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church_n	apostle_n	bishop_n	evangelist_n	4,208	5	10.0866	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90866	Theos anthrōpophoros. Or, God incarnate. Shewing, that Jesus Christ is the onely, and the most high God· In four books. Wherein also are contained a few animadversions upon a late namelesse and blasphemous commentary on the Epistle to the Hebrewes, published under the capital letters, G.M. anno Dom. 1647. In these four books the great mystery of man's redemption and salvation, and the wayes and means thereof used by God are evidently held out to the capacity of humane reason, even ordinary understandings. The sin against the Holy Ghost is plainly described; with the cases and reasons of the unpardonablenesse, or pardonablenesse thereof. Anabaptisme, is by Scripture, and the judgment of the fathers shewed to be an heinous sin, and exceedingly injurious to the Passion, and blood of Christ. / By Edm. Porter, B.D. sometimes fellow of St. John's Colledge in Cambridge, and prebend of Norwich.	Porter, Edmund, 1595-1670.; Downame, John, d. 1652.	1655 (1655)	Wing P2985; Thomason E1596_1; ESTC R203199	270,338	411

in Cron. as Prosper writeth yet the Manichees did not more deprave the Passion of Christ then you have done and therefore your book cannot expect a better fate then its fore-runners for of all the great Volumes which former hereticks writ there is little or nothing at this day to be found except such fragments as remain in the Fathers who confuted them and a few Creeds and Ep stola fundamenti in St. f Aug. Con● Epist fund 10. 6. c. 5. Austin and nothing else of Controversie considerable and yet I must tell you that the books of the Arians were written with far greater art and learning then your loose writings shew and I assure you that many Judicious Divines have said that they find nothing in your book fi● to be observed but onely the errours and heresies and yet those are so poorly proved that I may truly say of your book as Austin did of the books of Faustus the Manichee g Aug. Cont. Faust lib. 16. c. 26. Faustus scribit tanquam libellus ejus surdos auditores vel caecos lectores esset habiturus O hominem dictorem alium non cogitantem contradictorem i. Surely you imagined that your Readers and bearer should be deaf or blind and that none would contradict you but all acquiesce in your opinion yet your writings are so blasphemous as if they had been written by him that was the Author of that Libel which Mr. Fox calls h Acts Mon. n. 40. Lucifers Letter and so insipid as if they had been i Erasm f. 359. Suibus Scripti as Erasmus said of such kind of Writers in his time I wish they had been dedicated to Vulcan or strangled with a spunge in their birth because I see that they are like the fry of Serpents and other Vermin and are by you made onely to do mischief untill they be catcht and then the height of their preferment will be as Martial merrily writes of his own Poems k Mart. l. 3. ep 2. Libelle Festina tibi vindicem parare Ne nigram citò raptus in culinam Cordyllas madida ●egas papyro Vel thuris piperisque sis Cucullas Make haste and get a Patron pretty book Before the Black guard or the Master-Cook Snatch thee as waste-paper for his Kitchin To put Spice Sprats Frankincense or Pitch in But if they misse this yet they will not fail of such an end as Arius himself came to or of the fate of Volusius his Annals in Catullus Pleni ruris inficetiarum Catul. car 37. Mart. lib. 12. p. 62. Annales Volusi c. carm 37. So I leave them for present to be put into the Black Bill at Cambridge or the black Catalogue of the late Gangrana CHAP. IV. The Commenters temporizing in unsainting the Apostles in condemning Tombs and in short hair THe next thing to be observed in you and your Comment is your great Compliance with the tender Consciences of these Times which they that formerly observed your very zealous conformity with the then garb must needs judge that you intended this new change onely as a bait to invite the brethren more chearfully to swallow your deadly hook First you will not afford the title of Saint to the holy Apostles but they are plain John Peter Paul only James is beholding to you for Sainting him if not an erratum of the Printer Is not this to shew your conformity with the Plague-bill of London and yet there is the title Allhallowes though not the word Saint and there the word Saint is withdrawn but from places and Churches but you will not allow it to the persons of Apostles the Bill had some colour for it self for it was once ordered in a Council a Concil Constantinop sub Const 5. An. Domini 755. That Churches should not have the appellation of Saint because of the great abuse in Image-worship and because people did then give the title of Saint to those places not because the Churches were so named in their dedications but because the Images of Saints were set up in Churches and the name of the Saint was painted on the Image So that when men said Let us go to St. Peters they meant it of the image when perhaps the Church was not so named but it was never ordered by any Christian Council that the title Saint should be denyed to the persons of the holy Apostles and Evangelists you see the Scriptures give that ●itle to whole Companies of people professing Christ b 1 Cor. 14. 33. who were much inferiour to the high Office and sanctity of the Apostles I think you would be offended with him that should not stile you Doctor and yet the Apostles have a better title to Saint then you to your Doctorship And because some are offended with Images of men lately set upon Tombs as they have as just cause perhaps to find fault with them as to be offended with the memories of Apostles and Martyrs in glasse-windowes if all imagery in Churches be unlawful you more zealously condemn all Tombs built for memory of men departed though they deserved well of us and therein you condemn the practice of holy men in Scripture in preserving the Sepul●h●● of David even the accursed Jews did adorn the Tombs of the Prophets whom Matth. 23. 29. their fathers slew yea and all Christian Churches in all ages did allow and with great cost set up Tombs of holy men and Martyrs and called them Memorias Martyrum i. e. the Memories of Martyrs the Sepulcher of Christ was much esteemed by Constantine the Great and a fair Church built over it as we read in Eusebius and that for the memories of twelve Apostles Euseb de vit Const l. 3. lib. 4. Hier. Epist 53. c. 3. n. 17. Aug. de Civ l. 22. c. 8. he built twelve several Tombs in one Church as Constantinople and in St. Hieromes time the Tombs of St. Peter and St. Paul were of great esteem in Rome In St. Austin's time and in his Church at Hippo was the Tomb of St. Stephen set up though far remote from the place of his stoning and we find a Tomb set up or the blessed Virgin Mary in Judaea as some in Di●nysius and St. Hierome tell us Nonna the holy woman Vid. Dionys vit Hier. to 9. P. 39. and Mother of Greg. Nazianzen devoted the whole estate which her son Caesarius left to build a costly Monument for his memory as her own son Nazian in his Funeral Oration to her great praise reporteth Naz. Orat. 10. and in the Canons of the Primitive Church recorded by St. Basil The violaters of the Tombs of the dead are Basil ad Amphil c. 64. n. 36. ordered to stand excommunicate the space of eleven yeares even as long as adulterers were This Commenter surely hath an higher conceit of his own wisdome then any other men have discovered to be in him that presumeth to controul the Practice of

si c●imen est nimium legi Prop●e●is Apostolis credidisse ignosce Omnipotens Deus qu●a in his m●ri possum Emend●ri non possum Id est Lord why hast thou deceived me thy poore creature I believed thine own words concerning thine own self thy servant Moses David Solomon Dani●l and thine Apostles have misled me If it be a fault to give too much credence to thy Law thy Prophets and Apostles I beseech thee to have me ●xcused if in this Faith I live and die for I can never recant this Doctrine Finally this was also the constant Profession of that learned Bishop Saint Basil for when Valens the A●ian Emperour had by a messenger threatned him with sequ●stration of his Church and banishment of his person if he persisted in this Doctrine which he called a foolish doctrine The good Bishop answered u●inam sempiter na sit Theod. hist l. 4. c. 10. haec mea insipientia id est And so say I and I pray God I may never be withdrawen from that true and most wholsome Doctrine which I have here delivered and which our new fashion rationall animalls call folly but that I may persevere in the Faith and Confession of the Godhead of Jesus Christ unto my lives end And afterwards I doubt not but I shall so continue with the Angels and Elders Revelation 5. 13. saying Blessing Honour Glory and Power be unto him that sitteth on the Throne and to the Lambe for ever and ever Amen L. Deo FINIS THE THIRD BOOK Α●θρωπ●ς Θε●φόρος THE Incarnation of GOD And the MYSTERIE Of Mans Redemption unfolded Tentemus animas quae deficiunt in fide naturalibus rationibus adjuvare Ruffin in symb apud Cyp. LONDON Printed for Humphrey Moseley and are to be sold at his Shop at the Princes Armes in St. Paul's Church-yard 1655. THE PREFACE HAving in the second Book shewed that Jesus Christ is the onely true supream and most high God and that there is no other God but he for that we are assured that Christian Faith cannot H●l de Trin. l 7. admit of two gods And because we have learned the same in the Holy Scriptures Deut. 6. 4. Hear O Israel the Lord our God is one Lord. And that the Prophet calls the Son of God Esay 9. 6. The mightty God the everlasting Father and that in the Gospell the Son of God saith John 10. 30. The Father and I are one and that all his are the Fathers and all that the Father hath are his John 17. 10. Which sheweth a perfect communion in one Essence and that the Son in Godhead is no way inferiour to the Father but both are equall and therefore the Scripture with great reason doth promiscuously sometimes name the Father before the Sonne and sometimes the Sonne is put before the Father as John 8. 16. I and the Father that sent me and Gal. 1. 1. By Jesus Christ and God the Father And 2. Thes 2. 16. Our Lord Jesus Christ himself and God our Father For if Christ were absolutely under and subject to the Father how could this be endured when no Prince will suffer his subject though he be never so high and honourable to write Ego Rex I and my King as Chrysostome Chrys tom 6. ser 4. n. 55. notes In this third Book I am to shew that the same Onely true and most high God was incarnate by assuming humane flesh from the Virgin Mother and in that assumed nature was called Jesus Christ and in that assumed Manhood performed the great work of Mans redemption and therein suffered death on the Cross thereby satisfying the Justice and submitting to the Sentence of God as an expiation for our transgressions and by his most holy life and perfect righteousness in fulfilling the whole Law and so performing the Covenant of God for us and in our stead as our suretie and thereby according to the Covenant Do this and live hath obtained for his whole Mysticall Body the kingdom of Heaven and everlasting life To this discourse I am lead by the pernicious doctrine of this Commenter who denied Jesus to be the supreame God and to colour this blasphemy hath most apparantly misinterpreted and transverted the holy Scriptures and wronged the ancient Nicene Fathers as hath been shewed before and particularly that most learned Bishop and ancient Church-writer Eusebius as is next to be shewed THE INCARNATION of GOD. CHAP. I. The Vindication of Eusebius whom this Comment hath calumniated and falsified VPon those words Heb. 13. 2. Some have P. 331. entertained Angels the Commenter saith Eusebius in his first Book contends that one of the Angels was the Son of God for he will not have him the most high God c. You have not onely all to becommented the Epistle to the Hebrewes and the Nicene Father but have written a loud Comment on Eusebius who never wrote or said for ought can appear that Jesus Christ was not the most high God But I am sure divers times in his most learned Books he teacheth true Doctrine quite contrary to yours when he saith Filius erat ante aeterna tempora Euseb de Demonst i. 4. 6. ● the Son of God was from eternity and also particularly condemneth this very Heresie which you have so belaboured under the name of Heresie Artemon Theodotus and Paulus Simosatenus as hath been shewed before Id hist l. 5. c. 28. lib. 7. c. 2. For this Eusebius was one of those renouned Bishops who at the N●●ene Councel against Arius decreed and subscribed the article Homossion id est that the Father and the Son are of the same essence and Godhead whereas some Arians at that Councel refused to subscribe and thereby insinuated as your selfe have done that there was a greater and a lesser God and so fell into the old heresie of Mercion who said Bas ho. 27. con sabel Soc. l. 2. c. 5. there were two Gods 2● Saint Basil notes one of the refusers was also named Eusebius who was ●ishop of Nicomedia at that time and afterwards was preferred to the Bishoprick of Constantinople and their lived and dyed an Arian but we have no writings of this Eusebius now extant The Eusebius whom you mean lived and dyed Bishop of Caesaria a man of so great learning and worth that the Emperour Constantine said he was worthy to be the Vniversal Bishop of the Sec. l. 1. c. 18. world this man at first was unwilling to have the word homo●sion put into the Creed because it was new but afterwards when he perceived that it was but the expression of that Doctrine which is really contained in Scripture when it is said The Father and I are one he accepted of it and exhibitted his own Church-Creed to the Councel and the Councel confirmed it onely adding the word Homo●sion and so published it as Socrates saith so that it seemeth the Soc. l. 1. c. 5. creed which we call the Nicene Creed

the most principal to assert the Immortality of his humane Soul and thereby to set forth this true doctrine of the Immortality of all mens soules and the Church had great reason for it because all Christians for some Centuries of years generally believing this doctrine In the fag end of the primitive times many atheistical and Ep●cur●an professors sprung up and denyed this truth obstinately and then it became an heresie and was so recorded by St. Austin as is said before under the title of the Arabick heresie and so occasioned a new article of Christs descent although it was an old Scriptural received truth to be put into the Creed I am not ignorant that in Epiphanius the Epi●u●eans are set down Epiph. haer 8. among hereticks who denyed this truth and so are S●oicks and Pythagoreans and Jewes which I take to be something unproper because none can be called hereticks except they at least professe Christianity and perhaps Epiphanius meant such Christians who in Philosophy were of those Sects or Jewes by birth CHAP. IX Of the most ancient Creed why so many additions have been made and particularly the article of Christs descent THe Reasons that move me to think that the new article of Christs descent was added to the Creed principally to set forth the Immortality of man's soule are now to be brought forth to the Readers view It was a long time before the Church-Creed went about in writing though some private men did so preserve it yet it was learned by oral tradition and so rehearsed Hil. de Synodis cont Arian n. 7. at baptismes and this is noted by St. Hilarie Fides Apostolica non scripta erat literis sed Spiritu Conscriptas sides hucusque nesciverunt Episcopi i. The Apostles Cre●d or faith was not written by letters but by the Spirit untill these dayes about the Nicene Council the Bishops did not take notice of any written Creeds and the same Father findeth fault with the writing of Creeds Fides scribenda est quasi in corde non fuerit i. Hilar. contr Const l. 3. n. 6. Faith must now adayes be written as if it had no place in mens hearts and although this symbole or Creed were not written yet it is confessed that it went about traditionally and without additions from the Apostles as Ter●●llian for his time sheweth Ab initio Evangelii Tert. Cont. Prax. d●cucurrit ante priores quosque haere●icos i. The rule of faith spread from the beginning of the Gospel and before Praxea's her●sies began And again he saith Regulam Tert. de praescr haeret hanc Ecclesia ab Apostolis Apostoli à Christo Christus à D●o tradidit i. The Church delivered the Creed as it came from the Apostles and the Apostles from Christ and Christ from God for there is nothing in that Creed but what is the expresse doctrine of Scripture Now the reason why the Apostolical rule of faith or Creed was not published then in writing is rendred by Ruffinus in Cyprian The Apostles did not deliver this Symbole Cypr in Symb. i● paper or parchment but by tradition oral to be laid up in the heart that so it might the better appear that the doctrine thereof was really from the Apostles for Infidels might have got it into their hands If it had been written and by that colour of rehearsing this Creed hypocritically migh● have undermined the Church therefore it was delivered rather vocally then in writing just as the Commander in War giveth the Word or sign v●cally and no● in writing by which friends are discerned from enemies which wate hword is called Symbolum as the Creed is that is a token or signal Thus far Ruffinus The most ancient record of the Christians Symbol● which I find written and without exception for that which is in the Constitutions of Clemens I believe is much later is in Tertullian who was a Writer as himself saith in the year after the birth of Christ 160. Tert. de Monoga which I have here inserted that the Reader may see how much hath been added to that first Creed untill these dayes as I find it in Tertullian lib de Veland Virgin principio Regula fidei una immobilis irreformabilis Tert. de Velan Virginibus Credendi in unicum Deum Omnipotentem mundi conditorem Vide Doctrinam praedicationis Apostolicae apud Irenae lib. 1. ● 2. Filium ejus Jesum Christum natum ex Virgine Maria Crucifixum sub Pontio Pilato tertia die resuscitatum à mortuis receptum in coelis sedentem nunc ad dextram Patris venturum judicare viv●s mortuis per carnis ctiam resurrectionem The onely Rule of Faith unmoveable and unreformable is To believe in one God Almighty maker of the World and his Son Jesus Christ born of the Virgin Mary c●ucified under Pontius Pilate the third day raised from the dead received into heaven sitting now at the right hand of the Father that he shall come to judge the quick and the dead by the resu●r●ction also of the flesh This is all in that place the same again in substance is rehearsed but in a few more words * Tert. de Praesc p. 92. Cont. Prax. p. 379. Lib. de praescriptionibus with the mention of the Mission of the Holy Ghost and the same again Lib. Cont. Praxean mentioning also the Mission of the Holy Ghost without any other considerable difference the same Father in the place above noted de praescript tells us Haec Tert. de Praescript regula nullas dubitationes habet nisi quas har●ses in ferunt i. that this rule of faith hath no doubts or dissensions among Christians but such as a e raised by heresies therefore what doubts and dissensions have been so raised is next to be considered CHAP. X. Of Heresies which occasioned ne● additions to the old Creed THat the springing up of the tares of heresie gave occasion to the Church to enlarge the Creed thereby endeavouring to extirpate those errours it may appear by these instances whereof some are undeniable and the rest very probable and have been so thought formerly by † Erasm ad facul Theol. Sorbon others 1. In the Creed of Ruffinus in Cyprian is Credo resurrectionem hujus carnis i. e. the resurrection of this flesh because the Origenists would not believe that the resurrection should be of the same body but of another new body 2. By the Nicene Fathers to the words Jesus Christ was added Unum Dominum i. One Lord against the Arians who would not confesse the Father and the Son to be but one One Lord. 3. The same Fathers added the word Homoousion against the said Arians because they would not believe that the Father and the Son were both of one Godhead or substance 4. The Article of Remission of Sins was added after that the Nova●ian hereticks refused to admit any to their Communion though they were penitents which after baptisme

afterwards Is not this the Carpenters son Matth. 13. 55. disparaging him for his mean parentage this is the Exposition of St. Amb●ose a Ambr. de Spirit l. 1. c. 3. In Filium Hominis p●ccare est remissius sentire de carne Christi c. To sin against the Son of Man is to conceive too basely of the flesh of Christ and they that so sin are not utterly excluded from pardon 2. The Jewes blasphemed him now in his Godhead by denying it and ascribing the miracle to confederacy with Beelzebub and of this blasphemy which doth take away the very foundation of remission of sins it is said It shall not be forgiven 5. I may adde hereunto that those unbaptized Pharisees in probability did not intend any obloquy or blasphemy against the Person of the holy Spirit as it is the third Person of which they had never been instructed neither had they so much Christianity as those disciples at Ephesus who though they had been baptized unto Iohns baptisme yet they had not so much as heard whether there be an holy Ghost Act. 19. 2. Thus having shewed that in Scripture and in the writings of the Fathers and later Divines the Godhead of Christ is called a Spirit and holy and also an holy Spirit and that in St. Matthew those words holy Spirit are to be understood of the Godhead of Christ which is for ever united to and residing in the Holy Temple of his most sacr●d Body and Soul I now reassume my former Conclusion That the denying Christ to be God is the blasphemy against the Holy Ghost which is there said to be unpardonable Now that in a Doctrine of so great moment and concernment the Reader may understand that I do not obtrude any novell and private opinion of mine own upon him I will he●e lay down the judgement of so●e of the Fathers in this very question and first of Athanasius one of the most profound and godly Divines that since the Apostles dayes the Church ever had who in his book De Communi essentia Patris c. aith b Arha to 3. p. 625. It is hard to conjecture what our Saviour means by those words He that speaketh against the Sod of Man shall be forgiven but he that speaketh against the holy Ghost shall not be so given So that the Son may seem ●o he inf●riour to the Spirit and yet the So saith The Father and I are one If he that saith to his brother Thou fool shall be cast into h●ll ●n quam gehennà gehennarum conjiri●tur is qui ●ss●rit Deum creatu am ●sse Into what Hell of Hells will he be cast who calleth him that is God a Creature and a Servant and a Minister onely And a little after he saith D●i●at●m V●rbi ipse Christus Spiri●um Sanctum voc●t humanitatem suam Filium Hominis n●minavit i. Our Saviour called his own Godhead the holy Ghost and his own Manhood he called the Son of Man and of those that blaspheme his holy Spirit by blaspheming his Godhead is this sentence to be understood It shall not be forgiven him neither in this world nor in the world to come This is the judgement of Athanasius To him I adde the Opinion of St. Hil●r● who was contemporary with Atha●asius who in his Exposition of that Text Matth. 12. 32. saith c Hil. in Mat. Can. 12. p. 731. Si negetur D●us in Christo caret omni mis●ricordia i. If a Man deny God to be in Christ that man shall finde no mercy And again he saith d Hil. ib. Can. 31. p. 426. Blasphemia in Spiritum ●st Christum Deum ●sse negare i The blasphemy against the Spirit is to deny Christ to be God The same Father in the place last quoted speaking of Saint Peters deniall of Christ saith Because to deny Christ to be God is that sinne which shall never be forgiven therefore Peter denied thus I know not the Man because a word spoken against the Son of Man may be forgiven The very same conceit hath Saint Chrysostome also in his Sermon of Peters deniall and upon these words I k●ow not the Man e Chrys to 6 p. 631. Non dixit non no●i Deum Verbum sic enim peccasset in Spi●itum Sanctum i. Peter said not I know him not to be God for so he had sinned against the holy Ghost but I know not the Man Now whether Saint Peter meant so as these two Fathers conjectured I cannot affirm for certain but by this I finde that the judgement of these two great Doctours was that the denying of the Godhead of Christ is indeed that great unpardonable sinne To this I adde the testimony of Saint Basil who deserved to be called the Great He in that excell●nt Book De Spiritu Sancto saith f Basil de Spirit c. 7. Testificer omni Homini Christum profi●en●i sed ●um neganti Deum ●sse quod Christus nihil ●i proderi● i. I testifie to every Man who professeth himself to be a Christian and yet de●●ieth Christ to be God Christ shall nothing at all profit that man And if Christ do not profit us in the remission of our sinnes I am sure our sinnes shall never be forgiven in this world or in the world to come CHAP. V. The Opinions of later Divines concerning the unpardonable sin A brief Narration of the life and death of Arius and of Julian the Apostate TO the above-named Ancients I subjoyn the opinions of our later Divines who in their Expositions and Tractats where they inquire what particular sin this is although they do not agree therein yet when they inquire what persons have sinned this sin they do commonly affirm for one that Arius in his Heresie did s●n thus and this is the opinion of Polanus and also of Bucanus and others Now the Polan synt p. 340. Bucan Lo. Com. p 174. onely noted heresie of Arius was the denying the Godhead of Jesus Christ saying that he was not from everlasting and that he was but preferred to be a God Just as our Commenter would have him onely exalted and deisied This Arius was born in Africk and was a Presbyter or Priest of the Cathedrall Church of Alexandria in Egypt In that City in the dayes of the Emperour Constantine the Great there were ten Churches besides Epiph. haer 69. the Cathedrall Just such as we now call Paraecial or Parish-Churches wherein ten of the Presbyters of the Cathedrall Church were the incumbents and Preachers of these ten Arius was one and was more esteemed and followed then any of his brethren It fell out that the Bishop of Alexandria died Arius gaped for the place but mist it for one Alexander was elected then Arius raised a faction and revived the former Heresie of Paulus Samosatenus preaching this damnable doctrine that Christ was not God When Bishop Alexander was informed of this he convented Arius and upon examination discovering his

is behind of the affl●ctions of Christ in my fl●sh We may not think that Christ in his own particular Person left his Passion insufficient so as if for our redemption the Apostle should need to supply his defect but his meaning is that something was to be suffered in the Mysticall Body of Christ which is his Church by the holy Martyrs for confirmation of Evangelicall Truth as it is there said For his bodies sake that is for the edification of his Members and these Passions of Martyrs are here called the afflictions of Christ though they were acted onely on the Person of this Apostle If it be here objected that there is a great difference between the Sonship of Christ and our sonship because he is the Son of God by Nature and we onely by the Adoption of Grace This cannot be denied but withall we should understand that although Christ in regard of his Divine Nature is very God of very God yet the same Lord Jesus in respect of his assumed Manhood is also the Son of God onely by Grace by Adoption and Election and therefore it is said in regard of this humane Nature All power is given me in Heaven and in Earth Esay 42. 1. 1 Pet. 2. 4. and therefore Christ is called Gods elect Servant and Saint Peter calls him a stone chosen and precious for indeed it was of meer grace that this Man Jesus was chosen and taken into Unity of Person with the Eternal Word and this is the doctrine of the ancient Church Aug. de Verb. Dei ser 8. De Temp. ser 84. delivered by Saint Austine Susceptio hominis per Verbum erat Gratia nam quid meruit ille Homo qui Christus est and again Susceptio hominis ipsius in Deum tota est gratia quid meruit homo ille ●olle gratiam quid est Christus nisi homo quid nisi quod tu and in his disputes against the ●el●gians he thus argues Vnde Christus De Praedest cap. 14. homo meruit ut in unitatem personae cum aeterno verbo assumeretur quid ●nte egit and he answereth himself thus ille grat âest tantus ●â gratiâ fi● Christianus quâ ille homo fi● Christus That is the taking of the manhood into God was meerly of grace for what did that man Christ deserve What did he before by the same grace that a man is made a Christian this man Jesus was made Christ Finally why should we further doubt that holy men are called Christ and the Son of God seeing the Eph. 3. 17. 1 John 4. 13. Matth. 28. 28. Scripture tells us that Christ dwelleth in their hearts and that they dwell in him and that he is with us to the end of the world Hereupon Saint Hier●m writes thus to Saint Austin a Hierom. Ep. 80. Habitantem in te●d●●exi D●m●num Salvator●m And Paulinus thus writes to him b Aug. epist 58. Audiam qu●d in ●● mihi loquatn● Deus And Austin himself writes thus to Bishop Aurelius c Id. ●e opere Monach. cap. 1. Jussioni ●●a oporter me ob●●mpera●e nam Christus in te habitans ex te jussi● This union of Christ and his Church is of so great Concernment that the most high and Holy Sacrament was set up by our Saviour purposely not only to signify but also as an Instrumental meanes to effect this most holy Union which cannot be said of common and ordinary food and therefore is called by Saint Austin Th● Sacrament of union as out of many grapes one vessell Ad Fr●● in Erem ser 28. Sacramentum unitatis of wine is extracted c ●just so saith he of many men one Body of Christ is composed I here present unto the Learned Readers consideration an exposition of those two difficult sayings of Christ but I do not obtrude this conceit Magisterially He saith Iohn 6. 53. Except ye cat the flesh of the Son of man c. and Matth. 26. 26. Take eat this is my Body This he said when he gave not flesh but bread Vide Theophil in ●o● 6. 51. This bread may truly besaid to † Vide Theoophil in John 6. 51. be turned into the Flesh of Christ because it is nutrimentally turned into the flesh of every holy Communicant because such are truly called the Body and members of Christ and are called Christ but in prophane persons it is not so turned because they are not the members of Christ neither doth our Saviour say This is my body till he had first said Take Eat my learned friend Dr. Thomas Brown observeth that every Religio ●●dici man is a kind of Anthrop●pha●e because the main bulk of his body went in at his mouth by nourishment so this holy Eucharisticall nourishment is therefoie turned into the Body of Christ because it is converted into the flesh and blood of us who are his Body for thus Christ and his servants become incorporate and one body In the vision of Saint Peter it was said Arise Acts 10 13. kill and eat the meaning was that Peter should re ceive the Gentiles as well as the Jewes into the Communion of the Church Quasi escam u● incorporentur Ecclesiae saith Austin so he expoundeth that of Saint Iohn Aug. Hom. 45. Except ye eat id est nisi incorporentur Christo So also he expoundeth that saying He that cometh to Jo. 6. 37. me I will not cast him out Quiveni● ad Christum incorporatur ei And in that exposition of the Apocalyps which goes under his name Rev 20. 9. where it is said that fire came from God and devoured the persecutors he saith Comeduntur ab ecclesia persecutores id est incorporantur the meaning is that by the fire of the Holy Ghost the very persecutors of the Church shall be converted and incorporated into that mysticall Body of Christ this of the first question The second question is What that is which in the Saints Quest 2. Militant is not yet nor ever will be in this life fully subjected to God but shall be hereafter in the next life To this question this is the answer That in the Answer most holy men living there dwelleth a rebellious sin continually unto their death which is the same that by the Apostle is called Concupisence for the law saith Thou shalt not cover and the Apostle saith The Exod 20. 17. Rom. 7. 7. Gal. 5. 17. Psal 94. 20. flesh lusteth against the Spirit this is that which Divines call Originall sin of which the Apostle saith Rom. 7. 23. I see another law in my members warring against the law of my mind Psal 94. 20. he calleth it a law because it hath such power over us as the Edicts of Tyrants have over their Vassals this is that sin which ●we●l●th in us Rom. 7. 2. of which he saith v. 24. who shall deli●er us from this body of death the deliverance m●st not be

exp●cted in this life for against this thorn in the flesh did this Apostle pray ● but it was answered My G●●ce i● sufficient That 2 Cor. 12. 7. is no other deliverance may be had but power by grace to resist this temptation yet not so much power as to annihilate and quite extinguish it in this life If it be here objected that the Holy Scriptures acknowledge Gen. 6. 9. Job 1. 1. Luke 1. 5. some persons just and righteous and perfect ones as Job and Noah and Zecharie the answer is that this perfection doth not imply impeccancie or impeccability for such just men fall seven times Prov. 24. 16. Noah was just but it is said there in his generation such may be called perfect Travellers but not perfect Possessors having not yet finished their course so a child is called perfect which hath all his limbs and lineaments compleat yet is far from a perfect man and a perfect man is yet far short of Angelicall perfection Men are called just who are not Aug. de natura Grat. ● 38. free from sin Justi su●runt sine peccato non suerunt That this truth hath been ever acknowledged by the Church may appear in that the Apostle saith ●f we say we havë no sin we deceive our selves civitas 1 Joh. 1. 8. Dei o●at● dimi●te nobis debi●a the universall Church in the time of prayer saith Forgive us our trespasses Indeed Aug. de Civit l. 19. c. 22. De peccat merito l. 2. c. 6. S. Austin confesseth That a man may sometime live without acting a sin yet that any mortall man can be without sin he denyeth For when the Pelagians urged that the Virgin Mary was without sin he desired to be excused from all accusation of that Blessed Mother of our Lord God yet he was assured that all Saints on earrh would submit to that speech of Ambr. de Jacob l. 1. c. 6. Hier. ad Ctesiphon cap. 5. Id. Cont Pelag l. 2. cap. 8. Saint Iohn If we say we have no sin c. Sain● Ambrose saith Non gl●ri●r quia justus sum s●d quia redemptus not glorying in Justice but in Justification St. Hierom saith men are called just not because they are without sin but because they are endowed with many vertues as Ezechias was a just man though he sinn●d and wept he did not lose the repute of a just man for some sins but he retained it because withall he performed many just and worthy actions besides a man is ●steemed righteous when his un●ighteousnesse is forgiven as he is ●steemed with God a performer of the Law whose transgr●ssions are pardoned Omnia Aug. Retract 1. c. 19. mandata facta deputan●ur quando qui●quid non fit ignosci●ur Now that the rebellion of flesh and blood or concupisc●nce doth cont●nually dwell in all mankind during this life may clearly appear in the Holy Person of Saint Paul by his own words for thus he writes Rom. 7. 19. The go●d that I would I do not but the evil which I would not that I do f we inquire what evill it is which the Apostle would not do and yet did it it must needs be answered that evill concupiscences or carnall lusts did arise in him which he desired to be quit of and free from that they might not all be in him but because evill concupiscences will ever be in mortal men therefore his next care is that such desires may be r●sisted so that they proceed not into action as he saith Rom. 6. 12. Let not sin reign in your mortall body that ye should obey i● in the lusts thereof he doth not say let it not be for it will alwaies be in us but let it not rule and p●evail over Grace So Gala. 5 16. w●lk in the Spirit and ye shall not fulfill the lusts of the flesh he doth say ye shall not have those lusts but not fulfill and pe●form them and ver 17. Ye cannot do the thing that ye would that is because ye cannot as you desire be free and quit from evill desires so as no evill desires at all should arise in you yet resist them do not obey them Tene Aug. de Verb. Dei ser 43. manus pedes ocu●o● c. withhold your members from acting those carnal suggestions Where he saith What I hate that I do We are not Rom. 7. 15. to imagine that the Apostle meaneth that although he hated fornication adultery rapine c. yet he did act these things but he meaneth that he hated evill lusts which yet did continually arise in him he desired they might not all be in him Nolo concupiscere tamen con●upisco O ●i tamen Aug. de verbis Apost ser 5. ago quamvis membra●●eneo arma nego So himself adviseth Rom. 6. 13 Y●●ld not your members as i●st ●ments of unrighteousness Although sinfull desires arise in Id de Temp. Ser. 45. your carnall heart Rebellant r●bella pugnant pugna This is the strife betwen the flesh and the spirit he did continually resist those temptations Luctabatur no● Id. ibid. subjug●ba●ur alwayes str●ving with them but not overcome by them Rom 8. 8. They that are in the flesh cannot please God Though holy men are in the flesh yet because they are not over-ruled by the flesh they do please Id. de verbis Apost Ser. 6. God Carnem portant sed non p●rtantur ab ●a Where he saith Rom. 7. 25. With the mind I my self serve the Law of God but with the flesh the Law of sin We are not to think that the naturall mind or intellective faculty of this Apostle was free from carnall concupiscence for by nature our whole man body and soul is carnall but the mind here signifieth his understanding reformed and renued by the Spirit of God for the very naturall spirit or mind of man needeth ● renuing by the Spirit of Grace as himself saith Ephes 4. 23. B● r●nued in the Spirit of your mind When he saith Rom. 7. 17. It is no more I that do it but sin that dwelleth in me His meaning is not to excuse himself so as if he were without sin and blameless But that his Spirituall part or in ward man did detest that which his carnall part or outward man did suggest Just so doth this Apostle ascribe his holy and spirituall actions not to himself but to the Grace of the Spirit as 1 Cor. 15. 10. I laboured more then they all yet not I but the Grace of God which was with me So 1 Cor. 7. 10. I command yet not I but the Lord. So again Gal. 2. 20. The conclusion is that The Son himself that is to say Christ as he is considered with the plenitude of his Mysticall Body and so is the Whole Christ cannot be perfectly subject and obedient to the Godhead untill this mortall hath put on immortality and our naturall body be raised a Spirituall body when

amendment To this doctrine of the pardonablenesse of any sin though ever so great upon repentance the Church discipline of old was correspondent for in the Ecclesiasticall Canons recorded by St. Basil it is ordered That whosoever had denied Christ in time of persecution should be debarred from the Communion all his life time untill his death bed and remain onely in the number and ranck of penitentiaries but upon point of death he should be restored and the Sacrament administred to him and this propter fidem divinae Clementiae i. because the Church believed that our merciful God did pardon those true penitents who had fallen into that grand sin of denying Christ Upon the same doctrine did the fathers ground their dist●nction of sins calling some mens sins venial and others mortal just as St. John here doth a sin unto death a sin not unto death For so Origen mentioneth mortale peccatum and St. Amb●ose speaketh of crimen Orig n. 41. Ambr. n. 9. 15 Aug n. 6773 77. Prosp n. 34 mortale and Erratum Noae erat veniale So doth St. Austine call sins V●nialia Morralia capitalia Damnabilia and so doth Prosper and so doth the Church of Englands Liturgie mention a Deadly sin and all these onely in this sence as Saint Ambrose expresseth himself Venialis culpa est quam Amb. de Paradiso cap. 14. s●qnitur confessio i. that sin is called venial which is confessed or repented of And so that sin is onely a deadly sin or a sin unto death in which men live and die impenitently aud therefore unpardonably as is shewed before CHAP. XVIII The meaning of these words Idoe not say he shall pray for it that this praying and not praying is to be understood of the living and not of the dead the practise of the Church in praying for penitents the manner and form of Ecclesiastical or external pennance viewed in the Roman Lady Fabiola in what case God forbad praying for sinners in the Old Testament THere remaineth yet a greater difficultie in the words next following wherby this sin unto death may seem to be such a sin as the Apostle forbiddeth men to pray for wherby he may also seem to set the brand and mark of absolute unpardonablenes upon the sinner as being quite forlorne and bereft of all remedie and left utterly to desperation for thus we read A sin unto death I doe not say he shall pray for it It being granted that the sin unto death is one of those capital sins before mentioned out of Math. 12. 31. and Gal. 5. 19. In which the sinner continueth impenitently al his life time and therin dieth we are next to inquire whether the Apostle meaneth that such a sinner so dying is not to be prayed for after his death or whether he mean that such a sinner is not to be prayed for during his life time whilest he continueth in his sin without repentance For if we grant that by these words a man dying in that sin is excepted from being prayed for after death then it will follow that the other sort of sinners which sin not impenitently unto their death may be prayed for after death and so prayers for the dead must be allowed of as if they were warranted by Scripture which the Church of England doth neither practice nor allowe of although we can not denie but that the ancient Church used them so as I have shewed above in my first book To this inquirie the answer is that the praying or not praying here mentioned is to be understood of men living and only during their life time for so the Apostle meaneth he that is seen or knowne to consess his sin to repent and amend it may be prayed for by the Church whilest he is living But he that is not perceived or perceived not to Confess repent and amend his foul visible and noted sins whilest he liveth the Church hath no direction to pray for such a sin or for such a sinner in this sense that the sin may be forgiven which is never repented Or that the sinner may be pardoned notwithstanding his obdurate persisting and continuing in his sin no not whilest he is living and much less when he is dead So here is no warrant for praying for the dead whether they died penitently or impenitently but in what sense an impenitent sinner during his impenitencie may and ought to be prayed for in this life will appeare hereafter more cleerly but first I must shew the Church practise in praying for sinners The reader may consider that this Epistle is Catholick written to the whole Church and upon this direction the Church Catholick used to p●ay most earnestly yea and with teares and lamentations for such sinners who for some grievous and known Crime had bin excommunicated and this the Church did at such times as the sinners appeared to and in the Church or at the Church dores as penitents confessing and bewayling their owne sins in garments of sackcloth and their faces besmeared with ashes b●gging on their knees both the prayers of the Church and also reconciliation and re admission to the congregation and communion The manner of penitents humiliation and of the Churches commiseration and compassion we have very frequently described in the Church Histories and the Fathers thus In the wist●rne Church saith Sozomen Soz l. 7. c. 1● Ambr. 34. 37. Epiph. haer 59. Origen lam n. 30. there is a set place appointed where the penitents stand with a sad coun●enance mourning and weeping then they cast themselves downe on the pavement being clad in course sack cloth and their beauti● obscur●d and d●faced with ashes and with long sorrow and fasting they beg the prayers of the Church to God for them Confessing their sins openly If the Bishop be present he Compassionatly kneeles and weepes and prayes with them and for them and so doth the whole congregation S. Jerome relates the particular Hier. Epist 30. n. 8. pennance of the noble and religious Lady Fabiola as it was performed in his owne time She had bin divorced and after divorcement she was married to another man whilest her divorced husband was living But she repented and confessed her offence with great sorrow in sack cloth and ashes publickly in the sight of the whole citie of Rome Episcopis presby●eris populo Collacrimantibus i. her self and the Bishops present and the priests and the whole multitude altogether compassionatly weeping This was the use and manner of the Churches praying for those Brethren or Sisters which were thus seen to confefs and express penitency for their sins and therfore not sinning unto death impenitently and this they did upon this direction If any man see his brother sin a sin that is not unto death let him pray for him c S. Ambr●se doth exhort the sinner to confession Ambr. de paenit l. 2. c. 10. n. 34. and penitencie by this motive Fleat pro te mater ecclesia that

The whole Church prayeth that faith may be given to Infidels and S. Austin saith Sacerdos ad altare hortatur populum orare pro incredulis i. The Preist at the very altar in time of the ●olie Euch●rist exhorted the people to pray for unbeleevers and from this practise of the Church Catholick he reproveth the Pelagi●ns who affirmed that men by their owne power without assistant grace might perform the will of God This Doctrins saith he frustrateth the devotion of the Church for why should she pray for that which is not by grace or the gift of God And just so Prosper argueth Prosp Respon act Genuens n. 30. against them If faith be not the gift of God Frustra orat Ecclesia pro non creden ibn● ut credun● i. In vaine doth the Church pray for infidels that they may beleeve if faith were not the gift of God Neither were these prayers put up for heathens or wicked and prophane men Only at such time when they were about to be converted or when they seemed to incline to Christianitie but even then whilest they were at their worst Fulgentius prayeth thus Domine Fulg. vel Paul Diac. de incar n. 2. Opt. lib. 3 mal●s bonos facito i. Lord make them good who are now wicked and Optatus expounding that place 1 Tim. 2. 2. saith Paulus orandum praecipit pro regibus gentilitèr viventibus i. Paule appointed heathen Kings to be prayed for even whilest they lived in their heathenisme So the Church prayed for hereticks and persecutors whilest they continued both hereticks and persecutors Athanasius saith Populus Alexandrinus Orat Atha de populo Alex. n. 19. pro Constantio Artiano and Persecutore i. The people of Alexandria prayed for the Emperor Constantius who was both an Arrian and a persecutor and Epiphanius prayed for Iohn an heretical Bishop of Ierusalem in these Epiph. Epist ad Ioannem n. 31. words Domine praesta Joanni ut rectè credat i. Lord grant unto Iohn a right belief for surely there is very great cause to pray for the conversion of such whose heresies and persecutions doe endanger the very being of the Church and Chrysostome presseth this duetie of praying for such because saith he it is an act and Chrys serm d. Cruce latr n. 48. Machar hom 18. signe of far greater Charitie to pray for our enemies then for our friends finallie the Holie man Macarius said Sancti Orant prototo genere Adae i. Holie men use to pray for the whole generation of Adam In those bookes de vocatione Gentium which goe under the name both of S. Ambrose and also of Prosper the custome of the Church in praying for all sorts of men is fully set forth Supplicat ubique ecclesia deo Amb. de voc Gent. l. 1. c. 4. Prosp n. 53. non solum pro Sanctis jam regeneratis sed pro Omnibus infidelibus inimicis Crucis Christi pro Omnibus idolorum cultoribus pro omnibus qui Christum in membris ipsius persequuntur pro Iudaeis pro haereticis pro schismaticis quid autem pro ipsis petit nisi ut relictis erroribus convertantur ad fidem c. i. The Church doth now every where put up supplications to God not only for her owne holie and regenerate members but for all infidels and enemies of the Cross of Christ for idolaters persecutors Iewes hereticks schismaticks and thus she prayeth for them that they may be converted from their errors to the true faith The like is found in the Epistle of Bishop Caelestinus written in the behalf of Prosper and Hilarie and is amongst the works both of Austin and of Prosper setting forth not only Aug n. 72. Prosp n 62. what kinds of men were prayed for but also what prayers were used Obsecrationum sacerdotalium sacramenta quae ab Apostolis tradita in toto mundo at que in Omni Catholica ecclesia uniformiter celebrantur praesules humani generis agunt causam apud divinam clementiam precantur ut infidelibus donetur fides ut idolaatriae liben●tur ab erroribus ut Iudaeis lux veritatis appareat ut haeretici resi piscant ut scismatici Spiritum redivivae Charitatis accipiant ut lapsis paenitextia remedia conferantur c. The holie Rites of sacerdotal prayers descending downe from the Apostles times are uniformly celebrated in every Catholick Church in the world the prelates are the Orators to God in the behalf of all mankind they pray for infidels that faith may be given to them for Idolaters that they may be delivered from their errors that the Jewes may embrace the truth that hereticks may recant and scismaticks may recover the Spirit of Charitie that all lapsed sinners may have the remedie of repentance Lastly upon all these precepts and presidents both of the Scriptures and the Church primitive the Church of England with great pietie and prudence prayeth also for all men yea for her Enemies In the Letanie and Collect on good-friday persecutors and slanderers that they may find mercy and forgivenes and for the conversion of all Iewes Turks in fidels and hereticks This I trust is sufficient if not to much to set forth that any sinne though ever so great during his life time may be prayed for at least so far as that he may have the grace of convension from his sin * Orandum est pro bene malè viventibus ut bonus perseveret malus convertatur Aug. ad frat in Erem hom 42. And upon these grounds and reasons I would make no scruple at all to pray for the repentance of that partie whom I know to have committed that sin of which it is said It shall never be forgiven because I am fully persuaded that the threatning there is conditional viz. It shall never be forgiven without conversion and repentance as I have shewed before and therfore if I knew any man who had committed tha● sin in that high degree as it is described by Beza viz. He who ' is inlightned with the knowledg of Gods truth so that he Beza in 1 Joh. 5. 16. can not be ignorant though he would yet upon set purpose doth maliciously oppose and resist God purposely and knowingly I see no cause why I should doubt to pray for grace and the conversion of such an heinous sinner whilest he is yet aliue No man living is debarred from the prayers of the Church as you have heard no not the lapsed or excommunicated nor those that are therby delivered to Satan for even that most severe censure was intended for their Conversion and Salvation only as S. Austin noteth u. Ecclesia non Aug. de Civit. lib. 21. c. 24. Orat pro diabolo i The Church prayeth not for the apostate Angels and withal he there professeth that if he did certainly know those men that were predestinated to hell fire which no man can know without an especial revelation then indeed he would

13. 13. and 1 Corinthians 14. 47. The second man is the Lord from Heaven Thus did some of the old Hereticks believe as the l Basil n. 37. Valentinians and m Naz. n. 34. Apollinarius n Aug. to 6. n. 9 the Manichees and o Epiph haer Apelles said that Christ made himselfe a body of the Elements and did not take it from Marie And this they professed in a pretended honour 44. of Christ p Aug. to 6. n. 10. Iusipienti honorificentia as Saint Augustine calleth it id est foolishly thinking thereby to honour Christ and this was also one of the Tenents of the late Anabaptists as we finde in the sixteenth Centurie Now to affirme these things is to gainsay the Doctrine and promise of Redemption by the seed of the woman and the promised seed of Abraham and the sonne of David for Christ is not from their loyns if his body came from Heaven and although a simple well meaning soul should live and die in this errour who hath alwayes adhered to the main principall Doctrine viz. God in Christ and God incaruate believing Vide supra lib. 3. cap. 10. 11. that Christ performed the Law actively for him and also suffered death on the Crosse for him in a body howbeit not in such a body as descended from Adam shall we affirm that such a misbeliever must necessarily perish I answer that I dare not so pronounce because this sinfull and erroneous conceit of the incarnation is at most but one of these sinnes which our Saviour called A word spoken against the Sonne of Man Matthew 12. 32. For it is onely against this humane nature and no blasphemy against his Holy and Divine Spirit or Godhead and of such sinnes he saith It shall be forgiven him viz. If such a sinner with an humble heart make an acknowledgement and general confession of his secret and unknown sinnes wherein this will be included so as is before said with a resolution to decline any thing that he knowes to be sinfull so much as by assistance of Gods Grace he can still holding himself close to the main foundation which the forenamed old Hereticks did not but vented many blasphemies against the Divine Nature and also polluted themselves with many fowle Morall vices I say when Jesus Christ hath said It shall be forgiven how dare any Man presume to say It shall never be forgiven For although the Erroneous conceits of Christs Body comming down from Heaven doe disturb the Order of Gods dispensation and the congruitie of the work of Redemption and correspondence thereof with the words of the Covenant yet it doth not take away and root up the foundation This doth not un-God our Redeemer nor deny utterly the gracious work of Mans Redemption So as this most blasphemous Commentarie hath none which I now together with my weak endeavours in opening the dangerous Doctrines thereof leave and submit to the censure of the learned and to the namelesse Anthor thereof I say of both our Writings as Saint Cyprian did Cyp. lib. 4. Epist 9. to Paptanus In die judicii ante Tribunal Christi utrumque recitabitur To God the Father God the Son God the Holy Ghost three Persons one onely God be ascribed all honour and glory for ever and ever Amen Qualitèr haeretici pro falsae opinione in die judicii puniendi sunt nullus potest scire nisi Judex patiens est Deus quia affectis piae opinionis errant Salvian degub l. 5. p. 163. FINIS THE TABLE Of the Contents of each several CHAPTER THE FIRST BOOK Containing General Animadversions upon the Commentarie and Commenter and the assertion of the Souls Immortalitie Chapter I. CErinthus Artemon Theodotus and Page 1. Natalis Authors and spreaders of the blasphemie of the denying Christ's Godhead The Divine warning of Natalis That after these Paulus Samosatenus and Arius were maintainers of the same Heresie The spreading of it in severall parts of the known world even in our Britain That it was here discovered in Queen Maries dayes And punished by fire in the reign of Queen Elizabeth and of King James That the same is now revived by this Commenter the qualitie of G. M. who negotiated in the Printing and publishing this Commentary Chapter II. That the Commenter though he carefully concealed Page 4 his own name yet caused this his Book to be presented to divers persons of quality That this Commenter is the first that ever published this Heresie in our English Print Three reasons conceived why he concealeth his own name Chapter III. Of the licensing of this Comment the Licensers Page 7 censure of it and an Apologie for him in that he called this Commentarie a Comment and in his letter to an honourable Person declared it to be erroneous The copy of the Letter a parallel passage of Libanius concerning Julian and the Manichees concerning their Founder Manes the ancient practice of burning such hereticall books Chapter IV. The Commenters compliance in unsainting the Page 10 Apostles The reason why the Title of Saint was of old withdrawn from Churches by the decree of a Council That the abuse of images occasioned it and yet that the Title of Saint was not denied to the persons of Holy men Of his condemning Tombes Something concerning Hypocrisie in long hair and short Of the reason of the Nazarites long hair and the hypocrisie of their imitators Chapter V. The Commenters compliance with the old Arians Page 15 The judgement of the Ancients concerning the Authour of the Epistle to the Hebrewes A Vindication of Eusebius concerning the words Homo ousion and Homoi ousion and also of the Nicene Fathers falsly charged by the Commenter as if they favoured his own Heresie How the Father and the Sonne are said to be Opposite and yet both are but one God The Commenters Errour in the Logicall Doctrine of Relatives Chapter VI. That this Commenters principall designe was by Page 16 his pretended Commentarie to darken and extenuate or confute the clear Evidences of this Divine Epistle onely because therein are many great Testimonies of Christ's Godhead That herein he imitateth the practices of the old Hereticks Marcion Valentinus and the Manichees The Commenters misexpounding Hebrewes 1. 6. in allowing Divine Adoration to Christ and yet will not acknowledge him to be more then a creature and in applying the appellation Jehova to one whom he denieth to be the Supream God contrarie to Psalme 83. 18. what prostration signifieth Chapter VII That this Commenter mis-expoundeth Hebrewes Page 21 2. 2 3. That the Gospel is therefore preferred before the Law in that the Gospel was delivered by God himself immediately for it was delivered by Christ himself who is the Supream and onely God whereas the Law was delivered indeed by the same God but mediately by the Ministery of Angels or Creatures A true Exposition of Acts 7. 53. and of Gal. 3. 19. and Exodus 20. 21. Moses and Paul reconciled That