knows Israel knows not Jerem. 8. 7. The Stork c. Serpents sting not Serpents nor bite one another with their venemous teeth Nay the very Monsters and huge fishes of the Sea war not amongst themselves in their own kind But believe me Man at mans hand receiveth most harm and mischief Thus far Plinie 4. Heathen Naturalists hold better Consort with the Primitive church concerning the nature of Sin Original then the Socinians do We have no reason sufficient to perswade us to believe or to suspect that this great Naturalist did ever peruse any part of the Booke of Grace not so much of it as is contained in the History of Moses much less such passages in it as concern this Point as are comprehended in the Prophets in the Evangelists or in S. Pauls Epistles Or if any man have better reasons then I have to believe or suspect that he might have read them all or the most part of them It would notwithstanding be a groundlesse surmise to imagin that he had been Catechized by Christs Apostles or their Deputies or that he had received any spiritual Grace either by Baptism or Imposition of Their hands Now albeit we suppose or grant that he had read the Books of Moses or some passages in the Prophets but deny what I think no man will affirm that he was Baptized or made partaker of Grace by Christ the Cause is clear that he could have no better guide for searching after or finding out those Orthodoxal Truths or Notions which he hath most Elegantly exprest then Recta Ratio that is the right use of Reason which Nature though corrupted in him had not utterly extinguished but much weakned And here I can rather wish then pray that this man had lived in this Age or might be restored to Life again to encounter those Semi-Christians which contend for the Soveraignty of Recta Ratio as if It were the onely Guide or Rule of Christian Faith But albeit I dare not pray nor can I hope to hear Plinie speak to this or any other good purpose in this Life Yet I verily believe that the writings which this Vncatechized Heathen hath left and he himself shall rise up in Judgement against those proud Phantastick spirits which having been Baptized in the name of Christ and Catechized in the fundamental points of Christian Faith do either flatly deny or captiously question Whether our Nature were so deeply tainted with that Sin which we call Original or so far deprived of Freedom or power to restore our selves to our primaeval state of Nature as that the Death and Resurrection of a Redeemer more then meer man and his Everlasting Priesthood were necessarily required for freeing us from the bondage of Satan 5. Seeing this Modern Sect of men as Pelagius their Father whose errors concerning the state of the First man and of Sin Original have been mightily improved by them have been S. Austin not the First that did maintain Original sin and are such notorious Trewants in the Book of Nature and such Schediastick Surveyors of the Book of Grace as none have been or can be beside such as in their sceptical contrivances hold it a part of Policy or state to draw all or most such forces of Reason as Nature or Grace had implanted in their breasts to guard their Brains or fortifie the inventions of their Fancies It is not to be expected that they should much regard the Unanimous consent of the Orthodoxal and Primaeval Church Some of this Sect are well contented to oppose the consent of such Antiquity as in other points they slight against those who reverence the memory of the Ancient Martyrs or Fathers especially before S. Austins time Others of them are not ashamed to accuse this great and Learned Father for being the First Author of that Doctrine which we maintain Concerning the Nature of Sin Original Now to presse them with his Authority whom they accuse as an Author of Errour would be bootlesse Wherefore waving his Authority for the present for being any competent Judg or Advocate in this Controversie No ingenuous or sober man can except against him as an unfit Witness in this Cause concerning the Tenents of the Ancient Church or against others whom he produceth as witnesses beyond all Exception which either Pelagius himself his Followers or the Manichees could have taken against them in his time Neque enim ex quo esse coepit Manichaei pestilentiosa doctrina ex illo coeperunt in Ecclesta Dei parvuli baptizandi Exorcizari exufflari Vt ipsis mysteriis oftenderetur non eos in regnum Christi nisi erutos à tenebrarum potestate transferri Quid autem dicam de ipsis divinarum scripturarum tract atoribus qui in Catholica Ecclesia floruerunt Quomodo haec non in alios sensus câ—nati sunt vertere quoniam stabiles erant in antiquissima robustissima fide non autem novitio movebantur errore Quos si Colligere eorum testimoniis uti velim nimis longum erit de Canonicis autoritatibus à quibus non debemus averti minus fortasse videbor praesumpsisse quam debui Veruntamen ut omittam beatissimum Ambrosium cui Pelagius sicut jam commemoravi tam magnum integritatis in fide perhibuit testimonium qui tamen Ambrosius nihil aliud defendit in parvulis ut haberent necessarium Medicum Christum nisi Originale Peccatum Nunquid gloriosissimae coronae Cyprianus dicetur ab aliquo non solùm fuisse sed vel esse potuisse Manichaeus cum prius iste sit passus quà m illa in orbe Romano pestis apparuit tamen in libro de Baptismate parvulorum ita defendit Originale peccatum ut propterea dicat ante oct avum diem si necesse sit Parvulum batizari oportere ne pereat Quem tanto vult intelligi ad indulgentiam Baptismi facilius pervenire quanto magis ei dimittuntur non propria sed aliena peccata Hos iste audeat dicere Manichaeos antiquissimam Ecclesiae Traditionem isto nefario crimine aspergat qua Exorcizantur ut dixi Exufflantur parvuli ut in regnum Christi à potestate tenebrarum hoc est Diaboli Angelorum ejus eruti transferantur Aug. l. 2. de nuptiis concupiscentia c. 29. CHAP. IX Of the properties or effects of Sin Original known by the light of Nature and by Scripture 1. The Propertie of Original Sin is to Lust after things forbidden by the Law of God and of Nature ENough it is to perswade any reasonable man That Original Sin is not A meer privation or a proportioned shadow of Being without a Reality answering to it seeing that in man the Note or Character of whose distinction from or excellency above all other visible Creatures is the use of Reason there usually is such a Lethargie or sloathful deadnesse to do that which the very Law of Nature or Reason doth dictate unto him or
Chair or when He entred into the Sanctum Sanctorum but to the Sanedrim or Common Council of the Priests and Elders whereof the high Priest was a more Principal then Necessary Member 9. The improvement of this Jewish Heresie and Slavery to Satan throughout the Patriarchate of Rome had its Original from an Ambitious Error in that Church through succession of times not very Ancient by laying challenges to all Gods promises made to his Vniversal or Catholick Church as to her own Peculiar Prerogative And as if this had not been enough the successors of these desperate Challengers have contracted the Catholick Church which in their Language is all one with the Church of Rome unto the Pope and his Cardinals or as they term it the Sacred Consistory Some later Canonists and Parasites to the Pope Jesuites especially have laboured to drive the Vniversal Church like a Camel through a needles eye into the Popes Breast alone whensoever he shall deliver his Sentence ex Cathedra as if as well all Gods Promises as Blessings promised to his Catholick Church were The One to be disposed of The Other to be dispensed by him as by Christs sole Vicar General or Vice-Roy here on Earth But these Positions some Interimists or Labourers for Reconciliation betwixt the Church of Rome of England wil hapily reply are but the Opinions of private men not maintained or taught by the Catholick Church Yet none of them whether Cardinals Jesuites or Casuists whether Priests or Laicks of inferiour ranke will or dare deny that the Infallible Guidance of the Holy Ghost for Leading Christs Church into the truth is immediately annexed to the Roman Church Representative that is to all such Councils or Assemblies of Christian men as are called by the Pope as Christs Vice-Roy and approved of by him and his Assistants The Necessary Consequence of this Position is That No one Council which hath been called by the Pope and approved by him did ever heretofore Erre or can Erre hereafter 10. The former mis-interpretation of Gods Promises made unto the Vniversal Church He meanes W. Laud The R R. Lord Arch-Bishop of Canterbury his Book that is as Romanists say unto the Church of Rome is excellently refuted by the Author of that Matchless Piece heretofore annexed to Doctor Whites Learned Answer to the Jesuite Fisher since Published by The Author of it in his own Name with many Learned and Pious additions Of all which I have no more for the present to say then this Respondent Vltima primis Both the First and Second Edition are worthy their Author And this is more then I know otherwise how to expresse The first Edition I had the happinesse to peruse when I had finished this Treatise of Servitude to sin for my private use and for the benefit of such as were committed to my Pastoral Charge and had entered upon another Treatise Concerning Christian Obedience for preventing the spreading infection of a Pestilent Book dispersed through the Northern parts of this Kingdom set forth by a Jesuite under this Sawcy Title The Prelate and the Prince And for preparing the Antidote I found good Directions and Ingredients from the forementioned Author 11. But suppose the rest of the Church be disposed to Believe this Doctrine of the Popes Infallibility Wherein doth the matchless Slavery of the Romish Church unto Satan in respect of Jews or Heathens punctually consist In This especially That if any Council Wherein the Bishop of Rome or Patriarch of the West as his Stile sometimes was had any principal Interest or Prerogative either in calling or confirming it have Erred the present Pope and his Adherents whether Priests or Laicks are Bound by solemn Oath and under a dreadful Curse to make up the Measure of their Fore-Fathers Errors Negligences Ignorances or other enormous sins and iniquities whether committed against the Rule of Faith or against the Law of God For all which they are also Bound by their own Doctrine and Liturgie to beg Pardon as well for their Fore-Fathers Transgressions as for their own in respect of what is past and to pray for the prevention of the like in times to come Now this is the Greatest Yoke of Slavery that Satan durst or could attempt to Lay upon the neck of Christs Church Militant here on Earth albeit he could by subtilty prevail to place his Primogenitus that is such an Antichrist as many in the Romish Church conjecture shall hereafter come that is a Man begotten by the Devil of a Woman or Daughter of the Tribe of Dan as Christs Vicar-General in S. Peters Chair If any such Antichrist shall hereafter arise the Measure of Personal Iniquity may be greater then any Popes or the Papacy hitherto hath been but the Kind must be the same A worse or more desperate kind of iniquity or Antichristianism then this late mentioned cannot be imagined The End of Chap. 21. IT was the Authors Fashion mostly to preach upon such Texts as might ground the matter that he intended after to Treat upon in his writings and so to weave his Sermons into the Body of his Discourses or Tracts as occasion required The Studious Reader knowing This and observing 1. A passage at the Beginning of the Second Section page 3018. the seventh Chapter of This Book which promises To annex to these Discussions A Sermon About That Sort of Jews which made that Sawcy Reply to Christ verse 33. John 8. whether they were Such as verse 30. were said to Believe on Him or No. And then 2. Taking notice of the Title of the 14. Chapter it begins the third Section page 3039. which is That even those Jews which did in part Believe in Christ were true Servants unto Sin He will see the Reasons that procured the Insert on of these two Sermons or Tracts ensuing here at This Place As being conceived most neerly allied to the matter preceding and more accomodate to the Readers Use who as is probably presumed if He had but only been reminded of This in the Margin before he had proceeded to read the fourth Section would first have sought out and read these two Discourses in Case they had been deferred and placed in the Rear of this Book CHAP. XXII A Postil or short Discourse upon our Saviours words JOHN 8. 36. If the Son therefore shall make you Free ye shall be Free Indeed The Connexion of This verse with The precedent 1. THis verse is inferred by way of Conclusion from the verse Precedent The Servant abideth not in the house for ever But the Son abideth for ever The Difficulties emergent be Two The Former Concerning the true Sense and meaning or at least the Limitation of the Antecedent to wit The Servant abideth not in the house for ever c. The Other Concerns the Inference or Connexion betwixt This Antecedent and the Conclusion If the Son therefore c. Some of best note amongst the Ancient or middle rank of Interpreters The Opinion of
Influence from his Body Concomitant though not Consubstantiated to it which is prefigured or signified by the washing or sprinkling the body with water 5. But it will be or rather is Objected but only by privat or some sawcy spirits That if the Doctrin of our Church were true and sound then all that be rightly Baptized should be undoubtedly saved being once washed or cleansed from their sinnes The Objection were of some force if the Church of England did hold or maintain such Doctrin or Tenets as they do which make or favour it to wit That the sins of the Elect only are remitted by Baptism or by the Sacrament of Christs Body and Blood or That sins once remitted cannot be remitted afresh or that the Partie which is once pardoned for his sins before commited cannot afterwards be condemned The Orthodoxal Truth is That albeit the Original Sin of Children truly Baptized in the name of Christ or the Actual sins of young or elder men so Baptized and the sins of their forefathers so far as it concernes men of riper yeares to repent them of both be so truly remitted in Baptism that neither young men nor old may be Baptized again Yet the Astipulation of a good Conscience wherein the internal Baptism as St. Peter tells doth consist may and ought by the Law of God and of Christs Church to be reiterated And this Astipulation of every Christian male or femal though baptized after they have passed their Nonage for Civil contracts Though Baptisme may not be reiterated yet The Astipulation of a good Conscience or the Enquireing to God may dayly and must often be renewed ought to be resumed or re-acknowledged so often as they intend to receive the Sacramental pledges of Christs body and blood either privately or in the publick congregation But for all such as have been baptized in their Infancie the Personal Resumption or Ratification of that VOW which their Fathers and Mothers in God did make for them at the Sacred Laver is to be exacted of them Ore tenus in some publick Congregation before they can be lawfully admitted to be Publick Communicants of Christs Body and Blood 6. There is then no default or defect in the Church of England Doctrin or Lawes concerning Baptism No child or Infant Baptized may or ought to be admitted unto the Sacrament of Christs Body and Blood before he have in his own person ratified that VOW which his Sureties or spiritual Guardians did make for him at the Sacred Font where Chrîst is as â—ruly present as at the Sacrament of the Altar as some term it or Confirmation of such as have been babaptized in their infancie But I dare not avouch so much for justifying the men unto whom the Execution of these Lawes is especially commended whether they be of Lower of higher or of the highest Rank It hath not been my hap to peruse very many Presentments of Church-Wardens or Inferiour Priests in Visitations Yet of those few or any whereof I have had some Cognizance I have observed but a very few or scarce remember any tendred against the Parents or such as were Sureties for Infants at the sacred Font for not bringing them at convenient times to be Confirmed or blessed by the Bishop of the Diocese or against inferiour Ministers for not Preparing those the Cure of whose soules was immediatly committed to them to receive the Confirmation of their Faith by the Benediction of the Diocesane much lesse against Diocesanes themselves for not executing their office in this Great Service of the Church either in their own Persons or by their Suffraganes 7. Whether the solemn Baptizing of all Infants which are the children of presumed Christian Parents throughout this Kingdom without solemn Astipulation that they shall at years of discretion personally ratifie their Vow in baptism in publick in such manner as the Church requires be not rather more Lawful or more tolerable then Expedient I leave it with all submission to the consideration of Higher Powers In the mean time I shall every day blesse my Lord God as for all others so in particular for this Great Blessing bestowed upon me that I was in a Convenient Age in a happy time and place presented by my Sureties in Baptism to ratifie the VOW which they made for me and to receive the Benediction of the Bishop of the Diocese being first instructed in the Churches Catechism by the Curate of the Parish from whose Lips though but a meer Grammar Scholer and one that knew better how to read an Homilie or to understand Hemingius or other Latine Postills then to make a Sermon in English I learned more good Lessons then I did from many popular Sermons and to this day remember more then men at this time of greater years shall find in many late applauded Catechisms CHAP. LI. Inordinate Libertie of Prophesying brought Errours into the Church disgrac'd and hindred the Reformation 1. ALbeit the Reverend Fathers of our Church and their Suffraganes should use all possible care and diligence for performing of all that is on their parts required yet without some better conformitie of Catechismâ— and reformation of such as write them or preach Doctrines conformable to them there is small hope that in such plentie of Preachers as now there are this work of the Lord should prosper half so well as it did in those TIMES and in those Dioceses wherein there were scarce ten able Preachers besides the Prebendaries of the Cathedral Church under whose Tuition in a manner the rest of the Clergie were I well remember and I cannot but remember it with joy of heart that the Synods in that Diocesse wherein I was bred did constantly examine the Licenced Readers how they had profited in learning by their Exercises which they did as duly exhibit unto the Chancellor Archdeacon c as they did their Orders or their Fees Such as had profited well were Licenced to Preach once a moneth or once a quarter having certain Books appointed from whose doctrine they should not swarve but for the most part translate The Authors then in most esteem were Melancthon Bullinger Hemingius especially in Postâ—ls and other Opuscula of his or other Writers who were most conformable to the Book of Homilies which were weekly read upon severe penaltie 2. But since the Libertie of Prophesying was taken up which came but lately into the Northern Parts unlesse it were in the Towns of Newcastle and Barwick wherein Knox Mackbray and Vdal had sown their Tares all things have gone so cross backward in our Church that I cannot call the Historie for these fortie years or more to mind or express my observations upon it but with a bleeding heart The First Declination from the Ancient Church was Concerning the Death and Passion of our Saviour Christ of which the forward Zelots or rigid Reformers of Popish merits did make more malitious and scandalous Vse upon Vse then the Papists themselves or other Hereticks did
c. Betwixt affections calm and troubled a mighty difference ibid. Agar and Ishmael related unto by St. John Chap. 8. verse 36. 3070 Agencie Immanent and Transient 3087 Alexander P. the fifth his Canon for holy water 3264 Alexander Pheraeus weeping Ripe at a Tragoedie and yet a cruel man 3073 3145 Ambition 3063 3065 3076 3126 An Ambitious Error Infallibilitie 3067 St. Ambrose A Saying in him Ego non sum ego 3240 St. Ambrose his Rule for interpreting Scripture Fints Dicendorum Ratio Diâ—â—orum 3160 c. Anathema Maranatha Taken out of Enoch his Prophesie or Book 3171 Antedate pardons God never does 3283 See sins remitted Antichrist Eastern and Western 3262 Aquinas comes neere making God Author of sin 3012 Arts ought to have Artists for Judges 3014 Art See Rules Ashes the Emblem of Immortalitie 3270 3300 Eastern Antichrist The height of his Heresie some place in maintenance of the more then Fatal â—rrespective Decree by which all things Christs death not excepted be said to fall out inevitably 3266 Astipulation before Admission to the Lords Supper necessary 3272 St. Austins attempt to draw the middle Line betwixt Stoicism and Pelagianism 3081 Auricular confession abused by base Interrogatories 3026 St. Austins Saying about Gods accurate weighing the actions of men 3239 The Authors solemn Appeal 3279 God by some mens Consequences made Author of sin 2012 B. THough Baptism do not utterly kill original sin yet are Children by Baptism in such measure regenerated as is needfull to save them if they dye Infants 3100 Life Spiritual created in Baptized Infants 3114 Sinne may revive in Baptized Infants 3158 St. Basils saying about that Point 3159 By baptism we are translated from Sons of Wrath to be Children of God 3158 Baptismal Grace denyed restrained 3174 Baptismal vow the first thing Children are to consider at their arrival at the use of Reason 3100 To null the Benefit of Baptism is a great sinne 3115 Baptism See Regeneration No Infant Reprobate at the hower of Baptism 3167 Analogie betwixt Baptism and the water of Sprinkling mixt with the Ashes of the red Heifer 3300 Singularitie of Baptism typifyed in the rarity of the Rite of that Heifer 3270 c. How Sin is remitted by Baptism 3296 Christs most Efficacious presence in Baptism 3296 Baptism needles if sins be Remitted before committed 3295 The Church of Englands Doctrine of Baptism 3272 Baptism a Sacramental Consecration to fight against Flesh c. 3101 A Bear enraged with Crimson or Scarlet colour did teare a woman in pieces 3027 Becanus's dispute with Paraeus 3012 Belief a Term divisible 3073 Believers in part may fall away 3072 c. Bellarmin as harsh as Piscator or Zuinglius about the Author of sin 3012 Berith well translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3259 Beza's inference against Origen right 3225 Beza's mistake 3226 the fallacie that caused it 3232 3237 Bloud of Christ shed not spilt immortal brought into the heavenly Sanctuary daily purifyes us 3258 3297 c. Christs Body and Bloud vertually present really operative 3258 3296 c. 3303 c. Christs Bloud See Parallels The bloud of Buls c. inefficacious because corruptible 3297 Bodin his resolution 3184 The Body of man must be sanctifyed also 3118 Bodies the nature of the fight with our own Bodies 3102 c. St. Pauls method in Fighting with his Bodie 3103 Bosom or Bay of Abraham 3256 Bruits Their rare docilities 3133 c. Mr. Burtons Accusation of the Authour with his addition 3174 c. Busbequius's Discourse with Chiaussus a Turke 3181 C. CArdan's Apothegm 3001 Calavius his craft 3074 3145 Calvin Calvinists Canisius 3012 Called a Grammatical Passive Real Passive 3278 Caleb Joshua Israelites Gods dealing with them a Type how he deales with Christians 3150 Canon for holy water Text mistaken 3264 c. 3270 In Canonem incidere how men punish themselves 3163 3170 3171 3173 Cain Corah Balaam their Sentence a Ruled Case 3169 c. Cathedrals their good use 327â— c. A Catholick confession Reall Communication of Christs Body and Bloud 3298 A caveat for Confidents 3244 Cathari followers of Novatianus and Novatus 3291 Cause See Obliquitie See Relation Charitie of the Heathens 3125 c. Chemnitius his Rule 3017 Children at their first arrival at the use of Reason must reflect upon their Baptismal vow 3100 upon what else 3130 3146 Children See Baptism See Regeneration Circumcision Loath'd whilest commanded Longed for when it was forbidden 3026 Christ dyed for all 3172 Christ See Bloud Sacrifice Priesthood Christians may serve Bacchus Venus Pluto as much as the Heathens did 3060 Church Primitive denyed two favours to Revolters 3282 Church present not bound by precedents of the antienter Church in meere matters of Fact 3282 Ceremonies See Sacrifice Certaintie of our State in Grace how to examine it 3103 c. Certaintie good grounds of it 3104 3278 Clergie their Obligation their Armes 3025 Two great conquests of Satan gotten over the Church by the device of Infallibilitie 3067 Commutatio poenae favorabilis in Sacrifices 3293 Confirmation or Benediction Episcopal Sadly neglected 3273 Conscience Synteresis what c. 2118 c. Conscience purifyed by the Spirit of God directs the Affections 3127 Consubstantiation the pretence for it 3298 Controversies betwixt Jesuites and Dominicans Lutherans and Zuinglians Arminians and Gomarists their sad effects 3129 Two seeming contradictories 3237 Contingencie as possible to be decreed by God as necessitie 3016 Contingens defined divided 3088 Conversion Man meerly Passive in most degrees of it 3106 c. Yet active in some sort that he may therein be though a meere yet a towardly passive 3108 c. 3128 Conversion what unregenerate men are to do before it 3115 3143 3216 3219 3221 In conversion how Free-wil Co-operates with Gods Spirit the manner inexplicable 3112 Whether conversion be ex operibus praevisis 3112 c. To set men right into the work of Conversion the main work of the Ministerie 3219 Covenant of the Eye Pericles guessed at it 3142 New Covenant the condition of men under it 3292 c. New Covenant See Legal Confession abused 3026 Covetousness 3063 3098 3126 A malapert Courtier 3227 Creatura rationalis an dari possit in totum impeccabilis 3007 The Question restrained to Angels and Men ibid. It begets a second Question whether creatures ever secured from all possibilitie of sinning be capable of reward ibid. All things created ex nihilo 3113 c. Creation ex termino praeviso non ex causa 3113 Creatures Inanimate Vegetant Sensitive Rational differenced 3082 c. Their several natural capacities 3132 c. Criticism of some sawcie Grammarian about Berith 3259 Maldonate's Criticism about Cohen in opposition to Calvin 3305 Crotonian Reformation wrought by Pythagoras 3137 Ill Custom the force of it 3055. 3085 The crosness of our Nature 3024 c. St. Cyprians saying 3002. 3018. D. DAvus his Discourse with his Master distinction of the Romans 3056 c. Decree irrespective and
AN EXACT COLLECTION OF THE WORKS OF Doctor Iackson P. of C. C. C. Oxon Such as were not Published before CHRIST EXERCISING HIS EVERLASTING PRIESTHOOD Mans Freedom from Servitude to Sin effected by Christ sitting at the Right Hand of God and there Officiating as a most Compassionate High-priest in behalf of Sinners OR A TREATISE OF THAT KNOWLEDGE of CHRIST which Consists in the true Estimate or Experimental Valuation of his Death Resurrection and Exercise of his Everlasting Sacerdotal Function in the Heavenly Sanctuarie where he now sitteth at the Right Hand of God the Father THIS ESTIMATE Cannot be rightly made without a Right Understanding of the Primaeval State of Adam Of the Nature of Sin How it first came How it still comes into the World Of Mans Servitude unto Sin Of Free-will How we are sett Free by Christ Of Mortification Election Reprobation All which with other Considerable particulars as of the Use of Reason and Arts in Controversies of Divinitie of Baptism the Lords Supper c. are As an Introduction to Christs Priesthood discoursed on in this Tenth Book of Comments on the Creed AND VSEFVLL TABLES ADDED Verily Verily He that committeth Sin is the Servant of Sin If the Son make you Free then ye shall be Free indeed LONDON Printed by R. Norton for Timothie Garthwait at the little North-Door of S. Pauls Church 1654. THE PREFACE To the Christian and Considerate Reader Grace Mercy c. AS to the Great Richness and Goodly Number of This Author's Writings I shall not here say much having spoken most of what I had to say anent Those two Points in The Account or Preface set before the First Volume of His Workes Printed in Folio the last year And yet Thus much I shall say That I am dayly more and more confirmed in my Judgement There passed upon them being likewise perswaded of This That though it be but the Addition of one Single Unitie to the former Number of his Bookes yet will it prove a Multiplyed Accession of Degrees to the weight and excellency of them I shall perhaps better gratifie The Reader if I can present unto his View any Observables worthy his Notice Concerning the Method and References both of This present and Those his other writings published in His Life-Time And such as I think may be usefull do here follow 1. Of this Great Author's Bookes of Commentaries upon the Creed with their Respective Appendices The Five First I Beleive in God viz. The 1 2 3. Of the Eternal Truth of Scripture c. The 4. Of Justifying Faith The 5. Of the Original of Unbeleif Misbeleif c. Relate unto or Explicate the first Words of the First Article of The Creed 2. His Sixt Book being A Treatise of the Divine Essence and Attributes to which append his Sermons upon 2. God The Father Almighty maker of Heaven and Earth Chron. 6. 39. upon Jeremie 26. 29. His Treatise of the Signes of The Times and his Sermon upon Luke 21. 1. Referres to the next words of The Creed Now if any shall Object That nigh the One Half of these Treatises and Sermons too are about Divine Providence of which there is no explicit mention in the Creed The Answer is readie and easie So they ought to be it was meet and right they should be so The Good God that made the world with all the comely Ornaments and rich Furniture thereof did neither leave it to it self so soon as it was made nor transmit the Tuition of it to a Guardian or Locum-Tenens but ever did and still doth keep the Government in That Hand which with so great wisdom made the same And His verie Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Son our Saviour's Words Pater meus adhuc operatur teach us to depend upon and trust unto his Constant Providence and support for Conservation And This as a Clew leads or as a Terminus Communis Couples our Faith to his Creative power 3. His Two Sermons the Former of them Call'd Bethlehem and Nazareth upon Jeremie 31. 22. The later upon Galat. 4. 4. enstyled Mankinds Comfort from the weaker sex His Treatise entituled Christ's Answer to Iohn's Question or An Introduction to the Knowledge of Christ His 7. Book of Commentaries upon the Creed Call'd The Knowledge of Christ Jesus Containing The Principles of Christian Theologie And in Jesus Christ his onely Son our Lord which was Conceived by the the Holy Ghost Born of the Virgin Mary qua Talis Christ's Eternal Sonship his Conception Birth and Circumcision in the Fulness of Time being if not the intire Subject yet the Main Scope of these last mentioned parcels respectively referre to that Portion of The Creed wherein we avouch our Faith in The Son of God our Lord Jesus Christ incarnate 4. The Subject of this Great Author's Eighth Book of Commentaries upon The Apostles Creed enstyled Suffered under Pontius Pilate was Crucified Dead and Buried The Humiliation of the Son of God is the same God and our Lord who was conceived by The Holy Ghost and born of the Virgin Marie And The Scope of it is to shew That HEE according to the Scripture before Extant 5. His ninth Book Of the Consecration of the Son of God to his Everlasting Priesthood whereof His Agonie and Bloody Death His Rest in the Grave and in this Authors private opinion see Book 8. pag. 385 He descended into Hell the third day he rose again from the Dead He ascended into Heaven His descension into Hell His Resurrection and Ascension were Respectively the several Giests or Moments some as preparations others as Continuations some as Accomplishments others as Consequents Lookes back somewhat towards the former and forward somewhat toward these Later particulars of the Creed 6. All the Tracts or Books mentioned in the three last Paragraphs for those be They which Directly Destinately and Immediately treat of Christian Theologie qua Talis make but up The First and more Easie Part of The Knowledge of Christ And This to use the Author 's own words Consists in the display of that most admirable Harmonie which ariseth from the Concent of Prophetical with Evangelical Writings or from the Correspondencie of Parallels between Matters of Fact recorded in the Old Testament and the Events answering in proportion to them in the New 7 This Tenth Book not published till now is addressed to The Second part of The Knowledge of Christ which Consists in the True Experimental Valuation of His Vndertakings for mans Redemption viz. Of His taking upon Himself the Form of a Servant of His Death Resurrection and Ascension Of all which several steps or progresses of His O Economie as also of the whole Volume of His other whether Actings or Sufferings for us The most precious Beneficial Effects and saving Influences are Actually and only Derived unto us by the Continued Acts and Constant Exercise of His Everlasting Priesthood executed dayly in The Heavenly Sanctuarie by Him there Sitting
on the Right Hand of Majestie on High 'T is plain then And there he sitteth on the Right Hand of God the Father Almighty that That Part of this Tenth Book which explicitly treates of Christs Priesthood as it supposes Christ Risen and ascended so it relates specially to that portion of the Creed 8 This Glorious High-Priesthood of the Son of God then is The Office of Perfection The completing finishing or Crowning office That Office amongst us which hath it's name from Finalis Concordia is in no proportion so usefull for agreements or Atonements civil betwixt man and man as This Transcendent Priesthood of Christ is Effectual to all that sue to Him with such Fervence and Reverence as he in the dayes of His Flesh did unto His Father for Reconciling us mortal wretches unto God 9 And here now besides what is said above of the great Excellencie of Christs Priesthood The Intertainment of three or four meditations Homogeneal to this Subject and which so Voluntarily offer themselves as that I cannot reject them As 1. That Melchizedek King of Salem probably Shem the Great certainly Some person of Eminent Pietie as well as Dignitie An Ideal patern of all perfections required in both the sons of Oyle King and Priest A Pater sui seculi A Resemblance of the First Adam but A most lively Type of Christ Had the Priesthood conveighd unto him in some Signal Manner so that Text seemes to imply And he was THE PRIEST of the Most High God 2. That Aaron who was also a Type of Christ did not take this Honour upon himself but was most solemnly and satisfactorily called of God thereto and stated himself and his successors therein 3. That our Lord Jesus Christ The Son The Only Son of God and so by natural Inheritance intituled to the Kingdom and Priesthood of the world did not glorifie himself to be made an High priest but had besides the immeasurable Vnction of the Spirit the Office founded upon him by A most Ample Patent In the Volume of the Book it is written and invested in Him and only in Him by The word of the Oath of God Hebr. 7. 20. c. Doth render me wonder-strook at four sorts of men most Active in this Busie Age. 1. At such as think it a Piece of their Christianitie to loath and and despight the Name of Priest as of some pernicious vermin bred out of a Putrid Jewish Carkass whereas it Signifies neither less nor more then a Person intrusted and who is sufficient for that Thing with some part or Branch of Christs Priesthood which is here on earth to be managed and Executed for the Benefit of mankinde even of Him that so Hates the name 2. That the Bishop of that Antient Sea Apostolick should by vertue of such a dimme Commission as cannot be read without Spectacles of Phansie made at Rome Grasp at All in gross as if all Power which Christ Himself doth not personally exercise in the Heavenly Sanctuarie was to pass and be derived by imposition or under the Signature of His Hand and to be shared and dispensed at his discretion 3. That those our Brethren in Christ if yet they will allow us to call them Brethren which have welnigh given over to say Pater Noster who so zealously hate Innovations should contrarie to the Church-Practice of 15. Ages together not only 1. take upon them to Ordain or commissionate men to execute part of Christs Preisthood and 2. to Censure offenders without consent of that Order which hath so fair a Patent to shew and so long Prescription somewhile for the sole Power alwayes for the Main Stroke in Both But even 3. to censure and excommunicate some Persons of that Order and 4. the very Order it self in submission to which when time was they seemed to us to live with a good conscience and in a comfortable Communion with their conforming Brethren which hath in effect proved the cutting off that Goodly Bough whereof themselves were Branches not considering either how ill themselves take it when any thing by others is affirmed that contains in it but a Consequence which will condemn the Practise of the Reformed Churches of these two last Centuries or How ill a Physiognomie the very outward Face of the Act caries as of a Strife managed even unto Blood for Cheif Roomes in Synagogues who should be the greatest or have the Greatest share in Exercising such parts of Christs Priesthood as be concredited to men A thing flat contrarie to the Precepts of Christ and to the humilitie of a Christian whose only strife is to preferre others in Honour before Himself whose onely Ambition is to become like one of those little ones that are weaned from the Breast 4. That the volunteeres of the People who have improved the former Transgression of removing the Ancient Church-Marks which our fathers had set rather the Fathers themselves set for Land-marks and Guides to a total Demolition casting off the sons who had cast out their Fathers and the Branches which had pluckt up their own Roots and so succeeding both as Augmenters and Revengers of the sin especially that any which among them pretend to the Fear of God and Love our Great High-Priest should not scruple at all to execrate all consecration of Persons to serve in Christ's stead and yet Dubb themselves officers when as God knowes they be as far from Abilities to discharge as they are from Authoritie to undertake the duty The Catechizing of their own children and servants in their own private Families and whetting upon them the Confessed Duties of Christianitie Humblness of mind Meekness of Spirit Puritie of Heart c. Being a task large enough for Better Qualifications then the common sort of men generally Have He that searches the hearts knows This is not spoken out of envie at the people of God I could wish all of them were Prophets and my self the most ignorant man in the world not that I would know less then I do but have all others know more then my self The sence of my deep unworthiness to be numbred among those that have obtained a lesse lower part in the Ministery works a remorse for entring though by the right Door yet so praeproperè into it and expresses from me this profession That if it were now to do I should haply as Thales did in another case either find my self too young a novice or too old a Doater to put my shoulders under so formidable though honourable a weight of trust and care 10. When I have besought three of those sorts concerned in these particulars with all the Humilitie and meekness their charitie can imagin in a Dissenting Brother and by the Bowels of mercy in our most Compassionate High-priest Redire ad Cor to take these things into serious thoughts without prejudging their Conscience by and sinister considerations and when I have made supplication to the Almighty who Commanded light to shine out Darkness That
Quarto's in this Volume we must tell the Reader before hand that the sixt Book of Divine Essence Attributes Providence will not administer to him either the delight or the profit we intended unless God move the hearts of them that have the MS. Copie of the Treatise of Prodigies or Divine Forewarnings betokening Blood which certainly was perfected by the Authour lent or lost in his life time to produce it that it may be annexed to the sixt Book to which of due it appertaines The 4. Particular will give the Reader notice what Subject Matters he is to expect handled in the 11. Book But before we name them he must be reminded that the Authour had in the 9. Book come as farre as the Article of Christs Ascension reckoning Inclusivé in the 39. Chapter of that Book had tackt That Article to the next of His Session at the Right-Hand of God Now the respective Ends or Effects of Christs Ascension into heaven and of His Session at the Right-Hand of Majestie were some of them of Immediate and if I may so say of a Transient dispatch And such I take it were His prepareing a place for his Elect Ones His Consecrating the heavenly Sanctuarie and setting open the Kingdom of Heaven to all Believers His sending the Holy Ghost in the Grace of comfort Gifts of tongues c. Some are of constant Vse and continue in Esse unto this day so shall unto the worlds end as the Providential Government of His Church and the rest of the world in order to the affaires of his Church which He administers as Lord the Exercise of His Sacerdotal Office which he executes as Christ some shall be manifested at the end of time of this sinfull world when He shall come in great power and Glory to Judge both quick dead What this Authour hath said upon any of these Heads in his Books already printed the Reader if he will take the paines to search may find Of the following Generals with their incident subordinate particulars doth the Eleventh Book treat Of Christs Session at the Right-Hand of God the Grammatical Sense of the words the Real Dignitie answering to them viz. The Exaltation of Christ And whether He was exalted as the Son of God or as the Son of David An excellent state of the question about Ubiquitie Of Christs Lordship or Dominion Of His Coming to Judgement Of the Final Sentence to be awarded by Him to All. Of the Resurrection of the Dead From thence He shall come to Judge the quick and the Dead Of Life Everlasting not the merit of man but the Gift of God and Death the wages of sin So that it is plain the Eleventh Book reflects upon The Resurrection of the Body and Life Everlasting or resumes the Article of Christs Sitting at the Right-Hand of God and withall proceeds to the Next and to the Two last 16. I Expect the Intelligent Reader will Ask where He may find handld the Articles concerning God the Holie Spirit the holy Catholick Church the Communion of Saints the Forgiveness of Sins I must referr the proposer of this rational question which deserves a better answer then I can give it to the Authors owne words Which he may find in the first page of His Treatise Of The Holy Catholick Faith and Church which in the Catalogues of his Works for orders sake is reckon'd the 12. Book of his Commentaries and whereof the first part of three intended was published 1627. In my Comments on the Creed Saith Hee I did Sequester Four points from the Body of the Work The First was the Doctrin Of the most Holie and most Blessed Trinitie So he did intend to Handle the Commandements by way of Catechism to be set down by way of Prayer Soliloquie not of Schoole-Dispute The Second The Holie Catholick Church The Third The Communion of Saints The Fourth The Remission of Sins Points which I cannot Handle in that order they be propounded in the Creed without Interruption of my Method intended So that I have out of Choice reserved these for peculiar Treatises THE AUTHORS Book then of the Holie Catholick Faith Church 't is more then plain The Holie Catholick Church referres to the Article of And for the rest of his Books or Tracts hereafter to be published when they come abroad they must bear some Tessera or Recognizance to signifie their Retainance or to which of the 12. Christian Predicaments they are to be reduced 17. I have yet Two things to recommend unto the Reader The One I humbly present to the Consideration of the Nobilitie Gentrie of the Land who have the Honour Blessing Longo Sanguine Censeri This Author as his manner all-a-long is to open the Earth shew the Out-Burst of the spring leave the Well to be digged by him that meanes to dwell upon the Plat hath page 19. 31. moved a Querie well worth their most exquisite indagation and pursuit 'T is This whether Parents of both sexes may not by frequent voluntarie Commission of some sinnes improve the Corruption of nature in their Children to an Height above the ordinarie Taint descending from Adam or coming from Sin meerely Original not intended by unnecessary affected actual or habitual Transgressing Would any of Them now in this their privacie or vacation please Philosophari to think upon it and Commend their meditations to the world they would be more acceptable and more imperative of practise Coming from themselves consequently be more Contributive to the Revival of virtue unto an Heroical Degree 18. The other is to those of the Clergie who teach the people Knowledge for that end do seek acceptable words out of writings upright and True as for the pretended Favorites of the Spirit it is in vain to speak to them He that has Compassion on the poor ignorant multitude even destroyed for lack of Knowledge of Principles contained in their Creed Catechism c. And a mind to tread in the Good Old way for Aedification of the poor of the Flock may find in this Authors Works matter proper for every Dominical Festival through the year especially for the special ones that is those that Commemorate the Great Benefits received by Christ As also for occasions of Administring Both Sacraments marriages Funerals Fasts c. But let me tell him The Gold he is to find beat out doth somtimes lie in so smal a Compass that unless he observe well he may over-run it For an Experiment he may see 1 grain taken by me beaten out into divers Leaves And for expounding Texts of Scripture this Author seems to have a felicitie not ordinary Oft-times when he pretends but to take One verse he illuminates the Reader in the Epicycle of the Context nay in the next Orbe I mean the Parallel be it in the old or new Testament But the Magisterium of his excellencie
Church call Original should be no more then a meer Privation of Original Justice Of the Inconveniencies which will follow upon the affirmative Opinion that is of that Image of God wherein the First Man was Created But the Ingenuous Reader wil perhaps demand what further Inconvenience wil follow upon the yielding or granting of the former Postulatum or Supposition unto them This in the Second place That Adams Successors whether immediate or intermediate unto the worlds End should have a greater measure of that which they call Liberum Arbitrium or Free-will then the word of God doth acknowledge or any Ingenuous Man that will subjugate his Reason to be Regulated by the written word or Ancient Rules or Canons of Faith can allow or approve This deduction following is clear by Rules of Reason viz. If the Righteousnesse of the First Man did consist in a Grace Supernatural or in any quality additional to his constitution as he was the Work of God This Grace or Quality might have been or rather was lost without any Real wound unto our Nature Or without any other Wound then such as the Free-will or right use of Reason or other Natural parts which after the losse this of supposed Supernatural Grace or Quality were left might instantly have cured or yet may cure Or in other terms more Scholastical perhaps Thus If the Integrity or Righteousnesse of the First Man were lost only demeritoriè by way of Demerit without any physical or working cause of its expulsion or without any wound made in our nature by such positive cause The same Righteousnesse which the First Man had might have been regained by the right use of Reason which was left unto him or of those natural faculties which he had pro primâ vice abused From these premisses the necessary consequence will be this That the satisfaction of our Lord Christ for sin original at least had been superfluous And according to this Tenet the Opinion of the Socinians would be more tolerable and more justifiable then the Doctrine of the Romish Church so far as it concerns the Valew or Efficacy of Christs Sufferings or Satisfaction by his Merits or Justification by works rather then by faith especially works of the Moral Law or observance of those two great Commandments To love God above all and our Neighbours as our Selves or of that other whatsoever you would that men should do unto you even so do unto them 3. Lastly if all or any of these Opinions were granted to the Church of Rome we of Reformed Churches should be concluded to yield That Adams posterity or as many of them as are or shall be justified were to be Formally justified by inherent Righteousnesse that is they have or might challenge absolution from the first sentence denounced against Adam by way of legal plea or satisfaction The deduction or remonstration of this demonstrative inference is clear to any Artist to any reasonable man unlesse his Reason be overgrown by faction or by mingling of passions with his understanding The Remonstration of this demonstrative inference is thus It is in confesso and more then so an undoubted Maxim subscribed unto by the Church of Rome That the grace which is infused by and from our Lord Jesus Christ is a supernatural quality or a qualification more soveraign then the first grace which God the Father bestowed upon the First Man Now if that Grace were a super addition to his Nature or Constitution as he was the work of God the losse of this Grace or quality could not have made any wound in the humane Nature which the least drop of that Grace which daily distilleth from the second Adam might not more then fully cure Yea such grace would sublimate our Nature so cured unto an higher pitch or fuller measure of Righteousnesse then that which was bestowed upon our Father Adam In respect of these and many other Reasons which might be alledged all such Congregations or Assemblies of Christian Men as have departed or have been extruded out of the Romish Church stand deeply engaged to deny that the Righteousnesse of the First Man was a Grace or quality supernatural CHAP. III. Whether Original Righteousness were a quality Natural or a mean betwixt Natural and supernatural 1. TO affirm that the Righteousnesse wherein the First Man was created was a gift rather Natural then supernatural would be no solaecisme no assertion any way more incongruous then many Resolutions of the Roman Doctors in like Cases are no grosser blemish or deeper impression then might easily be salved or wiped off with that distinction usual amongst them in other the like or rather the same Cases The true state of the Question proposed That the righteousness wherein Adam was created was natural quoad terminum productum non quoad modum productionis A natural Endowment in respect of the essential qualitie produced albeit the manner of producing it were somewhat more then supernatural But this is a dispute which for the present shall be waved because the Original difference betwixt us and them may be more punctually stated and the Questions dependent on it may be more clearly resolved from these Postulata or presumed Maxims First That God did make the First Man after his own image Secondly That the First man being so made was righteous and just Neither of these are denied by any The state of the Original Controversie unto such as are disposed to have it plainly propounded in constant or unfleeting Terms is thus Seeing man was made after the image of God and being so made was just and righteous Whether there were two works of God or two distinct effects of his work of creating the First Man in righteousness and in his own image And whether the one of them was terminated to his own image imprinted in man and the other to his original justice If these two expressions made by Moses of Gods image and mans righteousness expresse or include no more then one and the same work of God or effect of his work in man The losse of Original justice or defacing of Gods image enstamped upon him was more then a meer privation and necessarily presupposeth a positive Cause in our First Parents and a positive Effect wrought by that cause whereunto the privation of Original justice was Concomitant or rather Consequent Whatsoever Controversie may be moved concerning the Cause or manner how this Effect was wrought the effect it self was a deadly wound in our Nature a multitude of wounds all by Nature or any endeavour of Nature or performances of such Free will as was left to mankind after these wounds were once made altogether incurable without the help or assistance of better Grace or endowments then were bestowed upon the First Man The cure of these wounds wholly depends upon that grace whose Being and bestowing the second Adam did merit from the Father of Lights or from the Divine nature or Deity 2. To win the Assent of
justly be allowed in any Academicall Act or Commencement albeit the Answerer or Defendant were furnished with no other grounds or occasions of his Theses besides that usually avouched Distinction between the Act and Obliquitie of the Act specially if the Distinction were applyed unto the First Sin of our First Parents In that sin whether we refer it to our Father Adam or to our Mother Eve the Act and the Obliquitie are altogether as unseparably annexed as Rotunditie or roundnes is with a Sphere or moulded Bullet And to imagine there should be one Cause of the Act and another of the Obliquitie or sinfulness of the Act would be as gross a Soloecisme as to assigne or seek after any other Cause of the Rotunditie or roundnesse of a Sphere or Bullet besides him that frames the one or moulds the other or as it would be to enquire any other Cause of the equality between two bodies before unequall besides him that makes the quantity to be of one and the same-size or scantling or of the similitude between the Fleece of a black sheepe and of a white sheep perfectly dyed black besides the Dyer Now the similitude betwixt that which is perfectly dyed black and that which is black by nature doth inevitably result from the Dyer without the intervention of any other Cause imaginable Easie it were to produce a volume of like instances in the workes of nature or of mens works and practises upon them all of them concludently enforcing the resolution of the former Probleme to be allowable in Schooles by most perfect and absolute Induction if Arts or Sciences were once so happy as to have none but true and accurate Artists to be their Judges As indeed they are the sole competent Judges in like Cases and Judges they are within these precincts as Competent as the Reverend Judges of this or any other Land are in Causes Civil Municipal or Criminal 2. Admit then a man were found guilty of murther by a Jury of his honest Neighbours upon the Authentick Testimonies of two or three witnesses which had seen him run his Neighbour through the body in some vitall part or to cleave his head in two and a Philosopher or Physitian should undertake to arrest the Judgement or make Remonstrance to the Judge that the Delinquent arraigned and convicted by the Jurie was not the true or immediate Cause of the others death upon these or the like allegations out of his own facultie That death properly consists in the dissolution of naturall heate and moysture whereas the party arraigned did never intend to make any such dissolution or to terminate his Action to the point of death but onely to thrust his sword through him or to knock him in the head which Actions can have no direct Terme besides the Vbi or Terme of locall motion Can we imagine that any Judge could be so milde as not to censure such an Apologizer for a saucy Artificiall Foole or a Crack'd-brained Sophister And yet this Apologie is not cannot be in vulgar judgments so Censurable of Artificiall folly as the former Apologie for salving the Escapes Errors or ill Expressions of some Learned and Pious Men by nice distinctions betwixt the Act and the Sinfulnesse of it in our First Parents Case was For there is not so immediate or so absolute or necessary connexion between death and the deadliest wound that can be given to any man as there is between Acts peremptorily forbidden by the Law of God and the Obliquitie or sinfulnesse of them For there is not neither is it possible there should be any minute of time or which is less then the least part of a minute any moment of time betwixt such Acts and the Obliquitie resulting from them Both of them come together both in respect of order of time and of nature by absolute indispensable Necessity Whereas between death and wounds given meritorious of Capital punishment there usually is a distance of time and oftentimes no absolute or unpreventable necessity that the one should follow within a year and a day of the other 3. But the best Method to convince such as Invented or used the former Distinction of gross error and somewhat more then so will be to retort their own Illustrations or justifications of it upon themselves as I have learned by successefull Experience upon some learned Ingenuous students which have revoked their own opinions and reclaimed others upon the reading of my meditations upon this argument in another Dialect In solenni Lectione One of the most usuall Illustrations or intended corroborations of the former distinction is borrowed from a Man that rides a Lame or halting horse Such a rider say they especially if he ride with switch and spur is the Cause why the horse goes or runs as fast as he can but not the Cause of his lamenesse or of his halting Of his lamenesse supposed he was lam'd before the Rider I confess is no Cause yet of his actuall halting down-right or of the increase of the lameness which will follow upon the unseasonable riding or over-riding he is the only Cause For if the poor Beast might have rested his bones when he was enforced to trot or gallop he would not have halted at all at that time nor would he have been so grievously lame as by such unseasonable usage he is But this instance or Illustration suppose it were not much amisse in respect of men now living can no way sute or fit the Question concerning the sin of our First Parents For Adam at his creation was no way lame or defective either in soul or body before he tasted of the forbidden Fruit. Now if the Almighty Creator had been the cause of this Act he had been as true a Cause of the First sin or of Adams halting in his service as he that bestrides a sound and lusty horse and runs him upon the spur in a rugged and stony ground or in a deep way is of the lamenesse of the death or any disease which ensues such desperate riding 4. Many commit more gross Idolatry with their own fancies then the Heathen did with their Idols To imagin that God should deal so hardly with the First Adam as to give him a Law which he intended to make him break and yet to punish him with death for the breach of it Or that the Second Adam the wisdom of God should send wise men and Prophets to Jerusalem to the intent or End that She should stone or put them to death or for this purpose that their bloud should in later dayes be required of Her as some in our times have publickly taught is an Imagination in it self much worse and more dangerous then the erection of Images though Roman-wise in Reformed Churches A greater Abomination then any Idol of the Heathens For Images or Idols are but the External Objects of or enticements unto grosse Idolatry Nor was it the Carpenter or Statuary that did make the Heathen gods
indeed any other Cause of Actual or Habitual sins Praeter Diabolum seducentem Hominent liberè consentientem that is besides the Devil who still laboureth to seduce or tempt us and mans Free consent or voluntary yielding to his temptations 2. Adam First Sin did pollute our Nature Our Actual Sins pollute our Persons Between Sin Original which is the Effect and the sin of the First man which was the Cause of it ‖ Vid. Locorum Theologicorum Compendium Pro Scholis Wraâ—islaviensibus concinnatum some have acutely observed This Distinction That the Person of the First man by his sin corrupted our Nature and our Nature being corrupted by him corrupts all our Persons that come by Natural Descent from him Unto which they adde that Every one of us by committing Actual sin doth corrupt or pollute his Person But whether any Person besides our Father Adam do or may by frequent Commission of Actual sins without any Necessity derivable either from our First Parents sin or from the Effect of it which is Sin Original corrupt or pollute the Nature of such Persons as lineally descend from him is a point capable of Question and worthy of more accurate discussion then my Abilities afford or my years will permit me to bestow any long or serious studies in Such as are or shall be disposed to handle this or any of the former Questions proposed more exquisitely must make their entrance into this Search by the same plain way which I intend to follow that is to guesse at the Cause by the Effect or at the Nature or Essence of Sin Original by the known Properties or Symptomes of it And in this plain Search an Observant Student shall hardly find such fair hints or good helps from the School-men The pregnant testimonies of Heathens Poets Naturalists c. concerning sin Original Ancient or Modern as he may from some School-Boyes or at least from some Good Books which they usually read and better remember then the School-men do 3. As for the Substance or Realty of that which we call Original Sin though unknown to them by that name and of our Natural Servitude to sin a serious Divine may find more solid and lively * Terence Andr. Act. 1. Sc. 1. Ingenium est Omnium HominuÌ„ à labore proclive ad libidinem Hor. Serm. l. 1. Sat. 3. Nec natura potest justo secernere iniquum Dividat ut bona diversis fugienda petendis Ovid. Metam l. 7. Me trahit invitam nova vis aliudque Cupido Mens aliud suadet Video meliora probôque Deteriora Sequor Hor. Epist. 8. lib. 1. Quae nocuere sequar fugiaÌ„ quae profore credaÌ„ Parallel to that of S. Paul Rom. 7. 21 22 23. Ovid. Alibi Nitimur in vetituÌ„ semper cupimúsque negata Sic interdictis imminet Aeger aquis c. Parallel to Rom. 7. 8 9. Mans servitude to sin is well set down by Horace Serm. Lib. 2. Sat. 7. and in Persius Sat. 5. v. 75 c. consonant to John 8. 34. And that in Pers 2. Sat. v. 60. O curvae in terris animae caelestium inanes Quid juvat hoc TeÌ„plis nostros immittere mores Et bona Diis ex hac scelerata ducere pulpa Is parallel to Psal 50. 21. Thou Thoughiest wickedly that I was such an One as thy self Expressions in some Heathenish Naturalists or in the Romane Orator or Ancient Latine Poets then he can do in the great Master of the Sentences in Aquinas though Sainted as much for Learning as for sanctity by the Romish Church or in their Followers or such as Comment upon their Writings And no marvel if so it be seeing the Naturalist as his profession leads him hunts after the Truth upon a Fresh-unfoyled Sent alwayes insisting upon those which we call the First Notions whereas the School-men the Later especially have been delighted to draw all Doubts or Quaeries about the most solid Points in Divinity or matters most capable of Philosophical Expressions into second Notions or Termes of Art or Artificial Fabricks of words as if they meant to rend or resolve strong and well woven Stuffe into small and raveled threds to intangle themselves and their Readers in perpetuall Fallacies A rebus ad voces Nitimur in vetitum semper cupimusque negata was a Good Lesson which the Facilo Romane Poet had not learned by Heare-say or got by Rote but had got it by Heart from a good instructor as willing and ready to teach us as him that is from undoubted Experience of his own or other mens dispositions or affections This good Poet with some other of his profession Isaiah 1. 3. and other Heathen Orators or Philosophers have excellently observed that The nature of man was farther out of Tune or Frame Jer 8. 7 had greater discord or Contrariety of inclinations within it self then the Nature of any other living thing besides But unto the Nature or Reality of that which Divines call Original sin the Roman Naturalist Plinie I meane in his Proaeme to the seventh book of his Natural History speaks most fully and most appositely The passage is for ought I know well translated into our English Or if ought be amisse the Latine Reader may correct or amend it by the Latin Copie hereto annexed Thus as you see Mundus in eo terrae gentes Maria Insulae insignes Vrbes ad hunc modum se habent Animantium in eodem natura nullius prope partis contemplatione minor est siquidem omnia exequi humanus animus queat Principium jure tribuetur Homint cujus causâ videtur cancta alia genuisse natura magnâ saevâ mercede contra tanta sua munera ut non sit satis aestimare Parens melior Homini an tristior Noverâ—a fuerit Ante omnia unum animantium cunctorum alienis velat Opibus caeteris variè tegumenta tribuit testas cortices coria spinas villos setas pilos plumam pennas squamas vellera Truncos etiam arboresque cortice interdum gemino à frigoribus calore tutata est Hominem tantùm nudum in nuda humo natali die abjicit ad vagitus statim ploratum nullumque tot animalium aliud ad lachrumas has protinus vitae principio At Herculèrisus praecox ille celerimus ante quadragesimum diem nulli datur Ab hoc lucis rudimento quo ne feras quidem inter nos genitas vincula excipiunt omnium membrorum nexus At Homo infoeliciter natus jacet manibus pedibusque devinctis flens animal caeteris imperaturum à suppliciis vitam auspicatur unam tantum ob culpam quia natum est Heu dementiam ab iis initiis existimantium ad superbiam se genitos Primarâ—boris spes primumque temporis munus quadrupedi similem facit Quando Homini incessus Quando vox we have in the former Bookes sufficiently treated of the universal World of the Lands Regions Nations Seas Islands and
End then the Ambitious or aspiring mind The Port which this Bravado is bound for at His first setting forth is Superiority Rule or Dominion over others perhaps his Equals by Birth and for good qualities his far Betters But ere he can attain to this Heaven of Happiness as he esteems it He must ‖ See Horace 6 Epist lib. 1. Si Fortunatum c. couch down like Issachar between two burdens take Chams Curse upon him for his Viaticum or Loading in his way or journey He must be a Servant to Greatness though in despight of Goodnesse a Vassal to the dispensers of that Honour which he seeks though these be Vassals to Basenesse or other bad Qualities a Slave unto the Corruption of Time and in a preposterous imitation of our Apostle he must become all things to all men and even enforce himself against the bent of proud affections to fawn upon such as can feed him with hopes of Honour to lenifie the rotten sores of their Vlcerous consciences with a smooth flattering tongue If he be a Clergy-man or Messenger of Christ that ☜ is tainted with this Humour he must become more then a Balaam to every Balak such a One as Balaam would have been if the Angel had not withstood him He must set himself to blesse where God hath cursed and to curse where God hath blessed There is no part of this Servitude of Sin or Satan so irkesome as this to an Ingenuous spirit or to a mind fraught with any internal worth but especially with the knowledge of Christ and Him Crucified No Slavery of the Soul so odious to God none that includes greater Enmity or Antipathy to the Wisdom and Son of God none that includes greater affinity with Satan This unquenchable desire of Honour falsly so called as some Philosophers from due examination have determined the question commands all other Affections whatsoever even Love it self whether towards Parents towards Wife or Children Kindred or Country And by this Affection of Ambitious Pride Satan hath often commanded the Greatest Commanders in more vile and detestable Services then he can impose upon the most vile and most abject Creatures living Unto this Idoll or to so small a piece of it as may be inshrined in some One great Mans Brest whole Lâ—gions whole Armies of men for whom Christ shed his Dearest Bloud have often been Sacrificed For whose Burnt-offering Goodly Towns and Cities have been set on fire What absolute command Satan gets over mens Souls in which Ambitious desires come to their full height and growth may easily be calculated from those detestable Services into which Satan by so little a sprig of this Forbidden Tree as many Christians would not suspect to bear any forbidden fruit did impell Pontius Pilate This Man thought in his Conscience that our Saviour was Innocent that he was more then a man and was exceedingly willing to have saved him from death And yet Satan works him not to do as Pilate himself would but as Satan would have him to do Pilate saith the Evangelist sought to release him but the Jews cryed out saying If thou lettest this man go thou art not Caesars friend For whosoever maketh himself a King speaketh against Caesar And when Pilate heard that saying he proceeds to sentence And when the Chief Priests further prosecuted their wonted Form We have no King but Caesar He delivered Jesus unto them to be crucified John 19. vers 12 15 16. To have corrupted this man by Bribes or Gifts to have given wrong sentence against our Saviour had been impossible for these Jews Satan himself had not command or interest in his Service by this Title The only possession or interest he had in him to this purpose was not so much desire of new or greater Honour then he had as Fear of disgrace or disrespect with Caesar if when the Mutinous Jews protested They had no King but Caesar he should suffer a man to live that was accused and in some sort convicted to have suffered himself to have been Entitled King of the Jews Though his Ambition was not great yet it exposed him to desperate base and detestable Servitude or bondage It is not half so base or servile to be an Hang-man or other more contemptible Minister or Executioner of publick Justice as it is to be the Instruments or Ministers of Greatest Caesars in condemning the Innocent or sentencing such to death as have no wayes deserved it If Pilate had taken Courage to protect this Just and Holy One against the malicious calumnies of the Jews Gods providence no doubt had protected and shielded Pilates breast from the violence of Pilates own right hand Whereas he after having lost Caesars Favour which he sought by these unjust means to retain did out of the apprehension of his discontent or disgrace make away himself as the Ecclesiastical * Eusebius English Book 2. ch 7. History tels us Such are the best rewards that Satan bestows upon his Servants though miserable and shameful death be rather the earnest and pledges only of the wages which he never fully payes to his Servants till after death when he hath got their Souls into his Custody 8. If the desire of any Honour if the Fear of any Disgrace or disrespect with men were in themselves or of their own kind Absolutely Good or were any Honours to be desired For Themselves or such that their Excesse could not draw us into Satans Servitude or bondage then certainly desire of being members of Gods Visible Church The dangerous Slavery into which the Romish Church hath brought her self or fear of being cast out of it as Hereticks were of all Secondary Means or desires the most safe But through desire of yielding Absolute Obedience to Gods Visible Church and through immoderate Fear of being by the Church disgraced or Excommunicated Satan hath twice drawn a great part of Gods people Such I mean as professe the knowledge of God and of his anointed Christ into a Slavery or bondage more detestable and greater by a Three-fold Measure then any Slavery or bondage into which he was able to draw the most wicked and most Idolatrous Heathen since the first Revolution of time affording him opportunity of Temptation The First notorious or famous Conquest that Satan got over the visible Church was in the dayes of our Saviours pilgrimage here on Earth The Second over the visible Romish Church within these later years wherein they have resumed the Title or Prerogative which the Jewish Church did stifly challenge but with lamentable successe for some years after the first and second Destruction of the Temple at Jerusalem The Title which that Church did challenge but with greater moderation then the present Romish Church doth was the Absolute Infallibility of the Church representative that is of the chief Priests and Elders Yet this Absolute Infallibility the Jewish Snagogue did never confine unto the bosome of the High Priest either sitting in Moses
〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so much as if he had said in the Beginning or from the beginning much less doth it amount unto so much as if he had said before all worlds or before the foundation of the world was laid which words or the like do import Eternity And unto this literall Importance or signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The material or real Circumstances do fully accord Both do fully witness that he speakes only of some Fore-ordination made or declared in the compass of Time as ver 11. Wo unto them for they have gone in the way of Cain and run greedily after the errour of Balaam for reward and perished in the gainsaying of Core This Wo denounced takes Date only from the Time of their following the ways of Cain of Balaam and Corah God did not ordain either from Eternity or by any written Sentence upon Record That these men by name should go on in the ways of Cain should run after the error of Balaam should perish in the gainsaying of Corah But now that they had visibly followed the wayes of these wicked men they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fore-sentenced or Fore-ordained to the same condemnation which had fallen upon Cain Balaam and Corah The Sentence or Judgment declared of old against these Three was as a Ruled Case for the condemnation of these men that S. Jude speaks of they had incurred the Sentence of condemnation given of old as we say Ipso Facto that is by doing the same things which Cain Balaam and Corah had done And S. Jude whether by the Spirit of Revelation or by Evidence of their Facts themselves doth but declare or pronounce that these ungodly men had fallen fowl upon that immovable Rule or Canon which had formerly been declared against Cain and Corah and his Confederates 10. That these men now were in the same state wherein Cain and Corah were after they had committed these Foul sins for which they were condemned our Apostle takes it as granted ver 12 13. These are spots in your feasts of Charity when they feast with you feeding themselves without fear clouds they are without water caried about with winds trees whose fruit withereth without fruit twice dead plucked up by the roots Raging waves of the Sea foming out their own shame wandring stars to whom is reserved the Blackness of darkness for ever He speakes of them as of Reprobates or men ordained to condemnation For being in the same state or condition for the Quality and measure of their sins that Cain Balaam and Corah had been they were Fore-Ordained with them to the same condemnation and this their Fore-Ordination was upon Record in all that Moses or others had written concerning Gods Judgments upon Cain upon Balaam or Corah That our Apostle means such a Fore-Ordination upon Ancient Record we gather from the 14. verse And Enoch also the seventh from Adam prophecied of these saying Behold the Lord cometh c. If Enoch ALSO did prophecy of them then some other besides Enoch had prophecied of them So had Moses who related Gods Judgments upon Cain prophecied of their Judgments who followed the wayes of Cain and in foretelling Gods fearfull Judgments upon Corah Dathan and Abiram he foretold the condemnation of all such as followed their ways and were Fore-Ordained to the like condemnation in their condemnation But more expresly Fore-Ordained of old unto the same condemnation by Enochs Prophecie which was more ancient then Moses his writings although Moses mentioned it not The form of his Prophecy or of his Judgments denounced against all ungodly men The Book of Enoch Of it See Tertul. De Cultu Foem Lib. 1. Cap. 3. and the Annot upon that place was upon Record in our Apostles time in a Book called the Book of Enoch unto which or so much of which as concerns this place St. Jude gives Authentick testimony ver 14. c. Behold the Lord-cometh with ten thousand of his Saints To execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him This Prophecy was literally meant and in particular directed against the ungracious seed of Cain and other such ungodly men of the Old World as did oppose or malign the Church of God then seated in the Posterity of Seth of which Enoch was a principal member a man of high place or dignity but the same Prophecy was literally meant of these ungodly men which did oppose the Church and deny that Lord which Enoch foretold should come to give judgement upon all such as continue in ungodliness And though this Prophecy were verified or in some measure fulfilled in the ungodly men of the Old World yet was it more exactly fulfilled in these ungodly men here in St. Iude and shall be fulfilled again upon all such as they were unto the worlds end and all in whom it is or hath been or shall be fulfilled are by it Ordained to the Condemnation here meant and St. Iude having perfect notice that these ungodly men had followed the wayes of Cain and of Corah doth but pronounce or declare them to be lyable to the Condemnation foretold by Enoch But whether all of them were at this time in the absolute State of Reprobation that is irreversibly ordained to everlasting death or whether the Gate of Mercy and Way to Repentance were everlastingly shut up against all of them That we leave to the eternall Judge seeing the 22. verse mentions Compassion for some and making a difference 11. The Jews highest Excommunication taken from Enochs words However This Prophecy of Enoch was so famous and so Authentick in the Jewish Church before St. Iude wrote this Epistle that their GREAT AND FEARFVL EXCOMMVNICATION was conceived in the very Form of Words which S. Iude here out of Enochs useth And as Writts amongst us have their name or Title from the First and Principal words contained in them as some are called Sub Poena some Nisi prius c. so the greatest and most fearfull Excommunication which the Jewish Church did use was called THE EXCOMMVNICATION OF DOMINVS VENIET THE LORD SHALL COME St. Paul as we read Rom. 9. 3. did wish that he himself might be Anathema one excommunicated or separated from Christ for his Countrey-men or kinsmen according to the flesh But he did not wish himself to be Anathema Maranatha for their sakes This kind of Anathema or Excommunication though he considently denounceth against all such in the Church of Corinth as did not love their Saviour If any man saith he 1 Cor. 16. 22. love not the Lord Ièsus Christ let him be Anathema Maranatha that is all one as if he had said Let that Sentence which Enoch first denounced against all vngodly and wicked men especially against all Blasphemers of God of Christ or the wayes of the
according to the inflexible Rule of his immutable Justice and to revvard the Penitent sinners though sometimes children of vvrath not for their vvorks yet according to their vvorks or qualifications and so to revvard them not by the Rule of his Justice but out of his meere Mercy or out of that most Free and Gratious â—ounty vvhich gave us all Life and Being when vve vvere not and therefore could not by any Works deserve the least of all his Blessings 14. If to maintain these Conclusions be Arminianism I profess my self not to knovv in these particulars vvherein the Arminians differ from the Orthodox and Ancient Church But if Arminius and his follovvers have taught or maintained any other Conclusions by vvhich the least tittle may be derogated from Gods Free Mercy and Grace by vvhich any thing besides death or Non-deserts may be ascribed to mans Works or Free-Will I no vvay partake vvith them in those and the like errours I shall in good time by Gods assistance make it appear that I truly acknovvledge both Gods Mercy and Grace tovvards men and mens sins the best mens sins and unthankfulnesse tovvards God to be much greater then he doth or can acknovvledge either of them to be vvhosoever he be that shall hold the Contradictory to any Conclusion in this Chapter for vvhich I am accused of Arminianism or to any Principal Conclusion maintained in my book of the Divine Essence and Attributes or to any Conclusion vvhich I have delivered or shall deliver concerning Election or Reprobation 15. The imputations laid upon me by the Author of the Epistle are heavie and grievous if they could be proved however most injurious being made so publick before I heard of them or could prevent their spreading Yet for my own part if it were in my power to censure him my resolution should be like to that of a Civilian when the question was propounded to him An liceat meretricâ— quaestum facere His resolution as I remember for it was long since I read it in Bodin was to this effect Pessimè facit quòd artem meretriciam exercet sed meretrix cum sit non malefacit quod ex arte quam exercet quaestum facit The Author of the Epistle hath much wronged himself me in suffering himself to be so farre misled with doctrine of Absolute Election and Reprobation as it seems he is But being thus farre mislead by it and wedded unto it his practise in slandering me without any relentance which as yet I hear of is but Consequent to his doctrine if he were throughly examined upon it And he that should punish him for his slander and not condemn his doctrine should do me small right and should do him as much wrong as he that should punish a Scholar for holding a false Conclusion without questioning or disproving the Premisses from which it necessarily followes For it is as impossible for him that thinks himself to be in the Immutable estate of Grace or Election or is certainly perswaded of his Salvation before his time to suspect much lesse to recant any lewd practice or dangerous errour whereinto he may fall untill he renounce his Opinion or his Immature perswasion of his own Estate as it is for any Scholler to revoke a false Conclusion which still mantains the erroneous Premisses out of which it necessarily follows 16. The Point then to be proved is That the justification of slander how virulent soever and indulgence to corrupt affections once implanted do as necessarily follow upon Immature and preposterous perswasions of mens Immutable estate in Grace or Election as any Conclusion doth out of its natural Premisses Now the Truth of this Point may be made as clear as any Rule of Art or Reason can make the truth of any other For it a Rule of nature tryed and approved by Art a Fundamental Principle in both their Schooles that An Vniversal Negative may be simply Converted as thus If no man can be a stone or an Inanimate creature then no stone or inanimate creature can be a man The Scripture which is the Rule of Faith gives us these Vniversal Negatives No adulterer no covetous Person no Idolater no murderer no slanderer or virulent rayler can inherit the kingdom of God These Vniversal Negatives being granted and believed Nature and art and common reason must admit of their Conversions No man that must enter into the kingdom of heaven no man that is truly certain of his salvation can be an Adulterer can be a Covetous person can be a murtherer can be a slanderer or virulent reviâ—er of his brethern Now if any man which believes himself to be in the immutable state of Election so certain of his salvation that if he instantly dye he shall instantly go to heaven shall happen to do the same things that Adulterers do that Covetous men do that murderers slanderers or virulent revilers do it will be impossible for him to suspect himself of being an Adulterer of being Covetous of being a slanderer or reviler so long as his former perswasion concerning his Absolute Estate of Salvation c. is not recalled For if he must enter into the kingdom of heaven whensoever he dyes if this be a part of his Belief he cannot believe or suspect that he is a doer of those things which whosoever doth cannot enter into the kingdome of heaven Thus as the presumed Absolute Infallibility of the visible Romish Church for the time being doth lay a necessity upon their Successours of freezing in the dregs of their Predecessours errors so this Immature Perswasion of mens particular Estate in Election Grace or salvation doth lay a like necessitie upon such as are overtaken with it of having their hearts hardened with Hypocrisie with security or secret indulgence to their corrupt affections And for this reason amongst others did the sage and Reverend Reformers of the Church wherein we live worthily admonish that the Points of Election and Predestination are to be warily thought upon they are no fit Themes for every mans private meditations much less fitt seeds to be promiscuously sowen in every Congregation by any Seeds-man 17. Had any man in this Kingdom of how distempered behaviour soever so he had been seasoned with the knowledg of ingenuous Arts or civil education slandered me in his Cups or Passions amongst private or common friends so deeply and upon so gross mistaking as the Author of the Epistle hath done slandered me unto the highest Authority on earth his heart in his sober thoughts would have smitten him long ere this and I should have had some ingenuous satisfaction voluntarily tendred from him But from men mislead with wilde zeale unto the Doctrine of Absolute Election and Reprobation as it hath of late years been taught by some and from men jealous of others as if they were Arminians that in this point dissent from them I can expect no voluntary satisfaction but rather continuance of the like unless I could disswade them
or more then a Prophet which should work great wonders for the good of the Hebrews or Israelites his kinsmen according to the flesh which could not be effected Rebus sic stantibus As the case stood then without dangerous prejudice to the Egyptians Upon the like jealousie occasioned by more then a publick Fame an Authentick Prenotion That there should about the latter end of Herods raign arise A Star in Jacob a true King of the Jews the bloodie Tyrant caused all the Males of Judah and Benjamin about Bethlehem which were under two years to be cruelly murthered and yet left the true King of the Jews the Heir of David the Flower of Jesse and Hope of Israel untouched The Second Circumstance or remarkable similitude between Jesus and Moses was this Moses after the first cruel Pharaohs death was commanded by God to return into Egypt his native soil upon assurance given him that they were dead that sought his life Joseph is warned in a dream or Divine vision by night to return with Jesus and his Mother out of Egypt into the land of Israel Because they were dead that sought the young childs life to wit Herod and his Complices Mat. 2. 20. But my aim in this place of which I hope I have not fallen much wide or short was to set the Parallel aright between the Induration or Infatuation of the Egyptians in Moses his dayes and the Excaecation of the Jews after their contempt of our Saviours miracles and more then Prophetical Monitions The Kalender made by the learned Author of the Book of Wisdom for the opposite Fates or Destinies of the Egyptians and of the Iews began in his own time and shortly after our Saviours Resurrection to be out of Date and more then so quite inverted Versâ tabulâ currebant qui modò stabant the Lot or destinie which this good Author assigned unto the ungodly Egyptians did fall upon his Presumed Holy Ones the Iews his Countrey-men Vnto these the destroyer gave Place and was afraid of them for it was enough that they only tasted of the wrath But as for the ungodly wrath came upon them without mercy unto the end for he knew before what they would do Wisd 18. 25. and 19. 1. of the Jews saith St. Paul They please not God and are contrary to all men forbidding us to speak to the Gentiles that that they might be saved to fill up their sins alway for the wrath is come upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost or to the end The Author of the Book of Wisdom Whosoever he were Philo or some other did slide or draw himself into a Twofold error only by overstretching two undoubted Canonical Truths He had rightly observed that as the Canaanites so the Egyptians were an accursed seed from the beginning as being the Off-spring of Cham and that the children of Israel were a seed two waies blessed as being the Progenie of Sem and of faithfull Abraham Wherein then did he erre or fail in his Collections First in that he presumed the curse derived from their Father Cham should be perpetually upon the Egyptians Secondly that the blessing derived from Sem and Abraham unto their seed should be absolutely everlasting Our Apostle St. Paul partly by Observation but especially by the Spirit of Prophesie did know or fore-see that the Seed of Sem and of Abraham should fall into a greater measure of Induration to continue for a longer time then that which had befallen the Seed of Cham or the Egyptians Yet did he not hence Collect or occasion us to think that this curse upon his Countrey-men the Iews should be either universal or perpetual but to continue only untill the Fulness of the Gentiles were come in Neither doth he intimate that this blessing upon the Gentiles Rom. 11. 11. specially the sons of Japhet which were heires in Reversion unto the Blessing bestowed upon Sem should continue unto the worlds end but rather to determine with the recalling of the Jews whose Restauration it is Probable shall be wrought or occasioned by the Infatuation or Obduration of the Gentiles which through their ingratitude and contempt is likely to become more grievous then the Induration either of the Egyptians in Moses dayes or of the Jews after our Saviours death ☜ 27. If we would look upon the Face of Christendom at this Instant How small a Portion of it shall we find not either besmeared with its own blood or disfigured with wounds and scarrs or other like signs of more then Jewish Infatuation and which is of all the rest the most Ominous Praesage or Symtom the hearts of most Princes and States-men are so addicted to their own Politick Resolutions that if Gods true Embassadors though Prophets raised for this purpose from the dead should take upon them to forewarn them as boldly as Moses did Pharaoh to submit themselves unto The Lord they should find more harsh entertainment in ordinary Assemblies then Moses did in Pharaohs Court as bad as our Saviours Apostles and Disciples found in Jerusalem or in Jewish Synagogues The best excuse or Apologie which best Divines or Preachers of the Gospel throughout most Christian or other Nations can make for their backwardness or want of boldness to deliver Gods Message unto greatest Princes or other States-men will be this That seeing the Spirit of Prophecie is now taken from them they may not take upon them to use the boldnesse or animositie which Moses and Aaron and other ancient Prophets did even in the Presence of greatest Princes One duty notwithstanding the Ministers of the Gospel or Christs Embassadors may duly practise without danger in the middest of this perverse and crooked Generation in every State and Kingdom a duty which we of this Church and Kingdom are specially bound to perform that is to pray and intreat the same God and Lord Iesus Christ which hardened King Pharaohs heart to remove his Plagues from all Christian Kings and States-men as also from Turkish Mahumetan or heathenish Princes and to use these and the like Parts following of our English Letanie or Liturgie more then thrice a week as we are injoyned twice at least every day evening and morning either in our Publick or private Devotions From all blindness of heart from pride vain-glorie and hypocrisie from envie hatred and malice and all uncharitablenesse c. From hardnesse of heart and contempt of thy word and commandements Good Lord deliver not only all Christians Kings but even such Kings as Pharaoh was by Profession and take from all Iews Turks infidels and Hereticks all ignorance hardness of heart and contempt of thy Word and make us all One Flock under One Shepherd Jesus Christ the great Bishop and Shepherd of our Soules Amen CHAP. XLI SALVATION ONLY FROM GODS GRACE Or An Exposition of Rom. 9. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy THese words as every
a choice fruit of zeal to presse those Rigid Opinions upon their Auditors which the first Authors of them would never have conceived or quickly would have abandoned if they could with safe conscience have subscribed unto the English Leitourgie And in very truth this peculiar Symptom of the crazed and ill-tempered Presbyterie I mean zealous adherents to Rigid Tenents of Reprobation hath been been an especial motive to withdraw manie hands and pens from subscription to our Common Prayer-book or book of Homilies It was a subject of much sadder contemplation to see as who sees not that hath not resolved to wink at the soloecisms of his good friends manie Divines well fitted and engaged for better imployments become anxious sollicitors for the admission or rather intrusion of that very error into Reformed Churches whose extirpation in the Synogogue the prevention of whose propogation throughout the Churches of the Gentiles by him planted was a great part of his labours who in sacred labours was more plentiful than any than all his fellow Apostles The attempt for this intrusion found no such furtherance from the pretended Title of Ancient Orthodoxal Truth as from present opposition to modern errors As if the parties of whom I speak had held it an Aphorism of sacred Policie to entertain any Heathenish Jewish or Turkish Fugitives able to do service against the Lutheran That sundrie Writers of greater note and name than here to be named by me have out of opposition to the Lutheran given more suspition of concurrence with the Stoick the Modern Turk or Jews that lived in our Apostles time than the Lutheran doth of any concurrence with the Papist or other Heretick whatsoever I shall be able to inform him that will friendlie and privately debate this seeming Paradox with me whether by writing or by word of mouth But as the world now is set openly and publickly to confront a countenanced error would breed greater dissention between brethren in profession and affection then the unseasonable publication of truth specially by so mean a messenger of truth as my self could recompence Dum furor in cursu est currenti cede furori It is one thing to give the way unto such fierce oppositions as daily meet us and another to be carryed headlong with them or to sollow them as their Patrons too often follow Princes Courts that is as we say afarre off Whilst I was an Artist I liked the Old Prescript well Loquendum cum multis Philosophandum cum paucis The medicine a little corrected is not much amisse in Divinitie Theologizandum cum paucis non loquendum contra multos unless it be unto some few and those no parts of the multitude or Vulgar sort either for judgment or affection Amongst my choisest acquaintance and most respected friends I had no choice left in Competition with your selves to whom in all congruitie I rather ought or more safely might communicate what I conceive of this or other like points of Divinitie more necessary to be enquired into by such as are intelligently ingenious than expedient to be published or communicated without distinction of Times and Persons For of my choicest meditations heretofore either published or privately perused I have ever liked the impression much better whilest I lookt upon it in your disposition and conversation than whilest I read it in mine own papers or from the Press Vos estis Epistola mea of all my labours in the Ministerie I have reapt no comfort like to this That it hath pleased God to use me sometimes as a Waterer of those precious seeds unto which he himself hath given plentiful encrease and to with-hold any thing that my conscience tels me may yeild wholesome nourishment though but rudely and homely dressed as this small Present is unto those sacred Plants which the right hand of our heavenly Father hath planted in your brests were to robb my self of my chiefest joy Thus I have adventured in a Case as it is commonly apprehended of great danger to be your Taster being more willing as I know you are perswaded of me to drink the deadliest bodily poison that could be ministred unto me than willingly to infect your souls with any poysonous doctrine Howbeit I profer not these brief Receipts as Mountebanks do their druggs or Tradesmen their waves upon Oath or confident Asseverations but rather referr them to the farther trial of your less partial more judicious tast faithfully promising on my part all readiness to recall amend or alter whatsoever upon better examination shall be found amisse whether in the Matter the Method or Manner of speech And upon these Termes I interest you by these presents in other Treatises of this Argument all which I have purposely consecrated as a Memorial Pledge of those Kind References which heretofore have been betwixt us of that respect which I will ever bear unto your persons and of the honour due from me especially to your virtues VALETE From my Studie in Corpus-Christ Colledge Jan. 1. 1619. Yours ever in all Love and observance THOMAS JACKSON SECT VII A Treatise concerning the Acts or Exercises of the SON of GOD his everlasting Priesthood OR Conteining the Manner or Meanes by which the Son of God through the continual Exercise of his everlasting Priesthood in his heavenly Sanctuary doth now De Facto sett Free indeed all such as seek for the working out of their own Salvation with fear and Trembling CHAP. XLIII 1. THe Manner how the Sonnes of Adam are set Free by the Sonne of God hath been in part heretofore or rather the First part of this Freedom hath been declared at large in the Eighth Book of these Commentaries Sect. 2. Chapt. 6. c. Amongst other Qualifications of the Son of God incarnate for destroying the works of the Divel it was a Special One That he should take upon him the Form of a Servant to the End he might without any wrong to His Person or any injustice done upon his Humane Nature by God the Father Dye the death of a Servant that is the Death of the Cross and by such death and sufferings pay the full Ransome of all Mankinds Redemption and set us all Free de jure The main business yet remaining to be discuss'd is Concerning the Manner the several Waies or Means by which he doth de Facto sett Free indeed that is Perfectly All such as seek to work out or rather industriously labour for the working of their own Salvation with Fear and Trembling That is I take it with such Fervent Prayers and Supplications to God the Father through Him and by Him as He tendred for Himself in his Agonie or in the dayes of his Consecration to that Everlasting Priesthood which he now exerciseth in the Heavenly Sanctuary where he now sitteth at the right hand of God the Father 2. With the Manner of Christs sitting at the Right hand of the Throne of of Majestie I am resolved not to meddle in this Book See
glo 2. vers propter humilitatem c aliâs illa glossa ponitur ea d. c. instistutio ARCH purificentur Quod omnibus sacerdotibus faciendum esse mandamus Nam si cinis vitulae y ¶ Cinis vitulae Historia legitur in Levitico See Ch. 50. Num. 1. quòd decimâ die Septembris tollebat sacerdos de proprio vitulam rufam trimam immaculatam quae nondum portaverat Jugum immolabat eam pro peccato suae domus hircum quem sumebat ab universâ mulâ—â—tudine immolabat propeccato populi Pelles carnes fimum vitulae Hircum comburebat extrâ cinerem servabat inde per totum annum fiebat aspersio aquae quâ purificabantur immundi de quibusdam quae in lege immunditiae dicebantur ut putà si aliquis tetigisset cadaver hominis mortui vel Sepulchrum erat immundus usque ad diem septimam hâc aquâ mundabatur sanguine asper sus populum sanctificabat a ¶ Sanctificabat Tunc sanguis vitulae fuit remissio peccatorum ut 12. q. 2. c. Gloria atque mundabat b ¶ Mundabat A venialibus Su. distinct 50. c. in Capite jn dist 4. c. nequaquam Nam sacrificiis venialia delentur Su. d. 2. c. cum omne de poen dist 3. c. de quotianis Nam si qua tunc habebant mortalia erant de poen dist 6. ca. 1. Circa medium PER HELIS AEVM Historia legitur in lib. Reg. qd cum Helisaeus esset in eremo venerunt ad eum viri civitatis dixerunt Ecce habitatio hujus civitatis optima est sicuâ— tu ipse benè nosti sed aquae pessimae sunt steriles At ille ait Afferte mihi vas novum mittite in illud salem ait Dicit Dominus sanavi istas aquas non erit ultrà in eis mors neque sterilitas Sanatae ergo sunt aquae ille usque ad diem hunc juxta verbum Helisaei quod locutus est Dominus multo magis aqua sale aspersa divinisque precibus sacrata populum sanctificat atque mundat Et si sale asperso per Helisaeum c ¶ Per Helisaeum Inde est quod cum aqua exorcizatur dicit sacerdos Deus qui per Helisaeum Prophetam salem in aquam mitti jussisti c. Prophetam sterilitas aquae sanata est quanto magis divinis precibus sacratusâ— sal sterilitatem rerum auferâ— humanarum coinquinatos d ¶ Et Coinquinatos venialibus tantùm sanctificat mundat atque purgat caetera bona multiplicat insidias diaboli avertit à Phantasmatum versutiis homines defendit 7. But wherein did the Roman Church so grosly mistake the meaning of the Holy Ghost in that instance of the Red Heifer Heb. 9. ver 13. Or to what mischievous inconvenience doth her practise unto this day upon this mistake amount To no less inconvenience to no lower degree of Antichristian Impietie then this that the Legal Priests with their Ceremonies or Sacrifices should be truer Types of every Masse-Priest whether of higher or lower Rank and of their services then of Christ Jesus our high Priest or of his everlasting Sacrifice and perpetual Function Both which were and are performed by him in his own Person not by any Deputies or Vicars But to me it is no wonder if that Church do make Aaron Eleazar and their Successors rather Types of Masse-Priests then of Christ seeing as hath been observed before they make Melchizedeck himself according to whose Order the Son of God only was to be consecrated high-Priest a more lively Type of meanest Masse-Priests then any true adumbration or shadow of Christ Jesus and the Service of the Masse-Priests at the Altar to be the accomplishment of Melchizedecks Priesthood 8. Had then the Anniversarie sacrifices of Buls and Goats upon the Day of Attonement no Reference or relation to the Sacrament of Christs Bodie and Bloud Nor the water of sprinkling mingled with the ashes of the Red Heifer no semblance with the Sacramental water of Baptism Yes doubtlesse both these Ceremonies had special Reference unto and exact semblance with these two Blessed Sacraments And yet were both of them shadows or Types only of Christs Bloudy sacrifice upon the Crosse and of the perpetual Exercise of his Everlasting Priesthood since he ascended into his heavenly Tabernacle Christ Jesus only and his everlasting Priest-Hood is the very Body or solid substance of all Legal Rites or services And of this Body the Anniversarie sacrifices whether of Attonement or others were true Types or shadows And of the same Body or Substance the Sacraments of his body and bloud and of Baptism are somewhat more then Types True Representations of what is past assured Pledges of all the Blessings promised to the Fathers and Patriarchs in the Old Testament and actually Exhibited in a better manner then they were to them unto all Believers since his entrance into the most Holy Place CHAP. XLIX That The Forraigne mainteiners of the more then Fatal Irrespective Rigid Decree make Christ Iesus rather a meere Sacrifice Then a True Everlasting Priest acting for us and daily working out our Reconciliation to God So do such as teach That The Sinnes of some were Remitted before they were Committed Of the Super-Excellency of Christs Priesthood and one Sacrifice in comparison of The Aaronical Pr. and the many Services thereof 1. BUt here I must expect this or the like Reply from some Interimists or such peaceable men as desire a reconciliation betwixt Ours and the Romish Church If to celebrate the Sacrifice of the Mass that is So to offer up Christs body and Blood or whole Christ upon the Altar be a branch of Antichristianism or an implicit denyal of Christs Everlasting Priesthood will you undertake to acquit the reformed Churches as you term them from the like sin or Sacrilegious opinions or from robbing Christ of his Greatest Honours as He is Man which are to be King Priest and Judge For any intire Reformed Churches or Christian Soveraigntie whose Publick Confessions or authorized Catechismes it hath been my hap to Read I know not one that is this way faulty Nor do the bitterest adversaries of the Gallican Swizterland or German Churches lay Antichristianism to the charge of their autorized Canons or Constitutions Albeit they indict a great number of private writers Pastors or Teachers in Germanie France Switzerland many in England and more in Scotland for being devoted Members of the Eastern Antichrist the height of whose Haeresie or Infidelitie they place in the Maintenance of That more then Fatal irrespective Decree in respect of Which all things Christs death it self not excepted be said so to fall out as that they could not fall out otherwise or be prevented 2. For such private writers as have gone too far in the Poynts mentioned in what Christian Church soever they be I leave them to answer for themselves and for
of any doubtful or difficult place of Scripture The people were in a manner taught to believe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere to believe this Article was sufficient to Salvation live they in the mean time how they list This foolish Doctrine did begin and propagate it self in Germanie before Melancthon did correct Luther or as Chemnitius thinks did record his own Recantation But the infection in the mean time did so farr overspread the Church of England before it heard of the remedie that it moved Sir Thomas Moore to lay aside jesting and deplore the miseries of his times in earnest to see men given over to Revelling Bouzing or drinking or to other worse vices and yet continue Confident that the sufferings and Passions of Christ should fully pay the shot or discharge the reckoning how great soever it were 3. It was but an Implicit Branch of the former Error which at the first did not break forth in expresse Termes to teach men to Believe Secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with full Assurance of Faith that Christ dyed for them in particular before they had any assurance that Christ dyed for All men A strange Conclusion which they sought to cover or overshadow with a more dangerous branch of the same Error to wit That every man was to have Fiduciam or full assurance of his own Estate in Grace or interest in Christ not from Gods General promises made in Him but from special or Particular Faith This was that unfortunate Doctrine which gave such Scandal to the beginning of Reformation in Germanie that not three hundred Bellarmines not so many Valentia's or other learned Jesuites which have lived since could ever withdraw the tenth part so many from Reformed Religion as Dr. Hessils did with-hold from embracing it by exagitating this Sensual Doctrine as he styles it as if it had been conceived or maintained of purpose that some professing Reformation might continue and encrease their drunken and voluptuous Others their lascivious and wanton kind of life and yet be as sure of their Personal Salvation as either St. Peter or St. Paul were during their Pilgrimage here on Earth This was that Ginne or Noose which Satan sought to draw upon them as knowing that he had this kind of people at greater command then ever he had any besides For as is intimated in some former meditations published and in some Others in due time to be communicated to Learned and Pious Readers There is not There cannot be any possible Evasion out of this snare but by recanting the former Opinions or Errors themselves For every Novice in Arts hath Learned that every Vniversal Negative Proposition may be Converted Simpliciter Now the Scripture gives us this Universal Negative again and again That no Adulterer no Covetous Person no Slanderer or Reviler of his Neighbours no Seditious or Rebellious Spirit shall enter into the Kingdom of Heaven The other Vniversal Negative which they deliver up as their Deed and Writing unto the Father of Lies and of all wicked cunning is This That no Man which must of necessitie enter into this Kingdom though he dye this day or to morrow can be an Adulterer a Covetous Person a Slanderer or Reviler of his Neighbour or carrie a Seditious Rebellious or Traiterous Spirit to his King and Countrie Now by this Noose or Gin which they have cast for themselves the Great Tempter can draw or lead them to all manner of mischief and Hypocrisie to envenome their thoughts with malice and slander with Treason Sedition and Disloyaltie and yet assure them that they are no Slanderers no Traytors c. but Zealous and Godly persons because they must enter into the Kingdom of Heaven The Last and worst branch of the former bitter Root is an Assertion which I never read in any forraign writer but of late set down in Terminis Terminantibus by some English Zelots whose study and practice it hath been either to improve or malignifie Forraign Errors The improvement of the former Errors which Outlandish Writers did rather not take into Consideration then maintain is The Division of all Mankind into Two Sorts that is into Elect and Reprobate An Error I confesse which can do no great harm upon such Sawcy Malepert Vocalists as have the gift to let the Word of God runne as fast out at their mouthes as it comes into their braines either by the Ear or Eye But if it enter once into the thoughts of a Sober Conscientious Spirit whose brain and heart have dayly entercourse or Commerce it is impossible but it should put him into a Dangerous Perplexitie either of being carelesly Presumptuous or of falling into utter despaire Experiments of this Later evill have been more frequent in our Church and in these times then in any other Church or times before us 4. For Conclusion of this Tragical Consideration I would request all such as sit in judicature specially in Causes Criminal to call to mind or suffer Me to be their Remembrancer of a Grave saying delivered by a great Praelate in the high Court of Parliament That Severitie without instruction is a kind of Tyranny More particularly my humble request is that with good leave I may put such in mind as judge seditious turbulent or enormous practises or Censure Fellones de se that they shall mightily condemn themselves by judging them unless they be as forward withall to quell the Erroneous Doctrine whether by Lawes Ecclesiastical or Civil whence the former Practises spring As that kind of Sedition Stubborn disobedience disloyalty Scandalum Magnatum or privie Conspiracie under whose heavie burden this State and Church doth now sigh and groan These and divers other like Branches of the Divels service are as true and proper Effects or natural issues of the forementioned preposterous Belief or Doctrine of Special faith or Division of all Mankind into Two Sorts as Christian Charitie Humilitie Obedience Penitencie or Contrition of Spirit are of the true and wel-grounded Belief of Jesus Christ and of him Crucified 5. The best instructions that can be given for rectifying the former Errours is that of our Apostle Rom. 4. Though we follow the Interpretations or Hints of those Writers whom these Zelots most admire He staggered not at the promise of God through unbelief but was strong in Faith giving glory to God and being fully perswaded that what he had promised he was able also to performe And therefore it was imputed to him for Righteousness Now it was not written for his sake alone that it was imputed to him But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead who was delivered for our offences and was raised againe for our Justification Vers 20 21 22 23 24 25. CHAP. LII That Iustification Consists not in one Single Act. In what Sense Fides est Fiducia is True 1. MUst we then with the Romish Church admit of a First and Second
VIII CHAP. LIV. Three Errors Disparaging Christs Priest-hood 1. The Novatian denying the Reception of some Sort of Sinners 2. A Late Contrary Error affirming That every Sin which some sort of men Committ is pardoned before it be Committed 3. The Romish Doctrine of the Masse giving scandal to the Jew All of them Respectively derogating from the Infinite value or Continual Efficacie of Christs Everlasting Priesthood THe First Error in this kind which did grow into an Heresie was that of Novatus Qui negavit lapsis poenitentiâ—m who would not have Backsliders or Revolters from Christianitie Of Novatus See Euseb L. 6. c. 42. Socrates Lib. 4. ch 23. to be upon any Terms or testifications of repentance re-admitted into the Church or made partakers of Absolution This Heresiâ— as all others took its Original from a plausiâ—le Truth or practise of former times The Truth is that in those times wherein men professing Christianitie were every day called unto the Fierie Tryal This Backsliding or Relapse unto Idolatrie or outward Profession of Idolatrie even after Baptism was so rife that the Church would not admitt any such as had thus revolted unto the Estate or Condition of Penitentiaries nor give them Absolution upon private testifications of sorrow for their Revolt Now if Novatus did only deny that unto such backssiders or Revolters which the Church in her purest times would not Grant them why was he condemned by the Church in Ages following for an Heretick If his Opinion were an Heresie why was not the Practise of the Antient Church Heretical Some Grave and Learned late Writers would have the Novatas Heresie not precisely to consist in that he denyed Absolution or Communion with the Church unto Revolters but in that he maintained That the Church had no right or Power to grant Absolution unto such Backsliders as Cornelius then Bishop of Rome with the Advice and consent of his Clergie did grant unto but that this was a Case reserved to God himself That such Backsliders or Revolters might at the point of death be Absolved Novatian himself had once solemnly profest But after Cornelius his Competitioner for the Bishoprick of Rome being preferred to that Dignitie had authorized this Practise he begun to set abroach his Error whatsoever that were and to accuse Cornelius and his adherents as Authors of Heresie and Novelties in the Church Had this Novatian been constant to his former Tenets and Profession made before Cornelius was chosen Bishop of Rome against him he could not have denyed either of these Two Points of Truth Either that God had mercie in store for Revolters from Christianitie when they did repent or the Churches Power to grant Absolution or other comfort spiritual unto those to whom she might out of charitable discretion presume God was merciful or to whom God had not forbid her to shew mercy or compassion For Christ had commanded her to be merciful as her Heavenly Father is merciful But it were too much Charitie to presume that a man of such a proud and turbulent Spirit as Novatian was in the depth of such discontent as took possession of his spirit upon Cornelius his Preferment to so great a dignitie as the Bishoprick of Rome unto his prejudice would be constant to his former Principles either in whole or in part As either to grant that God had mercy in store for Revolters or that the Church had power to Absolve them upon such significations of repentance as belonged unto her Cognizance Nor can we without breach of Charitie think that either Novatian or any other Heretick in those times would be so gross as to deny the Churches Power to Absolve men from any sinne from which they were perswaded God had or would absolve them And it is a clear Case that the Novatians did ground their Errour or Contradiction to the Church wherein they lived upon that place of the Apostle Heb. 6. 4 5 6. It is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the holy Ghost And have tasted the good word of God and the powers of the world to come if they fall away to renue them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame and grounding their Error or maintaining it by this place it is evident that they held Lapsos or Revolters from Christianitie unto Heathenism to be in the same estate Which modern Divines conceive all such to bâ— in as sin against the Holy Ghost But of the true meaning or extent of the Apostles words in the forecited place or how the absolute unpardonablness of sin against the holy Ghost may be thence concluded I have nothing for the present to say It sufficeth to know that this Error of the Novatians was by the Ancient Church wherein they lived Condemned for an Heresie Yet hence it will not follow that their Heresie in the Judgment of them which condemned it did properly or precisely consist in denying the Churches authoritie to absolve sinnes of what kind soever but rather in avouching this particular sin of Apostasie or revolting from Christianitie to be in it self unpardonable or uncapable of Repentance If it had been in it self unpardonable or so adjudged by the Primitive Church Navatian had been no Heretick in withstanding Cornelius Bishop of Rome and the particular Churches which consented with him or in denying to admit the Revolters from Christianitie unto the estate or Condition of Penitentiaries in the Church or in refusing to give them Absolution or to hold Communion with them after they had voluntarily or otherwise observed such a course of Life as the Church had appointed for Penitentiaries That the Antient Church did neither admit open Revolters to enter into this Course or Rule of life nor Absolve them after they had Uoluntarily though most strictly to the eyes of men observed it doth no way argue that the Church in which Cornelius lived or which lived after him did erre much lesse incurre the Censure of heresie which Novatian objected unto them in admitting open Revolters unto the estate and Condition of Penitentiaries or in absolving them from their sinnes after performance of such religious duties as were by the Church required of men admitted into that estate or Condition 2. The Primitive Church did hold both to be lawfull but not expedien for the present Times The Primitive Church did deny unto Revolters Both these Favours 1. Admission to the state of Penitentiaries 2. Absolution upon their good behaviour after testification of repentance onely de Facto not de Jure The Church in later times did onely alter the Practise or discipline as is to be presumed upon good cause or consideration And to conclude or limit the Authoritie of the present Church onely by Matter of fact or practise of the Church in former times is matter of Heresie at least of Schism And this it may be
untill we be actually cleansed from these later by the bloud of Christ. I should now proceed unto the manner how the Son of God doth dissolve those works which Satan worketh in us after Baptism or regeneration or how we are actually cleansed from sinne by his bloud 11. The Error of the sacrifice of the Mass But here again I find the Truth besett with Two Errors or Extremes the One Positive or an Heresie maintained by the Romish Church which in effect denies the infinite value or everlasting Efficacie of Christs bloudy Sacrifice upon the Crosse The Other Extreme is an Incogitancy of some men which magnisie the everlasting Efficacie or infinite value of Christs Bloudie Sacrifice not too much for so they cannot but amiss they make it everlasting after such a manner or rather make such use or application of its everlasting Efficacie or infinite value to themselves and to their hearers as makes his Everlasting Priesthood to be uselesse or needlesse To begin with the First Error or Extreme Is it possible that That Church which challengeth the Title of Catholick as her own peculiar should deny the most Fundamental Article of Catholick Faith as is the everlasting Efficacie or infinite value of Christs Bloudie Sacrifice In expresse terms or directly she doth not deny it Her Advocates dare not professe the denyal of it For so most of their Faction whom they lead blindfold would forsake them as Hereticks and Aliens from the Antient and Orthodoxal Church Yet the more stifly the greatest Scholars in that Church deny the imputation or Charge which we lay upon them the better proof we shall gain from them that they are the men which as the Apostle saith are given over to believe Lyes that they are the men on whose soules the spirit of delusion hath seazed If we shall decypher the impression or Character of that spirit so clearly that every one which is not sworn to their Faction whether Jew Mahumetan or Heathen or other more indifferent though but indued with Common Reason may run and read it Let us see then how they expose the greatest Mysteries of our Salvation unto the just scorn and derision of the lew Mahumetan or Heathen without possibilitie of Apologie for their manifest contradicting the Principles not of Christianitie only but of Common Reason Thus you may imagine any Iewish School-Boy or young Artist Catechized in the Rudiments of his own Religion would oppose the greatest Rabbines in the Romish Church We of the Jewish Nation once had our ordinary Priests which offered sacrifices daily in the temple we had our high Priest which went into the most holy place once a year with the bloud of the Anniversary and solemn sacrifices ye Christian Catholicks so ye term your selves teach your hearers as your Apostle hath taught you that the best sacrifices which our Fathers used were but Shadowes fore-signifying the taking away of sin they did not they could not take away sins or cleanse the consciences of such as offered them And why could not our sacrifices take away sin your Apostle gives this Reason because they were often offered Heb. 10. ver 1. 2. c. Ye Christian Catholicks have your high Priest who as ye say offered himself up in bloudy sacrifice unto God for your sinnes was this his sacrifice perfect or was it not Did it take away sinnes more perfectly then the sacrifices which our Fathers used or did it not ye say It did we say It did not it could not if your Apostles Principles or Expositions of Scriptures be true and your practise not false or unlawful Your Priests as you confess stand daily ministring and offering the same sacrifice which your high Priest did offer and therefore by your Apostles argument against us and by your practise this sacrifice can never take away sinne it is more the same sacrifice than the sacrifices of the Law were And yet it is offered oftner and in more places than any Legal sacrifices were 12. Some devoted to the Romish religion will perhaps say in their hearts the Doctors of our Church know well enough how to untye these knots which the Iewes cast albeit so learnedly and so subtilly that no unlearned man can perceive how they untye them If men will thus believe or rely upon their Teachers skill without any true experiment of it we cannot help it Yet if you will believe me upon the faith of a Christian I never yet could see any Romish Writer which leaves not the former knot worse then he found it after he had used all the paines and skill he had to untwist it The wisest and most learned of them usually let it slide away without medling Many of you perhaps have read what the Rhemists in their Notes upon the tenth to the Hebrewes have attempted To make you believe that all is loose The Apostle say they speakes of the sacrifices of the Law not of the sacrifice of the Mass It is true indeed he speakes of the sacrifices of the Law for he proves them to be unperfect unsufficient but he proves them to be unsufficient by such a Reason as will conclude more strongly not only against the sacrifice of the Mass if so the sacrifice of the Masse were as lawfull as the Legal sacrifices sometimes were or the Reiteration of it not more abominable in the sight of God then the restauration of Legal bloudie sacrifices at this day would be But against Christs bloudy sacrifice upon the †He meanes if it needed to be often offered Cross also The only Reason by which the Apostle proves the best kind of Legal sacrifices even whilest they were lawfully used and according to Gods appointment to have been altogether unsufficient for taking away sinne is because they were to be often offered Now every particular must be proved by an universal and A true universal Rule or Principle includes the same reason in every particular The Apostle could not prove the Legal Services to have been imperfect for this Reason that they were often offered unless this Vniversal were true and taken by him as granted That no sacrifices or sacrifice of what kind soever which is often offered can be perfect or sufficient to take away sinnes This universal Reason the Apostle takes as granted by Light of Nature and Common Reason and so frames his Argument from the Authoritie of Scriptures and the consonancie of Common Reason or light of nature ver 15. The Holy Ghost ALSO is witnesse c. It is as idle and as frivolous a shift wherewith the same Rhemists seek to put off their ignorant Readers when they tell them that Christs body was but once offered up in a bloudy manner but may and ought to be often offered up in a bloudless manner The very root and ground of this distinction if you examine it by our Apostles Argument includes a confession or acknowledgement of the CRIME or HERESIE which we object unto them to wit that The bloudy Sacrifice
still cleanse us from all our sinnes from which in this life we are cleansed or can hope to be cleansed If we then receive remission of sinnes or purification from our sinnes in the Sacrament of the Eucharist as we alwaies doe when we receive it worthily we receive it not immediately by the sole serious remembrance of his death but by the present Efficacie or operation of his body which was given for us and of his Bloud which was shed for us 10. The reason why the bloud of Bulls and of Goats had no longer force or efficacie to cleanse men though but from sinnes against the Law of Ceremonies then whilest they were offered was because their bloud was corruptible bloud and did perish with the using But we are not redeemed saith S. Peter 1 Pet. 1. 18. with corruptible things as silver and Gold but with the pretious bloud of Christ as of a Lamb without blemish or without spot One part of the pretiousness of his bloud is that it is farr more incorruptible then silver gold or other pretious metall and the less corruptible any metall is the more pretious it is and the more pretious it is the more uncorruptible Though Christ then was truly mortal when he dyed for us yet the bloud that he shed forth for us at his death did not become like water spilt upon the ground which cannot be gathered again it did not vanish or consume as the bloud of Legal Sacrifices did as his Body so his Bloud was not to see or feel corruption not a drop of Bloud which was shed for us whether in the Garden or upon the Crosse but was the bloud of the Son of God but was shed by him as willing at this price to become the everlasting High Priest of our soules and not a drop of Bloud which was so shed did cease or shall ever cease to be the bloud of the Son of God His soule and body we know were disunited by death yet were neither of them disunited from his Godhead or Divine Person His Body whilest laid in the grave was still the Body of the Son of God as still retaining Personal Vnion with his Godhead So was his soule so was his Bloud the soule and Bloud of the Son of God as being indissolubly united to his Divine Person Though his bloud whilest it was shed or powred out did lose its Physical or Local Union with his body though one portion of it were divided from another yet no drop of it was divided from his infinite Person And that which the Romish Church would transferre unto each several crum of bread or drop of Wine in the Eucharist is Originally and properly true of the several drops or divisibilities of Christs Bloud which was shed for us whole Christ was in every one of them indivisibly in every one of them God was the Godhead was and is personally united to all of them 11. Whether all and every portion of his bloud which was then shed were by the power of the Godhead recollected and re-united to his Body as his Body was to his Soule at the resurrection See Chap 46. Numb 2. we cannot tell God knowes But this we know and believe that the self same bloud which was then shed whether it were gathered together again or remained dispersed whether it were re-united to his Glorifyed Body or divided from it is still united to the Fountain of Life to the Godhead in the Person of the Son And being united to this Fountain of Life who dwelleth in it as light within the body of the Sun it is of Efficacie everlasting it hath an immortal power or force to dissolve the Works of Satan in us as well those which he worketh in us after Baptism as before The Vertue of it to cleanse and purge us from our sinnes of what kind soever is at this day as soveraign as if it had been sprinkled upon our soules whilest it issued out of his body It is impossible it should lose its Vertue in or upon our soules unless vve first lose our Interest in it vvhich vve cannot lose but by abandoning the vvaies of light and polluting our soules vvith the Works of darkness For so long as we walk in the light the bloud of Jesus Christ the Son of God doth cleanse us from all our sins 12. 1 John 1. 7. This present Efficacie of Christs body and Bloud upon our soules or reall Communication of both I find as a truth unquestionable amongst the Antient Fathers and as a Catholick Confession The Modern Lutheran and the modern Romanist have fallen into their several Errors concerning Christs presence in the Sacrament from a common ignorance neither of them conceive nor are they vvilling to conceive hovv Christs body and bloud should have any Real Operation upon our soules unlesse they were so Locally present as they might Agere per contactum that is either so purge our soules by Oral Manducation as Physical Medicines do our bodies vvhich is the pretended use of Transubstantiation or so quicken our souls as svveet odours do the Animal spirits which were the most probable use of the Lutheran Consubstantiation Both the Lutheran and Papists avouch the Authoritie of the Ancient Church for their opinions but most injuriously For more then we have said or more than Calvin doth stiffely maintain against Zuinglius and other Sacramentaries cannot be inferred from any speeches of the truely Orthodoxal or Ancient Fathers They all agree that we are immediately cleansed and purifyed from our sinnes by the bloud of Christ That his humane Nature by the inhabitation of the Deitie is made to us the inexhaustible Fountain of life But about the particular manner how life is derived to us from his humane Nature as whether it sends its sweet influence upon our soules only from the heavenly Sanctuary wherein it dwells as in its Sphere or vvhether his bloud vvhich vvas shed for us may have more immediate Local presence vvith us they no way disagree because they in this kind abhorred curiositie of dispute As for Vbiquitie and Transubstantiation they are the two Monsters of modern times brought forth by ignorance and maintained only by Faction And thus much of the infinite value and everlasting Vertue of Christs Sacrifiâ—e in comparison of Legal Sacrifices The next Querie is How the everlasting Efficacie of his Sacrifice or of his Priesthood was prefigured by Legal Sacrifices or purifications for sin 13. The Legal sacrifices as all agree did generally foreshaddow Christs Onely and All-sufficient Sacrifice But in as much as they were corruptible and their vertue transient and by reason of their corruption and transient vertue were often to be reiterated they could not be so much as true shaddowes either of his offering of Himself once for all or of the everlasting vertue of his Onely Sacrifice once offered Their imperfection corruption or transient vertue did serve as foyles to set forth the glorie and splendor of his everlasting