Trin-Unus-Deus OR THE TRINITY AND UNITY of GOD. Shewing The Co-eternity Co-essentiality and Co-equality of the Three Divine Persons The Difficulties of this and other Christian Doctrines The Reasons why the Church retaineth the Words Trinity and Person The signification and full importance of the Word Hypostasis or Person The newly raised Scandals hindering the faith of the Trinity The fifth Monarchy or The Millinarian Heresie revived and the dreadful Consequences thereof The new Millinarian-Saints and their designs In Ecclesiâ Rationem praecedit Authoritas Scripturae Audiatur ad quod Possumus Credatur ad quod non possumus Aug. de Moribus Eccles l. 1. c. 25. and in Ps 134. Tempore nec Senior Pater est nec Numine Major Prud. in Apotheos By EDM PORTEP B. D. sometimes Fellow of St Johns Coll. in Cambridg and Prebend of Norwich LONDON Printed for Humphrey Moscley at the Princes Armes in St Pauls Church-yard 1657. To the vertuous and my ever Honoured good Lady The Lady Margaret Parston the Wife of the Right Worshipful Sr William Parston of Oxnet in Norf. Baronet Peace and Truth MADAM SOme Portions of the Doctrines handled in this little book were formerly prepared for and also presented to your Ear therefore I hold my self in good manners obliged to represent the same to your pious Eyes and heart to be reviewed and ruminated Seeing now the Pulpits are secured and Plut. Mora. lib. de Garrulit Ovid. Met. 8. our Tongues silenced by a dumb Spirit So that at most we can be but Pen-preachers and that no longer then the Press will be open to us when that also shall be shut we must content our selves and others with the only refuge of him in the Poet who said At certè caelum patet ibimus illac We may Eliah-like ascend up into Heaven in the Chariot of fervent prayer which no man can hinder and others may use their Eyes instead of their Ears for acquiring and consolidating their Christian faith by perusal of such writings as formerly have been published by our true and learned Divines and thereby perceive the merciful providence of God in preordaining the helps of Books to stand us in stead when Preaching should fail which old Writers called Solacium and Medicamentum animae 1. The Solace and Medicine of our Souls For as a learned man once said a Aug. Ps 121. The Preacher is a Book to them that cannot read So a good Book is a silent Preacher to them that cannot otherwise hear necessary truths There were in old time books called b Liv. Plin. Libri Lintei i. e. linnen books written by men and there have been linnen books written by holy Women but with the pens of Needles such as the Charitable Dorcas wrote Act. 9. 39. for vesting of poor Widows Such kind of writings have been much practised in that worthy and most charitable familie wherein God hath planted you to succeed your pious predecessors in their goodness and charity who have been for many years Nursing Mothers as your worthy consort and his Ancestors have been Nursing Fathers to poor people in many Towns round about them not only by clothing but also by feeding them and providing for them by daily Almes and large Annual Distributions and a Perpetual Hospital and a Free-School and Sermons also to feed their Souls Surely these things are gone up to Heaven for a memorial and have invited the blessings of God to rest on that Familie This is to me a pressing motive to present this Treatise to publick view adorned with your name that so it may be a thankful memorial and acknowledgement of those grand Charities which have issued from your one house to so many places about us of which my self have heretofore divers times been imployed in some part as a dispenser and truly I have often in my thoughts chid my self and others as guilty of ingratitude in that there hath not been a publick acknowledgement thereof before God and man from any of those twelve Towns which have been annually refreshed by the same Charity VVe might justly be accounted worse then Luc. 17. 17. those ten Leapers cured by Christ if one at least should not return thanks But Christian Charity is not retarded by ingratitude it is like God who giveth to the unthankful Never any age produced more unthankful wretches then this wherein it hath been often observed that the same hands which have received relief have been imployed in spoiling and plundering the goods of their relievers Such foul ingratitude spoliations must needs hinder Almes-deeds Eleemosinarios extiagunt Rapteres Aug de Temp Serm. 78. as St Austin observed that it did in his time and so it doth now with many who are thereby disabled and would so with all but that they know for whose sake their Almes are given and that the Poor are but the a Laturarij Chri. ibid lib. Ser. 50. Crickers of Christ for what is committed to them by Charity is caried into an everlasting Barn and although their wickedness may exclude their Persons nevertheless their testimony will be present with God Of such perseverance in Charity we have a memorable example in our Ecclesiastical History of Anastasius b Evag. l. 5. c. 5. Bishop of Antiocb who lived under the Reign of the covetous and griping Emperour Justinus II. Yet this good man was so far from withholding or diminishing his Almes that he increased them least said he Justinus should take all away both from me and from the poor For if men should respite their Almes until the times are quiet and stay for a cessation of Persecutions they must expect till Satan be dead for as long as he liveth c Aug. in Ps 127. As one saith there will be no cessation of oppressions There is a Fable of a King a Ovid. Met. l. 11. VVho turned every thing that he touch't into Gold This fiction was to signify that great Potentates can make all their designs and pretences serve their turns for supply of their Treasuries So we read of another a bountiful Prince b Rex Anius whose Daughters could by their touch turn all things into Corn and Wine and Oil and were therefore called c Dictys Cretens l. 1. Caenotropae This was to signify that Charitable persons in all their indeavours for acquiring Wealth do thereby but labour to enable themselves to do good to others and such if any is a good covetousness So d Cic. Or. pro Rabir. Tullie reports of C. Curius an honest Roman Publican that he acquired wealth not to feed his own covetousness but that thereby he might be enabled to do good to others as another Heathen saith e Sen. in Herc. Oet Hic Solas optat quas donet Opes Our Christian Writers oft put us in mind of Charitable thrift f Fulg. Epist. 2. Proba a noble Lady and Virgin would often fast and also wear course and cheap apparrel that so she
did not for this reason call him the Son of God And although the Scripture doth call him the finger of God because the Spirit doth shew the secret Counsels of God yet in all this Scripture the Spirit is never called the Son of God or said to be begotten And when the Macedonian Hereticks demanded an example or Instance of One begotten and another not begotten yet both to come from one Gregory Naz. answereth them c Naz. Orat. 37. that Eve and Seth were both of them from Adam Seth was begotten and Eve not begotten When an earthly King sends his Embassador to declare his will or desires to another State will any man say that the Embassador must for this cause be called the Kings Son No surely although he be Legatus a latere or Legatus natus as our Archbish of Cant. was once called and a veridicus and no Mendoza as one pleasantly described an Embassador Vin bonus peregre missus ad mentienduÌ„ pro Repub. yet no Son for this neither are the Apostles to be called sons for this although S. Paul saith They are Embassadors for Christ 2 Cor. 5. 20. There are other precences alleadged by the Commenter in this matter but they are frivolous and light and easily discernable by any intelligent Reader to be but vain and are not worth the while to examine This Doctrine of the Eternal Son of God and so of the Holy Trinity of Persons is of such necessity to be retained and beleeved that without it Christians cannot reasonably fancy to themselves any probable way of Salvation because as I have formerly shewed upon this Doctrine is grounded the everlasting Covenant of grace which is also called the Eternal Gospel by which only we can hope for and claim Salvation by and in Christ wherefore to me it seemeth a wonderful blindness of some in these Times by whom the blessed Trinity is not only unbelieved but withal so fouly blasphemed that it is both unfitting yea and dangerous to report their words and therefore in the same case S. Basil in his Book against the Heretick Eunomius wherein he was forced to declare his blasphemous Errors thus prayed d Baz Cont. Eunol ib. 2. Domine in his quae loquimur propitius nobis sis i. e. That God would be merciful to him for his only rehearsing Eunomius his blasphemies God is patient indeed in suffering such abuses both of his Truth and Person and doth therefore permit them because he can extract some good use from them upon this reason S. Paul tells us 1 Cor. 11. 19. There must be Heresies as if there were some need of them which surely is chiefly this That the rising of Heresies giveth occasion to the Church to set forth and explain the true and holy Doctrine more evidently then otherwise it would be But I proceed CHAP. 2. The difficulty of the Doctrine of the Trinity and other Christian Mysteries that it should not discourage us from bileeving nor provoke us to impatience The most learned Philosophers Jews and Christians professing their ignorances THe Ancient Hereticks rejected the Doctrine of the Trinity because they could not by reasoning comprehend it and many now a days neglect it because it is sublime and hard to be understood But this pretence will not serve their turn the difficulties should not hinder but rather quicken our indeavors to find out what we can nor should they impede our faith from beleeving that which we are sure the Scriptures propound to us although we understand it not S. Ambrose saith very truly a Ambr. de Offic. lib. 1. c. 1. Nemo est qui doceri non egeat dum vivit ie The most wise and learned men may still be learners whilst they live Neither doth God require our comprehension of all Christian Doctrine but our apprehension not our understanding but our beleeving it The Articles of faith are tendred to us under the word Credo i. e. to be beleeved though not understood Christ himself calls our Religion The Mysteries of the Kingdom of Heaven Mat. 13. 11. and S. Paul The Mystery of godliness 1 Tim. 3. 16. The word Mystery signifieth a thing secret and hidden of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut and in another place he calls these Mysteries Riddles 1 Cor. 13. 12. here we see darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e in a Riddle The Prophet saith Verily thâ—u art a God that hidâ—st Isa 45. 15. Luc. 10. 21. thy self Christ said That the Father had hid those things from the wise which yet he revealed to Babes So Christ was figured by the Ark which stood in a secret place of the Temple and there was also a Veile before it to intimate that Christ was for a time shut up veiled and hidden and indeed Moses Veil signified the same thing as the Apostle saith of the careless Jews 2. Cor. 3. 15. But even unto this day when Moses is read the veile is upon their heart when it shall turn unto the Lord the Veil shall be taken away i. e. When by faith their heart shall embrace Christ this darkness shall be light For the submitting our carnal wisdom and reason to the word of God will bring a greater evidence to our souls then the profoundest disputes can do Upon these words My sheep hear my voyce S. Basil observeth Audiunt non disputant ie they make no disputes but accept it and the old reading of those words Isa 7. 9 as we finde generally in the Fathers was Nisi credideri is non intelligetis i. e. except ye beleeve ye shall not understand So S Peter puts believing before knowing Joh. 6. 69. We beleeve and are sure it is in the Original we beleeve and know for in these Mysteries faith must lead us to knowledge b Aug. in Joh. Tract 29. Noli intelligere ut credas sed crede ut intelligas i. e. say not I will not beleeve until I understand but first beleeve and then understanding will follow Christ saith If you beleeve not that I am he you shall dye in Joh. 8. 28. your sins blessed be God saith the Expositer that he did not say Except ye understand it Austin reporting the great faith of Christians in his time tells us that it was a common saying among them c Aug. de Tem. Serm. 189. Accepto baptismo dicere solemus fidelis factus sum credo quod nescio i. e. When we are baptized we use to say now I am one of the faithful for I beleeve that which I understand not When Abailardus would needs know the reason why the Son of God would redeem and save mankind by his own blood-shedding which he might have done by his word only S. Bernard returned this answer d Bern. Epist 190. Ipsum interroga mihi scire licet quod ita Cur ita non licet i. e. Ask Christ himself for though I know he did so yet why did he so I may not presume to
excepted against by Arius himself And long after that time we finde these words cited by Fulgentius in his Book entituled Objectionum Arianarum discussio near the end pag. 87. of the Basil Edition An. Dom. 1621. Yet Fulgentius lived about 200. years after Arius was dead The rankest Arians at first used in their Doxologies to glorifie all the three Persons by name although with some words differing from the Catholick Custome but in their Baptisms they invoked all the Three Persons alike so as we now do And although Arius had taught his Sectaries to use other words in their Doxologies then the Catholicks used as Glory be to the Father by the Son with the Holy Ghost yet as d Theod. Her Fab. lib. 4. Theodoret very gravely observeth Arius himself durst not ptesume to alter the form of Invocation in Baptisms but baptized as the Catholick Church did In the name of the Father and of the Son and of the Holy Ghost yet in after times his Sectaries presumed to change the Baptismal form of words prescribed by Christ as we find in Nicephorus and is by me elsewhere shewed There were some also which said that the God-head was separately and intirely existent alone by it self and not only residing in the Three Persons but was a fourth thing e Aug. Ep. 22 2. Quasi quarta Divinitas i. e. as a fourth Divinity which doth communicate and infuse it self into the Three Persons as St. Austin relates in an Epistle to Consentius so that these men would have the God-head to he thought to be a fourth Person distinct from the other Three so that instead of a Trinity we should beleeve a Quaternity of Divine Persons But this opinion cannot be approved for the God-head in their sence could not so be called a Person because it is as they confess communicable to the other Persons But as our Divines generally agree in this definition or description of a Person f Melancht in loc com Persona est substantia vel subsistentia individua intelligens incommunicabilis If the God-head be a Person then it must be incommunicable And if it be communicable then it cannot be a Person So likewise the Heresie of Nestorius who denied the Personal Vnion of the God-head and Manhood in Christ and thereby divided Christ making two Persons of One did thus bring in a fourth Person So the Heresie of Macedonius who denyed the God-head of the Holy-Ghost instead of a Trinity allowed but a Binity of Persons These Heresies so moved and disturbed the Church Catholick that for the asserting this holy necesary and scriptural Doctrine of Three Persons in one God-head they were forced to use this word Trinity There is yet another Quarrel about the word Person because this word is not found in Scripture to be so used as the Church both present and Primitive have applied it for even those that do confess that there is a Trinity in the God-head yet why this Trinity and these Three should be called three Persons is that that troubleth them Indeed the Scripture often nameth Three the Father Son and Spirit and it saith There are Three but even St. Austin himself often demandeth a Aug. de Trin. lib. 5. c. 9. lib. 8. proaen Tres Quid and Quid Tria For certain then there are Three but what to call them and how to answer when we are asked Three what the Scripture is silent and b Id ibid Magna inopia laborat eloquium humanum i. e. our language wanteth words to express it The same penury of words is noted in the Greek Tongue by Nazianzen who tells us c Naz. Orat. 21. Romana lingua non distinguit hypostasin ab Ousia hinc Personarum vocabulum introductum i. e. Because our Language doth not distinguish subsistence and substance therefore instead of a more proper expression we use the word Person to signifie Subsistence Observe here that Nazianzen calls Greek the Roman Tongue because Greece was then under the Romans and was therefore called Romania and the Inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the grand City Constantinople standing in Thracia was called new Rome and the Inhabitants of Greece were all subjects and some Citizens of Rome so conversing with the Latines which is the reason that we find so many Latine words even in the Greek Testament and in many other Greek Writers both Heathen and Christian Now because the Scripture saith There are Three and that we dare not say there are Three Gods therefore we call them Three Persons because we find not any fitter word to express that which without words we apprehend and beleeve Neither do we call them Persons as if we would have it thought that the Scriptures did so say but because the Scriptures do not gain-say it but if we should call them Three Gods then the Scripture will contradict us where it saith Hear O Israel Deut. 6. 4. the Lord our God is one Lord we therefore call them Persons that so we may answer in a word when we are asked What Three This is the resolution of St. Austin concerning the word Person used by the Latine or Western Church In like manner the Eastern or Greek-Church called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Persons and so our English Translation rendred those words Heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Image of his Person and so doth the Geneva both English and Latine Translation And if we should keep the Original word and instead of Three Persons call them Three Hypostases people would be little or nothing the wiser And Austin tells us that d Aug. de Tri◠l. 7. c. 6. They that call them Three Hypostases may as well call them Tria Prosopa i. e. Three Persons The Eastern Fathers have many words by which they express the Three Persons As e Naz. Orat. 28. 29. Basil Epist 349. and in Asset Nazianzen and Basil calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Proprieties Subsistencies and Persons But the Latines generally call them Persons Indeed the Church was even necessitated and forced to call them Persons because of Heresies which used this very word and thereby miscalled the Divine Persons for the Samosatenians said that the Father and the Son were but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. one Person and so also said the Sabellians that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. One Person and one Subsistence as we find in f Epiph. haer 65. Epiphanius And in g Chrys hom 32. Antioch Chrysostom And h Aug. de Trin. lib. 5. cap. 9. St. Austin himself in one place confesseth that he did not then know the difference between those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Substance and Subsistence but because he found that the Greek Church called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. One Substance and Three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Peter and S. Paul but said they What if St. Peter and St. Paul be also un-sainted what must we then do They were told that then they should dedicate their Churches to the Trinity which they did and so they stood at that time quietly e De Schism Angl. p. 92. This Story is reported by Nich. Sanders in his Book De Schismate Anglorum I do therefore here exhort both my self and others also that seeing the old Saints and even the Apostles themselves are not now adays vouchsafed the title of Saints although they cannot be unsainted because that is not in mans power and that the Churches named by their names and also by the Appellation of Ecclesia sanctae individuae Trinitatis do for all this suffer wrack and are bereaved of their rights and riches and left Mat. 24. 15. desolate as if the Abomination or Desolation were come upon us and for as much as we see that none of our outward stony Temples are either Persecution-proof or Reformation-proof Let us in the name of God consecrate and dedicate our own little Chapels our private Tabernacles and Temples of our Bodies and Souls to the everlasting Blessed and glorious Trinity that so they may abide firme for ever for then their riches will continue un-sequestrable there where Theeves cannot break through and steal Mat. 6. 19. By what hath been said I trust it appears That in the God-head there are Three Persons all Coequal Coessential and Coeternal and all to be invoked worshipped and glorifyed for see how the Apostle evidently expresseth this truth 1 Cor. 12. where speaking of the diversities of gifts of the Holy Ghost yet calleth the Author of those graces The same Spirit The same Lord. The same God which St. Ambrose also accordingly 1 Cor. 12r Elegantly expresseth thus f Ambr. de Dignit hom c. 2. Ipse Deus Tria est unumquodque horum Trium Deus est omnia Tria non Dii sed Deus est i. e. God is Three and every one of these Three is God and all these Three are not to be called Gods but God To this I must add one consideration more That the constant faith and confession of this Mysterious Doctrine of the Trinity is of such near concernment that without it all our endeavours will be but fruitless Now since God hath so plentifully revealed it under the Gospel as we also read in Origen upon Job if that Book be his g Orig. in Job lib. 1. p. 420. Quicquid fecerint homines si non in fide Trinitatis fecerint sine Causa agunt a quo enim recipient mercedem i. e. Whatsoever any man shall perform except he do hold the faith of the Trinity his labour is lost for who else will give him any reward Most doleful therefore must be the condition of unbeleevers whose labours though ever so morally specious yet they are but like one that runs swiftly in a wrong way as h Aug. in Psal 31. St. Austin thinketh but yet more deplorable is the state of those who do not only not beleeve or dis-beleeve but moreover slight and also blaspheme the holy Trinity with such foul language that I think unfit to publish and which caused Gregory Naz. to break forth into admiration of the patience of God k Naz. Orat. 13. O Trinitas Longanimis quae eos a quibus proscinderis tam diu toleras i. e. That it was admirable Longanimity in the Holy Trinity to endure such blasphemers so long And this impiety is yet more hainous when it is found to be among those that profess Christianity whereas indeed the denial of the Trinity is most truly by St. Austin accounted Judaism Into which l Aug. de Temp. Serm. 194. dangerous infidelity it is to be feared that more Christians will fall then the great endeavours of these times will convert Jews from it And this because so many Scandals or stumbling-blocks are laid in their way of which I take my self to be obliged to give some intimation to the Reader before I conclude this Treatise CHAP. VIII Scandalous practices against the faith of the Trinity by forbidding the worship of the Lord Jesus By dis-use of the Doxologies and of the Creeds in Baptism And by dissolving Episcopacy which is a disparagement of the Holy Ghost by whom Bishops were ordained Of Presbytery That is no sacerdotal Order but only an Office KIng Solomon adviseth Prov. 22. 28. Not to remove the Land-marks which our Fathers have set yet commonly in all prevailing Schisms or prosperous heresies the first act of Reformation is in removing all or very many of the former usances although they be ever so good useful and laudable St. Basil saith that in the Arian Heretical Schism a Basil de Spiâ— Sanc. ad Amphil c. 30. Omnes patrum termini loco moti sunt magna est inclinatio temporum ad Ecclesiae eversionem caligo ecclesias occupat unicus amicitiae finis est Id. Epist 1. 61. 65. ad gratiam loqui Erroris similitudo est res firma ad Seditionis societatem Quilibet est Theologus Episcopatus ad homines vernas devenit Patrum dogmata Apostolorum traditiones contemnuntur Recentiorum hominum inventa dominantur Pastores abiguntur Lupi in roducuntur Domus Oratioriae deseruntur Qui maxime blasphemant in populi Ediscopatum eliguntur Gravitas sacerdotum periit Christianorum nomine tecti sunt persecutores Nulla est apud judices iniquos cani capitis reverentia Thus he and much more also to the same purpose Concerning the abuses of those Hereticks in abolshing the good old Doctrines and Disciplines of the Church the abusing of the most Reverend Ministers and in bringing into that holy Office unlearned men and any Quicunque vult of the lowest of the people Now although the dangerous heresies of Arians and Socinians have been discountenanced both by the late Parliaments and also by the present Government and some of their writings condemned to the fire which acts are by godly men esteemed very commendable and are very comfortable unto them yet many Land-marks and excellent parcels of our Christian Religion and those things wherein the Church of England did correspond with the Primitive Church are of late in many places removed and disused as if they were either impious or Superstitious or of very little or no concernment although some of them are of very great use and necessary This is that which occasioneth many weak Christians to be scandalized so far as to be suspicious of the truth of the most high and necessary Doctrine of the most holy Trinity as namely First Concerning the God-head of Christ it might stagger the faith of many weaker Christians when they find it was commanded by order of a great and wise Council that No Declarat of the Commons in Parl. Sept. 9. 1641. Phil. 2. 10. man should bow his knee when the Name of Jesus was named
in his own body 1 Pet. 2. 24. And St. Paul often That therefore God sent his Son in the likeness of sinful flesh Rom. 8. 3. That he Rom. 8. 3. hath abolished in his flesh the emnity Eph. 2. 15. That he hath reconciled us in the body of his flesh through death Col. 1. 21. 22. That we are sanctified through the offering of the body of Jesus Christ Heb. 10. 10. This Scape-goat was to be sent into the wilderness the Gentiles by a fit man Levit. 16. 21. That is Christ was to be delivered and made known to the Gentiles by such men as are fitly qualified and inabled with endowments to teach the Gentiles in the mysteries of Christ Our Lord himself gave Apostles Prophets Eph. 4. 11. 1 Tim. 2. 7. Evangelists Doctors St. Paul stileth himself a Doctor or Teacher of the Gentiles these were Fit men indeed Verily they are too blame that send unfit men and blind guides to carry Christ to the people Bishop Goodman lately affirmed in his book that of his own knowledg some in these times have been sent to preach Christ who though not bodily blind could never write nor read It is reported of the learned French Divine Pet du Moulin that he hartily wished that the French King would grant him a general licence to preach though it were with a condition of preaching in a Fools Coate this condition is now performed for many in these times preach in a fools coate if their coats be their own Fourthly The High Priest was to carry the blood of the sacrifice into the most Holy place and to sprinkle it on the mercy seat seven times Levit. 16. 14. This is the principal ceremony of all and teacheth us the full intent and purpose of all the Jewish Sacrifices and how only they could be useful and beneficial to the Jews and to us also and how the true and substantial Atonement or reconciliation of God with man was to be made For The Mercy Seat signified and represented the Body of Christ the Messiah it was therefore called the Mercy Seat because in Christ only the God-head doth acquiess and rest fully pleased and satisfied and in him only expresseth the grand mercy of remitting our sins It was called the Propitiatory because by Christ only the God-head is reconciled and made propitious to man t' was also called the Oracle because as God spake to Moses from this Mercy Seat Numb 7. 89. So he intimated thereby that in after times he would speak to us by his Son as is said Heb. 1. 2. and by the same God-head we are commanded to hear him Mat. 17. 5. Upon this Mercy Seat was the blood of those Piacular Sacrifices to be sprinkled This signified that all the Jewish Sacrifices and blood of beasts were not of any value or force at all to acquit and redeem man but only as they related to Christ as shadows and representations of the blood of Christ that the blood of beasts did not at all propitiate of themselves until they were reduced and by Faith brought home to Christ so that those Jews which offered the blood of beasts without the faith of Messiah and looked no further then upon the beasts only nor did consider and beleeve that the Messiah was to pour out his own blood for them and that those Sacrifices were ordained for none other end but to acquaint them and dayly put them in mind of their redemption by the death of their Messiah and so to nourish continually their Faith and hope in him Their Sacrifices were vain For the Jewish Altar represented the Cross and the Sacrifices thereon signified Christ the word Altar was used for the highness of it ab altitudine God did therefore appoint them to Sacrifice on a plat raised higher then the common ground because it might adumbrate Christ lifted up on the Cross So that those Jews who in their sacrificing did not by faith consider this sacrificed no better then the Heathens did and upon this very reason God condemned their sacrifices and moreover professed that they were odious unto him for so he saith I have no delight in the blood of Bullocks Isa 1 11. 13. bring no more vain oblations He that killeth an Isa 66. 3. Oxe is as if he slew a man he that sacrificeth a Lamb as if he cut of a Dogs neck or as if he offered Swines blood or as if he blessed an Idâ—l for although these Jewish sacrifices were appointed by God yet are they rejected by the same God because a Isychius in Levit. Judaei tantum literam considerabant The Jews did not sacrifice with the faith and consideration of Messiah to be the Grand Sacrifice They considered only the bare letter and outside in the precept of sacrificing without consideration of the Spirit and meaning thereof Therefore the Psalmist saith Sacrifices and Offerings thou would'st Ps 40 6. not that is God would not have them to be considered for any worth or efficacy in themselves as if they were the ultimate duty and perfect performance of that precept of sacrificing whereas indeed those sacrifices were of no worth at all except only as they related to Christ This St. Paul cleerly declareth It is impossible that the blood of Bulls and of Goats should take away sins It follows But a body hast Heb. 10. 4. 5. thou prepared for me that is The Son of God assumed his body or flesh from us that therein he might perform the grand sacrificing for sin Hence it is that the blood of the Jewish sacrifice was to be sprinkled on the Mercy seat that is on Christ for what else can be the Seat of the Mercy of the God-head but only Christ in whom only God is appeased satisfied and well pleased In a word No blood could satisfy the Justice of the God-head and reconcile God to man but only that blood which was sprinkled on this Mercy Seat viz. on the blessed body of the Son of Man The blood of the Sacrifice was to be sprinkled seven times on the Mercy Seat Lev. 16. 14. This signified that the blood of Christ made a perfect reconciliation and was sufficient to expiate for all times and ages from the beginning of the world to the end thereof because all times are included in this number of seven there are but seven dayes created All times are but those seven dayes reiterated As the Jewish Sacrifices were instituted only to be a representation of Christ's Sacrifice so our Christian Sacrifices of prayers are an aftermemorial thereof for we ask petition and pray for all things in and through Jesus Christ our Lord. The Jewish Liturgie was only Sacrifice The Christian Sacrifice is only prayers those are the calves of our lips The Jews were limited to a certainty and set form of Sacrifices they might not sacrifice any beast but only of the Neat Sheep and Goat nor any foul but only Doves None other beast though never so great or
Christians is so rare that in many congregations it hath not been administred above once in ten years The uniformity of publick prayer and worship which our Ancestors established and gloryed in is quite gone So is the reverend Decency of Christian Burial and the Sacerdotal benediction of Matrimony and also the Ecclesiastical cognizance thereof which surely should be in the Church because the Apostle not only giveth precepts concerning matrimony but 1 Cor. 7. also passed an Ecclesiastical censure upon 1 Cor. 5. 5. the transgressor thereof Though all these are taken from us and many other things also besides Ecclesiastical Lively-hoods yet in the name of God let us still hold fast the Faith and confession of the Holy Trinity even to death for if that go away all Christianity will go with it There was in Constantinople in the days of Theodosius the elder a parechial Church which formerly was called the Church of Alexander but afterwards it was named Anastasia i. e. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection and this for many reasons but principally because in that Church Gregory Nazianzen had revived the Faith and Doctrine of the Trinity by his Preaching which before had been by Hereticks quite extinguished and buried therefore this Church was called the Resurrection as Sozomen reports a Soz. l. 7. c. 5 pro resuscitatione Nicaeni Dogmatis as that poem shews Tuque fidem extinctam quae per mea verba vocasti Ad lucem vates dulcis Anastasia I pray God that our Churches in this point may not prove Saint Sepulchers to bury the Doctrine faith and confession of the Trinity and that we may never have cause as that learned Bishop had to say at his Farewel with a sad heart and voice b Vale Naz. Poemat Sur. Comment ad An. 1546. Trinitas meditatio mea i. e. Farewel O blessed Trinity my long study and Meditation Surius the Carthusian Fryer telleth us that when Martin Luther was lying on his death-bed he called to the standers by in these words Orate pro Domino Deo Nostro ejus Evangelio ut ei bene succedat i. e. pray for our Lord God and his Gospel c. This the Fryer telleth in disgrace of him as if Luther thought that God had need of our Prayers But both the Prayer and the intention of that good man was holy and zealous I will make no doubt of concluding this discourse with the like desire Good Reader let us hartily pray for the Holy Trinity thus far that the most sacred wholsome and necessary Doctrine thereof may prosper and never be forgotten or dis-believed among us Amen Amen L. Deo FINIS Courteous Reader these Books following are printed for Humphrey Moseley at the Princes Armes in St. Pauls Church-yard Various Histories with curiosts Discourses in humane Learning c. 1. HIstoricall relations of the united Provinces of Flanders by Cardinall Bentivoglio Englished by the Right Honorable Henry Earle of Monmouth Fol. 2. The History of â—he Warrs of Flanders written in Italian by that learned and famous Cardinal Bentivoglio Englished by the Right Honorable Henry E. of Monmouth The whole worke Illustrated with a Map of the 17. Provinces and above 20 Figures of the chiefe Personages mentioned in this History Fol. 3. The History of the Warrs of the Emperor Justillian with the Persians Goths and Vandalls written in Greek by Procopius of Caesaria in eight Bookes translated into English by Sir Henry Holcroft Knight Fol. 4. De Bello Belgico the History of the Low-Country Warrs written in Latine by Famianus Strada in English by Sir Robert Stapylton Illustrated with divers Figures Fol. 5. The use of passions written by I. F. Senalt and put into English by Henry Earle of Monmouth 8o. 6. Judicious and Select Essaies and observations by the Renowned and learned Knight Sir Walter Raleigh with his Apology for his Voyage to Guiana Fol. 7. The Compleat Horseman and Expert Farrier in two books by Thomas De Grey Esquire newly printed with additions in 4º 1656. 8. Unheard-of curiosities concerning the Talismanicall Sculpture of the Persians The Horoscope of the Patriarchs and the judgment of the Starrs by J. Gaffarel Englished by Edmund Chilâ—ead Ch. Ch. Oxon. 9. The History of the Inquisition composed by R. F. Servita the compiler of the History of the Councill of Trent in 8o. translated out of Italian 10. Biathanatos a Paradox of self-murther by Dr. Jo. Donne Dean of St. Pauls London 11. The Gentlemans Exercise or the Art of limning painting and blazoning of Coats and Armes c. by Henry Peacham Master of Arts 4o. 12. M. Howels History of Lewis the thirteenth King of France with the life of his Cardinal de Richelien Fol. 13. Mr. Howels Epistolae Ho elianae Familiar letters Domestick and Forren in six Sections partly Historicall Politicall Philosophicall the first Volume with Additions 8o. 14. Mr. Howels new volume of Familiar letters partly Historicall Politicall Philosophicall the second Volume with many Additions 8â— 15. Mr. Howels third Volume of Additionall letters of a fresher date never before published 8o. 16. Mr. Howels Dodono's Grove or the Vocall Forest the first part in 12o. with many Additions 17. Mr. Howels Dodona's Grove or the Vocall Forest the second part in 8º never printed before 18. Mr. Howels Englands Teares for the present wars 19. Mr. Howels Fâ—re-eminence and Pedegree of Parliament in 12o. 20. Mr. Howels Instructions and Directions for Forren Travels in 12º with divers Additions for Travelling into Turky and the Levant parts 21. Mr. Howels Vote or a Poem Royall presented to his late Majesty in 4o. 22. Mr. Howels Angliae Suspiria lachrymae in 12o. 23. Marques Virgilio Malvezzi's Romulus and Tarquin Englished by Hen. Earl of Monmouth in 12o. 24 Marques Virgilio Malvezzi's David persecuted Englished by Ro. Ashly Gent. in 12o. 25. Marques Virgilio Malvezzi of the successe and chiefe events of the Monarchy of Spain in the year 1639. of the revolt of the Catalonians from the King of Spain Englished by Rob. Gentilis Gent. in 12o. 26. Marques Virgilio Malvezzi's considerations on the lives of Alcibiades and Coriolanus Two famous Roman Commanders Englished by Rob. Gentilis 27. Policy unveiled or Maximes of State done into English by the Translator of Gusman in 4o. 28. Gracious priveleges granted by the King of Spaine to our English Merchants in 4o. 29. Englands looking in and out by Sr. Ralph Maddison Knight 4o. 30. Gratiae Ludentes jests from the University 31. The Antipathy between the French and the Spanyard an ingenious translation out of Spanish 32. Mr. Birds grounds of Grammar in 8o. 33. Mr. Bulwers Phylocophus or the Deafe and Dumb mans friend in 12o. 34. Mr. Bulwers Pathomyotomia or a Dessection of the significative Muscles of the Affections of the Mind 12o. 35. An Itinenary containing a voyage made through Italy in the yeares 1646 1647. illustrated with divers Figures of Antiquity never before published by John Raymond Gent. in 120. Books in
Humanity lately Printed 36. THe History of Life and Death or the prolongation of Life written by Francis Lord Verulam Viscount St. Alban in 12o. 37. The naturall and experimentall History of Winds written in Latine by Francis Lord Verulam Viscount St. Alban translated into English by an admirer of the learned Author 12o. 38. The life of the most learned Father Paul Authour of the History of the Councill of Trent translated out of Italian by a person of quality 8o. 39. Paradoxes Problems Characters c. by Dr. Donn Dean of St Paul's to which is added a booke of Epigrams written in Latin by the same Author translated by Iasper Main D. D. 12o. 40. Ignatius his conclave a Satyr written by Dr. Donne Deane of St. Paul's 12o. 41. A Discovery of subterraneall Treasure viz. of all manner of Mines and Minerals from the Gold to the Coale with plain directions and rules for the finding of them in all Kingdomes and Countries written by Gabriel Platt 4o. 42. Richardi Gardiner ex Aede Christi Oxon. specimen Oratorium 8o. 43. The Soveraignty of the British Seas written by that learned Knight Sir Iohn Burroughes Keeper of the Records in the Tower 12o. 44. Grammatica Burlesa or a new English Grammar made plaine and easie for Teacher and Schollar composed by Edward Burles Master of Arts. 45. Artificiall Arithmetick containing the Quintessence of the Golden Rule the true valuation of all Annuities also to find the distance at one station An Art never till now published usefull for Merchants Gunners Seamen and Surveyors by Robert Iager of Sandwich in Kent Gent. 46. Naturall and Divine Contemplations of the Passions and Faculties of the Soul of Man in three books written by Nicholas Moseley Esq 8o. Severall Sermons with other exeellent Tracts in Divinity written by some most eminent and learned Bishops and Orthodox Divines 47. A Manuall of private Devotions Meditations for every day in the week by the right reverend Father in God Lancelot Andrews late Lord Bishop of Winchester in 24o. 48. A Manuall of Directions for the Sick with many sweet Meditations and Devotions by the right reverend Father in God Lancelot Andrews late Lord Bishop of Winchester in 24o. 49. Ten Sermons upon severall occasions preached at St. Pauls Crosse and elsewhere by the Right reverend Father in God Arthur Lake late Lord Bishop of Bath and Wells in 4o. 50. Six Sermons upon severall occasions preached at Court before the Kings Majesty and elsewhere by that late learned and reverend Divine Iohn Donne Dr. in Divinity and Dean of St. Pauls London in 4o. 51. Private Devotions in six Letanies with directions and Prayers for the dayes of the weeke and Sacrament for the houre of Death and the day of judgment and two daily prayers for the Morning and Evening written by Dr. Henry Valentine 24o. 52. A Key to the Key of Scripture or an exposition with notes upon the Epistle to the Romans the three first chapters by William Sclater Dr. in Divinity and Minister of the word of God at Piâ—mister in Somersetshire in 4o. 53. Sarah and Hagar or the sixteenth Chapter of Genesis opened in ninteen Sermons being the first legitimate Essay of the pious labours of that learned Orthodox and indefatigable Preacher of the Gospell Mr. Josias Shute B. D. and above 33 years Rector of St Mary Woolneth in Lombardstreet in Folio 54. Christ's Tears with his love affection towards Jerusalem delivered in sundry Sermons upon Luke 19. v. 41 42. by Richard Maden B. D. late of Magdalen Colledge in Oam in 4o. 55 Three Sermons viz. The benefit of contentation The Affinity of the faithfull and The lost sheep found by Mr. Henry Smith 4o. 56. Ten Sermons preached upon severall Sundayes and Saints dayes by Peter Hausted Mr. in Arts and Curat at Vppingham in Rutland in 4o. 57. Eighteen Sermons preached upon the Incarnation and Nativity of our blessed Lord and Saviour Jesus Christ wherein the greatest misteries of God-liness are unfolded to the capacity of the Weakest Christian by Iohn Dawson Oxon. in 4o. 58. The History of the Defenders of the Faith discoursing the state of Religion in England during the Reigns of King Henry 8. Edward 6. Queen Mary and Queen Elizabeth by C. L. in 4o. 59. Christian Divinity written by Edmund Reeve Batchelour in divinity in 4o. 60. The Communion-Book Catechism expounded by Edmund Reeve Batchelour in Divinity in 4o. 61. The true and absolute Bishop wherein is shewed how Christ is our onely shepheard and Bishop of our soules by Nicolas Darton Master in Arts in 4o. 62. A description of the New-born Christian or a lively pattern of the Saint militant child of God written by Nicholas Hunt Master in Arts in 4o. 63. Divine Meditations upon the 91. Psalm and on the History of Agag King of Amalek with an Essay of Friendship written by an honourable person 64. An Historicall Anatomy of Christian Melancholy by Edmund Gregory Oxon in 8o. 65. Lazarus his Rest a Sermon preached at the Funerall of that pious learned and Orthodox Divine Mr. Ephrim Vdall by Thomas Reeve B. D 66. The Survey of Man in a Sermon as it was delivered by Mr. John Bishop at his Fathers funerall 67. Enchiridion containing institutions Divine and Morall written by Francis Quarles 24o. Books in Divinity Lately Printed 68. THE Psalmes of David from the new Translation of the Bible turned into Meter to be sung after the old tunes used in the Churches by the Right Reverend Father in God Henry King Bishop of Chichester 12o. 69. Choice Musick for three voices and a thorough-Base composed by Mr. Henry and Mr. William Lawes brothers and servants to his late Majesty with divers Elegies set in Musick by severall friends upon the death of Mr. William Lawes 4o. 70. Letters between the Lord George Digby and Sir Kenelm Digby Knight concerning Religion 8o. 71. Essaies in Divinity by Dr. Donn D. of Saint Paul's before he entred into holy orders 12o. 72. Publike devotions or a Collection of Prayers used at sundry times by divers Reverend and godly Divines together with divine implorations and an introduction to prayer 24o. 73. The Sinners Tears in Meditations and Prayers by Thomas Fettiplace of Peterhouse Camb. 12o. 74. Quaestio Quodlibetica or a discourse whether it be lawfull to take use for mony by R. F. Knight 75. Sions Prospect in its first view presented in a summary of Divine Truths consenting with the faith professed by the Church of England confirmed from Scripture and reason composed by Mr. Robert Mossom Minister 4o. 76. Flores Solitudinis certaine rare and elegant pieces viz. Two excellent discourses 1 Of Temperance and Patience 2 Of life and death by I. E. Nierembergius The World contemned by Eucherius Bishop of Lions And the life of Paulinus Bishop of Nola collected in his sicknesse and retirement by Henry Vaughan 77. 14. Sermons on severall Texts of Scripture with a Catechism written by Willam Gay Rector of Buckland Choyce Poems with
parts written by that famous wit of France Monsieur de Scudery Governour of Nostre-dame and now Englished by F. G. Esq Fol. 153. The fourth Volume of Artamenes or the Grand Cyrus that Excellent new Romance being the seaventh and eighth parts written by that famous Wit of France Monsieur de Scudery Governour of Nostre-dame and now englished by F. G. Esq Fol. 154. The History of Polexander a Romance Englished by William Browne Gent. Fol. 155. The History of the Banished Virgin a Romance translated by I. H. Esq Fol. 156. Casandra the fam'd Romance the three first books Elegantly rendred into English by the Right Honorable the Lord George Digby 8o. 157. The History of Philoxipes and Policrite a Romance made English by an honorable person 8o. 158. The History of Don Fenise a new Romance written in Spanish by Francisco de las Coveras Englished by a Person of Honour 8o. 159. Aurora Ismenia and the Prince with Oronta the Cyprian Virgin translated by Thomas Stanley Esq 160. Cleopatra a new Romance Englished by a Gent. of the Inner Temple in 8o. 161. La Stratonica or the unfortunate Qeene a new Romance translated into English 162. Choice Novels and Amorous Tales written by the most refined wits of Italy newly translated into English by a person of quality in 8o. 163. Nissena a new Romance Englished by an Honorable person in 8o. 164 Dianea a new Romance written in Italian by Gio Francisco Loredano a Noble Venetian Englished by Sir Aston Cockaine in 8o. Bookes lately printed for Humphrey Moseley 165. A German Diet or the Ballance of Europe wherein the power and weaknesse glory and reproach Vertues and Vices Plenty and Wants Advantages and Defects Antiquity and Modernes of all the Kingdomes and states of Christendome are Impartially poiz'd by James Howel Esq Fol. 166. Renatus des Cartes ' excellent compendium of Musick with necessary and juditious Animadversions thereupon by a person of Honour Illustrated with divers figures in 4o. 167. The Scarlet Gowne or the History of the lives of all the present Cardinals of Rome written in Italian and Englished by Henry Cogan Gent. 8o. 168. A discourse of constancy by Justus Lipsius faithfully Englished by R. G. sometimes of Ch. Ch. Oxon. containing many sweet consolations for all that are afflicted in body or in mind 12o. 169. Le Chemin abrege or a compendious Method for the attaining of Sciences in a short time with the Statutes of the Academy of Cardinall Richelieu Englished by R. G. Gâ—nt 170. The Academy of Eloquence containing a compleat English Rhethorick with common places and formes to speake and write fluently according to the present mode together with letters amorous and morall by Thomas Blunt Gent. 12o. 171. The Secretary in fashion or a compendious and refined way of expression in all manner of letters with instructions how to write letters of all sorts composed in French by P. St de la Serre in 8o. 172. Curia Politiae or the Apologies of severall Princes justifying to the World their most eminent actions by the strength of Reason and the most exact rules of Policy by the acurate pen of Monsieur de Scudery Governer of Nostre-dame and now Englished with the figures of many Emperors and Kings 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or observations on the present manners of the English briefly anatomizing the living by the dead with an usefull detection of the Mounte-banks of both sexes by Richard Whitlock M. D. late fellow of all Souls Colledge in Oxon 8o. 174. Scholae Wintoniensis Phrases Latinae The Latine Phrases of Winchester School corrected and much augmented with Poeticalls added and four Tracts 1. Of words not to be used by elegant Latinists 2. The difference of words like one another in sound or signification 3. Some words governing a subjunctive mood not mentioned in Lillies Grammer 4. Concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for entring children upon making of Themes by H. Robinson D. D. sometimes school-master of Winchester Colledge published for the common use and benefit of Grammer schools 175. Atheismus Vapulans or a Treatise against Atheism rationally confuting the Atheists of these times by William Towers late student of Ch. Ch. Oxon. 176. De Juramenti Obligatione promissorij Praelectiones Septem Of the Obligation of Promissory Oathes seven Lectures read in the Divinity Schools at Oxford by Robert Sanderson D. D. and englished by his late Majesties appointment 8o. 177. Politick Maxims and observations written by the most learned Hugo Grotius translated for the ease and benefit of the English statesmen by H. C. S. T. B. 178. The perfect Horseman or the experienc'd secrets of Mr. Markhams fifty yeares practice shewing how a man may come to be a Generall Horse man by the knowledge of these seven Offices Viz. The Breeder Feeder Ambler Rider Keeper Buyer Farrier Published with some Additions by Lancelor Therford Practitioner in the same Art 40. yeares 179. Divine Poems written by Tho. Washborn B. D. 180. Buxtorf's Epitome of his Hebrew Grammar Englished by Iohn Davis Mr. of Arts. 181. Fasciculus Poemalum Epigrammatûm Miscelaneorum Authore Iohanne Donne D. D. 182. Poemata Graeca Latina à Gulielmo Cartwright C. C. Oxon. 183. The Marrow of Complements containing Amorous Epistles complementall entertainments Dialogues songs and Sonnets presentations of gifts instructions for Woers with other pleasant passages Bookes newly Printed for Humphrey Moseley 184 THe fifth Volume of Artamenes or the Grand Gyrus that excellent new Romance being tho ninth and tenth Parts Written by that famous wit of France Monsieur de Scudery Governour of Nostredame and now englished by F. G. Esq 185 Elise or Innocency guilty a new Romance translated into English by John Jennings Gent. 186 Clelia an excellent new Romance written in French by the exquisite pen of Monsieur de Scudery Governour of Nostredame de la Gard. 187 Coralbo a new Romance in three Bookes written in Italian by Cavalier Gio Francesco Biondi and now faithfully rendred into English 188 The Lusiad or Portugalls Historicall Poem translated into English by Richard Fanshaw Esq 189 The History of Philosophy the first Part by Tho. Stanley Esq 190 The History of the Kingdome of Naples with the lives of all their Kings written by that famous Antiquary Scipio Mazzella with an Addition of what happened during the Rebellion of Massaniello and continued to this present yeare by I. H. Esq 191 Mr. Howel's fourth Volume of familiar Letters never published before 192 Manziny his most exquisite Academicall Discourses upon severall choice Subjects turned into French by that famous Wit Monsieur de Scudery and into English by an Honourable Lady 193 The English Treasury of Wit and Language digested into common places by Iohn Cotgâ—rave Gent. 194 Lusus Serius a Philosophicall Discourse of the superiority of the Creatures by Michael Mayerus 195 The Aphorisms of Hippocrates with a short Comment on them taken out of Galen Heurnius Fuchsius c. 196 Euphrates
or the waters of the East by Eugenius Philalethes 197. Hermeticall Physick or the way to preserve and restore health by Henry Nollius Chymist and Englished by Henry Vaughan Gent. 198 Dr Valentine's private Devotions in Welch 199 Mantuan's Eclogues Englished by Tho. Harvey 200 Medici Catholicon or a Catholick Medicine for the Diseases of Charity by John Collop Dr. of Physick 201 Poesis Rediviva or Poetry reviv'd by John Collop M. D. 202 The Saints Expectation and Reward A Sermon at the Funerall of Mr. Thomas Wiborow by Michael Thomas Minister of Stockden in Shropshire 203 A Sermon against Murder occasion'd by the Massacre of the Protestants in the Dukedome of Savoy by William Towers B. D. Books Printed this Terme 204. RAgguagli di Parnasso or Advertisements from Parnassus Written in Italian by that Faous Roman Trajano Bocalini and put into English by the right Honorable Henry Earle of Monmouth 205 A compleat History of the Lives and Reignes of Mary Queen of Scotland and of her Son and Successour James the Sixth King of Great Brittain France and Ireland by William Sanderson 206 The Destruction of Troy an Essay upon the second Book of Virgil's Aeneis by John Denham Esq 207 Poems viz. 1 Miscellanies 2. The Mistresse or Love-Verses 3. Pindarique Odes 4. Davideis or a sacred Poem of the Troubles of David by A. Cowley 208 God Incarnate shewing that Jesus Christ is the Only and the most high God In foure Books containing Animadversions on Dr. Lushingtons Comentary upon the Epistle to the Hebrewes by Edmund Porter late of St. Iohn's Coll. Camb. Prebend of Norwich 209 Ducis Buckinghami in Ream Insulam Expeditio Authore Edovardo Domino Herbert Barone de Cherbury Quam publici Juris fecit Timotheus Balduinus L. L. Doctor è Coll. Omn. Anim. apud Oxonienses Socius 210. The Siege of Antwerp written in Latine by Famianus Strada Englished by Tho. Laneaster Gent. 211 The History of Philosophy the second Part by Tho. Stanley Esq 212 Clelia an excellent new Romance the second Volume Written in French by the exquisite Pen of Monsieur de Scudery Governour of Nostredame 213 Argalus and Parthenia written by Francis Quarles and Illustrated with 30 Figures cut in Copper relating to the Story 214 Practicall Arithmetick in whole Numbers Fractions and Decimals fitted to the severall uses of Gentlemen Merchants or Trades-men by Richard Rawlins Professor thereof in Great Yarmouth These Bookes are now in the Presse 215. GLossographia or a Dictionary interpreting all such hard words whether Hebrew Greek Latin Italian Spanish French c. as are now used in our Refined English tongue Also the Tearmes of Divinity Law Physick Mathematicks Heraldry Anatomy War Musick Architecture explained by Thomas Blount of the Inner Temple Bar. rester 216. Astrea A Romance written in French by Messire Honore D'Vrfe and now Translated into English 217. An Introduction into the Greek Tongue most plainly delivering the principall matters of the Grammar thereof composed for their sakes which understand not Latine and yet are desirous to have competent Knowledge in that language by Edmund Reeve B. D. Instructer of all the Originall Tongues 218 The Rules of the Latine Grammar construed which were omitted in the Book called Lillies Rules and the Syntaxis construed by Edmund Reeve B. D. Instructer in all the Originall Tongues 219. Politick Discourses written in Italian by Paul Peruta Gent. of Venice Englished by the Right Honorable Henry Earle of Monmouth 221. Of the Passion of the Soule and contentment of mind by Peter du Moulin the Sonne D. D. These Books I do purpose to Print very speedtly 222 HEsperides or The Muses Garden stored with variety of the choisest flowers of Language and Learning wherein grave and serious minds may be refreshed with the sollid fruits of Philosophy History Cosmography intermixed with the sweets of Poetry And the ceremonious Courtier The Passionate Amorist with his admired Lady may gather Rarities Suitable to their Fancies by Iohn Evans Gent. 223. Mosaicall Philosophy written in Latin by Robert Fludd Esq and Dr in Physick and by himselfe afterwards translated into English 224. Disquisitions upon the Nativity of our Saviour Jesus Christ by the Honorable Sir Isaac Wake 225 The Expedition of the Duke of Buckingham into the Isle of Ree written in Latine by the Right Honourable Edward Lord Herbert of Cherbury c. and now rendred into English 226. The Life of A Satyricall Puppy Called Nim who worrieth all those Satyrists he knowes and barkes at the rest by W. D. 227. The Anatomy of Prophane Love written in Italian and Englished by I. S. 228. Nicholas Flaminell his Exposition of his Hyeroglyphicall Figures with the secret Book of Artephius and the Epistle of Iohn Pontanus concernig the Philosophers Stone ☞ With an Addition upon the same Subject written by Synetius that most Learned and Famous Grecian Abbot never Printed before 229. Brittain's Ida written by that Renowned Poet Edmund Spencer 230. A Discovery of the Hollanders trade of Fishing and their Circumventing us therein with the meanes how to make profit of the fishing by which they have made and yet do reap so great a benifit by Sir W. Munson Knight somtimes Vice-Admirall of England 231. Sir Charles Cornwallis his Negotiation as Leiger Ambassador for Spaine 232. A Discovery of the State of Christendom containing many secret passages and hidden Mysteries of the times both past and present with Historicall and Politicall Observations thereon by a person of Honour 233. A Grammar Lecture with Elegies written by Francis Beaumont Gent. 234. A Discourse touching peace with Spain and retaining the Netherlands in Protection written by Sir Walter Raleigh Knight presetned to his Majesty 235. A Discourse of the Warre of Germany with the Lord Chancellor Bacon's Petition and Submission to the House of Peeres 236. Andrea Palladio his four Books of Architecture treating of private Buildings Highwayes Piazzas exercising places and Temples Translated out of Italion by H. L. Esq 237 The Distresses 238. The fair Favorite 239. Newes from Plimouth 240. The Seige By Sir W. Davenant 241. The Spartan Ladyes 242. The Discreet Lover or the Fool would be a Favorite 243. Osman the Great Turk or the Noble Servant By Lodewick Carlell Gent. 244. More Dissemblers then Women 245. Women beware Women 246. No Witt Help like a Womans By Tho. Midleton Gent.
by one new name Christians which is thought to be prophesied by Isaiah when he said Isaiah 62. 2. Thou shalt be called by a new name Finally because the Arians used the word Triousion teaching thereby that the Three Persons were of three several Natures and Essences therefore the Catholicks to assert the Vnity of the God-head in all and every Person most significantly used the word Homousion Thus Athanasius e Atha in Disput cum Ario. c. To. 4. Notwithstanding this true and just allegation The Arians perswaded Constantius the then Arian Emperor by Edict to forbid that any new words should be used in matters of faith and this upon a pretence of a Scriptural inhibition because St. Paul thus chargeth Timothy O Timothee depositum Custodi devitans 1 Tim. 6. 20. Hil. advers Const lib. 1. profanans vocum novitates But St. Hilary addressed this answer That St. Paul did indeed command Timothy to avoid novelties yet they were only profane Novelties Now you command us to avoid new words which are holy and tending to Piety which is all one as if you should forbid a new Antidâ—te against a new poison or a new War against new enemies Thus he But there are other new words of as great concernment which some have found fault with without cause as is next to be shewed CHAP. V. Of the word Trinity Why it is used the real Warrant for it in Scripture Why Baptisme is administred in the name of the Trinity And why the Trinity is called three Persons THere are some that cavil even at the word and appellation of the Trinity because they finde not this word literally in the Scriptures who yet cannot deny that the same thing and Doctrine is really found there but both Heathen and Christian Writers reprove such Wranglers as stand upon words when the thing it self is evident a Cic. cont Salust Vbi rerum testimonia adsunt quid opus est verbis And b Aug. Epist 174. dedâ—ct Christ l. 4. c. 11 Quid est contensiosius quam ubi de re constat certare de nomine And Bonorum ingeniorum indoles est in verbis verum amare non verba A good disposition and an humble Christian will embrace an old truth though clothed with a new word The Scriptural evidence for the reality and truth of the thing is cleer For at the Baptism of Christ the Three Persons did distinctly sensibly and separatly shew or declare their presence at one time The Father audibly by a voice The Son and Spirit visibly and therefore c Chrys hom 24. Antioch hom 46. 31. Idem Serm. de Epiph. To. 6. St. Chrysostom calls the Baptism of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epiphanie or manifestation of Messiah and he also calls that Apparition Theophania i. e. the appearing of God And moreover tells us of this Festival of the Epiphany which even in his days was solemnized by the Church That is was kept for the commemoration not of the Nativity but of the Baptism of Christ and for this reason the Church of England appointed that on the Feast of Epiphany the third Chapter of St. Luke should be read as a Lesson proper for that day wherein the Baptism Luk. 3. 21. of Christ and this Apparition is declared for therefore it was called Epiphany because at this Baptism the Lord Jesus was by the Father and the Holy Ghost openly proclaimed to be That Son of God and that Messiah which had been before promised and Prophesied in whom only God would be well pleased and be at peace with man And surely that Heavenly and Mysterious Apparition of the two other Persons was also for a further reach and purpose namely to declare to the world that this Jesus was that man which was assumed into Personal union with the God-head and that this Emmanuel or God incarnate was hereby declared to be assumed into the number of the Trinity at that time Although in respect of his pure God-head and as he was God the Word he was One of the Persons of the Trinity before and also from Eternity And although this Emanuel or God incarnate was one of the Three Divine Persons at the first instant and moment of his Incarnation yet he was not so declared and manifested to be so until this glorious Apparition For this very cause it may with great reason be thought that in correspondence to this Apparition at his own Baptism when he afterwards prescribed the form and words of Baptism for all Christians He strictly commanded that they should be baptized In the name of the Father and of the Son and of the Holy Ghost In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 19. i. e. into the Name which signifieth that they should be baptized into the Trinity For name doth often signifie the very thing it self which is named as Divines call that word by which a thing is call'd Nomen Nominans and they call that thing which is named Nomen Nominatum Baptism is the Sacrament of our entrance and admission into the body of Christ so by those words Christ signified that he would have Christians to be by Baptism offered and tendred for their admission into the fellowship union communion and society or spiritual corporation with the Father Son and Holy Ghost and this himself had declared before when he thus prayed to the Father Joh. 17. 21. for all Beleevers That they all may be one as thou Father art in me and I in thee That they also may be One in us And so St. John telleth us 1 Joh. 1. 3. Truly our fellowship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the Father and with his Son Jesus Christ and because this communion or fellowship is wrought by the holy Spirit being the Cement or Ligament by which we are to be united and joyned to the Trinity therefore St. Paul mentioneth the Communion of the Holy Ghost with Christians 2 Cor. 13. 13. And the fellowship of the Spirit Phil. 2. 1. Another evidence real we have by the words of St. John 1 Joh. 5. 7. There are Three that bear witness in Heaven the Father the Word and the Spirit and these Three are One These words do so cleerly declare both a Trinity in the God-head and an Unity of the Three that it is no marvel that the Arian Faction did raze them out of that Epistle in so much that they were omitted in divers Copies after the days of Arius But we finde them alledged before Arius was known by St. Ciprian in his Tractate De simplicitate Praelatorum pag. 164. in the Basil Edition of Froben And again we finde them cited by Athanasius to Arius himself in his disputation held with the said Arius at the Nicene Council as is set down in his Book entituled Disputatio cont Arium the words are found pag. 717. in the Basil Edition Ex Officina Frobeniana An. Dom. 1556. which Scripture was not then