Spirit of Wisdom and mad Men are said to be possessed with a Spirit Thes are al the acceptions and wheâ— none can answer or satisfy that words Sens in Scripture it fals not under Human understanding and Faith consists not in our Opinion but submission specialy wher God is said to be a Spirit or wher by Spirit is meant God For his Nature is incomprehensible and we know not what he is but that he is The Spirit of God moved on the Waters If God heself be meant hereby then is motion and place proper to Bodies only Spirit of God Gen 1. v. 2. Gen. 3. 1. ascribed to him but the like words are used at the universal Deluge I wil bring my Spirit Wind Air or moving Spirit and the Waters shal be diminished Both which may be caled Gods Spirit being his special work Pharach cals Josephs Wisdom Gen. 41. 38. the Spirit of God And God saith Speak to al that are wise hearted whom I hav filled with the Spirit of Wisdom to make Exod 28. 3. Aaron garments to consecrat him 2. Isaiah speaks thus of the Messiah The Spirit of the Lord shal abide on him the Spirit of Wisdom and Vnderstanding the Spirit of Counsil and Fortitud the Spirit of the fear of the Lord. Isai 1. 2. 3. Wher is manifestly meant so many Gifts or Graces of God not Ghosts or Goblins 3. Extraordinary Zele and courage in defens of Gods People is stiled the Spirit of God Judg. 3. 10. ch 6. 34. ch 11. 29. ch 13. 25. ch 14. 6. So 't is said The Spirit of God cam on Saul 1 Sam. 11. 6. 1 Sam. 19. v. 20. against the Amonits and his Anger was kindled greatly no Ghost but a vehement heat of vengeance So Gods Spirit cam upon him being among the Prophets that praised God in songs which was no Ghost but a sudden unexpected zele to join with them in holy Hymns or musical harmony 4. A fals Prophet said to Michaiah which way went the Lords Spirit from me to thee This cannot be any Ghost for Micai 1 Kings 22 24. declared the event of that Battel before as from a Vision not from a Spirit speaking in him So though Prophets spake by Gods Spirit or special gift of Prediction yet their knowledg was not by any Ghost within them but by som supernatural Dream or Vision Was not that inspiration by God 5. 'T is said God made man of dust and breathed into his Nostrils Quaere Spiraculum vitae the breath of life and he was made a living Soul This breath only signifies life not any Individual inspired Soul As Job saith So long as Gods 〈◊〉 is in my Nostrils that is so long as I liv or breath So Ezeâ—â—â—l The Spirit of Life was in the wheels not any Soul but they had life Again The spirit entred Ipse dixit Job 27. 3. Ezek. 1. 20. into me not any Ghost or Spiritual substance possessed his Body and set me on my feet meaning I recovered vital strength to go 6. God saith I wil take of the Spirit upon thee and put it on them the seventy Elders and they shal bear the burden of the People with thee Whereupon two of them Eldad and Medâ—d Prophecied whom Josua not knowing they had authority praied Moses fo forbid but he refused wishing God Nâ—mb 11. 17 25. would put his Spirit on al the People to make them Prophets or giv them authority subordinat to his own So Josuae was ful of the Spirit of Wisdom becaus Moses laid his hands on him viz. ordained him to prosecut the work of bringing Gods People into the promised Land which he-self began but could not Dâ—ut 34 9. finish So Saint Paul saith If any man hath not Christs Spirit not his Ghost but submission to his Gospel he is none of his So saith St. John hereby ye shal know the Spirit of God every Spirit which confesseth that Jesus Christ is com in the flesh is of God Rom. 〈◊〉 〈◊〉 〈◊〉 meaning the Spirit of Christianity or main Article of Faith that Jesus is the Christ but not of any Ghost or Goblin Thos words Luke 4. 1. Jesus ful of the holy Ghost are expresd or expounded Mat. 4. 1. Marc. 1. 12. by Spirit which means zele to doo the work for which God the Father sent him into the World but to interpret it of the third Person in holy Trinity is to say God was filled with God which is most improper oâ— insignificant Spirit literaly implies a thin real substance and metaphoricaly som extraordinary ability of Body and affection of Mind but to translat it Ghost which imports imaginary Inhabitants oâ— Mens Brains ther is no reason or Censure cauâ— By his leav Saint Lukes words ful of the holy Ghost which the other Evangelist hav not refer to Christs Person for it folows he returned to Jordan and was led by the Spirit into the Wildernes al which three relat alike to Christ but our Interpreters generally expound this of the third Person in Trinity nor is it incongruous to say God-Man was â—d by God but 't is more presumptuous if one Writer wâ—l seem wiser then al his Felows 7. The Disciples seing 〈◊〉 walk on the Sea supposed him a Spirit or Aerial Body 〈◊〉 Phantasm for al saw him which Mat. 14 26 Marc 6 49. could not be a delusion of the Brain incident to one at once or a very few surprised with like fear but a Body only compact â—â—cts 12. 15. of Air. When Saint Peter was excarcerated by an Angel and the Maid said he knoâ—kd at dore the rest thought hiâ— mad and said it was his Angel which is a corporeal substance compact upon occasions els the Disciples folowed the Jews and Gentils Opinion that ther be real Apparitions or Spectres which the one stiles Spirits or Angels Good and Evil the other Demons both evil and good For God can form subtle substantial Bodies to use as Ministers or Messengers so Angel signifies in extraordinary metaphysical maner Cannot the Devil doo the like Did he not assum the similitud â—â—are of Samuel when the Witch of Endor caused him to confer with Saul for Samuels Soul it could not be though Saul surmised it to be hâ—s Ghost Such Angels so formed are Corporal substances which take up room as Air doth and mov from place to place in time but are no Spiritual Ghosts in no place or no wher or definitly here as not to be elswher seeming somwhat yet be Nothing For thos thin Substances though invisible as Air hav the same real dimensions greater or lesser as material grosser Bodies Thus the Spirit of God is taken 1. For Wind or Breath See the seven Marginal â—gures 2. For extraordinary gifts 3. For vehement Affections 4. For the gift of Prediction 5. For Life 6. For subordination to Authority 7. For Aerial Bodies Now for Angel 't is generaly a Messenger or spicialy Gods
the light of Gods marvellous mercy toward sinners of Christs infinit lov in dying for them the inestimable merits of his death the powerful Gifts Graces and aids of the holy Ghost To pour into sinners hearts hope which shal stay them from desperat sinning To inspire the Grace of praier that they may escape the wrath to com and receiv Gods favor to beget repentance and work Faith that they rely wholy on him and cast themselfs into the arms of his goodnes to be saved by him Thes Graces the holy Ghost is stil ready to work by the Gospel in a repentant sinner humbled and prepared by the Law for what proportion of power the Spirit had in the Law on Unregenerats to humble them the same it hath in the Gospel on the humbled to work hope and infer the other Graces of Praier Repentance Faith Justification Mortification Vivification and new Obedience Howbeit if the Spirit is not present in preaching the Law to giv Unregenerats strength of new obedience becaus 't is present to convince and condemn their wickednes Nor is it present in preaching the Gospel to one not yet penitent or beleeving to giv new obedience or work Peace Joy and Lov as it doth in Beleevers for such degrees com not per saltum The sum is Gods Spirit is annexed to his Word for such Gifts and operations as the hearer is a fit disposed subject to receiv for God works by order of things antecedent or preparativ which if they find no admission the subsequent are suspended Hence coms the frequent just separation of the Spirit by the word by the great Pastor of Souls who sercheth the heart and renes To prov this point that Gods Word in the Law and Gospel is perfect and powerful to convert Souls read Psal 9. 7. Joh. 17. 17. Joh. 20. 21. 2 Cor. 3. 8. Heb. 4 12. wher the Gospel is caled the ministration of the Spirit not of the Letter becaus it givs what it commands but the Law commands and givs no help for the Law was given by Moses not hearts to receiv it Joh. 1. 17. but Grace and Truth cam by Jesus Christ saith S. John To prov that Caling is al one to them that obey not and obey Christs words are cleer Many are caled but few chosen Here Mat. 22. 14. two sorts are specified som caled but not chosen and som caled and chosen of thos many yet the Caling one of both which is not by the outward Word alone for by it none are chosen but by the Word and Spirit in common So the few chosen excelled not in number or Caling but in obeying when the rest refused as the Sun hardens clay and melts wax Christ saith The Ninivets shal rise in judgment with this generation Mat. 12. 41. and condemn it If Jonas preached without the Spirit how did they repent If Jesus preached without it how is he greater then Jonas If refusers be not al equaly caled how can Ninivets rise in Judgment they can answer we were not caled like you by Gods voice speaking to the heart but by Mans barely to the ear If God had excited us as he did you we would repent as you did The Jews exemple confirms the same being yet uncaled not becaus they liv without the Gospels sound sith they convers scatterdly with Christians and may hear Sermons or read Scriptures but becaus they persist obdurat and reject the illumining softning Spirit often offered therfore the distinction of Caling into outward ineffectual and inward effectual is fals or frivolous Bare preaching may be a commanding like the Law not a Caling as the Gospel for God may stil require obedience as a natural duty sith he created Man able but becaus the new Covenant cals Men to Faith and Repentance being unable to rise or recover of themselfs it were a mock and no cal to say turn repent beleev and liv unles som Grace be prepared to doo it The effect of this Caling is ascribed to one caus chefly the Spirits operation yet ther be mo and if any fails the effect fals for obedience to Gods Caling is an act of Mans wil under aid of the Spirit which is oft refused or resisted and Grace offered in vain sith God doth not cross the cours of the secund Causes established at first It also makes Gods Covenant differ from al other in which no party performs al but ech a part for himself wheras here God is made to perform al pacts and promises for both who only undertakes to make his conditions feasible and afford his help so far as is needful as Isaiah intimats For 't is not safe to rely soly on Isai 59. 21. Gods absolut Wil as if we were tied to nothing or to gul our selfs as if God required nothing of us For this Covenant of Grace hath som conditions for Man to fulfil which by Gods universal Grace he is able to doo as shal be shewed 11. Conversion of a Sinner which is the end of Gods Caling 11 Conversion Men by the Word is the obedience of him that is Caled for he must hear and obey els no conversion The terms a Quo ad Quem are from Satans power to God viz. in his mind from darknes to light in wil from Idols to serv the living God Acts 26. 18. and in his whol life from unrighteousnes to holines This conversion is duple 1. When a natural Man is regenerat and made a Member of Gods Church as the Gentils being Aliens were converted 2. When a Regenerat faling into sin returns 1 Thes 1. 9 Acts 1â— 3. by repentance as Peter being converted after his Apâ—stasy was bid strengthen his Brethren The prime principal Caus of Luke 22. 32. Lam. 5. 21. conversion is Gods holy Spirit working on a sinners heart both at beginning middle and end The ordinary instrumental is the word preached the adjuvant means are the cross that chastens Jer. 31. 18. blessings which draw or allure others praiers and exemples of Men already converted The main scruple is what part a sinner to be converted bears in it being a living rational subject whether he be Activ or meerly Passiv whether he can further or hinder it whether supposing two equaly Caled one may be converted and not the other if so whether it riseth from God or Man 12. Gods Grace is al that proceds from him of free favour 12 Free Grace universal tending to a sinners salvation wherby is not meant the remains of Nature as som light of Reason sens of Conscience though thes by Grace were left after the Fal nor the Law describing the righteousnes of Works though the Preacher of Grace useth it to prepare a sinner for Christ nor the bare outward Word of the Gospel though cal'd the Word of Grace becaus internal Grace goes with it but only the inward illuminations teachings tractions motions operations inspirations and gifts of the holy Ghost merited by Christ for
as they approved may be set over them which was somtime granted somtime not but to ordein of themselfs Saul and Vzziah had so much right to offer Incens as they to doo it Al humble Christians look to the rock whence they were hewen and pit wherout they were digged who did not make Ministers but they sent by Christ made People Christians Such as sat in darknes had light brought them and were found of God by his Ministers sent as Shepherds to the lost Sheep which sought not God So ther is no caus for People to embrace that fury folly and faction which would lay al in common sith Levellers can allege nothing to repeal the divine approbation of Ministry which hath continued a peculiar peaceable possession to Church Officers by Christs Institution for sixteen Centuries without cessation in a constant successon of Ordination We grant People in a particular Parish or Congregation may desire a special Man to be their Prelat or Pastor as thos of Milan did St. Ambros but cannot chus by their proper power much less Ordein as Souldiers may petition the General for one to be their Captain but cannot chus creat or constitut any without Commission They may so wel set up a new Christ or new Gospel as new Ministry or new Ordination which Christ hath doon once for al times and places to the Worlds end without Peoples interest A wise Spaniard said 'T is better in a State to prefer corrupt Men then silly Sots the one like a Theef in a Vinyard wil only take ripe Grapes til he be satiat but the other as an Ass eats ripe and green treads down al with his heels and being filled tumbles in it to spoil al such is the unskilful Vulgar in Church affairs Quest Som scornfully ask what can Bishops confer in Ordination more then other Men what charm is in their praiers or imposing of hands to invest Church power or how can they giv the Graces of the holy Ghost why doo they claim to be caled Clerics as peculiar to that Tribe and contemptuously cal others Laics sith al the Lords People are the lot of his Inheritance being spiritualy annointed to be Kings Priests Prophets Answ Thes Scarrows are soon repelled 1. Touching the term or title of Clergy and Laity which captious Critics imput as pride in Ecclesiastics to incens People against them this distinction was ever used ab initio as al antient Fathers Councils and Histories ratify nor is the one upbraided as a badg of vainglory to the Ministry nor the other aspersed as a brand of infamy to the People but only to difference both calings as 't is in our Laws and Language Nor is it avers to Scripture sens which cals them Pastor and Flock Doctor and Disciple Ruler and Ruled yea al Faithful in general are stiled Clerus a Church or portion of the Lords heritage but Ministers in special Clerus Ecclesiae a lot given by the Lord to his Acts 2. 6. Acts. 13. 2 3. Church as consecrat apart to his service So the Apostles chos Matthias by lot and the holy Ghost after said Separat Barnabas and Paul for the work wherto I hav caled them who having fasted praid and layd on hands sent them away Gods Ministers disdain not to be counted or caled his People as Children of one spiritual Father and brethren of the same Family of Faith Nor wil humble Christians covet to be clyped Clerics or scorn the appellation of Laics to avoid confusion of Calings who accompt or acknowledg tru Bishops and Ministers as their Fathers Overseers and Instructers Men may so wel bogle at the words Trinity three persons and Sacraments which are not found in the letter but truth and sens of Scripture Nor is Logomachy or word-war fit for wise Men being a meer Sciomachy or shadow-fight like stumbling at straws and syllabical scruples No Religion bars convenient compendious terms to distinguish degrees but thes word-Carpers hav a malitious meaning to make People abandon both Name and Thing even the Office and Ordination 2. To the demand what charm is in Bishops hands or praiers to confer the holy Ghost more then in others so wel or better gifted It may so wel be asked as Atheists and Apostats use what virtu is in Baptism water to wash away sin regenerat sinners confer Grace or represent Christs blood more then in other as proud Catabaptists contested Or what efficacy in Bread and Wine at the Lords Supper more then in the same Elements at usual Tables or Taverns How doth the form of consecration by using Christs words ad or alter them At this rate of carnal reasoning Men may cavil at Christs Deity and Humanity for the outward poverty of his life and death which made many doubt or deny him to be the tru Messias So this fond futilous frivolous question fals to ground with its own weight or weaknes as if there were more light in lat modern Meteors then in the great Lamps Sun Moon and Stars of Scripture Church and antient Christians who with the same holy humble Faith as they beleev Jesus to be the promised Messias maugre al which blind Jews and babarous Infidels obtrud doo also religiously reverence al his holy Orders and Ordinances how poor or plain soever setled in his Church Nor doth the means of outward appeerance weaken their duty or devotion who liv by Faith see with the ey of Faith and act with Faiths hand in al divine mysteries For God makes foolish things effectual by his spirit and Grace to thos high holy ends for which they were ordeined So 't is not any Magic charm which makes common Accedit Verbū Elemento fit Sacramentum Elements becom Sacraments being consecrat by Ministers nor in Bishops hands and praiers to ordein them but his powerful Word and Spirit who commands the duty confirms the Order and givs a blessing to Ministerial Ordination so wel as to al other Ordinances The result is That Ordination makes nothing to Ministers Natural Moral or Spiritual endowments nor doth it confer any Physical power no more then the Office of a Judg Ambassador or martial Commander to their personal abilities but invests them alone with authority to exercise thos Functions which none els may presum to perform who hath not that order of Office consigned to him Nor can any power in Men make a Gospel Minister though never so gifted to consecrat holy duties sav only such as are set apart or separat therto by du Ordination The benefits therof are manifest and manifold 1. For Gods glory and salvation of Mens Souls by beleeving tru Ministers testimony that Jesus Christ is sole Saviour of the World who began this Ordinance and sent som special witnesses to proclaim him by a constant continual succession in al ages and places til his secund coming 2. It evidenceth the Churches care and fidelity both in preserving the divine Oracles and in celebrating holy Mysteries as Seals to confirm
then the Sun are shadowed with death Thos Ears inured to heavenly Harmony are filled with scofs and scorns Thos Lips that spake as never Man did are wet with Gal and Vineger Thos hands which swaied Heavens Scepter cary the Reed of reproch and are fastned to the Tree Thos Feet to which al powers of Hel were a Foot-stool are nailed to the Foot-stool of the Cross That whol Body conceived by the holy Ghost is scourged wounded mangled yet al this but the outside of his sufferings but the innner part or Soul of his pains is so far beyond thos sensitiv torments as the Soul surpasseth the Body or Gods wrath Mans malice What the infinit sins of innumerable Men committed against an infinit Majesty deserved in infinit durance al this he in a short space of his Passion suffred or susteined which made him cry My God my God why doost thou forsake me he was affrighted with terrors perplexed with griefs distraught with both It was not so much for millions of Men to despair as for him to fear yet never was any so afraid of Hel as he of his Fathers wrath for our sins and in our steads Thus his Incarnation Nativity Birth place Life Death Burial Resurrection Ascention sitting at Gods right hand with many mo circumstanees of Judas treason and reward the Jews rejecting him and crucifying among Theefs were al divinely foretold of the Messias to com and directly fulfilled in or by Christ to whom only they fitly and fully agree For he is the Womans Seed which should break the Serpents head and in whom al Nations of the Earth shal be blessed The other testimonies touching the time and truth of Messias coming that he shal be of Davids linage born of a pure Virgin perfect God and Man yea a Spiritual eternal King no Temporal or Terrestrial make up a cloud of witnesses to convince the Jews that Jesus Christ is the only tru forepromised Messiah to whom be rendred al Glory Honor Prais and Power for ever Al which might be infinitly inlarged but for brevity omitted Supplementum Pietatis In the Practise of Piety THe Souls Soliquy at end of the Practis of Piety in contemplation Conclusion of Christs Passion shal shape a Catastrophe to thes divine Meditations What hast thou doon sweet Saviour to be betraied by Judas sold to the Jews and led bound as a Lamb to the slaughter What evil didst thou commit to be openly arraigned falsly accused and unjustly condemned what was thy offens or whom didst thou ever wrong to be so pitifully scourged with whips crowned with thorns scoffed with flouts buffeted with fists and beaten with stafs Lord what didst thou deserv to hav thy face spit on thy hands and feet nailed thy self lifted up on a cursed Tree to be crucified with Theefs to drink Gal and Vineger yea to hav thy innocent heart pierced with a spear and pretious blood spilt before thy blessed Mothers eys sweet Saviour how much wast thou afflicted to endure al this when I am so affrighted or amazed but to think of it which made thee cry as if God had forsaken thee being al for Mans sake forsaken of God I inquire for thy offens but can finde none no not any guile in thy mouth thy Enemies are chalenged and none dare rebuke thee of sin the Officers sent to apprehend thee testify That never Man spak like thee thy suborned Accusers agree not in their witnes the Judg publicly cleered thy Innocence his wife warned him by a dream that thou was 't a just Man and he should doo no injustice to thee the Centurion confessed thee of a truth to be the Son of God the Theef hanging with thee justified thee to hav doon nothing amiss What then Lord is the caus of thy cruel ignominy passion and death 'T is I am the caus of thy sorows my sins of thy shame my iniquities of al thy sufferings I committed the fault and thou art plagued I guilty and thou punished I deserved death and thou crucified O the depth of Gods lov and unmeasurable measure of his Mercy the wicked transgressed and the just apprehended the guilty escaped and Innocent arraigned the Malefactor acquited and Harmless condemned the Servant did the sin and Master bore the stroke I committed the crime and thou hangedst on the Cross O Son of God who can condignly express thy lov commend thy pity or extol thy prais I was proud and thou humbled I obstinat and thou obedient I ate the forbidden fruit and thou hangedst on the cursed Tree I plaid the Glutton and thou fastedst I tasted the sweetnes of the Garden and thou drankest the biternes of Gal fond Eve smiled when I laughed but blessed Mary wept when thy heart bled and died Now gracious Lord sith thou hast indured al this for my sake what shal I retribut for al thy benefits I ow already for my Creation more then I am able to pay being bound with al my powers to lov and adore thee If I ow my whol self for creating me of nothing what shal I render for giving thy self to redeem me at so deer a ransom when I was wors then nothing Surely Lord if I cannot pay such thanks as I ow for who can pay thee who givest thy Graces without respect of merit or regard of measure 't is the abundance of thy Blessings which make me a Bankrupt being so far unable to pay the principal as I cannot satisfy any part of the interest For Lord thou knowest since the loss of thy Image by our first Parents fal that I cannot lov thee with al my might and mind as I should therfore as thou first didst cast thy lov on me being a Child of wrath and lump of the lost World so now I beseech thee shed abroad thy Grace through al my faculties and affections that though I can never pay such merit of lov as thou meritest yet I may repay in such maner as thou deignest to accept in Mercy that in truth of heart I may lov my neighbour for thy sake and thee abov al for thâ—ne own sake Let nothing be pleasant to me which doth not pleas thee suffer me not to be a cast away whom thy pretious blood hath bought Let me never forget the ineffable benefit of my redemption whitout which it had bin better never to be then to hav any being Sith then thou hast vouchsafed thy holy Spirits assistance suffer me Heavenly Father who art Father of Spirits by thy Sons mediation to speak a few words in the ears of my Lord. If thou despisest me for my iniquities as I deserv yet shew Mercy for thy Sons merits who suffered so much for me Behold the mysterie of his Incarnation and remit the misery of my transgression so oft as his wounds appeer in thy sight let my sins be hid from thy presence so oft as the rednes of his blood glisters in thy eys let my sin be blotted out of thy Book The lust of my
Press but with this difference or dissonance Dictio Praeconis tenues cito transit in auras Scriptorum at remanent dogmata saepe diu A Preachers wordst ' empty Air turn again But Writers works oftimes doo long remain Al Men are apt to er but the modest ready to acknowledg and amend it if detected or displaied as I vow in presence of our great God freely to doo if any shal fairly shew it nor ever wil be found a Beast perversly to persevere therin I wil serv no Person Sect or Faction for fear favor or flattery but only deliver my privat personal Judgment how weak or worthless soever sincerely according to verity or verisimility This such as know my constant resolut disposition wil easily beleev but others may take it on trust til they shal hav time to try the contrary Al the Theses are too redious but ther prolixity consists more in multitud of matter then words for I could hav made the Work twise so voluminous with half the toil but doo study brevity to spare the Readers Purs and Pains The Speculations are somwhat sublime but stile facil and familiar fit for vulgar understandings Let every one take or leav and take al in good part Farewel Rustica Ruricolae Fabrique Fabrilia tractent Tangere nec Medicos dogmata sacra decet Let Clowns the Plow and Smiths their Forge attend Nor should Phisitians to things sacred bend Articuli Fidei Anglicae 39 Articles of our Faith THE Articles of Religion concluded in Convocation and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify al lest men like Lynces should seem sharp sighted to look into the Confessions of other Reformed Churches abroad and Lamiae or blind Beetles at home in being ignorant of our own Principles and Doctrins the general Catalog of which follows in order 1 Of Faith in the holy Trinity 2 Of the Word which was made Man 3 Of Christs descent into Hel. 4 Of his Resurrection 5 Of the holy Ghost 6 Of the Scriptures sufficience to salvation 7 Of the old Testament 8 Of the three Creeds 9 Of original birth-sin 10 Of free wil. 11 Of mans justification 12 Of good works 13 Of works before justification 14 Of super trrogation 15 Of Christ alone without sin 16 Of sin after Baptism 17 Of Predestination and Election 18 Of obtaining salvation only by Christ 19 Of the Church 20 Of the Churches authority 21 Of general Councils 22 Of Purgatory 23 Of ministring in the Congregation 24 Of speaking ther in an unknown toung 25 Of the Sacraments 26 Of the Ministers unworthines which hinders not their effects 27 Of Baptism 28 Of the Lords supper 29 Of the wicked who doo not eat Christs Body and Blood 30 Of both kinds 31 Of Christs Oblation finished on the Cross 32 Of Priests marriage 33 Of Excommunicat Persons how they are to be shunned 34 Of the Churches Traditions 35 Of â—omilies 36 Of Consecrating Bishops c. 37 Of the Civil Magistrat 38 Of Christians goods which are not common 39 Of a Christian mans Oath The Particulars insu Article 1. THere is but one only tru living God everlasting without body parts or passions of infinit power wisdom and goodness maker and preserver of al things both visible and invisible in unity of which Godhead ther be three Persons of one substance power and eternity the Father Son and holy-Ghost Article 2. The Son who is the Word of the Father begot of him from everlasting the very eternal God of one substance with the Father took mans Nature in the womb of the blessed virgin of hir substance so that two whol perfect Natures the Godhead and Manhood were joined in one Person never to be severed wherof one Christ consists perfect God and very Man who suffered was crucified dead and buried to reconcile his Father to us and be a sacrifice not only for Original guilt but also for al actual sins of men Article 3. As Christ died for us and was buried so 't is to be beleeved that he went down into Hel. Article 4. Christ truly rose from death and took again his body with flesh bones and al things pertaining to the perfection of Mans Nature wherwith he ascended into Heaven and ther sits til he shal return to judg al men at last day Article 5. The holy Ghost proceding from the Father and the Son is one substance majesty and glory with the Father and Son very eternal God Article 6. Holy Scripture contains al things necessary for Salvation so that whatever is not read therin nor may be proved therby is not required of any man to be beleeved as an Article of Faith or be thought needful to salvation By the name of holy Scripture we understand thos Canonical Books of the Old and New Testament whos authority the Church never doubted of and the other Books as saint Jerom saith the Church reads for exemple of life and instruction of maners but doth not apply them to stablish any Doctrin All the Books of the new Testament as commonly received we receiv and reput them Canonical See their names and number in the holy Bible Article 7. The old Testament is not contrary to the New for in both everlasting life is offred to mankind by Christ who is the only Mediator between God and Man being both God and Man Therfore they are not to be heard which fain that the old Fathers looked only for transitory promises though the Law given of God by Moses touching Ceremonies or Rites doo not bind Christians nor the civil precepts of necessity to be received in any Christian Commonwealth yet no Christian man whatever is free from obedience of the Commandements caled moral Article 8. The three Creeds Nicen Athanasius and that commonly caled the Apostles ought throughly to be received and beleeved for thes may be proved by most certain warrants of Scripture Article 9. Original sin stands not in imitating Adam as the Pelagians vainly talk but is the fault and corruption of every mans Nature that is ingendred of Adams ofspring wherby man is far gon from original Righteousnes and inclined to evil so that the flesh lusteth against the spirit and therfore in every person born into the world it deservs Gods wrath and damnationthis infection of Nature remains yea in the Regenerat wherby the lust of the flesh caled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which som expound the wisdom som the sensuality som the affection som the desire of the flesh is not subject to the Law of God and though ther is no condemnation to them that beleev and are baptized yet the Apostle confesseth that Concupiscence hath of it self the nature of Sin Article 10. The condition of man after Adam's fal is such as he cannot turn or prepare himself by his natural strength and good works to Faith for
we hav no power to doc good or pleas God without his grace preventing us that we may hav a good wil and working when we hav that wil. Article 11. We are accompted righteous before God only for the merit of our Lord and Saviour Jesus Christ by Faith not for our own works or deservings which is a most wholsom doctrin very ful of comfort Article 12. Albeit works which are fruits of Faith and follow justification cannot put away our sins and endure the severity of Gods judgement yet are they pleasing and acceptable to God in Christ and doo spring necessarily from a tru lifely Faith insomuch that by them a lifely Faith may be so evidently known as a Tree discerned by the fruit Article 13. Works doon before the Grace of Christ and justification of his Spirit are not pleasant to God for as much as they spring not from Faith in Jesus Christ nor doo they make men meet to receiv Grace or as School-writers say deserv Grace of congruity yea rather becaus they are not doon as God hath willed and commanded to be doon we doubt not but they hav the nature of sin Article 14. Voluntary works over and abov Gods Commandements caled works of supererogation cannot be taught without arrogance and impiety for by them men declare they doo not only render to God so much as they are bound to doo for themselfs but doo more for his sake then of duty is required which shal transcend to sav others wheras Christ saith plainly When yee hav doon al which is commanded say we be unprofitable servants Article 15. Christ in truth of our Nature is made like to us in al things except only sin from which he was cleerly void both in Life and Spirit he is the Lamb without spot who by sacrifice of himself once made took away the sins of the World and no sin as saint John saith was in him but we although baptised and born again yet offend in many things and if we say we hav no sin we deceiv our selfs and no truth remains in us Article 16. Not every deadly sin willingly committed after Baptism is sin against the holy Ghost and unpardonable wherfore the grant of Repentance may not be denied to such as fal into Sin after Bâ—ptism After we hav received the holy Ghost we may depart from Grace given and fal into sin and by Gods grace we may rise again and â—mend our lifes therfore they are to be condemned which say they can sin no more so long as they liv here being once justified or deny place of forgivnes to such as truly repent Article 17. Predestination to life is Gods everlasting purpos wherby before the worlds foundation he constantly decreed by his Counsil secret to us to deliver from curs and damnation thos whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting Salvation as vessels made to honor Therfore they which are induâ—d with so excellent a benefit be caled according to Gods purpos by his Spirit working in du season they through Grace obey the caling are justified freely made sons of God by Adoption like the Image of his only begotten Son Jesus Christ walk Religiously in good works and at length by Gods mercy attain everlasting felicity as the godly consideration of Predestination and Election in Christ is ful of sweet pleasant unspeakable comfort to godly persons and such as feel the working of Christs Spirit mortifying the works of the flesh and their earthly members and drawing up their minds to high Heavenly things aswel becaus it doth greatly establish and confirm their faith of eternal Salvation to be enjoied by Christ as bicaus it fervently kindles their lov toward God so for curious carnal persons lacking his Spirit to hav the Sentence of Gods Predestination continualy before their eys is a most dangerous downfal wherby the Devil thrusts them into desperation or rechlesnes of most unclean living no less perilous then despair Farthermore we must receiv Gods promises as they be generaly set forth in holy Scripture and that wil of God is to be folowed in our doings which is expresly declared to us in his word Article 18. They are also to be had accursed who presum that every man shal be saved by the Law or Sect which he professeth so that he be devour and diligent to frame his life according to that Law and Light of Nature for holy Scripture sets out unto us only the name of Jesus Christ wherby we must be saved Article 19. Christs visible Church is a congregation of faithful men in which Gods Word is purely preached and Sacraments duly administred according to Christs Ordinance in al things of necessity râ—qu sit to the same As the Church of Jâ—â—usalem Alexandria and Antioch hav erred so hath that of Rome not only in their living and matter of Ceremonies but also in many matters of Faith Article 20. The Church hath power to decree Rites or Ceremonies and authority in controversies of Faith yet is it not lawful for the Church to ordain any thing contrary to Gods Word nor may it so expound any place of Scripture that it be repugnant to another wherfore tho the Church be a witnes and Keeper of holy writ yet as it may not decree any thing against the same so ought it not to enforce any thing besid it as an Article to be beleeved for necessity of Salvation Article 21. General Councils may not be gathered without command and wil of Princes when they are gathered being but an Assembly of men and al not guided by the Spirit and Word of God they may er and som times hav erred in matters pertaining to God Wherfore things ordained by them as necessary to Salvation hav neither strength nor authority unles it may be declared that they are taken out of holy Scripture Article 22. The Romish Doctrins touching Purgatory Pardons Worshipping both Images and Reliques and Invocation of Saints is a fond thing vainly invented and grounded on no warranty of Scripture but rather repugnant to Gods word Article 23. It is not lawfull for any man to undertake the office of public Preaching or ministring the Sacraments before he be lawfully caled and sent to execut the same such we ought to judg lawfully caled and sent which be chosen or caled to this work by men that hav public authority given them in the Congregation to cal and send ministers or laborers into the Lord's Vineyard Article 24. 'T is flatly repugnant to Gods word and primitiv Churches practis to hav public Praier or Sacraments ministred in a toung not understood of the People Article 25. Sacraments ordained by Christ be not only baâ—ges or tokens of Christian mens profession but rather sure witnesses and effectual signs of Grace and Gods good will toward us by which he works invisibly in us and not only quicken but also strengthen and confirm our faith in him There be two Sacraments ordained by
Christ in the Gospel viz. Baptism and the Lords Supper thos fiv commonly caled Sacraments Confirmation Penance Orders Matrimony extrem Unction are not properly Gospel Sacraments being such as hav grown up partly of corrupt interpreting the Apostles and partly are states of life alowed in Scripture but hav not like nature of Sacraments with the oâ—het two for they hav no visible sign or Element ordained by God The Sacraments were not instituted by Christ to be gazed on or carried about but that we should duly use them and in such only as receiv them worthily they hav a wholsom effect or operation but they that receiv the same unworthily purchas to themselfs damnation as saint Paul saith Article 26. Though in the visible Church the evil be ever mingled with the good and somtime hav chief authority in ministration of the word and Sacraments yet sith they doo not the same in their own name but in Christs and minister by his Commission or authority we may use their ministry both in hearing Gods word and receiving the Sacraments nor is the effect of Christs Ordinances taken away by their wickednes nor the grace of Gods gifts impaired from such as by Faith rightly receiv the Sacraments ministred to them which are effectual by reason of Christs institution and promiss tho they be ministred by evil men Nevertheless it appertaâ—â—s to the Churches Disciplin that inquiry be made of evil Ministers and that they be accused by thos which hav knowledg of their offences and finaly being found guilty by just judgment be deposed Article 27. Baptism is not only a sign of Profession and mark of distinction wherby Christians are disâ—erned from others not Christned but is also a sign of Regeneration or new birth wherby as by an instrument they that receiv Baptism rightly are grafted into the Church the promises of sins fâ—rgivnes and our adoption to be sons of God by the holy Ghost are visibly signed and sealed Faith confirmed and Grace increased by virtu of praier to God The Baptism of young Infants in any wise is to be retained in the Church as most consonant to Christs institution Article 28. The Lords Supper is not only a sign of Christians lov which they ought to hav among themselfs but rather a Sacrament of our Redemption by Christs death so that to such as worthily receiv the same the Bread which we break is partaking of Christs body and the cup of Blessing is a partaking of his Blood Transubstantiation or change of the substance of Bread and Wine cannot be proved by holy Writ but repugns the plain words of Scripture overthrows the nature of a Sacrament and givs occasion to sundry superstitions Christs Body is given taken and eaten in the Supper only after a spiritual heavenly maner and the mean wherby 't is received and earen is Faith This Sacrament by Christs Ordinance was not reserved carried about lifted up or worshipped Article 29. The wicked and such as be void of life by Faith tho they doo carnaly and visibly press with their teeth as saint Austin saith the Sacrament of Christs Body and Blood yet in no wise are partakers of Christ but rather doo eat and drink the Sign or Sacrament of so great a thing to their condemnation Article 30. The Cup of the Lord is not to be denied to lay people for both parts of the Lords Sacrament by Christs Ordinance and commandement ought to be administred unto al Christian men Article 31. The Offering of Christ once made is that right perfect Redemption Propitiation and Satisfaction for al sins of the whol world both Original and Actual and ther is no other satisfaction but that alone Wherfore the Sacrifices of Masses in which it was commonly said the Priests did offer Christ for quick and dead to hav remission of pain and guilt are blasphemous fables and dangerous deceipts Article 32. Bishops Priests and Deacons are not commanded by Gods Law either to vow the estate of single life or to abstain from mariage but 't is also lawful for them as for al other Christian men to marry at their own discretion as they shal judg it to serv better to godlines Article 33. That person which by open denunciation of the Church is rightly cut off from the unity therof and excommunicat ought to be taken by the multitud of the whol Faithful as an Heathen or Publican til he be openly reconciled by penance and received into the Church by a Judg that hath authority therto Article 34. It is not necessary that Traditions and Ceremonies be one or utterly like in al places for they hav bin divers and changed at al times according to diversity of Countries Times and mens maners so that nothing be ordained against Gods word Who ever doth willingly or purposly on his privat judgment openly break the Churches Traditions and Ceremonies which be not repugnant to holy Writ but be ordained and approved by common authority ought to be rebuked openly that others may fear to doo the like as one that offendeth against the public Order of the Church and woundeth the consciences of weak Brethren Every particular or Nationall Church hath authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by mans authority so that al be done to edefying Article 35. The secund book of Homilies whos several titles are joyned to this Article contain Godly wholsom doctrins and necessary for thes times as the former book doth set forth under Edward 6 therfore we judg them to be read in Churches by al Ministers diligently and distinctly that the People may understand them Their names are thes 1 Of the right use of the Church 2 Against peril of Idolatry 3 Of repairing and keeping clean Churches 4 Of good Works first of Fasting 5 Against Gluttony and Drunkennes 6 Against excess in Apparel 7 Of Prayer 8 Of the place and time of Prayer 9 That Common Prayer and Sacraments ought to be in a known toung 10 Of the reverend estimation of Gods Word 11 Of Alms doing 12 Of Christs Nativity 13 Of Christs Passion 14 Of Christs Resurrection 15 Of the worthy receiving the Sacrament of Christs Body and Blood 16 Of the Gifts of the holy Ghost 17 For the Rogation days 18 Of the state of Matrimony 19 Of Repentance 20 Against â—â—lenes 21 Against Rebellion Article 36. The Book of consecrating Archbishops and Bishops and ordering of Priests and Deacons set forth under Edward 6 and then confirmed by Parliament contains al things necessary to such consecrating and ordering nor hath it ought that of it self is supersticious or ungodly Therfore whoever are consecrated or ordered according to the Rites of that Book since the secund yeer of that King to this time or hereafter shal be consecrated or ordered according to the same We decree all such to be rightly orderly and lawfully consecrated and ordered Article 37. The Kings Majesty hath chief Power in this Realm of England and his other
Adams sons in their time and order to rais them faln and sav them lost which S. Austin terms the Grace of Christ For in Man is no merit of Grace but only an occasion of God to shew it which yet he is free to receiv or refuse Nor is the good use of former Graces any merit or caus of giving mo which are so freely given as the first els Grace were no Grace This Grace being one in essence hath divers denominations according to the difference of relations and effects the most usual distinction is into preventing working or exciting Grace and folowing coworking or helping but to divide it into sufficient and efficacious is an idle buz For how can it be Grace or sufficient which never produceth any effect sith if it becom effectual it loseth the name of sufficient and is one with the other for al Grace in it self is sufficient or efficient alike but the defect in the subject or som other caus Yet Grace may be caled effectual from the event as issuing from Gods special mercy guided by Prescience not els Lapsed Man hath a necessity of Grace as S. Austin maintains against Pelagius who denied original sin or any loss to Adams Of-spring by his fal holding Mankind so sound as God made it as ther needs no Grace al which are gross errors For Man without God can doo no good becaus the Commandments are beyond his strength without Grace to which nothing is impossible and 't is most just the Creature should rely on the Creator that he may stil apply to him The Air is not a lucid body like the Sun for then it would continu so stil in absence of his light So Man is illightned by Gods presence but in his absence immediatly darkned whom we forsake wilfully The power of Grace is glorious such as wrought in Christ when he rose from the dead whence our conversion is Eph. 1. 19 20. caled a new Birth a new Creation and first Resurrection For the power to Wil good is created again as at first sith our indeavors are vain unles they be stirred and void unles helped as Bernard saith The habits of Faith and Lov are no more in our Rom. 7. 18. power then a blind Man can giv himself sight he may hav present to wil but to doo what the Law injoins he finds not except the Spirit help him So that when we are ready to receiv Phil. 2. 12. 1â— Gods mighty power he works and givs our desire hence S. Paul exhorts to work our Salvation having power given to work by him which works both to wil and doo Yet when Man wilfully resists his power he yeelds out of wil not weaknes and lets him fal into a reprobat sens who wil not necessitat or hold up any in obstinat disobedience for that power which builds up supernatural things doth not destroy natural such as is the liberty to disobey being before the Fal. Touching universal Grace Origen extends it to al Men and Devils whom S. Austin refuts Huber held universal Election 2 de Civ 〈◊〉 that Christs death brought al into state of Salvation whom the Lutherans and Synod of Dort condemn Andradius and other Papists say that Ethnics hav sufficient saving Grace by Natures light which if they use wel Gospel Grace shal be reveled to them Al which are evident errors but three Orthodox 1. That 3 Pregnâ—â— Points as Christ took the Nature of Man not of Angels so he paid the price of Redeeming al Mankind as our common Catechism teacheth I beleev in God the Father who made me and al the World in God the Son who redeemed me and al Mankind and in God the holy Ghost who sanctifies me and al the Elect. 2. That the promiss of the Gospel is universal to al within hearing and may be seriously profred to al Men as 't is preached to Pagans for our Church wils al to receiv the Promisses as they be generaly held forth in holy Scriptures 3. That with the Promiss and Word of the Gospel ther goes ordinarily sufficient Grace of the Spirit to work beleef and obedience in al under the Gospel but that al doo not obey proceds from Men being wanting 〈◊〉 Cor. 2. 1 2. to Gods Grace not for any defect on his part as S. Paul plainly provs Now wheras 't is said how Christ laid down his life for his Sheep for Gods Children and for his Church but elswhere that he died for al Men interpret as they list or like yet must such Texts be cautiously and conscientiously construed lest they clash one against another It may wel cohere that God in mercy to Mankind sent his Son to dy for al being no accepter of persons willing primarily to sav al but foreseing the fruit or success of his death that som would thankfully embrace it and the rest not he accepted even thos few and sent his Son by a secundary wil to sav them in whom he would glorify his bounty who could hav changed the cours of his Graces and Government to sav mo if he pleased Hereof S. Chrysostom speaks 't is meet every one be no less thankful then as if Christ cam into the World for his sake only sith he would not refuse it even for one so mightily he lovs every particular with the same measure of affection as he doth al Mankind therfore he was offred a Sacrafice for our whol Nature which he assumed into his Person being sufficient to sav al but wil be useful or available only to Beleevers yet was he not scared from this dispensation for the paucity but as the Feast was prepared for Luke 14. 16. c. al yet such as were invited would not com the Lord did not presently take away what was provided but caled in al sorts of Guests So doth God S. Austin saith as to the valu or virtu of the price so far as concerns al Mankind Christs blood is a Redemption of the whol World but such as liv without Faith and the mystery of new Birth are Aliens therto When therfore by that one Nature of us al which he took for al our sakes we are truly said to be al Redeemed yet not al freed from captivity for the cup of immortality hath enough to profit al yet to such as wil not drink 't is nothing profitable 13. Free-wil is more debated then wel discerned how far the 13 Freewil Liberum ad 〈◊〉 prints remain since Adams fal 'T is a natural power in a Rational Creature to wil or nil chuse or refuse be it good or evil This is looked on with great prejudgment and by Dr. Abbot somtime Bishop of Sâ—rum scornfully stiled Tomsons strumpet but sundry Fathers stifly defend hir as the Hand-maid of Grace against the Manichees and other Heretics 'T is a tru saying If ther be not Grace how shal God sav the World and 't is as tru if ther be not Free-wil how shal he judg the
fal Let the Touchstone try the truth 'T is impossible Heb. 6. 4 5 6. saith S. Paul for thos who once being illightned tasted of the heavenly Gift and partaked the Holy Ghost and tasted Gods good Word and powers of the World to com if they shal fal away to renew them unto repentance He speaks not of non Entities nor of Novices but such as were illightned and tasted the heavenly gift Gods good Word and powers of the World to come and partaked the Holy Ghost which metaphors of Sens tasting seing c. imply in Scripture no slight superficial sens of spiritual things So S. Peter If after they hav escaped the 2 Pet. 2 20 21 22. Worlds pollutions through knowledg of the Lord Jesus they be again intangled and overcom the laâ—ter end with them is wors then the beginning For it had bin better not to hav known the way of righteousnes then having known to turn from the holy Commandments delivered to them But it hapned to them according to the tru Proverb the Dog returned to his vomit and the washed Sow to hir walowing in the mire To escape the Worlds pollutions through knowledg of our Lord Jesus is no smal fruit of the Spirit but a ful cleer certain fruition whence it is so hard or impossible for such as fal from so great a measure of Grace to be renewed by Repentance but from De Cor. Gr. c. 6. lesser lapses ordinary S. Austin saith 'T is much to be marveled why God givs not perseverance to som of his Children whom he regenerated in Christ and gav Faith Hope Lov when he forgivs so great wickednesses to others and confers the grace of Sons on them he wonders why God did not snatch such away as lived Godly from the evil to com lest their il inclinations should caus a change So he holds if thos Men had dyed while they lived justly and piously they had been saved Ergo their Faith was more then initiated and they more then outside Christians As God first cals Man before he folows so Man first fals from God before he forsakes who is stil ready to receiv al into Grace upon tru repentance So saith our sixteenth Article After we hav received the Holy Ghost we may depart from Grace and fal into sin and by Gods Grace rise again and amend our lifes Therfore they are to be condemned which say they can no more sin so long as they liv here or deny to tru Penitents place of forgivnes Touching the terms of faling totaly and finaly it is certain only to Gods Prescience but unknown to us for the Faithful may fal and God alone knows whether they wil repent or rise again but we must stil work with fear and trembling If they cannot fal why doth Christ bid us pray Lead us not into tentation but deliver us from evil or why doth our Liturgy say Suffer us not at last hour for any pains of death to fal from thee For the Elect thos of Dort grant that a Regenerat faling into grievous sins is not actualy reconciled til he repent but in state of damnation and unapt to enter into Gods Kingdom but they ad 1. Though the Regenerats so sinning be guilty yet they shal be in Gods purpos absolved Tru So they were before they beleeved 2. That God deals not with them in rigour No more doth he with many Reprobats falen from Faith whom he would bring to repentance by long suffering 3. That they hav not lost Jus ad Regnum but usum Juris as a Lepet loseth the use of his hous not right But similituds are no sound Arguments Hath an Elect committing murder jus ad Regnum then S. Paul speaks fals I tel you they that doo such 1 Cor. 6. 9. things shal not inherit Gods Kingdom but al that hav right James 2 10. shal inherit 4. That their universal Justification is not made void by sinning surely their absolution from former sins is not frustrated but this new sin which makes them Sons of wrath and guilty of the whol Law needs Absolution and Justification from it But universal Justification is no remission of sins past present and to com For what need then Repentance 5. That their state of Adoption remains immovable Tru In Gods purpos not in act but that they may fal 6. That som seeds remain by which Life may spring again It may for sooner then in an habituated Sinner Yet this alters not the Case if he be guilty of death no more then a Noblemans crime who hath many friends to beg his life S. John saith Whoever is born of God 1 John 3 9. commits not sin for his seed remains and he cannot sin becaus born of God Hence Calvinists infer if Gods seed remain in a Regenerat and he cannot sin deadly then can be no intercision of his Justification Certes his scope is not to prov that thos born of God cannot fal from righteousnes to sin or that a Member of Christ cannot becom the member of an Harlot by Adultery and he that hath bin the member of an Harlot becom the Member of Christ by Repentance But he means that to be born of God and commit deadly sin cannot consist nor can any be a Member of Christ and an Harlot at once being Asystats S. Jerom writing against Jovinian who abused this Text as Men doo now interprets thus S. John saith He that is born of God commits not sin becaus ye should not sin not that ye cannot but so long as ye commit not sin ye are Gods Children yea such as persist his Sons cannot sin For ther is first a faling from God before we fal into sin sith thos two cannot cohere Tertullian tels how som say They hav God sure enough in Heart and Mind yet shew no sign in their actions and so commit sin thinking their fear and Faith safe as if they committed Adultery yet deemed their chastity not impaired or poisoned their Parents thinking to doo God good service Thus while they continu in sin notwithstanding their fear they shal be cast into Hel notwithstanding their Faith Bishop Ridley saith S. John means He cannot sin so long as Gods seed abides in him but Faith Hope and Charity cannot stand with evil living nor without good Works David while he stood guilty of a duple crime could not be in state of Regeneration nor Peter til he repented his denial Yet som say it was salvo amore fide becaus as we are born but once so we are new born no oftner This metaphor holds not for S. Paul saith Litle Children of whom I travel in birth again til Christ be formed in you meaning so oft as we fal into hainous sins we must stil be renewed by Repentance but Men wil expound Scripture as they list As to the certainty of Perseverance Election Salvation this concerns not God whos knowledg is infallible and purpos immutable but us while we liv here
Creatures without respect to foreknowledg But for Election to Life being his free Gift they more confidently ascribe to his meeâ— Wil without Prescience which they hav more color for if the Saints glory were only a Gift of Grace and not also a retribution of Justice But God makes it a retribution of Justice upon foresight of their laboring to attain the end and a gift of free Grace too knowing what wil bring them to happines if he grant them thos benefits wherby he shal also attain his end even the glory of his free Lov in giving eternal life to whom he wil which is the tru harmony This Judgment being ex praeteritis Predestination must be ex praevisis for the judg ordained by God is the Lord John 5. 22. Jesus that al may honor the Son as they doo the Father John 3. 19. becaus as the Father created so the Son redeemed Mankind even the universality The grand crime for which the World shal be judged is that Men loved darknes more then light and John 12. 48. Christs Word shal judg him at last day whoever rejected or contemned Marc. 16. 16. Christ Since the Gospel is preached the rule of judging is He that beleeveth and is baptised shal be saved he that 2 Thes 1. 7 8. beleeveth not damned Which S. Paul more fully explicats When the Lord Jesus shal be reveled from Heaven to recompence 2 Cor. 5. 10. thos that hav suffred for his truth and in flaming fire take vengeance on them that know not God nor obey his Gospel The severity of this Judgment to render vengeance the specification Rom. 2. 16. of persons we must al appear before his seat the assignation of causes to be judged the very secrets of Mens hearts with the maner of judgment when such as hav sinned without the Law shal perish without the Lâ—w having a Law written in their hearts but thos that hav sinned in the Law shal be judged by the Law semblably such as hav not obeied the Gospel shal be judged by it Al this argues that original sin which is one just caus of death shal be alleged against al who hav no other caus of condemnation but this as Infants which dy having not this sin purged by the Laver of Regeneration either in act or vow of the Church but to lay it unto them that liv to ripe yeers of knowing God obeying the Gospel or haply had forgivnes of sins sealed by Baptism this seemd strange to Doctor Whitaker that any shal be Reprobated for sin remitted so 't is strange that any should be condemned for such sins as he was not Reprobated for sith the sentence of Reprobation is the hardest and heaviest that can be which draws with it the sentence of Condemnation Surely such sins as the wicked shal be judged of at last are the same they were Reprobated for at first being Jude v. 4. eternaly foreseen specialy their final impenitence and inobedience els what needs this exact differencing of Causes or how are the guilty more burdned to hear their several crimes if al be rejected in the common Case of Mankind lapsed and unable to rise having no Saviour to dy for them nor Spirit to cal them nor help to heal them but are excluded or debarred by Gods absolut irrespectiv Decree God wil overcom in Judgment yet not by pleading his Soveraign power or Prerogativ and silencing Men with his dominion els was Abram too bold to expostulat Shal not the Worlds Judg doo right but by Justice and Equity rewarding every one according to his works els he would not put himself on trial Judg I pray between me my Vineyard what more could I doo then I hav doon God wil Isai 5. 3. convince the ungodly putting them to silence and shame by their own stubborn ingratitud against his abundant Goodnes Patience and long suffering not by his own plenipotence or Prerogativ Sadolet to an Objection We being born of corrupt original are by Nature made to perdition that thos whom God passeth by and caleth not might hav no just caus of complaint answers thus I conceiv that Christ Jesus sitting in Judgment for his Father on them whom he hath conâ—emned wil not so pass or pronunce Sentence sith ye proceded from Adams corrupt loins and contracted your Parents guilt doo I condemn you to endless torments but wil say Go ye cursed into everlasting fire for ye saw me hungry and fed me not c. which are not the common sins of al Mankind but particular faults of ech several person which shal be alledged and wherby they shal be judged lest in that sharp torture and grief they presume to ask Mercy of God who denied it to their poor Brethren begging it Mr. Plaifer handles al thes deep points at large wel worth a serious survey which are here succinctly summed up and conduce much to the main subject If any mislike his Tenets as many of different Judgments wil let them seek satisfaction of him who can best resolv al scruples But if I hav misprised any material circumstances through insciousnes not wilfulnes let me bear the blame who undertake to be his faithful eccho Now for fuller application and farther addition take what folows in a more confused maner To found Predestination on Prescience of simple Intelligence best consorts with al conditions consequents and circumstances therof wherby al divine Attributs are best accorded and advanced the sole scruple rests which Opinion best agrees with the Holy Ghosts tru meaning For al Sects arrogat to sens the Scriptures best if they may be Judges or Interpreters to preach the Gospel purest if faith be given to their bare words and to administer the Sacraments sincerest if their new cuts daily varied may pass for current coin as three main marks of their Church caled the little Flock when al others censure or condemn them for fals Teachers as every one doth ech other and al tort or distort Gods Word to serv turns Howbeit for trial of truth the chief Texts shal be brought to test or touchstone for Prescience these places are pregnant S. James saith Known unto Acts 15. 18. God are al his works from everlasting S. Peter To the Elect 1 Pet 1. 2. Rom. 8. 29 30. according to the foreknowledg of God the Father S. Paul Whom he foreknew he predâ—stinated whom he predestinated he caled whom he caled he justified whom he justified he glorified Again Blessed be God who hath blessed us in al heavenly things Eph. 1. 3 4. through Christ as he hath chosen us in him before the Worlds foundation Ergo we are eternally Elect by Faith in Christ foreseen which preceds Predestination To conceiv rightly the maner and order of this high mystery according to Gods Mind reveled in his Word we must consider somthing of his Nature who predestinats and therin revere his infinit â—intellect just Wil matchless Mercy and soveraign Dominion with
the Church is subject to the State in Temporals but in Spiritual things of the Soul and service of God Christ intrusts none sav thos to whom he commits the Keis of his hous wherin simple Laics may not meddle Rustica Ruricolae tractent fabrilia Fabri Let Clowns to Ploughing bend And Smiths their forging tend Thos then that deny any of thes things must renounce al History Authority and Antiquity but Men are so wedged to their Tenets that they wil seek al shifts which their wits can invent contrary to common sens as the sequel shal shew Som Objections occur Ob. S. Paul saith That the Elders which rule wel are worthy 1 Tim. 5. 17. of duple honor specialy if they labor in the Word and Doctrin Ergo ther be two sorts of Elders som meer Rulers who meddle not with the Word som Preachers or Dispensers therof Sol. Cujus contrarium verum est for how can thes labor in the Word and Doctrin if they be Lay Elders 't is a fallacious inference to dis-join what the Holy Ghost conjoins for he speaks only of spiritual Elders which were both Rulers and Teachers no Laics nor can such labor in the Word surely S. Paul knew no such and St. Peter in general exhorts al Elders 1 Pet. 5. 1â— being also an Elder to feed the Flock which no Laic can doo nor is any so impudent or ignorant to aver that he or any of the Elders were Laics only he a superior and the rest inferiors yet al of one rank but no Lay Elders extant or couchant in the new Testament for Church and Common-wealth are two distinct Oeconomies having several Officers avant then al invasion into ech others Jurisdiction Indeed they had divers Rom. 12. 5. Eph. 4. 11. Gifts or Graces of Prophecying speaking Toungs Ministring Teaching Exhorting Commucating Ruling som to be Apostles som Prophets som Evangelists som Pastors som Doctors but no meer Laics such were Chimaera's or Catamountains 1 Câ—â— 12. 28. The Gifts of the spirit to edification are the word of wisdom knowledg faith healing miracles prophecy discerning of spirits interpretation of toungs But this provs not Ruling Elders to differ from Bishops nor any to be Laics but flatly disprovs it St. Paul warns the Elders to be wary of grievous Wolfs â—ct◠〈◊〉 29. which wil not spare the Flock so his Elders that ruled wel were spiritual Overseers and to labor in the Word by converting som and confirming others is the main office of Presbyters ab origine For the Office of Presbyters is both to teach and govern of Prelats to govern and teach but no Laics to doo either in the Church Gods Word hath not a word tending that way nor mentions any Ministerial Orders or Officers sav Bishops Presbyters and Deacons But Evangelists had only a mission or Commission to preach no Ordination distinct from Presbyters and Deacons If any Laics ever Ruled in primitiv times what becam of them that no Records remain of their names nor nois or notice of their suppression sure the Laiety was far too potent and politic to be discarded or degraded by the Clergy Is it probable or possible that the whol Church would or could conspire to smother or strangle in the birth such a sacred Institution of our Lord Jesus and his holy Apostles Or would Laics so tamely take it Nay is it credible or conceivable that al antient Fathers Ecclesiastic writers Oecumenic Conncils should so impiously combine to extirp or extermin its entity and memory that no one witnes appeers in any History unless by som who partialy and preposterously wrest obscure word and bring their meaning with them as they serv sacred Scriptures wherof they wil be sole Interpreters If any one can name any one such he shal carry the caus Let Christians consult with common sens upon thes things yeâ— they credulously resign up their Reason to every Sectist Bishops in thos dais did nothing without Presbyters advise or assent but by degrees assumed and arrogated al rule to themselfs as haply Presbyters would if they had prevailed of which usurpation St. Jerom and other Godly Men complained pressing them to communicat many matters with Presbyters as Moses did to the Sanedrim but of Lay Elders like the Sanedrim ne gry quidem in al the Scripture or Antiquity which is irrefragable indeniable verity The Apostles used no Laics service but ordeined Deacons even to serv Tables much less would they make them Partners â—n Church government Ob. Som say Presbyters alone may ordein becaus St. Paul 1 Tim. 4 14. exhorts Timothy not to neglect the gift in him which he had by Prophecy with laying on hands of the Presbytery Ergo the Elders of themselfs ordeined him Sol. Speak seriously and sincerely Doth any beleev this to be tru or only wish it were so Certes S. Paul ordeined him 1 Tim. 1. 6. Deacon Presbyter and Bishop though assisted by Elders as heself avers which words no way prov that they can or did ordein alone without an Apostle or Bâ—shop in chief Hence som render them Neglect not the gift of Eldership or Episcopat given by my Imposition of hands which carries so fair a color as the former gloss but however construed they prov not that Elders ever ordeined him of themselfs without St. Paulâ— Repl. 'T is urged That every Presbyter is a Father so wel as Prelats for St. Paul saith Rebuke not an Elder but exhort 1 Tim 5. 〈◊〉 him as a Father and the yonger Men as Brethren Ergo Presbyters are Fathers and ordein young Novices as Sons or Brethren Sol. Is not this to wrest wrench or wiredraw Scripture on the rack and tainter hooks to a wrong sens every poor blind ey can see that the Apostle apertly denots Elders in yeers even Laics not in Orders for the next words are the elder Women as Mothâ—rs and younger as Sisters which cannot be meant of spiritual Elders unles they wil make old Presbyteresâ—es and young Diaconesses Nor if they be formaly caled Fathers for gravity doth it folow that they may ordein Sons But St. Paul descends afterwards to Ecclesiastic Elders advising him to receiv no accusation against such under two or three veâ—s 19. 20. 21. witnesses with a strict charge to doo nothing partialy in preferring one before another nor to lay hands suddenly on any al which argu his eminent Episcopal authority over al the Elders wherof were many at Ephesus yet could they not lay hands on any without him what can be cleerer He that hath ears let him listen what the spirit speaks To the Angel or Bishop of Ephesus Rev. 2. 2 3 I know thy works labor and patience how thou triedst them which say they are Apostles and are not but hast found them lyers and for my names sake hast labored and not fainted Thes are no functions for every Elder to try fall Prophets or censure them but only for the chief Angel wherof was only
entring at dore as tru Shepherds of the Flock or owners of the Family betwen conterfet Cranks and approved Ambassadors of Christ For the Gospel Ministry is a dreadful imployment to discharge it duly which requires peculiar Workmen fit for so high a Function nor is it less weighty now then of old When Ministers must contend with blunt rusticity bold barbarity Schismatical curiosity fantastical novity Heretical subtlety disguised Hypocrisy superstitious vanity Factions fury politic prophanenes and al sorts of spiritual wickednes Nothing old can pleas though never so tru nor new com amiss though never so fals a new Church way new fangled Ministry new ordered Sacraments new sensed Scriptures and what not Every one sings In nova fert animus With such proud silly scornful Sophisters who need Teachers yet dare to teach must Ministers incounter who cast off al Church Order and Government so 't is most requisit to keep such unruly Buls of Basan under Rashnes is no part of Fortitud nor confidence a character of courage nor Confusion any ingredient of Charity nor Faction a support of Faith nor disorderly walking fit fuel of holy flames Psal 122. 3. in Christians hearts For the Church is compared to a City at unity in it self and to an Army with Banners which holy allusions Cant 6. 3. argu that ther is to be exact government in al affairs but the enemies of reformed Ministry who affect subtleties more then solidities becom Ministers Rivals from whom they had thos pretended Gifts and like Balaams Beast presume to teach their Masters trampling their feeders under feet but such Sectists or Seducers make Ministers most necessary to oppose their fury repel their folly and reform novity which els like wild Bores would destroy the Lords Vineyard if thes faithful Watchmen did not prevent them Thus much in general of the whol Ministry now more neerly concerning Episcopacy which is assaulted at first entry Ob. If it be granted to be of divine Apostolic Institution at first yet it hath since declined into Antichristian Apostacy under Popish Primacy being linealy derived from it Ergo both Bishops and Ministers like links of one chain or branches of the same Tree are to be lopped off Sol. Indeed Bishops hav constantly and continualy ordeined Ministers ful 1600 yeers but Popes of Rome usurped Antichristian Supremacy in the West as they would over the whol world if they could catch it about 1050 yeers yet al sacred Ordinances used or abused by them must not be abandoned as Antichristian for then we may seek new Scriptures Creed and Sacraments with another Gospel and Messias so wel as Bishops and Ministers sith al thes hav been defiled by their depraved doctrins and superstitions Nor was the Church Catholic against which Hel-gates shal never prevail to blot out Christs name wholy ruined by Antichristian superstructures that the main fabric must be puld down and made Nehustan instead of repairing or restoring it to pristin purity For so Christ reduced divine worship to his own Hous when avarice had made it a Den of Theefs Nor did the Jews Priesthood ceas for the Priests enormities Nor the dialectic teaching part fal from Moses Chair though the Scribes and Pharisees fat therin teaching Mens traditions Nor doo the Sacraments or Evangelic Ordinances fail by any Papal alterations or additions Hence al Godly Reformers specialy in England were content to cast out al corrupt doctrins vain customs impure mixtures and superstitious vanities which Papal novity had built on the foundations of Christian Religion laid by the antient Architects al over the World reserving the Scripture Canon with al sound Doctrin holy Disciplin Sacramental seals and other duties of Praier fasting c. according to the cleer sens of Gods Word and practis of primitiv Churches yet were they not so silly or giddy to reject al which the Popish party received or retained but only refined gold from dross the pure from vile which they had from Christian Predecessors Martyrs and Confessors in that once famous Roman Church by du succession though since much degenerated No Christian in his right wits whos Conscience is guided by science and zele tempred with Charity wil or should reced from them farther then he finds them to deviat from the rule of Faith held forth by Apostolic Precepts and primitiv Precedents But in matters of extern prudential order every Church hath like liberty to use or refuse such Ceremonies as ech thinks fit In som points we may convers with them as simply Men in som imitat them as Secular or Ecclesiastic Rulers in many join with them so far forth as they hold the truths of Religion and Fundamentals of Faith But their misexpositions of Scripture with al Antichristian additionals we utterly detest disclaim and disavow For instances We celebrat the Lords supper with the same Lords Supper Elements but renounce that sens of Christs words on which they rais the new doctrin of Transubstantiation sith 't is contrary to Gods providence both in Natural and Spiritual things which change not the substance but only the relation or use from Natural to Mystical contrary to Scripture phrase in like expressions wher things related by religious Institutions are mutualy denomined without essential changes contrary to common Reason and four of fiv Senses testimony which are the proper Judges of sensible objects contrary to Christs way Sâ—ght Smel Taft Touch. or end of strengthning a Receivers Faith which is not doon by what is harder to be beleeved then the whol Gospel mystery beside for nothing is less credible then that Christ sitting at Table gav his own very visible Body to be eaten by his Disciples and al Communicants after when as he stil sits as Man at his Fathers right hand in Heaven Thes with like fancies ful of absurdities and consequential Idolatry of Bread-worship and sacrilegious detaining the Cup from Laics contrary to Christs express Drink ye al of this words and primitiv Churches practis for many ages we flatly abjure or abandon yet receiv it with the same pious veneration of purest Antiquity but doo not determin the maner of that mysterious Union endevoring for the Graces which may make us worthy partakers when we receiv that dreadful yet most desirable seal of our Faith not by eating his flesh grosly with our mouths but by receiving him spiritualy into our Souls Yet by the same Faith we realy partake his merit death body and blood to eternal life before we receiv him by the said Sacrament yea though we should never hav oportunity so to doo which yet we may not neglect sith 't is the same object received by the same Instrument to the same end but in different degree and way yet the same Saviour of the World For Baptism we retain the words and form but discard the Baptism superfluous superstitious dresses Salt Oil Spittle Insufflation which deform that duty though not destroy it nor doo rebaptise thos baptised by them Semblably
hath produced sad events and given their Enimies great advantage so they hav work enough to keep the Lepry from their own Heads which they told the People had so fouly infected Bishops hands as could never be clensed unles cut off but al mortals are apt to doo amiss and 't is never too lat to rectify miscarriages Most Men confes nor can impudence gainsay it that the Order or Office is lawful wherby al Christian Churches were Governed however som inconveiniences yea mischiefs too arise from corruption of finful Men in al Professions Tho then Episcopy hath bin much shaken or depressed by power passion or privat ends to the impairing and indangering of the whol fabric or function yet wise Men may after this thick dust of disput see what is of God therin and regulat it by paring off what is depraved or deformed and restore it to primeval purity 'T is now no need to fear or flatter Bishops faces whos glory is gon but meer matter of Conscience to testify truth sith thos of different judgments take freedom to bespatter them so unjustly and unsavourly as they hoped by their il breath to blast that venerable caling and render it odious or execrable to weak Christians which to wise Men was ever like Aarons Ointment poured out Nor doth it lose divine fragrance by the fracture of il times which passionatly break the Alablaster boxes of civil protection which preserved it for many ages from vulgar insolence and Schismatical violence The like liberty is lawful to vindicat it by pregnant places of Scriptural precepts and precedents secunded with Catholic custom and practis of the Church and confirmed by the Laws of this Land To omit the main controversy of its lawfulnes and to whiten two Wals with one Trowel two points principaly shal be handled 1. To remov a popular Odium or Plebeian passion and prejudication taken up by weak yet haply wel minded Christians against Bishops Presidential authority over Presbyters 2. to justify the holy Ministerial Ordination duly doon by their hands One rub riseth from their lat disasters whom if Arguments and Words could not yet Arms and Swords hav suppressed For vulgar minds are apt to judg thos unjust that are unprosperous and cursed who are punished as Turcs use to doom Yet in tru sens their many miseries may no more be urged against their Persons or Places then Jobs afflictions which Satan never alleged against his integrity Many wish that al Prelats and Presbyters were chief Suffâ—rers yea that the Word Sacraments and al holy Ministrations should ceaf but Religious Rites must not be mesured by Mens passions or prevalences nor any secular sanctions For ther were pious Prelats preposited abov Presbyters before any Civil power protected them and by Gods Grace may so continu maugre al oppression or persecution The things of Christ and tru Religion may not be received or refused as Ushered in or crowded out by Civil power nor doth Christ steer his Ship by that compass sith at the same rate of Worldly frowns we should hav no Scriptures Sacraments sound Doctrins or holy Ordinances but al had bin turned into Heathenish barbarity Hereticla errors and Schismatical confusions if conscience to God and Christ had not conserved thes sacred things by the pious patience of holy Bishops and Ministers whom wicked Worldlings ever hated seeking to destroy root and branch through the sides of Episcopacy Bishops Government as referred to the chief office of Ordination is no way Popish or Antichristian as too many ignorantly or malitiously chatter tho the pride ambition or avarice of some Prelats might make them justly odious becaus contrary to Christs precept and patern whos place Bishops as cheif Pastors or Parents among Presbyters hav alwais since the Apostles eminently held in the extern polity or Regiment of the Church So that the antient Presidentship over the Clergy in several Diocesan precincts as it was justly exercised in pâ—rer times is no less Christian then several Churches in al ages and places of the World Yea far beyond any form which hath not charity to brook or bear regulated Prelacy suting with Scripture and Antiquity For Lutheran Superintendents are Bishops in truth tho not title yea the most learned Genevins Calvin Beza Moulin Salmatius Bochartus Blundel acknowledg Episcopat a pious institution succeding in the Apostles steads by the Churches counsil and Consent So far is any sober impartial uninteressed Man from dooming or deeming it unlawful unles they be blinded with blockish ignorance or possessed with peevish arogance Certes the learnedst Presbyterians are best Friends and blind Zelots bittrest Foes to tru Episcopat who want science prudence humility and charity which is the best condiment of Christianity Orderly Presbytery which admits one to Preside is a lesser Episcopy to oversee particular Flocks yet not to expel or extirp Bishops nor is headless or many headed Presbytery necessary by divine right but primitiv Prelacy which imports one grav worthy Person chosen by consent and assisted by counsil of sundry Presbyters to preside over them is to be preferred before al other forms for many weighty Reasons insuing 1. Becaus al Apostolic Antients Ignatius Justin Martyr Reason 1 Polycarp Tertullian Cyprian Irenaeus jointly attest that one stil Episcopized in every City For at first a few Presbyters served in ech by Apostolic appointment but as converts increased they constituted several Colleges Companies or Consistories as the Churches Colonies which one Supervisor as Captain or Commander overruled Aerius upon envy against Eustachius who got a Bishoprick from him was the first that pressed Clerical parity contrary to the Churches old Order but if the Apostles had not instituted it how could al Churches uniformly conspire therin al the World over For tho at first the name was common to al Church Ministers even Apostles yet after their deaths it was peculiarly confined to their Successors in place and power 2. To avoid scandal of other Churches which for far a major part are governed by Bishops in degree dignity and authority abov Presbyters For 't is no prudence or piety to widen differences wherby Papists gain great advantage to esteem us less Christian in utterly abolishing that Catholic Order and by consequent tru Ordination of Ministers together with sacred Ordinances Yea Reformed Churches allow a Presidence among Presbyters nor doo the learned hold it caus enough to seperat from any Church for having Bishops as Peter Martyr Zanchius Vidâ—lius Gerard Groâ—â—us Dâ—oâ—at and Alsted agree 3. To preserv the power of Ministerial Ordination and Succession which som sober Presbyterians specialy Blondel hold to be best strengthned by Episcopy becaus it was the universal way wherby Ministry and Christianity hav bin derived to this day the resecting wherof is most advantageous to al Cavillers against Godly Ministry 4. Tru Episcopat never had had a free ful or fair hearing as so great a matter requires nor was it ever convicted to repugn Scripture as som shamelesly assert
pressed St. Austin Chrysostom with others against Erastus giving general Councils glorious titles when they served his turn or els slighted them and Cartwright cals such citing of Fathers a raking of ditches 11. They allege against Bishops preeminence over Ministers that both are caled by one name and therfore one Function when 't is answered That community of title takes not away â—â—stinction of Offices sith even Princes are stiled Deacons Apostles and Priests yet far disparat in power this wil not content Yet Erastus proved That the name Elder is ever appropriat to Ecclesiastics not to Laics Beza borowed that distinction for his defens how the name of Bishops and Elders are common but their Offices not al one nor is it a good consequent every Bishop is a Presbyter Ergo every Elder is so for al names of Ecclesiastic Officers Deacons Apostles Prophets Prelats Pastors Presbyters are sometime used generaly or promiscuously 12. They aspers our State for suffering Bishops to retain som parts of the Canon Law crying out 't is Popish and Develish yet if ought sit their humors they secretly stole it out of the Decretals as in their draught of Disciplin more then seven parts of eight are borowed from it Hence Viret finding how Princes by cashiring the Canon Law assumed Ecclesiastic power to themselfs condemns their rashnes or rigidnes who depraved the same Thus by this Jury of Criminations it appeers how palpably partial al mortal Men are in their own behalfs yea their factious folowers wil hardly beleev half and justify the other moity as proceding of piety Next shal be shewed how they wrest the Fathers to their own sens Ignatius wils That nothing be doon in the Church without 〈◊〉 the Bishops consent who as Prince of Priests hath power over al Can ought be plainer Yet Cartwright counterfets That by Priests he means ruling Elders Lay ones he never know by Prince the Moderator chosen to propone matters at one meeting only and by power over al his authority over the Elders in the same Parish when no such precincts were yet bounded just after their new cut Justin Martyr stiles every Bishop Prelat as preposited over Priests and People Cartwright consters it That he was Prelat of the People not over Presbyters or at most a Moderator to propos matters only Yet if he was superior over Ministers how fondly is it inferred to be lawful becaus he was so for even in thos dawning daâ—â— som things deviated from the Gospels purity as the name Prelat common to al Elders was appropriat to one Thus like Wind-millers they make every wind serv their turns Ireâ—â—â—â— saith the Apostles appointed Bishops in thos Churches which they planted Beza clean contrary to his mind and meaning interprets it of Pastors Doctors and ruling Elders not constituted by their authority but chosen by the Parishes For when any Officer was elected the Apostle present consecrated him to the Lord by laying on hands in the name of the Presbytery Jerom testifies That from St. Marc to his time a Bishop was placed in higher degree abov Presbyters as a Captain in an Army Cartwright seeks strange shifts to shadow it 1. That the Presbyters did it without Marcs order 2. That the words from Marcs time are exclusiv as if that superiority began after his time which is flatly fals for he cals Marc Bishop of Alexandria and his successors superior in degree oâ— dignity 3. That in saying it was so at Alexandria he implies it was not so elswher Is not his a goodly gloss 4. He cries ouâ— against the pravity of thos primitiv times which is a more ingenuous agnition but a silly shelter or Sanctuary for no wit of Man can evade or exclude it Jerom saith farther It was ordered by Decrce of the whol World That to suppreâ—â— Schisms one should be chosen by the Priests abov the rest Beza boldly givs him the ly which the testy old Man if he theâ— lived would retort in his throat that it was not so Many Antients Irenâ—us Cyprian Tertullian Jerom Ambros Austin cal Bishops the Apostles Successors And Ecclesiastic Writers draw long Catalogs of their names in several Sees which thos Father 's urged against upstart Heretics in their dais but when Papists press such succession at Rome and elswher we deny not the truth of it but answer that personal succession is very effectual if Doctrinal concur and thos Fathers in urging the first had a special ey to the last becaus such Heretics oppugned som points of Apostolic Doctrin Yet Cartwright and his Cru contend that by Bishops are meant Parochial Pastors stiled the Apostles Doctrinal successors and al Episcopal Catalogs are of Parish Priests Yea Sadeil excluding al personal succession grants Doctrinal to Laics if they hold the Apostles precepts and walk in their paths O dainty When swarms of Authors are cited that Timothy was Diocesan of Ephesus Cartwright givs the ly to al becaus St. Paul saith he was Evangelist So was S. Marc yet a Bishop When for Antiquity of Archbishops Clemens Anacletus Anicetus Epiphanius Ambros c. are urged together with St. Austins rule That wher a name is so old and origin not extant it should seem Apostolic Cartwright cals the citing of antient Authors a raking of Hel and saith thos times were not pure Virgin-like branding Clemens Anacletus and Anicetus as conterfet cranks haply som forgeries were vented in their names and slights Epiphanius that he wrote according to his time but rejects Ambroses Book de dignitate Sacerdotum as foisted When for the Office of Archdeacon Damasus Sixtus Sozomen and Socrates are quoted Cartwright answers That Damasus spake in the Dragons voice the best ground bears thistles and thos times were corrupt Thus they either wiredraw the Fathers words to their own fancy or deny their authority which are easy evasions When Ignatius terms a Bishop Prince of Priests and Cyril and Tertullian high-Priest Cartwright cursedly censures that such Proctors presum to put our Saviour out of his Office yet they are only stiled his Substituts on Earth when al confes it to be the joint judgment of the Catholic Church and Councils that Bishops are the best remedies to repel Schisms and Heresies Beza and Cartwright cry they are al deceived for ther were great controversies and contentions stil under their regiment 'T is tru for Christ foretold it wil be so stil til the end When a cloud of primitiv witnesses is produced for the lawful use of Holy dais Cartwright complains That Truth is measured by the crooked yard of time and appeals from authority to Scripture wherof he wil be sole Judg and Interpreter When the whol stream of Fathers and Councils is urged to prov the Churches power in al indifferent things not prescribed by Gods Word he carps how he is pestered with human authorities instead of the Prophets and Apostles shaking them off as St. Paul did the Viper with one blast that the things asserted are now questioned
11. 15. Christs who shal reign for ever What can be cleerer Ergo the Time which the Angel swore shal be no more is the period of al four Monarchies in general or Roman in special which is one effect of a time times and half This consummation of Gods mystery is the matter of the seventh trumpet attended with seven thunders which uttered their voices while the Angel proclamed it and synchronize with that trumpet But John is bid to seal up thos things of the thunders being inscrutable til the proper times that God shal revele it This trumpet discovers the mystery reserved to another place but both Prophecies of the Seals and litle Book are concluded with one issu which this trumpet exhibits the ful opening wherof is deferd til a ful passage be made to the litle Books new Prophecy and then the seventh trumpets mystery which is the Catastrophe is aptly and amply declared as shal be shewed Hence this busines is undertaken by no other Angels but by that excellent one who held in his hand the litle Book eaten by John If that Angel be Christ as his Roial attire and furniture imports this suspending the last sound in favor of the other Prophecy agrees to none so wel as him but if it were Michael the great Prince or another Angel clothed in linnen and his Dan. 1◠〈◊〉 Dan. 1â— 6. â—oins girded with fine gold of Vphaz as appeered to Daniel the case alters not being from God Here the first part or Prophecy of Seals ends touching the 2 Part. Empires affairs the next or nobler concerns the Churches fate to be agitated John proceds herein The voice which I heard Rev 10. 8 9â— 10 11. from Heaven spake to me again saying Take the litle open Book in the Angels hand who oat it up as he was bid wherby he was prepared to Prophecy again before many People Nations Toungs and Kings but the mystery to be reveled was sweet as hony in his mouth and the secret part of the Churches woful condition bitter as Aloes in his maw the representation is taken from Ezekiel The Prophecy proceds which begins from Ezek 3. 1 2 3. his work about Gods Templeâ— which presents the Churches duple state by two Courts one measured and another cast out Ther was given me a reed like a rod and the Angel said Rev. 11. 〈◊〉 measure Gods Temple and Altar and them that worship but the Court without measure not for 't is given to the Gentils who shal tread the holy City under foot forty two Months Here the primitiv state of Christs Church conformable to Gods Word is described by measuring the inner Court the type wherof an Angel shewed to Ezekiel The outer Court not to Ezek 〈◊〉 be measured sets forth Gods holy City or Christian Church which must be given to new Idolaters caled Gentils becaus they defiled it with Antichristian Apostasy fourty two annal months as shal be fully handled in the Story of the two horn'd Beast contemporizing herwith Jerusalems Temple had two Courts 1 Inner wher the burnt Offrings Altar stood at the 2 〈◊〉 Temples entry which was open only to Priests and Levits 2 Outer or great Court common to the People cald the Court of Israel The first termed Thyasterium or Altar of Sacrafice John is bid to measure but ths outer is given the Gentils to prophane fourty two months If it be said 't is the holy City not out Court which must be troden under foot 'T is answered that both are one and cald the holy City becaus People assembled here for holy Services To thos Herod at rebuilding the Temple added a third for Gentils and unclean persons who were prohibited the two others I wil giv power to my two witnesses V. 3 4 5. who shal Prophecy in sackcloth one thousand two hundred threescore dais thes are two Oliv Trees and two Candle sticks standing before the God of the Earth If any wil hurt them fire proceds from their mouths to devour their Enemies and if any wil hurt them he must thus be killed Thes mourning witnesses are Preachers or Patrons of divine truth which shal bewail the filthy pollution of Christs Church Idolizing like Gentils as Monitors to desist from their abomination and guids for the Saints to persist pure They are named two according to three famous Pairs in the old Testament viz. Moses and Aaron in the wildernes Elias and Elisaeus under the Baalitic Apostasy Zerobabel and Jesua at the Babylonish Captivity For they sympathise with thos types in number power and acts as the state of the Church when thes Prophecied suting with that of Israel is resembled to the wildernes Baalatism and Babylon V. 6. Thes hav power to shut Heaven that is rain not during their Prophecy as Elias and Elisaeus had and to turn waters into blood as Moses and Aaron had and to smite the Earth with al plagues so oft as they pleas Thes are caled Oliv Trees and Candle sticks standing before the Lord like Zerobabel Prince of Juda and Jesua the high Priest whom God annointed to restore Zech. 4 3 11. the Jewish Church under Captivity as Zechary alluds This Prophecy til the seventh trumpets sounding is not presented in Vision but dictated by an Angel personating Christ The witnesses are caled two as the Law requires to confirm every word and in regard of Gods two Tables or Testaments which they used in Prophecying They shal Prophecy one thousand two hundred threescore dais being forty two months which are not natural dais nor three dais and half when they shal ly dead so meant becaus the Beast whos time they contain contemporized with the hundred fourty four thousand sealed and they with the six first trumpets which cannot run out in so short a space as 1260. dais If any ask why the Gentils prophanation Note is measured by months the witnesses defending Gods pure Worship by dais 't is becaus Idolatry is the power of darknes or night which the Moon rules but tru religion compared to light or day which the Sun governs So Paul is said To turn the Gentils from darknes to light from Satans Acts 26 18. power to God Sith then Months are measured by the Moons motion but dais and yeers by the Sun the Beasts blasphemy is stil reckoned by months and the Womans stay in the wildernes by dais or yeers Zechary likens the two Oliv trees to the Zech. 4. 14. two annointed Zerobabel and Jesua which stand by the Lord but he mentions only one Candlestick signifying the Temple of that time and John two implying haply the East and West Church as it was divided during the witnesses mourning Thes did not avenge or afflict their Enemies by war and weapons but by fire from their mouths or denouncing Gods wrath on the abusers of his Ministers As the Lord speaks to Jeremy I wil make my Words in thy mouth fire and this Peo-ple Jer
from God I saw another Beast com out of the Earth which had two hornâ— Vers 11 like a Lamb but spake as a Dragon He proceds from the Secular Beast of Câ—sars to the Spiritual or Pseudoprophetical of the Pope with his Clergy which exerciseth the government and blasphemies of the former He hath two horns like a Lamb boasting of his power to bind and loos by deputation but speaks Idolatry and slais the Saints as a Dragon for he is Author or Founder of the ten hornd Beast by reviving the West Empire but succeds the Dragon for ferity and blasphemy under the Visour of Christianity using his Authority as high Priest and takes on him as Head or Monarch therof no less then of his Clergy with whom jointly he makes up the Pseudoprophetic Beast or seventh Head of the Roman State in the City sited on seven Hils The Pope single though a fals Prophet is not that Beast but joind with his Clergy which make a company composed of many members as a Beast hath Thes by fained signs and miracles specialy thunder-bolts of Excommunication as a divine revenge gradualy subjected the Kings risen up in the dissipated divided Empire to their yoke who tamely submitted their necks and put on the Image of the old Empire now crushed So that the Caesarean Head being wounded not only revived in that Image but at the fals Prophets pleasure punished with the Secular sword as he with the Spiritual al disobedient murmurers This Beast coms out of the Earth not from the Sea as the former which had another pedigree for Sea signifies many People in one dominion and an Army in war but Earth Upstarts of low condition springing Terrâ— fâ—â—â—i up secretly as Herbs sans nois or notice He had two horns like a Lamb pretending to bind and loos as Christs Vicar General on Earth but speaks as a Dragon patronizing Idolatry as the Dragon did by Decrees and Canons and seeks to destroy the Lambs tru worshipers He exerciseth al power of the first Beast before him and causeth Vers 12 the Earth with them that dwel in it to worship the first Beast whos deadly wound was healed This two hornd Beast useth as high Priest the Dragons fiduciary power intrusted to the former Beast which consists in Idol-worship being the ten hornd Beasts Chaplain in Religious Rites causing the Earths dwellers to worship that Beast stiling it the holy Empire The words before him may import preceding or in his presence it skils not which For whatever power the first Beast had he agniseth the high Priest Author by whos means the Earths Inhabiters worshiped him who being cured of his deadly wound rose out of the Sea but by what wais or wiles he did it rests to be declared He doth great wonders making fire com from Heaven on Vers 13. 14. Earth in sight of Men and deceiv them that dwel on Earth by reason of thos miracles which he had power to doo in sight of the Beast saying to them that dwel on Earth they should make an Image to the Beast which was wounded with a sword and did liv The Pontifical Pseudoprophetic Beast perswaded the Nations by wonders or miracles to reestablish the ten hornd Beast wherby the Dragons power revived and to frame the Beasts Image slain in the sixth Head Which being formed after his pleasure that wound which the Dragon received seems recured and the Beast renewed by substituting new Idolatry and tyranny like the former For the Beast of the last Head is the others Image slain in the sixth He said they should make the Beasts Image which was slain and did liv or reviv which words belong not to the Beast whos Image was to be framed as if the fals Prophet spake it but to the Angel reporting the event how the slain Beast revived For the Dragon gav the Secular Beast his Power and great Authority which healed his wound by imprinting his form of worship on a Beast of another Religion placing his Angels or Devils not as before by those titles of professed Enimies to the Lord Jesus but under Christian colors or cognisances to be worshiped as Saints and good Angels but who worships Idols under any name or notion he worships Devils Yea to complet the slain Dragons ful Image the Pope arrogats or assums divine titles as divers Emperors 2 Thes 2. 4. Devil-servers had doon For he sits as God in the Temple of God shewing himself to be God Yea he makes fire com down from Heaven on Earth which Graserus interprets by a Proverbial Hyperbole that he doth such or so great wonders as may emulat Eliah's wherby he vindicated Gods worship Which exemple of fire the Jews use for al wonderfulworks wherin Gods Glory is more conspicuous This is plausible but it rather relats to that which folows shewing how the fals Prophet induced Men to make the Beasts Image viz. he caused al to receiv a mark that none might buy or sel sav he that had the Beasts mark name or number of his name vers 17. 18. This he effected both by seducing miracles and inforcing Excommunication For 't is said He deceived them by wonders which he had power to doo that they should make the Beasts Image in maner aforesaid The Ecclesiastic Anathema forbidding common Commerce is aptly resembled to fire from Heaven or Lightning for it delivers over to everlasting fire as a punishment 2 Pâ—t 2. 6. Jude v. 7. proceding from God usualy caled a Lake of fire or Asphaltites wher Sodom and Gomorrha were consumed by fire raining from Heaven The wonders were fained cures fastned on Angels Saints Images and Reliques but specialy by their breaden God said to driv out Devils Al which the two hornd 2 Thes 2 9 10 Beast with his fals Prophet pretended to doo as St. Paul foretold That the Man of sin shal com after the working of Satan with al signs and lying wonders and with al deceivablenes of unrighteousnes Touching the Lightning of Anathema 't is used in al ages specialy about advancing Iconolatry For when it was A C. 7. 〈◊〉 first agitated which continued with fierce fervor one hundred twenty yeers Leo Isauricus a stif opposer of it and Saints Intercession was basely branded by the Popes Parasits as Conscantiâ— is niâ—k-named Copronymus for the same caus and struck with Anathema-thunder by the Pope who absolved his Subjects in Italy from their fealty and strov to bereav his Exarchat of Ravenna with other dominions wherby he animated Iconolaters in the East and scared the West Monarchs from daring or doing the like With the same Lightning he blasted the Albigenses c. for oppugning Idolatry in the Lateran Synod under Alex. 3. So another Lateran Council decreed That such Lords temporal as refused to quel them should be Excommunicat by the Metropolitans and other Comprovincial Prelats absolving their Vassals from fealty and exposing their Lands or Territories as a prey to other Princes He had
one thousand yeers on Earth Herof see Dan. 7. 14. Luke 9. 11 15. Luke 21. 31. 2 Thes 1. 5. 2 Tim. 4. 1. For the Millenium caled by the Jews and St. Juae the great Day Rev. 11. 15. of Judgment or Judgment of the great Day is the seventh Chiliad current which Christ shal consummat with the general Judgment This is his grand Assises beginning with the seventh Trumpet the process wherof John describes by a duple Rev. 20. 5. 6 12. Judgment and Resurrection beside the millenar reign betwixt both The morning shal be of Antichrist and his adherents whom Christ shal confound at his coming and then shal be 2 Thes 2 8. the first Resurrection the Evening on the remnent of his Enimies Gog and Magog whos number is as the Sea sand which shal end with last universal Resurrection when the last enimy Death being totaly vanquishd he shal yeeld up the Kingdom 1 Cor. 15. 24. 28. his Church to the Father that God may be al in al. This is the one thousand yeers Sabbath in which the Saints shal reign with their King on Earth and ever after enjoy an Eternal rest in the highest increat Heaven not in a new material World of Heaven and Earth as som suppose So saith Irenaeus the L. 5. c. 28. World was created in six dais and in 6000. yeers shal consummat at end of which coms the 7000th or Sabbath to the Saints Thes are his sublime nicities or self-singular novities if Ipse dixit may pass current for warrant He hath many mo but thes the best which shal suffice to shun prolixity His best basis of building beside what is before answered Epilog 2 Pet. 3. 7 8. relies on St. Peters words of one thousand yeers as one day which he stifly presseth to be the precise day of Judgment immediatly forenamed yet Davids one thousand yeers as yesterday and Peters one day as one thousand yeers doo not denote so many solar yeers in special as they dote or dream but only in general that no time dimensions no not thousands of yeers are any way considerable to God who is al Eternity and his works not to be measured by transitory time St. Ibid. v. 9 10. Peters words are directed as an apt answer to Scoffers who instantly ads The Lord is not slack concerning his promiss ac Men count slacknes but long suffering to us ward and unwilling that any should perish but that al should repent But the Day of the Lord wil com as a Theef in the night wherin the Heavens shal pass away with great nois and the Elements melt with servent heat c. Which cleerly indicats that God wil certainly perform the promiss of his coming and is not slack for one thousand yeers to him is but as one day So thos words doo not relat to the preceding Day of Judgment which he toucheth obiter or occasionaly only but is a meer answer to the said Scoffers which is his sole scope or subject as al Orthodox exposiors agree Medi Paraphrasis acuta Medes witty Paraphrase TO set a fairer gloss or garnish on his Devise he givs a Paraphrase on 2 Peter 3. prety Paraphrase on the whol Chapter which shal be curtly contracted St. Peter exhorts the beleeving Jews to Vers 1 2 3 4. mind the holy Prophets words concerning Christs coming to Judgment which also the Apostles confirm but forewarns that in the last dais shal com Scoffers which walk after their own wais or wils saying wher is the promiss of his coming For since the Fathers fel a sleep al things continu as they were from the Creation Thes last dais are the times of the Churches Apostasy under Antichrist as St. Paul speaks in the later times som shal depart 1 Tim. 4. 1. from the Faith giving heed to seducing Spirits and doctrins of Devils They consider not how the Heavens were of old by Gods Word Vers 5 6 7 8. and the Earth standing out of the Waters the great Deep and in or amidst them the Clouds or Floodgates hanging about it wherby the World then in Noahs dais perished but the Heavens and Earth now are by the same Word kept in store reserved unto to fire against the Judgment Day which Irenaeus cals a flood of Fire as the Prophets express it by firy flames and perdition of ungodly Men. But beloved be not ignorant of this that one day with the Lord is as one thousand yeers and one thousand yeers as one day As if he should say Glossa corrumpit Textum wheras I mention the Judgment day lest ye may mistake it for a common day know that one day with the Lord is as one thousand yeers and contrarily for the Prophets speak of Christs coming indefinitly in general not distinguishing first and secund which the Gospel from Daniel more cleerly teacheth but we being rightly instructed in both must apply ech to its proper time The Jewish Doctors writing of this Day cite Davids words one thousand yeers in thy sight are as yesterday yet is not that Day named but St. Peter specifies it and immediatly subjoins his words seeming rather to respect the Jews saying of that day then Davids For they are usaly taken as an argument why God is not slack in his promiss sith 't is not a question whether the time be long or short to God in whos eys millions of yeers are as yesterday but to uâ— who measure by dais and hours Justin Martyr and Irenaeus apply St. Peters words pointly or precisely to the Judgment Day or great Day of the Lord which is to last or continu complet a thousand solar yeers The Lord is not slack in his promiss tho this day be deforred Vers 9 10 to the end but long suffering toward us which is caus of th supposed slacknes not willing that any of Israels seed should perish but that al should repent as he exhorted them at Jerusalem to doo that Acts 3. 19. 21. their sins may be blotted out when the times of refreshing shal com til the restitution of al things which God speaks of by al his Prophets or els they must perish with the rest of Infidels For that Day wil com as a Theef in the night when the Heavens shal pass away with great nois as crakling of fire and the Elements melt with fervent heat the Earth also and works therin shal be burnt up Sith then al thes shal be dissolved or abolished what persons ought ye to be in al godly conversation Which should sute to our faith looking for that Day of God to com if we wil sbun the peril of it Nathelesse whatever thos Scoffers say who doubt or deride the promiss we according to it expect new Heavens and Earth a new refined state of the World wherin dwels righteousnes as Isaiah speaks ch 60. 20. 21. ch 65. 17. ch 66. 22. wherfore beloved sith ye look for such things be diligent to be found
power as he first framed it of meer nothing without help of any Agent or Instrument rather then by Fire Thes are his self singular speculations Quisque suo sensu sed Medus maxime abundat His wit reacheth beyond the Moon and diveth beneath the bottom of the great Deep being indeed incomparably piercing or profound for the familiarly conversed in the darkest deepest mysteries of al Prophecies specialy the Apocalyps and was most ready in al learned languages Hebrew Syriac Chalde Perfic Arabic Greec Latin and in the Jewish Rabbins or Doctors wherin he super-excelled nor was any part of abstruse literature strange to him or hid from him yet his gay gloss how specious soever it shews that as God created the Univers of nothing by his bare word Fiat so if his wil be to dissolv it into nothing he would doo it by his sole word sans help of Fire this is of litle solidity for he made only the Chaos or rude Lump of simply nothing as the common stock of al the rest wherof they were compact so at last dissolution he wil consum them al by Fire but the ashes or reliques left at last like the first Chaos shal be quite annihilated by his bare word Cesset or Desinat that is as Saint John renders it Let their place be found no Rev. 20. 11. more so the proportion holds pointly or perfectly between the first Creation and final Consummation of this World as the next Thesis shal shew His other cringe concerning Abraham Isaac and Jacob to Answers possess the promised Land in person hath no more solidity or sincerity then the former for they dwelt ther personaly though but as Sojourners and bought som parcels wherin their bodies ly as a livery and seisen of the whol as their progeny or posterity enjoyed it proprietarily for many ages according to Gods Covenant pacted to them and their Seed Gods saying to Moses and Christs inference He is God of the living not of the dead doo not argu that thos Patriarchs shal be raised to possess the promised Land in person a thousand yeers with or under Christ but only that they now liv in blessed condition with God and shal rise at last day to inherit eternal glory both in Body and Soul united in the highest Heaven wheras damned Reprobats ly dead in Hel whos God he cannot be caled The City which Abraham looked for whos builder is God must needs be Heavenly Jerusalem clyped his Country which is prepared for al the faithful not any new material Metropolis to be made in Palestine or any place of this Earth as they dream Zacharias words of performing his mercy promised to our Fathers and remembring his holy Covenant cleerly concern Christs first coming so oft promised in the old Testament wherof John Baptist then born was the faithful forerunner Lastly Christs words many shal com from East and West to sit down with Abâ—aham Isaac and Jacob in the Kingdom of Heaven cannot in property of phrase possibly purport any terren temporal reign but Men are too prone to strain Scriptures after their own sens how violently or untruly soever God giv us al grace to be wise to sobriety and not wrest his holy Word according to our own Wils which may turn to our damnation and perdition of sundry silly seduced Souls For the main Thesis of Christs Millenar reign Mr. Mede Opinions saith Eusebius a strong Adversary to it fains one Gaius to father it on Cerinthus but none knows any such Man sav himself Surely he was a sincere Historian not given to foisting or faining and Cerinthus generaly reputed the original Author nor is any other alleged He farther saith St. Jerom did hâ—s best to decry or disgrace the Tenet but he usualy mis-related things out of peevish petulant partial passion yet durst not damn it becaus many authentic Authors and Martyrs maintained it Contrarily Justin Martyr an Apostolic Man ascribed the origin herof to St. John and told Trypâ—â— that none but Heretics gain said it Now for later writers Piscator holds that the Saints of the first Resurrection shal reign with Christ a thousand yeers in Heaven but Alsted Mr. Mede and almost al els on Earth Yet Piscator Alsted and the rest agree that it shal be at Christs secund coming to reign before his third to Judgment but Mr. Mede finding no warrant for a third coming dissents from them al making the Day of Judgment one continued act with the Millenar reign which is a devise of his own subtle wit never broched before Sic a principiâ— est fratrum concordia discors In varios sensus lis furiosa trahit Thus Brethren from beginning il agree Who into different minds distracted be My privat resolution in this point and that other whether Christ shal reign personaly on a new Earth for ever resigning his Kingdom of glory wher he now sits to his Father Must needs amidst such a copious cru of learned Clercs who hav diversly debated it both wais be very amphibolous or ambiguous as a giddy Ostrich which having laid hir first Eg at rovers on the sands regards not how she lodgeth the rest nor on what heap she sits on brood so that I may truly cant out thes two dubious Distichs Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Nec patet an terris regnabit mille per annos Cum superis sanctis Martyribusque suis Others Opinions make me doubtful whether Christ shal rule in this World or Heaven for ever If he shal reign on Earth one thousand yeers With Angels Saints and Martyrs it not appeers Touching the Argument or Contents of the Premisses they are couched or concluded in a few familiar verses like the former Impius asseruit Christum annis mille Cerinthus Persona in terris velle manere sua Vile Cerinth said Christ wil in person reign One thousand yeers and here on Earth remain Velle Redemptorem regere annis mille Chilarchae Aliteâ— Judicii in terris asseruere die Chiliarchs affirmd that Christ on Earth wil sway One thousand yeers at the last Judgment Day Mille annis Christum Chiliarchae in somnia produnt Aâ—ias Hic cum Martyribus velle manere suis Vain Chiliasts dream that Christ with 's Saints wil stay One thousand yeers and here on Earth bear sway Regnare in terris mille annis velle Chilistae Secus Christum cum sanctis dogmata fâ—lsa tenent That Christ with 's Saints one thousand yeers wil reign On Earth bold Chiliasts doctrins fals maintain De christ imperiâ— Chiliastae mille per annos â—â—ve Ante Diem extremum somnia vana canunt That Christ one thousand yeers on Earth shal reign Before last Day Chiliasts vain dreams doo fain THESIS VIII Mundi hujus Dissolutio The Worlds dissolution THe wisest Heathen held that this World shal hav an end even by fire as St. Jerom and L. Vives
reveled in his holy Word 7. Their clashing contradiction is a plenary confutaâ—son for som say no mixtils or Animats shal subsist but only Câ—lical bodies and two Elements yet can shew no caus or colour why they rather then the rest or how the world shal be more glorious being as a bare house unfurnished and unhabited sith variety makes it Mundus or comly som that al creatures shal be restored so wel as men yet know not how to stow them as two were of ech kind in the Aâ—c in the world unles they fain it of infinit capacity som that such only shal be reserved as are extant at last day that is good luck and bad as al the world is now ruled for why they rather then the rest sith al shal be incinerated so wel as thos already corrupted som that none now or then existent are capable of restitution or resurrection but new shal be formed of rare kinds like thos in the Lunar world to serv the Saints in a new material world to com Touching this Earth som say it shal be refined like gold in the fire and bettered or beautified tenfold for the Saints mutual commerce som that it shal be a mansion for such as neither deserv Heaven for their good deeds nor Hel for hainous crimes som that it shal be the habitation of unbaptized Infants which they hold better then Saint Austins dark dungeon Thes are al carnal conceipts or ungrounded unwarranted Phantasms sith the kingdom of Heaven is stiled the Seat of blessed Spirits wher they shal reside as in their proper place of perpetual possession not as an Inn to lodg in for a space and at last leav it for ever nor shal they hav a City hous and country Grange to remov from Heaven to Earth at pleasures as som sottishly surmise but shal enjoy a Heavenly habitation and beatific Vision for their eternal inheritance which wil be no boot to change for an Earthly mansion though they should enjoy Christs personal presence to boot which they also hav stil in Heaven Most Greec Fathers with many Latin assert annihilation Authorities Hilari saith this Heaven caled Firmament shal pass away and not be but that invisible wherin God dwels abides for ever Clement fains his Master Saint Peter to tel Simon Magus that ther be two Heavens one superior increat eternal wher blessed Spirits inhabit another inferior visible studded with stars which at last day shal be abolished Saint Jerom saith thos two Fathers Opinion was most approved as cohering with Saint Pauls saying The things seen are temporal but thos not seen 2 Cor. 4. 18. eternal meaning that al Visibles shal perish to nothing but invisibles abide for ever in infinity Dr. Hakewil cites sundry late L. 6 Apol. sub â—â—nem Protestant Professors as Patrons of annillation viz. Luther Melancthon Bucer Beroaldus Bartolinus Vorstius Junius Rivet Hunnius Tilenus Cassanius Meisnerus Polanus Martinius Brentius Wollebius Gerard Arnobius Frantzius and others whos pregnant testimonies to that purpose he produceth worthy of exact perusal which to recit or capitulat consorts not with my affected brevity who must hasten to answer the Ronovators and Substitutors Arguments Ob. Saint Peter saith The Heavens must contain Christ til the Acts 3. 19 21. times of refreshing and restitution of al things which God hath spoken by al his holy Prophets Ergo al shal be restored Sol. The Syriac Interpreter renders it til the end of al times or worlds consummation but the times of restitution or refreshing signify the complement of our Redemption for as Calvin comments becaus our restitution or redemption is yet imperfect while we grone under the bond of bondage we shal be restored to liberty at last day when 't is perfected but speaks nothing of the Worlds renovation after 't is burnt nor can it be wiredrawn or wrested to any such construction if rightly sensed Ob. David saith God laid the Earths foundations that it Ps 104. 5. shâ—uld not be removed for ever So Salomon One generation passeth and another coms but the Earth abides for ever Ergo Eccles 1. 4. shal not be annilled Sol. Thes places are stifly urgd against the Earths diurnal motion with more color then to oppugn abolition yet truly against neither for the intention is that by Natures cours it is laid to remain for ever without decay or diminution in the whol like other elements had not God decreed to dissolv it but the parts of them al are subject to jugial alteration and corruption the word for ever is so long as Time or the World lasts so caled in comparison of mans mortal condition as circumcision is stiled perpetual Repl. The Lord saith Lo I creat new Heavens and Earth Isai 6â—â—7 Rev. 21. 1. for the former shal not be remembred So Saint John cals them new for the first passed away and ther was no more Sea so Saint Peter The Heavens shal pass away with a nois and Elements 2 Pet 3 10. 13. melt with heat but we look for new Heavens and Earth Ergo being burnt they shal be refined and renovated or new created and substituted but not al utterly abolished or annulled Sol. See how partial Sectists are it was pressed last that the Earth abides for ever now that it shal be renewed or a new surrogated but truth lies in the kernel of genuin sens not in the shel of words surely they are not meant literaly of material Heavens and Earth or if they be it tends rather to annillation then restitution oâ— substitution for Isai saith The former shal com in mind no more Saint John They passed away and there was no more Sea Saint Peter The Heavens shal pass away with a nois and Elements melt with heat how then renewed such as constru to perish pass away be no more c. of the worlds instauration or melioration and not of annihilation must answer wher in Grammar 't is so taken for in Philosophy and Theology renovation diametraly differs from destruction Beza applies Isais alleged words to the Churches State or Christs kingdom which also alluds to the Saints condition in Heavenly Jerusalem as Saint Johns immediat ensuing words import I saw the holy City new Jerusalem Rev 21. 2. coming from God prepared as a Bride trimmed for her husband which intimats their continual cohabitation or hir eternal Mansion with God hir Bridegroom So Saint John and Peter by new Heavens intend the Saints glory in new Jerusalem with God or the Lamb and not any material new Heavens as al authentic Authors expound Rep. Isaiah saith The Moons light shal be as the Sun and Isai 30. 26. Suns sevenfold as of seven dais Ergo at last day al things shal be perfected in far greater glory not totaly abolished to be no more Sol. The Prophet speaks Mysticaly and Metaphoricaly as oft elswher of the Church under Christ which he cals a new Heaven and Earth as the new Heavens
Christ was fairly agitated THe name term or title Christmas Christide State of the Question Christs Nativity or Birth-day may indifferently be used sans scandal as men pleas being meer tittle tattle or word-war but the thing or matter of most concernment is whether it be lawful useful or behooful to set apart solennize and sanctify one day or mo annaly in memory of Gods greatest mercy to Mankind for sending his only begotten beloved Son to sav sinners by assuming our Nature into his Person and suffering death for us Specialy sith his dear Spous the Church hath instituted and injoyned it to be religiously not riotously observed by al tru Christians Which causless controversy shal be succinctly and sincerely discussed with al modesty and moderation on both sides not declining to by diverticles The Opposers cheif Objections folow in order Ob. The tru time set season main month and direct Day is utterly unknown or cannot certainly be prefined or prescribed Ergo the thing is not to be used Sol. The consequent halts on al four feet for the thing is pious and imposed by authentic authority tho the time dubious or disputable nor is the antecedent veritable or irrefragable for al antient Tradition tels that it befel at the Hyemal Solstice then sited on December twenty five but now removed farther forth ful twelv dais and eight hours because we folowing the Julian Calender without reforming take in ten minuts and forty four secunds every yeer more then the Suns tru revolution allows which in one hundred thirty four yeers complet a day yet still December twenty five tho not at Solstice So the Gregorian Calendar subtracting ten dais which should hav bin twelv keeps so long righter before us Hence Luk. 1â— 8 9. our Saxon Ancestors caled it Midwinter day as John Baptists byrth day is caled mid-Summer being just six Solar months or half a yeer asunder and known to be Estival Solstice by his Fathers then waiting in the cours of Abia implying that day John 3. 30. for Christ was born as dais were beginning to lengthen and John at shortning whence John saith He must increas but I decreas alluding as som surmise to the time of both their births Justin Martyr makes it most manifest by Augustus Caesars Censual Role which grand general Tax accited Joseph and Mary to Bethleem that he was born December 25. about Winter Solstice which Tertullian the best Antiquary precisely ratifies Chrysostom saith they received it from most accurat Observers dwelling at Rome who had it traditionaly from their Antecessors up to the Apostles wherto Origen Cyprian Austin Lâ—o and al Antients agree Leo saith Christs generation is the Churches initiation and the Birth-day of the Head a beginning of the Body For the Church in imitation therof consecrated Fests to the Apostles Martyrs and som Confessors which in process of time multiplied beyond du bounds but most of them expunged by our Mother Church since the In Niâ—omedia Reformation Dioclesian burnt twenty thousand Martyrs on Christs byrth day December the twenty fifth as tru Records testify which are proofs sufficient for the season month and day yea far better then al their negativ cavils to the contrary yet to gratify them it shal be granted gratis that the time is incertain if they will freely and fairly confess the Thing which impudence it self cannot deny to be lawful That Christians may without offens keep holy one Anniversary day appointed by the Catholic Church in memory of our Saviours manifestation in the flesh Ob. The bug Bear title Christmas is taken from the Popish Mass Ergo the thing represented or celebrated must needs be superstitious idolatrous and antichristian Sol. The word Missa Mass is derived from missio sending becaus at celebration of the Eucharist al non-Communicants were dismissed or bid go forth but used by the Church to signify sacred service long yer Popery was hatched or Antichrist appeered and al superstitious Ceremonies crept up since are crushed or cashired by our Church Mass in old Saxon language imports a Fest or Holy-day as Verstegan informs yet more probably Fests had that appellation from Mass but no matter of moment lies in words no more then to cal our week dais by their old Heathen names which may be altered or innovated at the imposers wils and al words meer wind free or far enough from Popish superstition and Antithristian Idolatry Ob. Many Ethnic customes remain stil among the Vulg in our Land Ergo the thing which occasions them is to be abolished as Ezekiah demolished the brasen Serpent Sol. The inference is infirm for good grain must not be cast out with weeds nor is the brasen Serpent a semblable instance which the Israelits made an Idol and burnt Incens to it but rude People adore the tru God with som mixture of foolish fashions now mostly left being better taught Yet the Antecedent argues that this levan hath continued ever since their conversion and is a proof beyond exception of its Antiquity and that it was stil celebrated on December 25. Ob. Sundry superstitious Rites of Carols Washâ—ils Riots Drinking Dancing Dicing Carding and prophane sports borowed from the mad Saturnalia held in Decem. for the honor of Saturn and Ceres to whom they sung filthy Cariles like thes Carols are retained stil Ergo such scandals should be suppressed root and branch Sol. Let al just scandals and abuses be rooted out as most are but the impeachment is impious invented by the Scripture Almanack maker that becaus Pagans did such wicked pranks to fals Gods Christians doo the same in serving the tru God Indeed the Saturnalia were held in December but Ceres Cariles in April and what is either to Christmas Nor may common Carols which are sacred songs like holy Anthems suted to the Seasons be compared with Heathen Hymns but Washails are rude ridiculous revellings almost antiquated Such attendant abuses may be redresâ—ed or repressed by Ministers prudence and Magistrats penalties without which the Lords day would be prophaned like the rest The Church only appoints praiers and praises to God not allowing any abuses nor are riots practised on Christmas day which was ever sanctified very devoutly with divine Service Sermons and Sacraments when al Houskeepers fed at home temperatly but al excess doon on the dais appendent which is reasonably restrained Drinking Dicing and al exorbitant enormities may be decried by preaching or discarded by punishing but civil Dancing moderat Carding and harmless country sports for recreativ mirth to shew Peoples rejoycings tolerated 'T is preposterous to use the Mattock when a prunning Hook wil better rectify For noxious surcles may be pared or pruned off yet the main Tree or thing preserved from rooting up Lastly for Belly fare ther is modus in rebus and much ods betwixt gurmandizing superfluity and gratuitous hospitality with charitable feeding the poor which yet through general poverty and parsimony is greatly abated that ther is more caus to complain of
into Heaven had not bin sufficient singly unles al had concurred the Nativity day when he was openly manifested to Men being celebrated in memory of a work so wonderful as the Resurrection and the day instituted by the same authority of the Church is to be equaly esteemed as the weekly Lords day nor is this more or otherwise appointed to rejoyce in then the day of his Birth To this effect he which is not absolutly authentic in al circumstances but he bows a crooked stick back to make it straight and pregnantly provs the lawfulnes usefulnes and behoofulâ—es of celebratiâ—g Christmas with other Gospel Festivals which is al that I aim at sans comparing any to the weekly Lords day which may seem odious or scandalous to such as hav bin otherwise taught trained or tutored Howbeit to contemn it wilfully when it was established both by Spiritual and Secular Lawes to rail or vilify it to work upon it and restrain from Church which was too too frequent and familiar in times of yore must needs censure and condemn for peevish pervers malitious ignorance or wild zele sans knowlege For 't is a violation both of the fourth Commandment which they allege for Morality of the Lords day sith it was a day of rest appointed by lawful authority for Gods special Service and also of the fifth sith they despise and dishonor their Mother the Church in which respect Christ compares such to Pagans and Publicans Mat. 18. 17. beside the breach of al order and decency in Divine worship which St. Paul so much commendeth to be observed 1 Cor. 14. 〈◊〉 by al Christians Pardon the prolixity of this Solution Ob. Som idely prattle that new yeers gifts and gratulations God giv you a good yeer c. savour of gross Gentil superstition Ergo c. Sol. They are meer civil courtesies no Religious Rites like presents sent to great Persons or privat friends and parallel to common salutations good morow good night good speed which are liable to no superstition so that mote is removed but if they would conscientiously cast out the beam of fastidious prejudication prophanation and defamation with al uncharitablenes remaining in their own eys they should more cleerly descry or discern good from evil light from darknes and verity from falsity Ob. Others cast a captious bone in my Dish that our state hath cashired set Fests together with Monarchy Prelacy Liturgy solen service at Burials Mariage by Ministers and other Religious Rites Ergo 'tis presumption to plead for or protect any one of them Sol. This is a two edgd Sword sharp on both sides wher a rude hobling vers must be remembred contra Argumentum eâ—siserum contendere noli but this in point of Evangelical Fests concerns Magistrats and Ministers not privat persons For if they dare to celebrat Christmas or other holy dais I wil presume to be present by way of devotion without wilful disobedience to Superiors so wel as at their arbitrary exercises of Thanksgiving or Humiliation appointed publicly by the State or privatly in particular Congregations upon self-devised Edw. 6. 5. 6. 〈◊〉 3. Eliz 1. c. 2. made A. 1645. occasions Two Parliments hav inacted a du celebration of Christmas with other Fests which stil stand inforce for one only ORder condemns holy dais not warranted in the Word yet Nov. 5. stands stil as 't is fit it should which cannot annul an Act sith 't is a Maxime in Law that every thing must be dissolved the same way 't is made Nor is Christmas contained in thos general words of that Order being warranted by the general words of Scripture instituted by Apostolic Churches and practised in the Reformed Yea the procurers of that Order who wronged many privat Men and very unjusty took from me a Mannor bought of the Dean and Chapter of Exceter worth twelv thousand pounds were since routed or thrust out of the Hous and publickly declared to be a Party or Faction Apostats from their first Principles Parl. Declar. Sep. 27. 1649 bearing only the name of Patriots and Lovers of Religion but indeed needed Reformation The authority of Divines assembly Antipol 256. is of no validity for Edward their Favorer saith That an Assembly chosen by Magistrats as that was by Parlement hath no power by any primitiv patern to draw up a Government or Directory of worship for so many Churches being about 10000. Parishes in England wherof most part had not one member present Mr. Fisher saith that Presbyterists decry Preaching or administring Sacraments on Christmas day or any other sav the weekly Lords day yet they Lecture any day or make Fests and Fasts at their pleasures nor wil permit any to communicat unles 〈◊〉 be confessed or approved by the Pastor and his Prâ—sbyâ—ery They Preach and Teach that 't is unlawful to eat Minâ—d Pyes Plum broths or Brawn in December to trim Churches or Houses with Holly and Ivy to stick a Câ—llar of Brawn or Rost Beef with Rosmary to play at Cards or giv mony to Tradesmens Boxes or send a couple of Capons or any other Presents at Christmas to use a Ring in Mariage or cover a Hers with a whit Sheet Al which with many mo such pety fopperies they cal Popish Antichristian superstitions yet they most sottish in so saying and seducing poor People into a dangerous detestation of observing our Saviours Birth day Fest Here I desire al to take notice once for al that in a larger Folio work intended to the Press so soon as this hand can transcribe it I no wher meddle with state affairs nor tax the suppression of any Religious Ordinances which were high presumption to doo for who made me a comptroler of others specialy my Superiors But only defend the lawfulnes of them leaving al to their free disposal I am a plain welmeaning Man who claim a Scholars privilege to dispute de omni Ente for better ventilation of verity but in the preceding Theological Treatise produce nothing sav what very learned Orthodox Authors prescribe publicly in Print which is a sufficient warrant The things in themselfs are the same under al mutations of State and used latly in our Mother Church nor should good writers turn their tunes with every Wind. I maintain Monarchy to be the best form of civil Government and Episcopy of Ecclesiastic I hold set Praier best in public Congregations and sacred Fests fit for special occasions beside solen seasons of fasting for our sins but prefine no rules in thos behalfs I like divine Service and Sermons at Funerals for the Auditors edification desiring the like shortly at mine own and dislike dumb shews but we may not be our own Carvers or Chusers and Inferiors must submit with al meeknes modesty and humility as I ever hav doon I approv Mariages by Ministers in public Churches before thos by Magistrats in privat places sith 't is a sacred Ordinance of God in Paradise and not simply civil or carnal Generaly
one Man speaks to another prohibiting Adam to eat of the Tree of knowledg and upon disobeying exiled him out of Eden from enjoying eternal Life wherto he was created had he not sinned Gen. 7. 7. Afterward he punished his Posterity for their Vices al sav egth Persons in whom his Kingdom consisted with a deluge Gen. 8. 18. of Waters but his first Kingdom by solen compact was with Gen. 17. 7 8. Abram in thes words I wil establish my Covenant between me and thee and thy Seed after thee for an everlasting Covenant to be a God to thee and them and wil giv thee and thy Seed al the Land of Canaan wherin thou art a Stranger for an everlasting possession In memorial herof he instituted Circumcision Exod. 19 5 〈◊〉 8 caled the old Covenant as the sign or Sacrament therof The same Covenant God renewed by Moses at Sinai they being newly becom a Nation which is expresly stiled tho the name of King and Kingdom not before used a Kingdom of Priests and holy People for they promised to doo as the Lord commanded which argues their peculiar consent compact or covenant but al the Earth is the Lords by power property and precedent So 't is a cleer case that by Gods Kingdom is meant a civil Common-wealth instituted by Subjects consents for regulating their behaviour both toward God their King in obeying his Laws toward one another in point of Justice and toward Forreners in peace or war This was properly a Kingdom when God was King of Israel which befel to no People els and the high Priest after Moses his sole Lieftenant or Viceroy whence 't is forecaled Regnum Sacerdotale a 1 Pet 2 9. Kingdom of Priests and by St. Peter Sacerdotium Regale a Roial Priesthood sith none but the high Priest might enter Sanctum Sanctorum only once a yeer to inquire Gods Wil 1 Sam. 8 7 c. of him Many mo places prov the same as when the Elders greiving at Samuels Sons corruption required a King to rule them Like al Nations God said they did not reject Samuel but himself that he should not reign over them Thus God was their King and Samuel only delivered what he dictated So saith 1 Saâ— 12. 12 Samuel when ye saw Naash King of Ammon com against you ye said to me a King shal reign over us when the Lord God was King After they had rejected God and broken the Covenant by that revolt or rebellion chusing another King the Prophets foretold his restitution that it shal be in Zion Davids Throne at Jerusalem on Earth See Isai 24. 23. Ezâ—k 20. 33 37. Micah 4. 7. So saith the Angel Gabriel of Christ He shal be great and caled the Son of the most high and the Lord Luk. 1. 32 3â— shal giv him his Father Davids Throne and he shal reign over the hous of Jacob for ever and of his Kingdom shal be no end This is a Kingdom on Earth for whos claim Christ was crucified as an enemy to Caesar and on his Cross inscribed Jesus of Nazaret King of the Jews being in scorn Crowned with Thorns So 't is said of the Disciples That they did contrary Acts 1â— 7. to Caesars Decrees saying ther is another King one Jesus Therfore Gods Kingdom is real no metaphorical Monarchy and so taken in both Testaments When we say For thine is the Kingdom power and glory 't is understood by force of our Covenant not by right of his power So it were frivolous to pray Thy Kingdom com unles it be meant of Gods Kingdoms restauration by Christ which was interrupted by the Jews electing Saul Nor is it proper to say the Kingdom of Heaven is at hand or thy Kingdom com if it had stil continued for Gods Kingdom of Power is every wher In sum Gods Kingdom is a civil Monarchy which consists Summary in the Israelits obedience or obligation to observ thos Laws which Moses first should bring from Sinai and what the high Priest afterward shal deliver before the Cherubins in Sanctum Sanctorum which being cast off by electing Saul the Prophets foretold should be restored by Christ and we daily pray for its redintegration thy Kingdom com acknowledging the right of it in adding For thine is Kingdom Power and Glory for ever Amen The proclaiming herof was the Apostles Preaching wherto Men are prepared by Gospel-Teachers and to promiss obedience to Gods government is to be in the Kingdom of Grace becaus God givs such power to be his Subjects gratis when Christ shal com in Majesty to judg the World and actualy govern his own People which is caled the Kingdom of Glory If Gods Kingdom caled for its gloriousnes and celsitud the Kingdom of Heaven were not a Government which he executs on Earth by Vicars or Vicerois who deliver his commands to the People ther needs no digladiation who it is by whom God speaks to us nor would Priests trouble themselfs with spiritual jurisdiction nor any suprem Rulers deny it them From this literal interpretation of Gods Kingdom ariseth Holy what a genuin Exposition of the word Holy signifying what in Monarchies Men cal public or the Kings property who is the public Person or Representativ of al his Subjects As God King of Israel is stiled the holy one of Israel and the Jews Gods People a holy Nation So the Sabbath Gods day is a Holy day the Temple Gods hous a holy Hous Sacrifiâ—es Offerings Tiths Gods Tributs Holy duties Priests Prophets Annointed Kings Gods Ministers holy Men the celical Spirits Gods Messengers holy Angels or the like For wherever holy is taken properly ther is stil somwhat signified of property got by consent For al Mankind is Gods Nation by property of power but Israel only an holy Nation by Covenant In saying Halowed be thy Name we pray for Grace to keep the first Commandment to hav no other Gods but him The word Prophane is usualy taken in Scripture for common Prophane what and consequently the contraries holy and proper or peculiar must signify the same thing but figurativly such as liv godly giving themselfs to devotion as if they forsook the World are caled Bonhoms That which God makes holy by appropriating it to his own Sacred what use is stiled Sacred or Sanctified as the seventh day in the fourth Commandment and the elect in the new Testament are said to be sanctified as indued with the spirit of godlines That too which Men dedicat or giv to God for his public service Churches Chapels with their Utensils Priests Victims Oblations external Rites of Sacraments c. is stiled Sacred or set apart to God Now ther be divers degrees of sanctity or holines when things are sequestred or consecrated for Gods neerer service thâ—n others as al the Israelits were a holy People peculiar to God yet Levies Tribe more holy and Priests among Levits more but the high Priest most holy so Judea was a
treats only of the Bodies resurrection or immortality of Men who shal liv again He means thos Patriarchs were immortal becaus God in meer grace confers eternal life on the faithful who tho dead liv stil to God being writ in the Book of life with thos that are absolved of their sins to reviv at resurrection but not by any property consequent to Mans essence or Soul For to make it a living entity independent after separation on the Body and in it self immortal or that any Man is immortal except Enoch or Elias hath no cleer warrant Job 14. 10 12. in the word Job complains of Mans mortality by nature Man dies and wasts away yea givs up the Ghost and wher is he Down he lieth and riseth not til the Heavens be no more Which 2 Pet 3 7. 13. St. Peter shews shal be at the universal Resurrection when the Heavens and Earth shal be dissolved by fire but new expected according to promiss wherin dwels righteousnes So wher Job saith Man riseth not til the Heavens be no more 't is as if he said immortal life for Life and Soul in Scripture sens is the same begins not in Man til the Resurrection or day of Judgment and the caus of it is Gods promiss as St. Peter tels not Mans specifical Nature or Essence Now sith Gods Kingdom is a civil Common-wealth wher he-self is Soveraign by virtu first of the old and now since of the new Covenant it evidently appeers that when Christ shal com again in Majesty and Glory to reign existently and eternaly his Kingdom shal be on Earth as God was in Israel So Gods Enimies and their torments after Judgment shal be on Earth for the place wher al remain til the Resurrection is usualy stiled in Scripture under ground in Latin Infernus or Inferi Greecly Hades wher Men cannot see or dy implying the Grav so wel as any other deep place but the damneds place after Resurrection is not designed in al holy writ by any note of situation but only by their company wher such wicked Men were whom God in miraculous maner had cut off Touching Hel 't is no real place in any part of the created Hel what World but a Metaphorical word signified by wicked Men ther being 1. 'T is caled Infernus Tartarus or bottomless Pit from Corah Dathan and Abiram swalowed alife into the Earth 2. 'T is said to be under water becaus the Giants mighty Men in Noahs dais caled Greecly Heroes were drowned in the Deluge 3. Becaus Sodom and Gomorrha consumed by Fire and Brimstone becam a bituminous Lake 't is caled a Lake burning with fire and brimstone which is the secund death So Hel fire is expressed by Sodoms fire indefinitly Rev 21. 8. taken for destruction as 't is said Death and Hel were Rev. 20. 14. cast into the Lake of fire or destroied for after the last day Men shal dy no more nor go into Hades 4. 'T is termed from Egypts triduan deep darknes utter or extern darknes viz. without the habitation of Gods elect which is ful of Light 5. Neer Jerusalem is the Vally of Hinnon in part wherof caled Tophet the Jews most Idolatrously sacrificed their Children to Moloch wher they cast out their Carrion and to clens the Air made continual fires whence Hel is caled Gehenna or Vally of Hinnon and from thos incessant Fires cam the name or notion of everlasting unquenchable Fire Now none is so sensless to expound any of thes literaly as if the damned after rising from death shal be for ever under Earth or Water both which are but one Globe like a Pins point compared to the Heavens in a bottomless Pit or that they shal be eternaly punishd in Gehenna the Vally of Hinnon or shal liv in utter darknes not one to see another or be scorched for ever with Fire and Brimstone Ergo the meaning is Metaphorical and must be disquired by the nature of the Torments and Tormenters The Tormenters are termed Satan or Enimy Diabolus or Tormenters Accuser and Abaddon or Destroier which significant titles set not forth any individual Persons like proper Names but only an office or faculty and are very Appellativs which should not be left untranslated as they are becaus therby they seem to be proper names of Demons and Men sooner seduced to beleev the Doctrin of Devils then Pagan Religion contrary to Christs So becaus the Enimy in Gods Kingdom of the Jews is meant by Enimy Accuser and Destroier if Gods Kingdom after the Resurrection shal be on Earth the Enimy and his Kingdom must be ther also as it was when the Israelits deposed God and chose Saul sith Gods Kingdom was in Palestin and the Nations round about Enimies whence it appeers that Satan signifies any Enimy of the Church Metaphoricaly it may but is not Satan properly or literaly Quaere Rev. 12. 〈◊〉 a foul Fiend Enimy to Mankind as the great red Dragon that old Serpent was who deceived Eve and since the whol World Are al the Dialogs between betwen God and Satan about Job conterfet Chimaeras When the seventy rejoiced that the 〈◊〉 10. 17. 18 20. Devils were subject to them Christ said I saw Satan as lightning fal from Heaven but rejoyce not that the Spirits are Mat 12. 24. 〈◊〉 Cor. 5. 5. subject to you Here Christ cals Devils Spirits and names Satan as one yea Beelzebub is named Prince of Devils Excommunication 1 Tim. 1. 20. is caled a delivery to Satan is this meant only a Jailor or temporal Enimy Hel torments are somtime caled weeping and gnashing Torments of teeth somtime the worm of Conscience of time fire wher Dan. 12. 2. the worm dieth not which is never quenched but by Daniel shame and contempt Al which Metaphoricaly denote great grief or discontent of Mind from sight of others felicity which they lost by their own disobedience and incredulity but becaus others felicity is known only by comparing it with their own misery it results that they shal suffer such bodily pains and calamities as Men that liv under cruel Governors having God the King of Saints their eternal Enimy Yea beside al torments of Body and Mind they shal likwise endure a secund Death For tho the general Resurrection be evident yet it 1 Cor. 15. 42 no eternal life promised to Reprobats St. Paul to the question with what Bodies Men shal rise saith 'T is sown in corruption and raised in incorruption sown in dishonor raised in glory sown in weaknes raised in power but Glory and Power cannot comply to wicked Mens Bodies nor the name of secund Death apply to such as can never dy but once Howbeit tho a calamitous everlasting Life may Metophoricaly be termed eternal Death yet can it in no property of speech be stiled a secund Death Everlasting fire prepared for the Damned is an estate wherin Secund Death none can liv after the Resurrection
or thin For Mans Soul they say 't is created by pouring in and poured in by creating what 's that For the caus of Sens they make an ubiquity of Species or shews of objects which appeering to the Ey make sight to the Ear hearing to the Palat tast to the Nostril smelling and to the rest of the Body feeling For the caus of willing to doo any act they make the faculty or wil it self doo somtime one thing somtime another making the Power caus of the act as if on should assign Mens ability to doo any things the very â—aus of good or evil acts Yet oftimes they put their own ignorance to be caus of natural events or effects but disguised in other words as when they make Fortune a caus of contingents wherof they know no caus or when they ascribe effects to occult qualities not known to them nor as they sâ—rmise to any els or to Sympathy Antiphaty Antiperistasis specifical properties which neither signify the agent producing nor operation produced being only Clokes to cover ignorance Their Moral and Politic Philosophy hath the like or greater Politics absonances for if any doo injury or injustice contrary to Law they say God is prime Caus of the Action but not of the injustice or deviation this is vain Philosophy as to say that one makes a right and crooked line but another the incongruity or inconformity This distinction was devised to defend the doctrin of Free wil not subject to Gods wil. Why not to vindicat God from being Author of sin notwithstanding Quaere his absolut irrespectiv Decree to Reprobat men who must needs sin Aristotle defines Good and Evil by mens appetit which may seem tru sith every one is ruled by his own list or lore but in a Common-wealth the measure is fals wher not mens privat appetits but public Law of the State is sole Rule yet their doctrin soly practised wher every one doth what seems good in his own eys To make lawful mariage unchast or impure as they doo who deny it to the Clergy under color of continual chast continence to attend at the Altar and administer the holy Eucharist is vain Philosophy wherby they make mariage a moral vice and themselfs by abstaining spiritual like the Angels in Heaven From Aristotles Civil Polity they cal al Common-wealths sav the popular such as then Athens was Tyranny and al Kings Tyrans so they termed thirty Legislators set up by the Lacedemonians who subdued Athens thirty Tyrans and Democraty liberty yet Tyran truly taken signifies simply a Monarch but when that Government grew odious in all Greece it was branded with the Popular hatred of Tyranny and when Kings were expeld from Rome they did the like So when the same men are displeased with Democraty or Aristocraty they nickname the first Anarchy the last Oligarchy or Tyranny of a few Hence riseth another error of Aristotle that Laws not men should govern as if men wil be ruled by words or paper and not by men which hav power by the Sword to punish or put them to death giving life to the Laws this is a pestilent pernitious error wherby they seduce men so oft as they like not their Governors to rais war against them which the Clergy cherisheth Another error in Civil Philosophy which they never learned of Pagans is to extend the Law the Rule only of actions to mens very thoughts and Consciences by examination or inquisition of what they hold tho they conform in Words and Actions Herby they are forced to answer the truth of their thoughts or an untruth for fear of punishment Another error not drawn from Heathens is that a privat Man without the CoÌ„mon-wealths authority may interpret the Law by his own Spirit but are not Scriptures wher they are a Law made a Law by the CoÌ„monwealths authority and consequently a part of the Civil Law So they which impropriat Preaching to one certain Order of Men wher the State leavs it free commit the like error for if the State forbids me not to Preach none els can If I be among Judians or Infidels shal I being not in Orders think it sin to Preach Christ Jesus or expound Scriptures In such cases of necessity say they wher is no Ministry it may be doon without mission as wherever a dispensation is du for necessity ther needs none when no Law forbids it Ergo to deny thes functions to whom the civil Soveraign denies them not is to take away lawful liberty The Schoolmens writings are mostly insignificant terms or trains of strange barbarous words otherwise used then in common Latin language which would pose Cicero Varro or any Grammarian of antient Rome For let any try whether he can translat them into any modern Toung which if he cannot how can that be intelligible in Latin which is not so in other languages Howbeit this insignificance of speech is no fals Philosophy but both a quality to hide the truth and make Men think they hav it being skild in School-notions and so desist from farther serch of it in others He saith elswher what kind of felicity God ordains for them that devoutly serv him one shal no sooner know then enjoy being Quaere jois now so incomprehensible as the School-mens words beatific Vision unintelligible but doth not that signify to enjoy the perpetual presence of the divine Trinity as Men delight in ech others company face to face Which if Christ must reign on a new finit Earth with his Saints for ever none ever shal doo For beatific Vision is to see the blessed Trinity face 4 Caus to face in his eternal mansion The last caus of spiritual Darknes is to mix uncertain Traditions and untru Histories like the golden legion of fals fictious miracles in Saints lifes of Ghosts Goblins and Apparitions alleged by Romish Doctors to varnish their Doctrins of Hel Purgatory Exoâ—cisms and such like Which tho som pious Fathers Pope Gregory 1. St. Bernard c. broched yet they were Men and might take it on trust from others as Beda also did but if any speak it of their own knowledg 't is no confirmation of such vanity but a detection of their fraud fallacy or frailty The suppression of tru Philosophy by Men that hav no authority nor sufficient study may be joind with the introduction of falsâ— for our late Navigators and al learned Men acknowledg Antipodes as it appeers daily more that yeers and dais are determined by the Earths motions yet such as only supposed it heretofore were punishd by Ecclesiastic power What reason had they Is it becaus 't is contrary to tru Religion That cannot be if the opinions be truâ— let the truth be first disquired by competent Judges or refuted by such as pretend to know the contrary Is it becaus they disturb Government or Religion established Let the Teachers be silenced or punished by civil Rulers who can chastise disobedience in thos that teach