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A36446 TheanthrĊpos or The great mysterie of godlines opened by way of antidote against the great mysterie of iniquity, (now awork in the Romish Church.) In a sound and seasonable treatise; wherein 1. The incarnation of the Son of God (and evangelicall love, wisdome, humility, &c. expressed in that contrivance) is fully explicated and displayed. 2. Ceremonies in poynt of divine worship are concluded to be by Christ (the true Messiah) abrogated; and examined whether they are not since Christ, Jewish-anti-Christian; where the Jew and Judaizing Christian are deservedly taxed. 3. Christian liberty with its VIII steps and V boundaries, is modestly and briefly asserted; and many other matters of consequence and moment are imparted; but now published for vindication of the truth and its assertor. By Thomas Douglas, M.A. minister of the Gospel at Olaves-Silverstreet, in London. Douglas, Thomas, fl. 1661. 1661 (1661) Wing D2040; ESTC R212841 54,580 83

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his Head His Priestly Office by the Plate of pure Gold whereon was engraven Holiness to the Lord and the Ephod and Brest-plate whereon were engraven the Names of the twelve Tribes His Prophetical Office by the Vrim and Thummim in the Brest-plate from which he answered as from an Oracle as also by the Bells and Pomegranates the one typing the sound of his Doctrine the other the sweet savour of his Life As for the four extraordinary Garments which the High Priest wore only once a year to wit when he entered into the Holy of Holies upon the Propitiation day which were for colour white and therefore called Vestimenta alba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white Garments and for number four viz. 1. The linnen Breeches 2. The linnen Coat 3. The linnen Girdle 4. The linnen Mitre Lev. 16. 4. These give me leave to say it were not so much signes of Aarons as Levitical Shaddows and Types of the Lord Christ that immaculate Lambe of God the Holy and Just One his Purity and Innocency the holiness of his Person and the Inculpableness of his Life He was our holy harmless and undefiled High Priest Heb. 7. 26. Amandus Polanus indeed saith that S. Paul in describing and prescribing the Christians Panoplia and compleat Armour Ephes 6. doth allude to the Sacerdotal Vestments under the Law viz. the Mitre Brest-plate Girdle c. But if the Christian Clergy-Men ground the Mystical significancy of Vestments upon this I know no reason why the Laity and every Private Christian may not challenge as good a right to the use of Mitre Girdle Surplice c. as they since it is incumbent upon every Christian to put on the whole armour of God c. From what hath been said it may appear that the Priestly Vestments under the Law were Levitical shaddows and Typical and yet those under the Gospel are said to be Symbolical only and Mystically significant then the same Ceremonies are both Typical and Symbolical Now if they were Typical why are they not abolished If they were Symbolical according to our Bishops else why are they retained in the Gospel-Church and yet Typical according to Polanus and as it is evident then t is needful that they study another distinction then that of Typical and Symbolical Ceremonies saying that Typical Ceremonies are all abolished but Symbolical Ceremonies may be retained in the Gospel-Church In conclusion I desire to be resolved what is the Mystical signification of a Mitre in a Christian Bishop Not Dominion I 1 Pet. 5. 3. hope over God's heritage O! Leave that to the Antichristian Bishop of Rome who is taught of his Father the John 8. 44. Devil to usurp power over God's Inheritance and to Lord it as much as he can over Consciences yea over Crowns too but surely it was not so from the beginning that the Crown should be subject to the Mitre Now The High Priest's Mitre was as I have shewed above a Type of Christ's Regal Authority and Kingly Office This is my second answer to that distinction of Typical and Symbolical Ceremonies more I might say but I forbear Only give me leave to add That a Ceremonial Worship is abolished not only Christi CORPORE but even Christi ORE not only by the Body but even by the Doctrine of Christ and his Personal teaching in the dayes of his flesh The hour cometh said he to the woman of Samaria and now is when the true Worshippers shall worship the Father in spirit and in truth John 4. 23. By worshipping the Father in spirit and in truth we are to understand a Now and Evangelical manner of Worship Here then is principally intimated Not 1. The Indispensable Need of the Concurrence of God's Spirit with a soul in Divine Worship Nor 2. Sincerity or the Absolute necessity of joyning the Inner with the Outward Man the Soul with the Body in Divine Worship for did not the Religious and Devout Jewes yea and for ought I know many Samaritans worship God thus viz. by the special assistance of God's Spirit and by a sincere joyning of the Soul with the Body in his Worship before it were an uncharitable part for me or others to think otherwise Now Christ doth here mean some New manner of Worship by worshipping the Father in spirit and in truth Woman saith he believe me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father v. 21. But c. v. 23. That then which is chiefly intended here is 3. The Utter Abrogation of the Old Carnal and Ceremonial Worship as a thing meerly Typical worshipping in Spirit being opposed thereunto as Carnal worshipping in truth being opposed thereunto as Typical and the substitution of a New and Evangelical Worship free from Jewish Ceremonies It is probable that the Ceremonians will say Though we make use of Ceremonies in Divine Worship yet ours is not a Ceremonial worship for we place not worship in the Ceremonies Answ 1. Holiness is placed in the Ceremonies Ergo Worship * lib. 5 s 69. Hooker in his Ecclesiastical Policy saith expresly that some dayes ought to be with men more holy then others Contrary to * de Fest Christ cap. 2. Hospinian who affirmeth that one day is not holier then another in it self else saith he the Heathens are not to be blamed who attributing events to inevitable fate distinguish of lucky and unlucky dayes But what shall I say Are not mens adulterate practises shrewd symptomes thereof as Their Incurvations and cringings before an Altar of stone a nice and superstitious regard to a table of wood which they enclose as if it were a second Holy of Holies their devout respect to a material structure and fabrick which yet possibly in the dayes of old was a Receptacle of Idolatry yea and devoted thereunto their declared singularity not to say sanctity of Vestments Procul O procul este prophani and such like Are not these I say shrewd symptomes of the truth of what I say But 2. Ceremonies are pursued as things necessary to Divine Worship Ergo c. Possibly they will not say that Ceremonies are Essential parts of the Worship of God though as I shall presently shew some have even gone this length yet I appeal to themselves whether they ground not a Necessity yea an indispensable one at least on the Mystical significancy or pretended teaching vertue They are resolved to teach if not Ore yet more Ah! dumb Teachers or pleaded order and decency of Ceremonies though it were an easie matter to disprove as the necessity so the expediency yea the pretended lawfulness and indifferency of them Now Quaecunque observatio quaesi necessaria commendatur continuo censetur ad cultum Dei pertinere saith * De vera Eccles resorm p. 367. Calvin Nay 3. * Dr. Burgess of the Lawfulness of kneeling c. cap. 3. See D. Burgess cap. 15. p 41 42. A great Formalist saith That