his Angels charge of thee that they keepe thee in all thy wayes least thy foot should dash against a stone a Gen. 14.7 Exod. 33.2 Psal 34.8 and by defending their life from their enemies and from all dangers b 2. King 6.17 Act. 12.8.11 or else by executing Gods iudgements against the enemies of the Church in the behalfe of the elect as we may gather out of Gen. 19.10 2. Kin. 19.35 Act. 12.23 Also by suggesting into the mindes of the godly holy cogitations and by mouing of them and furthering of them to euery good thing c Act. 10.4.5 for the good Angels neuer put into our mindes any thing contrary to the law of God d Gal. 1.8 3.9 Act. 7.53 Luk. 1.19.20 Act. 1.11 2. Kin. 1.3 Also by helping them and comforting of them e Gen. 16.7 2. Kin. 1.13 Act. 27.23.24 Againe in the time of death whilest that they do attend vpon the faithfull in the very pangs of death and so carry their soules into the ioyes of heauen as is cleare in the example of Lazarus f Luke 16.22 Lastly in the end of the world when they shall gather together the bodies of all the faithfull that being vnited againe to their soules they may rise againe to life g Mat. 24.31 Mat. 13.41 And they shall seperate the wicked from among the iust and shall cast them into a fornace of fire and shall leade these into the kingdome of heauen Haue particular men or countreys and Cities some one good and certaine Angell appointed to defend them and an euill Angell to tempt them It may be gathered from the words of Christ that ordinarily euery elect child of God hath some one certaine good Angell appointed of God to keepe them Math. 18.10 where it is said Their Angels do continually behold the face of my Father In like maner out of the 12. of the Acts 15. where the faithfull which were assembled in the house of Marke said of Peter knocking at the doore It is his Angell for the beleeuers spake there according to the common opinion receiued among the people of God And that this is the opinion of the Fathers it may appeare out of Augustines 1. booke of Meditations chap. 12. This also saith he I iudge a singular blessing that from the very moment of my birth God hath giuen me an Angell of peace to keepe me euen to my very end But extraordinarily it is cleare by the Scriptures that as oft as need requireth many Angels haue bene sent to seuerall beleeuers to defend them Psal 34. So the Angels are said to pitch their tents about those that feare God The same is to be thought of euery countrey For Dan. 10.13.20.21 and 11.1 and 12.1 it is said that the Angell of God did fight against the King of the Persians and that each of their Angels did defend that kingdome which was committed to his charge Concerning euill spirits we learne thus much that sometime one man is vexed by one and the selfe same euill spirit as may be gathered out of the historie of Iob 1.12 And sometime that many haue bene molested by one and the selfe same euill spirit as in 2. Chron. 18.21 one euill spirit deceiued many Prophets Also we reade that sometime many euill spirits did molest one and the selfe same man as Luke 8.30 a legion of diuels did possesse one man But that God hath appointed to euery man one euill Angell cannot be gathered out of any place of the Scripture Whether can there arise dissentiōs and discords by our meanes amongst the good Angels as Dan. 10.13 it is sayd that the Prince of the Persians fought against the Prince of the Grecians A learned interpreter answereth that by the names of Princes are not signified the Angels which had the defence of the kingdomes of the Persians and the Grecians but those men which at that time were Princes of Persia and Greece That this should be the meaning of the words that the Angell fought against Cambyses at that time king of the Persians for the space of one thirtie daies that is to say that he did hinder his cruell Edicts and plots made to keepe the people of God still in captiuitie and more grieuously to oppresse them least they should be put in execution but that there should come after him the Prince of the Grecians to wit Alexander the great who should asswage the furie of the kings of Persis that was kindled against the people of God which also came to passe as histories do testifie But the Schoolemen answer that there is the greatest consent amongst the Angels in regard of will because they are blessed and amongst those which be blessed there is the greatest peace but yet there may be amongst them some diuersitie of iudgement to wit being ignorant of the decree of God which is not alwayes made manifest to the Angels some thinke they should do thus and some thinke they should do otherwise But it is not the diuersitie of opinions but the contrarietie of wils that ouerturneth friendship Haue those Angels which neuer sinned neede of Christ the Mediator The Angels had need of a Mediator indeede not of redemption from sinne for in that sense Christ is the Mediator betweene God and men a 1. Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of conseruation in goodnes and grace and of * combining them againe vnder one head to wit that they might be againe vnited with the elect vnder one and the same head Christ that so they might cleaue vnto God inseperably and without all danger of falling in time to come And so by this meanes that their righteousnes and integritie which is imperfect in the sight of God b Iob. 4 18. might be couered before God with that most perfect and infinite righteousnesse of Christ for which cause it is said Ephes 1.10 that God did purpose with himselfe to gather together againe as it were vnder one head all things which be in heauen and earth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them againe vnder one common head to gather them againe together and as it were to recall them backe againe to their head and to their beginning Are we to pray vnto the Angels or to worship them with any religious worship The Angell answereth Manoah Iudg. 13.16 If thou wilt offer a burnt offering thou shalt offer it to Iehouah and Christ saith Mat. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue And Paul condemnes all seruing and worshipping of images Col. 2.18 The Angell Reuel 19.20 forbids himselfe to be worshipped as also chap. 22.9 because the office of a Mediator agreeth to Christ alone And the Angels themselues are but creatures and do acknowledge themselues to be fellow-seruants of God with vs. Neither as Augustine saith do the holy men themselues nor the Angels desire that to be giuen to them which they know to be due to God
that promise The seed of the woman shall breake the Serpents head Gen. 3.15 belongeth to Christ and to all his members But they haue greater power against the reprobate therefore the Apostle saith Ephes 2.2 that the diuel doth finish his worke in the children of disobedience In what sense is Satan said 2. Cor. 11.14 to transforme himselfe into an Angell of light Not in regard of his substance but in regard of his counterfeting whereby with strange delusions appearances and superstitions he doth faine himselfe to be an Angell of light sent of God from heauen that so his counsels might be listened vnto Can they worke true miracles that is such as do agree with the very things themselues or onely counterfet Christ saith Mat. 24.24 There shall arise false christs and shal shew great signes and wonders And therefore sometimes they shew true signes that is such in truth as they seeme to be c Exod. 7.12 8.7 not by their owne power but vsing certaine hidden causes of nature and yet but lies because they are vsed to deceiue and to confirme a lie d Deut. 13.12 2. Thess 2.9 and indeed not worthy the name of miracles yet the most of them be meere illusions and deceits and legerdemaines like to those of Simon Magus Act. 8.9.10.11 For it is God alone that doth great wonders e Psal 72.18 136.4 to wit such as be done in truth and be wonders indeed whose cause is knowne to no mortall man and such as are done without deceit beyond the course of nature and without meanes and such as can by no meanes be effected by the course of nature and which are appointed especially to set foorth the glorie of God and to further mans saluation Wherefore doth God permit them 1. 2. Thes 2.10 That they who will not embrace the loue of the truth might beleeue lies 2. That the faith and patience of the elect might be proued Deut. 13.3 What be the effects and indeuors of wicked Angels What man is able to recken them all He is the enemie of God of Christ and of men and therefore doth take vnto himselfe the glorie of God whether it be by himselfe a Math. 4.9 or whether it be by his instruments to wit Antichrist and such men as challenge to themselues the honor of God b 2. Thes 2 4. He is the author of sinne for it sprang from him and he doth daily stirre vs vp to sinne that he might plunge vs with himselfe into the gulfe of eternall death c Ioh. 8.44 Heb. 2.14 he worketh effectually in the wicked d Eph. 2.2 2. Thes 2.9 he doth corrupt the word of God e Mat. 4.6 he soweth tares in the Lords field f Mat. 13.25 he raiseth vp heresies he prouoketh men to sundrie kinds of idolatrie he raiseth persecutions against the godly In commonweales he troubleth all with tumults and warres In the familie and priuatly he laboureth to trouble annoy and destroy particular men by sundrie meanes he vrgeth men to commit mischiefs and hainous sinnes He studieth as much as he can to hurt mens bodies he doth infect the elements and troubleth them for mans ruine and especially in this age wherin he knoweth the generall iudgement to approch he doth shew his rage more cruelly then euer before by lies and murthers and confoundeth heauen and earth together Do they take vnto them true bodies sometimes Sometimes they take vnto them counterfeit bodies as it is gathered out of the storie of the Witch who raised vp a spirit in stead of true Samuel g 1. Sam. 28.12 And sometimes true bodies as may be gathered out of the former Treatise touching good Angels For if good Angels haue taken vnto them true bodies there is no doubt but euill Angels are able also by Gods permission to take vnto them true bodies and appeare in them and speake to men and performe actions like vnto mens actions Whether are euill spirits besides that inward torment of mind wherewith they are tormented for euer punished also with that bodily fire of hell Christ saith plainely Mat. 25.41 that he will say to the wicked Depart ye cursed into euerlasting fire which is prepared for the diuell and his Angels Out of which place it is concluded that euill Angels besides that torment of mind wherewith they are vexed are also tormented with that infernall fire as though they were bound vnto it no otherwise then the soule being bound to the bodie suffers of the bodie but we must iudge that to be done after a wonderfull but yet after a true manner as Augustine saith For what purpose did almightie God ordaine them 1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience and so their saluation might be furthered a 2. Cor. 12.7 2. That by them as it were certaine tormenters he might punish the wicked as well with spirituall as bodily punishments In one word that God might vse their boldnesse to the enlarging of his owne glorie Whether do some men truly collect out of the Col. 1.20 where it is said that God doth reconcile all things to himself thorough Christ both which are in earth as also which are in heauen that therefore the diuels and the damned shall one day be saued Rather most falsly For by this word all we must vnderstand the whole bodie of the Church which is as it were diuided into two parts namely those which are in heaven by whom are simply vnderstood the faithfull that died before the comming of Christ and into those which are in earth by whom are vnderstood those whom Christ found liuing at his first coming or those which followed and liued since his coming as also Eph. 1.10 What is the vse of the doctrine concerning diuels 1. That we might be confirmed in the faith touching good Angels the kingdome of heauen and the blessed spirits because seeing the effects of contraries is contrarie if there be diuels and euill Angels then certainely there be good Angels and if there be an hell then certainely there is a kingdome of heauen 2. That we should be so much the more affraid to offend God because as Peter saith 2.2.4 If God spared not the Angels when they sinned but cast them bound in chaines into hell assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be punished 3. That we might be so much the more watchfull and stand vpon our guard and therefore should fight euen as it were for life and death with our spirituall weapons but especially with continuall prayers vnto Christ against so many enemies and spirituall wickednesses and that we should put on the whole armor of God that is that complete spirituall armour which the Apostle prescribeth Eph. 6.11.13 and 1. Pet. 5.9 What comfort haue we in that battell That we haue Christ not onely a conqueror and triumpher ouer the powers of hell
INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â— our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â— Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ„ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 â—â— If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â— it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ„ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌ„selues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
to obserue in generall in the creation of all things Fiue things the great varietie of things the power and facultie which God gaue to euery thing the order the perpetuall continuance of the kinds lastly the end of the creation of things Lay open these distinctly The varietie of things so excellently distinguished in their kinds doth commend vnto vs the power and wisedome of the workman The natural power and propertie of the creatures put into them doth set forth the goodnes of God who hath appointed euery thing for so necessarie and profitable vses The twofold order that is of creation because that before God did create Adam he furnished the world with plentie of all good things doth commend his fatherly prouidence and care towards vs who before we were borne tooke care to prouide all things needfull for vs. The disposing of them whereby it comes to passe that the inferiour creatures serue for the superior may admonish man that he should serue God The perpetuitie which is perceiued in the preseruation of euery kind whereas he maintaineth some by secret meanes to others he giueth power to propagate doth proue vnto vs his wisedome and power For which cause this world is called the cleare looking glasse and most beautifull Theater of the vertues of God And what is the end of the creation of all things It is twofold The nearest end is man himselfe for God created this world to the end that man might both dwell in it and be a fit Lord of it a Gen. 2.15.19 20. Psal 8.27 But the chiefe end is the glorie of God as Salomon teacheth Prou. 16.4 Iehouah made all things for himselfe to wit that his goodnesse wisedome power and eternitie might clearly be seene b Rom. 1.20 His goodnesse in that it pleased him to communicate some part of his happinesse to them which had no being c Reu. 4.11 His manifold wisedome in that he made so many kindes of things in so excellent an order and for so good an vse d Ephes 3.10 His power in that he made all things of nothing and doth perpetually preserue them His eternitie because he was before all things because he brought them forth to this end that they might acknowledge praise and glorifie him and that men might therby take occasion to place their confidence in God to call vpon him to loue him to praise and for euer to celebrate him But why did not God create the world sooner Because he would not for God is a most free and voluntarie Agent But what did he before he made the world It is a curious question and therefore Augustine in the 11. book of his Confess cap. 12. writeth that a certaine old man made a wittie answer to one that moued such a question namely that he was making of hell for such curious fellowes We answer that God was sufficient and blessed in himselfe and stood in need of nothing and that he did delight himselfe in that his eternitie together with his wisedome that is the Sonne and the Spirit being consubstantiall with himselfe For the Word was with God Ioh. 1.1 And Christ saith of the holy Ghost All things which he heareth he shall speake vnto you Ioh. 16.3 What things make against the doctrine of Creation The heresie of Basilides who affirmed that God made the world by the helpe of Angels 2 Of Manichaeus who set downe two beginnings and ascribed the beginning of good things to God and of euill things to the diuell Is this opinion to be admitted God forbid seeing it is blasphemie against God for it attributeth diuinitie to the diuels Besides it is contrary to the expresse testimonie of Moses Gen. 1.31 who saith All things which God made at the beginning were good Therefore euill came in by accident and by the corruption of nature or else was brought in by the malice and enuie of the diuell Which are the errors of the Philosophers 1 Aristoteles errour who affirmed that the world was without beginning eternall That the kindes of all liuing creatures were eternall laying this foundation Nothing is made of nothing Which principall is true in that order of things which is now appointed but in Diuinitie concerning things not yet made it is false or else if you will it is true in naturall and phisicall generation but not in diuine creation for of this it is said Do not enquire for the matter because there was none 2 The error of Democritus Leucippus and Epicurus who dreamed that the world was made of the moates concurring together by fortune which opinion is confuted by the order of things created by the orderly motion of the heauenly circles and lastly by the certaine enâ—â— for which all things were made For it cannot be that this order those orderly motions and so great profites should proceed from a thing ruled by meere fortune 3 The errrour of the same Democritus who affirmed that there were many yea infinite worlds whereas the word of God maketh mention but of one Creator and gouernor of the world Act. 17.24 not of many worlds and saith that the Sonne was sent into the world Ioh. 3.17 not into the worlds 4 The Stoickes error who fained two eternall beginnings to wit the mind and the matter which cannot possibly stand together The same is the errour of Anaxagoras who sets downe an eternall Chaos to which came an eternal mind which seuered all kindes of creatures from that commixture 5 The madnes of Plinie who thought that this world was God eternall infinite without beginning and also shall neuer haue end all in all yea the very whole it selfe 6 Of Auerroes who falsly auouched that the heauen was without matter Adde to these Galens opinion who hauing read the first chapter of Genesis said that Moses spake many things but proued few things The sixth common Place of Angels What is signified by this word Angell THe word Angell being a name of office is a Greeke word deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to declare and signifieth a messenger an ambassador or one sent of a message First in way of excellency it is attributed to the Sonne of God who was sent into the world by his Father to the end that being made man and a sacrifice he might redeeme mankind He is so called Gen. 48.16 The Angell who hath deliuered me from all euils and the eternall Angell who was the leader of the Israelites who is sometimes called the Angell of Iehouâ—â— and sometimes Iehouah himselfe a Exod. 14.19 33.20 1. Cor. 10. and he is called the Angell of the Couenant b Mal. 3.1 2 It is giuen to Iohn Baptist Mal. 3.1 Behold I send mine Angell or messenger 3 Chap. 2.7 it is giuen to the Church The Priests lips shall preserue knowledge and they shall seeke the law at his mouth because he is the Angell or messenger of the Lord of hoasts 4 To those ministring spirits whereof mention is
made Psal 104.4 Who makest thine Angels spirits and thy ministers a flaming fire And in this fourth signification we vse the word Angel here purposing to speake first of Gods Angels and then in order of the wicked Angels Whence had Angels their beginning From God who created them of nothing and that through Christ Coloss 1.16 By whom al things were made whether in heauen or earth things visible and inuisible whether they be thrones or dominations principalities or powers I say all things were made by him and for his sake Are Angels without all matter or not They are not altogether and indeed without matter as neither is the soule of man for God alone is without matter For there is nothing created which is not also compounded either by natural composition as consisting of matter and forme or else metaphysicall namely of the essence or of the act and the power Yet because they do not consist of any corporall matter which is palpable and subiect to the sight but rather spirituall altogether and as they say in the schooles onely of the power and the act they are said to be without matter But God alone is a power or pure Act as Aristotle said verie well in the 11. booke of his Metaphysiks chap. 7. But when were the Angels created Not before the world For onely the Sonne of God was before the world Whence it followeth that they were created in the beginning of all things but in what day they were created it cannot sensibly be defined but onely it may probably be gathered by the historie of Moses that they were created the first day when the heauens wherin they dwell were created whereupon they be called the Angels of heauen a Math 24.36 Gal. 18. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this that he purposed to apply and fit his narration to the capacitie of the common people and of the ruder sort and therfore only to set downe briefly the creation of things visible Christ saith Math. 18.10 that the Angels do alwayes behold the face of his Father therefore they haue bene alwayes The aduerbe alwayes doth not signifie eternitie or a thing without beginning but the continuance of their appearing before his Father for the seruice of the godly which began euen from the beginning of the world which the Greeke text doth more fully expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit which is vnderstood at all times What is an Angell It is as Damascene saith lib. 2. cap. 5. a spirituall or intellectuall substance alwayes moueable of its owne power without a bodie ministring vnto God according vnto grace and in nature immortall But the Apostle comprehending the nature and office of good Angels defineth them thus Hebr. 1.14 They are ministring spirits sent forth for the seruice of those who shall be heires of saluation Are the Angels substances really and truly subsisting They are substances because those things are attributed to them in Scripture which can agree to nothing else but to a substance really subsisting as to stand in the presence of God and to praise him some of them are said to haue fallen and other some of them to haue continued in the truth Further to haue appeared after diuerse maners yea taking vnto them bodies and to haue manifested them selues by sundrie effects Now actions are properly of substances that is of those things onely which haue their true subsisting And therefore looke how many Angels there be there be so many sundrie Angelicall essences subsisting seuerally euen as there be diuers men How were the Angels created All of them good because Gen. 1.31 Whatsoeuer God had made was exceeding good although some of them fell a Isa 14.12 and continued not in the truth And they also were good and created in the truth b John 8.44 And Iude in the sixt verse saith that they kept not their first estate but left their owne habitation Are the Angels mutable or immutable In regard of their substance they be incorruptible c Mat. 22.30 because they are without all matter but in respect of the power of God as they were made of nothing so they may be brought vnto nothing again if God should take away his hand Psalme 104.20 But in regard of that estate wherin they now are they cannot be changed by means of the grace will and decree of God although of their owne nature they be mutable as well to that which is good as to that which is euill For whatsoeuer is created the same is mutable saith Damascene And God himselfe speaketh thus of himselfe I am your God and change not Mal. 3.6 What is the reason that some of the Angels falling from the truth others continued in grace and truth The nearest and immediate cause is the goodnesse of the will of the Angels themselues wherein God had created them at the beginning The mediate or superior cause was the free fauor of God whereby their will was holpen that they were inabled to will and could will to persist in the truth and so indeede did continue whilest that others to whom this grace was not communicated not willing to persist and continue fell from the truth by their owne default Phil. 3.8 God worketh in you both to will and to do But the supreme and highest cause of all is the eternall firme and immutable decree of God and his good pleasure proceeding from his wisedome whereby he elected and predestinated some to be made partakers of his grace and to perseuere and reiected the other of his owne iust pleasure for his owne glorie 1. Timoth. 5.21 I charge thee saith the Apostle in the sight of God and the Lord Iesus Christ and of the elect Angels If they be elect then some of them be elect not all of them Can those then which continued in the truth fall from the same and so fall into sinne No because they are truly happie seeing they do euer behold the face of their heauenly Father Mat. 18.10 yet not by nature but by grace and the blessing of God for Christs sake But seeing they can no more sinne nor become miserable do they not cease to haue freedome of will No for whatsoeuer they will they will it freely Moreouer they are more free now then before then they had power to sinne and not to sinne now they are so free from sinne that they cannot sinne and so free from miserie that they cannot now become miserable any more for they are made most holy and also most happie What names are giuen to the Angels Of their nature they are called spirits because of their spirituall essence For Angell is a name of office Spirit of nature Augustine They are called also shining starres or morning starres a Iob. 3.8.7 because they are of a most pure cleare and shining nature The sonnes of God not by essence or nature as that onely begotten
Sonne but by adoption and grace or discretiuely to the end they might be distinguished from the sonnes of men Of their office they are called Angels For their dignitie and power they are called gods and Satan is called the god of this world b 2. Cor. 4.4 so also they are called principalities and powers in heauenly places c Eph. 3.10 By the effect they are called Seraphim whom Dionysius calleth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie because they burne with the loue of God and in loue towards godly men They are called a flame of fire Hebr. 1.7 not as though they were of a fierie nature and substance but because they be the auengers of Gods anger which do like fire consume the wicked as often as need requires From the manner of appearing they be called Cherubin of this word Cherub which signifieth any figure that hath wings whether it be of a man or of a beast d Heb. 12.19 also men e Gen. 3.24 Exod. 25.18 and the men of God f Psal 18.11 Zac. 1.5.6 From their ministerie they be called Watchmen and the keepers of the world a Dan. 4.14 How many wayes haue Angels appeared vnto men 1. In sleepe or in dreames as Mat. 1.20 it is said that the Angell appeared to Ioseph the husband of Marie in a dreame b Mat. 2.13 2. In vision as namely to the Prophets and that either without a true bodie but yet not without some bodily forme or else taking vnto them manifestly true bodies c Gen. 18.2 Tertul. de carne Christi and these either created by God of nothing or else then first formed not borne of some matter that was before for they came not to die therefore not to be borne or else in some other natural bodies which had bene before either of men as in Zacharie the Prophet the Angell spake Zac. 2.3 As Augustine vnderstands it Enchir. to Laurent chap. 59. or else of other liuing creatures as when the Angell spake in Balaams asse as Zanchius vnderstands it no otherwise then the euill Angel in the Serpent spake in old time to Eua d Gen. 3.1 And diuels haue entred into certaine men and by Christ were cast out againe yea also into hogges e Mat. 8.28 They tooke not bodies from the starres or the heauens as Apelles thought nor had they proper bodies making an aâ—gelicall substance but their bodies were earthly as appeareth by the feeding feeling and washing of them as Tertul. proueth Whether might Angels when they assume vnto them true humane bodies be called men No because they did not ioyne the humane nature hypostatically vnited vnto them but they tooke vnto them and put from them those bodies as Augustine saith euen as it were a garment What became of those bodies after their ascension to heauen They being made of nothing returned to nothing or made of earth returned to earth or into nothing for it is all one with God to create of nothing and to bring into nothing Do Angels moue out of their places and dispatch their businesse within the space of time Yes indeed because they be finite spirits though not circumscribed because they are not measured by their place but limited because they are so in one place as they cannot be in another And Luk. 1.26 The Angell Gabriel was sent of God into a citie of Galile and Heb. 2.14 they are called ministring spirits sent for the seruice of the elect They are said to descend from heauen and to ascend into heauen as in Iacobs ladder Gen. 28.12 and whatsouer is done is measured with time But they be so nimble and so swift that they are moued in an vnconceaueable time and dispatch their businesse speedily And for that cause they are said to flie and to haue wings b Esa 6.2 Reu. 14.6 How many Angels be there Dan. 7.10 Daniel is said to haue seene million millions of Angels and ten thousand hundred thousands Heb. 12.22 You haue come to the innumerable companie of Angels innumerable indeed to men but easily numbred of God c Mat. 26.53 Iude 15. All which notwithstanding were created of God so many in number at the beginning and not multiplied by procreation one of another Are there orders and degrees of Angels No man that is conuersant in the Scriptures can deny but that there is some order among the Angels because order and distinction in all things is an excellent and diuine thing for some are called Cherubins other Seraphims some Angels other Archangels But this order is not from the dignitie and excellencie of the nature of the Angels as though some were more excellent then others by nature but rather from their diuerse kinds of offices Hereupon Paule Colos 1.16 calleth them thrones seates dominations principalities which is an Hebrue kind of putting the Abstract for the Concrete the substantiue for the adiectiue because God vseth their ministerie in the administration of Empires kingdoms and commonweals But that there be Hierarchies and degrees of Hierarchies among the Angels as the Papists imagine it cannot be proued by any testimonie of Scripture For he is called the Archangell not who is more excellent in nature or superior by affectation of gouernment because there as Basill saith all ambition ceasseth but he who is designed of God for the execution of some speciall hard and difficult seruice or else he that is set apart of God for a time with many other Angels for the executing of Gods commandement So those names thrones dominations powers principalities are borrowed by a similitude from mens affaires to signifie the excellencie of the Angels and their offices and how many and diuers and great workes God doth bring to passe by them d Psal 18.11 Hath each of them his proper name Those names are not proper but appellatiues or common names which are imposed vpon them for a time according to the offices which are giuen them in charge or else according to those diuerse meanes in respect of vs whereby they do execute the will of God mightily performe it and appeare vnto men As Dan. 8.16 9.21 Luk. 1.19 mention is made of Gabriel which name doth signifie the Might of God because by him the Lord did shew foorth his power Againe Dan. 10.13 mention is made of Michael which is Who is like vnto the strong God Tob. 3.19 is mention made of Raphael which name is taken from Curing or healing for he came to heale Sara and Tobie as also of Vriel 4. Esdr 4.1 Deriued of the light because he came to illuminate and to instruct Esdras Haue the Angels any knowledge of things They haue 1. natural which God put into them in the creation for they be vnderstanding spirits Whereupon Christ saith Ioh. 8.44 that some of theÌ„ did continue in the truth or in the knowledge of the truth but others did not Besides they haue reuealed knowledge or by the reuelation of God as Dan. 8.16 and
9.22 the mysterie of the 70. weekes was reuealed to the Angell Gabriell to the end he might reueale it to Daniel and Daniel to the Church 2. They haue experimentall knowledge which is obtained by experience and by obseruation of those things which we do here and Ephes 3.10 That manifold wisedome of God which shineth foorth in the calling of the Gentiles is made knowne to the Angels by the ministerie and preaching of the Gospell which is in the Church So Luk. 15.10 the Angels are said to be glad and to reioyce with great ioy for the conuersion of one sinner whereof they are obseruers a Mat. 18.10 3. I adde to these supernaturall knowledge whereby they do so perfectly see God and know him that they do not desire to fall from him or cannot will it and in that stands their happinesse Whether do the Angels know the actions of euery particular man or what they do say or suffer No for Heb. 4.14 All things are said to be knowne to God alone and they are manifest in his sight but yet notwithstanding they know the things of those men who are committed to their charge by God For Act. 10.4 the Angell telleth Cornelius Thy prayers and thine almes haue come vp before the Lord. Therefore they do obserue and marke vs and all that we say or do so as we may iustly be ashamed to say or do any thing which we would be ashamed to commit in the sight of honest men By which argument Paul doth teach 1. Corin. 11.10 that women should for comelinesse sake haue their heads couered in the Church because of the Angels that is either spirituall Angels or else Ministers who are called Angels But what haue they also the knowledge of their thoughts and affections No for God alone is the searcher of the heart vnlesse men do bewray their affections by actions and signes or vnlesse God do make them knowne vnto them for it is said 1. Corin. 2.11 None to wit either men or Angels knoweth what is in man but God himselfe and the spirit of a man that is in him But in what sense are affections as ioy and sorrow ascribed vnto Angels in the scriptures seeing they are blessed Not after humane or carnall manner but after that maner which doth agree vnto the nature of Angels and so as it is beseeming an heauenly and blessed life which manner is vnknowne to vs. What are we to thinke of the force and power of Angels 1. They are able to do by the course of nature to bodily things whatsoeuer may befal bodies by nature but yet in no case can they worke miracles but onely so farre forth as the Lord vseth their ministerie in effecting of miracles either immediatly by themselues a Ioh. 5.4 as to kill and to moue from place to place as when one Angell slue in a manner the whole armie of Senacherib and made the rest to flie away b 2. Kin. 19.35 and that he brought foorth Peter and the rest of the Apostles out of prison c Act. 5.19 12.7.8 and transported Philip from place to place d Act. 8.30 Or else mediatly by such things as worke by the common course of nature being applied of them to such things yet not after that maner as Christ did giue many their sight by his owne power without any meanes e Mat. 9.9 Yet in very deede they can doe no more with all their power then God doth prescribe them and as they shall see to be according to the will of God f Psal 103.20 2. They can affect both the outward senses as when they smote the Sodomites with blindnesse so as they could not see the doore of Lots house g Gen. 19.1 and of the Syrians h 2. Kin. 6.18 and caused a great noise in their campe i Chap. 7.6 as also their inward senses as when they reuealed many things vnto the Fathers in dreames and bring diuers things into the memorie and mind of the godly 3. The Angels are able not indeed to illuminate the minde or or effectually to bow the will which is the proper worke of the holy Ghost k Prou. 21.1 but as the instruments of the holy Ghost to stirre vp our thoughts to the word we haue heard to propound the truth to a mans minde and to admonish vs of it that we might assent vnto it and after a spirituall manner to moue our will to some good thing like vnto Counsellers onely by perswading vs and as it were by speaking and dealing inwardly with vs l Heb. 1.14 Math. 2.13 Moreouer the good Angels haue farre greater power then the diuels m Apoc. 12.7.8 Tob. 8.3 What manner of speech do the Angels vse either toward God or amongst themselues or vnto men Not a bodily or carnall vnlesse when they assume vnto themselues bodies but a spirituall and heauenly whereby without any audible voice or vocall speech and sound they do spiritually and altogether angelically insinuate instill and communicate euery one his minde as he will either into the minde of another Angell or of man or else doth shew and as it were vnfold such things as he will in his owne vnderstanding as it were in a cleare glasse to be seene of another And therefore that which Paul saith 1. Corin. 13.5 If I should speake with the tongues of men and Angels is not to be vnderstood properly but by a figure called hyperbole or an excessiue speech and by way of supposition and by a concession or granting that they haue tongues as also that Gal. 1.8 If an Angel from heauen should preach vnto you another Gospell besides that which I haue preached vnto you So bread is ascribed vnto the Angels a Psal 78.25 that is most daintie foode What be the offices of Angels They are diuers and manifold for they are the Ministers chiefe seruants and the Sergeants of God which do attend vpon the commaundement of their King which they execute willingly and readily b Psal 89.7 103.21 Heb. 1.14 for the glorie of God and the saluation of men as we may gather out of the Psal 104.4 Who maketh his Angels spirits and his Ministers a flame of fire and who doe mutually extoll their maker with hymnes as Theodoret saith The Angels ministring is Psalmes singing c Psal 148.2 Isa 6.3 Reu. 4.8.9 5.13 Againe they be the seruants of Christ euen as he is both man and Messias So in that temptation which he endured against Satan in the wildernesse we reade that the Angels ministred vnto him Mat. 4.11 Especially they be the seruants of the elect Heb. 1.14 Are they not all ministring spirits sent for the seruice of those who lay hold on the inheritance of saluation Now they be the ministers of the elect in many respects and first in their life time and that either by directing defending and keeping the elect according to that Psal 91.11.12 He hath giuen
alone On the contrary those Angels which be enemies to the truth and diuels do do their endeuour to chalenge vnto themselues the name of God and the worship of God Yet we do not denie but that we are to honor the good Angels by thinking well of them with loue reuerence obedience and imitation Ob. 1. Iacob called vpon an Angell Gen. 48 when he said The Angell that deliuered me out of all trouble blesse these children Answ Iacob did not meane any created but that vncreated Angell the Sonne of God who of his office is called that Angell This is plaine from the text for the same action is attributed to this Angell and to Iehouah to wit that he would blesse Ephraim and Manasses Ob. 2. Iob 19.21 Haue pittie vpon me haue pittie vpon me O my friends for the hand of God toucheth me By friends in this place Bellarmine saith that Augustine vnderstandeth Angels Bellarm. cap. 1. de Sanctorum beatitud ergo Answ It is plaine he meant his friends who came to visite him but yet vexed him with bitter and contumelious words Ob. 3. Iohn wished Grace to the Churches from the seuen Spirits Answ By seuen spirits we must vnderstand onely the holy Ghost who though one in person yet by communication of gifts so worketh as if he were many spirits Why would God vse the ministerie of Angels Not for any necessitie for he stands in need of nothing but of his good will to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort because we see such excellent creatures to be created euen for our sakes and appointed for our seruice Againe both to beget and to preserue friendship betweene vs and the Angels vntill such time as we shall enioy their most ioyful companie in the heauens What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men and to conuerse and talke with them familiarly now they do it no more Because now Christ being come in the flesh and sitting now at the right hand of the Father in heauen and hauing giuen his holy Spirit plentifully it is his wil that our conuersation should be in heauen and not with the Angels vpon the earth visibly Further because the Church of God had neede at the beginning of such confirmations from heauen but now the word of God is sufficiently confirmed Heb. 1.1 What vse hath the Church of the doctrine concerning Angels 1. That we might acknowledge the endlesse loue of God and his fatherly care ouer vs who hath created such keepers for vs and giuen them charge ouer vs whereby we should learne to worship and to loue him Againe to the intent that we should walke comely and holily before the Angels who are witnesses and obseruers of our speeches and actions Lastly that we might be vpholden by faith in all aduersities and dangers knowing that that saying of Eliseus is most true 2. Kin. 6.16 that those which be with vs are moe then those which be against vs. What things be contrary to this doctrine 1. The errour of the Sadduces who affirmed that the Angels were nothing else but good motions or good thoughts which God putteth into our hearts and that they were not spiritual substances subsisting of themselues 2. Their error of whom we reade Col. 2.18 who deuised the worshipping of Angels 3. Of the Papists who affirmed without the warrant of the word of God that every man hath appointed vnto him two Angels one good another euill the one to vexe him the other to keepe him to whom he is giuen and that each of them is an inseparable companion of euery man The which errors are confuted by those things which haue bene spoken before The seuenth common Place of euill Angels or of Diuels Are there also euill Angels THere be which is not onely proued by testimonies of Scripture a Genes 3.1 Ioh. 8.44 1. Pet. 5.8 Iude 6. Reu. 12.9 but also by very experience and by the horrible and heauie effects of wicked Angels By what names are they called 1. Of their nature or spirituall essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16 Luke 10.20 2. Of their office vnto which they were all created at the beginning they are simply called Angels c 1. Cor. 6.3 2. Pet. 2.4 Iude 6. of their knowledge giuen to them in the creation they are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuels because they haue great knowledge as may appeare in the historie of Adams fall and are very subtill d Deut. 22.17 Leuit. 17.7 1. Cor. 10.20 whence is the doctrine of diuels e 1. Tim. 4.1.6 3. From accident qualities that is such as they haue gotten to themselues by their owne free will they are called wicked f Luke 8.2 impure and vncleane spirits g Mat. 10.1 Zach. 13.2 and a lying spirit or the spirit of lies h 1. Kin. 22.22 Ioh. 8.44 of fornication i Hos 4.12 of maliciousnesse or giddinesse k Esa 19.14 Belial l 2. Cor. 6.15 without all order without yoke and gouernement or wicked which is good for nothing and as the chiefe that euill one and malicious as who should say he doth wholly give himselfe to malice and doth exercise himselfe in it m Math. 6.13 13.19 4. Of the effects they be called diuels or in the singular number a diuell n Ioh. 8.44 which name imports a backbiter because he doth continually accuse God vnto men and men vnto God yea man to man and man to himselfe that so he might turne God from men and men from God and men from men o Gen. 3.1.4.5 Job 1.9.11 2.3 he is also called Satan p Math. 4.10 which signifieth an aduersarie q 1. King 5.4 1. Pet. 5.8 and that Tempter r Marke 1.13 Act. 5.3 a spirit of diuination ſ Acts 16.16 the enemie of God of Christ and our enemie t Luke 10.19 and apolluon or destroying u Reuel 9.11 For the Scripture doth vse often to speake of the vncleane spirits in the singular number to note out that chiefedome of impiety which is opposite and contrary to Christ and his kingdome 5. They haue names from the diuers formes wherein they appeared hereupon he is called that great Dragon as also of his poisoned craft that old Serpent x Reu. 12.8.9 6. Of his power and pride which he exerciseth especially toward the reprobate hence he is called Beelzebub that is the king of flies y 2. Kings 1.2 Math. 12.24 the strong man armed z Mat. 12.29 a roring lion the prince of the world a Iohn 12.31 the God of this world b 2. Corin. 4.4 Lastly the prince and the princes and powers of the aire the gouernors of this world because they rule the wicked
at their pleasure and the Princes of darknesse because they are the authors of all ignorance of God of blindnesse mischiefes vnhappinesse malice of all disorder trecherie crueltie c Ephes 2.2 Ephes 6.12 Col. 2.15 As for the name Lucifer it came from a false and friuolous exposition of that place Isaiah 14.12 which as may well appeare was in derision ironically giuen to the King of Babylon Whence do euill Angels take their beginning In respect of their nature and substance they are of God who did create them good of nothing and who doth still vphold them But in regard of the qualities brought vpon them they are of themselues as Christ witnesseth Ioh. 8.44 The diuel when he speaketh a lie speaketh of his owne that is of himselfe and continued not in the truth wherin he was created at the beginning but fel by his owne free wil and was a murderer from the beginning not in respect of Satan himselfe but of man that was made that is to say then when he first set vpon man whereupon we may gather that the Angels sinned before that Adam and Eue sinned What was the first sinne of the Angels Some thinke that it was pride according to that Eccles 10.15 Pride is the beginning of all sinne Others thinke it was enuie whereby Satan enuied that man was made after the image of God according to that Wisdom 2.24 By the diuels enuie death entered into the world But Christ shewes Ioh. 8.44 it was lying or the hatred of the truth that is of the euerlasting Gospell touching Christ who should take our flesh vpon him and of his grace which is needfull for all men to life eternall and of the nature of man which should be exalted aboue all Angels And therefore indeede it was the hatred they bore of Christs glorie and mans felicitie Also it was their apostacie and rebellion whereby Satan fell from God his maker and that very sinne which Christ calleth The sinne against the holy Ghost a Math. 12.31 1. Iohn 5.16 because he fell wittingly and willingly and of purpose from the truth and that also with hatred of that euerlasting truth whereof Christ speaketh I am the truth Ioh. 14.6 And to Pilate I am come into this world that I might beare witnesse to the truth Ioh. 18.31 The same is proved by the continuall practise of Satan euen from the beginning of the world to the end sowing lies and heresies either against the Deitie of Christ or against his humanitie or against his office And raising vp most cruell persecution against that truth of Christ Is there a great number of those Angels which fell from the truth Yes sure a great number and almost innumerable yet vncertaine to vs and not know howne many For 2. Pet. 2.4 and Iude 6. we reade that very many Angels fell at one time from the truth and therefore are cast into hell or the bottomlesse pit And Luk. 8.30 mention is made of a legion of diuels which possessed one man And Mat. 12.45 the vncleane spirit returning taketh with him seuen other spirits that is many other spirits worse then himselfe and more vncleane And Reu. 12.7 we reade that the dragon with his Angels fought against the woman and therefore there is no cause why we should sleepe secure and carelesse What punishment is inflicted vpon euill Angels Manifold 1. In that they are cast out of the heauens wherein the blessed be and wherein they were created into hell that is not only into that place vnder the earth ordained for the euerlâ—â—ting torments of the reprobate which Luk. 16.23 calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell and chap. 8.31 the bottomlesse pit that is a gulph of a wonderfull depth but also into this ayre which compasseth the earth and into the region vnder the Moone as testifieth the Apostle Eph. 2.2 6.12 to exercise the patience of the godly and also to punish and to vexe the wicked for their impietie where also they being tyed with the chaines of darknesse are kept to the generall iudgement a 2. Pet. 2.4 Jud. 6. 2. In that their whole nature how great soeuer is wholy corrupted and defiled so as there is in it nothing at all sound and pure 3. Their will is so obstinate in sinne as they are not able no not to desire to repent of euill nor to be saued Which is by the iust iudgement of God who hath decreed that they which sinne against the holy Ghost that is they which wittingly and willingly and of set purpose sinne and renounce the knowne truth should neuer repent b Heb. 6 4. 10.26 1. Ioh. 3.8 1. Ioh. 3.8 The diuell sinneth euen from the beginning namely continually and obstinately 4. Their mind was darkened to wit being depriued both of the knowledge of all that truth as well of themselues as of God and of Christ which might stand them in any stead to life eternall As also of that created knowledge of those things wherin at the beginning they were created for which cause they are tearmed the princes of darknesse c Eph. 6.12 And yet not wholly because they excell yet in great knowledge of things concerning both God and men namely such as was naturall vnto them or they haue by nature partly by that naturall light which is left in them partly by obseruation partly by the effects of Gods power which come to passe in time By which means they knew Christ both to be the Sonne of God and also should be the Iudge of the world a Mat. 8.21 Act. 16.17 19. but yet without any affection towards him without any loue or affiance in him and to their greater terror and condemnation b Jam. 2.19 For which cause they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Skilfull but more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they do alwaies abuse that their knowledge to euill and neuer to good Can euill Angels foresee things to come and certainely foretell them To foresee and to foretell things to come so farre foorth as they are things to come and to know them before hand of themselues and by themselues and of their owne proper spirit they cannot for it is the peculiar worke of God alone for so it is said Esa 41.23 Tell vs what things shall come to passe and then we shall know that ye are gods But by the instinct of another or by reuelation from another and by the present causes by the experience and obseruation of things and by probable coniectures to foresee things to come it is granted vnto creatures So then by these meanes the wicked spirits may foretel things to come as namely such things as they haue learned to haue bene foretold in some place by some holy Prophet or such things whose natural causes they see to be present before their eyes or such things which they see now are disposed and like to come to passe or such things as themselues are purposed
a Col. 2.15 and our captaine but also our defender vnder whose standard if we fight couragiously we shal get the victorie according to that promise Gene. 3.15 concerning Christ that he should breake the Serpents head And Rom. 16.20 The God of peace shall shortly tread downe Satan vnder your feet and Ioh. 16.11 The Prince of this world is iudged alreadie and that comfort Ioh. 16.33 Be of good comfort I haue ouercome the world as also that we haue the good Angels our keepers and defenders against the wicked being of greater power then they What things be against this doctrine 1. The error of the Sadduces which affirmed that the wicked spirits were not indeed substances but euill affections and wicked thoughts which our owne flesh doth suggest vnto vs. 2. The heresie of the Manichees and Priscillianists who affirmed that the diuels were created such as they are now 3. Origens error who thought that the diuels should one day returne to the Lord and be saued cleane contrarie to the sentence of Christ who saith that the diuels shall go into euerlasting fire Mat. 25.41 all which are confuted by those things which haue bene spoken before The eighth common Place of Man What meane you by this word Man NOt the bodie alone or the soule alone but that which is compounded of both soule and bodie being knit together by a most friendly and streight bond in one person Why did God make man the last of all his workes 1. To the end that because he would make him such an one as should consist of bodie and soule before he was made he might haue all things prepared which do belong to the happinesse of either both of bodie as also of the soule 2. That he might vse the things created to the glorie of the Creatour 3. That the Epitome of the whole world might be described in man as it were in a little mappe and so he might be Gods Little world and as it were a Compendium of the things that were before created 4. Because God would communicate himselfe vnto him and take pleasure in him Who is the Creator of man Gen. 1.26.27 Iehouah Elohim the Lord God that is to say the Father Sonne and holy Ghost who did create man after his owne image immediatly that is without any meanes or without the helpe of the Angels How manifold did God create Man Twofold Male and female created he them to propagate such as shoâ—â—d be like themselues in the world a Gen. 1.27 Did God create them both after one manner No for first he created the man and then the woman againe he framed man of the dust and woman of the ribbe of man b Gen. 2.7 â—2 Wherefore did not God create the man and the woman at once as he did the Angels To the end that as God is one beginning of the creation of all things euen so one man might be the beginning of the generation of all men so as whilest all men know themselues to spring from one man they might loue one another euen as one man and might be knit together by one common bond of blood a Act. 17.26 Why was the woman framed out of the side of man and not of some other part of the body Because she was prouided to be neither a mistris not a maide for man but his mate neither was she to be taken out of his head nor his feete but out of his side that he might vnderstand she was to be placed neare vnto himselfe whom he had learned to be taken out of his side In a word because as the woman was framed out of the side of man when he was asleepe euen so the Church was redeemed by the blood and water which flowed out of the side of Christ sleeping on the crosse b Ioh. 19.34 Eph. 5 25.26 Of how many parts doth man consist Of two the bodie and the soule c 1. Thess 5.23 Whence was the bodie taken Out of the clay or the slime of the earth whereupon he was called Adam of Adamah signifying red earth and Homo ab humo or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariter quia homo est animal politicon man of a word that signifies the earth therefore Paul saith 1. Corin. 15.47 that he is of the earth earthly which Tertullian in his first booke of the Resurrection keeping the Greeke word interpreteth slime He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians from his forme because he hath his face vpward or of looking vpward agreeable to that excellent speech If then ye be risen together with Christ seeke those things which are aboue where Christ sitteth at the right hand of God Minde those things which are aboue and not the things which are vpon earth Coloss 3.1.2 Which etymologie Ouid hath expressed elegantly in the first booke of his Metamorphosis Whilst other creatures downe do looke vpon the earthly mold To man he gaue a face vpright the skie for to behold Was not the bodie of Adam framed of the foure elements The foure humors whereof his bodie doth consist do proue that Why then doth Moses make mention onely of the earth Because the denomination or name is giuen of the predominant or greatest part What doth this teach vs that his bodie was framed of the clay It doth put vs in mind of our originall to wit that we as well as other liuing creatures are of the earth and therefore that we should not be proud seeing we must returne thither againe a Gen. 3.19 What is the essentiall forme of man It is the Soule Whereof is this word Soule deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a Greeke word that signifies wind or breathing the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of cooling or refreshing What then is the Soule a certaine wind or blast No but it is not bodily or materiall and therefore indeed a Spirit or a spirituall essence which being seuered from the bodie hath his being How do you proue that the Soule is a spirituall substance Genes 2.7 It is said that God breathed into mans nostrils the breath of Rather of liues which must be noted for the soules immortalitie life Eccles 12.7 Salomon speaking of death saith that then the spirit returneth againe to God that gaue it And Christ in his passion Luke 23.46 saith Lord I commend my spirit vnto thee And Steuen Act. 7.59 Lord Iesu receiue my spirit And Math. 10.28 Do not feare them who kill the bodie but cannot kill the soule Besides Luke 23.43 Christ said to the theefe This day shalt thou be with me in Paradise Now he was not with him in bodie ergo in soule Moreouer also the soule is a subiect capable of all vertues vices arts and sciences and if the soule be once taken away the liuing body perisheth Therefore to conclude it is not an accident but a substance not depending of the being of the bodie After what manner was the
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascension◠Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accōplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies atrributed to faith in the Scriptures which setteth before vs the goodnesse of God most manifestly without all manner of doubting Rom. 4 2◠so also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.12 By faith we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse or freedome and entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence by faith in him In briefe there is no man faithfull but he who being perswaded that God is fauourable vnto him is so assured of his saluation as that he doth boldly insult ouer the diuel and death after the example of Paule Rom. 8.38 I am perswaded saith he that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come can separate vs from the loue of God And vers 16. The spirit of God witnesseth with our spirits that we are the sonnes of God Is not then the faith of the Elect aslauted with anie vncertaintie vnquietnesse and distrust Yes surely for Dauid Psal 31.23 I said in my hast I am cast out of thy sight And neuer will it be so well with vs in the course of this present life that we shal be cured of this disease of distrust but rather shall be wholly replenished therewithall But this vncertaintie or vnquietnesse faith hath not of it selfe but from our infirmitie Againe we do not therefore say that the elect doe fall away from that sure confidence which they had conceiued of the mercie of God For this cause Dauid himselfe Psal 42.6 why art thou cast downe my Soule and vnquiet within me wait on God For faith truely gets the vpper hand that it may set it selfe against all manner of burdens and lift vp it selfe and neuer suffer the confidence of Gods mercie to be shaken from it And therefore Iob. 13. Though the Lord kill me yet will I trust in him And Psal 23.4 If I walke in the midst of the shadowe of death yet will I feare no euill for thou art with mee And therefore there is no hinderance but that the faithfull at one and the same time may be terrified casting their eyes vpon their owne vnworthines and vanitie and may also at the same time enioy most assured Comfort calling to minde the goodnes truth and power of God Cannot that faith faile As faith receiueth increase according to that Luk. 15.5 Lord increase our faith So it may also receiue decrease may suffer as it were a backsliding so as sometimes by the storms of diuers temptations it may be shaken obscured ouerwhelmed and waxe faint yea euen in the Saints like as reason in dronken men and infants is laid a sleepe and buried as in Dauid when he committed adulterie and in Peter when he thrice denied Christ but yet it is neuer quite shaken off or extinguished For the purpose of our election is sure and therefore it is necessarie that faith which followes election should haue the gift of perseuerance to accompanie it for the gift of God and fath is among them and the calling of GOD are without repentance Rom. 11.29 And Christ himselfe did pray vnto his father surely no lesse for the rest of the elect that their faith might neuer faile them then hee prayed for the faith of Peter Luc. 22.32 c Moreouer Paule Ephes 1.13.14 saith That we after we beleeued were sealed with the holy Spirit of promise and that this spirit is the earnest of our inheritance vntill the redemption of the possession purchased And Phil. 1.6 What good work God beginneth in his elect the same he will performe vntill the day of Iesus Christ And therfore how small and weake soeuer faith be in the elect yet because the spirit of God is a pledge and seale vnto them of their adoption the print thereof can neuer bee blotted out of their hearts Lastly seeing that the faith of the elect is opposed to temporarie faith it followeth therefore that it is perpetuall But shall not faith once haue an end In respect of the obiect namely Christ as he is offered in the word and sacraments faith shall vanish away at that time when we shall haue Christ present in heauen as the Apostle saith 1. Cor. 13.8.10 Prophecyings shall be abolished and knowledge shall vanish away when that which is perfect is come then that which is in part shal be abolished For there will be no vse of faith when those things are performed and indeede fully exhibited which wee doe in this life beleeue and hope shall be giuen vnto vs. But if wee speake absolutely of Christ without the integuments of the word and Sacraments then faith in him or if ye had rather so terme it the thing it selfe called by that name that is to say the knowledge and apprehension of Christ shall neuer cease but shall be most perfect in heauen not now any more by the ministerie of the word but by the beholding and contemplation of Christ himselfe The knowledge it selfe I say shall not be abolished nay it shall be perfected but the manner of knowing shall yeeld and giue place vnto the beholding of God himselfe For this is that which the Apostle called perfect 1. Cor. 13.10 After that which is perfect is come But is a faint faith in Christ a true faith Yea indeed For more and lesse doe not change the kindes of things and it is referred vnto one and the same Christ neyther doth it swarue form him and therefore as touching reconciliation with God Remission of sinnes and life eternall it obtaineth no lesse then the most strong faith though it do it not so strongly and with lesse fruit And therefore Esay 42.3 Christ will not breake the brused reed nor quench the smoaking flaxe That is to say those that are weake in faith he will mercifully aduise those that are staggering and wauering in faith he will confirme and strengthen and those that haue any sparke of the truth though it be as it were dying hee will cherish and maintayne Rom. 14.1.3 Him that is weake in the faith God hath receiued And 2. Cor. 12.9 The power of God is made perfect through weakenesse Which is the third adiunct of faith That it is liuely and effectuall in the elect Whence is it that it is called liuely and effectuall First from the affections secondly from the actions which it produceth in the beleeuers The affections are those which are stirred vp in the heart of the beleeuers by the apprehending of Christ with his benefits by faith 1 A liuely and assured feeling of Gods loue towards vs diffused in our hearts a Rom. 5.5 2 An assured hope and expectation of life eternall b Ibidem 3 A filiall loue and feare or reuerence whereby the faithfull doe endeuour to please God and doe verie carefully feare and beware to offend him also a loue of Christ and a delight in him For the loue of God is not of the essence and nature of faith but a
himselfe 4. Feare namely of the offending of God 5. Vehement desire namely of approuing himselfe to God 6. Zeale to take heede of offending God 7. Reuenge or punishment of our selues whereof 1. Cor. 11.31 If wee would iudge our selues wee should not be iudged of the Lord. But indeed these are rather effects or adiuncts or signes of repentance then parts Wee say then that the essentiall parts of regeneration or repentance are two mortification of the flesh or of sin or the destruction of the old man or the denying of our selues and Viuification or the renewing of the spirit of righteousnesse or of the new man Which diuision we gather 1. First out of the Prophets as Psalme 34.15 Cease from euill and doe Good And Esai 1.16 Cease to doe euill learne to doe well 2. Out of Rom. 6.4 VVee are buried with Christ by Baptisme into his death that as he was raised from the dead into the glorie of his father So vve also should vvalke in nevvnesse of life And the same Ro. 7.4 a Ephes. 4.22.23.24 Colloss ◠5.8.9.10 Mortification is the destroying of our natural corruption proceeding from the holy Ghost and arising from the participation of Christ himselfe for if we doe truely communicate with Christs death by the power thereof our old man is crucified and the bodie of sinne dieth by little and little Viuification or new birth is that power of the holy Ghost proceeding from the resurrection of Christ which following after the destroying of our naturall corruption by little and little as the day succedeth the remoouing of the darknesse causeth vs the will of God being knowne approued to begin to will to do well for being made partakers of the resurrection of Christ wee are thereby raised vnto newnesse of life which may answere the iustice of God Rom. 6.6 Is it finished in any short space No but it is extended euen to the last instant of our life that the faithfull may exercise themselues therein all their liues and may the better also learne their owne weaknesse For that which is said Ephe. 5.26.27 That God doth purge his Church from all sinne is referred rather to the guilt then to the verie matter of sinne it selfe and sinne in those that are regenerate doth onely cease to raigne but it leaueth not to dwell in them Rom. 7.17 Whereupon also vers 24. Who not hath deliuered mee but shall deliuer mee from this bodie of death for the combat lasteth till it bee ended by death Which is the subiect to whome repentance belongeth or Whose is repentance There is a repentance of the heathen who either for wearisomnesse doe giue ouer their vices or else by the iudgement of reason doe cease to sinne and that either for feare of punishment or for loue of vertue There is also a repentance that an earnest repentance of the wicked but it is but temporarie onely for a time as in Esau a Gen. 27.38 Heb. 12.17 and Achab. b 1. Kings 21 27.29 which is nothing else but a worldly sorrowe which causeth death whom notwithstanding God spareth for a time and doth temporally blesse them that by that clemencie he might prouoke his owne children to sincere repentance There is also a repentance of hypocrites fained and Pharisaicall which consisteth onlie in the outward forme against which Ioell cryeth out Chap. 2. vers 13. and the rest of the Prophets doe the like But sincere repentance is onely belonging to the elect whom God will deliuer from destruction for it dependeth of the spirit of regeneration and is inseparable from faith and the mercie of God as witnesseth the Prophet Esai 59.20 The Redeemer shall come vnto Syon and vnto them that turne from iniquitie in Iacob And Heb. 6.6 the Apostle minding to exclude the Apostates from the hope of saluation bringeth this reason that It is impossible that they vvho vvere once enlightened and haue tasted of the heauenly gifte and haue beene partakers of the Holy Ghost and haue tasted of the good vvord of God and of the powers of the vvorld to come if they fall away should bee renewed againe by repentance because they crucifie againe the sonne of God and make a mocke of him Because indeede God renewing those whom hee will not haue to perish sheweth them a token of his fatherly loue and fauour and on the contrarie hee stricketh the reprobate with hardnesse of heart whose iniquitie is vnpardonable Doth repentance befall God himselfe Not to speake properly 1. Sam. 15.29 For hee is not as a man that hee should repent yet it is attributed to God a Gen. 6.6 Ier. 18.8 but by a Metonimie by reason of the effect for as wrath in GOD signifieth the verie effect of his wrath namely punishment so repentance doth signifie the sodain change of his disposing of matters Whereupon Augustine saith The repentance of God is saide to bee in alteration to looked for of men of thinges vvithin his povver De Ciuit. dei Lib. 17. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presence of God remaining vnchangeable And the golden rule of Athanasius is to bee obserued Those things are spoken after the manner of men but vnderstoode as they may beseeme God For God submitting himselfe vnto our capacitie doth set forth himselfe vnto vs not as hee is in himselfe but as he is by vs supposed to be What is the subiect of Repentance wherein it is The whole man for hee is wholy renewed in minde in will Ephe. 4.23 VVhat is the obiect vvhereabout repentance is conuersant 1. In respect of the beginning from whence it is or the Terminus a quo sinne is the obiect about the reforming whereof it consulteth for of a good worke there is no repentance such had Ecebolius Iulian and the Apostataes which though it bee called repentance yet it is euill and wicked 2. In respect of the Terminus adquem that thereunto it tendeth vertue is the obiect therof about the practise wherof repentāce studieth or the law is the obiect of repētance properly taken VVhich is the fourth signification of repentance It is improper and is vsed not so much for the inward conuersion vnto God as for the profession thereof which consisteth in the confession of the fault and the desire of pardon for the punishment and guilt thereof Of how many sorts is this repentance Of two sorts Ordinarie or common and to bee vsed euery day and extraordinarie or speciall and commaunded vnto repentant sinners at a certaine season Which is that which is Ordinarie That whereunto all Christians euen the Saints as long as they liue here Tu remisisti iniquitatem cordis mei the hebrewe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the english The punishment of my nue must endeauour themselues throughout the whole course of their liues by reason of the remainder of their naturall corruption For 1. Iohn 1.8 If wee say that wee haue no sinne vvee deceiue our selues and there is no trueth in
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith b 2. The. 2.3 1. Tim. 4 1 and Reuel 13.3.7 the whole earth followed the beast and wondred and power was giuen him ouer euerie kinred nation and all the inhabitants of the earth saith Iohn worshipped him All saith he whose names were not written in the booke of life that is all sauing the Elect. Where then was the Church Tertullian in his booke de poeniten saith that the Church may bee in one or two Wherefore if in those desperate times of the Church there were but one or two faithfull seruants of God it sufficeth that it may be called a Church Therefore it is not our part to determine at what certaine time the Church began to fall away but to labour rather by what meanes it may be freed from this calamitie What are the causes of a Church The principal cause is God the Father who hath chosen a church and at length calleth and gathereth it vnto himselfe Ephe. 1.4 Iohn 1.13 The faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but of God And 6.44 No man commeth to me except the father draw him a Exod. 13.21 Mat 18.18 The second or helping cause is the sonne of God himselfe Iohn 14.6 No man commeth to the father but by mee who also hath purchased a Church with his owne blood Act. 20.28 The fellow labourers are the preachers of the word the Prophets and Apostles and their true successours who are therfore called builders b Ro 15 20 1. Pet. 2.7 and maister builders c 1 Cor 3.10 but in respect of the ministerie onely The outward instrumentall cause is the preaching of the word whereby God gathereth himselfe a Church The inward and verie efficient cause is the holy Spirit The formall cause is the syncere profession both of faith and of true Doctrine likewise The Materiall cause whereof are men chosen out of the whole world according to the commaundement of Christ Goe into all the vvorld Preach yee the Gospell to euerie Creature Marke 16.15 16. Are not the blessed Angels likewise a Materiall part of the true Church They are surely and so are the soules of the blessed and that the most beautifullest part d Psal 103 20. Hebr. 1.6.7 12.23 The Apostle acknowledgeth a companie of innumerable Angels and an assemblie and congregation or Church of the spirits or soules And Christ also as he is man is head and Lord of euerie creature and so of the Angels also e Col. 1.17.18 But we speake of the Church insomuch as God hath purchased it by his bloud and doth gather it together by his word but God redeemed not the blessed Angels who neuer fell as neither did he take their nature on him Hebr. 2.16 Neither doth he call them to the cōmunion of this Church by the ministery of his word but onely established them in their first blessed beginning Therfore we affirme that the Church is to be reckoned of men onely according to the promise of the father made to the sonne Psa 2.8 Hath the Church an head Seeing the Church is a bodie not naturall or mathematicall but mysticall a 1 Cor. 10 17. 12.12 Col. 1.18 it must needs haue a head of whom it may be gouerned nourished and cherished and of whom it may depend for euerie liuing bodie hath it head to which it is subiected by the Creator himselfe and from whom it draweth life The Church therfore hath her head not many heads but one onely for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 headlesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast of many heads succeeding one another by deaths preuention because it must haue died as often as it should be depriued of it head by death and must haue reuiued as often as it got any new head which were altogether monstrous but it hath one onely head to wit Christ who is the head of his Church as the man is of the woman b Eph. 5 27 1 23. 1 By perfection because he is the only true God and verie man that in all things he may haue the preheminence Col. 1.18 2.10 2 By office Because Christ onely is King Prophet and High Priest who hath rule dominion and excellencie ouer the Church as the head hath ouer the bodie c Reue. 1.6 3 By efficacie because he onely inspireth vigour sense motion spirituall life and all goodnesse into his members d Ioh 6 5 7 15 1 2 and he onely being fastened to the bodie by the bond of the spirit giueth to the whole Church his reedifying coniunction ioyning or fastening together and communion of the members betweene God and themselues e 1. Ioh 1 3 Ioh 17.22 Eph 4 12 he alone is neuer absent but euer present with his Church by his spirit f Mat 28 20 and he onely giueth life to the bodie g Eph 5 24 and neuer dieth Death shall haue power ouer him no more Rom. 6.9 So that hee needeth no head by deputation as one Bride receiueth not two heads nor two Bride-groomes 4 By Decree because he alone is the shepheard of one sheepfold h Ioh. 10.16 and the chiefe shepheard as Peter himselfe affirmeth 1. Pet. 5.4 Neither is the condition of any of the Pastors of the Christian Church equall to that of the high Priest long agoe vnder the Lawe for that one high Priest was a true type of Christ a Psal 101.4 Heb. 7.17 7.9.11 but none of the Pastors of the christian Church is a type of Christ Besides hee had charge but ouer one small quarter and but ouer one Temple and ouer one people by the ordinance of God but none can haue charge ouer the whole world through which the Church is dispersed for this were to desire to include the world in one Citie saith Hierome Therefore is not the Pope the Ministeriall head of the Catholicke Church because it cannot be prooued by any testimony of Scripture and seeing Christs kingdome is not of this world he hath no need of a Vice-Roy or Vicar and the Ecclesiasticall ministerie which consisteth in the administration of the Gospell and Sacraments cannot be performed through the whole world by 〈◊〉 any one man But concerning Constantines Donation made to Pope Syluester that voyce which Syluester heard from heauen This day is poyson entered into the Church doth sufficiently testifie what we must thinke of it Finally he that calleth himselfe the Vniuersall Bishop Lib. 4. Epist 76 is the most true forerunner of Antichrist as witnesseth Gregorius Magnus who was himselfe Bishoppe of Rome Hath the Church any foundation Seeing it is a Spirituall house b 1. pet 2 5 it hath a foundation which is twofolde 1 Ministeriall in respect whereof the Church is said To bee built vpon the foundation of the Prophets and Apostles to witt euen on
personal succession to be an absolute sure marke of the church by the church they vnderstaÌ„d the pastors only and they cal it heresie to referre the name of the church to the number of the faithfull contrary to the saing of Christ super hanc petram i. vpon my selfe will I build my church contrary to the article of our creede which commaunds vs to beleeue the catholike church 5 which make the word of God subiect to the church and not the church subiect to the word of God 6 which make the doctrine and precepts of men the foundation vpon the which the church is built 7. which place the vnity of the church not in faith not in spirit but in the vse and similitude of such ceremonies and which teach that multitude visibility perpetuity antiquity and such like for the marke of the true church 3 The Romane clergie or that rabblement of Monks and Priests which depraue the naturall sence and meaning of the scripture and doe in very deede deny the office of Christ while they doe attribute to the worke of their owne or other that the most proper and peculier vnto Christ and their sectes whereof some are named after one teacher some after another whose rule they haue made choise of to follow and to liue thereafter 4 The assembly of all infidels which doe persecute and reiect the doctrine of the prophets and Apostles and Christ himselfe 5 The error of those men that are of opinion that euery one shal be saued in his owne religion when without that one alone catholicke church their is no saluation 6 Of the Academicks which haue brought into the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensibility 7 Of the Platonicks which make the church to be altogether inuisible and on the contrary of them that thinke the church is and hath alwaies bin visible on earth 8 Of donatists Anabaptists and schismaticks which because of the wicked make a departure from the true church in which the true gospell is preached and the sacraments rightly administred which asmuch as in them lyeth deuide the vnity of Christs body breake the band of peace that is Charity wherewith Christ knits the church to himselfe these proudly contemne the church and indanger there owne saluation for he cannot haue any communion with Christ which will not haue communion with the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schisme not such whereat a wicked vnity is deuided like as the vnitie of the Iewes who hearing of Christ raised adissention among themselues whereby their vnity brake and was deuided a Iohn â— 16 10.9 neither such by which good Men seperate themselues from wicked men but factions whereby the society of the faithfull is deuided into contrary partes and studies as when the Corinthians were deuided into partes b 1 Cor. 10 11.12 3 3 either when they did disagre one from the other not onely in opinion and will but in the verie communitie of holy things and in rites and customes so that one anothers community and fellowship they auoided as damnable an heresie declares properly some certaine faction and sect about doctrine e Act. 5.37 and so heretickes are called which in such sort depart from the true and sound doctrine that contemning the judgement of God and the iudgement of the Church continue in their opinions and violate the concord and agreement of the Church 10 The contempt of Ecclesiasticall assemblies namely of them which seeme vnto themselues to knowe all things or which keepe themselues busied at home or which misliking the meanenesse of the preachers person or finding some other occasion of absence neglect Sermons or which for feare of the crosse or for the fauour of great men or of their friends contemne and set light by them Also the abuse of those men which either through some foolish deuotion or accustomed ostentation or to beguile the tediousnes of time frequent holy assemblyes either seldome or at them trifle the time away or let their minde raunge abroad or else after they haue heard a word or two depart out or in a word they heare indeed Sermos but yet liue wickedly The two and fortieth common Place Of the Ministerie VVhence comes this word Ministerie OF the Lattin word Ministre to minister or ferue The greeke name for Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dust wheÌ„ce is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruant who labours til he be as of a dusty sweat a Math. 20 26.27 hence is it that in the new Testament this word is takeÌ„ for any person labouring b Rom. 16 11. painfully earnestly in any seruice c Rom. 13.4 for the common-wealth family or Church d Mat. 22 15 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with this word Ministerie signifiing both the office of e Act. 6.4 2 Cor. 6 3 Ephe. 4.12 â—eaching and also the performance of any Ecclesiasticall function There are diuersities of Ministeries but the same Lord. 1. Cor. 16. Not vnlike to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturgia comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe minister or doe ones duety so it is vsed Acts. 13 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest they ministred that is as Chrisostome expounds it preached not sacrificed except as the words Liturgia and sacrifice are vsed for the publick functions of the Church As Phil. 2 17. Though I be offered vp vpon the sacrifice and seruice of your faith And for this cause the Fathers called the Lords Supper a Liturgy and Sacrifice whence came that execrable errour of such as will haue the sonne of God daily in the Church to bee offered and sacrificed Hence also was it that publick officers both g Rom. 15.16 ministers and Magistrates were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DeacoÌ„s Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Heb. 1.7 Angells are called Ministers and ministring spirits Hence also was the publick seruice of the Church called a Leiturgie as Luk. 1.23 Yea and the verie execution of that seruice was so called as if a man should haue giuen that name to the Leuiticall sacrifices Heb. 10.11 euery high Priest standeth daily to Minister So that this action of his were it of preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or performing holy mysteries might be called a Liturgie Furthermore this name of Liturgie Oblation and sacrifice began to bee giuen Metaphorically to Almes h Rom. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles ought to Minister carnall things to the Saints at Ierusalem By the like reason all Christians may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers as Paul called Epaphroditus Phil. 2.25 To conclude in the Ecclesiasticall storie certain formes of seruice at the Church were called Liturgies as