Whereby it commeth to passe from that great bounty of our Sauiour that Christ also himselfe becommeth so neerely ours and we likewise his that before the fathers iudgement seat Christ and the Church not by a hypostaticall ioyning of substances but by a mysticall belonging to this communion are as it were one and the same subsistence and wee are taken to be one Christ most effectually For by one spirit wee all are baptized into one bodie saith the same Apostle that is that we should be gathered into one bodie of Christ and haue beene all made to drinke into one spirit that is with one liuely draught of the Lords bloud b 3.19 Wee are made partakers of his one spirit 1. Corinth 12.13 And Irenaeus saith like as of drie wheat one lumpe cannot bee made without moysture nor one bread So neyther we being many could not haue beene made one in Christ Iesus without the water which is from heauē Therefore Paule 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit with him whereupon also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The communion of the holy Ghost a 2 Cor. 13 13 And 1. Iohn 3.24 Heereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs. And Rom. 8.9 If any man hath not the spirit of Christ the same is not his Therefore like as by one and the same soule all the members of the bodie are vnited with the head and are quickened so all the faithfull although they be in earth and their head in heauen yet in verie deed by one and the same spirit issuing from the head and by euerie ioynt of the mysticall bodie yeelding nourishment are vnited with him and being knit together doe abide liue and receiue increase according to the measure of euerie part Ephes 4.16 Gal. 3.5 By what meanes doe wee in like manner communicate with the flesh of Christ Not by nature as wee communicate with the flesh of Adam nor yet by a naturall and corporall instrument but by one supernaturall and spirituall that is by faith alone created in vs by that selfe same spirit whereby Christ doth comprehend vs a Phil. 3.12 by which we doe receiue lay hold vpon and as it were by an instrumentall cause possesse Christ himselfe Concerning which manner Ephes 3.17 the Apostle saith That Christ may dwell in your hearts by faith Therfore wee are vnited to Christ by faith Therefore this vnion is made by the Spirit in respect of Christ and by faith in respect of vs. Neyther is their any other manner of vnion with Christ deliuered in the scriptures They erre therefore which say that faith is the formall cause of our vnion with Christ or of our iustification seeing that it is as it were a spirituall hand which receiueth Christ and his merits applied vnto it selfe by the holy Ghost Which are the outward instruments of this communion The Gospell and the Sacraments whereupon it is called the communion or fellowship of the Gospell b Phil. 1.5 because by the preaching of the Gospell and vse of the sacraments wee haue fellowship with Christ and his Church 1. Iohn 1.3 Is this sacramentall coniunction of vs with Christ necessarie It is being as it were the cause of all things which we haue in Chist and no other besides this for as the
by latine signification whereby hee is in the Latine phrase so called who is first in order though not superiour in degree With what titles are the ministers of the word adorned in the Scriptures With many and sundry wherby they are admonished of the dignity and duety of their charge for they are called 1. Angels a Malach. 2.7 3.1 Reu. 1.20 because being sent vnto vs by God they declare vnto vs the will of God 2. Seers b 1 Sam 9.9 and Prophets because they foretell of things to come concerning the saluation of the beleeuers and the damnation of the reprobates they expound vnto vs the Oracles of God propound nothing of their owne but onely that that God hath spoken vnto them 3. Bishops or ouerseers and watchmen c Ezeh 3.17 33.7 act 20 28 because they are set as Centinels and scoutwatches that they may watch for the saluation of the people 4. Embassadors d 2. Cor. 5 20 because they ought onely to deliuer those things which they haue in commandement from God and not their owne 5. The seruants of God e Titus 1.1 and seruants of Iesus Christ f Rom. 1.1 because they must regard and doe those things that are Gods and not their owne i Luk 12.42 6. Gods witnesses g Ioh 15.27 Act. 1â—8 because they haue beene vnto God truely vndoubtedly conscionably and faithfully a sure witnesse approued by the word of God and that not in words onely but in life and death yea and with their bloud if neede be 7. Preachers h Mar. 3.14 because they preach and proclaime the Gospell concealing nothing thereof Mat. 16.19 8. Faithfull disposers and Stewards of the mysteries of God because they giue euery one their portion in due season and k 1 Cor. 4.1 dispose all things according to the will of their Lord that which the Lord hath committed vnto them they deliuer from hand to hand And because they haue receiued the keyes from the Lord wherby they open the kingdome of heauen to the beleeuers and shut it to the vnbeleeuers l 9. The light of the worle m Mat. 5.14 because they should shine before others in doctrine and manners 10. The salt of the earth n because they should not be themselues foolish and vnsauorie but ought to season others with the salt of Doctrine and life 11. Husbandmen o Mat. 12.2 1 Cor. 3.9 and sowers p Isa 32.20 Mat. 13 32 and planters and reapers because they should q Mat. 9.37 Ioh 4 38 plow vp the hearts of men by the preaching of the lawe and fit them for the receiuing of the seede of Gods word and throw this seede into mens hearts the force and increase whereof is onely from God alone 12. Leaders and r Ioh. 10.2 Sheepheards of soules because they must feede nourish and refresh the flocke of Christ with heauenly foode gouerne them with the sheepehooke of Ecclesiasticall discipline and take care that the sheepe be not deuoured of the wolues nor infected with the poyson of peruerse Doctrine nor with the contagion of euill manners 13. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in that they offer vnto God either Christ or any other propitiatorie sacrifice but because by the ministery of the Gospell they withdrawe men from the profanenesse of the world and offer and present them before God and set them vpon the Altar Christ Iesus by whose obedience they are iustified and by whose spirit they are sanctified to the end their oblation may be made holy and acceptable before God through Christ Rom. 15.16 14. Begetters and Fathers a 2. King 6.21 1 Cor. 4.15 Galat. 4.19 for honours sake in respect of them whom they teach and Sauiours b Obadia vers 21 1 Tim. 4.16 in which sence they are said to remit sinnes which otherwise is proper to God alone d Mar. 2 17 but instrumentally because the spirit of God in the preaching of the word is powerfull in the regenerating e 1 pet 1.3 23 of the elect 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers with God ministers and f 1 Cor 3 9.10 builders 16 The trumpet g Isa 58.1 of God because they must proclaime perpetual warre to the wicked and must stirre men vp to warre against the deuill and sinne 17. The voice of God h Mar. 1.3 18. Fishers of men i Mat. 4.19 19. The feete of those that bring the glad tidings of peace and good things k Rom 10.15 20. Presbyters that is to say Elders because they must auoide youthfull inconstancie and lightnesse and embrace and vse such grauity as may procure them authoritie and credit among the people 21. Lastly Christ could no way more honorably set fourth his ministers then when he saith of them Luk. 10.16 Hee that heareth you heareth mee hee that despiseth you despiseth mee And Paul 2. Cor. 3.8 could attribute nothing more glorious and excellent vnto the ministerie then when he said That it is the ministerie of the spirit of righteousnesse of life eternall and of reconciliation 2. Cor. 3.8.9 What is the office of pastors l Ioh. 21.15 To speake in the name of God or to feede the flock of Christ with the pure that is the onely word of God and that learnedly faithfully sincerely constantly freely without respect of persons or any euill affection of the minde a Ier. 1.7 teaching modestly b 2. Cor. 10 13 14. defending the trueth reprouing c Tit 1.9 errors not with scoffes but with argumentes rebuking offences admonishing all and singuler of the calamities and tribulations to come which accompany or follow the preaching of the Gospell By the example of Christ d Ioh. 15.18 and of Paule e 1. Thess 3 â— comforting the heauie hearted confirming those that are readie to fall prouoking those that are sloathfull often to beate vpon righteousnesse faith hope charity and good workes both in publick and in priuate 2. To administer the Sacraments according to Christs institution 3. To gouerne his flock with spirituall discipline 4. To pray for the flock 5. To haue a care of the poore 6. To be themselues the patterne of the flock in Doctrine in life and in the crosse and to beware that they do not pull downe that with their euill maners whith they build vp with sincere and wholsom Doctrine or as the prouerbe is that they build not heauen with their words and hell with their workes and that they be not like the Carpenters which built the Arke of Noe for they preparing an Arke for others whereby they should be freed from the Deluge perished themselues in the midst of the floud a 1. Tim. 1.3 18 19 1 Tim. 4.12 2 Pet. 5.3 What is the cause that should moue the pastors to such an earnest desire of feeding the sheepe of Christ The loue of the Prince of Pastors our Lord Iesus Christ who gaue himselfe for his