people being God his flocke was called a Synagogue For this woord Synagogue signifieth as much as Ecclesia the Congregation But because of the stubbornesse of the Iewes and the vnappeasable hatred whiche they bare towards Christian religion this word Synagogue is not estéemed but is almost quite growen out of vse But we will not dispute by due and right order of the Churches either of the Iewes or the Turkes or of other strange Churches of the Gentiles whereof we know there are many sortes and kinds Wée will speake of the Christian Church and congregation of the faithfull which the Germans do call Die kirch alluding peraduenture to the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing belonging to the Lord to witt a house or a people as the Germans doe call Die kirchen both the people of God themselues and also the place wherin they assemble together to worship god But first of all wée will describe a little plainelier what the Church or congregation is The Church is the whole companie and multitude of the faithful partly being nowe in heauen and partly remayning yet here vpō earth where it doth agrée plainely in vnitie of faith or true doctrine and in the lawefull partaking of the Sacraments neither is it diuided but ioyned and vnited together as it were in one house and fellowship This Church was vsuallie called Catholique that is to say vniuersall For shée bringeth forth her branches in all places of the wyde world in all times of all ages and generally doth comprehend all the faithfull of the whole world For the Church of God is not tyed to any one region nation or kinred to condition age sexe or kinde all the faithfull generally and each one specially where euer they or hée be are citizens and members of this Church Sainct Paule the Apostle sayeth There is neither Iewe nor Greeke neither bondman nor free neither man or woman for ye bee all one in Christ Iesu The Church is distinguished into the Triumphant and the Militant The Triumphant is that great companie of holy spirits in heauen triumphing for the victorie gotten against the world sinne and the diuel still enioying the sight of God wherein consisteth all fulnesse of all kinde of ioye and pleasure Wherevppon they set forth Gods glorie and praise his goodnesse for euer This Church doth S. Iohn the Apostle set forth verie notablie in his Reuelations saying After this I sawe and behold a great companie which no man was able to nūber of all nations peoples tongues standing before the Throne and in the sighte of the Lambe clothed in white garments and Palmes in their handes and they cryed out with a lowde voice saying Saluation belongeth to him that sitteth vppon the throne of our God to the Lambe And a little after that he sayeth And one of the Elders aunsweared said vnto me These which are clothed in white garments who are they or frō whence come they And I said vnto him Thou knowest lord And hee said vnto mee These are they that haue come out of great affliction and haue spread abrode their garments haue made them white in the bloud of the Lambe therefore are they before the Throne of God and serue day night in his holy temple And hee that sitteth on the Throne shall dwell ouer them They shall neyneither hunger nor thirst henceforth any more neither shall the Sunne shine on them or any heate beecause the Lambe who sitteth in the middest of the Throne shal gouerne them bring them to the springes of the water of life And the Lord shall wype away all teares from their eyes Brethren ye haue heard a notable description of the triumphant Church in heauen and that too triumphinge truely thoroughe the bloud of Iesus Christ by whom they conquered and doe nowe reigne For Christ is that Lambe of God that taketh away the sinnes of the world By whome all which be sanctified are sanctified and shal be sanctified and doe liue from the first creation of the world vnto the end of all times Sainct Paule in a certeine place giuing vnto vs also a notable description of this Church telleth that wée whiche as yet are busied in the Militant Church shall sometime bée translated to the same and be made fellowes with the Angels of GOD receiued amonge the orders of the Patriarches and placed in the companie of the blessed spirites with the most highe God himselfe and the Mediatour oure Lord Iesus Christe For hée preaching the greatnesse of Gods grace brought vnto vs by the Gospell exhorting vs to receiue the same with a true faith Ye came not sayeth he vnto mount Sina to a fire to a whirlewinde a stormie tempest and darckenes but vnto mount Sion to the citie of the liuing God to heauenly Hierusalem to the innumerable companie of Angels and to the Church or Congregation of the first begotten whiche are written in heauen and to God the Iudge of all and to the spirites of the perfecte iust and to the mediatour of the newe testament Iesus Christe speaking better things than the bloud of Abel spake And therefore all the Sainctes in heauen do belonge vnto our companie or rather we belonge vnto their fellowship For we are companions and fellowe heyres with the Sainctes from Adam vnto the end of all worlds and Gods householde Which conteyneth the greatest comfort of all mans life and moueth most of all to the studie of vertue For what more worthie thing is there thā to be of Gods househould Or what may be thought more swéete to vs than to thincke our selues fellowes with the Patriarches Prophets Apostles Martyrs of all Angels blessed spirits This benefite I say Christ hath bestowed on vs To him therfore be praise glorie and thankes for euer and euer Amen The Militant Church is a congregation of men vppon earth professing the name and religion of Christ continually fightinge in the world against the diuel sinne flesh and the world in the campe and tentes and vnder the banner of oure Lord Christe This Church is to be cōsidered two wayes For either it is to bee taken strictly comprehending them onely which bée not onely called but are in very déede the Church the faithfull and electe of God liuely mēbers knit vnto Christ not with bandes and other outward markes and signes but in spirite and faith often times by these meanes without the other Of which matter wee will speake hereafter This inward and inuisible Church of GOD may be wel named the electe spouse of Christ onely knowen vnto God who alone knoweth who are his When wée bee first taught to knowe this Church we confesse her with the Apostles créede saying I beleeue the holie Catholique Church the communion of Sainctes And in these fewe woords wee conclude that there is a Church also what is the Church and what
for that the Churches bothe oures and youres do beleeue agreeably to the Scriptures of God and tradition of the holie fathers ¶ A Confession of faith made by the Counsell of Chalcedon taken out of the booke of Isidore AFter the rehearsall of the Creeds set foorth by the Synodes of Nice and Constantinople with a fewe wordes put betweene streight way the holie Counsell of Chalcedon doeth prescribe their Confession in these words We therfore agreeing with the holie fathers doe with one accorde teache to confesse one the same sonne our Lord Iesus Christ and him to be perfect GOD in the deitie and the same also verie man of a reasonable soule and bodie touching his Godhead beeing of one nature with his Father and the same as touching his manhoode of one nature with vs like to vs in all thinges excepte sinne Touchinge his Godhead borne of his Father before the worldes and the same in the latter dayes made man for vs and for our saluation Wee teache to consider that hee is the one and the same Christe the sonne our Lorde the onely begotten sonne in two natures nâ—ither confounded nor chaunged nor diuided nor separated and that the difference of the natures is not to be taken awaye because of the vnitie but rather the propertie of bothe his natures remaining whole and meeting together in one person and one substance that he is not parted or diuided in two persons but is one and the same Sonne the only begotten sonne God the worde Our Lord Iesus Christe euen as the prophets from the beginning haue witnessed of him as he himself hath instructed vs and the confession of the fathers hath taught vs These thinges therefore being ordered by vs with all care and diligence the holy and vniuersal Synode doth determine that it should not be lawful for any man to professe any other faith or else to write to teache or speake to the contrarie That the Decree of the Synode of Calcedon is not contrarie to the doctrine of the blessed bishop Cyrill taken out of the fifte Booke of the holy Martyr Vigiluis against Eutyches BVt nowe let vs consider the last article in the decree of the Synode of Calcedon We confesse that Christ our Lord the onely begotten Sonne is to be vnderstoode to bee one and the selfe same in his two natures neither confounded nor chaunged nor diuided nor separated not making voide the difference of the two natures because of the vnitie but keeping sound the propertie of both natures comming together into one person and substance not as beeing diuided or separated but as beeing one and the same onely beegotten Sonne God the word our Lord Iesus In this article this displeaseth them because they saide The propertie of bothe natures remaining sound Or The difference of the natures not beeing made void And that they may persuade vs that those things which they mislike are assuredly so they vsing their accustomed largenesse of wordes and vaine assertions doe bring in many testimonies out of the articles of Cyrill wherein he denyeth not the two natures in Christe but teacheth that there is but one person To the intent therefore that we maye not confute them with our disputation alone let vs set downe also the wordes of Cyrill that euen as they leane to the testimonie of Cyrill so by the testimonie of Cyrill they may be ouercome In the Synodall epistles of Cyrill to Nestorius thus it is writteÌ„ For we do not affirme saith he that the diuine nature is turned or chaunged into flesh nor yet that it is transformed into the whole man which consisteth of bodie and soule but wee say rather that the reasonable soule hath coupled to it selfe the substance of liuing flesh that it is vnspeakablie and vnconceiuably made man and is also called the sonne of man not of bare will alone nor by the onely taking on of the person but because the two natures doe after a certeine maner come together in one so that there is one Christ and one Sonne of both the natures by ioyning them in one not in making void or taking away the difference of the natures but because they that is the Godhead and the manhoode together by that hidden and vnspeakeable knitting to the vnitie haue made to vs one Lorde and one Christe and one sonne What could be spoken more plainely than this What could be shewed more cleerely out of the Epistles of Cyrill to agree with the determination of the Counsell of Calcedon For see neither are wordes to wordes nor sentence to sentence any thinge contrarie but euen as they had one meaning of faithe so vse they in a manner the selfe same wordes The holie Synode said The difference of the two natures beeing no where made voide Saint Cyrill sayde The difference of the natures not beeing made voyde or taken away by ioyning them together The holie Synode said Bothe the natures meeting together in one person S. Cyrill saith Not of a bare will onelie nor yet by the onlie taking on of a person but because the two natures after a sorte doe meete together in one The holie Synode said Not beeing diuided into two persons but beeing one and the same Christe S. Cyrill said So that of two that is to say of two natures is one Christ the sonne And again Because they that is the Godhead and the manhood together haue made to vs one Lorde one Christe and one Sonne c. The Creede of the first Counsell held at Toledo when Honorius and Arcadius were Emperours taken out of the booke of Isidore WE beleeue in one verie God the father allmightie and the sonne and the holie Ghoste maker of thinges visible and inuisible by whome all things were made in heauen and in earth We beleeue that there is one God and one trinitie of the diuine substance And that the father himself is not the sonne but that he hath a Sonne which is not the father That the sonne is not the father but that the sonne of God is of the nature of the father And also that the holie Ghoste is the comforter which neither is the father him selfe nor the sonne but proceeding froÌ„ the father and the sonne The father therefore is vnbegotten the sonne begotten the comforter not begotten but proceeding from the father and the sonne The Father is hee from whome this voice was hearde out of Heauen This is my beloued sonne in whome I am well pleased heare him The Sonne is he whiche saide I went out from the Father and came from GOD into this worlde The comforter is the holie Ghoste of whom the sonne said Vnlesse I go away to the father the coÌ„forter shal not come We beleeue in this trinitie differing in persons but all one in substance not diuided nor differing in strength power and maiestie and we beleeue that beside this there is no diuine nature either of Angel or of spirit or any power which may be beleeued to be God. We therefore
the vse or effect of the lawe of God and of the fulfilling abrogating of the same Of the likenesse and difference of bothe the Testamentes and people the old and the new 400 9 Of Christian libertie and of offences Of good workes and the reward thereof 440 10 Of sinne and of the kyndes thereof to wit of originall and actuall sinne and of sinne against the Holie Ghoste And lastly of the most sure and iust punishment of sinnes 477 The summe or contentes of the tenne Sermons of the fourth Decade 1 Of the Gospell of the grace of GOD who hath giuen his Sonne vnto the world and in him all thinges necessarie to saluation that wee beleeuing in him might obteine eternall life 525 2 Of repentaunce and the causes thereof of confession and remission of sinnes of satisfaction and indulgences of the olde and newe man of the power or strength of mē the other things perteyning to repentāce 561 3 Of God of the true knowledge of God and of the diuers ways how to know him That God is one in substance three in persons 604 4 That God is the creatour of all things and gouerneth all thinges by his prouidence where mention is also made of the good wil of God to vsward and of Predestination 635 5 Of adoreing or worshipping Of inuocating or calling vpon And of seruing the onely liuing true and euerlasting god Also of true and false religion 648 6 That the sonne of God is vnspeakably begotten of the father that he is consubstantiall with the father and therefore true god That the selfe same sonne is true man consubstantiall with vs and therefore true God and man abiding in two vnconfounded natures and in one vndiuided person 677 7 Of Christ King Priest of his onely euerlasting kingdome and priesthoode and of the name of a Christian 698 8 Of the holie Ghoste the thirde person in Trinitie to be worshipped and of his diuine power 714 9 Of good and euil spirites that is of the holie Angels of God and of diuels or euill spirites of their operations 731 10 Of the reasonable soule of man and of his most certeine saluation after the death of his body 759 The third last Tome and first the summe or cōtents of the ten Sermons of the fift and last Decade 1 Of the holy Catholique Churche what it is how far it extendeth by what marks it is knowne from whence it springeth howe it is mainteyned and preserued whether it may erre Also of the power studies of the Church 812 2 That there is one Catholique Church that without the Churche there is no light or saluation Against Schismatiques Wherefore we depart from the vp-start Churche of Rome That the Church of God is the house vineyard and kingdome of God and the body sheepefolde and spouse of Christe a mother and a virgine 841 3 Of the ministerie and ministers of Gods worde wherefore and for what ende they are instituted of god That the orders giuen by Christe vnto the Churche in times past were equall Whence and howe the prerogatiue of ministers sprang and of the supremacie of the byshop of Rome 870 4 Of calling vnto the ministerie of the word of god What manner of men and after what fashion ministers of the worde must be ordeined in the church Of the keyes of the Churche What the office of them is that be ordeyned Of the manner of teaching the Churche and of the holie life of the Pastours 891 5 Of the fourme and maner how to pray to God that is Of the calling on the name of the Lorde where also the Lordes prayer is expounded and also singing thankesgiuing and the force of prayer is intreated 914 6 Of signes the manner of signes of Sacramentall signes what a sacrament is of whome for what causes and how many Sacraments were instituted of Christ for the christian church Of what thinges they doe consist howe they are consecrated how the sign and the thing signified in the Sacramentes are eyther ioyned together or distinguished and of the kinde of speaches vsed in the Sacramentes 955 7 That we must reason reuerently of Sacramentes that they doe not giue grace neyther haue grace included in them Again what the vertue and lawful end and vse of Sacraments is That they profite not without fayth that they are not superfluous to the faythfull and that they do not depend vpō the worthinesse or vnworthinesse of the minister 995 8 Of holie Baptisme what it is by whome when it was instituted and that there is but one baptisme of water Of the baptisme of fire Of the rite or ceremonie of baptisme howe of whome and to whome it muste be ministred Of Baptisme by Midwiues and of infants dying without baptisme Of the baptisme of infantes againste Anabaptisine or Rebaptising and of the power or efficacie of baptisme 1032 9 Of the Lords holie Supper what it is by whom when and for whome it was instituted after what sort when and howe oft it is to be celebrated of the ends thereof Of the true meaning of the wordes of the supper This is my body O◠the presence of Christ in the supper Of the true eating of Christes body Of the worthy vnworthy eaters thereof how◠euerie mā ought to prepare him self vnto the lords supper 1063 10 Of certeine institutions of the church of god Of scholes Of Ecclesiasticall goods of the vse abuse of the same O◠Churches holie instrument◠of Christians Of the admonition and correction of the ministers of the Church and of the whole Churche Of matrimonie Of widowes Of virgines Of Monkes What the church of Christe determineth concerning the sicke and of funeralls and burials 1112 The second table conteyning such places and testimonies of Scripture both of the old Testament and the Newe as are vsed of the Authour euery where throughout this his whole worke The first number is referred to the Chapter the second to the Page ¶ Out of Genesis 1IN the beginning God created heauen earth c. Pag. 632. 1 Let there be light and there was light c. 977 1 Let vs make man in our Image after our owne likenes c. 490. 633 2 Of the institution of mariage It is not good for man to bee alone c. 222. 2 Thou shalt not eate of the fruite of the trée of knowledge c. 483. 484. 488 3 Ye shall not die the death for God doth know that the same day that ye eate thereof your eyes shal be opened c. 751 3 The Serpent was subtiler than all the beastes of the field c. 749 3 The woman whom thou gauest to be with mée gaue mée of the trée c. 479 3 For dust thou art and into dust thalt thou be turned againe c. 764 3 The séed of the womā shall crush the serpents head c. 687 4 The voice of thy brothers bloud cryeth out of the earth c.
c. 878 15 He that brake the Lords Sabboth by gathering of stickes was stoned to death c. 141 19 How to make the holy clensing water against al defilings c. 376 24 Baalam foretold the ouerthrowe of Hierusalem c. 414 27 Let the God of the spirites of all flesh sett a man ouer the congregation c. 177. 389 27 Iosua the Capteine of Gods people is set before Eleazar c. 181 30 Touching Votories and when their vowes are of force c. 380 ¶ Out of Deuteronomie 1 BRing men of wisedome of vnderstanding and of an honest life c. 176. 389. 894 1 Heare the cause of your brethren and iudge righteously c. 192. 390 4 The Lord spake vnto you from the middest of the fire and a voyce of words ye heard but likenes sawe ye none c. 2. 119 5 These words spake the Lord with a lowde voyce from out of the middest of the fire c. 2 5 Thou shalt not couet thy neighbours wife thou shalt not c. 324 5 I haue heard the voice of the woordes of this people whiche they haue spoken c. 870 6 Heare Israel the Lord our God c. And thou shalt shewe them vnto thy children c. 56 160. 623 6 Thou shalt loue the Lord thy God with all thy heart c. 93 8 Man liueth not by bread onely but by euery woord that commeth out of the mouth of c. 947 8 When thou hast eaten therefore and filled thée selfe c. Beware that thou forget not c. 283 8 Saye not thou in thine hearte Mine owne strength the power c. 471 9 The Lord had determined to destroy you therefore I made intercession c. 916 10 And Nowe Israel what doeth the Lord thy God require of thée c. 668. 475 10 Circumcise the foreskin of your heartes and harden not your c. 361. 1025. 10 Thou shalt worshipp the Lord thy God him shalt thou feare c. 655 12 Euery man shall not doe that whiche is righteous in his owne eyes c. 472 12 15. The eating of bloud and strangled is forbidden c. 385 13 The Lord commaundeth that euery citie whiche departeth from God and the worship of God shuld be sett on with warriours c. 211 13 Follow ye the Lord your God feare him c. 113. 671 14 Of cleane vncleane creatures c. 382 15 Beware that thou harden not thine heart nor shutt to thine hand for c. 288 16 God also forbad the magistrate to plant groaues c. 179 16 Thou shalt appoint thée Iudges c. 894 17 When the king sitteth vppon the seat of his kingdome he shal c 252. 391 19 If a false witnesse be founde amonge you then shall you doe vnto him c. 320 20 Lawes made for warre c. 213 21 The parentes them selues are commaunded to bring their disobedient children before the Iudge c. 162 24 No man shall take the neather or the vpper milstone to pledge c. 272 24 Thou shalt not denie nor withhold the wages of an hired seruant c. 272 25 Thou shalt not haue in thy bag two manner of weightes c. 270 28 If thou shalt hearken diligently vnto the voyce of the Lord thy God to obserue and do c 641 30 The Lord thy God shal circumcise thine heart and the heart of thy séede c. 359. 454 32 Sée nowe howe that I I am God and there is none other God but I I kill c. 623. 658 ¶ Out of Iosua 1 SEe that thou doest obserue and doe according to all the Lawe c. 184 2 Let not the booke of this Lawe depart out of thy mouth c. 252 2 Giue mée a signe by oath that ye will shewe mercie vnto mée And they gaue her a roape to hang out of her windowe c. 956 5 Make thée sharpe kniues of stone go to againe and circumcise the children of Israel the second time c. 1059 28 Of the Lordes Tabernacle at his apointment erected in Silo c. 342 23 When ye shall come in among these nations sée that c. 133 ¶ Out of Iudges 6 HE is called Lord who before was called an angel c. 743 14 And the spirit of the Lord came vpon Samson c. 382 17 Micha instituted vnto the true God a kinde of seruice of his owne c. 676 ¶ Out of the first booke of Samuel 1. 3. OF the Lords Tabernacle at his appointment erected in Silo c. 342 3 And the sinne of the children of Helie was too abhaminable before the face c. 910 4 The elders of Israel said Wherfore hath the lord cast vs downe c. 996. 4 So the people sent into Silo brought from thence the arcke c. 996 4 And thâ— Philistines fought and Israel was smitten downe and fled c. 996 4 5. The vse and abuse of the arke c. 346 6 The Lord smote fiftie thousand thrée score and ten men of Beth-shemesh c. 997 15 Hath the Lord as great pleasure in burnt offeringes and sacrifices as when the voyce of the Lord is obeyed c. 472 677 16 The good spirite of God departed from Saule and the euil spirite succéeded c. 722 19 Dauid doth not despise the ayd and shiftes of his wiâ—e Michol c. 640 23 When Abigael saw Dauid shée hasted lighted off her aâ—â—e c 649 28 Samuel or rather Sathan couÌ„terfecting Samuel raised vpp by a witch c. 247 ¶ Out of the second booke of Samuel 6 OZa perished for handling the arche of the Lord otherwise than was commaunded in the law c. 676 7 I wil be his father and he shal be my sonne c. 57 7 Who am I O Lord God and what is the house of my father c. 952 8 Dauids sonns were called priestes c. 880 12 The sword shal not depart from thy house c. 522 12 The Lord hath taken thy sinne 〈◊〉 c. 522 12 Take thou the citie Rabah least I take it and my name be called vppon it c. 655 15 Carrie bache the arcke of God into the citie againe If I shal finde c. 308 15 If I shall finde fauour in the eyes of the Lord hee wil bring mée c. 926 ¶ Out of the first bookâ— of kinges 3 SOlomon loued the Lord c. onely he sacrificed and burnt incense in the high places c. 343 3 And when he was come in to the king he worshipped or made obeysaunce c. 650 4 And vnder Solomon they increased and were many in number as the sand c. 284 6 Dauids deuotion was great toward the arke of the Lord c. 824 6. 7. c. The description of Solomons temple c. 344 8 If the heauens of heauens are not able to conteine thée how much lesse c. 659. 943. 1004 8 And Solomon made a solemne feast and all
33 By the word of the Lord were the heauens made all the hoastes of them by the breath of his mouth c. 633. 34 This poore man cried and the Lord heard him and saued him out of all his troubles c. 741 37 A good man is mercifull and lendeth guideth his woords with discretion c. 288 37 Yet a little and the vngodly shal be no where and when thou lookest in his place c. 300 38 Rebuke me not in thine anger O Lord neither chasten me in thy c. 919 38 Thine arrowes stick fast in me and thine hand doth presse mée sore c. 565 45 All the beasts of the woods are mine and the cattel c. 127 45 The Lord shall reigne for euer and his kingdom is a kingdome of all ages c. 638 45 Thy God hath annoynted thée with the oyle of gladnesse aboue thy fellowes c. 705 50 Offer to the Lord the sacrifice of praise and pay thy vowes c. 113. 657. 922. 50 Why doest thou take my couâ—naunt in thy mouth c. When thou sawest a theefe thou consentedst vnto him c. 237 50 Whosoeuer offereth me thanks and praise he honoureth me c. 953 51 Cast me not away from thy presence and take not thine holy spirite from me c. 722 51 Behold I was borne in wickednes in sinne hath my mother conceuied me 496 51 Make mee a cleane heart O Lord and renue a right spirit within me 819 51 Haue mercie vpon me O God according to the greatnesse of thy mercie For I â–ª c. 572 54 O come lee vs sing vnto the Lord let vs hartily reioyce in God eure saluation c. 651 61 Thou O Lord shalt not leaue my soule in hell neither shalt thou suffer thine holy one to sée corruption c. 764 62 Put your trust in God alwayes powre out your heartes before him c. 282 67 God be mercifull vnto vs and blesse vs snewe vs the light of his c. 944 72 Touching the infelicitie of the vngodly thou verily hast sett them in slipperie places c. 300 73 Touching the prosperitie of the wicked my feete were almost gone my treadings c. 292 75 Make vowes and paye them c. 381 78 The things that we haue heard and knowen suche as our fathers haue â—ould vs c. 622 79 Help vs O Lord of our saluasion for the glorie of thy name c. 921 81 In thine extremities and troubles O Israel thou calledst vppon mée and I deliuered thée c. 657 82 Man is the liuely image of god c 650 89 Thou Lord rulest the raging of the sea thou stillest the waues therof when they arise c. 639 91 Call vppon mee in the day of trouble and I will deliuer thée and thou shalt glorifie mée c. 657 91 There shall no euill come vnto thée neither shall any plagne comâ— néere thy dwelling c. 741 91 Thou art my hope O Lord thou hast set thine house very highâ— c. 305 94 Vnderstand ye vnwise among the people ye fooles at length be wise c. 614 97 Thou Lord art higher than all that are in the earth Thou art exalted farre aboue all Gods c. 610 102 Heare my prayer O God and let my crie come vnto thée c. 914 103 The Lord is full of compassion and mercie slow to anger and of great kindnesse c. 644. 942 103 Blesse the Lord O my soule and all that is within mée blesse c. 952 103 Euen as the father pityeth his children so doeth the Lord pirie them c. 57 103 Praise the Lord O my soule and forgeâ—t not the thinges that hee hath done for thee c. 567 103 O praise the lord all ye angels of his ye that excell in strengthe yée that fulfil his commaundement c. 738 104 Of the fruite of thy works O God shal the earth be filled c. 639. 104 All thinges waite vppon thée that thou mayest giue them meate in due season c. 947 104 Whiche maketh his Angels spirites his ministers a flaming fire c. 714 110 The Lord sware and will not repent hun Thou art a priest for euer after tâ—e order of Melchisedech c. 704 110 The Lord said to my Lord sit thou at my right hand c. 59. 633. 692. 699. 110 In the mightie power of holinesse the dewe of thy byrthe is to thée of the wombe of the morning c. 62 113 The idols of the heathen are siluer and gold the workes of mens hands c. 118 113 The Lord is higher than all nations and his glorie is aboue the heauens c. 610 116 Onely God is true and euery man a liar c. 834 118 The pathe of life shalt thou make knowen to mée the fulnesse c. 71 118 The stone which the builders refused is the head of the corner c. 861 119 Seuen times in a daye doe I praise thée c. 936 119 It is good for me Lord that thou hast troubled mée c. 294 119 I haue longed after thy commaundements c. 324 119 The praise of Gods word c. 253 120 Lord deliuer mee from lying lippes and a deceiptfull tongue c. 324 123 Our GOD is in heauen hée hath done what soeuer pleased him c. 945 128 The labours of thine handes shalt thou eate O well is thée and happie c. 269 135 I know that the Lord is great that he is aboue al Gods c. 639 136 Oh praise the Lord for hée is good because his mercie endureth for euer c. 164. 570 138 Whether shall I goe from the breath of thy mouth and whether shall I flée from thy countenaunce c. 610 139 Thou O Lord knowest my downe-sitting and mine vp-rising thou spyest out all my wayes c. 638 141 Let my prayer bee directed in thy sight as incense and the lifting vpp of my hands as an euening sacrifice c. 658 141 The righteous shall sinite mée friendly but the precious baulmes of the wicked c. 324 142 Enter not into iudgment with thy seruaunt for in thy sight shal no man liuing c. 467. 555 145 When thou giuest it them they gather it when thou openest thy hand they are filled c. 714 145 The Lord is nigh vnto al that call vpon him vnto all such as c. 922 145 The Lord is iust in all his wayes and holy in all his workes c. 494 145 The eyes of all things do loke vpp vnto thée O Lord and thou giuest c. 947 145 The Lord vpholdeth such as fall and lifteth vpp all those that be downe c. 639 147 Great is oure Lord and great is his power and of his wisedome there is none end c. 639 ¶ Out of the Prouerbes of Solomon 1 MY sonne if sinners entice thée consent not vnto them c. 168 3 My sonne refuse not the chastening of
he shall giue you an other comforter c. 625. 723. 816 14 I go to prepare a place for you and will come againe c. 70. 1092 14 Whosoeuer knoweth my commaundementes and keâ—peth them he it is that loueth me c. 462. 822 14 The father is greater than I c. 28 14 Lord shewe vs the father and it sufficeth c. 620 14 Let not your heart be troubled or vâ—â—ed you beleeue in God c. 59 684 14 I will receiue you euen vnto my self that where I am there may ye be also c. 768 14 Haue I bene so long with you and do ye not yet knowe me c. 620 14 I am the way the truth and the life c. 662. 920 17 For their sakes sanctiste I my selfe that they also might be sanctified in truth c. 706 14 Whatsoeuer ye shall aske in my name that will I do c. 707. 922 14 In that day ye shall know that I am in my father and you in me c. 825 15 I am that true vine and my father is the husbandman Euerie braunch c. 863 15 You shall beare witnesse bicause ye haue ben with me from c. 872 15 Nowe are ye cleane throughe the word which I haue spoken vnto you c. 974 15 This is my commaundement that ye loue one an other c. 96 15 The seruant is not greater then his maister if they haue persecuted me c. 316 15 If I had not come and spoken vnto them they had had wherwithall c. 510. 15 I am the vine ye are the braunches As the braunch can not beare c. 454 15 He that hath not the spirite of Christe is none of his c. 825 16 Verily verily I saye vnto you ye shall wéepe and lament c. 292 16 Hetherto haue ye not asked any thing in my name aske and ye shal receiue c. 434 16 I went out from the father and came into the worlde I leaue the world and goe vnto the father c. 625 16 It is expedient for you that I depart For if I goe not away the comforter shall not come c. 728 1091 16 When the comforter shal come whome I will sende vnto you from the father c. 723 16 They shal driue you from their Synagogues and the time shall come c. 316 16 Lord to whome shall we goe Thou hast the word of eternall life c. 819 16 I haue many things to tel you but at this time you can not c. 18 17 This is eternall life to knowe thée the true GOD onely c. 59. 620 17 Father the houre is come glorifie thy sonne c. 684 17 And nowe O father glorifie thou me with thine owne selfe with the glorie whiche thou gauest me with thee before this world was c. 686 18 For this cause was I borne and for this cause came I into the world that I shoulde beare witnesse vnto the truth c. 701 18 Who so is of the truth wil heare my voyce c. 822. 827 18 My kingdome is not of this world c. 218 18 If my kingdome were of this world then wold my seruants surely fight c. 700 19 We haue a lawe and according to our lawe he ought to dye c. 683 19 In Christe there was not one bone broken c. 366 20 The Lorde came vnto his disciples and sayde Peace be vnto you c. 902 20 Whose sinnes ye forgiue they are forgiuen them c. 83. 871. 528 20 But these are written that ye might beléeue that Iesus c. 17 21 When thou wast yonger thou gâ—rdedst thy selfe and wentest whether c. 302 21 Féede my shéepe c. 866. 878 Out of the Actes of the Apostles 1 DEparte not from Ierusalem but waite for the promise of the father c. 1032 1 Peter calling a Church together speaketh of placing an other Apostle in the stead of Iudas c. 837 2 They were continuing in the doctrine of the Apostles and in communicating and in breaking of breade and in prayer c. 1081. 1113 2 WheÌ„ they heard this they were pricked in their hearts and sayde to Peter and the c. 571 2 There were dwelling at Ierusalem certeine Iewes religious men of all nations that are vnder heauen c. 1115 2 Repent and be ye euerie one baptised in the name of Iesus Christe c. 821. 902. 968. 989 1061 2 That Christe is risen againe it is proued by the testimonie of Dauid vttered by Saint Peter in a certeine Sermon c. 68 2 Saue your selues from this froward or vntoward generation c. 858 2 All which beléeued were ioyned in one c. 261 3 Men and brethren what shal we doe To whome Peter answered Repent and be baptised c. 582 3 I knowe ye did it through ignoraunce Nowe therefore turne you c. 517 4 None of them sayde that any thing was his of that which he possessed c. 261 4 If we at this day be examined of the déede done to the sicke man c. 972 4 In the name of the Lord Iesus arise vp and walke and they c. 972 5 The Priests put the Apostles in the common pryson but the Angel of the Lorde c. 735 5 Howe is it that sathan hath filled thine heart to lye vnto the holye Ghost c. 717 5 We ought to obey God more thaÌ„ men c. 146 6 The Church of Antioche ordeine and send Paule and Barnabas c. 837 6 At Ierusalem there was Colleges or Synagogues of Libertines Cyreneans Alexandrines Cilicians and Asians c. 1115 7 And when fourtie yeares were expyred there appeared vnto him in the wildernesse of mount Sina an Angel c. 743 7 They stoned Stephan calling on and saying Lorde Iesu receiue my spirite c. 715 7 He that is highest of all dwelleth not in temples made with handes c. 1004 8 And deuout men carried StephaÌ„ to his buriall and made greate lamentation ouer him 697 8 The Eunuche of Candace Guéene of Aethiopia read the holie Scriptures c. 871 8 Sée here is water what letteth me to be baptised c. 1006 6 Giue me this power also that on whome so euer I lay my handes c. 587 8 Thy monie perishe with thée bicause thou hast thought that the gift of God c. 587 8 Thou hast neyther part nor fellow shippe in this businesse bycause thy heart is not right in the fight of God c. 1051 9 Saule Saule why persecutest thou me c. 586 9 He will tell thée what thou must doe c. 871 10 Ye know that I being called by GOD did goe to the Gentiles c. 424 10 Cornelius indued with Gods grace he and his housholde become the Church of God c. 861 10 Of a truth I perceiue that there is no respect of persons with God but in euerie nation c. 546 10 Arise Peter slea and eate
c. 980 10 Arise I also myselfe am a man c. 654. 890 10 That which God hath cleansed call not thou common or vncleane c. 226. 1055 10 Thy prayers and thine almes déedes are hadde in remembraunce c. 924 11 Agabus foretolde Saint Paule the famine which was to come c. 878 12 Herode put Peter in pryson Peter slept betwéene two souldiers c. 735 12 It is the voyce of God and not of man c. 890 13 The Churches by the commandemente of the Apostles ordeyned doctours c. 837 13 Be it knowne vnto you men brethren that through this Lorde c. 45. 408 13 The Iewes being filled with indignation spake against those thinges c. 903 13 The word of God ought first to be preached vnto you but bycause you reiect it and iudge your c. 1107 14 The apostles returned strengthened the disciples soules againe c. 1016 14 God left not him selfe without witnesse in that he shewed his benefites from heauen c. 638 15 Dissention kindled by Paule and Barnabas againste them that taught circumcision c. 1001 15 Paule preaching the worde of God among the Gentiles went into the Synagogues c. 1114 15 We beléeue that through the grace of our Lord Iesus c. 50 15 Fornication forbidden by the Apostles in that Synodal Epistle which they sent froÌ„ Ierusalem c. 234 15 Bloud and strangled forbidden by the apostles in that Synodal Epistle which they sent from Ierusalem c. 421 16 Beléeue in the Lord Iesus and thou shalt be saued and thy whole c. 903 17 By God we liue and moue and haue our being c. 638. 685 17 God is not farre from euerie one of vs For by him wee liue wee moue and haue our being c. 610 17 God that made the worlde and all that therein is c. 126. 1004 17 Feare not Paule thou must be brought before Caesar and lo God hath giuen thée all them that sayle with thée c. 740 18 The Apostle shooke his raymeÌ„t and sayd your bloud be vppon your c. 903 19 The sonns of Sceâ—a the priest were sayd to be exorcistes c. 884 972 19 The holy ghost came vpon theÌ„ and they spake with tongues and prophecied c. 1032 19 When they heard these things they were baptised in the name of the Lord Iesus c. 1060 19 Iohn baptised with the baptisme of repentance saying vnto the people that they should beléeue c. 1031 20 God hath purchased to him selfe a church with his owne bloud c. 695 20 Take héede vnto your selues to the whole flocke whereof c. 866. 878. 901 20 I knowe this that after my departing shall grieuous wolues enter in c. 829. 887 20 Paule preached brake breade at Troas c. 1069 21 Paule being oppressed of the Iewes in the Temple of Hierusalem is rescued c. 832 22 I receiued authoritie from the high Priestes to binde al those that call c. 812 22 Paule being borne frée in the citie of Tharsus traueled to HierusaleÌ„ vnto Gamaliels féete c. 1115 22 Arise and be baptised washe away thy sinnes by calling on the name c. 989. 1061 23 Atroupe of horsemen and a certein companie of footmen sent with the Apostle Paule c. 832 23 As thou hast borne witnesse of me at Hierusalem so must thou beare record of me at Rome c. 640 23 The Saduceis say that there is no resurrection neyther Angel nor spirite c. 731 24 I beléeue all that is written in the Lawe and the Prophets c. 89 26 Paul wisheth that king Agrippa were suche an one as him selfe except his bandes c. 872 26 I send thée vnto the Gentiles to open their eyes that they may be c. 871 27 Sâ—rs I exhort you to be of good cheare for there shall be no losse of any mans life c. 640 27 There sâ—oode by me this night the Angel of God whose I am c. 743 Out of the Epistle of S. Paule to the Romanes 1 APpointed to preache the Gospel of God which he promised afore by his Prophetes c. 629 693 838 1 His inuisible thinges being vnderstanded by his workes through the creation c. 620 1 God verily promised the Gospel of God afore by his Prophets c. 429 1 What so euer may be knowne of God is manifest c. 102 1 God gaue them vp vnto a reprobate sense c. 492 1 The wrath of God is reuealed from heauen against al vngodlines c. 520 2 There are two sorts of Circumcisions the one of the letter in the flesh c. 361 2 The circumcision of the heart is the circumcision which consisteth in the spirite c. 715 2 What doest thou despise the riches of Gods goodnes c. 125. 522 2 When the Gentiles which haue not the lawe do of nature c. 101 3 Doe we then destroye the lawe through fayth God forbid c. 553 3 The righteousnesse of GOD by fayth in Iesus Christe conuneth vnto all c. 546 3 Is he the God of the Iewes only Is he not also of the Gentiles c. 553 3 Where is the boasting it is excluded By what lawe Of works 552 3 All haue sinned and are destitute or haue néede of the Grace of God c. 501 3 If our vnrighteousnesse setteth foorth the righteousnesse of GOD what c. 482 3 Shall their vnbeliefe make the fayth of God without effect God forbid c. 1027 3 We doe therefore hold that a maÌ„ is iustified withoute the workes of the lawe c. 553 4 To him that worketh not but beléeuâ—th in him that iustifieth the vngodly c. 555 4 To him that worketh is the reward not reckoned of Grace but of duetie c. 554 4 What shal we say theÌ„ that Abraham our father as apperteyning to the flesh c. 51 4 If Abraham were iustified by workes c. Abraham beléeued God and it was counted for righteousnesse c. 51. 457 554 4 Where no lawe is there is no transgression c. 502 4 Therefore by fayth is the inheritaunce giuen that it might be by grace c. 52 5 Euen as by one man sinne entâ—red into the worlde and death by sinne c. 45. 482. 496. 502. 645. 1052. 5 Being iustified by the bloude of Christe we shall be saued c. 45. 54 5 We reioice also in tribulations knowing that tribulation worketh patience c. 294 5 The loue of God is poured oute into our hearts c. 92 5 Therefore being iustified by faith we are at peace with GOD c. 1002 5 Christe when as yet we were sinners dyed for vs muche more therefore nowe being iustified c. 662 5 Knowe ye not that all we which haue bin baptised into Iesus Christ haue bene baptised into his death c. 444. 709. 1025 7 Sinne withoute the lawe was once deade and I once
saued Laste of all that that shal most assuredly light vpon the vngodly and the godly what so euer the holy Scriptures doe eyther threaten or promise Out of all these definitions there-fore being diligently considered we maye according to the Scriptures make this description of fayth Fayth is a gift of God poured into man froÌ„ heauen whereby he is taught with an vndoubted persuaâ—ioÌ„ wholy to leane to God and his word â–ª in which word God dothe freely promise life and all good things in Christe and wherein all trueth necessarie to be beleeued is plainly declared Whiche description of fayth I will by Gods helpe in this that followeth vnfolde into partes and by assertion of places out of the Scriptures will bothe confirme and make manifest vnto you Ye as hytherto ye haue done so still giue diligent care and in your heartes praye earnestly to God. First of all the cause or beginning of fayth commeth not of any man or any strength of man but of God him selfe who by his holy spirite inspireth fayth into our hearts For in the Gospell the Lorde sayth No man commeth to me vnlesse my father drawe him And againe fleshe and bloude sayth the Lorde to Peter confessing Christ in true faith hath not reuealed this to thee but my father which is in heauen Whervnto the Apostle Paul alludeth when he sayth We are not able of ourselues to thinke any thing as of our selues but all our abilitie is of God. And in another place To you it is giuen for Christe not onely to beleeue in him but also to suffer for his sake Fayth therefore is poured into our hearts by God who is the welspring and cause of all goodnesse And yet we haue to consider here that god in giuing and inspiring faith dothe not vse his absolute power or miracles in working but a certaine ordinarie meanes agréeable to mans capacitie although he can in déed giue fayth without those meanes to whom when and howe it pleaseth him But we reade that the Lord hath vsed this ordinarie meanes euen from the first creation of all things Whome he meaneth to bestowe knowledge and faith on to them he sendeth teachers by the worde of God to preache true fayth vnto them Not bycause it lyeth in mans power wil or ministerie to giue fayth nor bicause the outward worde spoken by mans mouth is able of it selfe to bring fayth but the voice of man and the preaching of Gods worde do teache vs what true fayth is or what God dothe will and commaunde vs to beléeue For God him selfe alone by sending his holy spirite into the hearts and myndes of men dothe open our hearts persuade oure myndes and cause vs with all oure heart to beléeue that which we by his worde and teaching haue learned to beleeue The Lorde could by miracle from heauen without any preaching at all haue bestowed fayth in Christe vpon Cornelius the Centurion at Cesaria but yet by an Aungell he dothe sende him to the preaching of Peter And while Peter preacheth God by his holy spirite worketh in the hearte of Cornelius causing him to beléeue his preaching Verily Sainte Paule sayth Howe shall they beleeue in him of whome they haue not heard How shall they heare without a preacher And howe shall they preache if they be not sent So then fayth commeth by hearing and hearing by the word of God. In another place also Who is Paule sayth he or what is Apollos but ministers by whome ye haue beleeued according as God hath giuen to euery one I haue planted Apollos watred but God hath giuen increase So then he that planteth is nothing nor he that watreth but God that giueth increase With this doctrine of Saint Peter and Saint Paul doth that agrée which Augustine writeth in the Preface of his booke of Christian doctrine where he sayth That whiche we haue to learne at mans hande let euery one learne at mans hande without disdaine And let vs not goe about to tempte him in whom we beleeue neyther being deceiued let vs thinke scorne to goe to Churche to heare or learne oute of bookes looking still when we shal be rapt vp into the thirde heauen Let vs take héede of such like temptations of pride and let vs rather haue this in oure myndes that euen the Apostle Paul him selfe although he were cast prostrate and instructed by the calling of God from heauen was neuerthelesse sent to a maÌ„ to be taught the will of God and that Cornelius although God had heard his praiers was committed to Peter to be instructed by whome he should not only receiue the Sacramentes but shoulde also heare what he ought to beleue what to hope for and what to loue all which things notwithstaÌ„ding might haue bene done by the Angell c. The same Augustine also in his Epistle to the Circenses saith Euen he worketh conuersion and bringeth it to passe who by his ministers doth warne vs outwardly with the signes of thinges but inwardly doth by himself teach vs with the very things themselues Also in his treatise vpon the 26. of Iohn What doe men saith he when they preach outwardly What doe I now while I speake I driue into your eares a noise of words but vnlesse he which is with in doe reueale it what say I or what speake I He that is without doth husband the tree but he within is the creator of it c. This said he But euen as the Lorde his desire is to haue vs beleue his worde for the Prophet crieth out and saith To day if ye will heare his voice harden not your harts So in like maner he doth require of vs al which heare his word that we be not slacke in praying For in hearing the worde of God we must pray for the gifte of faith that the lord may opeÌ„ our harts coÌ„uert our soules breake and beate downe the hardnes of our mindes and increase the measure of faith bestowed vpon vs Of this order of prayer there are many examples in the holy scriptures WheÌ„ the Lorde in the gospell sayde to one Canst thou beleue to him that beleueth all things are possible He made aunswere saying I beleue lord helpe thou mine vnbeliefe The Apostles also cry to the Lord and say O Lorde increase our faith Moreouer this praier wherin we desire to haue faith powred into vs is of the grace gifte of God and not of our owne righteousnesse which before God is none at all This therefore is lefte vnto vs for a thinge most certaine and vndoubtedly true that true faith is the mere gift of god which is by the holy ghost from Heauen bestowed vpon our mindes and is declared vnto vs in the worde of trueth by teachers sent of God and is obtained by earnest praiers which cannot be tyred Whereby we learne that we ought often and attentiuely to heare the word of God and neuer cease to praye to God for the obtayning of true faith But that
vppon any other than that GOD who liueth euerlastingly world without end For the Lord himselfe by Asaph sayeth In thine extremities and troubles O Israel thou calledst vppon mee and I deliuered thee Also Dauid saith Our fathers hoped in thee they hoped in thee and thou deliueredst them Vnto thee they cryed were deliuered In thee they trusted and were not coÌ„founded Now add vnto all these the commaundement of Christ our Lord When you pray say Our Father c. Add also the wordes which followe in Luke 11. and Matthew 7. Aske and it shal be giuen you And so forth Wée conclude therefore that the true liuing and euerlasting God ought of all meÌ„ in all their necessities to be called vppon But to no purpose peraduenture I take paines in this poinct séeing that there are but a fewe or none at all whiche denie that God is to bee called vppon This séemeth to require a more diligent declaration that God onelye and alone is to bee called vppon For many doubtlesse doe call vpon GOD but together with God or for God certeine chosen patrones wherevpon insueth that they call not vppon God onely and alone Now that hee alone is to be called vppon in this sort we declare By inuocation or calling vppon we require helpe or succour either that good thinges may be giuen to vs or that euill things may be turned away from vs Whiche néedeth no further proofe séeing it cannot be denyed of any that is ruled by his right wittes Now God only and alone is our helper who only giueth good things taketh away euil things For the Lord sayth in the Gospel There is none good but one to wit God where One is taken for only and alone Againe in the lawe by the mouth of Moses the Lord sayth Behold that I am God alone and that there is none other God beside mee And againe by Isaie Haue not I the Lorde and there is none other God beside me a iust God and a sauiour there is none beside me And Dauid Who sayth he is God besides the Lorde and who is mightie or a rocke saue our God In verie euill part therefore did the worshippers of God take it so often as men asked of them those thinges which are in the Lordes handes onely to giue Rahel sayde to Iacob Giue me children or else I dy But the scripture by and by addeth And Iacob being angrie said Am I in Gods stead which hath denied thee or withholden from thée the fruite of the wombe So when the king of Syria desired besought Ioram the king of Israel a king I wisse not so godly that he wold heale Naaman who was infected with the leprosie Ioram sayth Am I a God that I shoulde be able to kill and to giue life For he sendeth to me that I should heale a man from his leprosie Wherefore most certeine it is that to God only it belongeth to giue good thinges and to turne away euill thinges Wherevppon it doth consequently followe that God only and alone must be called vpon For if these patrones whome they call vpon as their helpers and succourers that doe not call vpon the onely God be able either to giue those things that are good or to turne away those thinges that are euill then certeinely there is not one onely god For those shoulde likewise be Gods. But Gods they are not bycause there is but one God who onely and alone giueth or bestoweth good things and taketh away or remoueth euill things God only and alone therefore is to be called vppon Patrones are not to be called vppon in so much as they are able to do vs neyther good nor harme As touching that whiche of their owne heades some doe here obiect that Patrones doe vs good and harme not of them selues but of God it is doubtfull yea it is most false For the Lord him selfe by the Prophete sayth I am the Lord Hu This or Being is my name and my glory I will not giue to an other neither my praise to grauen Images So that all glorie belongeth to God bycause he is onely and alone not onely the wel-spring of all good graces whiche is neuer drawne drye but also a most iust and equall distributer of the same and for that cause he is called vpon worshipped and serued of men Psalme 50. Furthermore in so muche as we ought to sacrifice vnto none but to one God certeine it is that we muste worship but one onely god The Lord cryeth in the lawe He that offereth vnto other Gods than to the onely God let him be rooted out And therefore Paule and Barnabas when the people of Lystra were preparing sacrifices to offer vnto the Apostles they rent their clothes thereat as at intollerable blasphemie For in the law of the Lord we reade againe Who so euer shall make for him selfe a composition or perfume of incense to smell thereto he shall be cut off from among his people But the sacrifices of the godly are prayers thankesgiuings and inuocations on Gods name For Dauid sayth Vnto thee wil I sacrifice a sacrifice of praise and I will call vpon the name of the Lord. And againe Let my prayer be directed in thy sight as incense and the lifting vp of my handes as an euening sacrifice Paule likewise sayth By Christe we offer the sacrifice of prayse alwayes vnto God that is the fruite of lippes which confesse his name For the Prophete Osée biddeth vs offer y calues of our lips For so much therefore as one onely God is to be sacrificed vnto therefore one only God is to be called vpon Neither is it possible that they whom such as call not vppon the onely God name heauenly patrones woulde if they be Saintes require of men such maner of inuocations Nay rather both against God and against the Saintes do these offend ascribing that to such which no blessed spirites do acknowledge S. Augustine saith that they are not the Angels of the good God but wicked diuels whiche will haue not the onely and most high God but themselues to be wâ—rshipped and serued with sacrifices Besides that the blessed spirites or Saintes during the time that they lyued in their mortall bodies prayed Thy wil be done as in heauen so in earth therefore being nowe deliuered and set frée from all corruption they doe muche more fully yea moste perfectly agrée vnto the will of God which commaundeth all men to worship and call vpon the onely God. Againe he that looketh into and séeth the harts of them that call vpon him heareth their petitions or requestes and is able to fulfill the desires of all men liuing he I say is lawfully and fruitfully called vpon And surely it is requisite and necessarie that he knowe all thinges that he be almightie and the searcher of heartes Wherefore séeing the onely God is he the only God without further question ought to
of the prayers of Angels and that they offer the prayers of the faythfull in Gods presence therefore not Christ alone prayeth or maketh intercession for vs in heauen but also the Saintes We denie that this followeth bycause the scripture teacheth that Angels are ministring spirites and according to their office offer prayers only as ministers in the presence of God but not to make intercession or that men are heard for Angels sakes but for Christes sake who maketh intercession and for whose sake the prayer whiche is brought and offered vnto God is acceptable vnto him Nowe if so be they will bring foorth the like also touching the blessed soules of the Saintes and reason Asimili from that that is like let them first teache that soules are appointed and made ministring spirits But they can not and if they coulde yet had they not proued that the heauenly Saintes are intercessours For not the Angels themselues doutlesse are therefore intercessours bycause they offer the prayers of men vnto god They agrée say they and are knit vnto vs in the same knot of charitie and loue and forbycause the spirites of the blessed whiche liue in heauen do loue vs here in earth therfore according to the nature and disposition of this loue they also praye for vs We answere that they gather this without warrant of scripture For that we maye without wrangling graunt them this that the Saintes in heauen are not without the loue of their neighbour yet notwithstanding we adde that this loue in the heauenly Saintes hathe not nowe that nature or disposition and those offices which in times past it had in earth Otherwise we should attribute many moe absurdities to the Saints as though they eyther did or suffred those things which they neither do nor yet suffer Whilest they liued in earth according to the disposition and nature of loue they were sorie and they were glad and they prayed with vs yea they also made intercession for vs but nowe that they haue put off this corruptiō and haue lefte vs leading their liues in heauen with the Lord they neither knowe our affaires neither are moued with any earthly affectiōs They vnderstād that it is passing well with vs without their helpe They vnderstande likewise that the worke of our saluation is already wrought and accomplished so that they may acquiet them selues and rest from their laboures and reioyce in Christe who is doubtlesse the onely intercessoure with the father of all men liuing in their miserie bycause he knoweth all and can do al neither is he moued at neither wearied or tyred with or yet is ignorant of any thing but taketh vppon him most absolutely and dispatcheth all things whatsoeuer are incident or belong to an intercessour They vnderstande that this glory agréeth vnto the onely sonne of God and therefore they goe not busily about it that they in Christes steade might appoint or make thē selues intercessours For here the loue that they beare to God surpasseth the loue of their neighbour But these mē obiect that the saints pray not in heauen after the rite and fashion of that only intercessour but after the same maner that they prayed for their fellow-brethrē in earth Euen nowe we sayde that it did not follow This they did in earth therfore they doe the same in heauen Neither can it be proued by manifest scriptures that the Saints in heauen pray for vs Why then doe they set foorth vnto vs doubtfull opinions for certeine For that we may graunt them that the Saintes pray in heauē which thing not a fewe of the fathers haue written it doth not therfore followe that the Saints are to be called vpon For that sentence of S. Augustine is very well knowne which is reade written in his booke De Ciuitate Dei. 22. chap. 10. The Gentiles did both build temples made altars ordeyned priestes and offered sacrifices vnto their Gods. But we do not erect tēples to our martyrs as vnto Gods but remēbraunces as vnto dead men whose spirits liue with god Neither do we there set vp altars vpon whiche we might sacrifice vnto martyrs but we sacrifice to one God who is the sacrifice both of the martyrs also our sacrifice according to whiche sacrifice as men of god that haue ouercome the worlde in the confession of him they are named in their place and order Howbeit they are not called vpon of the priest that sacrificeth Bycause hee is Gods priest not theirs Now the sacrifice it self is the body of Christ which is not offered vnto them bicause they also them selues are the same Thus saith he Testifying plainly enough that the Saintes are not called vpon or to be called vpon bicause sacrifice belongeth vnto God and not to the Saints Wherefore when the aduersaries adde That the Churche many yeares called vpon the Saintes that the churche erred not and therefore they that call vpon the Saints do not erre We answere that the churche doth not erre when she heareth the voyce of her bridegrome and shepehearde but that she doth erre when neglecting the voice of her shepheard she followeth her owne decrées The whole churche of Israel erred together with their high Priest Aaron the elders of the people when transgressing the lawe of God they worshipped god represented by an image with singings and dauncings otherwise than he him selfe had appointed Neither are the Israelites absolued from errour and sinne for that many yeares they put not downe their high places They add againe The saints haue helped when they haue bene called vpon therefore they are to be called vpon Oftentimes that falleth out well whiche is instituted against the worde of god But who can thervpon gather that that is good whiche is instituted against the worde of God as though the innocent and harmlesse were therefore to be spoyled with warre bicause we sée that by warre mercilesse souldiers waxe rich The Gods of the Gentiles likewise séemed to heare the petitions of their supplyants but are the Gods of the Gentiles therefore to be called vpon But we meane not to answere to euerie one of their arguments bicause we haue done that already elsewhere according to our talent We conclude therefore that the word of truth vttered out of the mouth of God doth teache vs inuocation of Gods name by the mediation of Iesus Christe neither doe we reade that any holie man either in the olde or the new testament of whome the scripture vndoubtedly hath made mention called vpon any though neuer so excellent a Patriarch or Prophete departed this life or vpon any Apostle or Apostles disciple otherwise than by the name of Iesus Christ Let vs therefore hold fast that that doctrine is most perfect and most safe which biddeth vs all to cal vpon God alone by his only sonne that God him selfe requireth this of euery one of vs and that when we obey we please God. The last place touching the seruing of God doth remaine behinde This
called Christ a Chrismate that is to say of annointing Kinges also and priestes were annointed he was annointed king and priest Beeing a king hee fought for vs Beeing a priest he offered himselfe for vs When he fought for vs he was as it were ouercome yet by right hee hathe ouercome in verie deede For he was crucified and on his crosse whereon he was nailed he slewe the diuell and then was hee our king But wherfore is he a priest because he hath offred himselfe for vs Let a priest haue somewhat to offer What could man finde to giue A cleane sacrifice what sacifice what cleane thing can a sinner offer O wicked sinner O vngodly wretch What so euer thou shalt bring it is vncleane Seeke within thy selfe what to offer thou shalt find nothing Seeke out of thy selfe what to offer hee is not delighted in rammes or goates or bullockes They are all his though thou offer them not Hee found nothing cleane among men whiche he might offer for men therfore he offered himselfe a cleane offering an vndefiled sacrifice Therfore he did not offer that whiche we gaue vnto him but that which he tooke of vs and that he offered pure cleane He tooke fleshe in the wombe of the virgin that hee might offer pure and cleane flesh for vs that were vncleane He is a king he is a priest In him let vs reioyce To him be glorie for euer and euer Amen ¶ Of the holie Ghost the third person in Trinitie to be worshipped and of his diuine power ¶ The eighth Sermon IT remaineth that after wee haue expounded the mysteries of the sonne of God our Lord Iesus Christ we consequētly speake of the holy Ghost and of his diuine power and operation For vnlesse he inspire our minds and rule our tongue wee shall neuer bee able worthily or profitably either to speake or heare any thing concerning him For as no man knoweth those things which are of God but the spirite of God so men fetche the vnderstanding of heauenly thinges and the knowledge of the holy ghost from no where else than from the same spirite of god Let vs therefore pray and beséech God the father that by his sonne Iesus Christe hee would vouchsafe to inlightē our darke and mystie mindes by sending this his holy spirite into our hearts and to direct vs in the sincere waye of trueth according to the holy Scriptures And first of all it séemeth not vnprofitable to expound the woord spirite because in the scripture it is diuerslie taken and very often vsed so that not séeldome times hee shall greatly erre which is ignoraunt of the force of that word Spirite properly is the signification of an element signifying aire winde breath In that signification we read this spoken of our Sauiour The winde bloweth where it lusteth and thou hearest the sounde thereof but canst not tel whence it commeth whither it goeth And Paule saith If I pray with an vnknowen tongue my spirit prayeth but my vnderstanding is made vnfruitefull Loe the Apostle vseth spirite for the breath or voice For he ioyneth it to the tongue and setteth it against the minde By a Metaphore it is translated to euery bodilesse substance and is set against the body Spirite therefore signifieth an Angel either good or badd For the Prophete whose wordes Paul hath also rehearsed sayth Which maketh his Angels spirits and his ministers a flaming fire And againe Are they not all ministring spirits These testimonies are vnderstoode of good Angels when the scripture speaketh of euil Angels commonly it addeth somewhat as an euill spirite or an vncleane spirite Wée call also spirites or ghostes whiche haue taken some shape that cannot well be discerned spirits So the Apostles not beléeuing that the Lord was risen againe with his true bodie when they sawe him they thought they had séene a spirite To whom shewing his féete and his handes hee sayeth A spirite hath not fleshe and bones as ye see mee haue Againe spirite is taken for the breath of life as with the Latines to breath is to liue to leaue breathing is to die Dauid sayeth When thou giuest it them they gather it when thou openest thy hand they are filled with good When thou hydest thy face they are troubled when thou takest away their breath they die and are turned againe to their dust And the Lord in Moses sayeth I will destroy all flesh wherein there is breath of life The reasonable soule also of man is peculiarly called spirit in so much that spirite is verye often taken in the holy scripture for the resonable soule of man For in the Gospell thou doest read Iesus when hee had bowed downe his head gaue vp the ghost or the spirite And thou doest read of the holy martyre Stephan They stoned Stephan calling on and saying Lord Iesu receiue my spirite For Solomon said before The dust shal be turned againe vnto earth from whence it came the spirite shall returne vnto GOD who gaue it And sometimes spirite signifyeth the affection and motion readinesse and prouocation of the minde For Solomon sayeth A man that refraineth not his appetite or spirite is like a cittie whiche is broken downe Thou mayest oftentimes finde in the Scriptures the spirite of pride anger luste or enuie taken for a proud angrie lustfull or enuious affection Also in Luke the 13. the verie sore disease or force of sickenesse is called the spirite of infirmitie The spirite also signifieth those spirituall motions which the holie Ghost stirreth vp in the heartes of the Saincts yea and the verie gifts powred into the hearts of men by the spirite Whiche in euery place in Paule is to be séene Else-where spirite is opposed against the letter the bodie the figure the type or shadowe and is vsed for a more highe or mysticall meaning and for the very pithe of the thing as when Paule sayeth The circumcision of the heart is the circumcision which consisteth in the spirite not in the letter And againe The lord hath made vs able ministers of the new testament not of the letter but of the spirite For the letter killeth but the spirite giueth life Therefore thou mayst finde spirite to be taken for inspiration reuelation and doctrine For Iohn sayeth Beleeue not euerie spirite but proue the spirites whether they bee of God or not And againe Quench not the spirite despise not prophecies Last of all God is called that vnmeasurable and vnspeakeable power of the spirite God sayeth our Lord is a spirite they that worship him must worship him in spirite and in trueth By this meanes the word spirite is common to al the persons of the reuerend Trinitie howbeit it is peculiarlie applied to the third person in Trinitie of whom we make this sermon And albeit the holie Ghoste forsomuch as hee is God can be compassed within no limits for by
nations together but some into Asia some into Scythia other dispersed into other natiōs according to the dispensation of the holye Ghost whiche they had with them euen as they also heard the Lord saying I am with you alwayes euen vnto the ende of the world Herevnto doeth that also agrée Ye shal be wittnesses vnto mee euen vnto the vttermost partes of the world If therefore they being sent into the furthest parts of the earth to beare wittnesse of the Lord were seuered one from another with a very great distaunce of place and yet had present with them the holy Ghost dwelling within them whose substance is not limitable it is manifest that the power of Angels doeth farre differ from this power of the spirite For to vse an example the angel whiche was present with the Apostle when he prayed in Asia could not together at the selfe same time bee present with other whiche were abiding in other partes of the world But the holy Ghost is not onely present with men being seuered one from another but is also a continuall dweller in euerie Angel principalitie throne and dominion c. Now who cannot hereby gather that the holy Ghoste is true and very God The selfe same authour hath gathered very many argumentes of the true godhead of the holy ghost and next him the holy father Cyrill and holy Athanasius hath absolutely discoursed vpon that matter Lib. de Trinitate 11. to Theophilus These fewe testimonies thus farre rehearsed wée thinke shal suffice those that obey and loue the trueth They that stedfastly beléeue these things are not moued with any straung opinions and questions curiouslye yea wickedly brought in about this matter by ill occupied persons For some are reported to haue denied the holy Ghost to be lord For they haue taught that he is a minister and as it were a certeine instrument of the father and the sonne But Christ oure Lord ioyned the holy ghost to himselfe and to the father when hee deliuered the fourme of baptisme For he sayth Baptising them in the name of the father and of the sonne of the holy Ghost And yet it is manifest that a creature is not ioyned to the creatour in baptisme neither that there is any seruile condition in the Godhead Therefore the counsell of Constantinople in their créede giue to the holy Ghost certaine termes whereby they might destroye certaine errours calling him lord giuer of life for when he calleth him Lord he maketh him equall to the sonne and excludeth the condition of a seruaunt or minister beside that he denieth that he is their instrument For there is one Lord there are not many Lords And the sonne is not Lord of the holy Ghoste but the Lordshipp is common to the thrée personnes whiche are onely one lord And séeing the holy Ghost is the Lord surely he is not appointed to a seruile ministerie but indued with Lordly authoritie nether is he an vnderseruaunt to doe the worke but is a ioynt worker with the father and the sonne yea and he himselfe doth worke as Lord. Againe certaine other are reported to haue taught that the holy ghost is not a substance or a person but as it were an accident that is to saye a stirring vp a prouocation or a motion of a Godly and renued minde And in very déed our minde being illuminated with the holy Ghoste is oftentimes called spirite but we must wisely distinguishe the creature from the creator and the accident from the substance The blessed Apostle distinguished our spirite from the holy spirite of God when he said As many as are ledd by the spirit of God they are the sonnes of god The spirite it selfe beareth wittnesse to our spirite that wee are the sonnes of God. And the same Apostle saith The flesh lusteth cōtrary to the spirite the spirite cōtrarie to the flesh And who vnderstandeth not that the mind of man instructed of the holy Ghost is héere called the spirite not the third person himselfe in the reuerend Trinitie And that minde as touching illumination is not of it selfe but procéedeth from the holy Ghoste illuminating it neither commeth it from any other thā from him which is the third person in Trinitie but that minde is not the very person of the holy Ghoste as imagination procéedeth from the soule and yet it is not the soule it selfe That stirring of the spirite in vs is an accident but GOD is not an accident neither is mingled with the accident We must therefore confesse according to the Scriptures that the holy Ghost is a person subsisting coequall in nature or essence with the father and the sonne and therfore to be worshipped and glorified of vs as very God and creatour againe that a godly and holy motion stirred vpp in the mindes of holy men by the spirite is the effecte and woorking of this holy spirite and is called a holy spirite but after a certeine manner proper to it Otherwise we denie not that the holy Ghoste him selfe beeing promised is communicated vnto vs but after our capacitie and as he will. For what is hée amongest men that is able to comprehende the fullnesse of the eeuerlastinge and incomprehensible GOD Furthermore touching the procéeding of the holy Ghost from the father and the sonne the Diuines haue curiously subtily and busily disputed For the question is asked whether he procéed from the father alone or from the sonne also In which question the Latinistes séeme to disagrée verye much from the Grecians The question is also asked what maner of procéeding this is Wée omitting many curious questions wil briefly declare those thinges vnto you whiche are wholsome and agréeable with the holy Scriptures For who shal be able to canuasse out al the questions of curious men and all the bould and vncleane thoughtes of idle heads without offence to good men and especially of the simple hearers That the holy Ghost procéedeth from the father and the sonne the scripture manifestly teacheth which most plainly sheweth that hee is the spirite of either or both of them For hée it is of whome the Apostle sayeth Beecause ye are sonnes God hath sent the spirite of his sonne into your heartes And the sonne speaking of the same spirit sayeth For it is not you that speake but the spirite of your father hee it is which speaketh in you Againe the same sonne sayeth of the holy Ghost Whome I will sende vnto you from the father And againe he sayeth else where Whome the father will sende in my name Therefore hée procéedeth from both as well from the father as from the sonne For although this bee read else-where to bee spoken of the holy Ghoste Whiche proceeded from the father yet it is not denyed that he procéedeth from the substance of the sonne also But that more is Cyrill a Gréeke writer expounding the Gospell of S. Iohn and interpreting this selfe same place Lib. 10.
Cap. 33. sayeth When he had called the comforter the spirite of trueth that is to say his spirite for he is the trueth he addeth that he procéedeth from the father For as hee is the spirite of the sonne naturally in his abiding and through him procéeding so also surely is hée the spirite of the father But vnto whome the spirite is common surely they cannot by any meanes bee disseuered in substance Againe S. Augustine in his fiftéenth booke De Trinitate Cap. 26. sayeth Who may vnderstand by this that the sonne sayeth as the father hathe life in himselfe that he gaue life vnto the sonne as béeing then without life but that hee so begatt him without time that the life whiche the father gaue to the sonne in begetting him is coeternall with the life of the father which gaue it him Let him vnderstand as the father hath power in himselfe that the holy Ghoste mighte procéede from him so hath he giuen to the sonne that the same holy Ghoste maye procéede from him and both without beginning and so it is said that the holie Ghoste procéedeth from the father that that which procéedeth from the sonne might be vnderstoode to be of the father and the sonne For if the sonne haue ought he hath it of the father surely hee hath it of the father that the holy Ghoste procéedeth from him Thus farre hée By all this wée gather that the holy Ghost procéedeth as well from the father as from the sonne Nowe as concerning the manner of procéeding wée saye that the procéeding of the holie Ghoste is two-fouldor of two sortes temporall and eternall Temporall procéeding is that whereby the holie Ghoste procéedeth to sanctifie men The eternall procéeding is that whereby from euerlasting he procéedeth from god The spirite procéedeth from both partes from both of them as well from the father as the sonne Neither doeth hée procéede from the father into the sonne seuerally and from the sonne into creatures For I say the nature and substaunce of the father and the sonne is one and the self same inseparable and coeuerlasting too Temporall procéeding commonly is called a sending and gifte For the holie Ghoste is sent two manner of wayes vnto men visiblie that is to say vnder some visible fourme as of a Doue of fierie tongues as hée is read in the Gospell and in the Acts of the Apostles to haue béene giuen to Christe and the Apostles inuisibly hée is daily and as it were euerie moment giuen to the faithfull the spirite of Christe wateringe vs with his grace and giuing faith hope and charitie vnto vs. Moreouer the eternall procéeding of the holie Ghoste whereby hée procéedeth out of the substaunce of the father and the sonne is vnspeakeable as the begetting of the sonne by the father Wherevppon it is not said in the Gospel hath procéeded or shall procéede but Proceedeth for so the Lord declareth his eternitie of procéeding and that the substaunce of the father and of the sonne and of the holie Ghoste is coeternall and vnseparable and nothinge at all differing Sainct Augustine in his fiftéenthe booke De Trinitate and 26. Chapiter sayeth Hee that is able to vnderstand the beegetting of the sonne by the father without time let him also vnderstand the proceeding of the holie Ghost from them both without time And if anye aske this question Since the holie Ghoste proceedeth from the substance of the father and the sonne howe commeth it to passe that hee is not called the sonne I aunsweare that the Scripture calleth the second person the sonne and testifyeth that hée is the onely begotten of the father and that the same no where maketh any mention that the holie Ghoste is begotten or that hée is called the sonne Neither haue the auncient fathers made any other aunswere to this question And I like the similitude whiche whâ—ere expressed If one streame should flowe from two springs it might wel bee saide to flowe from them both yet it could be said to be the sonne of neither of them Herevnto I shall not séeme vnfruitfully nor beside the purpose to add the disputations of Didymus concerning sending least any should vnderstand that peruersly and according to the flesh whiche is spiritually to be interpreted by faith The holy Ghost the comforter is sent of the sonne sayeth he not according to the ministerie of Angels or Prophets or Apostles but as it becommeth the spirite of God to bee sent of the wisedome and trueth of God hauing an vnseparable nature with the selfe same wisedome and trueth For the sonn being sent of the father abiding in the father and hauing the father in himselfe is not separated nor sundered from the father And the spirite of trueth also being sent of the sonne after the manner aforesaid procéedeth from the father not from elsewhere remouing vnto other thinges For this is impossible and blasphemous likewise For if this spirite of trueth bee limitted within a certaine space according to the natures of bodies leauing one place he goeth to another but euen as the father not consisting in place is farre aboue and beyond the nature of all bodies so also the spirite of trueth is not limitted within space of place séeing he is bodilesse and as I may more truly say excelling all and euerie reasonable creature Béecause therefore it is impossible and wicked to beléeue these thinges which I haue said in bodily creatures we must vnderstand that so the holy Ghost went out and came from the father as oure Sauiour doeth beare witnesse that he himselfe went out and came from the father saying I went out and came from God. And as we separate places and chaunginges of places from bodilesse things so also we do separate these speaches inwardly I meane outwardly from the nature of things intellectuall For these two woordes perteine to bodies that may bee touched haue biganes Therefore wee must beléeue the vnspeakeable woord whiche faith onely and alone maketh knowen vnto vs that our Sauiour is said to come out from GOD and the spirite of trueth to procéede from the father c. Other questions both scrupulous and very many I passe ouer vntouched in these things I require a mind religious and not a curious a faithfull minde and not a subtile Now there is but one holy Ghost béecause hee is alwayes one and the selfe same god It is the same spirite therefore whiche spake vnto the Patriarches prophets and Apostles and whiche at this day speaketh to vs in the Church For therefore the counsel of Constantinople is thus read to haue confessed their faith I beleeue in the holy Ghost the Lord. And anon after Who spake by the prophets And I beleeue one Catholique and Apostolique Church These sayings are taken out of the holy Scripture For S. Peter testifieth in expresse words that the spirite of Christe was in the Prophetes and there was none other spirite in the Apostles than the spirite of
And where the spirite of the Lord is there is libertie This is he which by water woorketh the second byrth or regeneration being a certeine seede of heauenly generation and he that consecrateth the heauenly natiuitie being a pledge of the promised inheritance and as it were a certein hand writing of euerlasting saluation who maketh vs the temple of God and bringeth to passe that wee be his dwelling house who perfourmeth the office of an Aduocate maketh intercessioÌ„ for vs in the hearing of God with sighes that can not be vttered And pouring foorth his gifts of defence is giuen to be a dweller in our hearts and a worker of holinesse who exercising that in vs bringeth oure bodies vnto euerlastingnesse and vnto the resurrection of immortalitie while hee accustometh them to bee partakers in him of his heauenly power and to bee coupled with the heauenly eternitie of the holy Ghost For our bodies are trayned vp in him by him to proceede to immortalitie whilest they learne to behaue them selues moderately according to his ordinaunces For it is he that lusteth contrarie to the flesh bycause the fleshe fighteth against him It is he which bridleth insatiable lustes which tameth immoderate coÌ„cupiscences which quencheth vnlawful desires which vaÌ„quisheth flaming affections whiche abhorreth drâ—nkennesse whiche banisheth 〈◊〉 which abandoneth 〈◊〉 bâ—nkettings which knitteth the knot of loue and charitie which subdueth the affections driueth awaye sectes sheweth the rule of truth conuinceth heretiques casteth out the wicked is a dâ—fence to the gospell Of him the apostle also saith For we haue not receiued the spirite of the world but the spirit which is of god Of this spirit he triumpheth saith And I thinke verily that I haue the spirite of god Of him he saith And the spirite of the prophets is subiect to the prophetes Of him he saith againe Nowe the spirit speaketh euidently that in the latter times some shal depart froÌ„ the faith giuing hede vnto spirits of error and doctrines of diuels which speake false in hypocrisie hauing their conscience scared with an hote yron No man beeing guided by this spirit calleth Iesus execrable no man denyeth that Christe is the sonne of God or forsaketh god the Creator no man vttereth any of his own words against the scriptures neither doth any maÌ„ establish other wicked decrees no man coÌ„mandeth contrarie lawes Whosoeuer blasphemeth against this spirite shall neuer haue forgiunes neither in this world nor in the world to come It is he that in the Apostles beareth witnesse to Christ that sheweth constant faith of religioÌ„ in martirs that planteth maruelous continencie of assured loue in virgines that kepeth the lawes of the Lords doctrine vncorrupted and vndefiled in others that confoundeth heretikes reformeth the froward reproueth the vnfaithful reuealeth dissemblers and punisheth the wicked and preserueth the church chaste and vnstained in purenesse of perpetuall virginitie and holinesse of trueth Thus farre Tertul. Thus farre not without trembling we haue intreted of the moste holie mysterie of the reuerend Trinitie the father the sonne and the holie ghoste which we haue learned out of the scriptures and here nowe we will stay humbly worshipping this vnitie in trinitie and trinitie in vnitie And let vs kéepe in mind and acknowledge this distinction or diuision most manifestly declared in the scriptures and the vnitie also coÌ„mended vnto vs with excéeding great diligence For in the scripture the beginning of doing and the flowing founteine and welspring of al things is attributed to the father wisedome counsel the verie dispensatioÌ„ in doing things is ascribed to the sonne y force effectual power of working is assigned to the holy ghost Howbeit let vs take heede least through the distinction we separate the vnitie of the substaunce of god For there is but one God in whome those properties are It is but one fire thoughe there be thrée things séene in it light brightnesse and heate For these rise together and cease all at once The light goeth not before the brightnes 〈◊〉 that the 〈◊〉 before the heate And though onâ— thing â—e â—â—â—â—â—buted to â—he light an other thing to the brightnesse and a third thing to the heate yet they worke vnseparably Therefore when we reade that God created the worlde we vnderstande that the father from whome are all things by the sonne by whom are all thinges in the holy ghoste in whome are all thinges created the worlds And when we read that the sonne became flesh suffered died and rose againe for our saluation we beleue that the father and the holy ghost though they were not partakers of his incarnation and passion yet notwithstanding that they wrought that our saluation by the sonne whom we beléeue neuer to haue bene separated from them And when sinnes are said to be forgiuen in the holy ghoste we beléeue that this benefite and all other benefites of our blessednesse are vnseparably giuen and bestowed vpon vs from one onely true liuing and euerlasting God who is the father the sonne and the holie ghoste To whome be peayse and thankesgiuing for euer and euer Amen Of good and euill spirites that is of the holie Angels of God and of diuels or euill spirits and of their operations The ninth Sermon NExt vnto this sermon of the holie Ghost I will adde a treatise of good and euill spirites that is of the holie Angels of god and of diuels or wicked spirites and of their operations Of whome since the holy scripture deliuereth vs an assured doctrine and in all pointes profitable it séemeth that we ought not lightly to regard it but with as much faith and diligence as we can to bring it vnto light It were a foule fault in him that studieth after godlinesse to be ignorant of the dispositions of good and euill angels of whome so often mention is made in the holy scriptures yea it were a thing most dangerous not to know what maner of creatures the diuels are which vnder that 〈…〉 spoyle vs â–ª But firâ—â— we will speake of holy angels and then 〈…〉 The worde Angel some sâ—y to â—e a name of office not of 〈…〉 common to the 〈◊〉 and Gréeks of whome it is borrowed and it signifieth an embassadour or legate and therefore it hath a larger signification For the preachers of the truth are called Angels as in Malachie and in the Apostle Paule For they are the embassadours or messingers of the Lord of hoastes S. Peter also calleth euill spirites Angels as Paule also doth saying that the faithful shal one day iudge the Angels and that the Angel or messinger of Sathan was sent vnto him howbeit the scripture peculiarly calleth Angels the blessed spirites of God Ministers and messingers and heauenly armies But the Saduceis denied that there be angels For Luke in the Actes of the Apostles sayth The Saduceis say that there is no resurrection neyther Angel nor spirite but the
Pharistis confesse both And in déede the whole scripture doth testifie that there are Angels making mention in many places that they haue appeared vnto men and haue reueled vnto them the will of God or otherwise accomplished his worke Truely the Lord Iesus reasoning against the Saduceis in the Gospel sayth Ye erre not knowing the scriptures nor the power of god For in the resurrection they neither marrie nor are giuen in marriage but are as the Angels of God in heauen Let vs therefore beléeue that there are Angels For the authoritie of the sonne of God and the irreuocable trueth of the holie scriptures ought worthily to winne more â—râ—dite with vs than the toyes of all Saduceis and wicked men What haue not the heathenish Poets and philâ—sophers confessed that there are Angels whome they call Gods for they 〈◊〉 that Gods in the likeness 〈◊〉 were lodged and interteyned of righteous men séemed to al learned men to haue ment nothing else than that whiche the holy scriptures make mention of howe Abraham and Lothe receiued Angels into their houses resembling straungers But howsoeuer the case staÌ„deth most certeine it is both by the holy scripture and by manifolde experience that there are blessed spirites of God that is to say good angels Now what the nature of Angels is it can not throughly be declared of any man. For there are many things in the order of creatures whose nature can not directly and perfectly be expounded they may neuerthelesse after a sorte according to our capacitie be shadowed out Some therefore there are whiche say that Angels are good spirites ministers of a firie nature created for the ministerie or seruice of god and good men Othersome say Angels are heauenly spirites whose ministerie and seruice God vseth to execute all thinges which he hath determined Wherefore we shall not séeme to misse much of the marke if we say that Angels are good spirites heauenly substaunces I meane incorruptible created for the ministerie or seruice of God and men That Angels are created of God the writinges of the Prophetes and Apostles doe witnesse For Paule citeth that saying of Dauid Whiche maketh his Angels spirites and his ministers a flame of fire The same Apostle saith By Christ all thinges are created that are in heauen and that are in earth visible and inuisible whether they be maiesties or lordships either rules or powers Wherfore heretiques haue set foorth toyes saying that Angels are workers in the creation of al things and coeternall with god For God in time by the sonne as wel created angels as all other creatures Nowe touching the time when angels were created whether with the light before man or after man and al the workes of God let him tell that can the holie scripture passing it ouer with silence and pronouÌ„cing no certeintie therof Epiphanius and Augustinus auÌ„cient interpreters of the scriptures learnedly and truly confesse that there is nothing deliuered in the scriptures of y matter And that which is not deliuered in the scriptures can not without daunger be inquired after but without daunger we may be ignoraunt thereof It is sufficient to acknowledge that angels were created at what time soeuer it semeth they were created Let vs rather giue god thankes that he hath created for mankind so excellent ministers Let vs liue an holie and an angelike life in the sight of Gods holy angels Let vs watche least he which transfigureth and turneth him selfe into an angel of light vnder a good shewe and likenesse deceiue vs Nowe we must further sée what maner of creatures angels are They are heaueÌ„ly spirits incorruptible most swift substaunces We say expresly that angels are substances that is to say creatures hauing essence or being For some denie that they are substaÌ„ces subsisting in their proper essence or being For they imagine that angels are nothing else thaÌ„ qualities motions or inspirations of good mynds But the canonical scripture calloth them ministers Oursauiour saith that they whiche rise againe shall be like vnto the angels of god Saint Paule declareth that the sonne of God is more excellent them the angels for that they worship him as God their creator The selfe same apostle saith For ye shall reade in no place that the sonne taketh on him the angels but the seede of Abraham taketh he on him Whiche testimonies most manifestly teache that angels are substances not qualities or motions in mens myndes that I say nothing nowe how they haue oftentimes appeared vnto men in likenes or shape of men Let vs therefore hold and confesse that angels are substances Furthermore what substaunces angels are other peraduenture haue better declared for the which I beare no man grudge I confesse that there are good spirites to make difference of them that are euill Whereof shal be spoken hereafter I confesse that they are good not so much for the goodnesse of their nature in whiche they continued as for their operation or working For they alwayes stirre vp and further vs to that which is good I confesse also that angels are spirits that is to say spirituall heauenly incorruptible and excéeding swift substaunces For the Scripture witnesseth and saithe Whiche maketh his Angels spirites and his ministers a flame of fire The scripture I say nameth Angels spirites and a flame of fire not that angels of their owne nature and substaunce are corporal fire but bicause fire after a sort resembleth them which in clearnesse beautie and incorruptiblenesse and also in swiftnesse quicknesse and brightnesse are y most beautiful and excellent creatures The 〈◊〉 definitions groâ—â—ely enoughe â—ay that the angels are bodily substances but of their owne kinde For God only is without body In thâ—se wordes therefore thus they haue â—etdowne Euerie creature is bodily Angels and all heauenly powers are bodily though they consist not of flesh Nowe hereby we beléeue that they are bodily bycause they are limited in place as the soule also is inclosed with fleshe Angels peraduenture at this daye are more aptly sayd to be locall or in place not circumscriptiuely but definitiuely We must beléeue that nothing by nature is bodilesse and inuisible but God onely that is to say the father the sonne and the holy Ghost who therefore is rightly beléeued to be bodilesse bycause he is in euerie place and fulfilleth and conserueth all thinges and therefore he is inuisible to all creatures bycause he is without body Thus much from theÌ„ But those bodies eyther of young men or olde men in whiche Angels oftentimes appeared vnto the fathers were not their proper or natural bodyes but taken vpon them and as it were borrowed from elswhere for a time and for the weaknesse of oure capacitie And what manner bodyes those same very bodies were whiche they tooke or from whence they were taken or where they were bestowed when they had ended their businesse it is verie hard to declare S.
Augustine in his Encheridion ad Laurent cap. 59. saith Who can declare with what manner bodies they haue appeared vnto men that they might not only be séen but be touched and againe conuey not with sounde substance of flesh but by spiritual power certeine visions not to the bodily eyes but to the eyes of the spirite or mynd or telsomthing not in the eare outwardly but inwardly in the mind of man euen they them selues being therein as it is written in the booke of the prophetes And the angel said vnto me which spake in me For he saith not which spake vnto me but in me Or that appeare euen in ones fléepe talke together after the manner of dreames For we haue in the gospel Behold the angel of the Lord appeared vnto him in his sleepe saying c. For by these meanes angels doe as it were declare that they haue not bodies which can be handled and they make a very hard question howe the fathers did wash their féete howe Iacob by taking so fast hold wrestled with the angel When these things come in question and euery one giueth his coÌ„iecture as he is able their heades are not vnfruitfully occupyed if a moderate disputation be taken in hand and the errour of them which thinke they know that which in déede they know not be remoued for what néedes it that these such like things be affirmed or denied or defined with daunger since we may be ignorant of them without blame Thus farre he In these and suche like causes let vs acknowledge his omnipotencie and woÌ„derful dispensatioÌ„ who doth what he wil to whom truly it is not hard to create substaunces fit agréeable for his purpose and appointment since of nothing he made al visible and inuisible creatures Moreouer we affirme that angels through the grace and power of God are incorruptible substaÌ„ces yea and vnchangeable in their felicitie without burthen and hinderances For S. August also Ad Pet. Diac. de fide cap. 23. saith That vnchangeablenesse was not by nature graffed in Angels but freely giuen by the grace of God. The same August De vera religione Cap. 13. saith We must confesse that angels by nature are chaungeable if God only be vnchangeable but in that wil wherwith they loue God rather than them selues they remaine stedfast and stable in him and inioy his maiestie being subiect moste willingly to him alone With these words agrée those whiche are read in Definit Ecclesiast cap. 61. in this wise The Angelicall powers which continued stedfast in the loue of God when the proud angels fell receiued this in waye of recompeÌ„ce that henceforth they shuld neuer feel the fretting bit of the tooth of sinne to seize vpon them that they shuld coÌ„tinually enioy the sight of their creator without end of felicitie And in him so created shoulde continue in euerlasting stedfastnesse Thus farre he Truly the scripture she wing the incorruptiblenesse of Angels affirmeth that we in the resurrection shal be like the angels For we shall rise incorruptible Therefore Angels are incorruptible For thus saith our sauiour The children of this worlde marrie wiues and are married but they that shall bee counted worthy to enioy that world the resurrection from the deade doe not marrie wiues neyther are married neither can they die any more for they are equall with the Angels and are the sonnes of God in so much as they are the childreÌ„ of the resurrectioÌ„ Whervpon Theodorctus In diuinis decretis hath thus inferred We doe not therfore reckon the angels in the nuÌ„ber of Gods as the Poets and Philosophers of the Grecians doe neyther doe we diuide natures y are without bodies â–ª into the male female â—inde For to a nature immortall or that can not diâ— diuision of kinde is superfluous For they haue no néede of incresing since they féel no diminishing c. But that the Angels are most frée and swift and without impediment burthen and let the scripture in many places declareth In the Acts of the Apostles thus we reade The priests put the apostles in the common prisoÌ„ but the angel of the Lord by night opened the prison dores brought them foorth and sayde Go and stand and speake in the temple vnto the people all the words of this life But when the officers came and founde them not in the prison they returned and tolde saying The prison truely found we shut with al diligence and the keepers standing without before the doores In the same booke thus againe we reade written Herode put Peter in prison and Peter sleapt betweene two souldiers bounde with two chaines and the keepers before the doore kept the prison And behold the angel of the Lord was there present or stoode by him and a lighte shined in the prison and hee smote Peter on the side and stirred him vp saying arise vp quickly his chains fel off froÌ„ his hands And anon when they were past the first and seconde watch they came vnto the yron gate that leadeth vnto the citie which opened vnto theÌ„ by the owne accord Behold no impediments or lets how strong and mighty soeuer they were hindered or stayed y angel of y Lord that he might not execute most spéedily the commissioÌ„ which he had from god All things giue place and make way to the Lords embassadour The yron chaines fel from Peters hands of their owne accorde He walketh safe throughe the 〈…〉 souldiers the Angel going before him The locke of the prisâ—ndâ—râ— no man opening it is vnlocked and wheÌ„ the seruaunts of God were gone out it is shut againe These angels that is to say these heaueÌ„ly embassadours being of their own nature most swift and spéedy spirites are nowe conuersaunt in heauen the power of God so willing and working but so soone as it shall please the Lorde of all by and by they are present with meÌ„ in earth vnto whom they are sent of God from heauen And they are presente in earth sometime with one and sometime with an other Not that they are not conteyned in their proper place For when the angel tolde the women of Christes resurrection he was not at the same instant in heauen and by the graue or sepulchre at once For God onely is not conteyned in place For he is present in euerie place But angels goe not forwarde faire and softely neyther are they moued with labour or toyling after the maner of corruptible bodyes Yet in the Scriptures they are expressely sayde to ascend into heauen and from thence to descend vnto vs We verily rightly beléeue that oure soules as soone as they departe out of the bodyes doe foorthwith enter into the kingdome of heauen For the Lorde hath sayde in the Gospell But hath escaped from death vnto life And to day shalt thou be with me in Paradise And thou doest reade of Lazarus the begger And it came to passe that the begger dyed and
was carryed by the Angels into Abrahams bosome To this also nowe séemeth that saying of Daniel to belong As I was yet a speaking making supplication and confessing mine owne finde and the sinne of my people Israel and pouring foorth my prayers before the Lord my God for the holy hill of my god Yea while I was yet speaking in my prayer the man Gabriel whom I had seene before in the vision came flying hastily vnto me Loe our soules are carried vp into heauen by the Angels whiche notwithstanding are elsewhere sayd at an instant to be taken vp into heaueÌ„ Afterwarde as soone as Daniel had prayed vnto the Lorde the Angel without any longer delay flying spéedily for so the Scripture speaketh for our capacitie is present with him that prayeth and sheweth him that he is heard of god Angels therefore are swift and passing spéedie being kept downe with no weight neyther hindered or stayed from perfourming those things for which they are sense from heauen albeit they are conteyned in place as creatures though not limited and art moued with a certeine order and manner agréeable to that spirituall nature This treatise requireth peraduenture that somthing also be spoken of the might power and strength of Angels But what néede many wordes in a manifest matter For since the Lorde who sendeth foorth his Angels is Almightie there is nothing but that angels can doe it in those their embassages ministeries There is nothing in the whole course of nature that is able to withstande the ministers of the Almightie god For Angels are not called powers and vertues for nought I will shewe one example among many and yet not the chiefest One Angel in one night without any furniture or much adoe slâ—e in the tenâ—es of the Assyriâ—ns at the wals of Hiâ—râ—salem a hundred fourescore and fiue thousande of the valiantest souldiers In Daniel we haue such a description of an angel wherby both the power and excellencie of angels may be gathered His body saith he was like the Turkishe or Iasper stone his face to looke vppon was like lightening his eyes as lampes of fire his armes feete were like in colour to polished brasse and the voice of his words was like the voice of a multitude So that it is not needefull to make a long discourse of the knowledge wisedome of angels For this is not a thing that passeth capacitie séeing Angels are creatures But in so much as perteyneth to their embassages and ministeries surely they are moste wise in al points furnished and in no part diminished For he that sendeth them is euerlasting wisedome it selfe and he furnisheth his Embassadours moste perfectly Furthermore touching the multitude and order of angels certeine Diuines haue wittily and wisely inough disputed The Scripture simply affirmeth that angels are innumerable For Daniel sayth A thousand thousands ministred vnto him and tenne thousand thousandes stood before him It is also read that Christ sayde to Peter Thinkest thou that I can not praye vnto my father and he shal send vnto me more than twelue legions of Angels Paulâ— also sayth Ye are come into the citie of the liuing God the heauenly Hierusalem and to an innumerable companie of Angels Many distinguishe that innumerable multitude into nine companies and these again they bring into thrée hiâ—raâ—chies or holie principalities of which they affirme that eache of them haue thrée orders the first Seraphim Cherubim Thrones the seconde Lordshippes Vertues Powers the third Principalities Archangels and Angels They adde in what they differ betwéene them selues and what is proper to euerie one of them But S. August in his Encheir cap. 58. saith Wherin lordships principalities and powers do differ betweene them selues let them tell that can if yet they are able to proue that they say I confesse my selfe to be ignorant of these matters And the same Augustine Ad OrosiuÌ„ coÌ„tra Luscillianistas saith Truely the Apostle sayth Whether seates threnes whether lordships whether principalities whether powers And therefore that there are seates Lordships principalities and powers in the hoastes of heauen I stedfastly beleeue and that they differ somewhat betweene them selues I hold it for an vndoubted truth but what they are and what they differ betweene them selues I knowe not Neyther truly do I thinke my selfe for the ignoraunce therof to be indaungered as I am for disobedience if I neglect the Lordes commaundements And anon in the same place he sheweth that we must not busily and curiously searche after these things Whose counsel we doe willingly obey perceiuing that the scriptures which minister vnto vs al things necessarie and healthfull haue set downe nothing concerning them Yet this we can not deny that those names or if you will so call them orders of Angels are expressed in the holie Scriptures wherevpon for our weaknesse it is méete after a forte to expounde them as we may These blesseâ— spirites of heauen séeme generally and simply to be called Angels bycause they be the messingers embassadours of the moste highe GOD who it appeareth are called Archangels when they besent in message in Gods greatest matters to shewe or doe thinges altogether hard and heauenly For so we read in Paule that The Lord himselfe shal deseend from heauen in a shout and in the voice of an Archangel and in the trumpe of God. For that we may compare smal thinges with great we sée that kings and princes in weightie affayres appoint none to bee their embassadours but noble meÌ„ It appeareth that they are called Thrones because they staÌ„d alwayes at the throne of God or else because God is read in the Prophets to haue made and placed his owne seate in Angels and to bee carried of them as it were in the coche of a king as Dauid sayeth He bowed the heauens and came downe and there was darâ—knes vnder his feete He rode vppon the Cherubims or was carried vpon the Cherubims and did flie hee came flying vppon the winges of the winde Furthermore the description of the charriot and throne of God in Ezechiel is knowen They séeme to be called Lordshipps principalities and powers beecause God executeth his gouernement and exerciseth his owne power in the world by the ministerie of Angels For so also they are called powers and armies or the hoast of heauen For they incompasse the Lord round as his guard and hee who is called the God of Sabbaoth or of hoastes the Lord I saye of all Angels spirits and creatures whose ministerie hee vseth when where how and as much as it pleaseth him vseth them also as his souldiers S. Hierome thinketh they are called Cherubims of their excéeding knowledge Other expouÌ„d them swift Seraphims haue their name of feruentnesse Or else because they are compared to most pure and cleare fire Or for that they are burning in the loue of god By these names in the meane while are shadowed
out y manifold offices and diuerse operations of Angels whiche we being desirous to comprehend in few woordes haue said that Angels are created of God for the ministerie of God himselfe and men For Dauid said Which maketh his Angels spirites and his ministers a flame of fire And againe in another place O praise the Lord all ye angels of his ye that excell in strength ye that fulfill his commaundement hearken vnto the voice of his words O praise ye the Lord all his hoasts ye seruants of his that doe his pleasure And of Angels Paule also sayth Are not all ministring spirits which are sent out into the ministerie for their sakes which shal be heires of saluation But God vseth the ministerie of Angels vppon no necessitie but of his owne goodwill For hee might bee without them since by his word he bringeth to passe what he will. For hee spake and they were made hee commaunded they were created not one of al the angels iâ—yntly working with him so at this day also hee is able without the help of Angels to bring to passe what he will. But beecause of his speciall goodnesse hee created them to the partaking of euerlasting life and saluation hee vseth their ministerie to vs ward as he also doeth the seruice of other creatures to whom they declare their faith obedience to God ward and God exerciseth his vnspeakeable goodwill both toward them whom by grace he hath made partakers of euer lasting ioy and also toward vs whom he hath vouchsafed to honour with the seruice of so excellent a company For amonge other innumerable and the greatest benefites of God whereat not without cause we are astonished this is not to be accounted the least that he hath giuen vs angels to be our seruants Truely this is an excéeding great token of his fatherly care and regard to vs ward first of all because he frameth himselfe so swéetely to our capacities and dispositions In time past the Lord himselfe spake with his owne mouth in mount Sina with the church or coÌ„gregation of the Israelites but when he vnderstood that they had rather he should speake by their interpretour Moses he toke their wishe offer and afterward he spake by Moses vsing his ministerie toward them Truly God is able to poure most perfecte faith into our minds by his holy spirite without any ioynt-working of men but because he knew it was profitable for vs that it should so bée he instituted the ministerie of his word and planteth the faith of the Apostles by the preaching of the Gospell And that ordinaunce once made he doth so precisely obserue that when he might haue done the same by angels yet by the Angels themselues hee sendeth them that are to bee instructed in the faith to the Apostles For it is manifest what the angels of the Lord in the Actes of the Apostles did with Cornelius whome he sendeth vnto the preaching of Peter Therefore when God séeth the ministerie of angels conuenient for vs then of good wil vppon no necessitie he vseth their ministerie toward meÌ„ And doubtlesse angels loue men excéedingly and that which they do they doe of their owne accord not of constraint nor vnwillingly For they caÌ„not but excéedingly loue them whome they sée to be so déere to their creatour that for their sakes hée spared not his onely begotten sonne but for them deliuered him vpp into most bitter death That I make no mention héere of the most readie obedience whiche they performe to their God who willeth and commaundeth them to serue him and men The Lord in the Gospell witnesseth That the Angels in heauen reioyce at the conuersion and turning of men that bee sinners In Zacharie the angel of the Lord is brought in very sorowfull for the myserie of the captiues in Babylon and carefull for their deliuerance from captiuitie All whiche thinges commend vnto vs the loue and affection of Angels towards mankinde For otherwise those blessed spirites are not moued with affections carefulnesse or sorrowe as wee are in the flesh But they be glad and reioyce as blessed spirites can reioyce in whome there is no humane affection Whiche affections neuerthelesse are not onely attributed to them but to GOD himselfe tropically or by a figure as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after the affection of maÌ„ to the end oure mindes maye the better vnderstand and more easilie conceiue spiritual and heauenly thinges as it were by parables howbeit let vs thincke that parables do not always conteine all thinges therefore our minds must be lifted vp to higher thinges and spirituall thinges must spiritually bee iudged The ministerie of Angels extendeth very farre whiche I will declare by rehearsing certeine kinds of them as briefly and as plainely as I can First they doe seruice vnto God himselfe in all thinges which I thincke is sufficiently declared in that whiche went afore The same God they all magnifie together with euerlasting praises worshipping glorifying reioycing in him For Theodoret reciting certein testimonies of scriptures concerning this matter sayeth The ministerie or seruice of angels is the praising of god singing of hymnes or songes For the holy prophete Esaie saith of the Seraphim that they cried and said Holie holie holie is the lord god of Sabbaoth heaueÌ„ earth are full of his glorie And of the Cherubim the heauenly prophete Ezechiel sayeth that he heard them saying Blessed be the glorie of the Lord out of his place The whole hoast of heauen also singeth a birthe songe to Christe their Prince when hee was borne as is to be séene in S. Luke saying Glorie be to God on high in earth peace and amonge men good-will So they goe before with an example for men to followe teaching what they also should doe that is offer praise and thanke sgiuing to God on high whom the Angels also reuerence and worship with vs. Moreouer the angels loue the truth and are desirous to haue the same spred abroad and the glorie of God by all meanes furthered and therefore they laye blockes in the waye of false prophets hating them with their accursed doctrine and Antichriste For S. Peter testifyeth that the Angels desire to behold the Gospell of the sonne of god In the reuelation of Iesus Christe made to Iohn the Apostle the Angel of the Lord bindeth Sathan and the angels furthering the Gospel of Christ set themselues euery where against false Christians and false teachers For euen in y end of the world The sonne of man shall sende forth his Angels and they shall gather out of his kingdome all thinges that offend and them whiche do iniquitie and shall caste them into a fornace of fire They themselues stand in the presence of the Allmightie God wayting his commaundement who so soone as he shall commaund them to goe forth and to execute his comaundements by and by they make spéede They come
whole scripture and all Godly wise men as many as haue liued from the beginning of the world euen vnto this day haue confessed that there are euil spirits or diuels Nowe what thing diuels are it is no lesse harde and doubtfull exactly to define 〈…〉 than I 〈…〉 difficult to dâ—scribe fully the nature of Angels howbeit I will shadow them out by one or other kinde of description to the end I may entreate of them in a certeine order Euill angels are corrupt and wicked spirites and for their reuolting or falling away euerlastingly condemned subiect in déede they are to God but yet neuerthelesse aduersaries to God and men for that they turne all their traueileâ— and studies to the contempt and despiâ—ing of God and to the deceyuing and destruction of men First that the diuell is a creature hereby it is manifest béecause there is but one creatour onely to wit that God in Trinitiâ— Vnitie He created all spirits but the diued also falleth in the reckoning of spâ—rites We said before that the time of their creation is not set downe in the sâ—ripture when as we shewâ—d that it was no where expressed at what 〈◊〉 whether before man or after man Angâ—ls were created Herevnto we 〈…〉 add that euil angels became euil not by creation but by their owne reuâ—lting and falling away For all things whiche God created were and are excéeding good all angels therefore as men in like manner were naturally created good But they continued not stedfast in this goodnes granted giueÌ„ and graffed in them of God but they beeing corrupte with their owne malice as men also are fell and were by the most iust god throwne out of heauen as out of the felicitie or happines which was giuen them Now when or at what time this was done the scripture doth not againe expresse howbeit it seemeth to haue béen done before the fall of man For the diuel by the serpent egged our parentes to sinne drewe them into miserie and death 〈…〉 particularly shâ—w y 〈◊〉 how 〈◊〉 were 〈◊〉 out of 〈◊〉 Iâ—â—â—yth gâ—â—â—rally y there 〈◊〉 â—â—lly or 〈…〉 â—ound in the angels that therefore they were throwne downe headlong into hâ—ll For we read in the booke of Iob Behold he found no truth in his seruaunts and in his angels there was follie or wickednes S. Peter nothing disagréeing from this said That God spared not the angels which sinnâ—d but cast them downe into hell deliuered them into chaines of darknes to be kept vnto iudgment But 〈◊〉 also the brother of Iames the Apostle of the Lord syrnamed ThaddÄ™us rehearâ—â—ng the same sentence in a manâ—r said The angels whiche kept not their first estate to witt the nature wherein they were created but left their owne habitation to witt their 〈◊〉 their officâ— and their faith the Lord hath reserued in euerlastinge chaines vnto darcknes vnto the iudgment of the great day â–ª What doth not our lord and â—â—uiour Christ speaking of y diuel say thus He was a murtherer from the beginning abode not in the truth For herevppon we maye gather that the diuel sometime abode or was in the truth but shruncke and forsooke it by faithlesse falling awaye Those testimonies which witnes that an angel sinned by reuolting was throwen down headlong into hell are sufficient for godly minds and such as are not curious Furthermore out of Esaie and Ezechiel there are recited of others testimonies making for the same matter which as we reiect not so we doubt not but that by an Allegorie they are applied vnto these of ours That which is alledged out of Luke I fawe 〈…〉 property expounded of the â—â—rst full of Angels for there is another fal of the diuell towâ—tt whâ—reby thy he fell by his owne â—y 〈◊〉 whereby he haâ— possessed the minds of men and 〈◊〉 them with wickednesse and sinne thorough the comming of Christ into the world through the sincere preching of the gospel Nowe thereis no dâ—ubt that all Angels were created good and that the euil fell through theâ—â— owne not thorough Gods faulteÌ„ and foâ—lie whereof I spake somwhat also in the 10. Ser. of the. 3. Decade where I intreated of the beginning of 〈…〉 To which I wil now 〈…〉 and euident declaratioÌ„ of 〈◊〉 bishop of Cyrus taken out 〈…〉 of the scriptures who in his 〈◊〉 decret saith Let vs coÌ„sider whether the diuels iustly sâ—â—er punishment since they receiued of him that made the a nature like his 〈◊〉 can he which is good be called the creator of wickednesse And howâ— is he 〈◊〉 righteous iust that punish◠〈…〉 which can do nothing y 〈◊〉 but is tied bound with fetters oâ— wâ—ckednes and vice But we know that the God of al things and the 〈◊〉 of iustice righteousnes is righâ—â—ous and iust Therefore he wil not punish the diuels vniustly And we knowe that god was their guide and captein and that the good angels are his workmanship that he is called good of all such as are rightly minded He therefore made not the nature which could do no thing that is good traueling bringing foorth wickednes only dooing things contrary to his will minde If God therefore did neither make the euill nature for he is the maker and worker of all good things as hee him selfe is good then doeth he not so much as 〈…〉 or 〈…〉 he wil punish y 〈◊〉 â—uch also as serue are vnder him Therfore â—he diuell of his owne wil accorde is euil they y take his part For as god made man good in y beginning with frée will of minde these 〈◊〉 to wit good angels kept their nature whiche they receiued pure vncorrupt but those to wit men declined sel into the worse corrupted their heauenly shapes they that were like vnto God made theÌ„ selues brâ—tish so also y diuel rout of diuels which were with other bodilesse creaâ—â—â—â—s 〈◊〉 not folow the goodwil of them 〈…〉 â—he Lord God but béeing puâ—t vp with y disease of hautines pride 〈◊〉 them selues vnto y which was the 〈◊〉 fel froÌ„ their former state 〈…〉 Thus farre he With Theodoâ—â—â— â—oâ—h S. Augustine agrée 〈…〉 De vera relâ— ca 13 〈◊〉 The diuell in as much as he is 〈…〉 not euil but in asmuch as he 〈…〉 wicked of his wil for setâ—â—â—g more by him self than by god he woâ—ld not be in subiection vnto him but swelling through pride he fel froÌ„ his chiefe essence excellent beeing And againe in his tretise vpoÌ„ Ioh. 42 〈…〉 demauÌ„d froÌ„ whence the 〈◊〉 froÌ„ thence doutles froÌ„ wheÌ„ce also th' other angels are but th' other angels constantly coÌ„tinued in their obedieÌ„ce he by disobedience pride sell froÌ„ an angel became a diuel Now that which I affirmed touching those wicked spirits who for their reuolting falling away are adiudged to daÌ„nation I see it denied
of some who promise to condemned spirits redeÌ„ption from their punishments a little before the iudgment day But against these very many doctors of the church haue disputed all and euery one of theÌ„ condemning with one voyce an opinion which the 〈◊〉 longe ago condemned For the iudge in the ende of the world 〈◊〉 definitiue sentence against 〈◊〉 than al the wicked shal say Depart â—rom me ye cursed into euerlasting fier which is prepared for the diuell and his â—ngels And by by the Apostle holy Euangelist a witnesse of the truth doth â—dde And these shal go into euerlasting â—unishment but the righteous into life euerlasting For in Marke the lord also â—aid In hell their worme dieth not and â—he fier is not queÌ„ched And in Iohn in more plaine pithie wordes he saith They that haue done good shall come forth vnto the resurrection of life and they that haue done euil vnto the â—esurrection of condemnation He doth not â—ay they shal go either into life or into condemnation but into the resurrection either of life or condemnation that is to remaine euerlastingly in life or death For Daniel of whom the Lorde borowed these wordes hath said And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt For Iohn the Apostle saith that the smoke of those that are condemned thrown headlong in to hel for euermore shal ascende vp It is certeine therefore that the condemnation of the wicked shal be altogether without ende and euerlasting Furthermore in calling the reuolting Angels spirits we doe not vnderstand by spirite the wicked affection of the hart or the qualitie or passion of the minde or corruption and sinne For the world is not without some which thinke the the diuell is nothing els but a mischefous man or a mischiefous sinnefull â—oÌ„motion or outrage of the minde By spirits therefore we vnderstand spiriâ—uall substances indued with féeling â—nderstanding For in the first chapter of 〈◊〉 sathan came shewed him self among the children or seruaÌ„tâ— of god speaking with the lord The gospel 〈◊〉 reporteth vnto vs that diuels béeâ—â— cast out of a man entred into the herd of swine â— drowned them iâ— the 〈◊〉 of the sea or lake of Gaderen Moreouer the gospel recordeth that the diuel sinned from the beginning that he coltinued not in the truth that he is a lier a murtherer Iudas maketh mentioÌ„ that the angel fought with the diuell In Marke the diuels cry out and say What haue we to do with thee thou Iesus of Nazareth art thou come to destroy vs but yet for al that our sauiour beinâ— alredy appointed made iudge shal say to the diuels Go into the euerlasting fier Al which testimonies agree to substances by them selues subsistine not to qualities Diuels therfore arâ— spirituall substances But what bodieâ— they be which they often times take in which they appeare vnto men nâ— man I thinke can perfectly tell whicâ— also we tolde you a little before when we entreated of the bodies which good angels toke For truly that diuels puâ— on bodies shapes differing from their owne the historie of Samuel raised vp by a witch manifestly proueth It was not Samuel that was raised from the dead but the capteine-coyner of lyes counterfeiting Samuel deceiued king Saul And Paul witnesseth that sathâ— doth transforme himselfe into an angel of light Histories also declare that the diuel is a maruelous iugling deceiuer in taking on him diuers forms shapes And as I saide of good angels that they are spéedy in their ministerie without burden or lets so there is no doubt that diuels in their kinde worke are well prepared For the scriptures declare that they haue a thousand shiftes wonderfull craftinesse subtiltie and that their knowâ—edge is 〈…〉 reacheth very farre Finally that they are very ready and neuer weary to attempt performe althings They passe through the whole world with excéeding swiftnesse they handle all their matters very craftily and therefore are maruelous names shadowing out their force power allotted vnto them For he is called Sathan the olde serpeÌ„t a deceiuer the prince of this world the prince of darknesse which hath power ouer the aire a roaring Lion. Of which and of other not vnlike I will speake anon more at large when I haue firste tolde you this that there are an infinite route of diuels For vij diuels are cast out of Marie Magdalen That diuell of whom Matthew speaketh being no sooner cast out museth consulteth howe he may be wholy restored againe taking to him vij other spirites worse than himselfe Moreouer in Marks gospell there is mention made of a legion For the vncleane spirit being asked of the lorde what his name was answered My name is legion because we are â—any Therefore when there is mention made of sathan also where in hoâ—ie scripture it is not so to be taken as â—hough there were either but one subâ—â—ance or person of y diuel â–ª For they arâ— comprehended as the members vnder â—he head as particularities vndâ—r geâ—eralities The scripture truely elsewhere maketh mention of the prince of the diuels For the enimies of Christe do often cry out He casteth out diuels by the prince of diuels but yet that saying doth not expresse what manner of principalitie that is whether orderly among them selues those euill spirites be distinguished And it is certein that all the vngodly are vnder one head as all the godly are vnder one Christe the lord It is certein that all the diuels are o◠〈…〉 corrupt 〈…〉 their force only to this end to 〈◊〉 aduersaries vnto god hurtfull enimies to men But of y operations works or effects of diuels I wil speak wher I shal by the way exposid their names or attributes Corrupt wicked spirits generally are called diuels which is asmuch as if you should say slaunderers or false accusers For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Gréekes signifieth slaunder c. And the worde diuel is fetched froÌ„ the Grecians For he soweth slaunders in accusing men vnto god in setting men at variance betwene themselues that now I say nothing how he goeth about to bring god his works into suspicioÌ„ among men Therfore he is elsewhere called a lier the author of lies and the father of al hypocrites therefore the spring of all 〈◊〉 heresies wickednesses And bicause Iudas was an hypocrite a lyer a 〈…〉 traitor the lord rightly gaue him the name of a diuell The Apostle Peter called the diuell an aduersarie For the lord also himselfe called him The enuious man which sowed tarâ—â— in the lords field For he is the 〈◊〉 of God men setting himselfe against the wil of God whose glory also he laboureth to take away
all that is their owne For if this their mysterie be vnspeakable why then do they vse these termes essentially substantially really corporally For they that speake so doe â—â—ter truly and set down the manner of his presence If the bread be supâ—rnaturally the body of Christ why thâ—â— do they ad naturally And if the bread be Christes bodie inuisibly then can it not be corporally neither can it be a true body whose propertie is to be visible Who would not laugh if hee should heare that fire burnt and gaue no heate and that light did shine and gaue no light If he be not present in qualitie quantitie and as in a place then is he not corporally present For I pray you are not qualities quantities and place belonging to the body Hearken what Augustine saith vnto Dardanus touching the presence of God Take saith he space of place froÌ„ bodies and they shal be no where and because they shal bee no where they shal not be at al. Take the bodies theÌ„selues from the qualities of bodies they shal be no where and therfore it must needes be they cannot be at all Let not vs therfore robb or spoile the Lords bodie of the properties thereof and so denie the trueth of his bodie Againe that we bring not so many contrary and absurd things into one and the same opinion we interprete the words of the Lord This is my bodie this is a memorall or remembrance of my body or else This signifieth my body Moreouer if this word Est Is be to bée vnderstoode substantiuely in the Lordes words This is my body it followeth then that the breade is chaunged into Christes body But that this is not so all our senses doe witnesse the verie substance remayning not onely the accidentes of the breade It is necessarie therefore that our aduersaries doe vnderstand that in this with this or vnder this is Christes body But so are they gone from the simplicitie of the Lordes wordes who sayde This is my body and not vnder this is my body Againe if we we be so tyed to the words aboue recited that vpon paine of sacrilege we may not starte from them an haires breadth I beséeche you then how durst Luke and Paule recite the words which belong to the cup farre otherwise than Matthewe and Marke For these two doe sette downe the wordes belonging to the cup in this sorte This is my bloude which is of the new Testament whiche is shead for manye for remission of their sinnes But they two recite them thus This cup beeing the newe Testament through my bloud whiche is shead for you And This cuppe is the newe Testament in my bloud But shal we thinke that there is no difference betwéene the bloude of Christe and the newe Testament S. Paule defineth the newe Testament after Ieremie to be a full remission of all sinnes And the self same sayth that this remission of sinnes is obteined through the bloud of Christ But who will so impudently contend as will dare to affirme that the verie cup or the wine in the cup is really and substantially the remission of sinnes What cause is there if wee holde on and sticke precisely to the letter why we should be forced to confesse that the cuppe not the wine nor the drinke is eyther the bloude of Christ eyther the newe Testament or the remission of sinnes For the Lord sayth not This wine but This cup. Howbeit in this place to avoyde absurditie wee willingly admitte a trope wherfore theÌ„ are we not indiffereÌ„t in a matter of equal importaÌ„ce Therfore like as the cup or the wine is the Testament or remission of sinnes so likewise the cup or the wine is Christes bloude and in like maner also the breade is Christes body But the cup is not substantially the remissioÌ„ of sinnes or bloud but the sacrament of Christes bloude whereby the new Testament was dedicated full remission of sinnes obteyned for vs therefore the breade is the bodye of Christe bycause it is the sacramente of the body of Christ Surely it is a strong and firme argumente that wee haue brought foorth and of no lesse force and strengthe we hope is that behinde whiche we will nowe bring foorth The Lord at the celebrating of the holy supper sayth Doe ye this in the remeÌ„brance of me These wordes do not import that we should determine them to be really present whome we ought to remember For who shall be sayde to remember those things which he beholdeth before him in presence But we must not goe from the simple signification of remembrance or memorie specially since Paule sayth Declare the Lords death vntill he come For thus wee gather thereby Hee whose remembrance is repeated vntill hee come or returne hee surely is not counted to be present but is looked for to come therfore the Lords body which was giuen for vs the remembraunce whereof is celebrated in the mysticall Supper is not present but is looked for to come Now those places touching Christes leauing the world and departing hence doe not simply admit the interpretation of the words of the supper It is expedient for you saith he that I depart For if I goe not away the coÌ„forter shal not come vnto you But if I depart from you then will I send him vnto you Also I went from the father and came into the worlde Againe I leaue the world and go to the father And againe And hencefoorth I am not in the worlde but these are in the worlde and I come vnto thee These sayinges truely are repugnaunt That he went hence That he is no longer in the world That he left the worlde and that his natural body is in the world and that verily it is giuen and receyued really and substantially in the Supper Neyther is it lawfull figuratiuely to interpret the testimonies whiche are brought foorth of Sainte Iohns Gospel concerning Christes departure For the Apostles doe confesse that the Lord spake plainely or simply without any parable In so much therefore as the Apostles do testifie that this speach of the Lord was simple and simply pronounced it is needeful that those other wordes whiche are contrarie vnto these This is my body be expounded by a figure that the Scripture be not repugnant Moreouer those places whiche to it selfe beare recorde that Christes bodie after the resurrection was circumscribed by place seene and felt which also doe make a difference betwéene Christes body clarified and the angelicall spirites where by the way we may sée that here is no place left for the deuice of the definitiue meane do not admit the bare interpretation of the solemne wordes of the Lorde The Angels say He is risen he is not here Beholde the place where they layde him Also He shall goe before you into Galilee there shall you see him And againe he him selfe saythe to his disciples Feele me and see A spirite hath not fleshe and bones as you see mee haue
laide not a side his true and very body 2. Cor. 5. Philip. 3. Christ â—ath a reasoâ—able soule Matth. â—0 Matth. 26. Iohn 12. Luke 22. Luke 9. The hereticall error and the sounde truethe touchinge the mysterie of Christes â—ncarnation * Aprouer biall kind of speache whereby is meante that in avoyding a lesse error he fall into a greater Of the vnitinge of Chrste his Godhead and manhood Iohn 1. â— Tim. 3. Heb. 2. Heb. 2. Christ reteineth both natures vnmeddled or vnconfounded to gether 〈◊〉 7. â—sai 9. 〈◊〉 5. Matth. 22 Psal. 110. Luke 1. Iohn 14. Marke 14. Matth. 28. Rom. 1. The Natures in Christ are not mingled or coÌ„founded Christe in one persoÌ„ remaineth vndiuided 1. Cor. 2. Actes 20. Of communicatinge of â—â—opeâ—ties Iohn 3. Heb. 2. Iohn 6. Iohn 20. The person of Christ is not diuided Matth. 8. Marke 16. Actes 1. Actes 8. Christ is king of al. Gene. 3. Luke 11. Colos 1. 2. Pet. 2. Matth. 21. Christ is a monarche Psal. 2. Psal. 110. Esai 49. Isai 16. Ierem. 23 Of the kingdome of God. Mich. 4. Rom. 24. Matth. 25. Luke 23. The kingâ—ome of God which 〈◊〉 one iâ—â—wo waiâ— â–ª â—â—nfidereâ— Gods kingdome of grace in â—arth Pro. 24. 1. Sam. 7. Howe Canst reigâ—etâ— on 〈◊〉 in â—is kingâ—ome â—poc 1. The spiritual kingdome of God. Iohn 18. The â—ounds of Christes kingdome â—n earth The seate of our King Christe 〈◊〉 1. Ephe. 5. Gods kingdome of glorie in heauen Apoc. 21. 22. The kingdome of Christe is in euerlastinge kingdome Matth. 16 Matth. 24 Dan. 7. Matth. 6. The kingdome of the world what maÌ„ner of one it is Iohn 12. 2. Cor. 4. 1. Iohn 3. Christ Ieâ—us the â—â—gh pries â–ª Psal 110. Heb. 6. Hebr. 7. Gen. 14. Hebr. 5. Psal. â— Christ is aÌ„noynted Psal. 45. Esai 61. Howe Christ our priest doth the offices of a priest Christ the teacher of the church Christ maketh intercession Christ blesseth Christ sacrificeth Christ sanâ—â—ifieth Iohn 7. Iohn 17. Of Christs priesthood Heb. 8. Heb. 13. 1. Iohn 2. Esai 4 4. Hebâ— 5. Iohn 16. Heb. 9. Heb. 10. Apoc. 1. 1. Pet. 2. Of the name of a Christian Christians are kinge and priests Christians are kinge Rom. 6. I. Iohn 5. Christians are priests Heb. 3. Heb. 13. The name of a Christian moste auncient There are but fewe Christians Esa. 66. Matth. 7. A gainste false Christians The conclusion The word Spirit is â—â—pounded Spirit is â—ayer or 〈◊〉 Iohn 3. 1. Cor. 14. Spirit signifieth an Angel. Psal. 104. Hebr. 1. Spirit signifieth life Psal. 145. 104. Gene. 6. Spirit signifieth the soule of man. Luke 23. Iohn 19. Actes 7. Eccle. 12. Spirit signifieth affection of minde Spirit signifieth spiritual motions Rom. 2. 2. Cor. 3. Spirit â—ignifieth reuelation 1. Iohn 4. Iohn 4. What the holy ghosâ— is That the â—olyghost 〈◊〉 verie God. 1. Cor. 13. 1. Cor. 12. Matth. 28. ob 25. Luke 1. 2. Pet. 1. Actes 5. 1. Cor. 3. 1. Cor. 6 1. Cor. 12. The holy ghost is neither minister â—or instrument The holie ghost is a substance not an accident Rom. 8. Gal. 5. Of the proceeding of the holie ghoste The holie ghost procedeth froÌ„ the father and the sonne Gal. 4. Matth. 10. Iohn 15. Iohn 14. Iohn 15. Iohn 5. The proceeding of the holie ghost is two-fouldor of twoe sortes Temporal proceding Eternall proceding Looke in the. 3. Sermon of this decade about the beginning 1 Pet. 1. 2. Cor. 4. â—ncreasinges of the spirite 4. Reg. 2. Iohn â— Matth. 13. 1. Sam. 16. Psal. 51. Of the effect and power of the holie ghost The holie ghost The holie ghost is the Spirite of God aâ—d of the sonne 1. Cor. 3. Rom. 8. The holâ—e ghost is the comforter Iohn 14. The holiâ— ghoste is a comforter giueth ioye and gladnesse The holie ghost is the Spirite of trueth Iohn 16. Iohn 14. The Spirit of promise Gal. 3. The holie ghost the singer of god Luke 11. Exod. 8. Looke in the. 3. Sermon of this decad what things are spoken against the heretiques called the Anthropomorphites The spirit is called water and a liuely founteine Esai 44. Iohn 7. The holie ghost is fire The holie ghost a mightie winde The holie ghost a fiâ—ie tongue The holie ghost a loue Matth. 3. â—sai 53. â—ohn â— Actes 8. â—api 7. The holie ghost oyle and aÌ„noyning 1. Iohn 2. Iere. 31. Hebr. 8. 2. Cor. 1. The holy ghost is the earnest of our inheritance Ephe. 1. 1. Iohn 4. 1. Iohn 3. The holie ghost loue or charity Rom. 5. The operations of the holie ghost Isai 1â— Wisdome VnderstaÌ„ding Counsell Strength Knowledg Feare Rom. 8. The spirit doth morâ—fie and quicken The spirit â—r holie ghost reuealeth â—he mysteries of the â—ingdome of God. 1. Cor. 2. Iohn 16. The spirite foresheweth thinges to come Actes 11. The diuers giftes of the holy ghost Gal. 5. Tertullians notatable treatise of the holy ghost Isai 11. Isai 6â— Psal. 54. Rom. 8. â— Cor. 3. Rom. 8. 1. Cor. 7. 1. Cor. 14. 1. Tim. 4. 1. Cor. 12. Mark. 3. A summe of the vnitie and Trinitie of God. Aâ— angel â—al 2 3. 1. Cor. 11. â— Pet. 2. 1. Cor. 6. â— Cor. 12. That there are angels Actes 23. Matth. 22. A. Steuchus in his 6. and. 8. booke de perenni philosophia What Angels are That Angels are created Heb 1. Coloss 1. When Angels were created Angels are Substances Heb. 1. Matth. 22. Hebr. 2. What maÌ„ner of Substances angels are Psal. 104 â–ª Bodily SubstaÌ„ces What bodies are taken of Angels Angels are incorruptible Matth. 22. 1. Cor. 15. Luke 20. Angels are moste free swifte and speedie Actes 5. Actes 1â— Iohn 5. Luk. 23. 16. Dan. 9. The strength of Angels Dan. 10. The knowledge of Angels Of the multitude and order of Angels Dan. 7. Matth. 26 Hebr. 12. The exposition of names giuen to Angels Angels Archangels 1. Thes 4. Thrones or Seates Psal. 18. Lordships Principalities Powers Cherubim Seraphim God vseth the ministerie of Angels Psal. 103. Exod. 19. Dâ—uâ— 5. Actes 10. Luke 15. Zacha â–ª 1. What the ministeries of angels are Esai â— Ezech. 3. Luke 2. 1. Pet. 1. Matth. 13. Luke 1. Matth. 2. Luke 22. Gen. 16. Actes 17. Exod. 12. Actes 12. 4. Reg. 19. 2. Reg. 24. 2. thess. 1. Apoc. 16. Psal. 34. Psal. 91. Matth. 18. Gen. 32. 4. Reg. 6. * Seruants Gene. 24. Exod. 34. 〈◊〉 10. â—an 4. We muste â—ot attribute too much vnto Angels Sainctes wil not be worshipped of vs. Actes 7. Gen. 16. Actes 27. Apoc. 22. The worâ—hippinge â—f Angels greatly coÌ„demned Marke what he thinketh of the temple builte to S. Michael in Mount Garganuâ— Of euill spirites That there are diuels What the diuel is That the diuel is a creature The diuel was not created euil Of the fall of Angels from heauen Iob. 4. 2. Pet. 2. Iohn â— Isai 14. Ezech. 2â— The diuel is euerlastingly coÌ„demned Maâ—th 25. Mark 9. Iohn 5. Daâ— â—2 Apoc. 20. Diuels are spirits and