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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43590	A vindication of the review, or, The exceptions formerly made against Mr. Horn's catechisme set free from his late allegations, and maintained not to be mistakes by J.H., Parson of Massingham p. Norf.	Hacon, Joseph, 1603-1662.	1662 (1662)	Wing H178; ESTC R16206	126,172	264

1 Cor. 15.24 speaketh of the second kinde of Kingdome which shall at the end of the world cease when the Churches warfare shall have an end and her immediate communion with God shall begin when the blessed and glorious Trinitie shall be all things in all men shall supply the want or absence of all things there shall not be because there shall be no need of them Magistrate Minister Word Sacrament Temple Sun or Moon Then cometh the end you tell us that then or deinceps should be afterwards but others think it were better rendred mox statim that is by and by or presently after Strange that the Apostle should say Every one in his own order and yet finde no order or time for the resurrection of the unjust if there be it is not mentioned with the just Answer Under this Unusquisque no other are comprehended but Christ they that are Christs the term here reacheth no further you may finde just and unjust mentioned elswhere Acts 24.15 I have hope towards God that there shall be a resurrection of the dead both of the just and the unjust The twentieth chapter of the Revelation the fourth and sixth verses do imply two Resurrections the first and the last yet not both of the bodie but one of the soul from the death of sin and errour during this world The other of the bodie out of the dust of the earth at the end of this world These two resurrections are plainly and distinctly laid down by our Saviour in the fifth chapter of S. Johns Gospel the first in the 25 verse The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live The second in the 28 and 29 verses The hour is coming when all that are in the graves shall hear his voice and shall come forth It 's a Resurrection after they had been beheaded and therefore not in this life time now if that be not the last Resurrection then there is a Resurrection follows in which the rest shall rise ver 5.12 I answer but I neither rehearse nor retort your insulting words The fourth verse speaketh neither of bodies nor of resurrection but of souls onely and expresly I saw the souls of them that were beheaded and they lived and reigned to wit in heavenly glorie it is not said they rose again or lived again But the rest of the dead lived not again That is Satan detained many still in Paganism and Antichristianism who would not rise out of sin and errour Until the thousand years were finished That is Not all that time of Satans binding not that they rose afterward but they rose not at all it is not a limitation of the time but an absolute denial This is the first Resurrection Which is as if he had said thus This living again that I speak of is to be understood of the first Resurrection which is from the death in sin and I pray mark it well It is not the same life or kinde of living that is affirmed of those in the fourth verse and denied of those in the fifth it is said of those quod vixerint that they lived of these quod revixerint that they lived again And betwixt these two there is not to be conceived any Synonymus contradiction but a diversitie Metaphorical Those in the fourth verse lived the life of glorie those of the fifth verse did not arise or live again to the life of grace And you unskilfully put together the fifth verse with the twelfth whereas the fifth speaketh of the first Resurrection the twelfth of the second or last which is of the bodie at the day of Judgement Because you say that though you speak besides the ordinary rode yet you speak not besides the Scriptures I would desire your scholars whom you instructed in the Doctrine of the Millenarians though very obscurely in your Catechisme and have added now an explication or vindication of it That they would read over that chapter which you refer them to and which hath from the beginning of this errour been accounted the principal place of Scripture giving countenance to such belief that is the twentieth chapter of the Revelaion you say the dead in Christ shall rise first and reign with him a thousand years and then the rest shall rise to judgement of condemnaion by themselves apart Now in reading this chapter they shall finde that after the thousand years are expired there followeth what The Resurrection of the ungodly no. But Satan loosed Cog and Magog going forth to battel with armies of innumerable souldiers making war against the Saints and which are to be devoured with fire from heaven And whence should these wicked ones be there were none but the just living upon the earth for the rest of the dead lived not again for all that time If they read on to the 12 verse there Saint John seeth the general judgement at the last when both sea and land give up their dead they were judged every man according to their works good as well as bad and they were condemned who were not written in the book of life not those who were not raised at the first Resurrection And if the chief authority of Scripture for your opinion be so palpably impertinent and the proof taken thence so weak how weak is your opinion So much for the Scriptures which you bring Now we are to consider the judgement of the ancient orthodox To say nothing that Justin Martyr one of the ancientest of the primitive writers tells us that in his times all that were in all things orthodox Christians so beleeved Dial. with Tryph. So also Tertull lib. 3. contra Marc. and Lactant. lib. 7. the Reader that hath the books may if he please consult them I study brevitie You would not name Cerinthus who was somewhat more ancient though much more heterodox yet he it was who broached the opinion you speak of so witnesseth Saint Augustine in his eight book of heresies He held it indeed in a more gross manner some of the fathers following refined it from the more feculent parts Justin Martyr had it from the Jews with whom he conversed and his opinion is meerly Judaical that Jerusalem shall be built again enlarged and beautified and that the Prophets and the Patriarchs the Jews and the Proselytes who were before Christs coming shall meet there in a joyfull manner but not that all they who belong to Christ shall be raised with them as you teach And secondly you would not let us know because you studied brevitie what authorities your authours had for that their belief though fairly you give us leave to consult them Now I finde that the first place brought by the first of your three is out of Isa 65.22 As the days of a tree are the days of my people the meaning whereof is to be gathered from the words next before the similitude is taken from the matter there spoken

the world and all things therein so we abuse them not but all Arts and sciences may be and they are serviceable to the true Religion and the worship of the onely true God provided that they do not over-rule but be kept in good order and subjection If you would refuse to joyn with those that will prove man hath Free-will to good out of Aristotles Ethicks or with those that conclude a Christian is justified by doing just actions out of the principles of moral Philosophy it were commendably done of you But when you take delight and a small occasion to inveigh against these peculiar and appointed places where nature and natural faculties are polished and perfected by accession of art and studie for the better service of God in the State and in the Church and when to maintain the sufficiency of Scripture-doctrine for preaching the Gospel against the incroachment of Philosophie you bring such arguments as will hold as much against lips and lungs as against Logick and Metaphysicks This is no good humour of yours and it may be a very bad one And in you especially it is the more absurd and incongruous who promote the New Light That the works of Creation preach the Doctrine of the Gospel yea who say Essay pag. 14. The works of God are true preachers of God but the force of their voice is taken off by many of these Ministers that run without Gods message You that speak so much of the open school that is in the creatures praising Gods name and declaring his glorie and goodness do but destroy what you build in girding thus at schools of learning For Arts and Sciences and the studie of them do serve for lectures or for commentaries upon the great book of the world Who can search out and contemplate the influences and motions of the heavenly bodies Who can set forth the Historie of Plants Stones Metals Meteors Fishes Birds and Beasts and the works of the six-days-Creation but such men as have their education in places dedicated to learning and studie You talk of a School that God hath opened and you do what you can to seal up the doors of it One thing I must tell you further that the greatest enemies that Christians ever had most opposed and sought to hinder Christian schools and the most pestilent hereticks that have arisen since the Reformation have most of all declaimed against Scholastical and Academical knowledge And you will never perswade indifferent persons to beleeve any otherwise but that you speak against learning and learned men to this end that your errours and abuses that you put upon the people may not be discovered for always among the blinde he that is half-sighted is king I am sure many lay-men that cannot read Latine could see the faults of M. H. arguings when both himself and if I may credit reports divers Universitiemen were not so good at seeing them overmuch light makes some men almost if not altogether blinde If want of Latine be a good help to see by it may be this was the designe of the new method to make experiment in curing by contraries and to put out our lights the better to clear up our ey-sight It is verie well that you have declared your self in your seventh chapter against Impositions of Opinions I may therefore freely dissent from you in this matter and I will give you some reason There is difference betwixt the light of the Sun and that light which enlightens the minde because the sensitive power and the organ of the bodie are but weak and narrow and if there be an undue application or proportion of outward light all will be spoiled But humane understanding after Gods image being of vast capacitie or comprehension there is no fear that the intellectual light which is so sparingly dispensed in this life whether by acquisition or infusion should oppress or any way corrupt the facultie of the minde How it fares with you I know not but as for others in all ages the more they have waded into the abyss of knowledge the more they have confessed their own ignorance This light doth discover darkness but that it should cause any or make some men blinde is a blinde and blundering conceit of your own And now we will return to the particular controversie of this chapter Sect. 6. You will not grant that the Sun did shine upon Adam after he was fallen as it did before or if it did yet it spake not the same language because it spake God kinde to sinners which it could not do before man sinned It is pitie to interrupt you in these your deep speculations Go on I pray to prove that when you turn homeward the winde blows not as it did and that the Sun doth not shine alike upon the dial but speaks a new language everie hour of the day with plentie of the like never heretofore thought reasonable or credible He brings the saying of the scoffers to confirm his assertion and justifies the truth of it when the Apostle tells us that saying proceeded out of their wilfull ignorance and minds them that since the creation of the world all things did not continue alike for God overflowed the creation with a floud Thus did the impostours argue If the world hath lasted for so many ages then it will always last But it hath lasted for so many ages Therefore it will always last Now the Apostle doth not denie the Assumption or second proposition but directs his answer to the Connexion as if he had said thus It is too great ignorance to think the world must always continue because it hath continued so long for know they not that God is the Lord of nature know they not that he made this earth as standing and emergent out of the waters and that after so many years the waters were let loose upon it and wasted it The course of nature therefore doth not abide constant and unmoved but the power of God countermands it at his own will 2 Pet. 3.7 The heavens and the earth which now are by the same word are kept in store the Apostle confuteth them not from the change or alteration that was upon the floud but from the word or power of God that caused the floud The same hand or power or word that drowned the world shall when time cometh put an end to it by fire So that when the scoffers said All things continue alike from the first creation it was true as they meant it namely of a continued course of the heavenly motions and of the seasons of the year winter and summer day and night These and the like abide as they were at the first notwithstanding the deluge according to Gods promise Gen. 8. The earth had long ere S. Peters time out-worn the floud and the Psalmist saith as much psal 119.91 They continue this day according to thine ordinances Sect. 7. Evident it is they preach God mercifull to sinners as well as just