[Page] [Page] Trin-Unus-Deus. OR THE TRINITY, AND UNITY of GOD.

Shewing

  • The Co-eternity, Co-essentiality, and Co-equality of the Three Divine Persons.
  • The Difficulties of this, and other Christian Doctrines.
  • The Reasons, why the Church retaineth the Words Trinity, and Person.
  • The signification, and full importance of the Word Hypostasis, or Person.
  • The newly raised Scandals, hindering the faith of the Trinity.
  • The fifth Monarchy, or, The Millinarian Heresie revived, and the dreadful Consequences thereof.
  • The new Millinarian-Saints, and their designs.
In Ecclesiâ, Rationem praecedit Authoritas (Scripturae.)
Audiatur ad quod Possumus, Credatur ad quod non possumus.
Aug. de Moribus Eccles. l. 1. c. 25. and in Ps. 134.
Tempore, nec Senior Pater est: nec Numine, Major. Prud. in Apotheos:

By EDM: PORTEP, B. D. sometimes Fellow of St Johns Coll. in Cambridg, and Prebend of Norwich.

LONDON, Printed for Humphrey Moscley, at the Princes Armes in St Pauls Church-yard. 1657.

To the vertuous, and my ever Honoured good Lady; The Lady Mar­garet Parston, the Wife of the Right Worship­ful Sr William Parston of Oxnet in Norf. Baronet Peace and Truth.

MADAM,

SOme Portions of the Do­ctrines handled in this little book, were for­merly prepared for, and also presented to, your Ear; therefore I hold my self in good manners obliged to re­present the same to your pious Eyes, and heart to be reviewed and ruminated. [Page] Seeing now the Pulpits are secured, and Plut. Mora. lib. de Gar­rulit. Ovid. Met. 8. our Tongues silenced by a dumb Spirit. So that, at most, we can be but Pen­preachers; and that no longer then the Press will be open to us; when that also shall be shut, we must content our selves, and others with the only refuge of him in the Poet, who said, At certè caelum patet, ibimus illac. We may Eliah-like ascend up into Heaven in the Chariot of fervent prayer, (which no man can hin­der,) and others may use their Eyes, instead of their Ears, for acquiring, and consolidating their Christian faith by perusal, of such writings as formerly have been published by our true and learned Divines, and thereby perceive the merciful providence of God in pre­ordaining the helps of Books to stand us in stead, when Preaching should fail, which old Writers called Solacium and Medicamentum animae. 1. The Solace and Medicine of our Souls. For, as a learned man once said, Aug. Ps. 121. The Preacher is a Book to them that cannot read; So a good Book is a silent Preacher to them that cannot otherwise hear necessary truths.

There were in old time, books called [Page] Liv. & Plin. Libri Lintei, i. e. linnen books writ­ten by men: and there have been linnen books written by holy Women, but with the pens of Needles, such as the Cha­ritable Dorcas wrote, Act. 9. 39. for vesting of poor Widows: Such kind of writings have been much practised in that worthy, and most charitable fami­lie, wherein God hath planted you, to succeed your pious predecessors in their goodness and charity, who have been for many years Nursing Mothers, as your worthy consort, and his Ancestors have been Nursing▪ Fathers to poor people in many Towns round about them; not only by clothing, but also by feeding them, and providing for them by daily Almes, and large Annual Distributions, and a Perpetual Hospital, and a Free-School, and Sermons also to feed their Souls. Surely these things are gone up to Heaven for a memorial, and have in­vited the blessings of God to rest on that Familie.

This is to me a pressing motive to present this Treatise to publick view, adorned with your name, that so it may be a thankful memorial, and acknow­ledgement of those grand Charities, [Page] which have issued from your one house to so many places about us; of which my self have heretofore divers times been imployed, in some part, as a dispenser; and truly I have often in my thoughts, chid my self, and others, as guilty of in­gratitude, in that there hath not been a publick acknowledgement thereof, be­fore God, and man from any of those twelve Towns, which have been annually refreshed by the same Charity. VVe might justly be accounted worse then Luc. 17. 17. those ten Leapers cured by Christ, if one, at least, should not return thanks.

But Christian Charity is not retarded by ingratitude, it is like God, who gi­veth to the unthankful: Never any age produced more unthankful wretches, then this; wherein it hath been often ob­served, that the same hands which have received relief, have been imployed in spoiling and plundering the goods of their relievers; Such foul ingratitude & spoliations must needs hinder Almes­deeds, Eleemosina­rios extia­gunt Rapte­res. Aug, de Temp Serm. 78. as St Austin observed that it did in his time, and so it doth now with many, who are thereby disabled; and would so with all, but that they know [Page] for whose sake their Almes are given, and that the Poor are but the, Latura­rij Chri. ibid lib. Ser. 50. Cric­kers of Christ; for what is committed to them by Charity, is caried into an ever­lasting Barn, and although their wic­kedness may exclude their Persons, ne­vertheless their testimony will be pre­sent with God. Of such perseverance in Charity, we have a memorable exam­ple in our Ecclesiastical History of Ana­stasius Evag. l. 5. c. 5. Bishop of Antiocb, who lived under the Reign of the covetous and griping Emperour Justinus II. Yet this good man was so far from withhol­ding, or diminishing his Almes, that he increased them least (said he) Justinus should take all away both from me, and from the poor. For, if men should re­spite their. Almes until the times are quiet, and stay for a cessation of Perse­cutions, they must expect till Satan be dead; for, as long as he liveth, Aug. in Ps. 127. (As one saith) there will be no cessation of oppressions. There is a Fable of a King; Ovid. Met. l. 11. VVho turned every thing that he touch't into Gold. This fiction was to signify, that great Potentates can make all their designs, and pretences serve their turns for supply of their Treasuries. So [Page] we read of another (a) bountiful Prince, Rex A­nius. whose Daughters could by their touch, turn all things into Corn, and Wine, and Oil, and were therefore called Dictys Cretens, l. 1. Caenotropae. This was to signify that Charitable per­sons in all their indeavours for acquiring Wealth, do thereby, but labour, to ena­ble themselves to do good to others, and such (if any) is a good covetousness. So Cic. Or. pro Rabir. Tullie reports, of C. Curius, an honest Roman Publican, that he acquired wealth, not to feed his own covetousness, but that thereby he might be enabled to do good to others, as another Heathen saith, Sen. in Herc. Oet. Hic, Solas optat, quas donet Opes. Our Chri­stian Writers oft put us in mind of Cha­ritable thrift. Fulg. Epist. 2. Proba a noble Lady, and Virgin would often fast, and also wear course, and cheap apparrel, that so she might save for the poor; They tell us, that the forbearing of one meals meat, That one Jewel, or Ring, or one trunck of apparrel would feed and cloth many poor Christians. Origen, Orig. in Lev. hom. 10. pronounceth a bles­sing on them that imploy the parcimony of fasting, for feeding of the hungry: for (as one of our English Arch-Bishops used to say, in homely Latine but with a good meaning, Rog. Ar­chiep. Ebor. Bonus Servatius, [Page] facit bonum Bonifacium, i. e. Good Hus­bandry, makes good Hospitality.

Charity is now (when there is most need of it,) waxen cold among us, upon another reason, viz. by the Scandals of two factions: for the Romanists say that our Solifidians have made men uncha­ritable, by requiring only a bare Dog­matical or Doctrinal faith. And the So­lifidians say that Romanists have made Charity superstitious by their doctrine of Merit; certainly, both sides err; for although Almes-deeds cannot merit Heaven, nor deliver us from sin, and eternal death, so, as Christ doth; yet they may, and often do deliver from temporal Vengeance, and temporal death, as the perfect works and obe­dience of Christ deliver from eternal punishments. The advice of the Wise, Dan. 4. 27. and Honourable Prophet Daniel was to this purpose: O King, let my counsel be acceptable to thee, and break off thy sins by righteousness, and thine iniquities by shew­ing mercy to the poor, it may be a lengthen­ing of thy tranquillity.] The merciful distribution of Almes, is called 2 Cor. 9. 6. Sow­ing, to signify, that as the Earth retur­neth us our seed with increase, so much [Page] more will God to our profit, at least, by with-holding deserved vengeance, and giving us a longer time for amendment, and happily will add, Joh. 1. 16. Grace, for grace;] so, that if the Grace of Charity be improved, he will add the grace of faith, and perseverance, as he did to the Centurion, Act. 10. 4. But then our Almes must be done without looking on our selves as if we were benefactors, and doners unto God, but as humble Debtors, or Farmers paying, and return­ing his due rent; not with any presump­tion of redeeming, or buying off, our Sins; but in the form of an humble Suppliant, and Petitioner, and with tears of Com­punction, just as a good man will give some recompence (such as he can) to his injured Brother, as a Testimony, and acknowledgement of the offence, & of his sorrow: So a good Christian conside­reth his Almes, as a part of his repen­tance.

Such Charitable distributions are of greater concernment then some will take notice of, seeing our Saviour himself vouchsafed to be ministred unto by those devout Women Mary Magdalen, Joanna, Luc. 8. 2, 3. Susanna, and others; not for any personal [Page] need that himself had, (for he did Mi­raculously feed more then 5000 at one time,) but as a pattern to us; and for an encouragement, he hath declared, that, what is given for his sake to his poor members, is really given to himself; He adviseth us, Luc. 6. 30. to give to every man that asketh, this we should do, least that poor Creature that is denied, prove, to be a poor Christ, and then no marvel, if our God stop his Ears at our supplicati­ons, when we have stopped our Ears at his; for the greatest, and most honoura­ble Christians, are but beggers to him, and every day do, or should, of him beg their daily bread.

This Christian duty is moreover, sweetned by most gracious promises of reward, as high as any other, even with the inheritance of heaven, when it is said, Come ye blessed of my Father, &c.] A great purchase for a small price, and this, not because Heaven is Vile, or Cheap, but because our Lord is graci­ous. The old Testament calleth this Charitableness a lending to the Lord,] so doth the new Testament, where Christ saith; Do good, and lend, hoping for no­thing again,] for if it be demanded, Prov. 19. 17. Luc. 6. 35. [Page] how that can be called a lending, which is an absolute gift; the answer is, that though it be a free gift to the poor, yet it is a lending to God, because he doth ingage himself to re-pay. The Fathers translate the word Lend by [faeneratur,] as lent to God upon Usury, or increase, which they call Aug. Epist. 215. immortal Usury; as if the Scripture took notice of our cove­tousness, thereby to invite us to works of Charity for our own profit. The holy Woman Hannah said truly, The Lord 1 Sam. 2. 7. maketh poor, and maketh rich.] There is no doubt, but that one grand reason why God permitteth so many poor to be in the World, is, to give us occasions, and objects of Charity, and this for the great benefit of the charitable giver: for God needeth not our gifts, no more then he doth our prayers; We have more need to give, then he hath to receive by the hands of the poor; he could, and can make all rich; his great house, the World, is stored with provision, suffi­cient for all his creatures; If it were not, he can supply defects, and (as Chryso­stome notes,) he can rain down showers of Gold, and all necessaries, as we read in our own, and forrain Histories of showers [Page] of flesh, of Milk, of Wool, and of Rivers of VVine, and Fountains of Oil, as in Scrip­ture of Manna, and Quailes; whereby it is apparent that the precept of Almes, was intented for the benefit of the giver.

This is the reason that the Scriptures promise Treasures in Heaven, and that the merciful are blessed, and shall obtain Heb. 14. 13. mercy, that our Almes are Sacrifices, and Jam. 1 27. well pleasing to God] certainly, if Almes be Sacrifices, then, the Poor, the Sick, the Widow, the Orphant, and aged are the Altars on which his Sacrifices are to be laid: The Apostle tells us, That pure Religion, is to visit the Fatherless and VVi­dows] verily that Religion which neg­lecteth these duties is an impure Religion. The ancient Fathers have left us many comfortable incouragements for it: They say Ambr. The man is blessed, from whose house the poor never returns empty. Aug. That the charitable Almes-giver, when he dies, he departs with firm security and consolation. Chryst. That at the great judge­ment, the Saints and Angels will take no­tice of, and commend their Charities. That the poor whom they have relieved shall then openly declare them to have been their Pa­trones, and Preservers (as is intimated, [Page] Luke 16. 9.) That then, Mercy will stand between them and Hell, and will not suffer any of the merciful to pass that way. Thus they. But though neither Men, nor An­gels should then take notice of them; yet it is most certain that the God of men, and Angels will acknowledge, and re­ward their persons, and mercifulness.

And least we should be tired with long expectation of reward; The Word of God seemeth to provide for that, by promises of temporal requitals, and those Mar. 10. 30. very considerable as we read, Psal. 41. 1. as Christ in the Gospel promiseth an hundred-fold reward in this time to them that for his sake, leave Houses, Brethen, Sisters, VVives, Children, and Lands,] which promise is warily to be conside­red, because some Millinarians would have it to be meant grosly, and literally, as if for one house, or one Father, they must have an hundred houses and Fa­thers here, a false gloss surely; For I trow, they expect not to have an hun­dred Wives, neither doth the promise mention Wives, though the condition do. The meaning is, That they who so part with estates, and friends, shall have both, multiplied unto them; for to them [Page] every true Christian, Man, and Woman, shall be by love, care, and tender affecti­on, as so many Fathers, Brethen, Wives, or Sisters, ministring comforts to them. The Fortunes, and estates of one, shall serve the necessities of the other; All the houses of the faithful shall be open to them as if they were their own houses: For therefore did the primitive Christi­ans call one another Brethren and Sisters. Act. 4. 32. The Apostles, who left their nets, instead thereof had all the wealth of Christians laid at their feet, their wealth was com­mon to the whole fraternity, in so much, that no man called his estate, his own pro­priety. Gal. 4. 14. Paul was entertained by the Ga­latians, as if he had been an Angel of God, or as if he had been Christ himself.] And this charity lasted a long time among true Christians. Tertullian for his time reports Tert. Apol. c. 39, Christianis, omnia indiscreta sunt praeter Uxores, i. e. That, all they had, was communicated to their fellow-Christians, except only their Wives, and that the heathens hereupon would say. See how the Christians love one another.

But such Charity is now hard to be found (as Christ fore-told) nor may we in these dreggs and bottome of the [Page] world expect such temporal retributi­ons. God hath given some, that men may know there is a reward; but he doth not so reward all here, least men should expect none other elsewhere St Ambrose saith, Ambr. de offic. l. 2. c. 16. He knew some Priests who by gi­ving to the poor, increased more in wealth. The Roman History observeth, that the charitable Emperor Paul Diac. in Tib. c. 2. Tiberius II. was rewarded here, by finding vast hid­den treasures, as the poor Widow of Sa­repta was also, for relieving the Prophet; but such returns are not now to be ho­ped, nor are we to forbear the acts of charity, although we find not such mun­dane retributions. It is the good Coun­sel of St Austin, That we should not thus say, or think with our selves, I will do good to some poor Christians, that so my store may increase. Aug. lib. Homil. Hom. 18. Noli hoc quaerere, mes­sis tua seriùs venit,] i. e. expect not your reward here, for that harvest will be much later. VVhen one brought to Lu­ther a legacy, which a certain thankful Auditor of his had bequeathed him, the poor man took it with trembling, and said Melch. Ad. in vita Luth. Metuo, ne Deus his praemiet,] i. e. he was afraid, least God did reward his labours in this world; for verily, the [Page] with-holding of rewards in this life, is a certain pledge, that charitableness shall be rewarded elsewhere.

Madam, There is yet a more noble, and Heavenly hospitality to be practised by Christians; for the exercise whereof, I here present unto you Three Guests, worthy of admission into the Taberna­cle of your beautiful body and Soul, be­cause the beauty of both, was their gift, as one saith. Ovid. Forma Dei munus—They are the same Guests that were for­merly entertained by your Father Abra­ham. They are Travellers, yea, and Gen. 18. Wanderers, and have suffered repulses in many places of the Christian World, and by many persons among us, even as our Christian Religion hath been abused by those who professed themselves to be lovers thereof; just as Potiphars VVife Gen. 39. loved, and yet persecuted Joseph: And as the VVatchmen smote, and wounded the Spouse; even so some that should be the Watchmen of our Israel, have uncivily Cant. 57. abused these holy Guests, and thereby wounded the very head of Christianity. I am firmly confident, that you will joy­fully admit them by faith, and accom­modate them by charity, and piously [Page] treat, and retain them with cheerful per­severance. This treatise is as the knocking at the dore, which is mentioned, Rev. 3. 20. At which when you have opened, you will find that gracious pro­mise to stand firm, which is recorded in the Gospel. That the Father, and the Son, and the Holy Comforter will come in unto you, and make their abode, and conti­nue Joh. 14. 16, 23. with you for ever.

I crave your patience (good Madam) whilst I relate unto you one other grand motive (besides the above mentioned, and my thankful acknowledgement of your many favours,) why I have used your name in the Dedication of this book. St. Ambrose, considering those words of Christ, Math. 25. I was in Pri­son] tells us, That in the last judgement. Christian Professors will be asked Ambr. Serm. 64. whom they have delivered out of Prison. In the beginning of the sorrows of this Land, when the unmerciful Pentephobers raged; among many others (far better then my self,) I also was imprisoned, and then first understood the words of Tertullian, who said that Tert. ad Martyr. C [...]rcer est Domus Dia­boli. a Prison is the house of the Divel,] So much harsh­ness, and tedious restraint we suffered, [Page] that truly my life was dwinling, and I was even at Death's dore; The Lady Hewet. your Dear and vertuous Mother, (who is now with God) did much comfort me by her personal visitation; But your self, did negotiate, and effect my deliverance, The said Tertullian mentioneth Tert. cont. Valent. p. 375. An­gelam, i. e. a she Angel; verily you were the good Angel that lead me out of Pri­son, and thereby prolonged that Life, which in just gratitude ought to serve you whilst it lasteth; and I trust, that this piece of your Christian Charity, among the rest, will be to your comfort, remem­bred at the great day of the Lord. In Psal. 41. 1. the mean time, Davids Prophecy of blessings on the merciful, shall be my Prayer for you. The Lord deliver you in time of trouble; The Lord preserve you, and keep you alive, that you may be blessed upon Earth, and not delivered unto the will of your Enemies.] The same Lord mul­tiply his favours on you here, and aug­ment his own Graces in you, and in the end, crown them with Glory. So prayeth,

Madam,
Marsham in Norf.
Your most obliged Servant EDM. PORTER.

The Contents of each seve­ral Chapter.

  • 1. Chapt. HOw Christ is pecu­liarly the Son of God. How he is the first begotten, and yet the only begot­ten. That the Holy Ghost cannot be called the Son of God. That no Crea­ture is the Son of God, so as Christ is. 1
  • 2. Chapt. The Difficulties of apprehend­ing the Mystery of the Trinity, and other Christian Doctrines. Of Philoso­phers, Jews, and Christians professing their ignorance in matters of Nature, and Religion. 8
  • 3. Chapt. More concerning those Diffi­culties, and of our ignorance in Theolo­gical Doctrines of the Trinity and Pre­destination; and of the over-great bold­ness of some in handling those Myste­ries. 16
  • [Page]4. Chapt. That the Doctrine of the Trini­ty is obscurely delivered in the Old Te­stament. Why the Septuagint concealed it. The resemblance of the Trinity in things Natural, and Moral. The distinct proprieties of the Three Persons, and their Unity. Of the use of some Words in Religion, which are not found in the Scriptures. 25
  • 5. Chapt. More of Words not Scriptural. Of the Word Trinity, and of the Word Person. Why the Trinity is called Three Persons. VVhy Baptism is administred in the name of the Trinity. 34
  • 6. Chapt. Of the Scriptural VVord Hypo­stasis. The Grammatical, and Theolo­gical signification thereof. VVhy the Three Divine Persons are called Hypo­stases. That the God-head resideth only in these Three Persons, and not otherwise. The Ubiquity both of the God-head, and of these Three Persons. 43
  • 7. Chap. Of the Holy Ghost. That he is one of the Divine Persons. That he is to be prayed unto, is shewed by Scripture, and by practise of the Church. That he is confessed in Creeds, and invocated in Baptismes and Doxologies. 53
  • [Page]8. Chapt. Of Scandals hindring the faith of the Trinity. 1. By forbidding the corporal worship of the Lord Jesus. 2. By disuse of the Doxologies, and Creeds, even in Baptismes. 3. By dis­solving the Order Episcopal, ordained by the Holy Ghost. Of Presbytery, That it is no Scriptural order of Sacerdocy. St Jerom's Epistle to Euagrius ex­plained. 63
  • 9. Chapt. More of Scandals. 1. By scan­dalous Ministers. 2. By dis-use, and abuse of the Lords Prayer. Of Christs Earthly Kingdome, and his corporal re­turn, before his coming to the last Judg­ment. That prosperity in unjust causes, is no sign of Gods approbation. Of the Regal Stile, Gratia Dei. Some­thing concerning publick Thanks-gi­vings. 78
  • 10. Chapt. Of Millinarians, and their imaginary fifth Monarchy. That it is an Heresy against the faith of the Trinity. Mr Mede's Argument for Christ's Earthly Kingdome is answered. That Christs Kingdome shall last after the final Judgement, and continue for ever. 87
    • [Page]Sect. 2. Of Christ's Kingdom over all the World, and every Creature. That it ceased not at his death; That neither the Roman Consistory, nor the Presbyte­rian Vestry, can be called Christs Throne. How it is in this World, and yet not of this World. That the Policy of Christ's Kingdome is altogether unlike, and divers from worldly Policy. 96
    • Sect. 3. Of Christ's Kingdome, and Acts in Heaven. Of his Melchisedechical Priest-hood there. The manner of his Intercession, Advocateship, and Media­torship for us in Heaven. That it is not by Sacrificing or praying for us there. What Priestly Act he there performeth. 110
    • Sect. 4. Of Christ's Session at the Right hand of God. The difference between the Right hand of God, and the Right hand of the Father; with the abuses of that Article. VVhy Christ withdrew to Heaven. Of the re-building of Ierusa­lem, and the Temple. Of the Jewish Monarchy, and their Pseudo-Messiah, or the great Antichrist. 122
    • Sect. 5. The signification of the Jewish feast of Atonement; and of the High-priests entring the Sanctum Sanctorum, and [Page] of the Mercy-seat; sprinkling of blood, Scape-goat, and Jewish Sacrifices; why God disliked them. The signification of the Altar. Of Jewish and Christian Liturgies. 135
  • 11. Chapt. More concerning Millinarism. The dreadful and bloody Consequences thereof. Of new Millinarian Saints, and the Meek. VVhat Earth, or Land is promised to the truely Meek. The Title of Saint, unduely placed, is an abuse of the Holy Ghost. The Conclusion. 146

The Preface.

HAving formerly discoursed concerning the absolute Godhead of Jesus Christ, and shewed that he is the only and most high God, and [...] (as Divines use to say) and the I am (i.) God absolutely and inde­pendently (for an Antidote against the late Socinian commentary on the Hebrews:) It seemeth requisite and seasonable, to consider the same Lord Jesus in his Relative Perso­nality, as he standeth in relation to the Fa­ther, and so is the Eternal Son of the Eter­nal Father. In the contemplation whereof, I shall be necessitated briefly to discourse the Sacred Doctrine of the whole blessed Trini­ty, and each several Person thereof:

And because this profound and mysteri­ous Doctrine is far above the reach of our Natural reason and comprehension, and therefore to be not only Reverendly, but also Warily and Circumspectly handled, it being confessed both by Heathen and Christian [Page] Writers Tacitus Sanctius & reverentius visum est, de actis Deorum credere, quam scire, and Cicero De Potestate Deorum timide & pauca dicamus, i. e. it seemeth more reve­rend to believe the power of God, then to presume to pry into it; and to speak sparing­ly and timerously thereof; because as Ori­gen saith, Orig. in Eze. hom. 1. De Deo vera dicere pericu­losum est, i. e. It is dangerous to speak of God, albeit we speak nothing but the Truth.

I therefore do here most earnestly implore the assistance of the Father of Lights, to il­luminate the hearts both of the Writer and Reader, that from him we may receive all needful evidence for our apprehension, and for our faith in the holy Trinity, which now we are to discourse of, and to shew that there are Three Persons in the Godhead, and that they all are Coëssential, Coëqual, and Coëternal.

Errata.

Page 5. l. 17. r. patre. p. 9. l. 9. r. [...], p. 17. l. 19. r. Salvianus, p. 21. l. 16. r. ipse, p. 23. l. 9. r. Abulen­ses, p. 24. l. 9. r. Idiotae, p. 34. l. 10. r. contentiosius, p. 41. l. 31. r. [...], p. 44. l. 24. r. [...], p. 60. l. 1. r. are that temple, p. 69. l. 21, & 22. r. signing, p. 75. l. 13. r. voted, p. 76. l. 7. dele those godly, p. 78. l. 10. r. in Marcione, p. 109. l. 2. r. ne gentes, l. 22. r. spirit, p. 110. l. 9. r. whether, p. 125. l. 2. r. lord, p. 129. l. 15. r. premisses, p. 130. l. 24. r. take, p. 136. l. 22. r. the feast, p. 137. l. 12. r. propitiation, p. 147. l. 25. r. men, p. 150. l. 5. r. women. p. 151. r. them, p. 153. l. 2. r. auri, l. 12. r. devour, l. 17. r. foul toad found, p. 158. l. 2. r. Augustine, p. 159. l. 4. r. paraechial, l. 13. r. metuant, l. 25. r. alio fastu.

In the Margin.

In the Epistle, p. 4. l. 3, & 4. r. extinguunt.

In the Book, p. 7. l. 1. r. Bas. cont. Eunom. p. 11. l. 7. r. Dion. Laer. p. 16. l. 2. r. Rom. 11. 33. p. 17. l. 3. r. [...], p. 21. l. 2. r. Deor. p. 34. l. 8. r. & hom. 46. & 31. p. 46. l. 6. r. Ascet. p. 131. l. 1. r. Ioh. p. 147. l. 1. r. 118. p. 149. l. 6. r. haer.

THE DOCTRINE OF THE Holy Trinity.

CHAP. I.

How Christ is the Son of God peculiarly by Eternal generation, and not only by his Miraculous humane Birth. How he is the first bego [...]ten, and the Only-begot­ten Son. That the Holy Ghost cannot be called a Son, nor any Creature, so, as Christ is. Why Heresies are per­mitted.

TO this Discourse following, I am led by our Commenters inconsi­derate, if not malicious, Expo­sition of that place, Heb. 1. 2. Where it is said, He hath spoken to us, by [...]or in) his Son] upon which words Heb. 1. 2. he tells us that Christ is therefore called the Son of God; Because he was wonderfully born [Page 2] of a Virgin; without the co operation of man, and only by the miraculous Power of God.] 2. Be­cause he was appointed to reveal the will of God, &c.] This he learned of the old Arians, who did just so expound those words as we find related by Ath. de De­cret. Nic. Con­cil. Athanasius. Thus he wil­fully leaveth out the grand and most principal reason of Christs Son ship, and fasteneth on such shifts as are but frivolous in respect of the main and indeed are not proper to Christ, but common to divers others.

For how is the Creation of Adam and Eve, less Miraculous and Divine, then this, that the Commenter affordeth to the Son of God? Is it not as wonderful to make a man of earth, as of a woman? And as much a Divine work to make a woman of a man (as Eve was) as to make a man of a Virgin? And truly, as much may be said of Isaac and J [...]hn Baptist, both conceived by Divine Power, by such Pa­rents as were naturally disabled from child-bearing, both by age and sterility; for Sa­rai was barren, Gen. 11. 30. and she was ninety years old before she conceived, Gen. 17. 17. So Elizabeth was both barren and stricken in years, Luk. 1. 17. (that is) na­turally indisposed for child-bearing; so that their child-bearing must be confessed to be miraculous by Divine Power, as well as Christs humane generation.

By this reason, the Heathens might have called meer men the Sons of God, for they affirmed that the first men did grow out of the earth, or that they sprang from Trees, and [Page 3] are therefore called by them Autecthones, Aborigines, indigenae and Terrae-filii, as is ex­pressed by the Poet. Juvenal. sat. 6. & sat. 13.

—Qui rupto robore nati Compositi (que) luto, nullos habuere parentes,

And Quondam hoc indigenae vivebant more—Pers. sat. 3. Diodor. Sic. lib. 1. & lib. 3. And another alluding to this fiction, calls a lazy young Boy.

Ʋdum, & molle lutum—

Of which Heathenish error we read much in Diodorus, who seriously, and Historically af­firmed the first men to have grown out of the earth, and this in Ethiopia; And to make this report credible, he tells us that some Ethiopi­ans must needs be so bred, because they were seated in such a place as was inaccessable by any Forrainer, and without any possibility of egress by the Inhabitants, by reason of the steep Rocks, and Sea, wherewith this Land was inclosed, when they had not any Boats or Ships for Ingress or Egress: Therefore these Heathens upon this conceit, might as well boast themselves to be the Sons of God, as either Adam or Christ, (if we will beleeve this Commenter) yet they ascribed the Ori­ginal of men only to nature, not to God.

And indeed our ordinary forming in the Womb, and natural Births, are as much to be accounted the Work of God, and Won­derful as was the forming of Christ, or our first Parents and would be so esteemed if it were not so common and ordinary; The Psal­mist Psal. 139. 16. saith, I am wonderfully made, and cu­riously wrought in the lowest parts of the earth. [Page 4] The like may be said of the whole world which was so wonderfully created by God, yet we call not the world the Son of God.

The Scriptures call Christ Pri [...]ogenitum, the first begotten Son of God, because by his Eternal and Ineffable Generation; he was be­fore all the other Sons of God, whether men or Angels, (who are also call'd the Sons of God) The same Scriptures call Christ Ʋni­genitum, The Only begotten Son of the Fa­ther, because none other were so begotten as this Eternal Son of God was, being by this Generation, of the same Essence, Nature, Substance, and Godhead that the Father is, God of God. Even as the sons of men are of the same specifical humane Nature and Essence with their Progenitors: But men are not so the Sons of God, as they are of their natural Parents, because they are not of the same Es­sence and Nature with God; for if they were then it must follow that man should be, and properly be called God, just as a son of man is called man.

To the second Reason That Christ is the Son of God, because he was appointed to r [...]veal the w [...]ll of God] We say, this is a so common to others: for so Moses was Ap­poi [...]ted, and did reveal the will of God; so did the holy Prophets, and after them the holy Apostles did the same; And S. Paul (who was most signally so appointed from Heaven) tells the Asians, Acts 20. 27. I have n [...]t shunned to declare unto you all the Councell of God. Angels also declared and revealed [Page 5] the will of God, and so doth the Holy Ghost as fully as ever the second person did, and rather more, because the Revelation of the will of God is by Christ himself referred and respited until the Holy Ghost should come and teach it; as we read. But the Comfo [...]ter Joh. 14. 26. 16. 13. which is the Holy Ghost, whom the Father will send i [...] my name, he shall teach you all [...]hings—and He will guide you idto all truth: Yet An­gels are not for this cause to be so called the Sons of God: and to say that the Holy Ghost is the Son of God the Father, or God the Son, was long ago adjudged Heresie, as we are told by Athanasius; Athan. Epist. ad Serapion. H [...]retici aiunt filium & spiritum [...]e [...]e fratres & quod pater est avus & spiritus est n [...]pos patris & filius fi [...]i, quia spiritus a filio est & filius a Pater] [...]e. Hereticks say that the Son and the Spirit are brethren—and that the Father is the Grand-Father of the Spirit, and the Spirit is the Son of the Son; and such conceits are by Epipha­nius said to be Heresies of the Ephiph. haer. 19. & haer. 53. Osseni, and the Sam saei Finally, those Anti Trinitarian Hereticks, who heretofore taug [...]th the same which this Commenter doth, although they would afford no better appellation to the Holy Ghost, then to call him Minist [...]um Apostolum, and M [...]ttendarium i. e. a Mini­ster, an Embassador and Emissary of God, yet they did not for this reason call him the Son of God: And although the Scripture doth call him the finger of God, because the Spirit doth shew the secret Counsels of God, yet in all this Scripture, the Spirit is never called the [Page 6] Son of God, or said to be begotten; And when the Macedonian Hereticks demanded an example or Instance, of One begotten, and another not begotten, yet both to come from one. Gregory Naz. answereth them Naz. Orat. 37. that Eve and Seth were both of them from Adam; Seth was begotten, and Eve not begot­ten.

When an earthly King sends his Embassa­dor to declare his will or desires to another State, will any man say that the Embassador must for this cause be called the Kings Son? No surely, although he be Legatus a latere, or Legatus natus (as our Archbish. of Cant. was once called) and a veridicus and no Men­doza (as one pleasantly described an Embassa­dor Vin bonus peregre missus ad mentiendū pro Repub.) yet no Son for this, neither are the Apostles to be called sons, for this although S. Paul saith. They are Embassadors for Christ. 2 Cor. 5. 20. There are other precences alleadged by the Commenter in this matter, but they are fri­volous and light, and easily discernable by any intelligent Reader, to be but vain, and are not worth the while to examine.

This Doctrine of the Eternal Son of God, and so of the Holy Trinity of Persons, is of such necessity to be retained and beleeved, that without it, Christians cannot reasonably fan­cy to themselves any probable way of Salvati­on; because (as I have formerly shewed) up­on this Doctrine is grounded the everlasting Covenant of grace, which is also called the Eternal Gospel, by which only, we can hope [Page 7] for, and claim Salvation by and in Christ, wherefore to me it seemeth a won­derful blindness of some in these Times, by whom the blessed Trinity is not only unbelie­ved, but withal, so fouly blasphemed, that it is both unfitting, yea, and dangerous to re­port their words: and therefore in the same case S. Basil in his Book against the Heretick Eunomius, wherein he was forced to declare his blasphemous Errors, thus prayed: Baz. Cont. Eunol. ib. 2. Domine in his quae loquimur propitius nobis sis, i. e. That God would be merciful to him, for his only rehearsing Eunomius his blasphe­mies. God is patient indeed, in suffering such abuses both of his Truth and Person, and doth therefore permit them, because he can extract some good use from them: upon this reason S. Paul tells us, 1 Cor. 11. 19. There must be Heresies] as if there were some need of them, which surely is chiefly this; That the rising of Heresies, giveth occasion to the Church to set forth, and explain the true and holy Doctrine more evidently then otherwise it would be. But I proceed.

CHAP. 2.

The difficulty of the Doctrine of the Tri­nity and other Christian Mysteries, that it should not discourage us from bi­leeving nor provoke us to impatience. The most learned Philosophers, Jews, and Christians, professing their igno­rances.

THe Ancient Hereticks rejected the Do­ctrine of the Trinity, because they could not by reasoning comprehend it: and many now a days neglect it be­cause it is sublime, and hard to be understood. But this pretence will not serve their turn; the difficulties should not hinder, but rather quicken our indeavors to find out what we can; nor should they impede our faith from beleeving that which we are sure the Scrip­tures propound to us, although we under­stand it not; S. Ambrose saith very truly Ambr. de Offic. lib. 1. c. 1. Nemo est qui doceri non egeat dum vivit, ie. The most wise and learned men may still be learners whilst they live.

Neither doth God require our comprehen­sion of all Christian Doctrine, but our appre­hension, & not our understanding, but our be­leeving it. The Articles of faith are tendred to us under the word Credo, i. e. to be beleeved though not understood. Christ himself calls [Page 9] our Religion The Mysteries of the Kingdom of Heaven, Mat. 13. 11. and S. Paul, The Mystery of godliness, 1 Tim. 3. 16. The word Mystery signifieth a thing secret and hidden, of [...] to shut: and in another place he calls these My­steries, Riddles, 1 Cor. 13. 12. here we see darkly ( [...]) i. e, in a Riddle. The Prophet saith, Verily th [...]u art a God that hid [...]st Isa. 45. 15. Luc. 10. 21. thy self: Christ said, That the Father had hid those things from the wise, which yet he revealed to Babes; So Christ was figured by the Ark, which stood in a secret place of the Temple; and there was also a Veile before it, to inti­mate that Christ was for a time shut up, veiled and hidden; and indeed Moses Veil signified the same thing, as the Apostle saith of the careless Jews, 2. Cor. 3. 15. But even unto this day, when Moses is read the veile is upon their heart—when it shall turn unto the Lord, the Veil shall be taken away] i. e. When by faith their heart shall embrace Christ, this darkness shall be light.

For the submitting our carnal wisdom, and reason to the word of God, will bring a grea­ter evidence to our souls, then the profound­est disputes can do: Upon these words, My sheep hear my voyce.] S. Basil observeth, Au­diunt, non disputant, ie. they make no dis­putes, but accept it; and the old reading of those words, Isa. 7. 9 as we finde generally in the Fathers, was, Nisi credideri is non in­telligetis] i. e. except ye beleeve ye shall not understand: So S Peter puts believing before knowing, Joh. 6. 69. We beleeve and are sure] [Page 10] it is in the Original we beleeve and know;] for in these Mysteries faith must lead us to knowledge. Aug. in Joh. Tract. 29. Noli intelligere ut credas sed crede ut intelligas, i. e. say not, I will not be­leeve until I understand, but first beleeve, and then understanding will follow: Christ saith, If you beleeve not that I am he, you shall dye in Joh. 8. 28. your sins] blessed be God (saith the Exposi­ter) that he did not say Except ye understand it.

Austin reporting the great faith of Christians in his time, tells us that it was a common saying among them. Aug. de Tem. Serm. 189. Accepto baptismo dicere solemus, fidelis factus sum, credo quod nescio] i. e. When we are baptized we use to say, now I am one of the faithful, for I beleeve that which I understand not. When Abailardus would needs know the reason why the Son of God would redeem and save mankind by his own blood-shedding, which he might have done by his word only; S. Bernard returned this answer Bern. Epist. 190.. Ipsum interroga, mihi scire licet quod ita; Cur ita, non licet: i. e. Ask Christ himself, for though I know he did so; yet why did he so? I may not presume to know: and S, Austin giveth this good advice concerning the Articles of our faith which may be understood, and those also which we cannot understand, Aug. in Ioh. Tract. 35. Si potes Cape: Si non potes crede: i. e. Understand what you can, and beleeve the rest, for in those great mysteries, it is safer to build our faith upon the sure word of God, then to de­pend on a sandy foundation of humane reason, and to be firmly assured of this, as Epiphani­nus [Page 11] saith. Ephiph. haer. 70. Quicquid Deus dicit, verum est, licet nos non intelligamus, i. e. Whatsoever God hath said, it is certainly true, although we do not understand it; and Blessed are they that have not seen, and yet have beleeved.

Neither should our weakness and want of Joh. 20. 29. knowledge in such high mysteries, either dis­courage us, or move us to impatience; for we may find in wiser men then our selves as great ignorance; who yet were not ashamed to acknowledge it, for even in things mundane and natural, the wisest Philosopher said, He Socrates. knew nothing at all but his own ignorance: and Themistius. Anaxarchus. another professed, That The greatest part of his knowledg, was but the least part of his nescience; and another saith he, did not know so much as his own wants of knowledge: and many others by reason of this professed ignorance, were called Dion. lacet. in Pyrrhon. Sceptici, Ephetici, Zetetici and Aporetici, i. e. Considerers, unresolved Seekers, Doubters as in a Labyrinth without any passage of Egress. Who knows the true manner of the motions of the Stars? Men now doubt whether the Sun be moved at all, or whether the Earth move or stand still; we are not satisfied in the cause of Tides, nor, do we know the forms of many thousands of Creatures. A great Philosopher said, Dic formam lapidis & Phillida solus ha­beto; Our own soul knoweth not it self, nor doth it know (by it self) what is within that body which it informeth, although it is with­in it, and in every part of it, as Austin ex­presseth it. Aug. de Trin. l. 6. c. 2. Tota in Toto, & in qualibet [Page 12] ejus parte, tora: nor doth it know the form­ing of the body in the womb, although it is (under God) instrumentally operative in that work.

If we patiently indure our ignorance in these things, how much rather should we, in the deepest mysteries of Religion, as Atha­nasius advised. Atha. Cont. A [...]ian. O. 3. Non quaerendam est quo­modo D [...]us gignat nec modum, i [...]effabile est;] and just so doth Basil, Basil. hom. 25 Filius est G [...]nitus ne quaeras quomodo, dut quando, est imp [...]ssibilis responsio i. e. God hath a Son, inquire not how, or when he begot him, for it is ineffa­ble, and an Answer is impossible; the same Father saith, that if he thought it possi­ble Cont. Eunom. lib. 3. to know all things, then perhaps he would be ashamed to confess his ignorance; but see­ing the greatest Philosophers knew not the na­ture of a poor little Pismire, how shall we be able to comprehend the great Mysteries of Epist 162. God? Thus he.

The most learned of the Jews did not un­derstand the meaning of their own Religion, and Sacraments in the old Testament, although they were so conversant therein, as appear­eth by Philo the learned Jew, who confessed that he knew not the meaning of those words, Gen. 1: 26. Let us make man] but he thought Phil [...]. de Mun­di Opific. p. 15. that God had assumed some other helpers in that work, that so the miscarriages of man might be imputed to those other fellow-Crea­tors, and not to God; Thus he Judaizeth, not knowing, or beleeving the Trinity. So Id. Lib. de Cir­cum. pag. 811. again, when he desired to shew, to what end [Page 13] and purpose God appointed the Sacrament of Circumcision. he doth it so poorly, that it ap­peareth evidently that himself knew not the meaning thereof; and verily at this day, no Jews persisting in the, Jewish Religion do un­derstand the intent and meaning of their own Laws and Sacraments, but only the bare Let­ter, for if they did truly know to what pur­pose and signification, their Sacrafices and Pascal Lamb were ordained, they would not any longer continue in their Judaism, and therefore Origen truly affirmeth. (l) De lege Mosis, melius quam Judaeus, nos respondebi­nus, Orig. Cont. Cels. l. 2. i. e. A Christian can render a better rea­son and account of Moses Laws, then the Jews themselves.

Touching the Obscurity of the Scriptures the Christian Doctors, do generally acknow­ledg it, and set down may reasons why the Holy Spirit would haue them so difficult: For they say. 1. If the Mysteries therein were so easily understood, Truth would not so earnestly be sought nor be so pleasant when it is found. 2. That these Obscuri ie [...] are pr [...]fitable to in­cite us to a m [...]re ailig [...]nt ïn [...]isition. 3. Be­cause a gracious truth, which w [...] under­stand not, is the more loved and ad dired, if it be beleeved. 4. That th [...] Obscurity may pre­v [...]nt our sati [...]ty or weariness of them that they grew not tedious or despicable. 5 To abate the pride of the m [...]st pro [...]ound wordly Sciolists, who may find themselves often posed in them. These and many other Reasons are alledged by Divines, of Gods ordering these obscuri­ties, [Page 14] and because we do not in all places of Scripture understand the word, we should as­cribe reverence to the Author, and reserve humility to our selves, and seeing there are truths manifest, and sufficient to feed us, that we should use the obscurer for our exercise and withal to know, that what we cannot un­derstand in the undoubted word of God, we should (notwithstanding) beleeve, and then our nescience cannot hurt us. Clemens of Alexandria tells us truly. Clem. Alex, Stro. l. 4. Difficilia non sunt necessaria, necessaria non sunt difficilia] i. e. Those things which are too hard to be under­stood, are not necessarily to be understood, and those things which are necessarily to be understood, are not hard.

Neither are the profoundest Doctors, and wisest men ashamed to acknowledg their igno­rance in these high Mysteries: Even King So­lomon in the Person of Agur, Prov. 30. 2. Prov. 30. 2. saith, Surely I am more brutish then any man, and have not the understanding of a man:] This he said in respect of his own humane and ac­quired knowledg; but not of that wisdom which was inspired by God. S. Basil was for his learning and profound knowledg in Reli­gion, called The Great; yet he saith to every man Bas. hom. 27. Quae ignoras superant cognita] S. Hi­rome saith Hier. n. 40. in sacris Scripturis plu [...]a nescio, quam scio] S. Ambrose saith. Amb. hexam. lib. 6. libenter fate­or me nescire quod nescio.] Austin (the pro­foundest of them all) saith Aug. Epist. 119. de Animae Orig. c. 16. Sanctis Scriptu­ris multa nescio plura quam scio▪ and Non me pudet ut fatear nescire quae nescio, i. e. Those [Page 15] things which we understand not in holy Scrip­ture, are far more then what we do under­stand—Neither are we ashamed to acknow­ledg our ignorance; Neither should any Christian be abashed to acknowledg his igno­rance in these profound Mysteries, lest by falsly boasting of knowledge, they may truly discern blindness, as some who because they would not be thought to be pur-blind, pretend to see what they do not: S. Paul saith, 1 Cor. 14. 38. If any be ignorant let him be ignorant.] This he said, not to discourage ignorant peo­ple from acquiring knowledge, but to restrain the ignorant from boasting of more know­ledg then they have: So Beza, very pertinently expoundeth those words. Ignarus suam igno­rantiam B [...]za in loc. agnoscat—nos imperiti, locum perito­rum occupent,] i. e. That ignorant and un­learned men should hold, and esteem them­selves to be so, and not usurp the places and Offices of the skilful. This is good Counsel for some in these times; I wish our gifted-Donatist-Sermon-makers would consider it.

Now, what particular Doctrines, the Chri­stian Doctors confessed to be too hard for them, and incomprehensible by their learn­ing, is next to be shewed.

CHAP. 3.

More, concerning our ignorance in Points Theological. Of Predestination, and of the Trinity. The presumption of some men in their over-much boldness in handling those Mysteries.

SAint Peter tells us that in S. Pauls Epistles some things are hard to be understood; 2 Pet. 3. 16. Rom. 11. 16. and so S. Paul himself acknowledged when he cryed O the aepths of the riches and wisedom of God—that his judgments are unsearchable, and his ways past finding out; it is evident also, that the Apostles themselves were both ignorant, and unbeleeving for a long time; concerning the Mystery of the Death, and of the Resur­rection, and of the Kingdom of Christ, until the Holy Ghost descended on them, at the Feast of Pentecost.

No marvel then, if the greatest Theologs in the world are yet to seek in many matters of our Religion. Who knows in what state, place, or condition, souls departed are, although some confidently talk of Lymbus, and Purgatory? who can tell when Christ will return from Heaven unto earth, except our new Millenarians will teach us? What man living understandeth the Apocalyps. Bo­dinus tells that when Calvin was asked his opi­nion [Page 17] of it, he answered that he knew not what so obscure a Writer meant; for though Bod. Method. c. 7. it be called a Revelation, as having been made known to the holy Writer thereof; yet by others it is accounted Obvelatio, a veiling of Mysteries. Some are confident that there shall be a general conversion of the Jews, and [...]. some indeavours are now in hand, in order to it; because the Apostle saith, All Israel shall Rom. 11. 26. be saved] yet how many Millions of Jews have departed this life in their infidelity, since St. Paul wrot? As for the meaning of those words, learned Origen thus writeth, Orig. in Ro. lib. 8. cap. 1 [...]. Quis ille Israel sit, Deus solus novit & unigenitus ejus, & si qui amici ejus sunt ad quos dicat, i. e. None knoweth but God, and those to whom he telleth it. Concerning the grievous passi­ons of Martyrs, and the Pressures of other holy men, Salvinus saith, Salv. de. [...]ub. lib. 1. Quare Deus talia patiatur, non est humane imb. cilitatis cog­nosc [...]re, i. e. Why God permiteth such op­pression, man cannot finde out. How have those words of Christ, Joh. 6. and Mat. 26. Ex­cept ye eat the flesh of Son of the man, &c. And, Take eat, this is my body] how have they ex­ercised and posed the Christian world, both of reformed and unreformed Catholicks, and so have even the words and form of Consecration of the Eucharistical Elements. Finally, how hath the Doctrine of the Sabbath, in the fourth Commandment tortur'd both our own, and o­ther Theologues? which Epiphanius and Austia expounded so as to be understood of Christ: and verily except Christians do so apprehend [Page 18] it, we cannot render a sufficient reason of our rejecting the Jewish Sabbath, but if therein we understand Christ to be the Sabbath, Then we may boldly say with Austin, Aug. cont. Adimant. c. 3. Sabbatum non est repudiatum a Christianis, sed intellectum; i. e. That Christians do not reject the Sabbath, but do more truly understand it then the Jews do, or did; which I wonder that our Reforming Teachers do not hint now, especially when we are become so strict Sabbatizers on the eighth day.

Touching the difficulties in the Doctrine of the holy Trinity, and of Predestination, and other Misteries. Let us see what the ancient and most learned Divines thought. Austin saith, Aug. confes. l. 13. De Tem. Ser. 189. Soliloq c. 31. De verb. Apost. Ser. 20. Trinitatem quis non loquitur, & quis intelligit?—Angeli in caelo Trinitatem scire non possunt, diunt, Quis est Rex gloriae? And Trinitas tua tibi soli integre nota est, quis cognovit te, nisi tu te? and so he concludeth, Tu ratiotinare, ego mirer, tu disputa, Ego cre­dam, i. e. Many talk of the Trinity, but who understands it? The Angels in Heaven do not comprehend it, for they said, Who is the King of glory? The Trinity is known only to God, for who hath known him, but himself; there­fore Psal. 24. 8: whilst others argue, and dispute, I will only admire and beleeve. Thus he.

As concerning the Mystery of Gods Predesti­nation, and Election. Origen inquiring why Jacob was loved, and Esau hated, before they Ro. 9. 13. were born, thus answereth, Orig. in Gen. Homil. 12. Supra linguam nostram est dicere, & supra auditum vestrum. i. e. That it was above his Eloquence to de­clare, [Page 19] and his Auditors knowledg to under­stand. Thus, this Learned man acknowledg­ed his insufficiency in these high Mysteries, al­though at another time he tells us, Rapit nos de­siderium, ad ea quae magis ob­scura sunt, dis­serenda. Orig. in Num. ho. 13. That he had a more earnest desire to study and handle the greater difficulties in Scripture, then the easier parts.

So we finde in Austin and Prosper, many such passages, whereby they acknowledg their nescience in such high matters. As 1. Why an Infant at the very birth of it, was found to be possessed with a Devil? 2. Why one obtaineth the grace of Christianity, and Baptism, and ano­ther not? 3. Why God punisheth one, and for­beareth another, when both are in the same fault? 4. Why God granteth not the grace of Perseve­rance to some, unto whom he hath given the grace of Christian Charity? 5. Why he suffereth the children of some holy men to depart out of this life, without Baptism, or any knowledg of Chri­stianity; and yet so disposeth, that the children of his very enemies, and of Heathen Idolaters, come into the Custody of good Christians, and so receive and embrace Christian Religion? 6. Why some Infants are saved, and others not, when neither of them were better qualified in order thereunto, one, then the other? 7. Why he with holdeth some holy Professors from falling away, and not others?

To all these Questions, and many such like, the only Answers we finde are, Inscrutabile est—scrutetur qui potest—Nemo ex me scire quaerat, quod me nescire scio—Credamus De­um beneficisse, etsi nondum novimus quare fecit [Page 20] Occulta esse causa potest, injusta esse non po­test, i. e. These things are inscrutable; finde them out who can: Let no man expect to learn that of me which I know my self to be ignorant in: But let us beleeve that God doth all things justly, although we know not why he doth them. The cause may be hidden from us, but it cannot be unjust in God. Thus Austin, and after him Prosper, to the same purpose, concerning the secret Counsels of God, concludeth, Prosp. Resp. ad Genuenses 8 Nec necessarium est quaerere, nec possibile reperire, i. e. It is nei­ther necessary to pry into these Mysteries, nor possible to finde them out; and further ad­viseth that men should not busie themselves in the Questions of Gods Election and Rejection, yeilding these reasons for his advice, in an Epistle written to St. Austin, Prosp. Epist. ad Aug. 1. No man can resolve them. 2. There is no danger in omitting them. 3. They do not edifie the hear­ers. 4. Because under the title and pretence of Predestination, which men cannot apprehend; a kind of fatal necessity is brought in abusively. So that many imagine that they need not take any care at all in a godly conversation, because Gods Election and Rejection must stand. This was the reason, that in the Reign of King James publique dispute upon those Questions were restrained; And my self heard Bishop Montague, our late Right Learned Diocesan of Norwich (of whom a late Writer saith, That Mr. Burton of Kingston. he had Learning enough for two Bishops) openly in a Synod profess, That although he had long studied, and read, and written much in [Page 21] those questions, yet he found them unfadoma­ble, and bottomless; and therefore advised his Clergy to abstain from medling therein, espe­cially in their Parecial Congregations: Surely if this Learned Father did not understand them, much less can his inferiours, as one saith, Cicero de Nat. Deur. l. 1. Quid est quod Velleius intelligere possit: Colta non possit?

But yet now adays we have many young Mauclerk Levites, that take these Questions for their ordinary Theams in popular Audito­ries, and take upon them (as St. Jerome com­plains of such) Hier. To. 9. n. 40. Levita docebat quod pene non didicit; And as another tells us of Anto­nius the Orator, who thus bespake his audito­ry, Cic. de Orat. lib. 2. Docebo vos discipuli, quod ipsi non di­dici, i. e. so these men will needs teach that which themselves never learned; as if they were informed by some inspiration, or newly Juven. Sat. 2. returned out of Heaven, as one saith. Ter­tius e Coelo cecidit Cato: or as the Proverb is in Tertullian, De Coelo statim in Synagogam, Tert. cont. Marc. l. 4. i. e. is dropt out of Heaven into the Pulpit, or that some Nuncius syderius, or Lucian's Me­nippus had communicated to them the secrets of Heaven, whereas, in Doctrines of a far lower form, they are found to be unskil'd. Such as these fill the brains of people with un­edifying Questions, and indeed with very dan­gerous presumptions, whereby many have been induced to beleeve, that their willfull sinning shall not hurt them, or prejudice their salva­tion, because they are Elect: And others have despaired, and laid violent hands on [Page 22] themselves, as if an holy conversation were useless, and would do them no good, because they imagine that they are not Elected; where­as the Election of God is as well to an holy life, which is the means; as to salvation, which is the end.

But some people love to have it so, and will be taught such Doctrines as they desire to hear, though without understanding; the Preacher must open his mouth, a necessity is laid upon him. Clodius Pontifex cogebatur Cic. Orat. per domo ad Pon­tif. docere, antequam didicisset: No matter for any Book-notes, nor for any solid grounds of knowledg acquired, Dabitur in illa hora, is enough, with a confident pretence of the spirit, and contempt of other Teachers; to such we may yeild the Character of the Anci­ent British and Gallican Priests, called Dru­idae, in Lucan,

Solis nosce Deos, & Coeli numina, vobis
Luc. lib. 1.
Aut solis nescire datum—

I do well remember, that many years ago I heard Mr. Thomas Cicil, of St. Johns in Cam­bridg (my Learned, and ever-Honoured Tu­tor) tell of a transmarine Professor of Philo­sophy, who in a publique Lecture, much la­boured to expound Platos opinion of the soul, but his auditory signified by scraping with their feet, that they did not understand him, so he went over it again and again; and then asked them nondum intelligitis? but they all unanimously answered, non, non, whereupon the Professor himself ingeniously confessed: Prosecto neque ego, i. e. That neither his Au­ditors [Page 23] nor himself understood the Doctrine: It is well known, that some people who busied their brains only in these deep Questions, when they resorted to their Teacher to be re­solved in some doubt, have by him been dis­covered to be utterly ignorant in the plainest Articles of Faith; as it is reported also of that Learned Spaniard, and Voluminous Writer, Abutensis, that when on his death bed he would have rehearsed the Articles of Faith, his head was so full of high speculations, that he could not go through with the Creed, but cau­sed a stander by to repeat it, and he only sig­nified his assent to it.

Let us therefore be content to know what is revealed, and to beleeve what the sure word of God hath laid before us, and to leave Gods secrets to himself: We are sure that God hath his Elect; but yet, That only The Lord knoweth 2 Tim. 2. 19. who are his: Neither let us covet in vain to know all things in this life, but reserve some­thing for our learning in the next life; being well assured that when we have used our great­est indeavours, the Apostles words will yet be verified, that here we know but in part. And although we cannot understand the Mysteries 1 Cor. 13. 9. of the Trinity; yet that this must not discou­rage us from beleeving it, seeing the word of God saith, There are three.

I know that divers Antitrinitarian Theologues of Transslvania, and Polonia, have published very subtile disputes against the holy Trinity; but I purpose not to trouble the Reader with them, because their Arguments are suf­ficiently [Page 24] answered, and the Answers published by many Learned Divines, to which the lear­ned Readers know how to have recourse, and the unlearned will not need them, nor indeed could understand them. This little Treatise aimeth principally at the information of the ordinary rank of Christians; and so of the most, of whom Tertullian saith; Simplices enim sunt, ne dicam, Idiolae major pars creden­tium. Tert. cont. Prax. That if by Gods assistance I may instru­mentally promote their beleeving, I have my desire; for although they cannot understand the subtile objections of the Adversaries; yet a good constant Christian may resolve with that generous Faith of the forenamed Father, con­cerning the Mysteries of Christ, which Jews and Heathens esteemed folly; and as St. Paul saith, The foolishness, and the weakness of God.] 1 Cor. 1. 25. De. Carn. Chri. Natus est Dei filius; non pudet, quid pu­dendum est; Mortuus est Dei filius, prorsus credibile est quia ineptum, certum est quia im­possibile. The Mysteries of the Son of God, and the death of this Son of God, which others account ignominious, foolish, and im­possible; the Christian doth therefore ac­count most honourable, credible and certain: The same we confidently affirm of this Myste­ry of the Unity of the God-Head, and of the Trinity of Persons therein; although to un­beleevers it seem ever so improbable. But yet God hath not left us altogether without the helps of humane reason, by affording us many resemblances of this great Mysterie, both in Nature and Morality; As will be shewed here­after.

CHAP. IIII.

The Doctrine of the Trinity is obscurely delivered in the old Testament; but cleerly in the New. Why the Septua­gint Translators concealed it from the Heathens. The Resemblances of the Trinity and Unity in Nature. The three Persons; and their several Pro­perties, and joint Unity. Why the Fa­thers used some words not found in the Scriptures.

SAint Basil observeth upon those words, Bas. Hexam. hom. 9. Gen. 1. 26. Let us make man] that the Jews (denying the second Person) said, That God talked to himself; but, what Carpenter, (saith he) being alone, would so talk, or but with his instruments? for if so, then he must have said fiat homo, i. e. Let man be made: but here is faciamus, i. e. Let us make, which implies another Person, and that, no creature, or Angel; because he added, In our Image] And after our likeness] for man was made in the Image of God, not of Angels, or any other creature. Thus he. Gregory Naz. also ob­serveth, Naz. Orat. 37. That the Old Testament speaketh evi­dently of the Father, but obscurely of the Son: And that the Evangelists speak plainly of the [Page 26] Son, but darkly of the Holy Ghost, because God would not ingage us in this part of Faith, until the God-head of the Father and the Son were more cleerly manifested; thus by degrees, like the Sun-light, illuminating man by little and little. So Epiphanius noteth against the Pneu­matici, Epiph. haer. 74. who denied the God-head of the holy Ghost, that Moses plainly declareth one God, and the Prophets, two Persons in God, and the Apostles a Trinity of Persons: And we are told by St. Jerome, Proaem. Quaest. in Gen. That the Septuagint abstained from revealing the Mystery of Christ, and his coming, to King Ptolomy, (who set them on the work of Translation) lest he (be­ing an Heathen) should think that the Jews had two Gods; and also because (as Basil of Seleu­cia Bas. Seleu. Orat. 9. noteth) Gods appointed time for revealing Christ to the Gentiles, was not yet come.

Indeed, we finde in after times, that both Heathens and Hereticks objected, that the Christians had two, or three Gods, upon a con­fession of a plurality of Persons: For Porphy­rius called the Christians Trinity, Aug. de Civ. l. 10. c. 29. Three Gods. So the Macedonian Hereticks called the Catholicks, Naz. Orat. 37. Tritheitas, as if they had three Gods; but they were thus answered by Na­zianzen; That if the Catholicks were so because they confessed Three Persons, then must those Macedonians be called Bideitae, because they ac­knowledged two Persons, viz. The Father, and the Son.

The Arians confessed Three Persons; but they denyed the Ʋnity of the God-head in them. The Sabellians confessed the Unity of [Page 27] the God-head; but denyed a Plurality, or Duality of Persons therein; both these Here­sies are refelled by that speech of Christ, John 10. 30. I and my Father are one] as Prosp. noteth, Prosp. Sent. 346. Ʋnum] hoc perculit Arium. Su­mus] hoc Sabellium stravit, i. e. in that he saith One, this siniteth Arius; and in that he saith Plurally, We are this confuteth Sabellius. This observation he learned of St. Austin, who against both those Heresies, thus confesseth the Trinity, Aug. de qum que Haeres. To. 6. c. 7. Gratias tibi Vera, & Ʋna Trinitas. Ʋna & Trina Veritas, Trina, & Ʋna Ʋnitas: For as the Error of Heathens was in beleeving a Plurality of Gods; so the error of Jews and Hereticks, was in denying a Plurality of Persons in one God.

Now that it may appear, that the Mystery of the Trinity is not so far remote from hu­mane capacity and faith, as if to Reason it might seem altogether impossible: God hath given us many resemblances thereof, which are obvious and easie to be discerned; which Similitudes must not be thought fully to cor­respond in all particulars, to the Divine Tri­nity, as we learn in Logick, Omne simile est dissimile. Nullum simile est idem. Similitudo non Currit quatuor pedibus, &c, i. e. Every like, is also unlike. No like is the same. Simili­tudes do always halt with one foot. But it will be enough if we can finde some one parti­cular wherein they are assimulated. We see that one man may sustain three several Offices, or Persons; as One may be a Merchant, a Souldier, and a Magistrate: These are diffe­rent [Page 28] Offices, yet one man is all. Marsilius Ficinus, in his Preface to the Book of Mercu­rius Trismegistus, tells us, that he was there­fore called Trismegistus, i. e. Thrice Greatest, because he was the Greatest Philosopher, the Greatest Priest, and the Greatest Prince: So the elder Pliny tells us, that Cato the elder was the best Orator, the best Commander, and Plin. Hist. l. 7. c. 27. the best Senator; here is one man is all these, though every one of these Offices differ each from other; even as the Father, Son, and Spi­rit, are all but one God, yet are Persons di­stinct one from another.

Dionysius Areop. resembleth the Trinity to Dionis. de Div. Nom. c. 2. three Lamps in a Room, which though they be several and distinct, yet the light of all is but one light. Nazianzen compares it with Naz. Orat. 37. the Sun, Sun beam, and Light; and to Fire, Heat, and Light; and to the Spring, Well, and Stream; and to the Arm, the Hand, and the Finger; and to the Root, the Body, and the Boughs of a Tree. St. Ambrose, to the three Ambr. de Dig­nit. Hom. c. 2. Faculties of the Soul. Ʋnderstanding, Will, and Memory. St. Ierome tells us, that Christ was therefore baptized in Jordan, because that Hier. in Mat. c. 16. River represented the Trinity; for that it was called Jordan, because it issued from two Heads, the one called Jor, the other Dan: All these Threes are severally distinct, and yet unsepa­rated in Nature. One Sun. One Fire. One Water. One Arm. One Tree. One Soul; And one Jordan.

Yet, when we say, the Three Persons are but of one Essence, the Reader is to be inform­ed, [Page 29] that we are not so to be understood; as if we affirmed that there is no Essential, or Quid­ditative difference between these Three Per­sons; for the Three Divine Persons, must needs be distinct, and different in some Essen­tial difference; otherwise, they all must be confessed to be but One Person: Therefore something there must be, whereby the Father is Father, and not Son; and so in the other Per­sons, to constitute them, Persons distinct each from other: For in Logick we learn, that even the very Accidents have their respective Essence, (such as it is) to make them what they are, & so must the several Divine Persons; have and to this our Orthodox Divines con­sent, for thus they write. Personae habent unum esse absolutum, Essentiale, Naturale; Sed di­versum esse Relativum, & Personale, i. e. The Three Persons have but one Essence absolute of their own nature, but Diverse Essences Re­lative and Personal. So that these several Es­sences or Acts, and Quiddities, are not in the absolute nature or God-head of them, but in the Relative Personalities; for they are all Absolutely but One God, and yet they are distinct and several Persons; they are intirely and truly One thing, and as truly, Three seve­ral things: Which St. Anselm, (as it seemeth to me) doth very acutely thus determine, and express, Anselm. de incarn. c. 3. Tres Res sunt, & una res, viz. Ʋna res Absoluta: Tres res Relativae. In uno Communi unum sunt, sc. Dietate, In tri­bus Proprietatibus Diversae sunt, i. e. The Di­vine Persons are Three things, and they are [Page 30] but One Thing, viz. They are Three things Relatively, but One thing Absolutely; for in one common thing they are but One, that is one in Essence or God-head, but Three in Per­sons or Proprieties. Thus he, and much more to this purpose.

If it be enquired what those Propertics are, which are peculiar to each Person, and that do distinguish every Person each from other: In this we are plentifully resolved by former Writers. Richardus de St. Victore, thus sets Rich. de St. Vict. de Trinit. c. 15. and 25. down their personal Proprieties. Pater dat solum: Filius accipit & dat, Spiritus accipit so­lum, i. e. The Father giveth only: The Son receiveth and giveth: The Spirit receiveth on­ly from both: There cannot be another Pro­perty, or Person, which neither giveth, nor taketh; for if so, then we should be driven to confess a Quaternity of Persons instead of a Trinity.

Nazianzen sets down the Proprieties in these words: Ingenitus, Genitus, Procedens, i. e. Naz. Orat. 23. and Orat. 28. Basil. Epist. 349. Unbegotten, Begotten, Proceeding: And St. Basil, thus. Paternitas, Filiatio, Sanctifi­cativa potestas, i. e. Fatherhood Sonship, Sanctificative power; for although the Father and the Son do Sanctifie, yet they do it not immediately by themselves, but mediately by the Holy Ghost, who is the Spirit of Sanctifica­tion.

If therefore each Person have any one thing peculiar and proper to it self, and incommuni­cable to any other of the Divine Persons; this Property must needs prove it to be a several, [Page 31] and distinct Person. And if there be any one Person in the God-head, which doth neither give to the Other, nor receive from the Other; This must needs prove a Person without any communion with the other, and so the Ʋnity would be lost.

Now that it may by the Scriptures appear that there are several Proprieties in the seve­ral Persons, and those incommunicable to the other Persons. We read that The Son is the Image of the Father] but it is never read that the Father is the Image of the Son, or Spirit; So it is said, The Word (or Son) was made flesh] but neither the Father, nor the Spirit, are ever said to be made flesh. So the Son is called The only Begotten] so is not the Father or the Spirit; therefore the Ancient Writers called the Father Ingenitum, Innascibilem, Impassibi­lem, i. e. Not Begotten, not Born, not Passi­ble; nor can the Father be said to proceed from the Son or Spirit: But these Properties cannot be affirmed of the Son, who is Begotten, born, and suffered; nor of the Holy Ghost, who proceedeth from the Father, and the Son. Besides these, The Scripture doth cleerly de­clare the several Personalities in the God-head by our Saviours words, Joh. 14, 15. I will pray the Father, and he shall send another Comforter] Here is evidently a distinct Trinity. I, and He, and Another.

As touching the Ʋnity of the Three Persons, the Arians utterly deny it; and therefore they expostulated with the Catholicks, because in the asserting thereof, they used some words [Page 32] which were not found in holy Scriptures, as [...] and [...], i. e. Essence and Consubstan­tiality; and they nick-named the Catholicks, calling them Homousians, because the Nicene Fathers had inserted the word Homousion in their Creed. One Pascentius was so offen­ded therewith, that simply mistaking it to be the name of a man, he required that the Church would anathematize, or excommuni­cate Homousion, as Aug. Epist. 174. Austin reports; But Athanasius made this answer to the Arians (b) That they themselves used many more words Athan. in Decret. Nicaen. Concil. which were not Scriptural: As, That the Son was not always: That the Father was not al­ways a Father: That the Son was Factura, i. e. a Creature, and that he was made of nothing; whereupon one Sect of the Arians were cal­led Soz. lib. 4. c. 28. Exoucontii; and that those frequent Arian words, Homoiousion, and Innascibilis, were not found in the Scriptures, and that the Catholicks were forced to use new words, be­cause the Arians raised new Heresies; although among the Catholicks, the self same Ancient Doctrine had continued immutable; for upon the like occasion, even the holy Scripture it self had assumed a new word, as we read, Act. 11. 26. That whereas before the Church-Members were called Disciples and Brethren; now they are by a new name called Christians. First, at Antioch; and this, because false Bre­thren, and false Teachers arose, teaching Doctrines contrary to the Apostles, and yet these Brethren were called Disciples, and na­med themselves from men, as John Baptists [Page 33] Disciples did, and as those mentioned, 1 Cor. 1. 12. said, I am of Paul, I am of Apollo, I of Cephas, &c. therefore the Church (to prevent a Schisme) would have all that professed Christ to be called by one new name, Christians; which is thought to be prophesied by Isaiah, when he said, Isaiah 62. 2. Thou shalt be called by a new name. Fi­nally, because the Arians used the word Tri­ousion, teaching thereby that the Three Per­sons, were of three several Natures and Essen­ces; therefore the Catholicks to assert the Ʋnity of the God-head, in all, and every Per­son, most significantly used the word Homou­sion: Thus Athanasius, Atha. in Dis­put. cum Ario. &c. To. 4.

Notwithstanding this true and just allegati­on: The Arians perswaded Constantius (the then Arian Emperor) by Edict, to forbid that any new words should be used in matters of faith; and this, upon a pretence of a Scrip­tural inhibition, because St. Paul thus chargeth Timothy: O Timothee, depositum Custodi, de­vitans 1 Tim. 6. 20. Hil. advers. Const. lib. 1. profanans vocum novitates] But St. Hi­lary addressed this answer, That St. Paul did in­deed command Timothy to avoid novelties; yet they were only profane Novelties: Now, you command us to avoid new words, which are holy, and tending to Piety, which is all one, as if you should forbid a new Antid [...]te, against a new poison, or a new War against new enemies. Thus he. But there are other new words of as great concernment, which some have found fault with, without cause, as is next to be shew­ed.

CHAP. V.

Of the word Trinity; Why it is used, the real Warrant for it in Scripture: Why Baptisme is administred in the name of the Trinity: And why the Trinity is called three Persons.

THere are some that cavil even at the word and appellation of the Trinity, because they finde not this word literally in the Scrip­tures; who, yet cannot deny that the same thing, and Doctrine is really found there; but both Heathen, and Christian Writers, re­prove such Wranglers as stand upon words, when the thing it self is evident. Cic. cont. Sa­lust. Ʋbi re­rum testimonia adsunt quid opus est verbis? And Aug. Epist. 174. ded [...]ct. Christ. l. 4. c. 11 Quid est contensiosius, quam, ubi de re con­stat, certare de nomine? And Bonorum ingeni­orum indoles est, in verbis, verum amare, non verba. A good disposition, and an humble Christian will embrace an old truth, though clothed with a new word.

The Scriptural evidence for the reality and truth of the thing is cleer; For at the Baptism of Christ, the Three Persons, did distinctly, sensibly, and separatly shew, or declare their presence at one time: The Father audibly by a voice. The Son and Spirit visibly; and therefore Chrys. hom. 24. Antioch. & hom. 46. 31. Idem. Serm. de Epiph. To. 6. St. Chrysostom calls the Baptism [Page 35] of Christ, [...], The Epiphanie or manifestation of Messiah; and he also calls that Apparition, Theophania, i. e. the appear­ing of God. And moreover tells us of this Festival of the Epiphany (which even in his days was solemnized by the Church) That is, was kept for the commemoration, not of the Nativity, but of the Baptism of Christ; and for this reason, the Church of England ap­pointed, that, on the Feast of Epiphany, the third Chapter of St. Luke should be read, as a Lesson proper for that day, wherein the Bap­tism Luk. 3. 21. of Christ and this Apparition is declared: for therefore it was called Epiphany, because at this Baptism the Lord Jesus was by the Father, and the Holy Ghost openly proclaimed to be That Son of God, and that Messiah which had been before promised, and Prophesied, in whom only, God would be well pleased, and be at peace with man.

And surely, that Heavenly and Mysterious Apparition of the two other Persons, was also for a further reach and purpose; namely to declare to the world, that this Jesus was that man which was assumed into Personal union with the God-head; and that this Emmanuel, or God incarnate, was hereby declared to be assumed into the number of the Trinity at that time; Although, in respect of his pure God-head, and as he was God the Word, he was One of the Persons of the Trinity before, and also from Eternity: And although this E­manuel, or God incarnate, was one of the Three Divine Persons, at the first instant and [Page 36] moment of his Incarnation, yet he was not so declared, and manifested to be so, until this glorious Apparition.

For this very cause it may with great reason be thought, that in correspondence to this Apparition at his own Baptism; when he af­terwards prescribed the form and words of Baptism for all Christians: He strictly com­manded, that they should be baptized In the name of the Father, and of the Son, and of the Holy Ghost. In the Original it is, [...]] Mat. 28. 19. i. e. into the Name; which signifieth that they should be baptized into the Trinity. (For name doth often signifie the very thing it self which is named, as Divines call that word, by which a thing is call'd, Nomen Nominans; and they call that thing which is named Nomen, Nominatum) Baptism, is the Sacrament of our entrance, and admission into the body of Christ, so by those words, Christ signified that he would have Christians to be by Bap­tism offered, and tendred for their admission into the fellowship, union, communion, and society, or spiritual corporation with the Fa­ther, Son, and Holy Ghost; and this him­self had declared before, when he thus prayed to the Father, Joh. 17. 21. for all Beleevers, That they all may be one, as thou, Father, art in me, and I in thee, That they also may be One in us. And so St. John telleth us, 1 Joh. 1. 3. Truly our fellowship ( [...]) is with the Fa­ther, and with his Son Jesus Christ: and be­cause this communion or fellowship, is wrought by the holy Spirit, being the Cement, or Li­gament [Page 37] by which we are to be united, and joyn­ed to the Trinity: therefore St. Paul menti­oneth the Communion of the Holy Ghost with Christians, 2 Cor. 13. 13. And the fellowship of the Spirit, Phil. 2. 1.

Another evidence real we have by the words of St. John, 1 Joh. 5. 7. There are Three that bear witness in Heaven, the Father, the Word, and the Spirit, and these Three are One] These words do so cleerly declare both a Tri­nity in the God-head, and an Unity of the Three; that it is no marvel that the Arian Faction did raze them out of that Epistle, in so much that they were omitted in divers Co­pies after the days of Arius: But we finde them alledged before Arius was known, by St. Ciprian in his Tractate. De simplicitate Praelatorum, pag. 164. in the Basil Edition of Froben. And again we finde them cited by Athanasius, to Arius himself, in his dispu­tation held with the said Arius, at the Nicene Council, as is set down in his Book entituled, Disputatio cont. Arium: the words are found, pag. 717. in the Basil Edition, Ex Officina Fro­beniana, An. Dom. 1556. which Scripture was not then excepted against by Arius himself. And long after that time, we finde these words cited by Fulgentius, in his Book entituled, Objectionum Arianarum discussio, near the end, pag. 87. of the Basil Edition. An. Dom. 1621. Yet Fulgentius lived about 200. years after Arius was dead.

The rankest Arians at first, used in their Doxologies to glorifie all the three Persons by [Page 38] name, although with some words differing from the Catholick Custome, but in their Bap­tisms they invoked all the Three Persons alike, so as we now do: And although Arius had taught his Sectaries to use other words in their Doxologies, then the Catholicks used: as Glory be to the Father, by the Son, with the Holy Ghost; yet as Theod. Her. Fab. lib. 4. Theodoret very gravely ob­serveth, Arius himself durst not ptesume to alter the form of Invocation in Baptisms, but baptized as the Catholick Church did, In the name of the Father, and of the Son, and of the Holy Ghost: yet in after times, his Sectaries presumed to change the Baptismal form of words prescribed by Christ, as we find, in Ni­cephorus, and is by me elsewhere shewed.

There were some also which said that the God-head was separately, and intirely existent alone by it self, and not only residing in the Three Persons, but was a fourth thing, Aug. Ep. 22 2. Quasi quarta Divinitas, i. e. as a fourth Di­vinity, which doth communicate and infuse it self into the Three Persons, as St. Austin re­lates in an Epistle to Consentius; so that these men would have the God-head to he thought to be a fourth Person, distinct from the other Three; so that instead of a Trinity, we should beleeve a Quaternity of Divine Persons; But this opinion cannot be approved, for the God-head (in their sence) could not so be called a Person, because it is (as they confess) commu­nicable to the other Persons: But as our Di­vines generally agree in this definition or de­scription of a Person. Melancht. in loc. com. Persona est sub­stantia [Page 39] (vel subsistentia) individua intelligens, & incommunicabilis. If the God-head be a Person, then it must be incommunicable: And if it be communicable, then it cannot be a Person.

So likewise, the Heresie of Nestorius, who denied the Personal Ʋnion of the God-head and Manhood in Christ, and thereby divided Christ, making two Persons of One, did thus bring in a fourth Person.

So the Heresie of Macedonius, who deny­ed the God-head of the Holy-Ghost, instead of a Trinity, allowed but a Binity of Per­sons.

These Heresies so moved and disturbed the Church Catholick, that for the asserting this holy, necesary, and scriptural Doctrine of Three Persons in one God-head, they were forced to use this word Trinity.

There is yet another Quarrel about the word Person, because this word is not found in Scripture, to be so used as the Church both present and Primitive, have applied it; for even those that do confess that there is a Tri­nity in the God-head, yet why this Trinity, and these Three, should be called three Per­sons, is that that troubleth them.

Indeed the Scripture often nameth Three, the Father, Son, and Spirit: and it saith, There are Three, but even St. Austin himself, often demandeth, Aug. de Trin. lib. 5. c. 9. lib. 8. proaen. Tres Quid, and Quid Tria? For certain then, there are Three, but what to call them, and how to answer when we are asked, Three what? the Scripture is [Page 40] silent, and Id ibid, Magna inopia laborat eloquium humanum, i. e. our language wanteth words to express it. The same penury of words is noted in the Greek Tongue, by Nazianzen, who tells us, Naz. Orat. 21. Romana lingua non distinguit hypostasin ab Ousia, hinc Personarum vocabu­lum introductum, i. e. Because our Language doth not distinguish subsistence and substance, therefore instead of a more proper expression, we use the word Person to signifie Subsistence: (Observe here, that Nazianzen calls Greek, the Roman Tongue, because Greece was then under the Romans, and was therefore called Romania, and the Inhabitants [...], and the grand City Constantinople standing in Thracia, was called new Rome. and the Inha­bitants of Greece were all subjects, and some Citizens of Rome, so, conversing with the Latines; which is the reason that we find so many Latine words even in the Greek Testa­ment, and in many other Greek Writers, both Heathen and Christian.)

Now, because the Scripture saith There are Three, and that we dare not say there are Three Gods, therefore we call them Three Per­sons, because we find not any fitter word to express that, which without words we appre­hend, and beleeve: Neither do we call them Persons, as if we would have it thought that the Scriptures did so say, but because the Scri­ptures do not gain-say it; but if we should call them Three Gods, then the Scripture will contradict us, where it saith, Hear O Israel, Deut. 6. 4. the Lord our God is one Lord: we therefore call [Page 41] them Persons, that so we may answer in a word, when we are asked What Three? This is the resolution of St. Austin, concerning the word Person, used by the Latine, or Western Church.

In like manner, the Eastern, or Greek-Church called them [...], i. e. Persons; and so our English Translation rendred those words, Heb. 1. 3. [...]] The Image of his Person, and so doth the Geneva, both English and Latine Translation: And if we should keep the Original word, and instead of Three Persons, call them Three Hypostases, people would be little or nothing the wiser: And Austin tells us, that Aug. de Tri [...]. l. 7. c. 6. They that call them Three Hypostases, may as well call them Tria Prosopa. i. e. Three Persons. The East­ern Fathers have many words by which they express the Three Persons; As Naz. Orat. 28. & 29. Basil. Epist. 349. and in Asset. Nazian­zen and Basil calls them, [...], &c. i. e. Proprieties, Subsistencies, and Persons: But the Latines generally call them Persons.

Indeed the Church was even necessitated, and forced to call them Persons, because of Heresies, which used this very word, and thereby miscalled the Divine Persons; for the Samosatenians said, that the Father and the Son were but one, [...], i. e. one Person: and so also said the Sabellians, that they were, [...], and [...], i. e. One Person, and one Subsistence, as we find in Epiph. haer. 65. Epiphanius: And in Chrys. hom. 32. Antioch. Chrysostom: And Aug. de Trin. lib. 5. cap. 9. St. Austin himself in one place confesseth that [Page 42] he did not then know the difference between those two words [...] and [...], i. e. Sub­stance, and Subsistence, but because he found that the Greek Church called them, [...], i. e. One Substance; and Three, [...], i. e. Three Subsistencies, therefore the Latine Church called them Three Persons, for they durst not say, they were Three Substances, left they should be thought to acknowledge Three Gods.

As touching the Scriptural word Hypostasis, Heb. 1. 3. which divers of the Fathers Tran­slated Substances; as namely, Hilary, and Je­rome, and Austin, rendring those words thus. Qui cum sit splendor gloriae & figura Substantiae ejus, i. e. Who being the brightness of his glory, and the figure of his substance. The later wri­ters did more accurately, and critically tran­slate the word Hypostasis, by Subsistence, and Person; so that now the Reader may take no­tice, that when Divines would express the Trinity, they call it three Subsistencies or Exist­encies, or Persons; but when they would express the God-head, Nature, or Divinity of the Three Persons, then they call it, The Essence and Substance of God: But of the word Hypostasis, which is of very great moment, in Order to ap­prehend the Mystery of the Unity of Essence, and Trinity of Persons; More in the next Chapter.

CHAP. VI.

Of the word Hypostasis, what it signifieth Grammatically. That the Three Per­sons are called Hypostases, because the God-Head resideth only in the Three Divine Persons. The Ubiquity of all these Persons. The Coeternity of the Father, and the Son.

IN the beginning of the Epistle to the He­brews, we find three words which may af­ford Heb. 1. 2. us some direction in this mysterious Discourse of the Divine Person of Jesus Christ.

First, He is called The Son of God. This word implies also a Father-hood in God; and, Verse 3. as all natural Sons are of the same nature and Essence with their natural Fathers, so must this Son of God be Coessential, and Con-Sub­stantial with God the Father.

Secondly, He is called, The Brightness of his Glory ( [...]) just as light is of the Sun, and this word may teach us, the Coeternity of the Person of the Son, with the Person of the Father, as the light of the Sun is Coetanious with the Sun it self.

Thirdly, He is called the Character, or the express Image of his Fathers Person, or Hyposta­sis: This word declareth the Sons Coequality [Page 44] with the Father, as the Impression fully an­swereth the Seal, in all Dimensions.

The Reader may here further observe, that the Son is not called the Character, or Image of the God-head of the Father, (because he is the same God with the Father) but he is called the Character of the Person only, of the Fa­ther ( [...]) for as the Seal and the Impression are two distinct things, so are the Persons of the Father and the Son: And as the Impression, Image, or Character, re­presents fully the Sculpture of the Seal: So the Son fully represents the Person of the Fa­ther, therefore the Son saith, If ye had known me, ye should have known my Father also; and, Joh. 14. 7. 9. He that hath seen me, hath seen the Father. Now, although the Son be the Image of the Father, yet he is not the same Person with the Father, which Person is here called the Hy­postasis, or Subsistence of the Father.

This word Hypostasis, which our English commonly rendreth Person, and the Latines sometime Substance, and sometimes Subsist­ence, or Existence, is originally from [...], to place, or establish; and it is compounded of [...] and [...], which literally and Gramma­tically to the Letter, signifieth a Sub-station, i. e. that whereon, or wherein one standeth, that which beareth, sustaineth, or carrieth a Station, a Stand, a Mansion of abiding, a Receptacle; and the words Substance, Subsi­stence, and Existence, are all from the original word Sto, i. e. to stand: And hence it is that some of the Fathers rendred this word Hypo­stasis, [Page 45] Sub-stans, as signifying a Suppositum, or Substratum, i. e. that which beareth ano­ther. That Souldier which forsook his Stan­dard, or standing, was called an Apostate: The solemn Assemblies of Ancient Christians for Devotions, because they were appointed to be at set times, and in appointed places, were called Stationes, as In lib. de Coron. Militis. Rhenanus noteth upon Tertullian, Stationes Christianorum sunt Conventus ubi Stantes precarentur: So the im­perial Stations, were places where the Empe­rour and his Army made a stand, and rested after a March; and Stativi, signifyed places of Lodgings, or Inns, where Travellers stayed and rested.

From hence it may with great reason be col­lected, that when the Divine Persons are cal­led Hypostases, the Scriptures do hereby inti­mate, that the Three Persons are the Stations, Mansions, Abidings, Rests, and Receptacles of the God head, wherein the God-head doth for ever stand, and wherein only it is sustain­ed, and supported.

For the posture of the God-head, is in the Scripture described by the word Stand, as Psal. 82. 1. God standeth in the Congregation.] And Amos 9. 1. I saw the Lord standing upon the Altar.] In Philo the Jew, God is called for his Eternal Constancy, Philo. de Confus. ling: p. 324. Semper Stans, [...], as his words are, and St. Austin in that pious book of his Confessions, calleth God, Aug. conf. l. 4. c. 11. Semper stantem, i. e. Stand­ing for ever; and we are told in Clemens Ro­manus often, that when Simon Magus boast­ed [Page 46] that himself was God, he would be called Stans, Clem. Ro. Recog. l. 2. & 3. and we are also informed by the other learned Clemens of Alexandria, that the Sectaries, or Followers of this Simon, worshipped him under the name Stans. Clem. Alex. stro. lib. 2. Stantem Colebant.

It must be confessed that our most Holy and True God, may justly be called Stans, for his eternity & immutable Constancie, which is, and which was, & which is to come, who standeth Rev. 1. 4. for ever when all other false gods either are fal­len already, or shall fall; and if we would know where to find this our God, and where he re­sideth, and where to address our selves unto him; we must consider him in these Three Heb. 9. 24. The word [...],] is rendred Pre­sence, and Conspectus, and Vultus, Dei, by the English, and Latine Transl. glorious Persons, as in the Stands, Stations, or Receptacles of the God head, as an Heavenly Tri-Parelion, or three Golden Lamps, where­in the One, and Onely Light of the God-head abideth, and from whence it shineth; nor can we otherwise find our God, but by the illu­mination which proceedeth from One, or all these Persons. The first Person is called the Father of Lights: And No man knoweth the Son but the Father, neither knoweth any man the Jam. 1. 17. Father, save the Son, and he to whom the Son Mat. 11. 27. will reveal him: And both these Persons reveal unto us by the Holy Ghost. He shall teach you Joh. 14. 26. and 16. 13. all things: And He will guide you into all truth.

These are the Hypostases, the Stations, or Mansions of the God-head, wherein, it dwel­leth, and resideth for ever; for this reason it is said, Joh. 10. 38. The Father is in me, and I in him] i. e. The God-head of the Father is in in [Page 47] the Son, and the God-head of the Son is in the Father; and the God-head of the Father and the Son, is in the Holy Ghost; One God-head is communicated to all the Persons. But it cannot be said that the Person of the Father is in the Son, because the Persons are incom­municable; wherefore, as young Logicians, reading, or hearing of Ʋniversals, and by their senses perceiving no things but Individu­als, upon inquiry where to finde these Genera & Species, they are taught, that the residence or existence of Universals is only in particulars; so young Christians are to know, that the Abi­ding, Mansion, and Residence of the God-head is only in these Three Persons, & no where else.

If it be said that the God-head is every where, and therefore not to be limitted or confined to residence in the Three Persons. To this we an­swer, that although it is certainly true that the God-head is every where, yet the Existence or Residence of the God-head in the Three Per­sons, doth not exclude it from any place, nor confine or limit it within any bounds, or (in the least) hinder its Ʋbiquity; for albeit, the God-head is really present in all places, and more also, although all places are contained & inclu­ed in the infiniteness of the God-head, yet this God-head is no where, but where it resideth in the Three Persons; for these Three Divine Persons are also every where. The Prophet saith of the Father, Do not I fill Heaven and Earth? And the Psalmist saith of the Spirit, Joh. 10. 38, Jer. 23. 24. Psalm 139. 7. Joh. 3. 13. Whether shall I go from thy Spirit? &c. And the Son of God saith of himself. The Son of [Page 48] man which is in Heaven] and this he said in re­spect of his Divine Person, when his body was not in Heaven, but upon the Earth: And when he was about to ascend into Heaven, even then he said, Lo I am with you always, even unto the end of the world. Mat. 28. 20.

Neither doe those other passages in Scrip­ture any way contradict the Ubiquity of the Divine Persons, as when it is said, Ex. 19. 20. The Lord came down upon Mount Sinai,] and of Sodom, Gen. 18. 21. I will go down now and see, &c. And in the Gospel, where it is said of the Father, and the Son, Joh. 14. 23. We will come unto him, and make our abode with him] As if the God-head, or Divine Persons were not there before; But these Speeches are to be un­derstood of Gods appearing, or manifesting himself in such places, or to such persons, where he is always really present, but doth not alwayes shew, or manifest his pre­sence: And in this the Ancient Expositors a­gree. Chrysostom saith, Chrys. Serm. de Spirit. To. 6: Divinitas non mi­grat a loco in locum, sed est de apparentia corpo­rea] i. e. God doth not go from place to place, but those sayings signifie his visible ap­pearance in some assumed body. So St. Am­brose upon those words, Gen. 3. 8. God walked in the Garden,] Ambr. de Pa­radiso. c. 14. Ambulatio Dei, est praesen­tia apparens, i. e. The walking of God signi­fieth only the appearing of his presence, where he was truly present before: and after them Fulgentius more home and cleerly saith, Fulg. ad Thrasim. l. 2: Substantialiter ubique est Trinitas sed adventus, & Descensus s [...]gnificant manifestationem ejus, i, e. [Page 49] The Trinity is really, or substantially, every where, but when it is said, they came, or de­scended, these words signifie that God mani­fested his presenee there: This is the reason of that Scripture-phrase so often used of the Lords appearing, as Gen. 17. 1. The Lord appeared to Abram] to signifie, that God then manifest­ed his presence there where he was before, al­though he did not there appear before to Abraham. This I trust is enough to shew the meaning and full importance of this considera­ble and weighty word, Hypostasis.

Now touching the Coeternity of the Three Persons, both the old and new Hereticks de­ny it; for the Arians said, Athan in De­cret. Nicaen. Concil. Pater non sem­per Pater, nec filius semper filius] i. e. That God the Father, was not always a Father, and that the Son was not always a Son: But St. Austin often opposed this Error, and thus ex­pressed his determination. Aug. de Temp. Serm. 131. & 181. Deus, non an­teà Deus caeperit esse, & posteà pater, sed sine initio, & Deus semper, & pater, semper fuit pater, semper habuit filium, i. e. God was not first God, and afterwards Father; but ever God, and ever Father, he was always a Fa­ther, and had always a Son.

Indeed Tertullian noteth, that God was not always to be stiled Tert. cont. Herm. Dominus, i. e. Lord, though always God, and Father; and he ob­serveth, that in Scripture God is not called Lord until man was made: And true it is, that al­though the Father be from Eternity, the Fa­ther of the Son, or Word, yet he could not be called either the God, or the Lord of the [Page 50] Son, but upon supposition of the Sons Incar­nation; and therefore not until man was crea­ted; for as soon as man was made, the Son of man was in the Loins of Adam.

John Crellius, thus intituled his Book which he wret against the Trinity. De uno Deo Pa­tre, i. e. Of One God the Father] If his mean­ing were hereby to acknowledg God-head, and Paternity to be Coeternal; then it must needs follow, that God must have an Eternal Son, othewise he cannot be an Eternal Father; for so St. Basil noteth. Bas. cont. Eunom. l. 4. Si pater ante filium erat, cujus pater erat, si non filii? i. e. If the Father were before he had a Son, whose Fa­ther was he, if not the Sons? And although he be an Eternal Father of his Eternal Son; yet he cannot be called the Eternal God or Lord of the Son, as Epiphanius hath evidently shewed, by distinguishing these two Appella­tions of Father and God, thus, Epiph. in Ancor. Deus, vo­catur Pater Filii, propter aeternam generatio­nem: and Deus, propter incarnationem, i. e. God is truly called the Eternal Father, of the Son, because the Son was begotten from Eter­nity; but he is called the God, or Lord of the Son, in respect only of the Incarnation of the Son: just so the holy Psalmist speaketh caute­lously, in shewing that the Father cannot be called either the God, or the Lord of the Son, but only with respect had to the humane gene­ration of the Son, Psal. 22. 10. Thou art my God from my Mothers belly, as I have former­ly shewed elsewhere.

King Solomon delivereth the very same Do­ctrine [Page 51] of the Coeternity of the Father, and the Son, under the name of Wisdom, Prov. 8. 22. The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting. I was brought forth] just so doth the Psalmist express the Eternal generation of the Son, Psalm 1103. Ex utero ante Lucife­rum genui te] (so was the old reading of those words in Jerome, and Austin) Brought forth] and from the womb] these words signifie that by Wisdom, the Son is meant, and the mention of the Womb of the Father doth signifie that this Son is of the same substance with the Fa­ther, as children of the womb are of the same substance with their Parents: and Before the morning Star] signifieth that the Son was be­fore time, or any other Creature.

And that it may appear, that by Wisdom, the Son of God is meant, the words of the Apostle will declare, 1 Cor. 1. 24. where he calleth Christ, The wisdom of God: And as the Psalmist tells us, that God made all things in wisdom: So the Gospel tells us, who this wis­dome is, viz. The Son, The Word: The Fa­ther created all things, but he created them by the Son, which St. John expresseth in these words, Joh. 1. 3. All things were made by him] that is, by the Son, or Word: and this St. Paul doth clearly apply to Christ, Col. 1. 16. For by him were all things created that are in Heaven, and that are in Earth, visible, and invisible, whether they be Thrones or Domi­nions, or Principalities, or Powers] so, that even the most glorious Arch-Angels, and An­gels [Page 52] are but the Creatures of this Son of God, and this Wisdom of God.

Finally, These men that tell us, That God hath not always a Son, may as well tell us, that God had not always Wisdom: But as they dare not deny the Wisdom of God to have been from Eternity, so neither can they without very great impudence, deny the Word, or Son of the Father to have been from everlasting. I will conclude this Chapter with the words of St. Basil, who thus argued against the Anti-Trinitarians. out of the words of St. John. Basil. Hom. 16. To him that shall say. There was a time when the Son, or Word was not, you may answer; If this speech be true which the Gospel deli­vereth. In the beginning was the Word] I pray when was that time when he was not?

CHAP. IIII.

Of the Holy Ghost. That he is one of the Three Divine Persons; and that he is to be prayed unto, which is shewed both both by Warrant of Scripture, and by the practice of the Primitive Christi­ans, and of the Church of England; wherein, he is confessed in Creeds, and invoked in Baptisms and Doxologies.

THe Macedonian Hereticks confessed the Divine Personality of the Father and the Son, but they denied the Person of the Holy Ghost; and there are some among us, who, although they will not openly deny the Divi­nity and Person of the Holy Ghost, yet they are doubtful and suspensive therein. And this, because they cannot, or will not finde, that any Prayers in Scripture, are used, or di­rected to the Holy Spirit, as they are both to the Father and the Son. They finde the Son of God praying to the Father: Father, into thy hands I commend my Spirit: And, Forgive them Father, they know not what they do. They Luk. 23. 46. 34. find also St. Stephen praying to the Son; Lord Act. 7. 59. Jesus receive my Spirit.

For the satisfaction of such as these, who are neither maliciously, nor obstinately wed­ded to this error: I will endeavour to shew, [Page 54] both the Personality of the most Holy Spirit, and also that he is to be prayed unto; and both these, by the evidences, and precedents of holy writ, and by the practice of our of our owne Church, and also of the Primitive Chri­stians.

First, That the Holy Ghost is a Divine, and distinct Person in the Trinity, as well, and as truly as either the Father, or the Son: We find that the Scriptures record, and report ma­ny, diverse actions, and operations of the Ho­ly Ghost, which must needs be the performan­ces of a Person; for He appeared as a Dove: And as fiery Tongues. He teacheth. He leadeth into all truth. He brought into the Apostles me­mories whatsoever Christ had said. He decreed in a Council, Acts 15. He forgiveth sins by the Apostles, by whom he was received, and entertained for that purpose, Joh. 20. 22. He is an Advocate or Comforter. He distributeth gifts. He spake by the Prophets, and in the Apostles. He calleth, and maketh Ministers, Act. 13. 2. And Bishops, Act. 20. 28.) where the very Original word is [...], which I know not why our Translators rendred Over­seers, when in other places they Translated the very same word, Bishops, which is the ve­ry Text word, without any alteration, but only as it is formed to out English Idiom) In a word, this Holy Spirit is produced by St. John as a witness that Jesus is the Christ, 1 John 5. 6.

Secondly, for Prayer: We say that the Scrip­ture doth evidently set down a Warrant, and a [Page 55] Precedent of Prayer to the Holy Ghost, which you will finde if you observe the words of St. Paul, 2 Cor. 13. 13. The Grace of our Lord Jesus Christ, and the love of God, and the com­munion of the Holy Ghost be with you.] This is a Prayer; and here is not only a mention of the Holy Ghost, but indeed, all these words, Grace, Love, and Communion, do relate principally (if not only) to the Holy Ghost, for the Spi­rit is the Grace, and the Love of the Father, and the Son; and the grace of Jesus, and the Love of the Father, are conveyed unto us, on­ly by the Communion and Inspiration of the Holy Spirit: The Spirit is the Conduit of them, and the Cement, or Ligament by which our conjunction, fellowship, Union, or Commu­nion is wrought, and by which we are joyned, and united in one Mystical body or corporati­on with the whole Trinity; and this is the meaning of that saying of St. John Baptist, con­cerning the Baptism of Christ. He shall bap­tize you with the Holy Ghost] for those that are Mat▪ 3. 11. baptized into Christ are by this Spirit united to him in one mystical body, and so become One with him; and by this Union with Christ, they are united with the whole Trinity; and there­fore there is mention of the Holy Ghost, in the formal words of Baptism, because our Union is wrought only by this holy Cement of the Spirit; for this reason it is that the Apostle prayeth for the Communion of the Holy Ghost. Communion signifieth a mutual union of the Spirit with us, and of us with the Spirit; Com­munio is as much as Counio, or uni [...] cum.

[Page 56] The Scriptures are so plentiful in precedents of Prayers to the Holy Ghost, that you may find them at least in thirteen of St. Pauls Epi­stles, and at the beginning of every one of them; for thus we read, Rom 1. 7. Grace be with you, and peace from God our Father, and from our Lord Jesus Christ] This is a Saluta­tory Prayer, as Expositors new and old gene­rally agree; and herein the Holy Ghost is in the first place, and chiefly intended; for he is that Grace and Peace, which proceedeth from the Father and the Son: The Holy Ghost is the very goodnesse and sweetnesse of the God-head, as we are taught by St. Austin. Aug. de Trin. lib. 6. cap. 10. Spi­ritus est genitoris Geniti (que) suavitas: For with­out this Grace and Peace by the Communion of the Holy Ghost, the Almighty God-head would be uncomfortable, yea, and terrible unto us.

If it be demanded why the Holy Ghost is not so particularly and openly mentioned in that Prayer, as the other persons are, by the words, God the Father, and the Lord Jesus: In this we are resolved by the same Father, writing upon these words. Aug. Expo­sit. in Rom. Non adjungit spiritum, quia spiritus est donum dei & Gratia, & Pax sunt donum Dei, i. e. He doth not expresly mention the Spirit, because it is implied, for the Spirit is the gift of God, and so are Grace, and Peace: The Spirit and his Graces are not separated, but they go together; so that by mentioning Grace and Peace from God, he must mean the Spirit of Grace and Peace, for the Spirit is expresly called The Peace of God:] [Page 57] Phil. 4. 7. because it is also there said, To pass, or excell all understanding] therefore it must be a Peace infinite, and so must be God, who excelleth all humane comprehension; and that the graces of the Spirit are called the Spi­rit it self, is evident by the words of St. John, Rev. 1. 4. who there calleth seven Graces of the same One, and Only Spirit; (because every one may be called Spirit) Seven Spirits] In a word, The Invocation, and Prayer to the Holy Ghost, is meant, in St. Pauls other Epi­stles, where the very same form of words is used, viz. Grace be unto you, and Peace from God our Father, &c. which the Reader may at his leisure observe in perusal of all these places, be­sides the formerly alledged, viz. 1 Cor. 1. 3. And 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. Phil. 1. 2. Col. 1. 2. And 1 Thes. 1. 1. And 2 Thes. 1. 3. And 1 Tim. 1. 2. And 2 Tim. 1. 2. Tit. 1. 4. Philem. 3.

To all these p [...]ecedents, we may farther add the Baptismal form of words, to which we are strictly obliged; which are thus set down. In the name of the Father, and of the Son, and of the Holy Ghost] which words many Divines doubt not to call a Prayer, and Invocation of the Three Persons (although it is more also) as Ph. Melancthon, and Beza upon those words In the name] tells us it is, Invocato patre, filio, Spiritu] i. e. That it signifies the Invocation of the Father, Son, and Spirit; and so saith the Interlineal Gloss in Lyranus, and many others.

To these we subjoin the Practice of the [Page 58] Church in glorifying all the Three Divine Per­sons; in her Doxologies, which I trust, none will deny to be Prayers, when we say, Glory be to the Father, &c.] which certainly, is a Prayer as much, and as full, as Hallowed be thy name. Of these Doxologies, St. Basil saith in the behalf of the Church Catholick, and against Anti-Tri [...]itarians. Basil. Epist. 387. Nos glorificamus, sicut Baptizamur, In Nomine Patris Filii & Spiri­tus] i. e. We glorifie God in the same form of words that we are baptized withal, that is, we glorifie all the Three Persons equally and alike: And that the same Father esteemeth the Doxo­logy to be a Prayer, is clearly declared by him in another place, where he thus adviseth. Constitut. Ascet. In precibus, incipe a glorificatione i. e. he would have us always to begin our Prayers with a glo­rifying of God.

Another practice, and usance of the Church present, was grounded upon that place in the Scripture, Act. 15. 28. for, because at the ve­ry first Christian Council, the stile of their Decree is thus set down. It seemed good to the Holy Ghost and to us] therefore in After-Coun­sels, they began with a Prayer and Invocation, of the Holy Ghost particularly; saying, Veni Creator Spiritus; which was also so used with us; and at the laying on of hands in conferring Ecclesiastical orders, and in many parts of our English Liturgy, and particularly in the Leta­ny, a Prayer is specially, and singly addressed to the Person of the Holy Ghost, thus, O God, the Holy Ghost proceeding, &c. which Letany I think, all sober, well advised Christians, and [Page 59] uninterested in Schism, will acknowledg to be an holy, charitable, Pathetical and Heavenly Prayer; and besides our praying to the Holy Ghost: the Church confesseth her faith, and beleeving in the Holy Ghost, as well as in the Father and the Son: in the Symbols, Apostoli­cal, Ni [...]ene, and Athanasian, which Creeds are acknowledged also by other reformed Churches.

Moreover, although we should pass by, and lay aside all that is before alledged, and that no more could be said for Prayer to the Holy Ghost, but only this, that the Apostle tells us of a Temple of the Holy Ghost] This may be enough to satisfie the humble Christian; for 1 Cor. 6. 19. doubtless, that Person to whom a Temple is lawfully piously and Christianly erected, the same Person may with the same Piety and Chri­stianity; yea and must, be prayed unto, and Ipse Deus Templum aedi­ficavit Spiri­tui sancto; nam Deus corpora nostra aedifica­vit. Aug. de Symb. To. 9. lib. 1. c. 4. worshipped in that Temple; and therefore the Holy Ghost certainly should be worship­ped, and prayed unto, whose Temple all ho­ly people are, as we read, 1 Cor. 6. 19. Know ye not that your body is the Temple of the Holy Ghost] which Temple far excelleth all other worldly Temples, it being a Temple made by God himself, and made of the members of God. And if we should build a Temple to Sacrilegi esse­mus, Templum faciendo crea­turae. Etiam Angclo excel­lentissimo. Aug. Cont. Serm. Arianor. To. 6. n 18. any Creature though the most excellent An­gel, or Arch-Angel, it must be confessed to be Idolatry, and a sacrilegious robbing God of that glory and houour which is his peculiar, and of which he saith, Isa 42. 8. My glory, will I not give to another; In a word, The bo­dies, [Page 60] and souls of true Saints are not that Tem­ple of the Holy Ghost, which will continue and stand ever, when all other mundane Tem­ples, although called by the names of Saints, will be utterly demolished.

When King Henry the Eighth had un-Sainted the stubborn Saint, Thomas Becket, and had demolished his Shrine and Altar, and secured all the rich Furniture, Jewels, Gold, and Sil­ver thereunto belonging: Some Irish Roma­nists, inquired to what Saints Patronage they might now, for security, dedicate their Churhc­es; Answer was made, that they should chuse St. Peter and S. Paul: but said they, What if St. Peter. and St. Paul be also un-sainted, what must we then do? They were told, that then they should dedicate their Churches to the Trinity; which they did, and so they stood at that time quietly. De Schism. Angl. p. 92. This Story is reported by Nich. Sanders, in his Book De Schismate Anglorum. I do therefore here exhort both my self, and others also, that seeing the old Saints, and even the Apostles themselves are not now adays vouchsafed the title of Saints, (although they cannot be unsainted, because that is not in mans power) and that the Churches named by their names, and also by the Appellation of Ecclesia sanctae & individuae Trinitatis, do for all this suffer wrack, and are bereaved of their rights and riches, and left Mat. 24. 15. desolate, as if the Abomination or Desolation were come upon us; and for as much as we see that none of our outward stony Temples, are either Persecution-proof, or Reformation-proof: [Page 61] Let us in the name of God, consecrate and de­dicate our own little Chapels, our private Ta­bernacles and Temples of our Bodies and Souls to the everlasting, Blessed, and glorious Trinity, that so they may abide firme for ever; for then their riches will continue un-sequestrable there, where Theeves cannot break through and steal. Mat. 6. 19.

By what hath been said, I trust it appears, That in the God-head there are Three Per­sons, all Coequal, Coessential, and Coeter­nal; and all to be invoked, worshipped, and glorifyed; for see how the Apostle evidently expresseth this truth, 1 Cor. 12. where speak­ing of the diversities of gifts of the Holy Ghost, yet calleth the Author of those graces, The same Spirit. The same Lord. The same God: which St. Ambrose also accor­dingly, 1 Cor. 12r Elegantly expresseth thus. Ambr. de Dignit. hom. c. 2. Ipse Deus Tria est; & unumquod (que) horum Trium, Deus est; & omnia Tria, non Dii, sed Deus est, i. e. God is Three, and every one of these Three is God; and all these Three, are not (to be called) Gods, but God.

To this I must add one consideration more, That the constant faith and confession of this Mysterious Doctrine of the Trinity, is of such near concernment; that without it, all our en­deavours will be but fruitless: Now, since God hath so plentifully revealed it under the Gospel, as we also read in Origen upon Job, (if that Book be his) Orig. in Job. lib. 1. p. 420. Quicquid fecerint ho­mines, si non in fide Trinitatis fecerint, sine Cau­sa agunt, a quo enim recipient mercedem? i. e. Whatsoever any man shall perform, except he [Page 62] do hold the faith of the Trinity, his labour is lost, for who else will give him any reward? Most doleful therefore must be the condition of unbeleevers, whose labours, though ever so morally specious; yet they are but like one that runs swiftly in a wrong way; as Aug. in Psal. 31. St. Austin thinketh; but yet more deplorable is the state of those, who do not only not be­leeve, or dis-beleeve, but moreover slight, and also blaspheme the holy Trinity, with such foul language, that I think unfit to publish; and which caused Gregory Naz. to break forth into admiration of the patience of God. Naz. Orat. 13. O Trinitas Longanimis quae eos a quibus proscinde­ris tam diu toleras, i. e. That it was admirable Longanimity in the Holy Trinity to endure such blasphemers so long, And this impiety is yet more hainous, when it is found to be among those that profess Christianity, whereas indeed the denial of the Trinity is most truly by St. Austin accounted Judaism: Into which Aug. de Temp. Serm. 194. dangerous infidelity, it is to be feared, that more Christians will fall, then the great endea­vours of these times will convert Jews from it: And this because so many Scandals, or stum­bling-blocks are laid in their way, of which, I take my self to be obliged, to give some inti­mation to the Reader, before I conclude this Treatise.

CHAP. VIII.

Scandalous practices against the faith of the Trinity, by forbidding the worship of the Lord Jesus. By dis-use of the Doxologies, and of the Creeds, in Baptism; And by dissolving Episcopa­cy, which is a disparagement of the Holy Ghost, by whom Bishops were or­dained. Of Presbytery, That is no sa­cerdotal Order, but only an Office.

KIng Solomon adviseth, Prov. 22. 28. Not to remove the Land-marks which our Fa­thers have set; yet commonly in all prevailing Schisms, or prosperous heresies; the first act of Reformation, is in removing all or very ma­ny of the former usances, although they be ever so good, useful, and laudable. St. Basil saith, that in the Arian Heretical Schism, Basil. de Spi [...]. Sanc. ad Am­phil. c. 30. Omnes patrum termini loco moti sunt, magna est inclinatio temporum ad Ecclesiae eversionem caligo ecclesias occupat, unicus amicitiae finis est, Id. Epist. 1. & 61. & 65. ad gratiam loqui. Erroris similitudo est res fir­ma ad Seditionis societatem. Quilibet est The­ologus. Episcopatus, ad homines vernas devenit. Patrum dogmata, & Apostolorum traditiones contemnuntur. Recentiorum hominum inventa dominantur. Pastores abiguntur, Lupi in ro­ducuntur. Domus Oratioriae deseruntur. Qui [Page 64] maxime blasphemant in populi Ediscopatum eli­guntur. Gravitas sacerdotum periit. Christi­anorum nomine tecti sunt persecutores. Nulla est apud judices iniquos cani capitis reverentia. Thus he, and much more also to the same pur­pose; Concerning the abuses of those Hereticks, in abolshing the good old Doctrines and Disci­plines of the Church, the abusing of the most Reverend Ministers; and in bringing into that holy Office, unlearned men, and any Quicun (que) vult, of the lowest of the people.

Now although the dangerous heresies of Arians and Socinians have been discountenan­ced, both by the late Parliaments, and also by the present Government, and some of their writings condemned to the fire, (which acts are by godly men esteemed very commendable, and are very comfortable unto them) yet many Land-marks, and excellent parcels of our Christian Religion; and those things where­in the Church of England did correspond with the Primitive Church, are of late, in many places, removed, and disused, as if they were, either impious, or Superstitious, or of very little, or no concernment, although some of them are of very great use and necessary. This is that which occasioneth many weak Christi­ans to be scandalized so far, as to be suspicious of the truth of the most high and necessary Doctrine of the most holy Trinity: as name­ly.

First, Concerning the God-head of Christ, it might stagger the faith of many weaker Christians, when they find it was commanded [Page 65] by order of a great and wise Council, that No Declarat. of the Commons in Parl. Sept. 9. 1641. Phil. 2. 10. man should bow his knee when the Name of Jesus was named; although the Apostle had said, that In the name of Jesus every knee shall bow] for who could imagine that Christians should be forbidden by Christians to worship their God? Or what plain man would beleeve the Incarna­tion of Christ, were the Incarnation of the most high God; or that the Incarnation were of such great concernment and joy, when great men in Authority, and prudent, and profes­sing godliness and zeal, shall forbid the solemn memorial and celebration thereof; as if it were in opposition to the Apostles, and to the pra­ctise of our own, and of the primitive Church: and moreover to force it to be a day of fasting, and so of sorrow? We read, that our Father Joh. 8. 56. Abraham rejoiced to see that day] i. e. his Incar­nation, and Birth; although it was not re­vealed to him, what day of the moneth it should be, nor what year, nor indeed in what centu­ry of years. The holy Priest Zachary at the news of it, and the blessed Virgin-Mother also, ex­pressed their joyfulness, saying, Blessed be the Lord God of Israel. And My soul doth magni­fie the Lord, and my spirit hath rejoiced in God my Saviour. The blessed Angels sing for joy, although the benefit thereof belonged princi­pally to men; but their charity was like them­selves, heavenly; rejoycing at p [...]ace on earth, and good will towards men: even those men who are sullen on the day of the memorial thereof, even to working and fasting as if Christs coming in the flesh did no more con­cern [Page 66] them, then it did him who said, What have we to do with thee thou Jesus of Nazareth, art Luk. 4. 34: thou come to destroy us? The primitive Church ordained by Ecclesiastical Canon, that if the Festival of Christs Nativity should fall on the Quarta, or Pro-sabbatum, i. e. on Wednesday or Friday (which were kept as fasting-days, through the whole year, except only the fifty days of Penticost) yet that on this Festival, the Fast should not be kept, as we read in Epiph. cont. Haer. lib. 3. To. 2. Epi­phanius The other Eastern Fathers called that day. Basil. n. 16. The universal Feast of all Creatures. Athan. n. 25. The principal of all the Lords Festivals. Chrys. n. 11: and the Metropolis of all holy-days.

Secondly, Another shrewd Scandal is given by the late omission, and disuse of the Doxolo­gie, or glorification of the Trinity, which now a days is by most incumbents quite left, as if the Doctrine of the Trinity were not true; al­though the ancient Christians, and this Church of England so often used it as a confession of the true Catholick faith, and in detestation of the infidelity of Jews, Samosatenians, Arians, and Macedonians; for although some of them did use a form of glorification of the Three Per­sons, both privately and publickly, even almost as often as they fetcht their breath: as Basil. de Spi­rit. c. 25. St. Basil saith; yet it was with a disparagement both of the Second and Third Persons, so as is shewed before; therefore the Church Catho­lick was necessarily moved to glorifie all the Three Persons equally, according to that form of words which Christ appointed in Bap­tisme.

[Page 67] But now we seldom hear the Ancient Doxo­logie at all rehersed in most Congregations, and which is worse, the rehersing of it is accounted to be prejudicial, and dangerous to the reher­ser; and it hath been confessed by one in mine own knowledge, who is learned and Orthodox, that although he approved of the Doxologie, yet he abstained from rehersing it, or from ap­pointing it to be sung when others desired it, so as it is set down in many places of those Hymns which are joined with the singing Psalmes, which are yet in use amongst us (more then the Liturgical reading Psalmes are) al­though those singing Psalmes and Hymns were never authorized by any Legislative power; and this he did, not for any dislike thereof, but for fear of offending some Reformers, and thereby indangering his livelyhood.

Thirdly, Another block of obstructions is: That the Symbols of faith, the Creeds, are in most Congregations quite disused: where­in the confession of our faith in the Tri­nity, and our assent to all the necessary Do­ctrines of Christianity is expressed; yet this is now omitted, and even in Baptism also, where it is most needful: for although we finde not that the Creed was used in the primitive Church in their general Liturgies, yet it was never with them omitted in the administration of Baptism. G. Cassander observeth, Cassand in Liturgicis. That the Nicene Creed in the days of Basil and Chrysostom, was rehearsed at the time of the Eucharist only, where none were present, but only the Fideles, i. e. Communicants. So, that Creed which [Page 68] we call Apostolical, was always used at Bap­tism. St. Ambrose tells us, that at the three dippings in Baptism, which was the custome in his time at Millan, the person to be baptized was thrice asked. Ambr. de Sac. l. 2. c. 7. r. Credis in Deum Patrem? Then, Credis in Dominum Jesum? And again, Credis in Spiritum Sanctum? To these three questions he answered to each, severally, Credo, and so was at every several answer dipped; thereby confessing his Faith in the Trinity, and wee are informed by Saint Austin that the ge­neral custome of the Latine Church in his time was, Aug. Confes. lib. 8. c. 2. That the P [...]r [...]ty to be baptized, did himself openly in the Church (if he were at age) rehearse the Creed, and declare his assent to the Articles of faith therein; so that it was e­steemed a sign of insolency and pride, if a man would have another to rehearse it, that so he might only signifie his assent, and not rehearse it by himself personally. And to this purpose he tells a story of one Aug. Epist. 67 Gabinianus, who had a long time deserred to be baptized; this man had one only Daughter, and she fell sick, her father then bound himself by vow, to be baptized, if his child recovered: she did reco­ver, yet he performed not his vow; then him­self was struck blind, and thereupon vowed a­gain, and received his sight, and was baptized, But would not then at Baptism rehearse the Creed by himself: then he fell into a grievous Palsie, which hindred his speech; and was in a Dream admonished, that this calamity fell upon him, because he omitted the rehearsal of the Creed in his Baptism. Then (because he could [Page 69] not speak) he gave up the Creed under his hand writing, and was restored to the use of his Limbs, but not of speech. Thus he.

Surely, the confession of faith ought not to be omitted at Baptism, because Baptism is our submitting and restipulating to the Covenant of Grace, which Covenant cannot by us possi­bly be performed, but only through faith in Christ, by which faith instrumentally, we are united to Christ, and in him to the whole Tri­nity: So that the principal branch of this Bap­tismal Covenant, is to be a faithful beleever: I marvel therefore how it can seem reasonable to any man that understandeth Baptism, and especially to our learned Teachers; that one should enter a Covenant in Baptism, of belee­ving, when the things to be confessed, and be­leeved are not at all rehearsed, or mentioned. And yet more strange it is, that although they have changed the old form of singing with the signe of the Cross, into singing with the signe of the Covenant; yet the words of the Covenant are not at all by them rehearsed: Whereas it is evident in Scripture, that a confession of faith, and so a Covenant of beleeving is required in Baptism; for when the Noble Eunuch desired Baptism, he was first required to beleeve, and thereupon made a confession of his faith, thus, I beleeve that Jesus Christ is the Son of God; and Act. 8. 37. so he was baptized. As for the reforming of great Fonts into little Basons, and the like les­ser matters, wherein, how much the amend­ment is better then the supposed fault or defect, we dispute not; but we are heartily sorry, that [Page 70] in many Congregations, the Incumbents do often refuse to baptize at all, except it be the children of the Rich, of their own fraterni­ty.

Fourthly, We have also lost the grave and ve­nerable Order Episcopal, which may justly seem to argue a dis-belief, or a disparagement of the Holy-Ghost, of whom it is said, Acts 20. 28. Spiritus sanctus posuit Episcopos] for if it be in­deed beleeved, that the holy spirit did plant, or place them; it must also be believed that some contrary Ghost, or Anti-spirit it is that supplant­eth them. Our Lord Jesus himself; now, since he sate at the right hand of God, in Heaven, yet there sitting, is called a Bishop, 1 Pet. 2. 25. The Shepherd and Bishop of our souls; and the chief Shepherd, 1 Pet. 5. 4. ( [...]) and the great Shepherd of the sheep, Heb. 13. 20. The Appellation of Pastor belonged only to Bishops in the Primitive Church, but but now every young Curat, though but an in­truder, will write himself Pastor, too arrogant­ly: St. John, in his Revelation, saw four and Rev. 4. 10. twenty Presbiters (so is the original) fall down before this great Bishop; but our new Reve­lations have shewen us twenty four Bishops falling before Presbyters.

I suppose that the greatest adversaries of Episcopacy, will not deny the Title of Bishop to be a scriptural word, as it is, and not an ex­traordinary or temporary word, or appellation, as some others are, but a positive and fixed name, and office: and if it be indeed so planted by the Holy Ghost in the holy Scriptures; [Page 71] men should be afraid to raze it out, if they con­sider that Moses charged his Israelites, neither to add nor diminish ought from the word that he had Deut. 4. 2. taught them: and so St. John at the very close of the Gospel, hath left a terrible threatning, which surely extendeth to all holy writ. If any man shall add to it, God shall add plagues to him; Rev. 22. 18. And if any shall take away from it, God shall take away his part out of the book of life.

The greatest Sticklers, and Dogmatical op­posers, and enemies to Episcopacy (for I med­dle not with Authoritative power) are those men who would have Presbyters to be the Su­pream Sacerdotal order; but I firmly beleeve that in the Scripture, the word Presbyter was not intended to signifie any order at all of Sa­cerdocy, but only to signifie a jurisdictive Au­thority annexed to the two only Orders of Bi­shop and Minister; for Bishops are therefore called Presbyters in the Scripture, because of their jurisdiction only. Presbyter is an appel­lation of the Office, or work of a Bishop, but not of his Order, as St. Paul doth evidently distinguish them, 1 Tim. 3. 1. If a man desire the Office of a Bishop, he desireth a good Work.] Here is, 1. The Office, or Work. 2. The Order, [...]. Afterwards, inferior Mi­nisters were called Presbyters; and that very early in the Primitive Church: And now all Ministers are generally called Presbyters, which is improper and abusive, except there be first a faculty of some part of the Ecclesiastical juris­diction annexed to the Minister, which juris­diction, in due form, should be derived on [Page 72] them, by grant of the Superiour Order of the Bishop: for although it is very true, that in the Primitive Church a new Order was set up, and called Presbyters, and placed between Bishops and Ministers ( [...]) yet this Order was onely Ecclesiastical; but not Scriptural. For the word [...], or Presbyter, in Scripture, is promiscuously used to signifie both Ecclesi­astical, and civil Governours, because it signi­fieth only a jurisdictive Authority, and not a sacerdotal Order: In the new Testament, Pres­byters of the people, (Mat. 21. 23. and 26. 47. and 27. 1.) are mentioned. And Presbyters of the Church, Act. 15. 4. 6. and 1 Tim. 5. 17. And Tit. 1. 5.) in all which places, our English renders the word Elder But Beza varies in in the Translation of it: for when it is said of the Laity, he renders it Seniores, i. e. Elders. But when it is said of Ecclesiastical persons; there he renders it Presbyteri, i. e. Presby­ters.

In the old Testament we find but two Sacer­dotal Orders, viz. 1. The High-Priest, Aaron and his Successors. 2. Inferior Priests, called the Sons of Aaron So, in the new-Testament we finde but two Orders of Sacerdocy, viz. Bishops, & the inferiour Mini­sters, or Presby­ters are both, cal­led Sacerdotes. by St. Augustin de civ. l. 20. c. 10. 1. Bishops. 2. Ministers, who are called [...] : So St. Paul reckons them more then once, as Phil. 1. 1. The Bishops and Deacons, and so 1 Tim. 3. 2. 8. So St. Jerome in that Epistle to Evagrius (which hath been so tug­ged and stretched to make it speak for the Pres­byterian design) doth propound this sure rule, concerning Ecclesiastical Orders, Hier. Epist. 84. To. 2. Sciamus [Page 73] traditiones Apostolicas sumptas de veteri Testa­mento, i. e. What the Apostles have delivered or written concerning Ecclesiastical Orders, was by them taken from the patterns of Sacerdotal Or­ders, in the old Testament, which certainly is true, because the same Immutable God is the Authour of Orders, both in the old and new Testament: St. Jerome goes on thus. Id. ibid. Quod Aaron, & filii ejus, at (que) Levitae in Templo fue­runt; hoc sibi Episcopi, & Presbyteri, & Dia­coni vindicent in Ecclesia, i. e. That which Aaron and his Sons, and the Levites were, du­ring the Temple; The same may Bishops, Pres­byters and Deacons claim in the Church: But every learned man knoweth, that the Levites were not Priests; therefore those that St. Je­rome calls Presbyters, must needs be the same that St. Paul calls Deacons, or Ministers. Now if Presbyters must be the highest Order in the Church, by the same proportion; Aarons Sons sholud have been the High-Priests in the Temple; but then, what must Aaron himself be? a Cipher, a nothing? The truth is, that neither in the time of the Synagogue before, nor since, in the time of the Church; Presby­ter, or Elder, were to be accounted the Ap­pellations of Orders, but only of an Office: and now to call Presbyters a distinct Order of Sacerdocy is as if we should call Apostles, Pro­phets, 1 Cor. 12. 28. Ephes. 4. 11. Doctors, Evangelists, and Pastors, so many several Orders, which are but only Offi­ces: for the Apostleship it self is but an Office, but the Order of the Apostles is called [...] Act. 1. 20. i. e. Bishoprick.

[Page 74] It may therefore seem very uncomely that the Presbytery, which of it self is no Order, should be advanced over the undoubted Scrip­tural Judg. 9. 15. order of Bishops, as is in the Parable: The Bramble is not a tree, but was made the King of Trees as Pliny also tells of a Shrub, which he calls Viscum: we call it Missleto, Plin. hist. l. 16. c. 44. Cum sedem suam non habeat, in aliena vivit, i. e. because it hath no land of its own, upon which it can grow, therefore it grows upon another Tree, but this is not all, for some of that rank have proceeded too far, even to bitterness, and open Pulpit-rayling against that high Order, wherein they have been called Tyrants, and the dissolving of them, said to be a greater de­liverance then that of Eighty eight, or the pow­der Treason. This was said, when neither any intelligent Auditor beleeved it, and it may cha­ritably be thought, that the Preacher did not himself believe it. A Jesuit he was, who once Emman. Sa. said, A lye in a Sermon is no Mortal sin, but friend, without repentance, it will prove an immortal sin.

I crave leave of thy patience, Good Reader, to tell thee another piece of great partiality (that I say no worse) against that high Order, which I have heard often related by persons Religious, of great quality, and of eminent prudence and sobriety, and also by a Person of Honour, who were present Auditors, when a grave Minister of the Presbyterian perswasion, reading in the Church, the second Chapter of St. Peters first Epistle; when he came to those words in the last verse, For ye were as sheep [Page 75] going astray, but are now returned to the Shep­herd, and Bishop of your souls] this Minister read it thus. But are now returned to the Shep­herd, and Presbyter of your souls] whereas not only our English Translation, but the Origi­nal Greek hath the word Bishop. But such men [...]. 1 Pet. 2. 25. may say any thing impune, so it be to the nul­ling Bishops, because it hath pleased some wi­ser-heads, to make use of Malevolent hearts, and Venal tongues, to prepare the game for a more politick, and profitable reason of state; for I cannot imagine that the dissolving of Epis­copacy was noted, only for their ill manage­ment of the Jurisdiction, but also for the good use which others might make of their Tempo­ralties, and if all the excesses of them, in their jurisdictions, were now collected since primo Elizabethae, until Mar. 25. 1654. The mo­derate administration thereof by some Presby­ters since that time, will not rise up in judg­ment against the Bishops.

CHAP. IX.

Of Scandalous Ministers. Scandals by dis-use of the Lords Prayer. Christs Kingdom on earth, and of his comming before the last judgement. Successes in unjust causes are no signs of Gods approbation. The Regal stile, Gratia Dei. Of Thanks-givings.

THere hath been much adoe with us about scandalous Ministers: and the right Cha­racter of them that are so indeed, is, that they are the men, which lay stumbling-blocks in our way, to retard us from going toward Heaven and to make us fall into Hell But those godly those godly, studious, and laborious Ministers, who endeavour both day and night to direct our souls in the right way, toward Heaven, and to sufflaminate them which are too swiftly run­ning towards Hell, are quite contrary to scan­dalous Ministers; except this word scandalous be understood in that sence as it is used, Rom. 9. 33. and 1 Cor. 1. 23. where Christ himself was called [...]. Jezabels Priests were indeed scanda­lous Ministers, for they seduced the people, by magnifying Baal; but, was Elias a scandalous Prophet, for shewing the true God to that peo­ple. Verily, many Reverend & Religious persons such as Elias was, are now, by the Canting Lan­guage of these days nick-named Scandalous, Ma­lignant, and ill-affected, by those that call other [Page 77] men by names proper to themselves; but I wish that they would consider, that as there is a woe Matt. 18. 7. to that man, by whom the scandal, or offence com­eth: So there is the like, Wo unto them that call Isa. 5. 29. evil good, and good evil.

Diod. lib. 1. Diodorus Siculus tells us of an Aegyptian Queen (Isis) that gave the third part of her Land to Priests, to hire them to cry up her de­ceased Husband for a God: And we are told by Eus. de Praep. lib. 1. c. 1. Eusebius of an Aegyptian King, that set up several Religions in the several Provinces of that Country, that thereby the people might be divided, and so despise and hate one ano­ther for Religion, least they should agree in one, and so conspire against their King; where­by it seems that Divide, & Impera, was an old Egyptian-Heathenish policy; but surely Dili­ge & Impera, is the better, and more Christian.

There are also many Religions among us (I cannot say for what policy) and many old re­vived Heresies brought in, as Arianism by So­cinians: Donatism by Anabaptists: Aeria­nism, by the Anti-prelaticals: And Judaism by some Sabbatarians: And Millinarism by our new Chiliasts, (or Millers, as our Country peo­ple call them) whilst the true Christian, and English-Catholick Religion is by all those par­ties contemned, and depraved, as is shewed be­fore in divers particulars, to which I must add one more, which is a great scandal also against the Person of Christ.

Fifth, The Lords Prayer is now in many pla­ces omitted, and quite dis-used; whereby some people have taken occasion, most impi­ously [Page 78] and cursedly to blaspheme both it, and also the Author of it; they call it the Devils Faggot-bond; and they say that Christ (if he were now on earth) would be ashamed of it, &c. surely those Demagogues that do thus principle their Disciples, are the right scandalous Mini­sters, and no good teachers, as one saith, Plaut. in Bach. Pejor Magister te ista docuit, it must be such a Preacher as Irenaeus speaks of. Iren. lib. 1. c. 29 Serpens praeconiavit in Marcion, i. e. either Marcions Chaplain, or he that in the Serpent Preached to Eve: For this Prayer was taught us by that God to whom we are to pray, as if the Prince himself should pen our Petition, wherewith he would be petitioned, that so he might the more cheerfully, and unscrupulously grant it: Wherein we are minded first of our Adoption by the Son of God, and whereby we say, Our Father: and it was by the best Primitive Chri­stians, dayly used; and of such reverend esteem by the faithful, that none might presume to use it, until they were Christened (that is) un­til in Baptism they had received the Sacrament of Adoption, as we are informed by Chrys. Hom. Antioch. 58. Aug. de Temp. Serm. 126. Theod. Haeret. Fab. lib. 5. Chry­sostom, Austin, and Theodoret.

It may go for a Riddle, that this Prayer is not only omitted, but Preached and declaimed against, by those men that would have us be­leeve that Christ will come down from Heaven corporally, and raign here upon earth with his Saints, that is, with themselves, a thousand years before the last judgment; which Do­ctrine, if these men do beleeve, and desire his so coming, it may be wondred why they re­fuse to pray, Thy Kingdom come.

[Page 79] In this they seem, not to be their Crafts-masters, because this omission giveth occasion to the other party to suspect, that these Saints do not themselves believe this Millinarian fancie, which they pretend; and also that they do really fear lest Christs Kingdom should indeed come: Because, if his Kingdom come, then his Will must be done, On earth, as it is in Heaven; that is, Cheerfully, willingly, and charitably; according to his own Evangelical precepts, with­out Blood-shedding, or Rapine: then no co­vetousness, no hypocrisie, no slandering, or malicious lying, and envying wil take place; and then there wil be a restitution of all things, Acts 4. 21. [...], i. e. a re-establishment, or restoring: so that all ill gotten possessions, must be parted withall, and the wrong-sufferer, and wrong-doer, shall have their rights: This is the grand Jubile.

Christs coming hath in Scripture a double signification.

1. By his Spirit, ruling in our hearts; this is his Kingdom of grace, and the Kingdom of God, which is within us.

2. It signifyeth his coming in particular judgment, in wrath and vengeance upon a sin­ful, and rebellious people, neither of these do necessarily imply his corporal coming.

Verily, it is not unprobable, that Christs Kingdom may come upon us in this Land; and that speedily, and before his final judgment, by reason of our grand impieties: I mean, his coming in wrath, and vengeance, to bruise us with his Rod of iron, mentioned, Ps. 2. 9. for [Page 80] so he came to the Jews at their last and terrible destruction, of which Kingdom, John Baptist spake, Mat. 3. 2. Repent for the Kingdom of God is at hand: The Axis layd unto the root of the Trees: as if he had pointed to the Roman de­stroyers, whose Ensign of Magistracy was an Ax; and some after our Savior tels them of their hewing down, Mat. 7. 10. & Mat. 42. 34. This gene­ration shall not pass till all these things be fulfil­led,] i. e. that some, then alive, should live till the destruction of Jernsalem should be finished. And when he foretold, that Peter should be crucified; even then he said of St. John, If I will that he tarry till I come, what is that to thee? the meaning was, that Christs coming in ven­geance Joh. 21. 22. upon that City and Nation, should be before the death of St. John, as indeed it was, for he lived many years after the destruction of Je­rusalem. In this sence Christs Kingdom may come, and his Reigning; as a King, justly ta­king revenge, and punishing his rebellious peo­ple: and we may justly fear that this Kingdom is already begun among us for our cry­ing sins, even the sins of the Afflicting, as well as the afflicted party. I do well remember that at the beginning of our late wars, an order from the Parliament, commanded the London Preachers to declare in their Pulpits, that these troubles came upon this Land, for the sins thereof.

Neither should those men, who are imploy­ed in executing the wrath of God upon others, think, that themselves are Gods favorires, or Saints any thing more for this; because they [Page 81] may find, that, most wicked men have been so ordained by God, and by him acknowledged to be his instruments of vengeance: for of the idolatrous King of Assyria, God saith, Isa. 10. 5. O Assyrian, the rod of my anger. the Psalmist al­so observeth Psal. 17. 13. The ungodly is Gods Sword. and Austin tells us more also. Aug. in Ps. 36. Serm. 1. De peccatore fecit Deus flagellum, ei dedit honorem, & Potestatem, i. e God useth the sinner as a scourg, and moreover he giveth him both ho­nour and power; even Attila, the cruel Scy­thian Tyrant, called himself Flagollum Dei, i. e. the rod of God. And no marvel; for Beares, Lyons, Fiery Serpents, Winds and Storms, Frogs, Flies Caterpillers, Thunder and Light­nings, Famines, Pestilences, and evil Angels are used by God, to execute his wrath, yet these are not Saints; indeed, as Origen saith, Orig. in Iosh. Hom. 4. Peccatori omnis creatura hostis est, i. e. every creature may be an enemy and scourg to a sin­full people, and to put it out of doubt, the Pro­phet Ieremie tells us of The Hammer of the whole earth] Ier. 50. 23. which both Aug. in Ps. 97 glos. ord. in. loc. Austin and the Gloss affirm, to be meant of the Devil; Neither will any man say that the Roman Ido­laters were Saints, although God permitteth, and prospered them with victorious success in subduing the Iews; because they did not attempt that war, with any intent of serving God, but to serve their own lusts, and coveteousness; and surely, successfulness, in causes unwarrantable, and ungodly, which an heathen man did call Sen. in Here. Eur. Prosperum Scelus, is so far from excusing, or ingratiating us with God, that it argueth a [Page 92] greater wrath, and curse of God upon us as Prosper noteth. Prosp. Sent. 42. Quando malè vivis si parcit Deus, mag is irascitur in Psal. 65. Aug. Nihil est infelicius, felici­tate peccantium, qua mala voluntas nutritur, i. e. Nothing is more unhappy, then the happiness, and success of a sinner, because thereby he is hardned in wickedness. I confess something may be said for the Saint-ships of such instruments of wrath even from the mouth of God, repor­ted. Ierem. 22. 7. where, in St. Ieroms translation, Hier. in Jeremi­am c. 22. San­ctus vocatur Nabuchodono­sor, & omnis ejus exercitus. Sanctus Numa] Mart. lib. 11. Epig. 16. Sanctissima Si­bylla.] virg. in. lib. 6. it is thus read of Nebuchadnezzar. Sanctificabo Super te interficientem virum] i. e. That God would Saintifie, (or prepare) a slaughter-man against the King of Iuda, so in this sence Nebu­chadnezzar was a Saint, or a Set-apart.

Neither can Tyrant-Persecutors, or usurpers, in their dominions, unrighteously acquired, just­ly use the Ancient stile of lawfull Christian Princes, viz. Gratia D [...]i. But yet they may truly write Permissione Divina, because God doth permit the worst of men to usurp, yet without any allowance, or gracious acceptance of his; And surely, it is a great hypocrisie, and mock­ing of God to ascribe successes in wicked cour­ses as to be demonstrations of his approbation thereof; for to set up solemn Thanksgivings for unwarrantable achievements, is as if we should give thanks to God for our Prosperous wickedness, and power of oppressing others. The heathen Alexander, a great and prosperous robber, when he had taken the City Tyrus, Faelix praedo. Lucan. lib. 10. commanded that the Tyrians God, should be called Diod. Sic. lib. 17. Philalexandros, i. e. The friend of Alex­ander. The Anabaptists at Munster, made a solemn thanksgiving, for the beheading of one [Page 93] of the Queens, or Queans of Surius Com­ment. ad An. 1534. Iohn a Leyden; so was there at Rome an Oration congratulato­ry made by Sixtus Quintus himself An. Dom. 1589 for the barbarous murther of King Henry the third of France, by a Dominican, or rather as one saith, a Demoniacan Frier; as if God had been the author, and favourer thereof. But he had a Roman precedent for it, for when the noble Empress Octavia, was by Nero's com­mand beheaded, a solemn thanksgiving was appointed for it, and this, as Tacitus. An­nal. lib. 14. Tacitus saith, by a decree of the then flattering, and wicked Senate. Our learned Camd. in Hibern. Camden tells us that the Irish robbers, before they went out to rob, used to fall to prayer, that God would send them a prey, and after a robbery, they called that prey, the gift of God. This kind of profane impiety, was taken notice of, and reproved by the Fathers. One saith, Aug. de vitae Christiana. c. 11. To. 9. Quidam cum fur­tum fecerint, gratias deo agunt, putant Deum sceleris participem. and another saith, Ambr. Serm: 66. To. 5. Mili­tes, viduas, orphanos, & indefensos persequun­tur, & cum sacculos fraudihus impleverint, loeti ad Ecclesiam currunt, & gratias agunt Deo, quasi ab eo, haec pecunia conferatur, i. e. Some give thanks to God for their thefts, as some Souldiers plunder Widows, orphans and un­armed people, and when they have filled their Knapsacks, they run to Church joyfully, and give thanks to God as if he had bestowed that mony on them.

There hath been another witty practise a­mong such Cacocharistical thanksgivers, to ma­nage their affairs so as, that the injured and af­flicted [Page 84] parties shall give thanks for their own sufferings: as some mothers make the child to kisse the rod wherewith he hath been whipped) to prevent a further danger; as an old courtier once said Sen. de Ira. l. 2. c. 33. Senectutem in aula consecutus sum, injurias accipienao, & gratias agendo, i. e. That he continued so long in Court, by receiving in­juries, and giving thanks; The hope of esca­ping future mischiefs hath induced many to joyn in the jolly festivals of thanksgiving, with those that have spoiled their country, ruined their estates, slain their parents, children, or friends, and destroyed their Lawes, Liberties, and Religion, and this, least some Fimbria should accuse them as ill affected. Cic. Orat. per Roscio Amerin. Quod non totum telum corpore recepissent.] The Troian Horse was brought into that City, by the Citi­zens themselves as Dictys Cret. [...]e Bello Troi. lib. 5. one observeth with great jollity, yet to the utter ruine of Old Troy. So when the Kingdom of Hungarie was taken by the Turks, a certain Courtier said, Surius Com­ment. ad An. 1539. Nun­qu im vidi Regnum, quod majori gaudio, & tri­pudio perierit. i. e. He never saw any Kingdom so joyfull at its own ruin; although I beleeve many innocent, but ignorant people in such cases, do, as one in Plaut. in Capt. Act. 4. Sc. 2. Nulia verier miscria, quam falsa laetitia. Bern. & Aug. in Ps. 85. Plautus saith, Gaudeo etsi nihil scio quod gaudeam, i. e. they rejoyce with others, though they know no cause of joy; Such joy is but Risus Sardonius, which alwayes endeth in sorrow. When Burrhus a noble and valiant Gentleman, and a faithfull Counseller and lover of his Prince, saw the great Emperor Nero singing and fidling in the Theater like a common player, he beheld him [Page 85] as Tacitus saith Tac. Annal. l. 14. M [...]rens & laudans. i. e though with others he must applaud; yet, it was with pitty, and tears in his eyes.

It falleth out many times, that the Thanks­givings, Bell-ringings, and Bonefires, which to some are signes of joy; to others, are a certain argument of some publick mischief, as St. Au­stin observed of the Schismatick Donatists. Aug. in Ps. 132. Vos Donatistae, nostrum Deo Gratias ridet is, Plo­rant homines, vestrum Deo Laudes. and again, Aug. cont. Iulian. Pelag. l. 4. c. 3. Vester risus fletum commovet intelligentibus, ut risus, phreneticorum, Sanis. i. e. When the Church solemnizeth a thanksgiving (though for a publick benefit) the Donatists deride them, but when the Donatists celebrate their thanks­giving, it makes understanding men mourn, as when mad men laugh, their wiser friends are sorry for them.

Finaly, those that do really rejoyce at the e­vils, and afflictions of their quiet and innocent brethren, and at the ruine of Religion, and de­solations of their own Country, their joy is that passion which by Philosophers is called [...], i. e. a rejoycing in evil, which is quite contrary to Christian charity: The Apostle saith, 1 Cor. 13. 6. It rejoyceth not in iniquity; And that himself rejoyced not that his Corinthi­ans were made sorry, 2 Cor. 7. 9. As many now a dayes do. Heavenly Angelical joy is at the conversion, not at the ruine, though of a sin­ner; Aug. in Ma­gnificat. Qui exultant cum male fecerint, gau­dium suum in malignitate constituunt, non in Deo. See how the man of God weepeth, when he, only foresaw the cruelties of the Tyrant [Page 96] Hazael 2 Reg. 8. 11. and see, even an heathen King, fasting, praying, and watching, for good Daniel, while he was in the Lions den, Dan. 6. 16. but for professors to triumph and insult at the ruine of religious men is hellish, as Prosper saith, Prosper Resp. ad Gall. c. 11. Diaboli gaudium, est ruina Sanctorum.] i. e. If there be any joy in Hell, it is for the ruine of godly men.

CHAP. X.

That the Millinarian heresie is scandalous against the Trinity, because it is a dis­paragement of the Son of God. Mr. Mede's argument for Millinarisme is an­swered.

THere is yet another Scandal, or stumbling block against the Divinity of the second Per­son, lately laid again, by a new revival of an old heresie of the Chiliasts, or Millinarians; who taught that Christ shall return to earth corpo­rally a thousand years before his coming to the final and universal judgment, and then his Saints which shall rise from death, and those Saints which he shall find living, shall begin their reign in this world as in a new earthly Pa­radise, in all plentie of meats, and other world­ly and carnal pleasures and delights, just as Turks do now believe, and that all earthly pos­sessions shall be theirs, that other men which are not Saints, shall either be slain, or at the best, so many of them shall be reserved as may serve for vassalage to be triumphed over, and to do all kinds of drudgery works for the Saints. Thus Aug. de Civ lib. 20. c. 7. & de Haeres. haer. 8. Lact. de Div. prae. lib. 7. c. 24. Austin and Lactantius state this fabulous and hereticall phansie of Cerin­thus, Papias, Nepos, and Apollinarius; which was so plausibly propounded, that some of [Page 88] the Fathers were much taken therewith, as Irenaeus, Tertullian, Lactantius, and Austin himself for a time, while he was also a Mani­chaean; their reasons were grounded upon some dark passages in the Prophets, and upon the 20. Chap. of the Apocalips, which I think was never understood by man, since the death of the writer thereof, but that which most con­cerns the business now in hand, against the Son of God, is that argument which Mr. Ios. Mede late of Cambridg, hath used in his Com­mentary upon the Revelation cap. 20. which is both in his own Latine edition, and also in the English Translation thereof; which I am ne­cessitated to take notice of in this place, be­cause I do not find that this argument hath yet been answered, which is the strongest and most dangerous that ever any Millinarian used, and for ought I know yet, this argument was never used by any, but only Mr. Mede, who was a man of most profound learning, and of a graci­ous, religious and sober life, who although he published this doctrine, yet he did it with great modesty, and humility, and also with submis­sion to the judgment of the Church; But it was printed in a troublesome time, viz. 1642. when the learned Church-men had hardly lei­sure to examine it, or not power to correct it; and surely, little did this worthy man think, what evil use some men would make of it. The argument is this, in Mr. Mede's own words,

‘Regunm quod neque ante Domini nostri Mede. in Apo­cal. c. 20. p. 277. [...] nec post ultimam resurrectio­nem [Page 89] est futurum, id necessario inter u­trumque est concludendum; nam post ultimam resurrectionem, Christus Reg­num tradet patri, 1 Cor. 15. 24. Ergo novum non inibit. Which is thus En­glished by Mr. Rich: More, the learned translator of that Book, pag. 122.’

‘That Kingdom, which neither shall be be­fore the appearance of our Lord, nor after the last Resurrection; is necessa­rily to be concluded between them both. For after the last Resurrection universal, Christ shall deliver up the Kingdom to the Father, that he may be subject to him who subdueth all things to himself, as is said, 1 Cor. 15. 24 25. 26. 27. 28. So far is he from be­ing said then to enter upon any new Kingdom, that he is to lay it down and deliver it up to his Father.’

This argument is grounded upon one certain truth, viz. That Christ must have a Kingdom, which can not be denied. But it is also groun­ded upon two untruths, i. e. That Christ shall corporally return to this earth, before his coming to the universal judgment. 2. That Christ shall have no Kingdom after the last judgment. These two are false grounds, or at least are reducible to that fallacy which by Logicians is called Pe­titio Principii, i. e. when that is presumed to be granted which is the main question, and in no wise to be granted. Now if it may appear, that [Page 100] Christ must have a Kingdom after the final judgment, and that eternally in Heaven; then there wil be no need of his corporal descending, and appearing on this earth, before the last judgment for any establishment, or manage­ment, or, for proving of his Kingdom; because he shall have a Kingdom, though not on earth, or although he do not corporally so come as the Milliniarians expect.

What the meaning of those words of the A­postle is, which mention Christs delivering up the Kingdom, and the subjection of the Son, we shall examine anon, but certainly they do not in the least, signifie the ending, or abolishing of Christs Kingdom, or any abasing, or sub­jecting of his Divine Person; for to affirm that Christ shall cease to be a King, and that he shall turn subject, must be confessed by all learned and true Christians, to be not only he­retical, but also blasphemous against the Eter­nal God-head of the Son of God, and it is ut­terly against the Scripture and sure word of God; for this very word, Subject, was the argument of Arius and his Sect against the God-head of Christ, which is here used against the Eternal Kingdom of Christ as we read in Epipha. haer. 69. Epiphanius.

Certainly, he that is the Eternal God, must also reigne Eternally, and if he must cease to reigne, he must also cease to be God. The Psalmist often tels us The Lord reigneth. or the Ps. 93. 97. 99. Lord is King; And that the Kingdom of God the Son is eternal, without any resignation thereof, or any subjection of his Divine Per­son, [Page 101] both in this world, and the next, is plen­tifully declared both in the old and new Testa­ment, as first in that saying of Daniel, which Mr. Mede alledged against this truth, Dan. 7. 14. There was given him a Kingdom, that all People, Nations, and Languages should serve him, his Dominion is an Everlasting Dominion, which shall not pass away, and his Kingdom, that shall not be destroyed.] First, here is a Kingdom over the world, or, over all nations. 2. A King­dom everlasting and least men should imagine, that the Everlastingness of it, was meant only for its continuance till the end of the world, he addeth. 3. Which shall not pass away] as the world will pass away, and which shall not be de­stroyed] as the world must be destroyed. This Prophecy of Daniel concerning Christs King­dom, is confirmed in the Gospel, by the words of that Heavenly Angel, Luc. 1. 33. He shall reigne over the house of Jacob for ever, and of his Kingdom there shall be no end.] Here is an ever, over Iacob; (that is) his Church: And that his reigning may not be thought to be only in the Church Militant; the Angel addeth, Of his Kingdom there shall be no end] if no end, then surely, it must not end with the world. The same Doctrine is declared by the Apostle, concerning the same Son of God, Heb. 1. 8. which he received from the Psalmist, Psal. 45. 6. Thy Throne, O God, is for ever and ever.] here are two evers. One to signifie the ever of this World, and the other to signifie the ever or eternity of the other World. So Austin noteth upon the doubling of this word ever. In se­culum [Page 92] Aug. in Psal. 71. seculi, est quantum hoc seculo durat, & quod post hujus seculi finem promittitur, i. e. These two evers are for continuance of this world, and for that which is promised after the end of this world.

But then it must be inquired, what is meant by Christs delivering up the Kingdom; And in what sence it is said that Then shall the Son him­self be subject.] To which inquiries, the reader may find a full, and I trust, a satisfactory an­swer in my former book printed An. Dom. 1655. Lib. 2. c. 10. If he peruse the tenth chapter of the second book intituled The God-head of Iesus Christ, which I shall not need to reherse in this place fully, but only briefly to touch.

First, Christs delivering up the Kingdom, doth not signifie his relinquishing or resigning, but only a presenting of his Kingdom; that is, his Church, his Spouse, his Members and Elect, so saith the Expositer, Aug. de Trin. l. 2. c. 8. Non sic tradet, ut a­dimat sibi, i. e. he will not so deliver it up, as if he had deprived himself of it. Just so the Fa­ther is said to have delivered all things to the Son, Luc. 10. 22. as he was man, and the head of his Church, yet for all this delivering, the Fa­thers Dominion over all, did not cease; As when a Prince committeth a Province to the Goverment of one of his Captains, the Prince doth not thereby lose his Soveraignity, as the Father delivered his people to the Son to be go­verned, so that the Son re-deliver the same people to the Father, but in better condition then he found them, for he will present them righteous, holy, pure, just, and free from all sin, or [Page 93] matter of reproof. Christ received them to go­vern, and he governed them so well, that in the end, he will present them to the just God-head to be rewarded, and crowned. The Church on earth, whilst it is Militant, is said to be Black and comely, Cant. 1. 5. viz. Black, by reason of some pollutions of sin; and Comely, because it is adorned with many graces; but when Christ shall present it to the Father at the end of the world, it shall be delivered up, Come­ly and not Black. So that this delivering, is only a presenting of his Church, which is his King­dom, as good Students, after their labours are presented to the University as Candidates to be rewarded with the honour of Degrees; or as Queen Esther, when she was purified, was so Esther 2. presented to King Ahasuerus. This is all that reasonably can be gathered from the phrase of Delivering up the Kingdom.

Secondly. The Subjection of the Son, is thus to be understood. We know that Christ, as he is man, is called the head of the Church] Ephes. 5. 23. And the Church is called The body of Christ] Col. 1. 18. of this great body, all holy Christians with Christ himself, are members and parts, (for the head is but a part of the whole body) so that Christ the head, and all his Saints and members are joyntly but one my­stical body or Corporation, and so but one Christ. So we read, We are members of his body, of his flesh, and of his bones,] Ephes. 5. 30. And Ye are all one in Christ Jesus] Gal. 3. 28. from these, and the like sayings, the Ancient Fathers collected this true and excellent Doctrine. That [Page 104] Christ the head, together with all his members or Church; are to be accounted but one Christ which they called Christum universum, and Christum totum, and Christum diffusum, and Christum plenum; and Plenitudinem Christi, i. e. The universall, whole, diffused, and the full Christ, or fulness of Christ, as I have formerly shewed at larg.

Now, when the Apostle saith, that Then shall the Son himself be subject] 1 Cor. 15. 28. his meaning is only this, that all the members of Christ, and so the Whole Christ shall be at the resurrection fully and compleatly, and perfect­ly subject, and obediently plyable to the will of God, for then all the holy members of Christ shall be delivered up, or presented to God, pure, spotless, quit, and free from all the dominion of the World, the flesh and the Devil, which before during this mortal life, had some power in them, whilst they were militant, and in war, by the Sp [...]rit, against the flesh: but then Christ shall have put down all Rule, all Authority and Power of sin, so that they shall not be any longer militant, but triumphant: so that then, and not till then, the whole Christ, that is, not only himself as head, but all his members with him shall be perfectly obedient, and subject in all things to the God-head.

For before this delivering up, or presen­ting this Kingdom, or Church; The whole Christ, or whole body of Christ, as it never yet was, so it never will be compleatly and perfect­ly subjected to the will and rule of God, because all the members of Christ will not till then be [Page 105] fully obedient: for although Christ, as he is man, and as he is considered only by himself, in his own particular humane person, without relation to us, was ever obedient, and subject to the God-head, yet this subjection of his particular self was only in capite, i. e. a subjecti­on of one part, the head only; but at the Re­surrection, when he shall present, and deliver up this his Kingdom, or Church, then both head and members, and so the whole Christ shall be perfectly and wholy subjected.

Finally, although Christ himself, as he is the Son of Man, and in the form of a servant was ever subject; yet the same Lord Jesus, as he is the Son of God, and in the form of God, Philip. 2. 6. he thought it no robbery to be equal with God, and therefore, as he is God the Word, or the Eternal Son of the Eternal Father, in this con­sideration of his divine Person, he never was, nor ever shall be subject. Indeed his Man-hood, or Man-head is subject, but in Christ there is another head, and that is his God-head as we read 1. Cor. 11. 3. The head of Christ is God.] This head of Christ shall never bow it self to any, but all knees shall bow to it. Rom. 14. 11. Philip. 2. 10. for by this head, he is said to be Over all, God, blessed for ever, Rom. 9. 5. and by vertue of his head, it it said Heb. 1. 6. 8. Thy Throne O God is for ever and ever, and Let all the Angels of God worship him. This I trust is enough for clearing this doubt.

SECT. II.

Of Christ's Kingdom over all the world, and every Creature that it ceased not at his death. That neither the Roman Con­sistorie, nor Presbyterian vestry can be called Christs Throne. How it is in this World, and yet not of this World. That the Policy of Christs Kingdom is altogether unlike, and diverse from Worldly policies.

Mr. Mede's argument, above mentioned, is grounded upon another false supposi­tion (besided the former alledged) viz. That Christs Kingdom is not yet commenced or begun, or that Christ hath not yet reigned as a King, either in Heaven or Earth, nor shall begin his reign until his apearing ( [...]) in fla­ming fire, mentioned 2 Thes. 1. 8. which asser­tion I conceive to be exceedingly injurious a­gainst the divine and humane Nature of Christ, and also contrary to the Holy Scriptures.

For to deny the Kingdom of the Son, or Word, considered before, or without his in­carnation in his pure Divinity, is all one as to deny his God-head: for who can doubt, but that he who is the Creator, and the only and eternal God, both doth reigne, and hath reign­ed from the beginning of the World, and shall [Page 97] reigne until the end thereof, and after also to eternity: and that he hath and doth govern all things in Heaven and Earth, working together with the Father, as himself saith, The Father Ioh. 5. 17. worketh hitherto, and I work] and both these work by the Holy Ghost, which is the Spirit of both.

The Kingdom of the God head is by divines thus distinguished:

1. The Kingdom of power, which even Hea­thens acknowledged in their supposed God.

—O qui res [...]ominumque Deumque,
Virg. Aen. [...]
Aeteruis Regis Imp [...]riis & fulmine terris.

2. The Kingdome of grace whereby he reign­eth in the hearts of the people, inclining them to obedience by the Scepter of his Spirit, against their carnal inclinations either lucriferous, or voluptuous, for this wee dayly pray, Thy Kingdom come, thy w [...]ll be done: as on the con­trary, Satan, or Sin is said to reign in the diso­bedient; drawing them to evil.

3. The Kingdom of Glory in Heaven, in re­spect whereof the Son is expresly called The Psal. 24. 7. King of Glory. This I presume no Christian will deny.

But our question now, is not concerning the Son, as he is in his single and pure divinity, or as he is God the Word, or the Son of God. But we must now consider him as he is The Son of Man, and since his incarnation, as he is Ema­nuel, or the Word made flesh, or the Anoynted of God, or Christ (for the pure God-head can [Page 98] not be anoynted, because it is the anoynting) neither could the Son of God be called Christ, until he was incarnate, nor can Christ be said to reign, until he was made Christ, that is, until the Son of God, by his humane nativity be­came the Son of Man. For, though the Son of God, hath been a Son from eternity, yet he was not Christ or Anoynted from eternity, but his unction, and title Christ began then, as the Apostle saith, Gal. 4. 4. When the fulness of time was come, God sent forth his Son made of a Woman.

By this double consideration of Jesus, wee may perceive the reason why the Scripture di­stinguisheth between God and Christ, as 2 Tim. 4. 1. I charge thee before God, and the Lord Je­sus Christ] and why we so often read The Lord Christ; and the Christ, or Anoynted of the Lora, as Act. 4. 26. Ps. 2. 2. The Lord Jesus in re­spect of his God-head is called Christus Dominus; and the same Lord Jesus in consideration of his humane nature assumed, is called Christus Do­mini, i. e. he is both the Lord Christ, and The Christ or the Anoynted of the Lord. So that we may truly say, The Son of Man, is the Christ, or the Anoynted of himself as he is the Son of God. These considerations being premised. Our Question of Christs Kingdom is thus to be stated.

QUESTION, Whether our Lord Iesus Christ ever yet had, or now hath any Kingdom in, and over this World?

FOr if it may appear that Christ formerly had, and still hath a Kingdom here, there will be no need of his corporal descending from Heaven in this fag end of the World, to take possession of that which he had before, and still retaineth.

Answer. The answer to this question is: That Christ now reigneth on earth, and hath so done ever since he was Christ (that is) from the time that The word was made flesh; that he reigneth in this world, though his Kingdom is not of this world, because it is not a visible reigning, after a worldly way, but in a hea­venly manner; he beareth not the Sword Ma­terial, but a Spiritual Sword; he raiseth not Armies of men, but commandeth Legions of Angels, his strong hold, is Heaven, his prison is Hell, as 1 Pet. 3. 19. his Jaylors, Divels, his executioners Plagues, Famines, Winds, Storms, Serpents, Wild-beasts, evil Angels, Sicknesses, Deaths, Temporal, and Eternal: his Laws are mild, written in Milk, the easie yoak of the Go­spel; his tribute and taxes are faithfulness, and obedience, his Kingdom doth not invade or disturb other worldly Kingdoms, but establi­sheth them, for he refused a worldly Kingdom [Page 100] when it was offered and refused to judg or arbi­trate in a petty title of inheritance, between two brethren, much less will he in this world judg the grand titles of Monarchies, and great possessions to be taken from the rightfull pos­sessors, to the use of Pretended Saints.

Let us see what the Scriptures say concerning the Kingdom of this Emanuel here on earth. Isaiah saith of Christ as of a child born whom Isa. 7. 14. he called In manuel] which must needs be meant of the Son of God considered as incarnate, That the government shall be upon his shoulders, of the increase of his government and peace, there shall Isa. 9. 6. 7. be no end upon the throne of David, and upon his Kingdom, to order it from henceforth for ever.] Surely Davids throne must be upon this earth, although it signifie the Church, whilest it is Militant.

Consider we next, what David himself saith concerning this Son of David, in that memora­ble passage Psal. 89 I have sound David my ser­vant, Psal. 89. 20. 27. 29. 36. I will make hi [...] my first born higher then the Kings of the earth, his Seed will I make to endure for ever, and his Throne as the dayes of Heaven, and as the Sun before me.] The David here meant, must needs be this Son of David, that is Christ, who is often called David, as J [...]r. 30. 9 They shall serve the Lord, and David their King, whom I will raise up.] and Ezech. 34. 23. My servant David shall feed them.—] so Hos. 3. 5. The children of Israel shall seek the Lord their God, and David their King.] These Prophecies must needs be meant of Christ, be­cause the old David was dead before any of [Page 101] those Prophets were born; Christ is called Da­vid, because he was to be the Son of David, and so is called by his Fathers name as o her children now are, and the prophecies must needs be understood of the Man Christ, because by his manhood only, he is the Son of David, and not otherwise, nor can these sayings be ve­rified of any other seed, or Son of David.

Besides; These speeches can not be meant of any worldly temporal Kingdom of David, for that was taken of Davids posterity long before the birth of Christ and this David himself foresaw, and confessed in the same Psalm: But thou hast cast off thine Anoynted Thou hasi profa­ned Psal. 89. 38. 39. 40. 42. 43. his Crown by casting it to the ground▪ Thou hast broken down all his hedges, and brought his strong holds to ruin. Thou hast set up the right hand of his adversaries. Thou hast turned the Edg of his Sword Thou hast made his glorie to cease, &c.?] Therefore this prophesied Kingdom can not be meant of the old David, or any of his posterity, but only of Christ, in whom on­ly this Davidical Kingdom still resteth, and shall last on earth, as long as the Sun endureth.

Of this Kingdom of Christ (as he is the Son of David) are those prophecies to be under­stood Ps. 72. He shall come down like rain upon Psal. 72. 6. the mowen grass (or fleece of wool) This is said of the secret birth of Christ, of a Virgin, without noyse or clamor. He shall have dominion unto 8. the ends of the earth] So had not any other of Davids posterity. All Kings shall fall before 11. him, and all Nations shall serve him. This is not verified of any King but only Christ. Prayer 15. [Page 102] shall be made ever to him (or for him by his in­stitution) and dayly shall he be praised, his name shall endure for ever, as long as the Sun, and men shall be blessed in him, all Nations shall call him blessed.] any man that is but of meane pro­gress in Religion, may easily apprehend, that these speeches can fit none other but Christ, even Balaam, an Heathen and a Magician; Num. 24. 2▪ when the Spirit of God came upon him, prophe­cied of a Star to come out of Jacob, and a Scepter 17. out of Israel,] The Star signifieth the Heaven­ly or Divine part of Christ, which should con­descend to take flesh from Jacob. The Scepter signifieth the Kingdom of this Heavenly Star, or Son of God so incarnate; or as he is the Son of Jacob, or Israel: and so it must signifie the Kingdom of Christ.

Neither is the Gospel silent concerning the universal Kingdom of Christ in this world. The Angel said, He shall reigne over the house of Ja­cob Lu. 1. 33. for ever, and of his Kingdom there shall be Regi. De [...]. Mc­rituro. Naz. Ambr. no end] This was said of Jesus as he is the Son of Mary, therefore of the Man Christ. The Wise men of the East call him King, and they offer Gold, Frankincense, and Myrrhe, as to a King and to a God, and to a Mortall, as the Fathers generally agree. The news of this King­dom came to Rome in the days of Nero, and is reported by Suet. in Vo­spat. c. 4. & Ioseph. de Bel. Iud. l. 7. Suetonius, That by an old Pro­phecie it was foretold, That about those times, there should come out of Judaea some who should have dominion over the whole world,] This by flat­terers was applied to Vespasian, though he thought it to be meant of another, and not of [Page 103] himself, and therefore caused inquisition to be made among the Jews for the posterity of David to be put to death: so did his Son Domitian; and when two of them were brought before him of mean condition, he asked them what estates they had, they answered, they had but Iugera. Euseb Hist. l. 3. c. 20. Paul. Oros. l. 7. c. 7. 39 Acres of Land: then he looked on their hands, and perceived them to be hard, and brawny with labour, and so dismissed them as contemptible. Herod beleeved the Prophecy of Christs Kingdom, but mistook the manner of it, and therefore slew the infants to prevent it.

What else can be the meaning of those say­ings in St. Johns Gospel, The word was made Ioh. 1. 14. flesh, He came into the world, and the world was made by him. He came unto his own.] therefore 10. 11. Ioh. 3. 35. the world was his. The Father hath given all things into his hand,] This is said of the Son now incarnate. Thou hast given him power over all flesh.] This was said before his passion, and that also Mat. 11. 27. All things are delivered unto me of my Father.] This power was given to him as man, for by his God-head all was his before, there is also mention of a Kingly pre­rogative annexed to his manhood, whē it is said, The Son of Man hath power on earth to forgive Mat. 9. 6 sins] and this is so high, that in the Apocalyps he is called The Prince of the Kings of the earth] Rec. 1. 5 so the greatest Potentates on earth are but his subjects.

Neither did his Kingdom cease whilest he was dead, and buried; there was no Interstitium, no Inter regnum, or Interval of his Dominion for neither was the union of the God-head and [Page 104] man hood in him dissolved by death; indeed the body and soul were parted each from the other, but yet so, that they did convene in Ʋno Tertio, for they were both held in the hands of the Father, or God head, as when one draweth a sword out of the scabbard, and holdeth the sword in one hand, and the scab­bard in the other. Christ said at the point of his death, Father into thy hands I commend my Spi­rit. Lu. 23. 46.] therefore, neither could his soul be detai­ned in Hell, (or wheresoever it was) as it is said, Thou wilt not leave my soul in H [...]ll: nor Act. 2. 24. 27. could the grave retain his body so as to hinder its reuniting with the soul, as it is said, It was impossible that he should be holden of death.] we find also both in his life time, and in the very lowest degree of his humiliation, and death, all Creatures acknowledging his Soveraignity. He commanded the winds of the air, He wal­ked on the Sea, the Fishes brought him tribute, the Earth did quake. The Sun was darkned in Heaven. Angels ministred unto him. Divels were dispossessed by him. Graves gave up their dead bodies, and Paradise it self (as it seems) sent back the souls of sleeping Saints.

The Kingdom of Christ in this world, is ac­knowledged both by Romanists, and also by those Protestants that are of the Presbyterian persuasion, although I conceive they both err in the circumstance and manner thereof: for the Romanists place the Throne of Christ in their Roman Consist [...]rie, and in the Infallible Chayr, but that Throne will not agree with the words of the Psalmist, because all Kings [Page 105] and Nations have not fain before it, and many who heretofore acknowledged it, have since utterly rejected it, so that the Roman Catho­lick or universal Throne hath not increased of late, nor the universality thereof doth-last as long as the Sun, or days of Heaven.

Neither will the Presbyterian Vestry be sutea­ble with the Universal Throne of Christ, al­though some have said that the Presbytery is his Throne, and that it is to be set up by the sword; but so is not the Sion of Christ, the Prophet re­proves the Jews for building up Sion in blood, it may be reasonably suspected, that all the for­mer Mich. 3. 10. and present indeavours, and all the trou­bles and spilling of blood which hath been occa­sioned upon this pretence, was not really in­tended for the setting of Christ upon his Throne, but rather to set up a Presbyterian tribunal that thereon a Minister, and some se­lect Elders, (insteed of Christ) may sit as his Commissioners to judg of men, and censure the highest Magistrates on earth, but this Ve­stry Thron [...] wil not correspond with the Throne of Christ for these reasons, 1. Christs Throne must be over all Nations. The Presbyterie ne­ver was so. 2. It must have been in all genera­tions since Christ: but 15 centuries of yeares have passed, before such a supream Presbyterie was once heard of. 3. Kings must submit to Christs Throne; so did they never to the Pres­byterie. 4. Christs Throne is in Heaven, Psal. 11. 4. Cathedran in Coelo habet, as Austin saith. Aug. in Epist. Ioh. tract. 3. So is not the Pre-bytery. 5. Christs Throne is but one, but there are many Presbyteries, [Page 106] t'were fit to agree first among themselves, in which Presbytery they will place this Throne. 6. Christs Throne is absolutely supream with­out any superior, so was never any Presbytery, for the very word [...] or Elder, is but a comparative, and implieth a superlative over it. I never read of any Supream Magistrate on earth, intituled Presbyter; but only Prester John, or Presbyter Joannes, (if there be any Archb. Abbot. such Prince and Priest) except you will call the Turk, the Grand Senior, as others call him the Grand Seigneur. For when the Senate of Rome were supream, they were not called Seniores, but Senatores.

But if Christs Kingdom be thus perpetually in this world, it would be inquired, why him­self said, My Kingdom is not of this world] we Ioh. 18. 36. 37. answer, That Christ in the same breath (as it were) said also, That he was a King, and that he was born to that end, and for this cause he came into the world, to bear witness to the truth.] viz. the truth of his Kingdom; So that, though his Kingdom be not Of this World, that is, like other Worldly Kingdoms, which are suppor­ted by Armies and subjects fighting for their King, and by Forts, Castles, Navies, Taxes, Tributes, and Penal Laws; yet it is a Kingdom in this World, supported by the mighty, but invisible power of Christ, and not by the arm of flesh.

If it be demanded, how that can be called a Kingdom, so mighty and perpetual, as is said, wherein the Prince doth not at all defend and protect his people from pressures and injuries, [Page 107] but suffereth them in all ages to be oppressed, and that in most dolefull manner by dreadfull persecutions? To this we answer that these op­pressions of Christs subjects do plainly shew that the policy and order of his Kingdom, is altogether unlike worldly policies, and the wonderfull manner of their protection, sheweth that it is wrought by a divine and omnipotent power; for worldly Princes protect their peo­ple from suffering; but Christ protects his peo­ple in their sufferings, and this so wonderfully, that though They be killed all the day long, and Ps. 44. 22. counted as sheep for the slaughter,] yet no perse­cutions shall overcome them, they shall not be Ps. 2. thereby extinguished, or diminished, but ra­ther increased; Though the Heathen rage, and the people imagine vanity, though Kings and Rulers take counsel against them, yet neither these, nor the gates of Hell shall prevail, one saith, Vincent. Ly­rin. Non minae, non blandimenta, non vita­non mors, non Imperator, non homines, non Dae­mones. Another saith, Aug. de Civ. l. 22. c. 6. Ligabantur, Tor­quebantur, urebantur, multiplicabantur. Ter­tullian noteth, Tert. Apol. c. ult. Plures efficimur quoties meti­mur, & Origen: Orig. Peri Arch. lib. 4. Christianitas poenis & mor­tibus crevit.] i. e. That neither threats nor flat­teries, nor life, nor death, nor men, nor divels, can force Christians to deny Christ, their bonds, tortures, and burnings increase their number, the more they are cut down, the more they are multiplied, and increase by dying. Indeed Christ promised his perpetual presence with his people, and also the presence of the comforter to abide with them for ever, and exhorteth [Page 108] his little flock, not to fear; but this must not be thought to be an exemption from sufferings, as St. Ambros hath truly taught us Ambr. de voc. Gent. l. 2. c. 1. Non ut nihil patiamini sed ut nulla crudelitate superemi­ni, i. e. Christ doth not quit his people from sufferings, but inableth them to stand firm in their sufferings, and so to overcome both tor­turs and death, by induring both, rather then by them to be dared from the confession of our faith; as when two duellists fight, he that is slain, is, in the worlds opinion judged to be conquered; but in Christs account, when a Martyr suffereth torments and death for his constancy in Faith, death is conquered, and the Martyr is conqueror; for, because we can not say that his Faith is overcome by torments; it must needs follow that torments are over­come by Faith, and so the Apostle tells us, This is the victory that overcometh the world, [...] Ioh. 5. 4. even our Faith,] when neither tribulation nor distress, non persecution, nor famine, nor naked­ness, nor peril of the sword, can separate us from the love of Christ, no marvel, if in respect of all these the Apostle tells us, that we are more then Rom. 8. 37. conquerors, and this through him that loved us, viz. by the power of Christ.

If we further inquire what it is that inableth poor and weak flesh and blood, and the little flock to hold out against these merciless ene­mies; it must needs be confessed, that it is this over-ruling power of Christ in us assisting, and supporting his servants. The good Emperor Theod [...]sius, in a dangerous fight with Eugenius the Rebel, cast off his arms and called upon God [Page 109] in these words Ruf. Hist. l. 2. c. 33. Ambr. de obit. Theod. Si in te confisus huc veni por­rige dextram, negentes dicant, ubi est Deus eo­rum? or Ʋbi est Deus Theodosii? Moses Bush was all on fire, but not consumed, because God Ex. 3. was in it, nor were the 3. Hebrew children con­sumed in the fiery furnance, for One like the Son Dan. 3. of God was with them The Apostles were bea­ten Act. 5. 41. but departed rejoycing, where­upon Chrysostom observeth, Chryside Vir­gin. T [...]. 4. non est ea ver­berum natura, sed Christiana fides, not the stripes, but the Oyl of gladness in them made them rejoyce; our nature is infirm, but grace is potent. The Holy Martyr Ignatius confessed, Epis. ad Rom. [...], &c. That he found nothing in himself that was torment proof, but that the living water which was in him extinguished the fear of burning. St. Ierom saith, Hier. cont. Pelag. l. 3. c. 6. Hoc praestat timor Dei, ut alios timores contemnamus. and St. Ambros speaking of the burning of the Martyr. Laurentius, saith, Ambr. Serm. 19. n. 41: Ma [...]or slamma intrinsecus est,] The fear of God overcometh all humane fears, and the fire of Gods Spirits within us wherewith our hearts burn, is more ardent then the flames of Tyrants, as cruel Antiochus was told by a Martyr. Ioseph. de Ma­cab. Ignis tuus frigidus est O Magister crudelitatis, i. e. That the Tyrants fire was but cold, in respect of this Heavenly flame. Thus doth the Scepter and Kingly power of Christ appear most in our weakness; and this is the method of his King­dom in this world. But of the carnal domineer­ing, insulting, ruffling and ranting Kingdom which Millinarians dream of, Christ saith, My Kingdom is not of this World.

SECT. III.

Of Christs Kingdom, and Acts in Heaven, of his Melchisedechical Priest-hood there, The manner of his intercession, Advo­cate-ship and Mediatorship for us in Heaven. That it is not by sacrificing, or praying for us there. What Priestly act he there performeth.

WE are next to inquire, whether Christ since his ascensiō hath any Kingdom or Dominion in Heavē & what he hath done there all this while; for the English Socinian Com­menter on the Hebrews, tells us, that this E­pistle is The Preface. a. 3. the History of Christ in Heaven] which is true in part (although himself have de­praved it) but so are also other parcels of Scri­pture, as may thus appear, in his ascension he was attended, and proclaimed King by Angels, as Justin. Origen. Jerom. Ambros. and Chrysost. understand these words Ps. 24. 7. Lift up your Psal. 24, heads, O ye gates, (or O ye Princes) and the King of glory shall come in,] for although as he is the Son of God, or God the Word, he was in Hea­ven before, yet his humane nature was not there before his ascension, as is well expressed by Ruf. in Symb. apud Cyp. Ruffinus, Ascendit ad Coelos, non ubi verbum Deus, ante non fuerat; sed ubi verbum caro factum ante non sedebat,] being there, he is said to have a Throne, and that for ever and Heb. 1. 8. [Page 111] ever, Ps. 45. 6. a Throne is Kingly, but this Throne is also on the right hand of God, so it is the highest Throne: thence, he is said to give gifts unto men, Eph. 4. 8. as The Holy Ghost at Pentecost was by him shed, Act. 2. 3. So he gave Apostles, Prophets, Evangelists, Pastors and Teachers, Eph. 4. 11. to those more gifts are added. Gifts of healing, helps in government, di­versities of tongues, 1 Cor. 12. 28. besides ma­ny other sanctifying graces to holy men, and women. He [...]hewed himself to be in Heaven, and at the right hand of God, to the Protomar­tyr, Act. 7. 56. out of Heaven he spake to Saul, and restrained him from persecuting, Act. 9. He is called a Priest, an High-Priest, and a Bishop: he maketh intercession for us in Heaven. Rom. 8. 34. Heb. 7. 25. He is our Advocate with the Fa­ther, 1 Joh. 2. 1. And our Mediator, 1 Tim. 2. 5. &c. What Act of Priest-hood, and what kind of intercession Christ performeth for us in Heaven, and what is meant by his session at the right hand of God, we will inquire anon, but first his Kingly authority is to be shewed

After the Passion and Resurrection of Christ, and before his ascension, he said, All power is Mat, 28. 18. given unto me in Heaven and in Earth,] These words are weighty. The giving is meant only, of a gift to his humanity, thus, That all power in Heaven and Earth, which was naturally in the Son, or Word before his incarnation, is now by the God-head (even his own God-head) communicated to his humane nature being per­sonally united with his divine nature, so that now the Emanuel, or Christ, or the Word made [Page 112] flesh, hath all power in Heaven, and Earth, the whole power of the God-head is in him. There is nothing done by God, either in Hea­ven or Earth, but what Jesus Christ doth, be­cause there is none other God, but that God, which he is, for he is the one, and only God. The Father and the Spirit are with him, but one God; whatsoever the Father doth, he doth it by the Son, and whatsoever the Son doth, he doth it from the Father, and by the Spirit, and whatsoever the Spirit doth, he doth it from the Father and the Son. Christ saith, The Ioh. 5. 17. Father worketh, and I work,] this because the works of one, are the works of both. He saith again, I can of my self do nothing] 30. this he said because the Father and the Son are one; therefore the works of the Son are the works of the Father also. (This is to be under­stood of the Essential or Absolute works of the God head, but not of the Personal or proper works of each several person,) he saith again; The Son can do nothing of himself, but what he 19. seeth the Father do] This is not so to be under­stood, as if the Father did first perform a work to be as a Sampler; or pattern for the Son to work by, and then the Son after him should per­form such another work; but that the very same individual work of the Father, is also the work of the Son: for example, The Father made the world, so did the Son make the same world. If this work be not the one, and self same work of the Father and the Son, then, as Austin ar­gueth, Aug. in Ioan. tract. 20. Da mihi alterum mundum quem fe­cit Filius.] you can not shew me two worlds, [Page 113] one of the Fathers making, and another of the Sons making.

Indeed, before the incarnation of the Son, all the power in Heaven and earth was in the pure God-head, residing in the Father, Word, and Spirit; But since the Word or Son was incar­nate; all that power is communicated by the same God-head to the Son incarnate, who is thereupon called Christ and Emanuel. There is now none other King of glory, but that God which is in Christ. St. Iude calls him both The only Lord God, and our Lord Iesus Christ. Iude 4. Ioh. 5. 22. 27.] therefore himself saith, That the Father hath com­mitted all judgment to the Son] that is to Christ, and this Son shall therefore in the end, in his assumed and visible nature, judg the world.

If it be said that his humane nature is a crea­ture, and therefore must always be subject to his God-head; we answer, that it is true, but nevertheless, the Emanuel, i. e. The Divine and Humane Nature joyntly govern all things; for so the body of a King is subject to the soul, or will of the King; yet the King consisting of a Body and Soul: with both ruleth.

If it be said, that the Father and the Holy Spirit do also reign and govern all things, as well as the Son, though neither the Father, nor the Holy Ghost were incarnate: we answer that it is true, that all the Three Persons equally govern, and we further acknowledg, that nei­ther the Person of the Father, nor the Person of the Holy Ghost are incarnate, but only the Person of the Son; yet we beleeve that the whole God-head, and essence of the Father, [Page 114] and of the Holy Ghost is incarnate in the Per­son of the Son. This was affirmed by Christ, when he said, The Father is in me, and I in him.] Ioh. 10. 38. and John Baptist had said before, That God hath given him the Spirit not by measure,] Ioh. 3. 34. and St. Luke saith, that Jesus was full of the Holy Ghost.] and St. Paul saith, Col. 2. 9. In him Lu. 4. 1. dwelleth all the fulness of the God-head bodily.] whereby it appeareth that the Dominion of Christ doth not in any wise exclude the Domi­nion of the other Divine persons▪ although St. Jude calls Christ the only Lord God, yet this word (only) doth not barr the Lordship or God-head of the Father, and Holy Ghost; because, (as our good rule in Logick teacheth us) That Propositio exclusiva, non excludit inclusa.

Next, concerning the Priesthood of Christ, he is said to be a Priest for ever, after the order of Heb. 7. 17. Melchisedech,] if for ever; then he must be a Priest in Heaven: but if so, then the Socinians tell us that Christ can not be the supream God, be­cause the supream God can not be a Priest,] This cavil, I have met with before, and answered Lib. 2. c. 15. out of Arstin, That Christ is a Priest, only as he is the Son of man, as incarnate, and Emanu­el, but not as he is the Son of God, or God the Word, and so Prosper also resolved this doubt upon those words, Thou art a Priest,] Prosper in Psal. 109. Non quatenus ex patre, sed quantenus ex Matre na­tus, est Sacerdos,] i. e. Christ is a Priest, not as he is the Son of his Father, but as he is the Son of his Mother.

But we are further told by the Socinians, That Heb. 7. 1. p. [...] 16. &c. Christ was not a Priest till he was dead, and that [Page 15] then his Priesthood began; that the expiatory, or satisfactory offering of Christ, was not performed on the cross, or on earth, but in Heaven] This they affirm, because they will not beleeve that our Redemption was wrought by the death of Christ, so blasphemously do they vilipend the blood of Christ: whereas indeed, the ultimate expiation or satisfaction consisteth in the death of Christ, answering to the very words of the Covenant, viz In the day thou eatest thereof, thou shalt surely dye,] and therefore the Apostle Gen. 2. 17. Rom. 6. 23. saith, The wages of sin is death,] now, if Christ dyed for us on the Cross, he there also perfor­med the expiation, and paid the ransom, for if the expiatory sacrifice were to be performed in Heaven, then must Christ have suffered death in Heaven; but the Apostle tells us that after his resurrection he dyeth no more,] This foul blas­phemy Rom. 6. 9. is near a kin to that of Origen. which St. Jerom reports, Hier. Epist. 59. c. 4. That Christ was to suffer in the Air, for the salvation of Divels, and to suf­fer in Heaven also, because we read of Spirituall wickedness in Heavenly places,] that so the inha­bitants Eph. 6. 12. of al regions might be saved through Christs passions, Thus he.

It being granted that Christ is now a Priest in Heaven, it would be inquired of what order, or kind, his Priesthood is there in this we are certi­fied that it is a Priesthood for ever; and that it is after or according to the Priesthood of Melchi­sedech, (that is) Christ is such a Priest in Hea­ven, as Melchisedech was on Earth, and there­fore Christ in Heaven doth such Priestly acts, as Melchisedech did on earth.

[Page 116] For Christ, whilest he was on earth, was a Priest, but here his Priesthood was Aaronical, i. e. like unto Aarons Priesthood, because Christ did offer a bloody sacrifice, even his own body and blood on the Altar of the Cross, which he gave for a ransom for us, Mat. 20. 28. For a pro­pitiation, Ro. 3. 25. for our Justification, Ro. 5. 9. for our Redemption, Eph. 1. 7. Col. 1. 14. to bear our sins in his own body, 1 Pet. 2. 24.] (that is) to undergo the punishment for our sins, paying the ransom of his own self for us, 1 Tim. 2. 6. This bloody sacrifice of Christ, was typified, and on­ly signified by Aaron, offering the bodies and blood of Beasts.

But the sacrifice of Christ on earth, was also unlike Aarons; because Aaron offered beasts, but Christ offered himself; Aaron might not offer human blood, nor might Christ offer the blood of Beasts; whereupon it is said, Heb. 8. 4. That Christ on earth could not be a Priest, because he could not offer gifts according to the Law] (that is) he could not offer Levitical Sacrifices of Beasts as the Legal Priests did, because he was not a Son of Aaron, or of the Tribe of Levi. But he might and did offer his own humane blood, which was the Substance, whereas the blood of Beasts offered by Aaron, was but only the shadow.

Therefore, they that tell us, that Christ may not be called an Aaronicall Priest, because he was not a Son of Aaron; may as well tell us, that he may not be called The Lamb, because he was not literally a Lamb, taken out of the Sheep-fold] The truth is this. As the Lamb was Ex. 12. 5. [Page 117] but the shadow of Christs Passion, so the Priest­hood of Aaron was but the shadow of Christs Sacrificing Priesthood. This Sacrificing Priest­hood of Christ ended at his death; so that he is not any more to be sacrificed; but his Mel­chisedechical Priesthood (and only that order of his Priesthood) must continue for ever. St. Au­stin saith of the Iews Aug. in Psa. 109. Iudaei vident jam pe­riisse sacerdotium secundum Ordinem Aaron, & non agnoscunt Sacerdetium secundum ordinem Melchisedech.] This reproof toucheth, not on­ly Jews, but Romanists and Socinians. The Iews expect a restitution of their Temple, and Aaro­nical, or Levitical Sacrifices. Romanists say, Christ is daily Sacrificed on their Altars. Socini­ans say that Christ Offereth & Sacrificeth himself Com. on Heb. 9. v. 12. p. 168. in Heaven.] not considering that his Priesthood is only like Melchisedech's now, which was not a Sacrificing Priesthood; for, we find not that any Sacrifice was offered by Melchisedech on earth, neither may Christ our Melchisedech be thought in any wise to offer Sacrifice in Hea­ven: But of this more anon.

If Christ, being in Heaven, doth there Sacri­fice for us; it must also be granted that he there prayeth for us, because no Sacrifice can be rightly performed without prayer, but no good Christian may imagine that the mediation of Christ in Heaven, is by way of prayer; neither can we find in any form of prayers used by the Christian Church, that ever it was said Domine Jesus ora pro me,] Lord Jesus pray for me, was never said, nor never will be in any Church Ca­tholick, therefore the Apostle when he mentio­neth [Page 118] Christs praying, writeth circumspectly, as it were on purpose to prevent this error, saying Heb. 5. 7. That in the dayes of his flesh he offered up prayers, thereby limiting the time of Christs praying to be before his death. Indeed we find often mention, of his prayers on earth, by all the four Evangelists, but not one of them Mat. 14. 23. Mar. 6, 46. Luc 22. 32. Ioh. 14. 16. speaketh of any prayer of Christ after his resur­rection; nor any Apostle mentioneth his pray­ing after his Ascension.

The Socinians would have us beleeve that Christ Sacrificeth, or prayeth in Heaven, be­cause themselves do not beleeve that Christ is the Supream God, for one of their arguments against his God-head is this, That the Supream God doth not pray. Therefore because Christ pray­ed, they say he is not God. This was an old ca­vil of the Arians, and was often answered by the Fathers, as I have partly shewed before. One saith Iustin Mart. n, 32. Quaest. ad Orth, Christus crebrius orabat ut inde homo esse appareret,] because (as another saith) Theod. in Ro. 8. 34. ut Deus non perit, sed suppeditat. So Chrysostom an­swered Chrys. Hom. 32. Antioch. Christus orabat ut homo, nam Deus non orat,] and Austin often Aug. in Ps. 20. & Ps. 34. & Ps. 87. Secundum quod verbumest non orat, sed exaudit; humanitas in­terpellat Divinitatem, and again, Habes Maje­statem ad quam ores, & humanitatem quae oret prote, orat verbum caro factum. and in ano­ther place, Christus oravit non secundum formam Dei, sed secundum forman servi.] i. e. Christ prayed, only as he was man, as he was made flesh, as he was in the form of a servant, his God-head did not pray. But is prayed unto, &c.

If it be demanded why Christ doth not pray [Page 119] in Heaven as he did on earth before his death? We answer, 1. He prayed before his death, be­cause till then he had not paid our ransom by his precious blood and death. 2. Because he had fully satisfied the Justice of the God-head before his Ascension, even to the utmost far­thing; therefore after this satisfaction, there could be no need, or use of further praying. 3. When he ascended he took possession of Heaven, not only for himself or for his own proper humane nature, but also for, and in the behalf of his whole mystical corporation, and every member thereof: therefore now, no need of praying for that; for, neither do we petition for things that are already granted, and by us obtained and possessed. Our Saviour, after his meritorious life, and perfect obedience Active, and after his satisfactory death, and thereby his perfect obedience passive, whereby the Cove­nant and Law was fully performed and execu­ted, had no cause at all in his own, or our behalf to petition, but might and did justly challeng Heaven as due to himself; and in him, to his whole body, and every member thereof.

But then (if Christ do not pray for us) it would be inquired what the meaning is of those Scriptural words, which signifie his acts and de­meanour in Heaven, and seem to imply his praying; as when he is called a Priest, Heb. 7. 17. should not a Priest pray? So he is called our Advocate. 1 Joh. 2. 1. and our Mediator. Rom. 8. 3 4. 1 Tim. 2. 5. And he is also said to make inter­cession for us, Rom. 8. 34.

To this we answer, First. For his Priesthood [Page 120] in Heaven, that it is a Priesthood only accord­ing to the order of Melchisedech, Heb. 6. 20. Therefore it must correspond to that Priesthood only, and no other: now, we find not any act of Priesthood performed by Melchisedech, but only Blessing of Abraham, Gen. 14. 19 for there is no mention of his praying, or sacrifi­cing: Therefore the only Priestly act of Christ in Heaven, is blessing the children of Abraham; And this he doth not verbally, or affectionate­ly only but really, and effectually, by pouring down manifold blessings, favours, and graces, and wonderfully protecting and supporting his Abrahamites, or Church, here on earth in all assaults and persecutions.

Secondly. For his intercession. The Original [...]. word is [...], Heb. 7. 25. which doth not signify any supplicating, intreating, or oral pleading for us, but only, that in Heaven he is for us, or standeth, and is present, or appeareth for us, as is expressed by the word [...], Heb. 9 24. i. e. To appear in the presence of God for us, (that is) to be ready, and at hand to suc­cour us, yet not by way of supplication; for his intercession is real, not oral; he claimeth Hea­ven as due to himself, and in him to all the mem­mers of his body mystical, and this by vertue of his obedience active, and passive; He there pre­senteth the first fruits, that is, his own holy bo­dy and soul which he took from man, as free from all matter of reprehension, immaculate, and innocent; because he was incarnate, he per­formed the Law, and suffered death for us, he overcame Death and Hell, and ascended, and [Page 121] sitteth at the right-hand of the God-head; so that he is not now a petitioner for, but a possessor of, all glory, and power, and hath earned Hea­ven both for himself and us. It is said of him, Heb. 12. 24. That his blood speaketh better things, then that of Abel.] blood doth not speak lite­rally or orally, but as Abels murther did really require vengeance on Cain, so the blood of Christ doth really require acquitment of us, by his full satisfaction to Divine Justice, and this standing or appearing, is that, by which he is said to offer himself in Heaven, Heb. 9. 25.

Thirdly. When he is called an Advocate, ( [...].) 1 Joh. 2. 1. and a Mediator, ( [...]) 1 Tim. 2. 5. This Mediation and Ad­vocateship of Christ in Heaven, doth not consist in verbal mediating, and pleading for us, as Ad­vocates in Courts do; for the Holy Ghost is al­so called Paracletus, Joh. 14. 26. yet no man will say that he pleadeth for us verbally, or by in­treating, Rom. 8. 26. [...]. Gal. 4. 6: and praying, no more doth Christ, be­cause Divine Justice is not satisfied by praying; for if prayers, or verbal pleadings could serve our turn, then Christ's prayers on earth had beē sufficient to have procured our Salvation, and so might have freed him from his bitter Passion, and Death.

Indeed, before his Passion, he mediated for us (Precario) by the intercession of prayer; but now after the Consummatum est, that he hath performed all, that the God-head required to be done, and thereby hath brought salvation for us, and fully paid for it; his Mediation, or Advocation is Authoritative, in Plenitude of [Page 122] power: so that now the presenting of his glori­ous Person in Heaven is a sufficient Advocate, his performance of the Law, together with his Passion & Death, are the Plea, and the tongues that effectually move for us, because the vigor and efficacy thereof is, and for ever will be looked on by the God-head as a full satisfaction to Divine Justice, which Doctrine is singularly expressed by the great Apostle, Ro. 8. 3. Who shall lay any thing to the charg of Gods elect? It is God that justifieth, it is Christ that dyed, That is risen again, who is at the right hand of God, who also maketh intercession for us.] of which Right hand, we are next to consider.

SECT. IV.

Of Christ's Session at the right hand of God, The difference between the right hand of God, and the right hand of the Father, with the abuses of that Article, why Christ withdrew to Heaven. Of the rebuilding of Jerusalem, and the Tem­ple, of the Iewish Monarchy, and their Pseudo-messiah, or the great Anti-Christ.

NO one Phrase in Scripture doth more ex­press the Kingly, and omnipotent power of Christ in Heaven, and in Earth; then this of his sitting at, or on the Right hand of God; for the understanding whereof, I shall offer to the [Page 123] consideration of the Reader, the four questi­ons following.

First. What it is in Christ, that is so exalted,] To this, we say, That Christ consisteth of two ingredients, viz God head and Man hood, and that this sitting at the Right hand is not to be understood of his God-head, but of his Man-hood, as he is the Son of Man, the Son of Da­vid, the Son of the Virgin-Mother, for by this humane nature, he became passible, subject to poverty, hunger and thirst, weariness, injuries, buffetings, scourging and death; therefore as by this part only, he is said to be humbled to death; the Death of the Cross, so in this part only may he be said to be exalted, for by his God-head he ever was at the Right hand of God, and God over all blessed for ever. As he Rom. 9. 5. is God the word, he can not be said to be exalt­ed, but as the word was made flesh. It is our nature only, that the Son of God ennobled, and carried to the right hand of God; and we have shewed before, that the prophecies of Christ's exaltation, were said only of the Son of David, that is, of Christs humane nature, for otherwise he is not the Son of David.

If it be said, that we may not seperate his God-head, from his Man-hood, for this is to make two Persons of one, and was the heresie of Nestorius: To this we answer, That it is true, that the two natures of Christ, neither can, nor may be severed or divided asunder by any Real separation; but yet they may and must be di­stinguished, separated or abstracted, mentally, or Mathematically: as School-men say) that [Page 124] is, we may in our mind consider one part alone, without considering the other, although both do really consist together, as a Mathema­tician, considereth the longitude of a body, with­out considering the matter of it. So we, in this exaltation of Christ, consider only his humane, or assumed nature. This is the judgment of the Ancient Church, delivered by Theodoret, Theo. Dialog. [...]confu. Sede.] De homine Christo dicitur, i. e. That this Sitting, is meant only of the Man Christ.

Secondly, Who it is that so exalted Christ. Whether the Person of the Father, only; or the Person of the Holy Ghost; or whether the Son exalted himself; To this we answer, that the whole God-head, and every Divine Person therein; exalted Christ; even the God-head of the Lord Jesus, exalted the Manhood of the same Lord Jesus; for, there is but one God-head in all the Three Persons, therefore all the Three Persons exalted the humane nature of the Son; This truth, the Scripture often sheweth though something mysteriously; for, David saith of Christ, The Lord said unto my Lord, sit Psal. 110. 1. thou at my right hand,] That is, The God-head of the Son of God said to Christ, for David calls Christ, His Lord, only for this reason, because the Lord Christ was to be the Son of David, by taking flesh from David; for otherwise, how is not the Lord that said it, Davids Lord; as well as the Lord to whom it was said? This is that Scripture wherewith Christ posed the Pharisees. If David call him Lord, how is he his Son? Da­vid Mat. 22. 45. calls Christ The Lord, in respect of his God-head, but he calls the same Christ, his Lord, be­cause [Page 125] he was to be the Son of David by his assu­med humane nature; His Divine Nature was Davids Lords; his humane Nature was Davids Son.

The same David had said before of Christ, God, thy God hath anoynted thee with the oyl of gladness,] The meaning is, that the God-head Psal. 45. 7. of Jesus, was to be the Anoynter and the Oyl and Unction of Jesus; and therefore the God-head, is called his God, because the Lord Jesus, by his God-head, anoynted Christ, or, The Son of God anoynted, and exalted the Son of Man.

So Christ, on the Cross, said, My God, my Mat. 27. 46. God, why hast thou forsaken me,] Now did Christ speak to his own God-head. The Son of Man spake to the Son of God, which he therefore calls his God. The forsaking here mentioned is not so to be construed, or understood, as if now in this agonie, his God-head had quite departed from him, or, that the union of the God-head and Manhood were then dissolved; far be it from us to think so; but the meaning is, that his God-head did now expose, and give up, and deliver the Manhood to death, and left it to the will and fury of that People. The God-head suspended, and with-held protection from the manhood, and did not send Legions of Angels to deliver him, although the God-head was still united with the Manhood.

Thirdly. At whose Right hand Christ is said to sit.] Whether at the Right-hand of one, or of all the Persons of the Trinity; This I con­ceive requisite to be examined; because all our [Page 126] Liturgical Symbols, or Creeds, mention Christ's sitting at, or on the Right-hand of the Father: which is certainly true, because every Person in the Trinity is the Creator, and therefore the Father of all Creatures, although only the Person of the Father is to be acknowledged to be Father of the Word, or Son of God. But yet, this Symbolical expression doth not so cleerly de­clare this Mystery, as the words of the holy Scriptures do; wherein Christ is never said to sit at the right hand of the Father, but at the right hand of God: Now the right hand of God, is the right hand of every Person in the God-head, and not only the right hand of the Per­son of the Father. So that the meaning of this sitting of Christ, must be this: That the humane nature of Christ is advanced to sit at the right hand of the God-head, and so at the right hand, both of the Father and of the Son, and of the Holy Ghost: that is, The Son of Man is advanced to sit at the right hand of the Son of God; or thus, Mans nature, in Christ, is advanced a­bove all Angels, and Arch-angels, and above all Creatures in Heaven and Earth, and under the Earth, and above all infernal powers, and that it is in honour, and power immediatly next to the supream God-head.

The mis-understanding of those words in the Creeds, which mention Christ's sitting on the right hand of the Father, hath occasioned a great abuse in mens apprehension; for, here­upon they ha [...]e Phansied Three Seats in Hea­ven, one for the Father, and another for the Son, on the right side of the Father; and (un­der [Page 127] both) a third Seat for the Holy Ghost, whereby they have advanced Christ, above the Holy Ghost; but we are well assured that it is both against our Christian Faith, and also im­possible, that any one Person in the Trinity should be above the other because all are Coê­qual; and it is as impossible that any Creature should be above God the Creator (for the hu­mane nature of Christ is that which only is so advanced, and that nature, is a Creature) This abuse was foreseen by St. Paul (as may be thought) and therefore by him care was taken to prevent it, by those words, He hath put all 1 Cor. 15. 27. things under his feet.] that is, All creatures are by the God-head, made subject to the man Christ: it follows: But when he saith all things are put under him, it is manifest, that he is excep­ted which did put all things under him,] (that is) Although all creatures are now under the Man Christ, yet neither the God head, nor any Person therein are under Christ, his Manhood is next in glory to God, but in no wise above him, or any Person in the Trinity.

The Fathers also took notice of this abuse, and wrote against it. Origen. upon these words, Sit thou at my right hand,] adviseth Orig. in Mat. Tract. 23. Ne de­scribas sensibiles sessiones, aut Cathedras, & Se­dentes humano Schemate Patrem, & Filium: est de Regno Christi,] and after him Austin tells us, upon the same occasion, Aug. de fide & Symb. Tale Simula­chrum Deo, in Templo Christiano collocare, vel etiam in corde, nefas est,] i. e. That we should not describe the Father and the Son, sitting on seats as men do, for the sitting of Christ signi­fieth [Page 128] only his Dominion, such a Portraiture in a Christian Church, or but in our very thoughts is unlawful. Thus they.

Fourthly. What is meant by the right hand of God?] This phrase is not proper, but figura­tive, and mystical, because no person in the God-head hath-hands, except the Son, who only is incarnate, and he it is that is said to sit. Therefore the right hand of God must signify, 1. Power. 2. Happiness. 3. Glory. Christ saith, Mat. 26. 64. you shall see the Son of Man sitting on the right hand of power,] The Psalmist saith, At his right Ps. 16. 11. hand are pleasures for ever more,] The Apostle R [...]. [...]. 5. Eph. 1. 21. Philip. 2. 9. tells us, Christ is over all, far above all principa­lities and powers, That to him every knee must b [...]w,] This implieth a Kingly Majesty by the ceremony of bowing the knee. The full mea­ning is, that Christ is placed above all creatures, next to the God-head, and hath fulness of Power, Happiness, and Glory.

There can not be invented a better expression of Christs glory, then by this phrase of the Right hand of God, for it implyeth both a Sove­raignty above all others, and yet a subordination to the God-head, as Psal. 45. 9. Ʋpon thy right hand did stand the Queen,] this, because the Queen is above all the Kings people, but yet not above the King. So Solomon placed his mo­ther on his right hand. 1 King 2. 19.

When we say, Christ is subordinate to the God-head, we must be understood to speak on­l [...] of his humane nature; for when we speak of the whole person of the Emanuel, then with the Apostle we say, it is no robbery to affirm him to be Philip. 2. 6. equal with God.

[Page 129] If he had been said to sit on the Left hand, men possibly might imagine some Creature higher then Christ, for whom the right hand was reserved; but this is the right hand, and highest seat, it can not be said to him friend, go up Lu. 14. 10. higher.

Or if it had been said, as it is Act. 7. 56. That Christ was standing at the right hand of God,] without any other mention of his sitting, it might have been suspected, that he stood as a minister, or officer only: but this sitting im­plieth Authority, and Supremacy over all Crea­tures, for, To which of his Angels said he at any Heb. 1. 1 [...]. time, Sit thou on my right hand? By all which promises I trust, it appeareth, that Christ is the Supream Lord and King over all the World and all Creatures in Heaven and Earth, and there­fore surely he hath a Kingdom on earth.

If it be yet further demanded, why this Throne of Christ is not placed on earth, seeing the right hand of God, (that is, his omnipotent power) is every where, as well on Earth, as in Heaven; and why Christ did not continue his visible residence, and bodily presence here on earth, as he now doth in Heaven?

To this we Answer. First. There is now no need of his bodily presence on earth, seeing he hath not withdrawn the Presence of his God-head, of which he said Mat. 28. 20. I am with you alwayes even unto the end of the World:] which Austin thus expresseth, Aug. in Ioh. Tract. 50. Corpus coelo intulit Majestatem mundo non abstulit, nam se­cundum Majestatem, semper nobiscum est, i. e, though his body be absent, yet his God-head, [Page 130] or Majesty is with us, which is the most noble part of Christ, for therefore; Divines call his God-head, his Majesty; because this word signi­fieth the supremacy: Majesty is the Title of the Supream Magistrate, we say, The Kings Majesty; and so when the supremacy was in the Consuls at Rome, and when it was in the People, then was this title given to each respectively: we read both of Tul. Orat. Majestas Consulis, and Maje­stas Populi. The God head of Christ is his Su­pream Majesty; for, The head of Christ is God,] 1 Cor. 11. 3. And yet his body which is in Heaven, is not di­vided, or separated from his God-head which is with us, for his Divine and humane natures are eternally and inseparably united, and joyntly govern all; as the body of the Sun is in the Fir­mament of this material Heaven, yet by his in­fluence, and beames moderateth the seasons on earth, and so doth Christ, (though bodily in Heaven) by the influence and beams of his Ma­jesty, govern all things here below.

Secondly. Christ himself gave a reason of his withdrawing from Earth, [...]oh 16. 7. It is expediert for you that I go away, for if I go not away, the Comforter will not come unto you,] This he said, not as if he could not on earth give the Holy Ghost, but because the infirmities of men would not be in a capacity to entertain him so as they should, for he gave it before his ascension but their minds were otherwise busied; They were so fond of his bodily presence, that they thought nothing could be done to them for their bene­fit, without it, for they dreamed of his Earthly Kingdom, even just at his ascension, Act. 1. 6. [Page 131] as Jews, and Millinarians now do; this earthly monarchy so filled their thoughts, that they were not capable of the Comforter, they thought Christ could not reign except his body were present, so that his God-head was not considered, but altogether neglected. The holy Woman Martha greatly erred in this very thing, when she said, Lord if thou hadst been Ioh. 11. 21. here my brother had not died.] as if Christ could not cure him, or raise him except he were bo­dily present.

To cure them of this fond conceit, Christ withdraws to Heaven, as a Mother withdraws her presence from a too fond Child, and as light and food are sometimes withheld from Frantick men for their good, for this cause, it may rea­sonably be thought, that Christ performed some miraculous cures on earth, when he was not corporally present, thereby to teach men the omni-presence of his Divine Spirit; for so, he cured the Centurious Servant, not going to Mat. 8. 13. Ioh. 4. 50. the place where he was, and also the Noble mans sick Son, although he did not go down to him at Capernaum, as the Noble man desired. To these reasons, many other are added by Di­vines which are frequent and obvious in their writings, I shall not need, here to rehearse them.

These premises being true, and all of them matters of Faith, it may be wondred that any Christian should dream of removing the Court Royall of Christ from Heaven to this base, and beggerly earth; Faustus the Manichean thought more honorably of Christ then so, and said, [Page 132] Aug. cont. Faust. l. 20. c. 2. Mat. 17. 20. That the Son of God resideth in the Sun; therefore the Manichees adored the Sun. They who can believe this monstrous Article of Christs removeal, to dwel upon this earth, have need of a greater Faith then that which can re­move Mountains.

And yet I do not think it unprobable, but that before the end of this world, there will be some such thing attempted, as Jews and Mil­linarians phansie, concerning this Earthly Mo­narchy of Messiah: the Jews possibly may be congregated to their old country; Jerusalem and the Temple there, may be rebuilt; and that People may be the most potent upon earth; Their Captain, or Leader that shall so congre­gate them, may by them, be thought, and be­leeved, to be their long-expected Messiah. Those Christians that then shall joyn with the Jews, and their Leader, may be thought by themselves, and by the Jews to be Proselite-Saints, and so together they may have a Sovereignty over all other worldly Princes. These things are not impossible. But then, when this attempt shall rake effect, their great Captain will not be the true Messiah, or Christ, but a Pseudo-Christ, such as the Jews have often heretofore been abused by; nor will this Monarchy be the mild and righteous reigning of Christ (whose King­dom is not of this world) But verily it will be that, which the Primitive Christians so much feared; even, the Bloody, Tyrannous, and for­midable raging of the Grand Antichrist, so Ori­gen thought, Orig. in Mat. Tract. 29. The desolation of Jerusalem must last till the consummation of the World. Si [Page 113] aedificabitur, Templum aedificabitur illi qui ex­tollitur supra omne quod dicitur Deus, i. e. If Dan. 9. 27. 2 Thes. 2. 4. ever the Temple of Jerusalem be re-built it will be for him, that extolleth himself above all that is called God. Thus he. The Monarchy of Antichrist (whensoever it comes) must be set up by the sword; His Pallace Royal, and Hypocritical Tem­ple must be built in blood. Our own Fitzstephen. Stow. Speed. Histori­ans tel us that the Tower of London (built by the Conqueror) was cemented with Lime, tempered with the blood of Beasts; But this Babel must be cemented with the blood of men; and the Tyrant himself will be such, as the crafty, and cruel Emperor Tiberius is described to have been. Suet. in Tib. c. 57. & 59. Lutum sanguine maceratum, i. e. a Lout; like clay, tempered with blood, of whom also it was foretold, Regnabit sanguine multo, i. e. that his reign would be bloody; so will be the dominion of the Grand Hypocrite, who will be, not only a blood-sucker, but a blood-supper, a man of blood, a destroyer, and drunken with blood. The primitive Christians did so conceive of this Pseudo-Christ; or Antichrist, and there­fore they prayed for the continuance of the Ro­man state (though persecutors) because they thought, Antichrist could not come till that state was dissolved, and they also prayed, Tert. Apol. c. 32. &c. 39. Pro mora finis,] i. e. That the judgment of the world might be deferred, because Antichrist was not to come till the day of judgment was near at hand; for they feared to adventure the perseverance of their Faith to the tryal of such cruel forces. The apprehension of the persecu­tion of this Antichrist, inclined some to think. [Page 134] that it should be Nero, raised from the dead as Aug. de Ci. vit. lib. 20. c. 19. Austin reports. So Chrysostome thought, Chrys. Serm. de 2. Adventu. Christi. That St. Paul meant Nero by those words, 2 Thess. 2. But Theodoret affirmed that this Last, and greatest Antichrist shall be the Divel appea­ring in the sha [...]e of a man and pretending himself to be the Messiah, Theod. Haeret. Fab. l. 5.

In the mean time, as there have been before, so there will be yet many Antichrists, who will outwardly profess Christ, as members of the Church, as Austin saith Aug. in 1. E. pist. Ioh. Tract. 3. Multi Antichristi intus sunt, nondum foras exierunt. Such are by St. Bernard called, Christiani Antichristiani, i. e. Antichristian Christians (of which sort more anon.)

Finaly, as all Petty-Antichrists have had prea­chers suborned to deceive, and mislead the vul­gars, so also will the Grand Antichrist St. Jerom called Sabinianus, who was an Adulterer, and a scard [...]lous Deacon, Hier. Epist. 48. Novum Apostolum An­tichristi, i. e. a new Apostle of Antichrist. Pro­sper saith as much of the Great Antichrist, Prosper de Promis. p. 3. c. 11. 13. Antichristus habebit suos praecones mendacii, & pseudoprophetas, i. e. That he will have his false Prophets, and Preachers of lyes. St. Jerom fur­ther addeth, That Antichrist will assume to him­self a Legislative power; for, those words Ps. 9. 20. which the English renders, Put them in fear O Lord,] Both Jerom & Austin read, Constitue, Domine, Legislatorem super eos.] that is, saith he, Set Antichrist over them, for he will be, Hier. in Psal. 9. La­tor legis malae Doctrinae,] i. e. a setter up of false Doctrine by a Law.

SECT. V.

The signification of the Jewish Feast of A­tonement, and of the High Priests en­tring the Sanctum Sanctorum, and of the Mercy-seat, Sprinkling of Blood, Scape-goate, and Jewish Sacrifices, why God disliked them. The signification of the Altar. Of the Jewish and Christian Liturgies.

THere is yet another passage in this History of Christ in Heaven, to be examined, and that is, concerning the correspondency of Christs entring into Heaven, with the Jewish High Priests entring, and demeanour in the Sanctum Sanctorum, (that is) the most Holy place of the Tabernacle, or Temple. This we are compelled unto, because both the English and Latine Commenters on the Hebrews, accor­ding to the Doctrine of the Socinians, often tell us, Ionas S [...]hlich­t [...]ngius in Heb. 9. 2. Manifestum est, Pontificis nostri oblationem, & Sacrificium, non in cruce, sed in Coelo peractum esse] which our English Tran­slating commenter, thus renders, It is manifest, that the offering, and Sacrifice of Christ was not made upon the Cross, but was performed in Hea­ven,] By these words, they would have us be­leeve, that because the Jewish High Priest car­ried, and presented the blood of Beasts in the [Page 136] Sanctuary. Therefore Christ must carry his own blood into Heaven, and there, continually offer, and Sacrifice. It seems they do not be­leeve, that the Passion, and Death of Christ, finished upon the Cross, was a sacrifice sufficient to redeem them.

What the intent, meaning, and signification of the Jews, High Priests, so entring into the earthly Sanctuary, was; we shall better appre­hend, by a diligent consideration of the cere­monies performed by the said Priest, in that great, and solemn Festival of the Jews, which is called The Feast of Atonement, described Le­vit. 16. and applied to Christ, Heb. 9. 12. for in that Feast was the great mystery of mans Re­demption described by a type, figure, shadow, and Holy Scene, as will appear anon; which Feast was therefore called a Sabbath, and rest, Levit. 16. 31. vers. 31. and was kept on the 10. day of the seventh month, (our September,) Levit. 23. 27. Philo and Josephus both Jews, call this Feast, only, the Fast, but the Scriptures and Christi­ans have other names for it, whereby the mea­ning thereof may be discovered. It is called, The Expiation. The Reconciliation. The Propitiation and The Atonement.

I. Expiation.] This word signifies, purging, purifying, hallowing, cleansing, appeasing, delivering from the guilt of sin, and resto­ring him to a State of Piety, who by trans­gression hath faln into a state of impiety. This Festival was therefore called the Feast of Expiation, because therein was Typically shewed, the means whereby sinful man was [Page 137] to be restored to innocency and to be quit­ted, and purged from the guilt of sin.

II. Reconciliation,] This Feast was so called, because therein was figuratively shewed how sinful man is to be Reconciled to his offended God.

III. Propitiation,] it was so called, because it typically shewed who it is, by whose media­tion, and intercession, the God-head is made propitious, and favourable, and by whom we are ingraciated with God, or, who is the Proportiation for our sins, of whom we read, 1 John 2. 2.

IV. Atonement,] This is our English word by which that Feast is called, which doth singu­larly express the intent, and meaning there­of. It signifies our uniting or re-uniting with God. God, and man, are by sin, set at odds, and made two, or at variance, as Coelius a Cholerick Orator in Seneca, said to another, Sen. de Ira. l. 3. c. 8. Dic aliquid contra, ut Duo simus,] But this Type shews how the disagreeing parties may be agreed, made one, or set at one, and reunited, for this word Atonement signifies that which the Latine word Ʋnitas doth, viz. the At onement, or making one, of those who before were differing and at odds.

In this great mysterious Festival, many circum­stances are very considerable for the businesse now in hand.

First. The High Priest was to enter into the Levit. 16. most Holy place, alone, none with him, Lev. 16. 17. This was, to teach us that Christ alone is he that taketh away sins, and worketh our ex­piation, [Page 138] reconciliation, and atonement or reu­nion with the offended God-head.

Secondly. The High Priest went not into that Sanctuary, until the Sacrifical beasts were killed, one for the Atonement of the Priests, and after, the other for the Atonement of the people, and their blood respectively taken, vers. 11. 15. So Christ, did not actually expiate us, but by his death, and blood, shedding his own blood.

Thirdly. The High Priest presented two Goats before the Lord, vers. 7. One was killed, the other was kept alive. v. 7. 13. Both the Goats represented Christ. That which was killed at the Tabernacle, signified, that the benefit of Christs death was tendered, and offered to the Israelites, or people of the Tabernacle. The other, which was reserved alive, and sent away into the wilderness signified that Christ, with all his efficacies and benefits should by his Go­spel, be sent and tendered, and presented to the Gentiles, or Nations, who in the Scriptures are often called the Wilderness, and Solitary place, or desert, as Isa. 35. 1. For, in Christ all the Nations of the earth are to be blessed, Gen. 18. 18. The gathering of the people, (expectatio gentium) shall be unto him, Gen. 49. 10. he was to be a light to lighten the Gentiles, Luc. 2. 23. And Christ himself professed that he hath other Sheep which were not of this (Jewish) fold, Joh. 19. 16.

Some Expositers (as Theodoret. and Both the Glosses with Lyranus) have thought, that this Hircus Apopompeus, i. e. the Emissary, or Scape­goat, signified the God-head of Christ, which [Page 139] could not dye. But this exposition can not pos­sibly agree with this type, nor, indeed, with the Analogie of Faith: because, the sins of the people are said, to be laid on this Scape-goat, Le­vit. 16. 21. Just, as it is said of Christ, The Lord hath laid on him the iniquity of us all, Isa. 53. 6. This is not true of the pure God-head of Christ, upon which our sins could neither be laid, or imputed, nor could the pure God-head expiate, or satisfie Divine Justice because it could not dye, If the Son of God, or the Word, had for ever continued in his pure Di­vinity, and had not been incarnate, he could not have taken away the sins of the World: For it was mans nature that was peccant, there­fore the Son of God took upon himself that nature, to destroy sin in the flesh; The work of Redemption was confined to the Seed of the Woman, to the Son of Man, and to the Lamb of God: St. Peter teacheth us, that Christ bare our sins in his own body, 1 Pet. 2. 24. And St. Paul often, That therefore God sent his Son in the likeness of sinful flesh,] Rom. 8. 3. That he Rom. 8. 3. hath abolished in his flesh, the emnity,] Eph. 2. 15. That he hath reconciled us in the body of his flesh through death,] Col. 1. 21. 22. That we are sanctified through the offering of the body of Jesus Christ. Heb. 10. 10.

This Scape-goat was to be sent into the wil­derness (the Gentiles) by a fit man] Levit. 16. 21. That is, Christ was to be delivered and made known to the Gentiles, by such men as are fitly qualified, and inabled with endow­ments to teach the Gentiles in the mysteries of [Page 140] Christ. Our Lord himself gave Apostles, Pro­phets, Eph. 4. 11. 1 Tim. 2. 7. Evangelists, Doctors, St. Paul stileth himself a Doctor, or Teacher of the Gentiles, these were Fit men indeed: Verily, they are too blame, that send unfit men, and blind guides to carry Christ to the people. Bishop Goodman lately affirmed in his book, that of his own knowledg some in these times have been sent to preach Christ who (though not bodily blind) could never write, nor read. It is reported of the learned French Divine Pet: du Moulin, that he hartily wished, that the French King would grant him a general licence to preach, though it were with a condition of preaching in a Fools Coate, this condition is now performed, for many in these times preach in a fools coate, (if their coats be their own.)

Fourthly. The High Priest was to carry the blood of the sacrifice into the most Holy place, and to sprinkle it on the mercy seat seven times,] Levit. 16. 14. This is the principal ceremony of all, and teacheth us the full intent, and purpose of all the Jewish Sacrifices, and how, only, they could be useful, and beneficial to the Jews, and to us also; and how the true, and substantial Atonement, or reconciliation of God with man was to be made.

For, The Mercy Seat signified, and repre­sented the Body of Christ, the Messiah; it was therefore called the Mercy Seat, because in Christ only, the God-head doth acquiess, and rest fully pleased, and satisfied, and in him on­ly expresseth the grand mercy of remitting our sins. It was called the Propitiatory, because by [Page 141] Christ only, the God-head is reconciled, and made propitious to man; t'was also called the Oracle, because, as God spake to Moses from this Mercy Seat, Numb. 7. 89. So he intimated thereby that in after times he would speak to us by his Son, as is said Heb. 1. 2. and by the same God-head we are commanded to hear him, Mat. 17. 5.

Upon this Mercy Seat was the blood of those Piacular Sacrifices to be sprinkled,] This signified, that all the Jewish Sacrifices, and blood of beasts, were not of any value, or force at all to acquit, and redeem man, but only as they related to Christ, as shadows, and repre­sentations of the blood of Christ, that the blood of beasts did not at all propitiate of them­selves, until they were reduced, and by Faith brought home to Christ; so that those Jews which offered the blood of beasts, without the faith of Messiah, and looked no further then upon the beasts only, nor did consider and be­leeve, that the Messiah was to pour out his own blood for them, and that those Sacrifices were ordained for none other end but to ac­quaint them, and dayly put them in mind of their redemption by the death of their Messiah, and so to nourish continually their Faith, and hope in him: Their Sacrifices were vain.

For the Jewish Altar represented the Cross, and the Sacrifices thereon signified Christ; the word Altar was used for the highness of it, (ab altitudine,) God did therefore appoint them to Sacrifice on a plat raised higher then the common ground, because it might adumbrate [Page] Christ lifted up on the Cross: So that those Jews who in their sacrificing did not by faith consider this, sacrificed no better then the Heathens did, and upon this very reason God condemned their sacrifices, and moreover pro­fessed that they were odious unto him: for so he saith, I have no delight in the blood of Bullocks, Isa. 1: 11. 13. bring no more vain oblations: He that killeth an Isa. 66. 3. Oxe, is as if he slew a man, he that sacrificeth a Lamb, as if he cut of a Dogs neck, or, as if he offered Swines blood, or, as if he blessed an I­d [...]l.] for although these Jewish sacrifices were appointed by God, yet are they rejected by the same God, because Isychius in Levit. Judaei tantum lite­ram considerabant,] The Jews did not sacrifice with the faith and consideration of Messiah, to be the Grand Sacrifice; They considered only the bare letter, and outside in the precept of sacrificing, without consideration of the Spi­rit, and meaning thereof. Therefore the Psal­mist saith, Sacrifices and Offerings thou would'st Ps. 40 6. not,] that is, God would not have them to be considered for any worth, or efficacy in them­selves, as if they were the ultimate duty, and perfect performance of that precept of sacrifi­cing, whereas, indeed, those sacrifices were of no worth at all, except only as they related to Christ. This St. Paul cleerly declareth, It is impossible that the blood of Bulls and of Goats should take away sins. It follows, But a body hast Heb. 10. 4. 5. thou prepared for me: that is, The Son of God assumed his body, or flesh, from us, that there­in he might perform the grand sacrificing for sin. Hence it is, that the blood of the Jewish [Page 143] sacrifice was to be sprinkled on the Mercy seat, that is, on Christ, for what else can be the Seat of the Mercy of the God-head but only Christ, in whom only God is appeased, satisfied, and well pleased. In a word; No blood could sa­tisfy the Justice of the God-head, and recon­cile God to man, but only that blood which was sprinkled on this Mercy Seat, viz. on the blessed body of the Son of Man.

The blood of the Sacrifice was to be sprink­led seven times on the Mercy Seat,] Lev. 16. 14. This signified, that the blood of Christ made a perfect reconciliation, and was suffici­ent to expiate, for all times, and ages, from the beginning of the world, to the end thereof; because all times are included in this number of seven; there are but seven dayes created; All times are but those seven dayes reiterated.

As the Jewish Sacrifices were instituted, only to be a representation of Christ's Sacrifice, so our Christian Sacrifices of prayers are an after­memorial thereof, for we ask, petition, and pray for all things, in, and through Jesus Christ our Lord. The Jewish Liturgie was only Sacri­fice. The Christian Sacrifice, is only prayers, those are the calves of our lips.

The Jews were limited to a certainty, and set form of Sacrifices, they might not sacrifice any beast, but only of the Neat, Sheep and Goat, nor any foul, but only Doves. None other beast, though never so great or precious, not an Uni­corn (if any were) not an Elephant, nor any other foul, not an high neckt Swan, nor a proud Peacock.

[Page 144] The Church Catholick in correspondence thereunto, had their limited liturgies, and set forms of publick prayer, as we find in all ages since the dayes of the Apostles, none might publickly in the Congregation offer the stang, or wildfier of his own phansie, but was confi­ned to the form prescribed, that so the congre­gation might knowingly joyn therein. No such thing, as long, tedious, Elephantine, and tauto­logical Orizons practized, as of late, as if men on purpose slighted the advice of Christ against Pharisaical long prayers, Mat. 6. 7. & 23. 14. This by the way.

Now for conclusion of this question concer­ning the correspondence of Christ in Heaven, with the High Priest in the Sanctuary, I desire the learned Reader to peruse the whole passage in that great Festival of Atonement, described Levit. 16. and then judg whether there be any mention at all, of the High Priests Sacrificing in the Sanctum Sanctorum; he will find that the Sacrifice was by him offered, not within, but without the sanctuary, at the Great Altar; so was the Sacrifice of the body and blood of Christ offered, not within the Sanctuary of Heaven, but on the Gross, which was his Altar on earth; the denial whereof containeth more poyson, then a plain Christian is aware of.

If our Commenter had been contented to af­firm only this, That Christ presenteth his holy body in Heaven, which was besprinkled with his own blood here on earth, wee would wil­lingly agree with him therein; for certainly his Passion on earth is, and ever will be looked on in [Page 145] Heaven, and considered by the Godhead, as a full satisfaction, and expiation for all his mem­bers, and will ever be present, and fresh in the sight of God.

For if Christ had not fully satisfied the Divine Justice, and paid the full price of our redemp­tion at his death; he could not have ascended in­to Heaven, nor sate at the Right Hand of God, but must still have been held in Prison by death as other dead men are; because he was indebted by the Covenant, as being a surety for man: But now, that our surety is freed, and out of Pri­son, there is no doubt, but that the debt was fully paid before his releasment. This is all that I shall need to relate concerning the History of Christ in Heaven, for if all could be written, (as St John said of him upon Earth,) The World it Ioh 21. 25. self would not contain the Books.

By what hath been said, I trust the Reader perceiveth, That neither the Intercession, nor Advocateship, nor Mediatorship, nor Priest-hood of Christ in Heaven, doth in the least, derogate from his Almighty power, and Soveraignty both in Heaven, and Earth. For, his Priest-hood there, is Melchisedechical, and that was a Royal, or Kingly Priest-hood. I fear, that I have wea­ried the Reader in this long Chapter; which though I have marked for the Tenth, he may justly call it Caput Decumanum.

CHAP. XI.

More, of Millinarism, of the dreadful con­sequences thereof, of new Saints, and the new Elect, and new Meek, that these Titles unduely placed, are abuses of the Holy Ghost. The Conclusion.

BY what hath been said, the Reader may in part perceive, what evil consequences at­tend this Millinarian Doctrine, even to the de­nial, of the eternal Kingdom of the Son of God in Heaven; and verily, if it take place, it proba­bly may extend to the demolishing of all earth­ly Monarchies, and to the dissipating and level­ling of most private mens interests, and taking away properties of Estates, and that Meum and Tuum, which hath been so much agitated, and instead thereof (as one said) to bring in a Suum, that is, to settle all earthly goods and possessi­ons, upon those men, that call themselves Saints: and which is worse, upon the Millina­rian principles, it may proceed to the bloody Massacres of many millions of people in the World, and at best, to the vassallage, and slavery of those that escape death; which will be a wo­ful restitution of the long expected liberty of the Subject, and such as Plutarch observed at [...]lut. in vita [...]yllae. Rome: that after the outragious fury of Mari­us, when Sylla succeeded, the people saw there [Page 147] was a change, but yet no freedom from oppression, but a proceeding from naught to worse, and as one saith Terent. in Heaut. Deteriores omnes sumus licentia, as if some men did construe this liberty, to signify a licentiousness for one party to do whatsoever they please against another, and to quite them­selves from all subjection to Magistrates and Laws, both humane and Divine, such revelling, and domineering will not become the mild King­dome, and easie Yo [...]k of Christ, nor can such hard task-masters be accounted raigning Saints; but Saints Rampant, nor can the exorbitant li­tenciousness of one party, be called publick li­berty.

Upon those words, Psal. 119. 125. I am thy Prosper in Ps. 119. Servant] Prosper thus confesseth. Neque enim mihi bene cessit, quando esse volui liber meus, & non servus tuus.] i. e. That it never was well with him since he would take his own liberty, and not be Gods Subject.

We now perceive the reasons, why some Preachers have heretofore taught the people. 1. That wicked man have no right to the Crea­ture. 2. That God cannot see sin in the Saints Gangren. haer. 43. 52, 153. that know themselves to be in Grace. 3. That Christ shall live again on this Earth, and put down Monarchies. 4. That all the Earth is the Saints. 5. That with them, there ought to be a communi­ty of goods; (be like, they so expound the Arti­cle of the Communion of Saints.)

Now we can guess at the cause, why we have of late such a numerous Canonization, and Apo­theosis, or Apocolocyntosis of Saints; for if all the Earth must be in the possession of Saints only, [Page 148] what Earthly man will not at least pretend to be a Saint, although in old time, as Theodoret tells us, men called Saints, Theod de Cur Graec affe. lib 3. Luc 4 6. Hagios, quasi Ageos: because they were not earthly minded. If Satan had not lyed, when he said that all Kingdoms of the World were at his dispose, he might have hired a great part of mankind to stand for his designs, but Satans rewards of his Servants are in another Kingdom: indeed, one of the Romane Saints. (St Francis) was voted at Rome, to that place in Heaven, which Luci­fer lost; but if this Millinarian Tyranny be put into practise, some for their great deserts may hereafter dispute with Beelzebub, for the upper hand in his infernal principality; for as there are many Saints in Heaven, which are not regi­stred in the Catalogue of Saints on Earth, (as Erasmus said) so Mr Fox reporteth, (as the saying of St Jerome) that many are reverenced for Saints on Earth, who are now tormented in Hell; when our English Becket was Sainted at Rome, one Rogerus, a Norman, at a disputati­on in Paris, concluded that the said Becket (for Speed in Hen. 2. his rebellion) was damned; so Bellarmin repor­ted out of a more Ancient Writer. (Sulpitius) that one who had been a long time worshipped as a Saint, did by an apparition confess that he had been a great Robber, and that he was exe­cuted Bell de Sanct. To 2 lib. 1 c 7. for his villanies, and that he was dam­ned.

This new Sainting is but an imitation, and re­vival of an old Heretical Policy, of magnifying those men, or things, that might conduce to the advancement of their false Religiosities; So [Page 149] we read that the Hereticks called Epiph. Haer 38. Caiani, Sainted, and honoured Cain, because he pre­vailed against Abel so, as to kill him; for by this Success, they pretended, that Cain was fovour­red, and assisted by that God, who was stronger then the God of Abel: The same hereticks did also honour Judas as a great Benefactor to mankind, because he had betrayed Christ to death, as in order to the redemption, and sal­vation of man. There were also some Gnosticks, who proceeded so far as to worship a very Ser­pent in honour, and memorial of that Serpent which (they said) was the Author of know­ledge, or new-light to our Mother Eve, yet these also called themselves Christians, but the Church called them Ophitae, i. e. Serpentarians, and so the Manichees, most blasphemously affirmed, that the Serpent which deceived Eve was Christ, as Aug Har. 17. St Austin writeth, at which strange blindness or impudence, he wondred and said Id cont. Faust l 15 c 9. O Haeresis Eb [...]ia, sed non vino, i. e. that it was an heresy, drunken, but not with wine. But these Hereticks had a fifth Gospel, which they called Epiph haec. 38. The Gospel of Judas, out of which surely, they learned these unholsome Doctrines.

Those Manichees, were a Sect, of as ill Do­ctrine, and as bad demeanor as any, for they taught, that there are two Gods, one good, the other bad; and they forbade any relief, (even to bread, and water) to be given to any indi­gent people, except they were of their own Sect: yet these Manichees had their Saints also, whom they called Electos, and Electas; by the [Page 150] same token, that in the night of the Manichean Vigils, when certain Women met in a room to keep those wakes, then came the Electi Mani­chaeorum, Aug. de Morib. Manich. l. 2. c. 19. and one of them put out the light; then was one of those Woman forced and ravished in the dark; she knew not by whom, of such Elect the Scripture speaketh, where mention is made of the Chosen Charets of Pharaoh, Exo. 14. Ibid de Temp. Serm. 90. 7. and of the Election of Judas, John 6. 70. they were Elect; the first ad malitiam a Diabolo, the second, Ad tentationem, per Diabolum, as Au­stin saith. There is also now a days a danger­ous Ibid in Ps. 55. flattery practized in ascribing the title Elect to some Women, or Widows, that are rich (you may be sure) although as yet no signs of God's Election have appeared in them, but the con­trary; St Paul describes holy Widows, by 1 Tim. 5. trusting in God,—continuing in Prayer night and day,—well reported of, for good works;—lodging of strangers,—washing the Saints feet,—relieving the afflicted, &c. But these Flatterers place that salvation of Elect Lady quite contra­rily, on malicious busy-Bodyes—on the affli­cters of good and innocent men, for which they both labour, and rejoyce,—on such as wax wanton, and are of ill report, and live in plea­sure, of such St Jerome writeth to the noble Virgin Eustochium, Hier. Epi. 22. cap. 6. Plena adulatoribus do­mus—clerici ipsi—precia accipiunt Salutandi—vident sacerdores suo indigere auxilio hinc erigun­tur in superbiam—Castae vocantur, and Non [...]ae, & post caenam dubiam Apost [...]los somniant.] i. e. Their houses are frequented by Flatterers, some needy Clerks take pay of them for the Salutes-poor [Page 151] Priests, make then so proud, that they must be called Chast, and very Nuns, and al­though they feed high, and deliciously, yet (in opinion of their Holiness) in the night they dream of the Apostles, (as if they appeared to them in visions) Thus he. Such as these are to be exhotted, to make their Election sure to them­selves, by an Holy Christian, Charitable, and innocent conversation, rather, then to suffer themselves to be flatteted into Hell, by such Self-ended Hypocrites.

It is surely a great abuse, and blaspemy of the Holy Ghost, who is the Author of all Sanctifi­cation, to fasten the appellation Saint, upon such persons as have no holiness in them, except Covetousness, Rapine, Malice, Envy and Hy­pocrisy may be called Sanctifying graces: That Scripture which our Millinarian Saints alledge for their right to wordly possessions, will in no wise fit them, Math. 5. 6. The Meek shall inhe­rit the Earth.] It is confessed hereby, that in­heriting Saints must be meek, it would be exa­mined what the word meek importeth, and also what Earth or Land is there meant.

1. Meek signifies those that are mild, gentle, patient, and peaceable, therefore not the furi­ous, cruel, blood-thirsty, and war-making man: Blessed are the Peace-makers, Mat. 5. 9 Mar. 5. 5. Lu [...]. [...]. 30. but variance and strife are the works of the flesh, Gal. 5. or of the Divel, as himself confessed, that his name was Legion, Marc. 5. 9. where, a Latine Word is used in the Greek Text, allu­ding thereby to the Roman Legions, as may rea­sonably be thought.

[Page 152] 2. The Earth, or Land there promised is not the Low-Country of this Earth, for this is Aug in Psal 26 Terra morientium. i. e. the Land of the Dy­ing, but it is the Land of the living, Psal. 142. 5. True Saints know that they have no continuing City here below, but their [...], i. e. that Phil 3 20. common-wealth, Kingdom or Country where­of they are to be inhabitants is Heaven, and that is their Land of promise.

Neither will that Pharisaical, or comparative righteousness amount so high as to Sanctifica­tion, such as, God I thank thee that I am not as other men:] The non-Saints are accused as be­ing Luc. 18 11. Swearers, Cursers, Drinkers, and cruel man-slayers; and the Saints are also recriminated for as great Crimes: but here, an Aposiopesis is ne­cessary: There is a sin which in Scripture, is called Gen. 18 20. Peccatum Clamans, i. e a crying sin, but in other Writers, the same sin is called Peccatum mutum, and Isych in Levit l 5 c 18 ineffabile, i. e. the dumb sin; which perhaps may be reproved impune when those man are dead who will not indure the reproof thereof whilst they are li­ving. Great sins there are, doubtless, on both sides: St Jerome thus writes to Sabinianus his accuser, Hier Epi 48. Nunqnid vitia mea, virtutes tuae sunt? mecum age paenitentiam.] The vices of one party, are not the vertues of the other; therefore t'were best for both to amend.

But yet the sins of those that profess such great holiness, are more abominable in them, then in others: and especially when they are dogmatically asserted, as if they were warrant­ed, and approved by God; St Jerome menti­ons, [Page 153] Hier. Epi. 22. Virgil Aen. 3. Sanctam Superbiam; and in the Poet there is Aura sacra fames, i. e. holy covetous­ness. The Pelugians twitted the Cat holicks as if they taught, Aug cont. Iul l. 6 c 6. Piae fraudes, apud Ambros de Jacob, lib 2: c 3. Concupiscentiam sanctifica­tam, but falsly; for no outward profession of Saintship can Sanctifie Rapine, Murther, Sa­criledge, and the like; but these sins are repre­sented far worse in the sight of God, when they are found in professors of heavenliness, and mortification. It is said that the Fox will fain himself to be dead, Epiph. in Physiol. c. 19. that so he may catch and deavour birds that come within his reach, and we know what great mischiefs have been acted by some seeming mortified men, even to the deavouring of the Estates of Orphans and Wi­dows, when they have been trusted as fiducia­ries; We read of a foul Aug ad frat in Erem. hom. 48. found in a dead mans Skull, and of late we are informed, Mr Hoels Epist. that a Serpent was found in the heart of a dead English man; an ill sign, (as that learned and industri­ous Gentleman thought) of venemous, and Serpentine designs in the hearts of some seem­ing-mortified men; that is the sin which the Apostle calls, Ephes. 6. 12. Spiritual wickedness in ( [...]) heavenly places. Astronomers tell us of a Serpent in Heaven, and of the Head, Eph 6 12. and Tail of the Dragon there; So doth the Apocalips mention a Dragon seen in Heaven, Rev. 12 3. whose Tail arew the third part of the Stars of Heaven. Surely no under-moon, earthly, or under-earth plot is so likely to take effect, as an Heavenly pretence, and Holy wickedness; as one saith.

[Page 154]
—Parva sunt mala
Sen. in Medea. Act. 4.
Et vile telum est, ima quod tellus creat;
Caelo petam venena,—Descendat Anguis, &c.

How easily are poor people deceived, when Satan appears like an Angel of Heaven, or like an Holy Prophet, and in the mouth of his false Prophets Zech. 13. 3. speaketh lies in the Name of the Lord?] how plausible are the promises of Reformation of Religion in Doctrine and manners, and this with a Sacred Covenant, with solemn fasts and humiliations? how ac­ceptable is the expectation of the extirpation of Popery, and superstition, of the establishment of a learned, Godly, and painful ministery, of the propagation of the Gospel, and of new light? But how will men be deceived, if instead of new lights: they must have lightnings, and the Sons of lightning instead of the Sons of Thunder; Thunders do no harm, lightnings do all the mischief; Christ saith, I beheld Satan as light­ning, Luc. 10. 18. fall from Heaven: new lights in Heaven, or new Stars, are false Stars, and but blazing Comets, which Wisemen say, do alwayes por­tend Calamities; we have many true Stars fal­len, or drawn from Heaven by the Dragon's Tail, as if that particular sign of Christs coming to judgment were already fulfilled: St Jerome calls the Apostles Hier. Epi. Exeget. 14 [...]. Excussores, from those Scripture passages, Mat. 10. 14. and Act. 13. 15. Never in this Land were seen so many Re­verend, Godly, Learned, and truly Apostolical Preachers, that now may justly shake the dust off [Page 155] their feet, which surely will one day (without Repentance) be laid to the charge of the occa­sioners.

The Britans in old time used to say that the Speed. in Hen. 3. Sect. 71. Irish Saints were very angry, and implacable Saints, because 5 Earles of Pembrok, (the Sa­crilegious Sons, of a Sacrilegious Father who had robbed a Bishoprick in Ireland) all dyed issueless; But what may the Irish say of English Saints, who have taken all Bishops Lands from them, and from others, and have already made entry upon earthly possessions, as if they did really believe this millinarian Fable. This may perhaps be the cause of such uncharitableness as these Saints practise against others, in hating, oppressing, and spoiling them, and excluding them from admission into Society with these Saints, as if they were affraid to have too many Saints of their Communion, least their earthly Land of Promise should not be large enough for all; indeed our English Zediack, or rather this Epicycle of our British Orbe may seem too little for their vast appetites, because the present He, and she-Saints will surely beget other young Saints who (they say) must partake in this in­heritance. Arnobius writing against the Hea­thens conceit of Male, & Female Deities, tells them that if it be so indeed, then, doubtless, they will still beget some young Gods and God­desses; for Nondum Senuerunt Jupiter, and Mars, i. e. Gods cannot be disabled by age, Iuven. Sat. 6. and then Arnob. con. Gent. l. 3. Dijs plena essent omnia, nec Caelica­per [...]nt multitudinem eorum.] i. e. Not only this Earth, but Heaven also, would be too little [Page 156] for them: The Roman Satyrist also (though an heathen) derideth this error, for (saith he) in the Golden age, before Saturn left his Kingdome, there were fewer Gods then now.

—Nec turba deorum
Talis ut est hodié, contentaque sidera paucis
Iuvena. Sat. 13.
Numinibus, misérum urgebant Atlanta minori Pondere, &c.

i. e. That the multitude of new begotten Gods was a great incumbrance to Heaven it self, and so will be the multiplying of reign­ing Saints to the Earth.

Augustus Caesar made a sumptuous Feast, but for twelve Persons, hees, and shees, and himself sate down with them apparrelled in such robes as the Roman Gods then ware, and this Feast was therefore called Suet. in Aug. c 70. [...], i. e. the Feast of twelve Gods, yet the people murmured, and said, frumentum omne, Dij co­mederunt,] that these few, had consumed all provisions, it seems the heathens Goddifying was very chargable, as also was the Romish Canonizing of Saints in later times, for the old Romans were so provident as to for­bear Consecrating, or Sainti-fying any of their Emperors untill they were dead, as when Basianus the Emperor had slain his Bro­ther Geta, (to cover the murther,) he gave order that Geta should be Goddifyed using these words, Spartian. in Geta, c, 1, Sit Divus, dum non sit vivus, and this also is the now-Roman Poli­cy, [Page 157] not to Canonize any, until they be dead; for living Saints would be chargable, and therefore it may be thought great prudence, not to take in too many into the Communion of living Saints, least the Commons should be Gal. 6, 10. too scant for them all: for the Charity of new Saints is extended only to The houshould of faith;] that is, of their own faith, their Cha­rity begins at home, and there it ends also: just as was the practise of the old Manichees who accounted it a capital crime. Aug. conf. lib. 3. c. 10. & de Morib Man. lib. 2, c, 15. To com­municate so much as a morsel of bread, or a cup of Water to any indigent person, ex­cept he were a Manichean, as is shewed be­fore.

But uncharitableness is not all, there is also in some, an Hypocritical, and Pharisaical pride, so as not to admit any peers; of whom our learned Bish: Mountague hath left us this Character, Act. & Mon. cap. 7, sect. 29. Hypocrita est qui amat se sine rivali,] for now, the Apostles themselves are not by these men vouchsafed the title of Saint, which yet, they assume to themselves: King James observed in a Sermon preached at Court, that the Preacher, as oft as he named Saint Paul, called him Paul: but when he mentioned Calvin, he called him Master Calvin, where­upon the King asked his attendants; I pray, who made Calvin a Gentleman, and Paul a yeo­man, and we are informed by many Writers, of a Calvinist of Geneva, that professedly pre­ferred Calvin before St Paul, and said, that if St Paul were there Preaching at the same time when Calvin Preached, he would leave St Paul, [Page 158] to hear Calvin: Neither were the Lutheran Surius Com­mentar. ad An, 15, 0. behind in this point, for when the Augustan Confession was brought in at Ausburg, a Lu­theran said he would rather doubt of St Pauls Doctrine then of Luthers, and that Confession. Neither are the Romanists behind hand, in preferring their own new Saints, before the old ones: our late right learned and famous Pro­fessor, Doctor Collins of Cambridge reporteth. Cont. Eud. pag. 2. 6. That in a Church Window in Italy, un­der the picture of St Paul, was written Per istum, itur ad Christum: but under the picture of their Saint Dominicus, in the same window, was written, Sed magis per istum; So highly do people magnify Saints of their own ma­king.

We know that our English Saints are pro­fessedly opposite to the late Roman Saints, and they have sufficiently declared it; It is related by a Spanish Writer. Alfonso Viegas p. 798. In the life of St Francis, that when this Saint was atten­ding Pope Innocent the third, to get his Fran­ciscan Order confirmed. The Pope dreamed that the Lateran Church in Rome was falling, and that he saw this poor Saint under propping it with his shoulders, to keep it from falling, for which, his Order was confirmed; the same Story is told by the same Writer, of their Saint Dominicus; and verily these two Orders did much advance the Church of Rome by their Preaching. We should be glad if our new English Preaching Saints, would so by their true Doctrine, and Preachments; support the Church of England, which some of their Bre­thren [Page 159] have much laboured to demolish, and have too too much prevailed, as all our Cathe­drals, and some Collegiate Churches shew, and our very Parecial Churches are tottering; And this surely by the just judgment of God, is come upon this Land for our sins: for there­fore was the Arke of God taken by the Phili­stines: as Prosper observeth, Prosper de Promis. part. 2. c. 24. Sic Deus Israel Israscitur peccantibus sacerdotibus, ut etiam Sacratis locis, suis, vasisque non parcat.] When God is angry for the sins of his Mini­sters, he doth not spare his own Consecrated places, or Vessels, it follows.—Metuan Re­ges, & Gent [...]s quae Dei Sacrata vasa, captiva 1 Sam. 5. retinent,] i. e. he wisheth both Rulers, and People, (by the examples of the plagued Phi­listines) to beware, that they detain not such Holy Captivated spoils, (a good lesson for Church-Land, and Lead-buyers,) indeed Judg­ment 1 Pet. 4. 17. must begin at the House of God,] which is with us come to pass, by the assistance of many of our Nobility, Gentry, and Commonalty, who came in cheerfully with mony and Arms, to pull down the pride of Bishops as was pretended. (But alio fastus, Diog. Laer. in Diog. Plato said,) and this War was called by their (then Dear) Brethren of Scotland, Bellum Episcopale. Now by this time, I believe, they perceive by their own far greater pressures, that, The Judgement which began at the House of God neither did, or will end there; especially, if this Millinarian design of Saint-reigning, or Saint-Levelling take place: for so, that, will be performed, for which the long Parliament (at the begin­ning [Page] thereof) was petitioned, viz. That they would pull down the mighty from their Seat, and exalt the humble and meek,] for these are the Meek ones, who say, they must inherit this Earth.

If they will needs be Saints, yet they are but Earthly Saints, and may without breach of Charity be suspected to be counterfeit: If the Scriptures tell us of false Prophets false Apostles, false Brethren, yea and false Christs too: and if the Ancient Church observed such, as Austin called Aug. in Psal. 132. falsos fideles, and in Ps. 139. falsos Justos, and he gives us an item how to discern them, thus. Falsi justi, invident veris justis.] i. e. Those are but false Saints; who envy true Saints: So, if we find the qualities of such counterfeits in our new Saints, we have good reason to suspect them to be pseudo-Sancti, and Hypocrites.

Many moderate and prudent men, are of opinion that these new Saints themselves, do not really believe this pretended reigning of Christ with them on this Earth: They think that this Doctrine is now set on foot by some parties, on purpose, only, to be a preparative for their seizing on the Estates of great Posses­sors; because they observe that many Prea­chers have of late published this Millinarism in their pulpits, and all at the same time, who formerly medled not therewith: and also that the new risen Quakers do harp upon the same string, shrew'd signs, that they are directed, and inspired by some Montanistical, and earth­ly paraclete: But if these Saints will with pa­tience stay for this Soveraignity, untill the time [Page 161] which the great Apostle hath described, 2 Thes. 1. 7, 8. viz. When the Lord Jesus shall be revealed from Heaven, with his mighty Angels in flaming fire.] Then let them take all they can get, no man will resist or gain-say them. The Lord prepare us all by grace so, that we may love his appearing, and meet him with joy, and in the mean time may wish and hartily pray—Come Lord Jesus.

The Conclusion.

THE Church of England is at this day much dissetled, by many Scandals, and revivals of old Errors; and it is also disfurnished of many an­cient and laudable usances (as hath been shewed) and moreover, many other rites of great concernment, are either quite gone, or much out of use. For now, the Administration of the Holy Supper (the grand comfort of Christi­ans) is so rare, that in many congrega­tions, it hath not been administred above once in ten years. The uniformity of publick prayer, and worship, which our Ancestors established, and gloryed in, is quite gone; So is the reverend De­cency of Christian Burial, and the Sacer­dotal benediction of Matrimony, and also [Page 162] the Ecclesiastical cognizance thereof, which surely, should be in the Church, because, the Apostle not only giveth precepts concerning matrimony, but 1 Cor. 7. also passed an Ecclesiastical censure upon 1 Cor. 5. 5. the transgressor thereof.

Though all these are taken from us, and many other things also (besides Ecclesiastical Lively-hoods,) yet (in the name of God,) let us still hold fast the Faith, and confession of the Holy Trinity even to death; for if that go away, all Christianity will go with it.

There was in Constantinople, in the days of Theodosius the elder, a parechi­al Church▪ which formerly was called the Church of Alexander, but after­wards it was named Anastasia, i. e. the [...]. Resurrection, and this for many reasons, but principally, because in that Church, Gregory Nazianzen had revived the Faith and Doctrine of the Trinity by his Preaching, which before had been by Hereticks quite extinguished and buried, therefore this Church was called the Resurrection, as Sozomen reports, Soz. l. 7. c. 5 pro resuscitatione Nicaeni Dogmatis, as that poem shews.

[Page 163]
Tuque fidem extinctam, quae per mea verba vocasti
Ad lucem, vates dulcis Anastasia.

I pray God, that our Churches, in this point, may not prove Saint Sepul­chers, to bury the Doctrine, faith, and confession of the Trinity, and that we may never have cause, as that learned Bishop had, to say at his Farewel, with a sad heart and voice, (b) Vale Naz. Poemat. Sur. Comment. ad An. 1546. Trinitas, meditatio mea, i. e. Farewel O blessed Trinity my long study, and Meditation.

Surius, the Carthusian Fryer, telleth us, that when Martin Luther was ly­ing on his death-bed, he called to the standers by, in these words; Orate pro Domino Deo Nostro, & ejus Evan­gelio, ut ei bene succedat.] i. e. pray for our Lord God, and his Gospel, &c. This, the Fryer telleth in disgrace of him, as if Luther thought that God had need of our Prayers. But both the Prayer, and the intention of that good man was holy, and zealous; I will make no doubt of concluding this discourse with the like desire.

[Page 164] Good Reader, let us hartily pray for the Holy Trinity, thus far, that the most sacred, wholsome and necessary Do­ctrine thereof may prosper, and never be forgotten, or dis-believed among us. Amen, Amen.

L. Deo.
FINIS.

Courteous Reader, these Books following are printed for Humphrey Moseley, at the Princes Armes in St. Pauls Church-yard.

Various Histories, with curiosts Discourses in humane Learning, &c.

1. HIstoricall relations of the united Provinces of Flanders, by Cardinall Bentivoglio: Englished by the Right Honorable Henry Earle of Monmouth. Fol.

2. The History of [...]he Warrs of Flanders, written in Italian by that learned and famous Cardinal Bentivo­glio; Englished by the Right Honorable Henry E. of Monmouth. The whole worke Illustrated with a Map of the 17. Provinces, and above 20 Figures of the chiefe Personages mentioned in this History. Fol.

3. The History of the Warrs of the Emperor Justi­llian, with the Persians, Goths, and Vandalls, written in Greek by Procopius of Caesaria in eight Bookes, trans­lated into English by Sir Henry Holcroft. Knight. Fol.

4. De Bello Belgico, the History of the Low-Country Warrs, written in Latine by Famianus Strada, in Eng­lish by Sir Robert Stapylton, Illustrated with divers Fi­gures. Fol.

5. The use of passions, written by I. F. Senalt, and put into English by Henry, Earle of Monmouth 8o.

6. Judicious and Select Essaies and observations by the Renowned and learned Knight, Sir Walter Raleigh, with his Apology for his Voyage to Guiana. Fol.

7. The Compleat Horseman and Expert Farrier in two books, by Thomas De Grey Esquire, newly printed with additions. in 4o 1656.

8. Unheard-of curiosities concerning the Talisma­nicall Sculpture of the Persians. The Horoscope of the Patriarchs, and the judgment of the Starrs, by J. Gaf­farel, Englished by Edmund Chil [...]ead, Ch. Ch. Oxon.

9. The History of the Inquisition, composed by R. F. Servita, the compiler of the History of the Coun­cill [Page] of Trent, in 8o. translated out of Italian.

10. Biathanatos, a Paradox of self-murther, by Dr. Jo. Donne, Dean of St. Pauls London.

11. The Gentlemans Exercise, or the Art of lim­ning, painting, and blazoning of Coats and Armes, &c. by Henry Peacham Master of Arts, 4o.

12. M. Howels History of Lewis the thirteenth King of France, with the life of his Cardinal de Richelien. Fol.

13. Mr. Howels Epistolae Ho elianae. Familiar letters Domestick and Forren, in six Sections partly Histori­call, Politicall, Philosophicall, the first Volume with Additions. 8o.

14. Mr. Howels new volume of Familiar letters partly Historicall, Politicall, Philosophicall, the se­cond Volume with many Additions. 8 [...].

15. Mr. Howels third Volume of Additionall letters of a fresher date, never before published. 8o.

16. Mr. Howels Dodono's Grove, or the Ʋocall Forest, the first part, in 12o. with many Additions.

17. Mr. Howels Dodona's Grove, or the Ʋocall Forest, the second part, in 8o, never printed before.

18. Mr. Howels, Englands Teares for the present wars.

19. Mr. Howels F [...]re-eminence and Pedegree of Par­liament, in 12o.

20. Mr. Howels Instructions and Directions for For­ren Travels, in 12o with divers Additions for Tra­velling into Turky, and the Levant parts.

21. Mr. Howels Vote, or a Poem Royall present­ed to his late Majesty, in 4o.

22. Mr. Howels Angliae Suspiria & lachrymae, in 12o.

23. Marques Virgilio Malvezzi's Romulus and Tar­quin, Englished by Hen. Earl of Monmouth, in 12o.

24 Marques Virgilio Malvezzi's David persecuted, Englished by Ro. Ashly. Gent. in 12o.

25. Marques Virgilio Malvezzi, of the successe and chiefe events of the Monarchy of Spain, in the year [Page] 1639. of the revolt of the Catalonians from the King of Spain. Englished by Rob. Gentilis Gent. in. 12o.

26. Marques Virgilio Malvezzi's considerations on the lives of Alcibiades, and Coriolanus, Two famous Roman Commanders, Englished by Rob. Gentilis.

27. Policy unveiled, or Maximes of State, done into English by the Translator of Gusman, in 4o.

28. Gracious priveleges granted by the King of Spaine to our English Merchants, in 4o.

29. Englands looking in and out by Sr. Ralph Mad­dison, Knight, 4o.

30. Gratiae Ludentes, jests from the University.

31. The Antipathy between the French and the Spanyard, an ingenious translation out of Spanish.

32. Mr. Birds grounds of Grammar, in 8o.

33. Mr. Bulwers Phylocophus, or the Deafe and Dumb mans friend, in 12o.

34. Mr. Bulwers Pathomyotomia, or a Dessection of the significative Muscles of the Affections of the Mind, 12o.

35. An Itinenary containing a voyage made through Italy in the yeares 1646, 1647. illustrated with di­vers Figures of Antiquity, never before published, by John Raymond, Gent. in 120.

Books in Humanity lately Printed.

36. THe History of Life and Death, or the prolon­gation of Life, written by Francis Lord Ʋeru­lam, Viscount St. Alban in 12o.

37. The naturall and experimentall History of Winds, written in Latine by Francis Lord Verulam Viscount St. Alban, translated into English by an ad­mirer of the learned Author. 12o.

38. The life of the most learned Father Paul, Au­thour of the History of the Councill of Trent, transla­ted out of Italian by a person of quality. 8o.

[Page] 39. Paradoxes, Problems, Characters, &c. by Dr. Donn Dean of St Paul's, to which is added a booke of Epigrams, written in Latin by the same Author, trans­lated by Iasper Main. D. D. 12o.

40. Ignatius his conclave, a Satyr written by Dr. Donne Deane of St. Paul's. 12o.

41. A Discovery of subterraneall Treasure, viz. of all manner of Mines and Minerals, from the Gold, to the Coale, with plain directions and rules for the finding of them in all Kingdomes, and Countries, writ­ten by Gabriel Platt. 4o.

42. Richardi Gardiner, ex Aede Christi Oxon. speci­men Oratorium. 8o.

43. The Soveraignty of the British Seas, written by that learned Knight Sir Iohn Burroughes Keeper of the Records in the Tower. 12o.

44. Grammatica Burlesa, or a new English Grammar made plaine and easie for Teacher and Schollar, com­posed by Edward Burles Master of Arts.

45. Artificiall Arithmetick containing the Quin­tessence of the Golden Rule, the true valuation of all Annuities, also to find the distance at one station; An Art never till now published, usefull for Merchants, Gunners, Seamen, and Surveyors, by Robert Iager of Sandwich in Kent Gent.

46. Naturall and Divine Contemplations of the Passions and Faculties of the Soul of Man in three books, written by Nicholas Moseley Esq. 8o.

Severall Sermons, with other exeellent Tracts in Divinity, written by some most eminent and learned Bishops, and Orthodox Divines.

47. A Manuall of private Devotions & Meditations for every day in the week, by the right reve­rend Father in God, Lancelot Andrews late Lord Bi­shop of Winchester, in 24o.

[Page] 48. A Manuall of Directions for the Sick, with ma­ny sweet Meditations and Devotions, by the right reverend Father in God, Lancelot Andrews, late Lord Bishop of Winchester, in 24o.

49. Ten Sermons upon severall occasions, preached at St. Pauls Crosse, and elsewhere, by the Right reve­rend Father in God, Arthur Lake, late Lord Bishop of Bath and Wells. in 4o.

50. Six Sermons upon severall occasions, preached at Court before the Kings Majesty, and elsewhere, by that late learned and reverend Divine, Iohn Donne, Dr. in Divinity, and Dean of St. Pauls London, in 4o.

51. Private Devotions in six Letanies, with directi­ons and Prayers for the dayes of the weeke and Sa­crament, for the houre of Death, and the day of judg­ment, and two daily prayers, for the Morning and E­vening, written by Dr. Henry Valentine, 24o.

52. A Key to the Key of Scripture, or an exposition with notes upon the Epistle to the Romans, the three first chapters, by William Sclater, Dr. in Divinity and Minister of the word of God at Pi [...]mister in Somer­setshire, in 4o.

53. Sarah and Hagar, or the sixteenth Chapter of Genesis opened in ninteen Sermons, being the first legitimate Essay of the pious labours of that learned, Orthodox, and indefatigable Preacher of the Gospell, Mr. Josias Shute. B. D. and above 33 years Rector of St Mary Woolneth in Lombardstreet, in Folio.

54. Christ's Tears with his love & affection towards Jerusalem, delivered in sundry Sermons upon Luke 19. v. 41, 42. by Richard Maden, B. D. late of Magdalen Colledge in Oam. in. 4o.

55, Three Sermons viz. The benefit of contentati­on, The Affinity of the faithfull, and The lost sheep found, by Mr. Henry Smith. 4o.

56. Ten Sermons preached upon severall Sundayes, [Page] and Saints dayes, by Peter Hausted Mr. in Arts, and Curat at Ʋppingham in Rutland in 4o.

57. Eighteen Sermons preached upon the Incar­nation and Nativity of our blessed Lord and Saviour Jesus Christ, wherein the greatest misteries of God-liness are unfolded, to the capacity of the Weakest Christian, by Iohn Dawson Oxon. in 4o.

58. The History of the Defenders of the Faith, dis­coursing the state of Religion in England during the Reigns of King Henry 8. Edward 6. Queen Mary, and Queen Elizabeth. by C. L. in 4o.

59. Christian Divinity, written by Edmund Reeve Batchelour in divinity, in 4o.

60. The Communion-Book Catechism expounded by Edmund Reeve Batchelour in Divinity, in 4o.

61. The true and absolute Bishop, wherein is shew­ed how Christ is our onely shepheard and Bishop of our soules, by Nicolas Darton, Master in Arts, in 4o.

62. A description of the New-born Christian, or a lively pattern of the Saint militant child of God, written by Nicholas Hunt, Master in Arts, in 4o.

63. Divine Meditations upon the 91. Psalm, and on the History of Agag King of Amalek, with an Es­say of Friendship written by an honourable person,

64. An Historicall Anatomy of Christian Melan­choly, by Edmund Gregory Oxon, in 8o.

65. Lazarus his Rest, a Sermon preached at the Fu­nerall of that pious, learned, and Orthodox Divine, Mr. Ephrim Ʋdall, by Thomas, Reeve, B. D:

66. The Survey of Man, in a Sermon as it was de­livered by Mr. John Bishop at his Fathers funerall.

67. Enchiridion containing institutions Divine and Morall, written by Francis Quarles, 24o.

Books in Divinity Lately Printed.

68. THE Psalmes of David from the new Trans­lation of the Bible, turned into Meter, to be [Page] sung after the old tunes used in the Churches; by the Right Reverend Father in God Henry King Bishop of Chichester. 12o.

69. Choice Musick for three voices, and a tho­rough-Base composed by Mr. Henry and Mr. William Lawes, brothers and servants to his late Majesty; with divers Elegies set in Musick by severall friends upon the death of Mr. William Lawes. 4o.

70. Letters between the Lord George Digby and Sir Kenelm Digby Knight, concerning Religion. 8o.

71. Essaies in Divinity by Dr. Donn. D. of Saint Paul's, before he entred into holy orders. 12o.

72. Publike devotions, or a Collection of Prayers used at sundry times by divers Reverend and godly Divines, together with divine implorations, and an introduction to prayer. 24o.

73. The Sinners Tears in Meditations and Prayers by Thomas Fettiplace of Peterhouse Camb. 12o.

74. Quaestio Quodlibetica, or a discourse whether it be lawfull to take use for mony by R. F. Knight.

75. Sions Prospect in its first view presented in a summary of Divine Truths consenting with the faith professed by the Church of England, confirmed from Scripture and reason, composed by Mr. Robert Mossom Minister: 4o.

76. Flores Solitudinis, certaine rare and elegant pie­ces, viz. Two excellent discourses. 1 Of Temperance and Patience. 2 Of life and death by I. E. Nierem­bergius. The World contemned; by Eucherius, Bishop of Lions. And the life of Paulinus Bishop of Nola, collected in his sicknesse and retirement, by Henry Vaughan.

77. 14. Sermons on severall Texts of Scripture with a Catechism written by Willam Gay Rector of Buckland.

Choyce Poems with excellent Translations, by the most eminent wits of this age.

78. EPigrammata Thomae Mori Angli, in 16o.

79. Fragmenta Aurea, a collection of all the incom­parable [Page] Pieces written by Sr. Iohn Sucklin Knight, 8o.

80. Poems, Songs, Sonnets, Elegies, and Letters by Iohn Donne, with Elegies on the Authors death, to which is added divers Copies under his own hand, ne­ver before in print. 8o.

81. Juvenalls 16. Satyrs translated by Sir Robert Stapylton, wherein is contained a Survey of the man­ners and actions of Mankind, with Annotations, 8o.

82. Musaeus on the loves of Hero and Leander, with Leander's letter to Hero, and her answer, taken out of Ovid, with Annotations by Sir Robert Staplyton, in 12o.

83. Poems, &c. written by Mr. Edward Waller of Be­consfield, Esq. 8o.

84. Pastor Fido, the faithfull Shepheard, a Pastorall, newly translated out of the Originall, by Mr. Richard Fanshaw, Esq 4o.

85. Poems, with a discovery of the Civill Warrs of Rome, by Mr. Richard Fanshaw, Esq in 4o.

86. Europa, Cupid crucified, Venus Vigils, with An­notations, by Thomas Stanley, Esq 8o.

87. Coopers Hill, a Poem written by Mr, John Denham Esq the 2d Edition with Additions, 4o.

88. Medea, a Tragedy written in Latin by Lucius Annaeus Seneca, Englished by Mr. Edward Sherburu Esq with Annotations, 8o:

89. Seneca's answer to Lucilius his Quaere, why good men suffer misfortunes, seeing there is a Divine pro­vidence, Englished by Mr. Edward Sherburu, Esq 8o.

90. Madagascar with other Poems, by Sr. W. Davenant.

91. Poems with a Masque by Thomas Carew Esq. Gentleman of the Privie Chamber to his late Maje­stie, revived and enlarged with Aditions, 8o.

92. Poems of Mr. John Milton, with a Masque pre­sented at Ludlow Castle before the Earle of Bridgewa­ter, then President of Wales, 8o.

93. Poems, &c. with a Masque called The Triumph [Page] of Beauty, by James Shirley, Gent. 8o.

94. The Mistriss, or severall Copies of love-verses, written by Mr. Abraham Cowley. 8 [...].

95. Stepps to the Temple, sacred Poems with the delights of the M [...]ses upon severall occasions by Ri­chard Crashaw of Cambridge. 12o.

96. Divine Poems written by Francis Quarles 8o.

97. Clarastella, with other occasionall Poems, Ele­gies, Epigrams, Satyrs, written by R. Heath. Esq:

98. Poems written by Mr. William Shakspeare.

99. Arnalte & Lucenda, or the melancholy Knight, a Poem translated by L. Laurence. 4o.

100. The Odes of Casimire, translated, by Mr. George Hills of Newark. 12o.

101. Alarum to Poets by I. L. 4o.

102. Fragmenta Poetica or Miscellanies of Poeticall Musings, by Nich. Murford Gent. 12o.

103. Hymnus Tabaci, Authore Raphaele Thorio. 8o.

104. Hymnus Tabaci, a Poem in Honour of Tobacco Heroically composed by Raphael Thorius, made En­glish by Peter Hausted Mr. of Arts, Camb. 8o.

105. [...]lor Iscanus, a Collection of some select Po­ems, and Translations, written by Mr. Henry Vaughan

106. Argalus and Parthenia by Francis Quarles.

107. The Academy of Complements wherein La­dies, Gentlewomen, Schollers and strangers may ac­commodate their Courtly practise with gentile Cere­monies, complementall, amorous, high expressions and forms of speaking, or writing of Letters, most in fashion, with Additions of many witty Poems and pleasant New songs. 12o.

Poems lately Printed.

107. Poems and Translations, the compleat works of Thomas Stanley Esq 8o.

105. Choice Poems with Comedies and Trage [Page] dies, by Mr. William Cartwright late student of Ch. Ch. in Oxford, and Proctor of the University. The Aires and songs set by Mr. Henry Lawes, servant to his late Majesty in his publick and private Musick.

108. Herodian of Alexandria, his Imperiall History of twenty Roman Caesars, and Emperours of his time, first written in Greek, and now converted into an He­roick Poem by C. Stapleton. 4o.

109. The Card of Courtship or the Language of love fitted to the humours of all degrees, sexes and Conditions.

Incomparable Comedies and Tragedies written by several Ingenious Authors.

110. COmedies and Tragedies written by Francis Beaumont, and John Fletcher, never printed before, and now published by the Authors Originals Copies, contayning 34 playes, and a Masque, Fol.

111. The Elder Brother

112. The Scornfull Lady

113. The Woman Hater

114. Thierry and Theodoret

115. Cupids Revenge

116. Monsieur Thomas

117. The two Noble kinsmen by Francis Beaumont. and Iohn Fletcher.

118. The Country Captain and the Variety, two Comedies written by a person of Honour. 12o.

119. The Sophy, a Tragedy writen by Mr. Iohn Den­ham Esq Fol.

120. Brennoralt, or the discontented Collonel, a Tra­gedy written by Sir Iohn Suckling Knight. 4o.

121. The deserving Favorite by Mr. Lod. Carlel.

122. Albovine King of Lombardy

123. The Just Italian

124. The Cruel Brother

125. The Unfortunate Lovers

126. Love and Honour by Sir William Davenant.

[Page] 127. The Sophister by Dr. Z.

128. Revenge of Bussy D Ambois

129. Byrons Conspiracy

130. Byrons Tragedy. George Chapman

131. Contention for Honour and riches

132. Triumph of Peace in 4o J. Shirley

133. The Dutchess of Malfy by Iohn Webster.

134. The Northern lass by Richard Broome.

135. The Cid, a Tragicomedy translated out of French by Ioseph Rutter Gent. 12o.

136. The Wild Goose Chase a Comedy written by Fr. Beaumont and Iohn Fletcher. Fol.

137. The Widow, a Comedy by Ben: Iohnson, Iohn Fletcher, and T: Middleton.

138. The Changling by T Middleton and Rowley. 4o.

239. Six new plaies. 1. The Brothers. 2. The Si­sters. 3. The Doubtfull Heir. 4. The Imposture. 5. The Cardinall. 6. The Court-Secret, by I. Shirley.

140. Five new plaies. 1. A mad couple well matcht. 2 The Novella. 3. The Court Begger. 4. The City Wit. 5: The Damoiselle, by Richard Broome

141. The Tragedy of Alphonsus Emperor of Germa­ny, by George Chapman 4o.

142. Two Tragedies. viz. Cleopatra Queen of Aegypt, and Agrippina Empresse of Rome, by Thomas May Esq.

Playes lately Printed.

143. THe Gentleman of Venice, A Tragi-Comedy by James Shirley.

144. The Polititian, a Tragedy by James Shirley.

145. The Passionate Lovers in two parts, by Mr. Lodowick Carlel.

146. Mirza, A Tragedy, really acted in Persia with Annotations by Robert Barron Esq.

147. Three new playes, viz. 1 The Bashfull Lover. 2 The Guardian. 3 The very woman, by Phillip Mas­senger, Gent.

New and Excellent Romances.

148. CAssandra the Fam'd Romance, the whole work in five parts, written in French, and now Elegantly rendered into English by a person of quality, Fol.

149. Ibrahim or the Illustrious Bassa, an excellent new Romance, the whole worke in foure parts, written in French by Monsieur de Scudery, and now Englished by Henry Cogan Gent. Fol.

150. Artamenes, or the Grand Cyrus, an excellent new Romance, written by that famous wit of France, Monsieur de Scudery Governour of Nostre-dame, and now Englished by F. G. Esq. Fol.

151. The continuation of Artamenes, or the Grand Cyrus, that excellent new Romance, being the third and fourth parts, written by that Famous wit of France, Monsieur de Scudery Governour of Nostre-dame, and now Englished by F. G. Esq. Fol.

152. The third Volume of Artamenes or the Grand Cyrus, that excellent new Romance, being the fift and sixt parts, written by that famous wit of France, Mon­sieur de Scudery Governour of Nostre-dame, and now En­glished by F. G. Esq. Fol.

153. The fourth Volume of Artamenes, or the Grand Cyrus, that Excellent new Romance, being the sea­venth and eighth parts, written by that famous Wit of France, Monsieur de Scudery Governour of Nostre-dame, and now englished by F. G. Esq. Fol.

154. The History of Polexander, a Romance, En­glished by William Browne Gent. Fol.

155. The History of the Banished Virgin, a Ro­mance translated by I. H. Esq. Fol.

156. Casandra the fam'd Romance, the three first books, Elegantly rendred into English by the Right Honorable the Lord George Digby. 8o.

157. The History of Philoxipes and Policrite, a Ro­mance, [Page] made English by an honorable person. 8o.

158. The History of Don Fenise, a new Romance, written in Spanish by Francisco de las Coveras, English­ed by a Person of Honour. 8o.

159. Aurora Ismenia, and the Prince, with Oronta the Cyprian Virgin, translated by Thomas Stanley Esq.

160. Cleopatra, a new Romance, Englished by a Gent. of the Inner Temple, in 8o.

161. La Stratonica or the unfortunate Qeene, a new Romance, translated into English.

162. Choice Novels, and Amorous Tales written by the most refined wits of Italy, newly translated into English by a person of quality. in 8o.

163. Nissena, a new Romance, Englished by an Ho­norable person, in 8o.

164 Dianea, a new Romance, written in Italian by Gio Francisco Loredano, a Noble Venetian, Englished by Sir Aston Cockaine, in 8o.

Bookes lately printed for Humphrey Moseley.

165. A German Diet, or the Ballance of Europe, wherein the power and weaknesse, glory, and reproach, Vertues and Vices, Plenty and Wants, Ad­vantages and Defects, Antiquity and Modernes of all the Kingdomes and states of Christendome are Im­partially poiz'd by James Howel Esq. Fol.

166. Renatus des Cartes', excellent compendium of Musick with necessary and juditious Animadversions thereupon, by a person of Honour, Illustrated with divers figures in 4o.

167. The Scarlet Gowne, or the History of the lives of all the present Cardinals of Rome, written in Italian and Englished by Henry Cogan, Gent. 8o.

168. A discourse of constancy, by Justus Lipsius, faithfully Englished by R. G. sometimes of Ch. Ch. Oxon. containing many sweet consolations for all that [Page] are afflicted in body, or in mind. 12o.

169. Le Chemin abrege, or a compendious Method for the attaining of Sciences in a short time, with the Statutes of the Academy of Cardinall Richelieu, En­glished by R. G. G [...]nt.

170. The Academy of Eloquence, containing a compleat English Rhethorick, with common places and formes to speake and write fluently according to the present mode, together with letters amorous and morall, by Thomas Blunt. Gent. 12o.

171. The Secretary in fashion, or a compendious and refined way of expression in all manner of letters, with instructions how to write letters of all sorts, composed in French by P. St de la Serre, in 8o.

172. Curia Politiae, or the Apologies of severall Princes justifying to the World their most eminent a­ctions by the strength of Reason, and the most ex­act rules of Policy, by the acurate pen of Monsieur de Scudery, Governer of Nostre-dame, and now Englished with the figures of many Emperors and Kings.

173. [...], or observations on the present man­ners of the English, briefly anatomizing the living by the dead, with an usefull detection of the Mounte-banks of both sexes by Richard Whitlock M. D. late fel­low of all Souls Colledge in Oxon 8o.

174. Scholae Wintoniensis Phrases Latinae The Latine Phrases of Winchester School, corrected and much aug­mented with Poeticalls added, and four Tracts. 1. Of words not to be used by elegant Latinists. 2. The dif­ference of words like one another in sound or signifi­cation. 3. Some words governing a subjunctive mood not mentioned in Lillies Grammer. 4. Concerning [...] & [...] for entring children upon making of Themes, by H. Robinson D. D. sometimes school-ma­ster of Winchester Colledge, published for the common use and benefit of Grammer schools.

[Page] 175. Atheismus Vapulans, or a Treatise against Atheism rationally confuting the Atheists of these times by William Towers, late student of Ch. Ch. Oxon.

176. De Juramenti Obligatione promissorij Praelectiones Septem. Of the Obligation of Promissory Oathes, se­ven Lectures read in the Divinity Schools at Oxford by Robert Sanderson D. D. and englished by his late Majesties appointment. 8o.

177. Politick Maxims and observations written by the most learned Hugo Grotius, translated for the ease and benefit of the English statesmen by H. C. S. T. B.

178. The perfect Horseman or the experienc'd secrets of Mr. Markhams fifty yeares practice, shewing how a man may come to be a Generall Horse—man by the knowledge of these seven Offices, Viz. The Breeder Feeder Ambler Rider Keeper Buyer Farrier. Published with some Additions by Lancelor Therford Practitioner in the same Art. 40. yeares.

179. Divine Poems written by Tho. Washborn. B. D.

180. Buxtorf's Epitome of his Hebrew Grammar, Englished by Iohn Davis Mr. of Arts.

181. Fasciculus Poemalum & Epigrammatûm Miscela­neorum Authore Iohanne Donne. D. D.

182. Poemata Graeca & Latina, à Gulielmo Cartwright, C. C. Oxon.

183. The Marrow of Complements, containing A­morous Epistles, complementall entertainments, Di­alogues, songs, and Sonnets, presentations of gifts, in­structions for Woers, with other pleasant passages.

Bookes newly Printed for Humphrey Moseley.

184 THe fifth Volume of Artamenes, or the Grand Gyrus, that excellent new Romance; being tho ninth and tenth Parts: Written by that famous wit of France, Monsieur de Scudery, Governour of Nostre­dame, [Page] and now englished by F. G. Esq.

185 Elise, or, Innocency guilty; a new Romance; translated into English by John Jennings Gent.

186 Clelia, an excellent new Romance, written in French, by the exquisite pen of Monsieur de Scudery, Governour of Nostredame de la Gard.

187 Coralbo, a new Romance in three Bookes; written in Italian by Cavalier Gio Francesco Biondi, and now faithfully rendred into English.

188 The Lusiad, or, Portugalls Historicall Poem; translated into English by Richard Fanshaw, Esq.

189 The History of Philosophy, the first Part; by Tho. Stanley, Esq.

190 The History of the Kingdome of Naples, with the lives of all their Kings; written by that famous Antiquary, Scipio Mazzella, with an Addition of what happened during the Rebellion of Massaniello, and continued to this present yeare, by I. H. Esq.

191 Mr. Howel's fourth Volume of familiar Letters, never published before.

192 Manziny, his most exquisite Academicall Dis­courses upon severall choice Subjects; turned into French by that famous Wit, Monsieur de Scudery, and into English by an Honourable Lady.

193 The English Treasury of Wit and Language, di­gested into common places, by Iohn Cotg [...]rave, Gent.

194 Lusus Serius, a Philosophicall Discourse, of the superiority of the Creatures, by Michael Mayerus.

195 The Aphorisms of Hippocrates, with a short Comment on them; taken out of Galen, Heurnius, Fuchsius, &c.

196 Euphrates, or, the waters of the East, by Eugeni­us Philalethes.

197. Hermeticall Physick, or the way to preserve and restore health, by Henry Nollius Chymist, and Engli­shed by Henry Vaughan, Gent.

[Page] 198 Dr Valentine's private Devotions in Welch.

199 Mantuan's Eclogues, Englished by Tho. Harvey.

200 Medici Catholicon; or, a Catholick Medicine for the Diseases of Charity; by John Collop, Dr. of Physick.

201 Poesis Rediviva, or, Poetry reviv'd, by John Collop, M. D.

202 The Saints Expectation and Reward; A Sermon at the Funerall of Mr. Thomas Wiborow, by Michael Thomas Minister of Stockden in Shropshire.

203 A Sermon against Murder, occasion'd by the Massacre of the Protestants in the Dukedome of Sa­voy; by William Towers B. D.

Books Printed this Terme.

204. RAgguagli di Parnasso; or, Advertisements from Parnassus: Written in Italian by that Fa­ous Roman Trajano Bocalini, and put into English by the right Honorable, Henry Earle of Monmouth.

205 A compleat History of the Lives and Reignes of Mary Queen of Scotland, and of her Son and Suc­cessour, James the Sixth, King of Great Brittain, France, and Ireland, by William Sanderson.

206 The Destruction of Troy, an Essay upon the second Book of Virgil's Aeneis, by John Denham, Esq.

207 Poems, viz. 1 Miscellanies. 2. The Mistresse, or Love-Verses. 3. Pindarique Odes: 4. Davideis, or, a sacred Poem of the Troubles of David; by A. Cowley.

208 God Incarnate, shewing that Jesus Christ is the Only, and the most high God. In foure Books, contai­ning Animadversions on Dr. Lushingtons Comentary upon the Epistle to the Hebrewes, by Edmund Porter, late of St. Iohn's Coll. Camb. Prebend of Norwich.

209 Ducis Buckinghami in Ream Insulam Expeditio: Authore Edovardo Domino Herbert, Barone de Cherbu­ry. Quam publici Juris fecit Timotheus Balduinus, L. L. Doctor è Coll. Omn. Anim. apud Oxonienses Socius.

[Page] 210. The Siege of Antwerp, written in Latine by Famianus Strada, Englished by Tho. Laneaster, Gent.

211 The History of Philosophy, the second Part, by Tho. Stanley Esq.

212 Clelia, an excellent new Romance, the second Volume: Written in French by the exquisite Pen of Monsieur de Scudery, Governour of Nostredame.

213 Argalus and Parthenia, written by Francis Quarles, and Illustrated with 30 Figures, cut in Cop­per relating to the Story.

214 Practicall Arithmetick, in whole Numbers, Fractions, and Decimals; fitted to the severall uses of Gentlemen, Merchants, or Trades-men; by Richard Rawlins, Professor thereof, in Great Yarmouth.

These Bookes are now in the Presse.

215. GLossographia, or a Dictionary interpreting all such hard words, whether Hebrew, Greek, Latin, Italian, Spanish, French, &c. as are now used in our Refined English tongue: Also the Tearmes of Divinity, Law, Physick, Mathematicks, Heraldry, Anatomy, War, Musick, Architecture, ex­plained by Thomas Blount of the Inner Temple, Bar. rester.

216. Astrea, A Romance written in French by Mes­sire Honore D'Vrfe, and now Translated into English.

217. An Introduction into the Greek Tongue most plainly delivering the principall matters of the Grammar thereof, composed for their sakes which un­derstand not Latine; and yet are desirous to have com­petent Knowledge in that language, by Edmund Reeve. B. D. Instructer of all the Originall Tongues.

218 The Rules of the Latine Grammar construed, which were omitted in the Book called Lillies Rules, and the Syntaxis construed by Edmund Reeve. B. D. Instructer in all the Originall Tongues.

[Page] 219. Politick Discourses written in Italian by Paul Peruta, Gent. of Venice, Englished by the Right Hono­rable Henry Earle of Monmouth.

221. Of the Passion of the Soule, and contentment of mind, by Peter du Moulin, the Sonne. D. D.

These Books I do purpose to Print very speedtly.

222 HEsperides, or The Muses Garden, stored with vari­ety of the choisest flowers of Language and Learning, wherein grave and serious minds may be re­freshed with the sollid fruits of Philosophy, History, & Cosmography, intermixed with the sweets of Poetry; And the ceremonious Courtier, The Passionate Amo­rist, with his admired Lady, may gather Rarities Sui­table to their Fancies, by Iohn Evans, Gent.

223. Mosaicall Philosophy, written in Latin by Robert Fludd, Esq and Dr in Physick, and by himselfe afterwards translated into English.

224. Disquisitions upon the Nativity of our Savi­our Jesus Christ, by the Honorable Sir Isaac Wake.

225 The Expedition of the Duke of Buckingham into the Isle of Ree, written in Latine by the Right Ho­nourable Edward Lord Herbert of Cherbury, &c. and now rendred into English.

226. The Life of A Satyricall Puppy, Called Nim, who worrieth all those Satyrists he knowes, and barkes at the rest by W. D.

227. The Anatomy of Prophane Love, written in Italian, and Englished by I. S.

228. Nicholas Flaminell his Exposition of his Hyero­glyphicall Figures, with the secret Book of Artephius and the Epistle of Iohn Pontanus concernig the Phi­losophers Stone. ☞ With an Addition upon the same Subject written by Synetius that most Learned and Famous Grecian Abbot, never Printed before.

229. Brittain's Ida written by that Renowned Poet Edmund Spencer.

230. A Discovery of the Hollanders trade of Fish­ing, and their Circumventing us therein, with the meanes how to make profit of the fishing, by which they have made and yet do reap so great a benifit, by Sir W. Munson Knight somtimes Vice-Admirall of England.

231. Sir, Charles Cornwallis his Negotiation as Lei­ger Ambassador for Spaine.

232. A Discovery of the State of Christendom, con­taining many secret passages and hidden Mysteries of the times both past and present with Historicall and Politicall Observations thereon by a person of Honour.

233. A Grammar Lecture with Elegies, written by Francis Beaumont Gent.

234. A Discourse touching peace with Spain and re­taining the Netherlands in Protection written by Sir Walter Raleigh Knight; presetned to his Majesty.

235. A Discourse of the Warre of Germany with the Lord Chancellor Bacon's Petition and Submission to the House of Peeres.

236. Andrea Palladio his four Books of Architecture treating of private Buildings, Highwayes, Piazzas exercising places and Temples, Translated out of Ita­lion, by, H. L. Esq

237: The Distresses.

238. The fair Favorite.

239. Newes from Plimouth.

240. The Seige. By Sir W. Davenant

241. The Spartan Ladyes.

242. The Discreet Lover or the Fool would be a Favorite

243. Osman the Great Turk or the Noble Servant. By Lodewick Car­lell Gent.

244. More Dissemblers then Women.

245. Women beware Women.

246. No Witt Help like a Womans. By Tho. Midleton, Gent.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.