Christ in the Gospel viz. Baptism and the Lords Supper thos fiv commonly caled Sacraments Confirmation Penance Orders Matrimony extrem Unction are not properly Gospel Sacraments being such as hav grown up partly of corrupt interpreting the Apostles and partly are states of life alowed in Scripture but hav not like nature of Sacraments with the oâ—het two for they hav no visible sign or Element ordained by God The Sacraments were not instituted by Christ to be gazed on or carried about but that we should duly use them and in such only as receiv them worthily they hav a wholsom effect or operation but they that receiv the same unworthily purchas to themselfs damnation as saint Paul saith Article 26. Though in the visible Church the evil be ever mingled with the good and somtime hav chief authority in ministration of the word and Sacraments yet sith they doo not the same in their own name but in Christs and minister by his Commission or authority we may use their ministry both in hearing Gods word and receiving the Sacraments nor is the effect of Christs Ordinances taken away by their wickednes nor the grace of Gods gifts impaired from such as by Faith rightly receiv the Sacraments ministred to them which are effectual by reason of Christs institution and promiss tho they be ministred by evil men Nevertheless it appertaâ—â—s to the Churches Disciplin that inquiry be made of evil Ministers and that they be accused by thos which hav knowledg of their offences and finaly being found guilty by just judgment be deposed Article 27. Baptism is not only a sign of Profession and mark of distinction wherby Christians are disâ—erned from others not Christned but is also a sign of Regeneration or new birth wherby as by an instrument they that receiv Baptism rightly are grafted into the Church the promises of sins fâ—rgivnes and our adoption to be sons of God by the holy Ghost are visibly signed and sealed Faith confirmed and Grace increased by virtu of praier to God The Baptism of young Infants in any wise is to be retained in the Church as most consonant to Christs institution Article 28. The Lords Supper is not only a sign of Christians lov which they ought to hav among themselfs but rather a Sacrament of our Redemption by Christs death so that to such as worthily receiv the same the Bread which we break is partaking of Christs body and the cup of Blessing is a partaking of his Blood Transubstantiation or change of the substance of Bread and Wine cannot be proved by holy Writ but repugns the plain words of Scripture overthrows the nature of a Sacrament and givs occasion to sundry superstitions Christs Body is given taken and eaten in the Supper only after a spiritual heavenly maner and the mean wherby 't is received and earen is Faith This Sacrament by Christs Ordinance was not reserved carried about lifted up or worshipped Article 29. The wicked and such as be void of life by Faith tho they doo carnaly and visibly press with their teeth as saint Austin saith the Sacrament of Christs Body and Blood yet in no wise are partakers of Christ but rather doo eat and drink the Sign or Sacrament of so great a thing to their condemnation Article 30. The Cup of the Lord is not to be denied to lay people for both parts of the Lords Sacrament by Christs Ordinance and commandement ought to be administred unto al Christian men Article 31. The Offering of Christ once made is that right perfect Redemption Propitiation and Satisfaction for al sins of the whol world both Original and Actual and ther is no other satisfaction but that alone Wherfore the Sacrifices of Masses in which it was commonly said the Priests did offer Christ for quick and dead to hav remission of pain and guilt are blasphemous fables and dangerous deceipts Article 32. Bishops Priests and Deacons are not commanded by Gods Law either to vow the estate of single life or to abstain from mariage but 't is also lawful for them as for al other Christian men to marry at their own discretion as they shal judg it to serv better to godlines Article 33. That person which by open denunciation of the Church is rightly cut off from the unity therof and excommunicat ought to be taken by the multitud of the whol Faithful as an Heathen or Publican til he be openly reconciled by penance and received into the Church by a Judg that hath authority therto Article 34. It is not necessary that Traditions and Ceremonies be one or utterly like in al places for they hav bin divers and changed at al times according to diversity of Countries Times and mens maners so that nothing be ordained against Gods word Who ever doth willingly or purposly on his privat judgment openly break the Churches Traditions and Ceremonies which be not repugnant to holy Writ but be ordained and approved by common authority ought to be rebuked openly that others may fear to doo the like as one that offendeth against the public Order of the Church and woundeth the consciences of weak Brethren Every particular or Nationall Church hath authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by mans authority so that al be done to edefying Article 35. The secund book of Homilies whos several titles are joyned to this Article contain Godly wholsom doctrins and necessary for thes times as the former book doth set forth under Edward 6 therfore we judg them to be read in Churches by al Ministers diligently and distinctly that the People may understand them Their names are thes 1 Of the right use of the Church 2 Against peril of Idolatry 3 Of repairing and keeping clean Churches 4 Of good Works first of Fasting 5 Against Gluttony and Drunkennes 6 Against excess in Apparel 7 Of Prayer 8 Of the place and time of Prayer 9 That Common Prayer and Sacraments ought to be in a known toung 10 Of the reverend estimation of Gods Word 11 Of Alms doing 12 Of Christs Nativity 13 Of Christs Passion 14 Of Christs Resurrection 15 Of the worthy receiving the Sacrament of Christs Body and Blood 16 Of the Gifts of the holy Ghost 17 For the Rogation days 18 Of the state of Matrimony 19 Of Repentance 20 Against â—â—lenes 21 Against Rebellion Article 36. The Book of consecrating Archbishops and Bishops and ordering of Priests and Deacons set forth under Edward 6 and then confirmed by Parliament contains al things necessary to such consecrating and ordering nor hath it ought that of it self is supersticious or ungodly Therfore whoever are consecrated or ordered according to the Rites of that Book since the secund yeer of that King to this time or hereafter shal be consecrated or ordered according to the same We decree all such to be rightly orderly and lawfully consecrated and ordered Article 37. The Kings Majesty hath chief Power in this Realm of England and his other
Witchcraft Witches justly punished with death for their fals beleef that they can doo such mischief and a wil or purpose to act it their Trade being neerer to a new Religion then a Craft or Science Such as are content to be poor may easily resolv to Censure be honest so thos that hold Hel to be no real place and Devils meer Metaphors must of cours deny Witchcraft yea many who pretend to be wise pious professors are too incredulous of Witches contrary to the faith of al Gods People Exod. 22 18. both Jews and Christians who wil not suffer a Witch to liv as God commanded The best is only privat persons deny it but al public Princes and Christian Common-wealths make strict Laws against it Saul destroied Wisards and such as had familiar Spirits yet in distres caused a Witch of Endor to rais Samuel as the spectre seemed with whom he consulted Serjeant Glyn who at last Lent Assises in Cornwal condemned eght Witches upon pregnant presumptions and personal confessions can scientiously satisfy any Man that ther be such impious confederats with Satan els al Laws and Magistrats that question them for their fals imaginations or intentions to work mischief if they can doo none were most unjust and to execut them bloody De Regno purae Caliginis Of pure Darknes Kingdom BEside al Soveraign powers Divine and Human precited Eph. 6. 12. Mat. 12. 26. Mat. 9. 34. Eph. 2. 2. John 16. 11. the Scriptures specify rulers of this Worlds Darknes even the Kingdom of Satan and Principality of Beelzebub over Devils or Phantasms in the Air as Satan is stiled Prince of the power of the Air and Prince of this World becaus he rules in this Worlds darknes So they under his dominion in opposition to the Faithful caled Children of the Light are properly Children of Darknes The Kingdom of Darknes is a confederacy of Deceivers who Kingdom of Darknes to get dominion over Men in this World devise erroneous doctrins to extinguish the Light both of Nature and Scripture p. 333. c. therby to seduce silly Disciples and so disprepare them for the Kingdom of God to com Fabula narratur mutato nomine de te Let the name changed be The tale is told of thee The darkest part of Satans Kingdom is without Gods Church among such as beleev not in Christ yet doth not the Church like the Land of Goshen enjoy al Light necessary to the work injoined by God but as Men born blind hav no Idaeâ— of any bodily Light nor can any conceiv greater then he hath perceived somtimes by his own senses so is it with the Light of the Gospel and understanding too that none can imagin any greater degree therof then he hath attained Ther be four causes of spiritual Darknes 1. By abusing or abolishing the Scriptures Light for weer 1 Caus not knowing the Scripture the chief is wherto almost al the rest are consequent or subservient wresting it to prov Gods Kingdom so oft cited to be the Church or multitud of Christians now living or that shal rise at last day but the Kingdom of God was first erected by Moses ministry over the Israelits so saith he but none els cald his peculiar People which after ceased when they refused to be longer governed by God and chose Saul Since which time God had no proper Kingdom by pact or covenant but only as he ever was is and shal be universal King of al Creatures ruling according to his absolut Wil and infinit Power Nor are any now under any King or Kingdom by pact sav our secular Soveraigns til Christ shal com again to reign eternaly on Earth Succedaneal to this said error is that Christ now in Heaven hath som one Man or Assembly by whos mouth he speaks givs Laws and which represents his Person This regal power under him the Pope claims generaly over al the Church but in particular stats the Pastors or Presbyteries of thos places which begets such darknes in Mens understandings Hence results another error that a Christian Kingdom had need to receiv his Crown by a Bishop as if the claus of Dei gratia depended on that Ceremony So al Ecclesiastics assume the title of Clergy caling al others Laity or People simply Hence also arose the distinction betwen Emperors Civil Laws and Popes Canons which last were but bare Canons or Rules voluntarily received by Princes til Charlemaign becam Emperor but afterward as the Popes power increased becam commands or Laws and Emperors allowed them For the Pope pretending al Christians to be his Subjects makes it capital for any not to be of Roman Religion but tolerats Jews Mahometans and Pagans to enjoy their own Rites if they offer no scandal A secund abuse of Scripture is turning consecration into conjuration or inchantment for to consecrat is to offer giv or dedicat decently and devoutly any thing to God by separating it from common use or prophane to be holy and peculiar for Gods service by his Ministers hands but when Papists pretend to change the nature or quality of a thing as in the Lords Supper to make Bread and Wine by saying this is my Body this is my Blood to be Christs very Body and Blood it must either be Gods extraordinary work which 't is not being doon daily and frequently or a vain impious conjuration wherby they would hav Men beleev a change of Natures contrary to the testimony of their sight and other senses If the Aegyptian Sorcerers who turnd their Rods to Serpents and Waters to Blood or at least to seem so had made no change in shew but only outfaced the King that they were Serpents which looked like Rods would not al Men tax them for Liers Thus Priests tel the People that they hav turned Bread into a Man nay a God requiring Men to worship it which is gross Idolatry The words this is my Body or represents my Body can extend soly to the Bread which Christ consecrated with his own hands for he said not the Bread wherof any Priest shal say this is my Body shal be instantly transubstantiated into it nor was this doctrin harched in the Church of Rome til under Innocent the third not 500. yeers ago when the Popes power was at highest and Peoples darknes heaviest that Men could not see the Bread they eat specialy being stamped with Christs figure on the Cross as if the very wood was transubstantiated which they ate together with the Body So at Baptism they use many Charms in name of the holy Trinity with the sign of the Cross at naming ech Person as in consecrating holy Water the Priest saith I conjure thee Creature of Water in the name of God the Father Almighty and Jesus Christ his only Son our Lord and by virtu of the holy Ghost that thou becom conjured Water to driv away al the Enimies powers c. The like is doon in Benediction of Salt and Hony mixd therwith
the whol and every part to make a perfect Woman so caled becaus taken totaly out of Man sans mention of any Soul infusion It appears not that the Soul therein died nor can her Soul be caled part of his more then her body though both extracted from him nor can two be confused but the same transfused in al and every part as the Souls Nature is whol in the whol and whol in every part of the body Of Christ S. Luke speaks God sent the Angel Gabriel to a Virgin espoused to Joseph who said Hail Mary lo thou shalt Luke 1. 26. to the 36. bear a Son and cal his name Jesus Then said she How shal this be sith I know not a man He answered The Holy Ghost shall com upon thee and power of the most high overshadow thee therefore that holy thing to be born of thee shal be caled the Son of God So the manner of his conception was metaphisical or miraculous without male-seed ineffably and incomprehensibly by the Holy Ghost yet was he according to his whol humanity conceived formed fostered in the womb nine Solar moneths or 39 weeks the usual time or term of womens gravidation as other Embryons being like to us in al things save sin only from which he was priviledged becaus the Vessel divinely purified So that if other Souls be created his was if generated his was likewise The debate then concerns al mankind and every individual Soul which is a perplexed knot to unty and intricat Maze to tread aright This blindness bewrais our innat ignorance who scars know what a Soul is whence it proceeds or how 't is produced Nosce teipsum being the hardest lesson to learn which none ever wel attained Ignorant Homines quae sit Natura Animai Lucretius Nata sit an contra Nascentibus insinuetur An simul intereat nobiscum morte direâ—pta An tenebras Erebi visat vastasque lacunas An Pecudes alias divinitus ingrediatur What the Souls nature is men know not wel Nor whether bred or in Babes infus'd can tel Whether by death with us it quit doth quel Or els goes to the dark deep Cels of Hel Or by Gods power in other Creatures dwel God knows himself and â—hen al things intuitivly in himself but man other things betteâ— then hiâ—self yet how can one take measure of any thing saith Pliny that is ignorant of himself To pass by al abstrus virtues of Vegetals arcane miracles of Minerals admirable properties of precious Stones and view their outer surface or color only Who can tel why Grass is green a Ruby red or Pearl pale But what strange strife hath been about the principles of our Nature and production of both Parts For the corporeal how doe Phisitians and Philosophers jar or jangle about the seed whence it should proced Archelaus asserts it a milky slime or mud drawn from the earth A cold muddy conceipt Pythagoras the scum or froth of our best blood A frothy fancy Alcmaeon part of the Brain A brainless buz Plato a distilling marrow of the back bone Democritus a substance extracted from al members Zeno Mans spirit and spoil of his Soul Epicurus a fragment both of Body and Soul Hippocrates a portion of radical moisture Aristotle an excrement of the last concoction in the solid parts Others blood refined by heat of the Genitals Al which are lame not expressing the efficient matter or form For seed materially consists both of Blood and Spirit concocted into a white frothy humor by the Testicles which Females hav latent tho not prominent for the use of procreation and from them not of brain back bone or other part soly derived But whether females send or spend any operativ geniture is much controverted The Perepatetics deny it But Galenists contest that no conception can be without concurrence of both Parents seed which is indubitably the truest Opinion The spiritual part affords much more matter or fuel of altercation about the Soul 1. What it is Aristole refels divers Tenets but his own description halts at last 't is easy to say what 't is not not what ' t is It is no temper of elements nor blood nor energy of life nor Galens Crasis but in general an essential quickning form which givs Plants a life vegetant Beasts a sentient comprising the Former and Men an intelligent including both as a Pentagon contains a Tetragon and that a Trigon For Souls being Forms and thos relativs not subsisting alone but as parts of compounds are hatdly defined or disquired 2. What manner of substance it is whether corporal or incorporeal for God only is simply immaterial and al things els in som sort corporal tho not visible as neither is pure Air. Hence divers Divines aver Angels to be corporeal becaus finit and limited to place being bounded as it were with a superfiâ—ies that they cannot be ubiquitants every wher or elswher at once Much more then Mens Souls which liv in Bodies The Schools say a Body is in place circumscriptivly a Spirit definitivly be it so but is not definit so to be here as not to be elswhere Doo not Spirits ascend descend and change place Is not their motion made in time tho very swift Are not thes acts proper passions of a Body though impalpable invisible imperceptible God then is a Spirit in creat purely immaterial Angels creat comparatly material and so are Souls separat much more thos in Bodies But what maner of substance whether aereal etherial or subtler sublimer essence none save the Father of Spirits can define or determin 3. How it attains or acquires knowledg Whether by remembrance of what it knew before as Plato affirms supposing a precreation which is improbable Or by the senses service as Aristotle asserts which is ignoble Or by her own inbred seeds of understanding which is most honourable the senses conduce much to manure the mind and improv science but our Soul of it self apprehendeth judgeth retaineth reasoneth resolveth without instruction though better or wors according to the various temper or symetry of the brain hir chief organ For 't is absurd that so divine an essence should rely on vile deceitful sens which only comprehends accidents color sound savor odor not the forms or nature of things much less Natures secrets or universal insensible objects Nay if science com from sense then such as hav sharpest sight hearing c. should be wisest or wittiest which oft befals contrary and men born deaf dumb or blind are of acutest entelechy therfore that principle of Peripatum Nothing is in the intellect which was not first under sens can scars stand sound for though it be furthered by sens yet it depends not thereon sith the senses are subordinat and know nothing without it 4. How many Souls cohabit in one body whether three or but one Som say three whereof the Vegetativ and Sensitiv dy with the body but intellectiv livs eternaly The most orthodox allow only one
sour Grapes grow out The grounds thus laid and materials brought in place the building will be better framed But for fuller disquisition the Infusiastists Arguments with the Traductists Answers shal first be fairly filed then their Objections with the others Solutions orderly mustered Arg. Dust saith Salomon shalreturn to earth as it was Eccls 12. 7. and the Spirit to God that gav it Ergo every Soul or Spirit coms from God Answ This evidently relats to the first creation of both for no mans body since Adams is made of dust as his was but of Seed and Blood and God gav or inspired his Soul whence al others derivativly or secundarily com and shal return to the original Giver as the body shal to earth its Mother so this provs the Souls immortality but no way disprovs the Traducibility sith every particular Soul proceds mediatly from God the first Fountain Arg. The Lord saith Zechary spred the Heavens laid the Zech. 12. 1. Earths foundation and formed Mans Spirit within him Ergo God created it in the Body Answ This is the pregnantst place and best proof in al sacred Scripture for intrinsecal infusion by creation but intends apertly as the former did covertly the protoplasm or primordial production for when God spread the Heavens and founded the Earth he then formed Mans Soul within him but ever since ceased to creat either new Spirits or Souls so this is no plain evidence for jugial creation of every particular Soul Arg. S. Paul makes an Antithesis between the Father of Heb. 12 9. our Bodies and Father of Spirits Ergo God is sole Author and Creator of Souls not the Pâ—â—â—â—ts Answ God is the Father of Spirits as wel in regard of Angels and Saints which is not the Apostles aim as spiritual regeneration ther intended without reference to Soul-creation yet becaus he breathed the first Soul whence al since are derived he may be caled the primitiv Father of Souls though one immediatly beget another Arg. God in Isaiah saith I have made the breath meaning Isaâ— 57. 16. Mans Soul which he originaly breathed in Ergo he only creats it nor is it carnaly generated Answ This is meant in S. Pauls sens in him we liv mov and hav our being or it may be referred to the first Souls inspiration without successiv creation Arg. Zedekiah swore to Jeremy As the Lord livs that made Jer. 38. 16. us thes Souls I wil not sâ—ay thee Ergo 'tis evident that he makes al mens Souls Answ Som interpret it by Synecdoche like the seventy Souls issued from Jacobs loins the principal part for the person as the Lord livs that made us both som literaly of life as the Lord livs by whom we liv I wil not bereav thy life Yet the words may be granted to imply the Souls creation though he meant not properly or purposly the Souls production rather then persons or lifes for 't is a greater emphasis in the Oath as the Lord liveth who created our Souls I wil not take away tâ—ine which he created Howbeit in this sens he could not destroy the Soul it self sav only sever it from the body but life the effect therof Take it either way or any way the words may be aptly applyed to the Souls primitiv creation sans exception or contradiction Arg. Godfashions Mens Hearts saith David and understands Psal 133. 14. al their Works Ergo he forms our Souls ther understood by Hearts as 't is usual in Scripture Answ The inference is infirm for by Hearts here is meant the Wil and Affections but by fashioning disposing Other Scriptural Texts are pressed but of no moment Arg. Whatever is generated shal be corrupted which is an irrefragable principle in Philosophy and Theology Ergo Mans Soul if procreated must be mortal Answ This authentic Axiom properly concerns compounds which are the adâ—quat subjects of generation and corruption not principal parts which are only ingenerated or congenerated but 't is verified in al things bred of a corruptible matter els not For God the Son is begoâ— of his Father and the holy Ghost proceds from both yet eternal without beginning so Angels and Mans Soul were created ex nihilo yet eviternal without ending but al the rest intire composed of the common Chaos Heavens Elements Meteors Mixtils Vegetals Animals and Mans Body which are corruptible in whol or parts and of thes that Maxime is rightly understood not of Mens Souls which are generated of Parents Souls having al a divine faculty by divine blessing to beget an immortal essence like itself Arg. 'T is a disparagement to Man the noblest Creature that his divine part should proced of impure seed like Beasts Ergo this opinion is to be exploded Answ 'T is his chief dignity that he hath power of or in himself to beget both parts specialy one so noble and divine els were he wors then Beasts in that behalf nor doth it proced of seed but from an Animific virtu of the Parents Souls conveied with the seed If then it be immortal as undoubtedly 't is what skils it in that respect whether it be created or generated and what difference whether God be immediat Plastes or giv man power with his general blessing to produce it by successiv propagation having the same power of immortality which the first had by himself infused and power to beget the like incorruptible essence by his special benediction Repl. If any Animific virtu be conveied with the seed then must it be reduced to act instantly at first conception which is most imperfect or gradualy which argues divisibility But both thos are absurd and abhorrent in Nature Ergo no such virtu can be conveied with the seed much less proced from it Answ Both Soul and Body are begot in an instant as every conception is made but as bodily lims and lineaments are gradualy shaped and strengthned from weak waterish rudiments to more maturity so the Soul exerciseth hir vegetativ functâ—ons of nutricion sensitiv of motion and intellectiv of reason daâ—ly by slow degrees as organs are apparated or accommodâ—â—ed whiâ—h argues no divisibility For al things in Nature as God proceded at Creation attain to perfection by divisible degrees yet no division in the Forms or Souls which are conceived in a moment Arg. If ther be virtu in or with the seed to beget a Soul then when 't is shed spilt or spent upon barren or gravid wombs so many Souls are lost which is harsh and horrid to hold Ergo no such Animific energy is conveied with the seed but al Souls proced from God Answ No Souls are lost by loss or sterility of seed but only a power or possibility to produce and procreat them which being not reduced into act perisheth or is frustrat so is the said virtu void to beget so many Bodies and prepare them for reception of Souls which is alone and no absurdity ariseth of either but presseth both sides alike Arg. If Souls be begot
whereof we must not glory being our duty Nor should thos poor things of Mans Wil to wish or wil labor endevor yeeld or obey be once named when Gods Grace is praised or works pleaded yet somtimes a necessity compels therto For Men under color of piety to magnifiy Gods Grace and reprov Natures Parasits becom disparagers of Free-wil and Flatterers of Grace wherby Satan seeks to subvert Gods truth and righteousnes destroying tru Piety and Religion in Men by bringing a stupid sloth on som a remorsless infidelity or impenitence on others and an invincible desperation or obduration in most which is the genuin Of-spring of that Doctrin which deprivs Mans Wil of al freedom in matters of salvation by turning the Gospels general promises into particular limitings of special Grace effectual only to a few secret ones by direct absolut Decree leaving the rest forlorn or destitut of tru Grace though caled by the same word of the Gospel Melancthon speaks herof before Arminius was ever heard of Loc commun de Praedest Let us remov from S. Paul such Stoical disputs as destroy Faith Prayer for how could Saul beleev or pray when he doubted whether the Promiss belonged to him or when the fatal Table of Destinies had prepossesled him for 't is decreed thou shalt be a Castaway If Free-wil avail nothing til I perceiv Regeneration wrought in me by the Spirit I wil be indulgent to my self-unbeleef and other vitious affections of the flesh This Manichean imagination is flat falshood and our minds are to be drawn from it and taught that Free-wil with Grace avails much Thus he who also in point of discrimination saith When Promises are universal and no contrary or contradictory Wils in God ther must needs be som caus of difference in us as why Saul was rejected and David received som disparity in thos two caused it yet stil remember that the doing som good or il action is not to be conceived to be by meer natural strength of Wil but as 't is helped by divine Grace beware lest in shunning Scilla thou fal not on Charybdis 15. Regeneration is caled by som the first Resurrection and 15 Regeneration Conversion a new Creation who assert that Man doth no more to his new Creation then he did at first nor to his Regeneration then Generation nor to his Resurrection from sin then Lazarus did in raising his dead body Hence Pemble saith that the seed of spiritual life and habits of Faith and Grace are infused like a new Soul before Men be supernaturaly illumined sith illumination goes before the act not habit of Faith and sanctifying Grace in the Soul So Mr. Tailor on S. Pauls words whoever is in Christ is a new Creature infers that Grace cannot be resisted becaus no Creature can resist his Creator in framing him Such dangerous dogmats thei grand Rabbies instil into their credulous Disciples This savours too much of Enthusiasm and in our spiritual Nativity as in the Natural are many preparatory dispositions not al by infusion nor are Arguments taken from Allegories which is too rife among Sectists authentic if extended beyond Scriptures tru sens Saint Pauls words if any Man be in Christ he is a new Creature 2 Cor. 5. 17. are not strictly to be sensed for new Creation is meant of qualities not substance els if literaly pressed a kind of Transubstantiation in Mans Conversion may be better maintained then Papists doo of Christs body in the Eucharist Chrysostom expounds it wel That new birth is not the substance but dignity of Grace for it intimats the universality of this change in qualities to be so diffused over the whol Man as one shal not know him to be the same whence 't is more bluntly caled Resurrection to shew the great mutation or variation So Saint Paul describes the old and new Man by alteration of quality Gal. 3. 9. 10. Gal. 5 6. 1 Cor. 7. 19. 't is faith working by lov which makes a new Creature and to keep Gods Commandments It respects also the necessity of this change in opposition to our first birth in Adam Except a John 3 3. Man be born again he cannot see the Kingdom of God saith Christ but by Faith we are new born to righteousnes and holines as in a secund Adam Ther is a supernatural Principle of this change or Conversion even God for he makes us not we our selfs in both creations So saith S. Paul We are his workmanship Eph. 2. 10. created in Christ Jesus to good works Ech Creation and Generation hath a proper peculiar maner for he that made us without us wil not sav us without us In the one is a change a non Ente ad Ens from a rude inanimat Chaos In the other a non Tali ad Tale in a living Rational Creature Ther God wrought immediatly here by means ther no Creature ever said Creat or renew me Lord here David cries Creat Psal 51. 10. in me a clean heart O God and renew a right spirit within me Ther it never was said to any Make thy self here God saith Make you a new heart and spirit for why wil ye dy Ther no Ezek. 18 31. Creature was ever blamed for not being or being as it is but here to keep on the old Man or not put on the new is reputed a notorious fault to them which profess Christ and the Gospel Nazianzen saith It was a sicknes in his time not to estimat In Apologeâ— good or bad men by their maners and conversation but from Faction for thos things which in such a Man pleased to day if he turned to morow another way were disliked and what was commended yesterday shal be condemned to day How wel this agrees with our age indeed with al times since Adam let the world judg and apply as they list Under Henry 8. was a Book published by the Clergy wherof An. Reg. 35. A. C. 1543. Archbishop Cranmer was chief and confirmed by Parliament stiled A necessary Erudition for a Christian wherin Freewil is declared to remain in Man after Adams fal as thes Texts testify Be not overcom of Evil Neglect not the Grace in thee Lov not the World If thou wilt enter into life keep the Commandments al which doubtless were in vain if Man had no power or faculty with help of Grace to understand the Commandments and freely obey them but it wils not any good acceptable to God unles holpen by Grace willing what is il of it self Hence som Divines define it to be a power of Reason and Wil by which Good is chosen wâ—th assistance of Grace or Evil without it Next it shews the disparity between our Protoparents Free wil to obey or disobey and their Posterities which is prone only to Evil unles illumined and made free by special Grace or supernatural working of the Holy Ghost which Gods goodnes offers to al yet they only enjoy it who by
defect then exuberance that way Howbeit thos rigid Rhadamants lov luscious luxurious feasting at al times els specialy on Ashwendsday good-Friday or other fasting dais more then any Christmas Men used heretofore Yea the Scots at first Reformation cashired al Popish customs and ceremonies except their beloved Grece-Cup which was to serv in at end of meals al liquorâ— then used wherof ech drank what he listed In sum Christmas harmless sports in sit seasons are lawful Summary good fires behooful holy Hymns useful New-yeers gifts fruitful begetting mutual amity among Neighbors and plentiful fare without surfet or ebriety cheerful whatever Sectists cavil in their Chairs or Pulpits to the contrary It folows not that every thing which Pagans or Papists doo is Heathenish or Popish for Gentils doo many excellent things by Natures principles which Gospel Principles confirm that are commendable in Christians so Papists retain sundry points of Doctrin Disciplin and maners which Protestants may imitat Ob. Such Fests are not warranted by Christs precept nor Apostles practise nor any authentic authority Ergo 'tis Wil-worship fitto be extirped or extermined Sol. The Lords day hath no warrant of precept or practise in Scripture yet lawful necessary and generaly tho not specialy Moral by the first words of the fourth Commandment but neither this nor Christmas wants authentic authority of the universal Church through al ages nor is one wil-worship more then the other For wil-worship as St. Paul Col. 2. 23. shews hath no Scripture warrant general or special but only the vain wil or phansy of Men as worshiping Angels and placing an absolut necessity of holines in things indifferent The general rule of St. Paul Let al be doon decently in order 1 Cor. 14. 40. is sufficient warrant without particular precept precedent or practise for Christs Spous to ordain occasional Fests in themselfs lawful and laudable tending to Gods glory and Peoples good as som are often appointed among us upon emergent occasions or occurrents So the Jews freely observed an annal Fest of dedicating the Altar instituted by Judas Machabeus 1 Maâ— 4 â—9 after the Temple had bin Idolatrously polluted by Antiochus Epiphanes which yet is not specified much less sanctified in the old Testament or Canon of Scripture but Christ honored it with his presence as he did their septidial John 10 22. mariage Feasts with his first transubstantiating miracle of turning Water into Wine in Cana. So the Catholic Church or any particular may constitut or celebrat set dais for pious purposes yeerly or extraordinary if they shal see good caus Ob. Tatling Tradition tels that Christ was born Dec. 25. then at Solstice immediatly after Midnight as the dais began to lengthen but the Church of England celebrated the Birth day ful twelv dais after the Hyemal Solstice Ergo hir Accompt was erroneous Sol. This is already answered to the first argument and the reason rendered of that deviation becaus we folow the Julian Calendar sans reformation but tho the Church of England doth not observ the tru precise time of the Winter Solstice yet she celebrats the tru day Dec. 25. according to the Julian Accompt stil which is sufficient nor is the time so exactly to be regarded as the thing or benefit to be remembred Ob. No Magistrats can make Dais holy nor impose them Gal. 4 9. to be necessarily or perpetualy observed For the Apostles cal such observances weak beggerly Elements the yoke of bondage Gal 5. 1. and rudiments of the Law which destroy Christian liberty Ergo Col. 2 20. they cannot institut Fests Sol. Indeed they cannâ—t make dais holy or impose them to be observed under pain of damnation which dâ—strois Christian liberty and is a proper privilege of Gods power nor are dais properly holy inherently no more then Churches or Elements of the Sacraments which yet are cald holy being appointed or appropriated to Religious uses so Magistrats may sanctify or set apart certain dais to holy services for Gods glory having free ful power to order things indifferent The Jews ordained occasional Fests which Christ and his Apostles observed with their presence so our Magistrats appoint dais of Humiliation and Thanksgiving which People are bound to keep holy much more Christmas day for many reasons 1. God promised it when he said to the Serpent John 8. 56. The Womans seed shal break thy head 2. Christ saith Abraham rejoiced to see this Day 3. Jacob foretold it that the Scepter Isai 7. 14. shal not depart from Juda til Shiloh com 4. Isaiah saith a Virgin shal conceiv and bear a Son cald Immanuel for unto us a Child is born to us a Son is given the Prince of Peace at whos byrth was public Peace through al the Roman world Saint Paul cals it the fulnes of time when Men and Angels Gal. 4. 4. Luk 2. 10 11 13. were filled with ineffable joy and admiration The Angel which told the Shepherds of his byrth had a multitud of heavenly Host praising God saying Glory to God in the highest and on Earth Peace good will towards Men. Clement an Apostolic man bids Christians keep Fests diligently and in the first Const Apost l. 5. c. 1â— place Christs byrth day which al primitiv Fathers and others from age to age til our mad-brain days hav most devoutly celebrated yea on the very twenty fith of December whos exemple and exhortations in their sacred Sermons Homilies and Treatises the late reformed Churches of Helvetia Bohemia Bremen Auspurg Savoy Poland Hungary Scotland France Belgia Palatinat beside Denmarc Sweden and al Lutheran Churches in Germany or elswer folow both by practise and Precept Ob. The Lords Day sanctified weekly in memory of Christs Resurrection is sole-sufficient in stead of al els Ergo to ad any on work dais without warrant is superstitious wil-worship specialy sith t is commanded six dais thou shalt labor but keep holy the or a seventh day Sol. Thos harsh terms of superstitious wil-worship cast on Anaâ—â—me 〈◊〉 the Service Book Christian Fests are causless calumnies being their common brands or badges bestowed on our public Liturgy which they cal rank Atheism a proud Strumpet a cursed Mass of superstition ful of Serpents bathed in the blood of Bodies Souls and Estats the reliques of Popish dregs the very head not stâ—mp or lâ—â— of the Dragon the jugling or conjuring of Magicians and character of Antichrist who say our thirty nine Articles are stuffed with Popery and Arminianism but scorn the book of Homilies as most cours contemptible kitchin-stuf If to rail or revile be sufficient who cannot be eloquent and how easy is it to cast such base dirt in their deerest mothers face which may fitly be retorted they reviv the Petrusians Heresy who decried al Christian Fests to introduce Atheism which in milder language is stiled Libertinism The Lords day is most necessary and must be doon yet the rest not left undoon sith al tend to
but the chief charms are reserved for the Children to be Baptised as appeers in their Ceremonies The like are used in Mariage Visitation of the Sick extrem Unction consecrations of Churches and Church-yards to expel Phantasms Faieries and imaginary Spirits al which belong to the Kingdom of Darknes being effects of our natural ignorance Another error is from misinterpreting the words eternal Life everlasting Death and secund Death of which three in order Adam had an estate to liv for ever not by nature in himself Eternal Life or any part of his but by eating the Tree of Life which he had leav to doo so long as he obeied God but was thrust out of Paradise so soon as he sinned lest he should feed theron and liv for ever Now Christs death is a discharge of sin and restitution of Life eternal to al the faithful who beleev in him and to them only Yet the general doctrin of Divines is that every Man hath eternal life by nature of his immortal Soul so that the flaming Sword at entrance of Paradise may hinder him from tasting the Tree of Life but not from immortality which God bereaved Nor shal he need Christs sacrifice for recovery of the same sith not only the faithful or righteous but the wicked and Heathen shal enjoy eternal Life without Death much less a secund everlasting death To salv or shadow this they say by secund everlasting Death is meant a secund everlasting Life but Torments which is a figure never used sav in this very case Is not secund Death an eternal being both of Body and Quaere Soul in Hel-fire under Satan This tenet of the Souls immortality is founded on som obscure places of the new Testament which yet in a different sens of his own mint are cleer enough and unnecessary to Christian Faith For suppose when a Man dies nothing remains but his Carcas cannot God who made clay a living Creature by his word rais it again by another word Yes but not to the same life which vanished to nothing wheras the Soul being immortal persists identical Soul in Scripture stil signifies either Life or a Living Creature and Body jointly with Soul a Body alife As God saith Let the Waters produce Reptile animae viventis the creeping thing with a living Soul we translat that hath life Again God created Whales omnem animam viventem in English every living Creature but of Man God made him of dust and breathed in his face the spiracle or breath of life factus est Homo in animam viventem and Gen. 8. 21. Man was made a living Creature So God said when Noah cam out of the Arc I wil no more smite omnem animam viventem Deut 12. 23. every living Creature Eat not the Blood for 't is the Soul or Life But if Soul signified a substance immortal existing after separation from the Body it may be said of any other Animal so wel as Man Is it said of any other that God having made the Body of Quaere Earth breathed into his face spiraculum Vitae the Spirit of Life Which al interpreters expound of creating and infusing the Soul together He goes on the Souls or Lifes of the Faithful which being accidents that annihilated when the Bodies died must be new made are by Gods special Grace not of their own Nature to remain in their raised Bodies for ever after Judgment Wher 't is said in the new Testament that any shal be cast Body and Soul as if they were distinct Quaere parts into Hel-fire it imports Body and Life how can Life be cast being a bare accident That they shal be cast alife into Rev. 19 v. 20. Gehenna So 't is said The Beast and fals Prophet were both cast alife into a Lake of fire burning with Brimstone This dark doctrin of the Souls subsistence after separation opens a sluce to let in the superstitious superstructures of Purgatory and Indulgences Ghosts or Goblins and Exorcisms invocating of Saints yea Heaven and Hel too with som others For Men before Christs coming being taught from the Greecs Demonology that Mens Souls were distinct substances which after separation must subsist somwher by their own Nature the Doctors of the Church long doubted wher they resided til the general Resurrection supposing they lay under the Altars but finding that Martyrs Souls of them slain for Gods word if they hav Souls why not others Quae c. Lay under the Altar the Church of Rome for their profit Rev. 6 9. erected Purgatory Surely they doo al for profit to maintain their pomp pride power and prodigality Beza to prov Gods Kingdom began at Christs Resurrection Mat. 16. 28. and continues stil urgeth his words Verily I say to you som of them which stand here shal not tast of death til they hav seen Mat. 16. 28. Marc 9. 1. Luk. 9. 37. Gods Kingdom com with power Ergo either Gods Kingdom cam shortly after and is now in this World or els som then standing by Christ are yet alife Sol. This is a darke difficil place which provs nothing necessarily but if Gods Kingdom began at Christs Resurrection why doo we stil pray thy Kingdom com Therfore 't is not meant therof Yea after his Resurrection the Apostles asked Wilt thou now restore the Kingdom of Israel He answered 'T is not for you to know the time or season which the Father hath put in his own power but ye shal receiv power by the holy Ghosts coming on you and shal be my Witnesses in Jerusalem in al Judea and utmost part of the Earth So he told them his Kingdom was not com nor shal they foreknow when 't is to com Christ said to Peter of John If I wil that he tarry Joâ—n â—1 v. 22. til I com what is that to thee Which bred a beleef that he should not dy yet the truth of it was neither confirmed nor confuted by thos words but left as a dark saying and so must this Howbeit sith Christs transfiguration is the next Act handled by al three Evangelists haply he cals that Gods Kingdom which som ther should see being a representation or vision of his glory and Majesty as he shal com in his Kingdom which cannot be proved to begin til the day of Judgment Wher is it proved that any terren Kingdom shal commence Quaeâ—e then Then shal the Faithful rise with glorious spiritual Bodies inlifened and becom Christs Subjects in his Kingdom wher they shal not eat drink marry as they did in their natural Bodies but liv happily in their individual Persons for ever The elect then alife shal be suddenly changed and their Bodies made spiritualy immortal but Reprobats shal rise to receiv punishment yet not eternaly in their individual Persons nor can any place prov it As after the Resurrection the Elect shal be restored to Adams estate before he fel so Reprobats shal be in the