13.32 Col. 3.4 which is begun in this life and shal be perfected in the other b Philip. 3.12.13.14 The vnperfect church is wherein the one of these two partes is altogither wanting or is lesse forcible So the companie of the Corinthians who denied the resurrection to come the companie of the Galathians who affirmed that Christs merit onely was not sufficient for our Iustification before God are by Paule called Churches but vnperfect as a building or a bodie that is vnperfect in some parts or limmes is not a body or building so absolutely as that which hath all the parts it should haue 3 In respect of age and condition The church of Israell which was vnder the law like a pupill vnder his tutor vntill it increased in age that is vntill the comming of Christ and the Christian church now at full groweth after Christs comming wherein that Tutorship of the lawe ended are deuided Although both be one if we consider not the enioying but the law of libertie it selfe c Gal. 4.1.2.3 4 In respect of the subiect one is called a particuler church gathered togither out of the people of the Iewes onely before the comming of Christ which is called the Israelitish and Iewish church likewise an other is called Catholique that is the vniuersal church mentioned in the Apostles creedd. Why is it called the Catholique church 1 Bicause it is the church of all ages and worlds and hath alwaies bin is and shall be one and the same and for euer 2. Because the partition wall being broken downe which was placed betweene the Iewes and Gentiles it is cloased againe into one body and is euer gathered from among all kinde of men and people neither is it tyed to any one certaine people or place as to the linage of Iacob or to Ierusalem a Math. 28.19 Gal. 3.28 Ephes 2.14 Reu. 21.13 Rom. 9.10 11. Chapter 3. By reason of one and the same faith which is common to all belieuers and therefore according to the sincere profession thereof the fathers haue iudged Churches either catholique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hereticall and schismaticall opposing the word catholique not onely to heretical but to scismaticall as appeareth by their disputation against the Nouatians and Donatists who challenged the name of a church to themselues onely How is the catholique church againe deuided 1 In respect of places or of parts for there is one Catholique Church in heauen another in earth that euer perfect absolute glorious and pure vndefiled not hauing spot or wrincle holy and blamelesse whereof Reu. 7.9 b Heb. 12.22 23. Ephe. 5.27 This euer vnperfect as touching the knowledge of God and faith and as touching sanctitie of maners not without wrincle and spot through fault of the members of the same Church 1. Cor. 13.9 We know onely but in part Whereupon that which is in heauen is called Triumphant which consisteth on the faithfull departed who haue gotten the victorie ouer all their enemies and doe triumph in Christ but after the Resurrection they shall haue a full triumph And that which is on earth is called the Church militant which consisteth of the faithful yet liuing who as yet striue and wrestle with Sathan the relickes of the flesh and with the world and is subiect to the Crosse whose compleat armour is described Ephe. 6.13 2 In respect of the adiuncts the Catholicke Church is inuisible which containeth the true members of Christ onely or the Elect or whole number of them who belong to Christ Therefore called inuisible onely in regard of men 1 Because true faith which is the conclusiue difference of a Church and whereby a Church is that which it is hath his being in the heart and so is inuisible neither can it certainely bee discerned but by God the searcher of the heart and by them in whom he is who is indued with true faith c Ro. 2.20 Act. 1. â—4 1. Cor. 2.11 No man knoweth what things are in a man but the spirit of man that is in him 2. Tim. 2.9 The Lord knoweth who are his 2 And seeing it consisteth of the Elect it must needs be inuisible because no mans Election is manifest albeit wee may probably coniecture that this or that man is indued with Faith or Charitie 3. Because the greater part of the Church triumphant is in heauen inuisible to mortal men But the Church takeÌ„ Synecdochycally that is in part of it selfe or a particular Church is visible which is iudged by the notes of outward profession which come in the eies and sight of men without any difference betweene the faithfull and the Hypocrites yet vnknowne but yet openly professing though not beleeuing the doctrine of the Church b Luk. 3.17 And the visible Church on earth is compared to a net cast into the Sea wherein are contained fishes good and badd a Mat. 13.47 And to a flowre in which there is mingled wheat and chaffe Hence is it that many are said to be of the visible Church who are not of the inuisible Church 1. Iohn 2.19 And many are said to be in the house which are not of the house and againe many out of the house who neuerthelesse are of the house Aug. in Iohn Homil. 45. 3 In respect of the course of times There is on ancient Catholicke Church or of the Olde Testament which was from the beginning vntill Christ was exhibited and that eyther without the Lawe or vnder the Lawe An other new of the new Testament or vnder grace which is since Christ was exhibited especially since his Ascension into heauen and is gathered together of diuers nations and since Christ was exhibited it is called by way of excellencie the Christian Church c Eph 2.13 Act 11.26 Which againe in regard of times is called eyther the Primitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 2. The. 2 13. which was ordained by the Apostles and their Disciples or the Successiue Church which succeeded that Primitiue and the same hath lyen long buried in Poperie but in this age from the yeare 1517. it is called the Reformed Church or the Church that is gone out of the mudde of Poperie 4 In respect of places on earth the Catholicke Church is diuided into Dioces and particuler Churches gathered togither in diuers parts of the world and into Parishes and household assemblies which are parts of that Vniuersall Church according to which it hath diuers names e Reu. 2.18 1. Cor. 1 8 Rom. 16.5 1. Cor. 16.19 Math. 18.20 Phil. 2 which particulers doe make one bodie of the Church For as in a Pomegranate many graines inwardly diuided as it were by celles are vnited vnder one barke outwardly So the holy Church contayneth an innumerable number of people that professe Christ whom the vnitie of faith couereth As also it is but one sea which taketh diuers names by the distinction of diuers Regions 5 Againe the Visible Church is eyther in the multitude as
Act. 15.3.4 and in the Ecclesiasticall assemblie made by the people where in all one among another doe meete religiously to performe the seruice of God a or in the Pastors and Ecclesiasticall assemblie which consisteth of the principall and sit members of the Church and is gathered togither in the name of the whole Church whereof it hath charge to consult of Church matters in which sense Christ saith say vnto the Church Math. 18.18 c. But is there any visible Church seeing we say in the Creed I beleeue the Church and faith is of things which are not seene Heb. 11.2 2. Cor. 5.7 and Augustine saith it is an action of faith to beleeue what thou seest not for if thou seest it is not faith That which is said in the Creede is not meant of any one Church this or that but of the Catholicke Church that is of the whole bodie of the Church at what time soeuer it hath beene on the earth which for that it consisteth of the godly Elect which haue beene heeretofore from the beginning of the world which are at this present and which shall be heereafter vntill the worlds end being gathered together at once whom no man in this life can euer behold with his eies surely there is a Church beleeued and not seene because it is not of the fashion that it may be here wholy seene but onely in part 1 Because the glorie of the Catholike Church is inward Psal 45.13 The Kings daughter is all glorious within 2 Because it commeth not with obseruation b Luk 17 20 3 Because it worshippeth God in spirit and truth c Ioh. 4 23 4 Because the sense cannot iudge surely who they be that belong to the Catholicke Church 5 Because the principallest and greatest part thereof is in Heauen 6 Because it is a spirituall house d 1. Pet. 2 5 But the Church taken Synecdochically that is The particuler Churches are visible 1 Because the men whereof they consist are visible 2 Because the outward forme of them is visible and concerning the particuler Church or the Pastors thereof it is said Math. 5. Vers 14. A Citie that is set on a hill cannot be hid but it ought to be well knowne and excellent for pietie and life least it be an offence but at length after the resurrection all the whole Church shall be seene in heauen where she shall be knit together with her head Reuel 14.4 Is there or hath there beene alwaies a glorious visible state of Gods Church on Earth among all men and all the world ouer No surely for that being sometime oppressed by tyrannie as in the time of the tenne persecutions and after that vnder Antichrist it was hid in heresies errours as a sparke vnder the ashes as in the time of Arrius when as Ierome saith the whole world mourned exceedingly and wondered that it selfe was turned Arrian and it may often come to passe through the iust iudgement of God that there be none assemblie of men apparant which worship God publikely and visibly according to his word onely a Psal 74.3 Isa 49.21 as happened in the time of Elias the Prophet 1 King 19.10 when he said I onely am left that is not onely not a Prophet more but euen not one that worshippeth God and God answered I haue reserved vnto mee seuen thousand men that haue not bowed their knees to Baall And Reuel 12.6 when the Church of God is said to haue fled into the wildernes that is to haue lurked or laine hid from the sight of men by reason of the furies of Antichrist Therefore the state of the Church is at sometime more visible at sometime lesse neither is it visible vnto all nor alwaies after one fashion The inuisible Church doth eyther openly professe the faith or not professe it at all If she professe it then is she not the inuisible Church if she do not then is she not the true Church because she confesseth not the faith It is not requisite â—hat we should alwaies euerie where confesse our faith for that were to betray our selues vnto our enemies but when the cause occasion time and Gods glorie doe require Neyther did Elias make any such argument when God answered him I haue reserued vnto me seuen thousand men which haue not bowed their knees to Baall though they were vnknowne to him But where and how was the Church so many ages past in Popery seeing Popery is not the Church In that manner it was as Iohn foretold it should be Reuel 12.6 namely in the wildernes and in that manner as the Church of Israell was after the falling away of Ieroboam especially in the daies of Achab in the Apostaticall and false Church which worshipped Calues in Dan and Bethel whereunto the popish Church is altogether like As then Elias Elizaeus and seuen thousand men which bent not their knees to Baall were and lay hid in the wildernes so also euen many in the time of Poperie bent not their knees to Antichrist which verie argument Paule applieth to the Church of the Iewes in his time Rom. 11.3 May the Catholicke Church fall away By no meanes because there shall be no end of Christs kingdome a Luke 1.33 because the Catholicke Church is builded on a rocke And the gates of Hell shall not preuaile against it Math. 16.18 But some particuler Church may fall away and fall away in such sort that where there was a true Church there may appeare no true Church at all but a false and Sathan may preuaile against it as many examples teach to wit the Churches of the Ephesians Galathians and the like which haue ceased vtterly to bee nay particuler Churches may be brought to that smallnes that there may not bee any particuler Christian visible Church on the Earth publikely knowne And there is euer some number on Earth which worship Christ with an honest affection but this number is not euer visible ful of people glorious established in some visible place seat or succession but scattered heere and there obscure and vnknowne to men as Isaiah saith 1.9 and 10.20.21 The Lord hath reserued to himselfe a seed and remnant When began the Church to fall from the truth It is one thing for the Church to haue failed in some points and an other to haue falne away so as it should be vtterly abolished while the Apostles liued heretickes began to sow darnell in the Lords field to worke the mysterie of iniquitie and many Antichrists began to hee 2. Thess 2.7 1. Iohn 2 18. 2 The holy Bishops after the Apostles times through lacke of heede taking mingled many falshoods with the truth and left their errours to posteritie neyther did all faile at once and at one time This plague began by little and little to creepe farre and wide vntill at length it spread the whole world ouer But in the meane while the Church fell not vtterly away because God reserued to himselfe a
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
the rest be saued God forbid for God in calling doth so call that he turneth the will also of the elect to repentance by the spirit of regeneration and giueth and bestoweth on them true faith and perseuerance passeth by the reprobate so as they themselues also are otherwise vnwilling Besides it is contrary to the nature of the elect to abuse the decree of their election to the desire of sinning nay vnlesse they liue godly they boast of their election in vaine because as God hath predestinated vs to life eternal so hath he predestinated vs to good works Ephes 2.10 And that we might lead a holy and blamelesse life Ephes 1.4 But it neither happeneth to the reprobate to liue godly which if it might they should not be of the number of the reprobate but of the elect because the loue of an innocent and honest life cannot be seene but by election VVhat is the vse and fruit of this doctrine 1 It is auaileable for the confirmation of our faith in God for he knoweth not God aright who doth not acknowledge him to be most wise omniscient almightie and vnchangeable in ordering his creatures 2 It helpeth the assurance and sound confidence of our saluation because it dependeth not on vs or of any variable cause but of the eternall and immutable good pleasure of God a Romans 8 21. fol. 2. Tim. 2.19 3 It profiteth vs touching our comfort against the furies of the children of this world and the fewnesse of beleeuers as Christ saith Mat. 11.26 and cap. 13.14 b Iohn 12.39 And therfore could not they beleeue because saith Esay he blinded their eyes not as though God doth spread a blindnesse on them but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan and their owne desires and Paul Rom. 11.12 doth often vse this doctrine 4 It auaileth against temptation and all the fierie darts of Satan by making certaine account that no creature can separate vs from the loue of God Rom. 8.38 And against all affliction because all thinges aswell aduersitie as prosperity make for their good who are called according to the purpose of God Rom. 2.8.4 3 It maketh for our instruction viz. 1 To acknowledge Gods singuler goodnes toward vs who vouchsafed to elect vs vnworthie ones out of the companie of wicked and to ordaine vs for heauenly glorie Rom 1.25.2 For stirring vp an humilitie godly sorrow in vs. 3 For our thankfulnesse that we attribute the glorie of our saluation to God onely and that we celebrate his infinite benignitie toward vs in heart word and worke who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie a Eph. 1.3.5.9 4 And that we striue to make our vocation and election sure by good works 2. Pet. 1.5 He is iust that worketh righteousnes and he that is iustified is called also because righteousnes is by faith but faith by hearing Moreouer he that is called Is chosen according to the purpose of God Vers 10. Also He hath chosen vs in Christ Ephes 1.4 That we might be holy and blamelesse before God and so the vessels sanctified to honour and prepared to euerie good worke that is The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed b Tim. 2.21 What is contrarie to this doctrine 1 The errour of the Pelagians and Semipelagians who teach an vniuersall grace and so that there are none Elect and that it is in the power of man to beleeue or not to beleeue feigning the causes of saluation to be in men themselues without God also they teach that the elect may perish and fall away from the grace of the mercie of God 2 The error of Thomas Aquinas who thought the number of the Elect in deed to be certaine but the number of the reprobate vncertaine 3 The errour of certeine Vbiquitaries who 1 teach that the fall of Adam happened without the decree of God and without any ordinance of his contrarie to that is spoken Prou. 16.4 Esay 45.7 c Iam. 3 37 Amos 3.6 Ioh 12.39 2 That no decree of God concerning the sauing of the godly or casting of the reprobate consisteth of his simple will against the places Rom. 8.28 and 9.11 3 That God without doubt would not the reprobation of any against the places 1 Sam. 2.25 Rom. 9.19 He hardeneth whom he will and by consequence taketh vengeance on those whom hee wil haue to be hardened 4. Also that the reprobate may be conuerted and saued contrarie to the places Iere. 6.30 and 13.23 a Ioh. 12.39 17.9.12 19. Rom 9 22 Luke 22.20 This is my bloud which is shed for you c. Math. 26.28 For many not for all to the forgiuenesse of sinnes Ephes 5.25 Christ offered himselfe for the Church Hebr. 10.26 1. Pet. 2.7.5 That it is the purpose and will of God simply that all should be saued and that the generall promises are to be vnderstood without restraint against the places of Scripture which restraine the effect of them to the Elect b Col 1 20 25 2 Tim 2 19 Heb. 10 14. 4 The errour of the Papists who make faith foreseene or good works or a foreknowledge of merits the precedent cause of Election and that the predestinate cannot be certaine of their predestination vnlesse it be reuealed and that by some notable priuiledge and the Elect may doubt of their Election 5 The errour of them who subiect Election to the eternall decree of God but not reprobation for that it is necessarie that two opposites should be reckoned vnder one kinde 6 The errour of them who would not haue predestination to be taught in the Church against the saying of Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not search out those things that are hidden neyther to be vtterly ignorant of those that are manifest 7 The errour of them who not distinguishing reprobation from damnation doe thinke that as God hath reprobated some of purpose onely so he condemneth them of the same purpose when notwithstanding sinne is the cause of their damnation 8 The errour of the Libertines who dream that Christians may be saued without the mediation of the middle causes 9 The errour of prophane persons who wickedly abuse this doctrine to the licenciousnesse of sinning The seuen and thirtieth common place Of the last Resurrection What doth Resurrection signifie PRoperly a certain standing againe which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second standing of him that fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in composition signifieth againe But specially it signifieth the returning or restoring of bodies from death to life Figuratiuely 1. It signifieth Metonimically an immortall life a Phil. 4.11 2 Metaphorically a deliuerance from dangers vnto which by the like figure death is attributed
Tertull. If in eyther part they shal perish And Iohn 5.28 Christ saith The hower shall come in the which all that are in the graues shall heare his voyce and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Moreouer Paule inspired with Gods spirit by these reasons doth confirme the Article of Resurrection as farre as concerneth the faithfull viz. 1. By the preaching of the Gospell 2 By the similitude example communion power and certainty of Christs resurrection 1. Cor. 15.1.4.5.11.12.13 1. Thess 4.14 For if Christ be risen againe the dead also shall rise For where the head is there shall the members be also and euen our flesh which we yet carie about vs is already raised vp in Christ as in the first fruits wherin the rest of the fruits remaining was iustified a 1 Co. 15 20 Col. 1.18 3 By comparison 1. Cor. 15.21.22 For as by the sin of the former Adam death entred into the world frō whence by natural generation death spred ouer his posterity so by the merit and power of the later Adam by a spirituall engrafting into him life euerlasting commeth to his members 4 By the power of Christ the Sauiour b Philip. 3.21 5 By the dwelling pledge of the holy ghost in the godly Ro 8.11 c Eph. 1.14 6 By the generality of Christs kingdome or from the whole to the part all subdued enemies shall be subiect to Christ and by consequent the dead shall rise againe d. 1 Cor. 15 25.26.27 7 By arguments leading to absurdities If there be no resurrection then the preaching of the Gospell is in vaine vers 14. Our faith is in vaine in the same verse And the Apostles are false witnesses also vers 15. Christians are of all men the most wretched vers 19. In vain are many baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer the dead ouer the carcases of the dead laid in their graues Foolish also is Paule who is in dāger so often for it a v. 30.31 32 Act. 13 6 cap. 24.21 The saying of the Epicures shal haue place who say Play drink eat while ye haue breath there is no pleasure after death But these are absurdities among Christians therfore there shal be a general resurrection 11. The faith of the resurrection consisteth on Gods omnipotencie with whom is possible that which with men is impossible Luke 1.37 Who calleth those things which are not 11. On Gods omnipotencie as though they were Rom. 4.17 with whom nothing is impossible Luke 1.37 and because he that promised can also performe Rom. 4.21 which saying we must oppose as a shield against our owne sense and reason and subtilties of all men for he that promised vs a life after this is able to keepe promise and to giue vs againe that we haue committed vnto him 2 Tim. 1.12 and 4.8 God could make all things of nothing and man of the slime of the earth why then can he not restore a dead man to life Hee that made vs is as able to make vs againe saith Tertullian why wonder wee why doe wee not beleeue it is God that doth this Consider the author and take away the doubt saith Augustine And this is a most firme argument taken from the power of God because God could doe many things else which he doth not when it is ioyned with a most sure testimonie of his will which we haue also placed in the former place 3 On Gods iustice for because he is iust 3 on gods iustice he must needs reward godlinesse and punish vngodlinesse which doth not fall out in this life For therefore doth he deferre it that the testimonie in Resurrection might be apparent b Rom. 2.5.6 7. And againe It is a righteous thing with God to recompence tribulation to them that trouble the godly but to the godly vvhich are troubled rest 2. Thessalonians 1.6.7 So that it must needes bee that both the good and bad rise againe and stand before the tribunall seat of Christ That euerie one may receiue a reward according to that he hath done in the flesh be it good or euill 2. Cor. 5.10 And that that which is iust may be added to the flesh in recompence of the seruice according to the protection that it hath giuen to the soule saith Damascen 4 On gods wisdome 4 On Gods wisedome for seeing it is a wise mans part not to lose the end of his worke and God is most wise who hath not made man rashly but according to his owne Image and so euen to the partaking of his goodnes wisedome iustice and immortalitie and to the perpetuall seruice of God to the performance whereof a perpetuitie of life is requisite neyther is repentance seene in God at all that God then may fulfill his purpose begonne at the first concerning vs we must necessarily be restored to incorruption which cannot be without the resurrection of the dead But by what arguments is the faith of the Resurrection confirmed 1 By fore-warnings and miracles which were as Praeludia and examples of the Resurrection such as was the translating of Enoch and the taking vp of Elias into heauen a Gen. 5.28 Heb. 11.5 2. Reg. 1.11 also the casting vp of Ionas whole out of the belly of the fish b Ion. 2.11 a particular raising vp of the dead as of the Damsell Math. 9.25 and others 2 By the signe and vision giuen to Ezechiell of the field full of drie bones which the Lord commaunded to receiue flesh and sinewes c EZech. 37.7 3 By the Sacraments for Baptisme is a seale of our double resurrection d Col. 2.12 namely of the soule from sinne and of the bodie from the dust or graue as also the Lords Supper is a most certaine seale of spirituall grace and of a perpetuall life to be heareafter obtained in Christ 4 By signes and similies expressed in nature but first aboue all other in the Phoenix a bird of Arabia of whom it is written that waxing old and being laid as it were on a funerally pile built of the young twigs of Frankencense and Cinnamon wherewith she hath filled her nest albeit she is consumed into ashes shortly after being watered from heauen shee becommeth aliue 2 In many small birdes who in the Winter time lie hidd in deepe fennes and other places as it were buried and dead but in the spring time they come forth again aliue 3. In trees plants which as it were dead in the winter loosing all their brauerie reuiue againe in Sommer e Ioh. 14.7 4. In the seed that is cast into the earth and dieth and afterward reuiueth f 1. Cor. 15.36 Whereupon saith Augustine He that quickeneth the dead and rotten graines of seede whereby thou liuest in this world much more shall raise thee vp that thou mayest liue for euer 5. In the entercourse