A CHRISTIAN DIALOGVE between PHILALETHES and MATHETES.

REverend Sir, I have presumed upon your goodnesse and long acquaintance, you being a lover of truth, and of all those that love it, to designe this day to wait upon you, and to give you the trouble to satisfie some questions whereby my mind may be established in this wavering world, wherein severall societies of Christians do all lay claime to truth as theirs only, with as great fervency as the two wo­men pleaded before King Solomon for the child, which could not possibly have two mothers: So surely there is but one truth, and but one right and true profession of it.

I hope your Religion is not now to seek?

Not altogether, but I confess I would be glad to find satisfaction more fully about that religion in which I was born and bred, that so I may not beleeve implicitly, as because my parents were of this or that religion, but that I may be able to render a reason of mine own faith.

Your endeavour is good, but I fear you are troubled with the staggers or vertigo, a braine giddinesse bred by the inordinate motion of spirits in the ventricle of the brain; so I beleeve your mind is made light and frothy by some evil notions unwarily received, or by a multitude of good notions not wel disposed, like unto good meat that being not well digested will breed a disease as well as vicious diet; this may be some cause of your wavering.

I think, Sir, you say right. For I confesse to you that I have met with some spirits that have made me in such a maze, and brought me into such alabyrinth, that I have turned Seeker of what I had, and a Sha­ker in what I held; yet I find my first tenets in the Protestant Religion to be the best, but I want confirmation: For some tell me that I cannot prove there is a God, or that man hath asoule immortall more then other creatures, and that it comes only by generation, and hath no existence after death: And when I endeavour to confute them by Scripture, they bid me prove the Scri­ture to be the word of God; when I seek to prove that by Scripture, they say [Page 2]it cannot bear witness to its selfe, for that is to prove the same by the same: If I flie to the tradition of the Church, they aske me what Church is the true Church: Or if I offer them the sence of Scripture to prove what they de­mand, then they ask me who shall be judge whether that be the true sense or no: If I say our Church of England,Gabr, à porta. Bicl. in can. miss. lect. 23. they deny her to be true: If I say the Church of Rome, others prove her and her Pope too Hereticall: If I say the reformed Churches of Geneva, Helvetia, or Scotland, they tell me they are schismaticall; so that I am in a great straight with Job, to know where wisdome is to be found,Job 28.12. or where is the place of understand­ing?

You need not seek far, the word is neer thee from whence such reasons may be deduced, that will answer all these opinions: But if men will not hear these reasons, I must tell them they have no faith, but either humane or divelish, not divine faith which beleeves that there is a word of God, and beleeves God upon that word. But I will not anticipate; tell me therefore what was the first thing which troubled you.

Even the same with which I troubled my selfe being a child, or something else troubled me by casting into my mind, what that God was, of whom my parents had told me? whether he was before the world? what he did then before he made it? And I have met with some of as little wit as I my selfe then had, or else of deeper reach, either to bring us into some form, which yet we have not had, or else to bring us all to confusion, and then out of that chaos to raise up a Church of their own framing, and boast of it as did Nebuchadnezzer, Is not this great Babel which I have built?

As these thoughts came into your mind for want of know­ledge of God at first, so do these scrupulous queries come into it, for want of subjecting your selfe to that knowledge which God hath of­fered to you of himselfe: For the soul of man being rational and dis­coursive, will run into many vagaries, and grow extravagant with­out rule, and so misse God, wherein standeth mans eternall happi­nesse.

Quest. 1 Is there a way then for a man to attain eternall happinesse?

Yes. First, if there were no eternall happinesse, God had made man in vain with so vast a mind, which no finite thing can satis­fie; and then there must be a way to this happinesse, or else that hap­pinesse is ordained in vain also for man.

Some think it is not necessary to know any more happiness then nature sheweth and dictates to us.

Nature sheweth in part, that felicity which is necessary for man to know, but not fully, but as in the wrong end of an optick glass, which makes things appear farther off, or lesse then they are, or else sheweth us a false felicity, as in a magnifying or multiplying glasse, wherein it appeareth bigger or more then it is; all which sheweth there is an happinesse, though nature mistakes it, or cannot perfectly shew it, though it be necessary for us to know it.

How prove you it is necessary for us to know it?

1. Because I have a soule capable of such a knowledge, nor is an industrious soule quiet till it find either it or something like it, [Page 3]wherein it may find a rest and content: Therefore the spirit of a man is the candle of God to search hidden secrets, Pro. 20.27. yea, even the things of God, 1 Cor. 2.10. and by desire a man having separated himselfe, seeks and intermedleth with all wisedome. Pro. 18.1. 2. Because man is made for it, God intended him for happinesse: For as the world was made that God might be revealed, so God was re­vealed that man might know him, which is felicity. God sought to bring man to it first by obedience, wherein he failing, thereby shew­ing the mutability of created nature, God next set before him the object of beleeving (viz.) his promise of Christ, to know whom in God is life eternall, John 17.3. and felicity. 3. Because man is a future, not only a present creature; for he hath a soul which will be existent after death in joy or sorrow, and therefore necessary for him to know felicity, and to avoid misery.

How prove you that he hath such a soule.

From our immortall desires to live either in memory or posterity for ever, which argueth the immortall nature of the soule, though it be deceived in the choise of it by placing immortality where it is not. So Absalom set up his monumentall pillar, 2 Sam. 18.18. and some call their lands after their own names, Psa. 49.12. and men de­sire tombs, which argueth a desire of perpetuall life. No creature hath this desire but man, for things without life desire to preserve themselves in their particular being,Secundum nu­merum pronunc. Vid. Scor. Dist. 94. and beasts desire the continuance of their kind only for the present time, but man desires a perpetuall being included in no bounds.

2. Because it hath a kind of infinit apprehension; comprehending singular things, and universall things, and the kinds of all things, which argueth an immortall nature.

3. Because God hath made a perpetuall covenant with man,Numb. 18.19. and therefore the soul hath a continuall being in or out of the body, else is the Covenant ended. But, God is not the God of the dead, Mat. 22.32.33. but of the living, for all do live to him, therefore he cals himselfe the God of the Patriarchs after their death, Exod. 3.6. so some in scripture are said to be gathered to their fathers in peace, though slaine, as 2 Chron. 35. as good Josiah. But it is meant to the spirit of the Fathers which were at rest and peace with God, bound up in the bundle of life, 2 Sam. 25.29. among the spirits of just men made perfect, Heb. 12.23.

4. Because men undergo losse and crosse, and death without cause joifully, which were madnesse if the soule were not immortall, and expected after death some felicity to enjoy, 1 Cor. 15.19. But many love not their lives that they may find them hereafter, Mar. 8.35.

5. Because God in the last judgement may shew himselfe just, as Gen. 18.23. for in this world good men suffer, and evill men flourish, Psal. 37. Psal. 71.2, 3. so Jer. 12.1. yet it is but to fat them for the slaughter, Jer. 12.3. Therefore the soule is immortall that every man may find the justice of God at last.

6. The learned heathen did acknowledge this,Arist. Cic. Tusc. 1. [...]. calling the soul the first motion, as if it were the beginning of motion; so by their letting an Eagle flie aloft when the bodies of their Heroes were put into the [Page 4]funerall fires. It is true, that the Scripture saith, the soul that sin­neth, that shall die, but the meaning is, not that the soul shall be dis­solved in his essentiall life, but in the relative life to God-ward, by whose goodness and mercy it obtaineth an eternall felicity.

But how can I prove that it hath any existence after the death of the body?

Because it is distinguished in this by all wise men from the souls or life of bruits; for the spirit of a man goeth upward, and the spirit of a beast goeth downward, Eccles. 3.21. And again, Eccles. 12.7. the dust shall return to the earth, and the spirit to God that gave it; which returning to God signifies the souls immortality,Psallus. that is, as God al­waies is, so the soule is subsisting with God; for if the soule be im­mortall it cannot wax old,Phocylid. but must live ever; so that you must de­nie the soule to be immortall, or else grant that it never dieth. But the old Chaldeans and Egyptians shall rise against such Christians, whose precept was, that a man should make haste to the light and splendors of the Father, and to seek Paradise, which is the splendid and cleer region of the soule. Trismegistus confirms the perpetuall be­ing of the soul;Cic. Tusc. Pythagoras saith as much, and Tully from him. Epicte­tus saith, we are the kinsmen of God, and return from whence we came.Plat. in Phaed. Comment. Mo [...]. Zill. Hisp. in Plat. Plato is more clear then any: And St Paul himselfe makes use of Aratus in the Acts, saying, We are Gods off-spring, Acts 17.28.

But beside, Christ gives us greater light in the point, John 3.36. saying, He that beleeveth in me hath life eternall, and to the thief he said, This day thou shalt be with me, when as that day both their bodies were dead.1 Cor. 5.1. So St Paul saith, We know when this earthly house is dissolved, we have a building of God in the heavens: He doth not say when this house shall be repaired as at the resurrection, but so soon as it is dissolved. So in the fifth verse, saith he, When we are at home in the body, we are ab­sent from the Lord, and therefore are willing to be absent from the body, to be present with the Lord, therefore he desired to be dissol­ved and to be with Christ. And St Stephen praieth God to receive his spirit. But beside all this, if we beleeve that any who were raised from death in Scripture, were truly dead, then their soule upon de­parture from the body, had a subsisting, or else were dissolved into nothing, and if dissolved into nothing, then they were newly crea­ted, rather then reunited, and so cannot properly be said to be rai­sed, but the soule was re-created, and re-infused, and so being a new something brought out of nothing, into which it was dissolved, we shall doubt whether they had their own souls again. And again, if the soul were dissolved at death, in vain did Christ warn us not to feare them that kill the body, or him that can damn the soul; For what damnum or damage can there be to him, that after death hath no soul to feel either sorrow of losse, or pain of sense.

I pray, Sir, what think you of the soul, and how come we by it, and then let me know what principles are left to lead it to felicity?

You propound too fast, one of these three is enough at once, and especially the first to know what the soul is, since Christ saith, it hath been with us ever since we were born, and yet we know not [Page 5]what it is. But I suppose he meaneth that we know it not by any perfect knowledge we have of the essence-thereof; for it is hard to know that by which we know any thing, yet we may know it by its operation; for no doubt it is an immateriall or spiritual substance, which gives man (next to God) life, sense, motion, and understand­ing. How we came by this soule at first in our first parents, must be understood from God, who gives beginning to all things; but how we have them since, may be a question; for though he made our first parents by creation, yet he makes us mediately by generation of our parents; but whether soule and body, is a question too, and yet we say one man begets another, and if the whole man, then body and soule, but if the body only, then is but halfe the man begotten by the parents: Some think all souls were at first created,Plato. and are reserved as in a treasury, I know not where, and infused at mans generation, or when the body is apt to receive them, but then it is not the form of man, nor doth work in the forming of mans body from his concepti­on if it be not infused till the body be apt for it, which they count forty daies after the conception: Others,Hilary. that God creates it of no­thing, ex tempore, upon every occasion of the females conception; but then say others, God is put to a new creation every day:Zanchius. Some say that God gives it essence and substance, but the parents give it a be­ginning of being and existence. Many, or most of the Fathers did judge that it was created of God immediatly, and infused, yet Saint Augustine makes a stand at it,Aug. in epist. act Hieron. 28. de orig. peccato. because he finds not how originall sin can be conveied, if the soul come not by the parents to the child by propagation; for if the body come only from them, meer matter is not capable of sin, neither is the body alone a person, and so no per­son of man is tainted with originall sin in conception, as Psal. 51. In sin my mother conceived (not my body only) but me; and if God make the soule of nothing and then infuseth it, then it being of it selfe pure by his creation, how can it stand with Gods justice to pour it into a tain­ted body; and if the body as meer matter cannot be sinfull, nor the soule neither being newly set out of Gods hand, then meer uniting cannot make them so, and then we shall find no originall sin at all. These opinions being not plainly concluded by the Scripture nor theYet in Saint Hieromes time the Western Church was much inclined this way. Church; therefore as we are to hold that which Scripture, reason, or experience holdeth forth to us most evidently; so where such evi­dence is not, we are to hold that which is most probable, which if we will not do, I see no reason but we must be content without rea­son. Now the Scriptures do not plainly evidence that the soule is immediately created of God, and so infused, but rather offers it as a thing not altogether from God, nor altogether from man, as you may see by divers phrases in Scripture, as in Gen. 1.27. Be fruitfull, and multiply, and fill the earth (viz.) that is, with mankind, and persons of men as other creatures were to do, ver. 22. of that Chapter, or else Gods word is not so effectuall in man the more excellent creature, as it is in the beasts, all which he intended by his resting from creating, that they should ever persist of themselves, and multiply their kinds: Of which God gave the first instance when he framed Eve the first [Page 6]woman out of the first man; and yet is not said to breath into her as into Adam, a breath of life, silently arguing, that by his power con­curring, her whole substance was taken from Adam, upon whom he had first and originally breathedSpiraculum animarum. the breath of souls, as the origi­nall text reads it; yet other texts shew us also that God hath an especiall hand in it, as Job 10.8, 10. and Psal. 139.13, 15. Thy hands have made me: Thou hast covered me in my mothers womb. And Jere­my brings in God asserting, that he formed him in the womb, and Zach. 12.1. It is said God formeth the spirit of a man within him; he doth not say creates it of nothing, but he brings that into act, which was there in the seed,Arist. but potentially, as Aristotle held not much a­misse, though he leaves it doubtfull whether it be mortall or immor­tall; so that we see both God and man hath an hand in the generati­on of the whole man together.

I pray make that a little more plain?

The Philosophers say that the Sun and man begets man; so we may say God and man do propagate mans soule; God so far as to make it immortall, and man so far as to make it sinfull; not that there is any separation in their generation, as if the body, of the body, and the soule of the soule, but the whole of the whole, through the special and meer immediat act of Gods providence, then any in o­ther creatures generation; for generation in man sure is of persons, not of parts: Of which persons God in regard of the soule is the outward efficient, and makes parents the procreating cause; the materiall cause is spirituall matter of the parents souls, which God blowing upon by his power, lighteth one flame by another, without any division or diminution of that spirituall lamp, which is fed with the oile of ani­mall spirits. And thus it may be as well propagated as united, God concurring in his spirituall power upon the soule, to which at first he gave being, and making man the instrument to produce it in the seed.

I pray give some places of Scripture to prove the production, and some reasons drawn from thence, for many places seem against it.

Some seem against it, but are not so, as Exod. 21.22, &c. that a man if he hurt a woman with child, and her fruit depart from her, and yet mischief or death follow not, i. upon the mother, then the punishment shal be but a fine or mulct; but if mischiefe or death follow, then he shall pay life for life. Now if this mischiefe or death be understood of the woman, this place argueth nothing to the souls production by propa­gation. If it be meant of the child, then it must have life, and how a reasonable creature can have life without the form of it, viz. a rea­sonable soule, I know not; therefore the judgement surely was to be made upon the child quickning, and so life was to answer for life; but whether the soule be not infused before, even at the conception, is still questionable. So Numb. 27.16. he is called the God of spirits, yet is he not also the God of our bodies? yes sure, as 1 Cor. 6.20. Glo­rifie God in your bodies, for they are Gods. But Eccles. 12.7. seemeth to make a greater difference, for the body is said there to return to the dust, but the spirit to God that gave it; yet this proves only the soules [Page 7]immortall estate after death, not any immediate creation of it, except he relates to Adam, whose creation was immediate of dust, and his soule immediate from God, but our bodies are not so, and the questi­on still remains, whether the soule be not conveied by Gods speciall concurrence in propagation. So Isa. 57.16. it is said of God, I will not alwaies contend, lest the soules that I have made, faile before me; but that is meant by the generall life of all creatures: Beside, who know­eth not that God makes us, we teach our children so to answer us in their Catechisme, because God did it originally, and doth it still by his benediction of parentall seed, yet we know also that the parents beget the children. So Ezek. 18. it is said, all souls are mine; but that is, all persons. So Zach. 12.1. It is said, God formeth the spirit of man with­in him, which no man will deny; but the question is still of what, whether of nothing, or of the parents substance corporall and spiri­tuall: Indeed that place of Zachary intends the first mans forming, as we see by his alledging Gods stretching forth of the heavens, and lay­ing the foundation of the earth, which was at the creation; or if he meaneth the souls of men since the creation, then by forming cannot [...]e understood creating of nothing. But you will say that God is cal­led the Father of Spirits, in opposition to the fathers of our flesh; but the opposition is not made there between God and man, or soule and body, but between naturall life, and casuall correction, and spirituall; but be it meant of God and naturall parents, yet it proves nothing to the souls production, for he is the God of our body, as well as of our spirits.

But if the soule be of a spirituall substance and nature, how can it be propagated in generation?

Because it is not propagated after a bodily manner, though the whole man begets the whole man; for the soule consisting rather of power then parts, the propagation of it is by promotion, rather than decision; nor is the soule so spirituall as to be simply simple, for only God is so, but hath a spirituall composition, though not ele­mentary, which the God of spirits can blow up to a flame which kin­dles presently upon fit matter by vertue of his first word given to the nature of man, saying, increase and multiply, and by his continuall assi­stance to mans generation.

But generation of souls argueth a corruption of souls, and so it is not immortall.

It followeth not; for the corruption of the soule in propa­gation is only a mutation from power to act, and so is not corrupted by putrefaction, but advanced by perfection; it is the same as it was, but not in the same manner as it was, and so the soul propagated is not corrupted; nor is the soule propagating corrupted, for it is nei­ther divided nor diminished, no more then the flame of a lamp is by lighting another.

But if it passe in propagation, then if conception faile, a soule is lost in the emission of seed for want of conception.

Not so, for the soule is never procreated but in conception, namely, when the seed of male and female meet in one together, [Page 8]with the efficient power of God concurring with all naturall causes for the production thereof; therefore when conceptions faile, the soule continueth as it was; so in unlawfull copulations with other creatures (God not conferring his power) no rationall creature is brought forth, but the soule remains without communication of it selfe.

But if the soule be so traduced from the parents, then from one of them or both, and I see not how one soul can be divided, nor yet how one soule can be made out of two.

It cannot be from one, for the seed of neither male nor fe­male alone, conteins the matter and form of the creature to be produ­ced, but two do make one, two in number and sex, being united make a third; and this is Gods ordinance in nature, that mankind should be distinguished into two sexes, and by their uniting again the whole kind should be preserved; neither is the soule divided because it con­sists not of parts but powers, and therefore the propagation of the soule is not done by decision,Zanch. de tri­bus Elohim. p. 2. l. 3. cap. 7. but by operation, whereby the same power is effected in another, which the soule hath in it selfe; yet it is neither annihilated nor diminished, because it is a spirituall nature, as we understand God to beget his Son, and communicates to him his whole essence, and yet the Father retains his whole essence. And this need not trouble us, since we see the forms of other creatures are in­divisible, as well as mans soule, and yet they beget their like with­out any division of their essentiall forms: And for the making of one soule out of two, you are to conceive how two in act may make one; for man and wife is not only one flesh carnally, but their very soules do so cleave together like Jonathan and David, that they would be­come one, which because they cannot do, they by the assistance of God conspire with the fitnesse of other causes to produce another creature like themselves,Athanas. de var. p. 16. as flint and steel smote together begets fire, which is the next creature that a fervent motion can beget.

When do you judge the soule to be thus traduced?

At the first conception no doubt, and uniting of the male and female seed, the corporall parts whereof, although they must have a time to ferment or concoct before they can mix to make a per­fect conception, yet no doubt the spirituall parts being more quick and active, do move in a lesse time, and are conceived at the first mee­ting of the parents seed, and so become the form of man from his ve­ry beginning, which if the seed should want, the generation comes to nothing, because it wants a form to inform and dispose the matter towards quickning.

Obj. But then you will say, the soule must needs be weak at first, but it groweth and increaseth with the body, and then it must decrease and die with the body.

Ans. To this it is answered;That the soul of man is at first what it will ever be, but wanting organs, and fit means to exercise her power, she lyeth still as seed in the ground for a season, till the means to expresse it selfe be administred, yet the vegetative soule of the seed, is as perfect in it at first as at last, and so is the soule in man; for it being [Page 9]the essentiall form of the creature and the prime act, it must be perfect at first as well as in the processe, or else it cannot give perfection to the other parts of the creature, because it is not perfected in it selfe.

But all this that you say, doth but yet probably set forth that it is so, but doth not directly prove it.

You say true; for indeed the generation of mankind is more wonderfull then any other creature, as in Psal. 139.6, 14. David confesseth the knowledge too wonderfull for him: But when I con­ceive how that some main points of Christian Religion depends upon this opinion, I had rather speak something against reason, then any thing against Religion.

Make that forth, namely, that the production of humane souls by propagation, hath ground in Christian Religion.

If it be found in Scripture, or by just consequence drawn therefrom, then it may be founded on true Religion: And that it is so, I find, 1. By Gods institution, Increase, multiply, and fill the earth, Gen. 1.27. i. not with bodies only, but with persons of men consisting of soule and body, or else other creatures had power to preserve their own kind, and not he who is the best of all. 2. We find that God so or­dered nature in the creation, that every thing in nature should persist by themselves, and multiply their kinds, that he might make no new creatures after that he ceased from all his work which he had made. 3. So we read that God took Eve out of Adam, yet no mention is made of a new soule infused into her: Nor can I understand lesse in Gods promise, That the seed of the woman should break the serpents head, but that a person should come of the womans seed who should do it, which person must consist of a soule as well as a body, or else Christ redeemed mankind by a body without a soule.

Was not Christs soule cr [...]ed immediately of God?

No otherwise then ours is, and that ours is not, we have proved in part, and will prove it farther, and next, that Christs soule was not. First, that ours is not, is plaine from the description of Adams begetting Seth after his own likenesse,Gen. 5.3. if by likenesse and image we understand the spirituall form rather then the bodily frame, as it is said, When God made man after his image, Gen. 1.27. So when God said to Abraham, I will be the God of thy seed, it must be understood of an informed seed, not a seed inanimate; for God is not said to be the God of a senslesse, no more then of a livelesse or dead substance, Mat. 22.32. To this purpose also I conceive that the Scriptures say so ma­ny souls came of Jacobs loins, which if some say it is figuratively spo­ken, yet I know not how a man may be said to be a father of that to which he contributeth the least and more base part of substance: Nor is that of Zachary the Prophet to be neglected, which saith,Zach. 12.1. The Lord formeth the spirit of a man within him; for it sheweth first the Lord to be the externall efficient, without whose immediate act of provi­dence, the soule cannot be traduced, and the word forming (which is not creating) sheweth the manner of it as done by his power, yet not created only, as not propagated only, but formed within man of the spirituall matter of the parents informing their seed. in this regard it [Page 10]is said of David, Psal. 51.5. Ps. 51. in sin my mother conceived me, not my body sure, but my whole nature. So when our Saviour saith, that which is born of the flesh is flesh, John 3.6. he meaneth the whole man, and if so, then the soule, which if immediately created of God, cannot possibly be called flesh, nor properly fleshly (that is) sinfull; beside, if the soule be not propa­gated, how may originall sin be possibly conveied, for by one man sin en­tred, and by him therefore it must be conveied to his off-spring; for the doing whereof propagation is the most apt and likeliest way, because every like begets his like; so sinfull man begetting man, propagates with him a potentiality of sinning from the first mans privation of o­riginall righteousnesse and inclination to evill; but this cannot be, un­lesse the soule be derived from the parents, for the body is not the subject of sin, but the whole man; for if the soule be immediately created of God it must be good and pure, and if so, then he cannot justly cast it into an evill condition without a first guiltinesse;Gen. 18.25. nor can the soule but unwillingly unite with the body to become sinfull. But surely I understand not if the soule be immediatly created, how it can be corrupted or made sinfull; for from whence should the cor­ruption arise; from the soule it cannot being created good; from the body it cannot, being meer matter, neither capable of vertue or vice, because it wants intellect, will and affection: If you say it ariseth from union, how can that be if the soul be created good, and the body be uncapable of evill: If you say it comes by imputation, you make God to do and undo, to give good, and take it away again without cause, and so an unjust, at least a vain work, to give goodnesse to the soule, and presently to take it away again by infusing it or uniting it to the body, by which it should become sinfull. I know some will say God may impute it to man for Adam's fall, as well as righteous­nesse to us for Christs merits; b [...] friend, the case is much unlike; for imputation of righteousnesse is a work of mercy, which is to be done without cause; but the imputation of sin is a work of justice which canot be done without some cause; but if the soule be created pure, and the body untainted with sin, both because it is meer matter, and sin of a spirituall nature, which cannot taint meer passive matter, then can there be no ground for imputation, and so it cannot passe but by propagation.

But how prove you Christs soule not immediatly created?

Because he was to take mans nature body and soule, that both by him might be redeemed: Therefore he took whole humane nature of the blessed virgin as was promised; The seed of the woman shal break the serpents head, and Rom. 1.3. He was made of the seed of David according to the flesh. Beside, if soules, and so his soule were immedi­ately created of God, then Adams sin must be imputed to him (as he was man) as well as to us, and so he should be a sinner; but sin was not imputed to him, but only reputed his: And then if it came not by im­mediate creation, then it came by formation in the womans seed, as ours by propagation: And if we understand it not thus, that it was im­mediately formed in the first conception, i. when the holy Ghost sepa­rated that part of the blessed Virgins seed for his Manhood to the [Page 11]soule, whereof the divinity was immediatly united to the body. This dilemma will trouble us, namely, that either his divine nature was united to a bruit body, or else the body subsisted by it selfe our of the Divine nature.

But if Christs humane nature were thus formed or propagated, I see not yet how he can ever the more escape the taint of originall sin.

I suppose you beleeve that he was conceived by the holy Ghost, and so the matter of his humane nature was sanctified and purged from that stain.

I beleeve he was conceived by the holy Ghost, yet I know not how to beleeve that that conception was sanctifying or purging away of sin from his humane nature, nor his humane nature from sin, but only a separation and consecration of that part of the blessed Virgins substance to that holy work and endowment of it, with all graces sit thereunto: For there can be no sanctification without a Mediatour, and there is but one Mediator, 1 Tim. 2.5. by whose blood all are cleansed from sin; yea, the holy Ghost cleanseth none but by his blood; so that if Christs nature did need sanctifi­cation, then it also needed a Mediatour, and then he must be a Mediatour for himselfe, which he could not be; for a Mediatour is not a Mediatour of one.

You say true, and have almost wound your selfe out of this labyrinth: For indeed the holy Ghost in this conception did not cleanse Christs nature from sin, but did separate that substance which was not sinfull, from a sinfull person; for a person only is sinfull, sub­stance is not. Now Christ did not take her person but substance, on­ly leaving the accident of sin, which adhereth only to a person; and so though Christs nature were in Adam, and so in the Virgin who was of that sinfull line, yet his person was in neither; for he was the eter­nall son of God, who in that instant that the humane nature was con­ceived or separated by the holy Ghost from the blessed Virgin Mary, did assume it into himselfe to be one person; and thus his nature could never be tainted with originall sin; for his humane nature be­fore that was never a person, and when it was a person, it was propa­gated not after the ordinary and naturall way, and so without sin: Nay more, the substance of his humane nature though it were sinfull, subsisting in the blessed Virgins person, yet so it could not be Christs, because personality cannot be imparted, but it was made his by sepa­ration from her by the holy Ghost, and his own immediate assump­tion, and so great is the mystery of Godlinesse, 1 Tim. 1.16. The not conceiving this rightly, made the Marcionites and Manicheans say, Christ had no true body; and Apollinaris to say he had no hu­mane soule.

I thank you for these solutions; but yet one thing stichs, namely, how the soule can be said to be immortall, if it be propagated?

Consider that mortality proceeds not from generation, so much as malediction of God for Adams sin, who if he had not sinned, his body might have been as immortall as the soule; so that the pro­pagation of the soule doth not make it meerly mortall, but the act of Gods immediate power in the production of it makes it immortall, [Page 12]because whatsoever is so produced cannot be dissolv'd but by the same power by which it first took life, though the body may, because it is bred only by the power of nature; beside, the soule is not made of any corporall matter, and therefore is not corruptible though conge­nerate with the body.

Now being somewhat satisfied about the soule, I pray tell what principles are there to lead it to felicity?

Some principles there be which God hath given to nature, and left in nature to seek felicity; but as some know what happinesse is, so others make no use of those principles.

I pray what is felicity?

Mans soveraign and chiefest good, consisteth in the enjoi­ment of God, which confers to man concurrence of all good, without any contrarieties, which is opposed to that misery into which he is fallen by the first mans sin, namely, blindnesse of mind, fondnesse of affection, stubbornnesse of will, inclineablenesse to all evill, way ward­nesse from all good, for which cause we are subjected to vanity, cor­ruptibilitie, all miseries of body and soul, temporal and eternall, death and damnation. Now mans felicity is an estate contrary to all these: After this many learned Philosophers searched, but could not find it, and why? Because they knew not God from whom it proceeds, and is the giver of it by redeeming man from all misery, and from death to life by his free grace in Christ, which is life eternall and true felicity to know aright. John 17.3.

What principles lead thereunto?

Not the principles of nature only; for they teach no fur­ther than there is a felicity, but not what it is, which made the Philo­sophers in such a labyrinth about it; some placing it in pleasure, some in poverty,Vid. Varro. some in knowledge, some in riches, some in honours, as many people doe now: For as some aim at no end or mark at all, but like foolish children shoot their arrowes up in the aire; some aim at a bad end in which can be no happinesse; some at a seeming good which is not good in it selfe; some at felicity in generall, but go blind­ly and lamely about it, wanting right leading principles.

The principles are such therefore as God hath revealed, who is in himselfe the chiefest good, and therefore can best ordaine the way whereby man may enjoy him. This way is set down in the holy Scriptures; for which Scriptures sake the world was made, that so in time that might be revealed, [...]. which in God was hidden at the begin­ning, namely, that Christ should come and redeem mankind from the wrath of God, the slavery of Satan, and the dominion of sin and death, which rightly to know and beleeve, leads to life eternall.

How may one attain this knowledge?

By right understanding the holy Scriptures in its propositi­ons and consequences. Now the Scripture tels us that the first man sinned, and so incurred the wrath of God upon himselfe and all his posterity, Rom. 5. yet he so graciously promised him that the seed of the woman should break the serpents head, i. ruine the policies and works of the Devill, wrought in and against man. Now from whence [Page 13]commeth this? doth God intend to put up this wrong, and passe it over? then how can his justice be satisfied? or if infinite justice must be satisfied by some suffering for that sin, then who must undergo it: If we look upon God as absolutely one without distinction, then the offended must mediate with himselfe, and so put up this offence; yea, the Father God must be the sufferer without any mediator.Gnosticks, or Patrispassiani. But this cannot be; for a mediator is not of one, but God is one, Gal. 3.20. yet infinite justice must be satisfied by an infinite person. The scriptures therefore declare, that in the Godhead there be three persons, Fa­ther, Son, and holy Ghost. Now though we cannot so well appre­hend how the essence divine can mediate to it selfe for man, yet we may conceive how one person can mediate to another, and so that the Son who lay hid in the bosome of the Father before all time, did con­sult and mediate with the Father about it. We must therefore un­derstand first, That God made man as perfect as a creature rationall could be made, saving only that he gave him not immutability, which is a portion beyond created nature: For the very Angels that stood once, were yet mutable in themselves, and they that stand now are not immutable in themselves, though they be in their estate, and the reason is, they that fell chose to stand by their own naturall power, without dependency upon God; they that stood chose to stand by dependency upon the Archangell the Son of God, the first born of every creature,Colos. 1.15. and of whom the whole family of heaven and earth is named, Eph. 3.15. these were the elect Angels. Now as they stood by love, so man must be recovered by faith in him,Aug. Servans hos, salvens illos. that is the same Archangell and Son of God, Jesus Christ, who is the head of men and Angels, Col. 1.18. creating both; but preserving them, and saving us from all the bitter effects of sin, and leading us to eternall selicity, by grace on earth, to glory in heaven. This is the way to felicity; first, To know God, Then secondly, my selfe and miserable condition, and thirdly, The remedy in Christ.

How come men to wander so much in the seeking of it?

The reason of it is; first, The sin of Adam and Eve, who sought to find the chief good in that which God the chiefe good pro­hibited. Mans soule is troubled with a vertigo ever since, and run­ning round in a maze, is not able to find the right object, and if any time we come neer it, yet like the Sun comming to his verticall point in the tropick, we turn back to the old course. Some men know no­thing of felicity, yet they aime at something they fansie to be good for them; yea, at a kind of immortality, as in writing, building, or to practise Arts or Arms, or purchasing and conquering; all which are but shadowes of felicity, and may keep our names alive, while the soule may be damn'd as the body is dead. Some are worse, that place their felicity in carnall delights; as in cating drinking,Phil. 3.19. and wan­tonnesse, which ends commonly in bitternesse, shame and death. Now though that felicity is thus divorsed by mans mistakings, [...]ing round in a large circumference of mans vain apprehensions, yet by serious consideration it may be reduced to one centrall point; for when we have wearied our selves, like Noah's Dove we must return [Page 14]to the Ark at last for rest and safety, for only in God the soule takes rest,Aratus. for as we are the off-spring of God, Acts 17.27, 28. so he is not far from any of us, and we may find him by nature if we would grope after him: but especially by Scripture which teacheth us to know God in Christ; for none can come to the father but by him, other­wise we know not felicity at all, or not rightly; for as no man can divide a circle till he have found the center; so neither the circum­ference of true felicity, till we fix the foot of our affection in God, like one foot of a compasse: And as a man may find the center of a cir­cle though he seeth it not; so may one find God in the circumference of his works, though he never saw him, and felicity in Christ though he never yet knew it before.

The knowledge of God being mans felicity, it is not amisse to prove there is a God; for he that commeth to God must beleeve that God is: therefore I pray you prove to me there is a God.

I suppose you urge not this question because you doubt it, but because you would have reason to satisfie others therein; There­fore, that there is a God fit to be known of all men, I shall prove by reason; for though Scriptures be enough to prove it to us that be­leeve, yet not to them who beleeve not; therefore reason in this point is needfull; for many will not beleeve unlesse their understanding be over-powred by miracle, or revelation, or by some extraordinary energeticall operation of God upon the soule, they will not beleeve except their reason be convinced of the truth of Scriptures, that they are of God, and of divine revelation; otherwise he thinks that his faith is but implicit, or folded up in other mens beleefe, or a weak yielding to antiquity or authority of Lawes and Customes, without examination of their analogy and agreement with pure and primary reason; and I beleeve if pure reason were not clouded by idlenesse, ignorance, or wilfulnesse, it would prove a more impartiall judge of truth, than the Pope himselfe, who beleeves the Scripture by the ground of antiquity, and forceth his conclusions drawn therefrom, upon mens consciences by his own authority; which men being made his vassals, yield to any thing for quietnesse sake, though themselves have no satisfaction therein. From whence it is that most Christi­ans profession of Religion, is but either forced by fear of authority, or voluntarily resigned up to another mans judgement, or setled upon ones obstinate wilfulnesse, neither which is saving faith: For though we give some assent to Scriptures at first being moved by the autho­rity of the Church, to whom we owe respect and reverence, as the people of Samaria first beleeved for the womans sake,John 4.42. yet at last they beleeved for Christs sake: So people within the pale of the Church, first hear the voice of their mother the Church, but at last they be­leeve it for God the Fathers sake, whose voice they find speak in Scripture, which is the foundation of true faith, being the last principle into which faith can be resolved.

Are there any other reasons to prove God beside Scrip­tures?

None better then Scripture to them that beleeve it; but [Page 15]because many beleeve not the Scriptures; as the Heathen denie the whole Bible, and the Jewes halfe of it, namely, the N. T. therefore reason must be found to convince such. The heathen know not the true God, and the Jews know not God in Christ, and so one worships a false God, and the other the true God but in a false manner: And we need not scruple at reason in this point, because God gave reason before Scriptures, and holy Reason before holy Writ to divers men which lead them to Religion; and therefore though it be well pro­ved to us out of the Old Testament, that there is a God of the Jewes, whom the very Heathen feared, 1 Sam. 4.7, 8. And also out of the New Testament, that to us there is but one true God, of whom are all things, and we in him; and one Lord Jesus Christ,1 Cor. 8.6. by whom are all things, and we by him: And beside, we know that nothing can testifie better of the truth of Gods being, then the truth of Gods wri­ting; yet for other mens sakes who beleeve not the Scriptures, and yet by reason may be induced to beleeve them, it is good to urge rea­sons.

Now the first reason to perswade men that there is a God, is; Be­cause it seems written in the minds of all nations by a naturall impres­sion or mentall presumption, which forceth rather to worship any thing for a god, then no god at all;Rom. 2. Cic. de Nat. De. lib. 1. p. 198. Cic. lib. 1. Tusc. &. pa. 112. Rom. 1.2. which sheweth the first Com­mandement written in their hearts, that they shall acknowledge a god, though what god it is they know not, and so they worship divers things for gods which are not so. From hence it is that some have worshipped Sun and Moon; some worshipped Beasts, Serpents; some the Images of Men; some Crocodiles; some Devils under strange shapes of Satyrs, whose upper part was manlike, and the under part like a Goat; the Aegyptians worshipShor-apis. an Oxe head; the Bramenes of India, worship the first thing they meet in the morning, as the god of the day:Orteli Cosm. So in Baida they worship a piece of a red clout ti­ed to a crosse-stick like a banner; some worship a Crosse as the god of raine: This may be some old traditions of the Crosse antiquated. I would they that understand their language, would bring that God to them whom they ignorantly worship, as Paul did to the Athenians, it would prove a happy voiage. I know the Papists use some endea­vours among them to little purpose, till they have convinced their un­derstanding, and so they do but draw them from one superstition to another, and can give as little reason for one as the other; yea, I be­leeve the subtill Indian observing the Idolatry of the Papists, think their own Religion to be as good as the Papists.

How comes men to be so sottish?

Through ignorance, and immoderate passions of love and fear: For as through ignorance some worshipped Fortune, and Vi­ces, as contumely and impudence, as did the Athenians,Clem. Rom. l. 5. Recog. others Flora and Priapus, as did the Romans, some worshipped Nymphae and Hy­men, and Mons Veneris, which words signifie the secret parts of wo­mens bodies, fo which they made gods and goddesses, as some ina­moured Gallants do of their mistresses. And thus the Devill hath taught men to debase themselves even unto hell, Isa. 57.9. So by fear [Page 16]men worshipped Serpents and Crocodiles, and other hurtfull crea­tures; as the Indians do the Devill for fear he should harm them; others worshipped the Images of both under certain shapes called Telesmes, which were made to defend them from something they feared. So Love erected strange Idols: As those that passionately desired to preserve the memory of their friends, did after their death set up an Image of them, which in processe became a sanctuary for offenders;Dioph. Laced. in Antiq. as did the Image of Synophanes son, which he set up in love of his memory, to which Image his servants offered incense, and did fly to it for pardon of their offended master, and upon reliefe would offer it gifts of thankfulnesse. From hence came superstition, the end whereof was,Cicero. that their friends might be superstites or survivors when they were dead; that is, kept in memory after death. So Ninus set up the Image of Belus his father, in his new built City Niniveh, which became a sanctuary to all kind of offenders, and in processe of time came to be religious worship,Sophocles. which even some heathen Poets confuted. From Belus came Baal, so often named in Scripture, signi­fying (Lord) as Baal-Sephon, Exod. 14.1. the Lord of the watch Tow­er, and Baal Berith the Lord of the Covenant, Judg. 8.33. and Baal-zebub, the Lord of flies, Dan. 3.1. And it is very likely that Nebuchad­nezzars golden Image, Dan. 2.38. was to be a memoriall of himselfe, because Daniel had told him that he was the head of Gold; but God crossed his purpose by the delivering of the three children from the fiery furnace. However his Babylonians set up their god Bel, which is very likely that they had brought from the Assyrians by conquest.

But in what times did this false worship arise?

Certainly it arose first in Cain's posterity, of whom it is said, Gen. 4.26. Then began men to call on the name of the Lord, where the Hebrew word huchar, signifieth to prophane, as Num. 30.2. And Jew­ish Rabbies so take it,R. D. Kimchi. though the Chaldee Paraphrase doth not; for they say that then they began to call men by the name of gods and lords, and placed the souls of their famous men in the stars, and called the images here on earth by the name of god, and began to give them divine worship. This being a prophaning of that true Religion which was held in the family of Sheth, you find in the fifth of Genesis, men are ranked into two sorts, sons of God, and sons or daughters of men; but when these sons of God of the line of Sheth, married with the daughters of men which were of Cain, and became infected with their Idolatry, god drowned the world.

Yet this Idolatry ceased not, but after the flood it began again in the race of Nimrod, Belus, and Ninus, who were all I dolized by their followers, placing their souls among the stars, and erecting their Ima­ges here upon earth, to which when they did sacrifice, they beleeved that thereby the souls departed,Elat. in Symp. were called to their Images, and took cognisance of their cases, and then like patrons sollicited them before the gods or spirits of the stars above, whose dwelling was not with mortals, as said the Chaldean Astrologers to Nebuchadnezzar, Dan. 2.11. [...]esiod. For the soules of these men they thought to be preserved to be Tutelaries and Patrons to defend their States, Cities or Countries, [Page 17]yea, their houses; which spirits or daemons they called Lares or Pe­nates, Cicero de Nat. Deor. of all which we find some footing in holy Scriptures; but a­mong heathen writers many thousands.

I pray shew me some instances of them?

First I have shewed you those before the flood, and some after it. Now as their languages were divided, so their Colonies were collected, and then dispersed themselves about the world, which division of languages, and dispersion to remote places, occasioned di­vers Religions. The next you find are Penates, the houshold gods of Laban the Syrian, Gen. 31.30. whom some think that Rachel stole, that her father might not enquire of them to follow Jacob. The next you find, are those that were found in Israels travels towards Canaan, Numb. 25.3. Israel joined himselfe to Baal Peor, Psal. 106.28. and did eat the offerings of the dead, i. of those sacrifices that were offered to the Idols of the dead men whom the Midianites worshipped for gods. The next you read of, is Michals Teraphim Images set, in his house to worship in the shape of a man, which by the help of a spirit gave them answers, Zach. 10.2.Judg. 17. The next are such as the Jewes borrowed of the heathens in their a­postacy from God; as Moloch, Vid. Aben Ez­ra, in Gen. 31. Levit. 18.21. Amos 5.26. whose tabernacle they took up and carried about as their Priests did the Ark of God; and Chiun and Rempham, and Ashteroth, which were types of the Sun and Moon, as was Tamuz, also taken for the Sun, for whose departure to the win­ter Tropick, they foolishly wept,Procopius in Esa. 18. Ezek. 8.14. and at his return as wan­tonly rejoiced. You may take them all in a summe, 2 Chro. 33.3. Ma­nasses worshipped the whole hoste of heaven, i. their superiour gods, and set up altars to Baalim, i. their inferiour lords or Idols repre­sentative: And thus you see they had gods many, and lords many, 1 Cor. 8.5. as you may find them reckoned up by Rabshecheth, 2 Kin. 18.34. upon severall nations,Rab. Jarchi in 2 Kin. 17. and more particularly in 2 Kin. 17.30. where their Idols be named, and signifie birds and beasts, as the Jew­ish Doctors say. So you read of Nisroch the god of Niniveh, and of Rimmon the god of Syria, 2 Kin. 5.18. and in the New Testament of Diana of the Ephesians.2 Kin. 18. Macrob. Satur. lib. 1. cap. 18. Origen contra Celsum. lib. 6. fol. 76. col. 3. Thus their sin robbed the true God of his titles (Lord and God) Gen. 1.2.3. chapters, and gave it to the crea­tures; as Jehovah to Jove, turning the glory of the invisible God, into vain similitudes, Rom. 1. Which may teach man to bewaile his wofull estate, as Henoch did three hundred years the fall of Adam; by whose fin his progeny is ignorant of that God with whom he was familiar; so it may teach Christians to beware of Idolatry, lest we apostate as the Jewes did, whom God forbad all such worship, by commanding them to have a God, and him for that God, and none but him:Exod. 20.3. So Christ in his Gospell saith as much, that we must have a Mediatour, and him for that Mediatour, and none but him: And therefore to ab­hor papistry, which sets up the old heathen Religion, by teaching that Saints are to be our mediatours, and their Images may be wor­shipped, which if they be not animated by the soules of Saints, they do worse then the heathen to worship them. If they be, yet it is but heathenish to trust to their mediation, as the heathens did, who by this did but prove there was a God to be worshipped, but knew not who, [Page 18]nor how. And therefore as the heathens set up the images of men departed, to be the protecting patriots of such Cities and Country; so have the Papists set up Saints for divers places, as the Lady of Lau­retta instead of their Minerva, and St Dunstan for Vulcan; and many others.

What other reason is there to prove a God?

There needs no other, nor can there be any more demonstra­tive, than practise from natures principles, among all men of all na­tions, in all ages, who beleeving there was one, but could not find him, did adore the creature for him; and lest they should misse him, they multiplied their gods as the stars of heaven, and the species of things in the earth, and yet doubting whether they had him or no, they would make use of other mens gods as well as their own, Gen. 31.53. The God of Abraham and the God of Nahor be witnesse. So Jonah 1.5. The mariners cried to their God, and Jonah was roused to call upon his God: So the heathens were wont to close their praiers, thus, All ye gods and goddesses, Ser. in Georg. Giraldus Syn­tag. 17. Theophylact in act. 17. [...]. Lucian in Philop. Herodot, lib. 8. help us. And the Arabians built Altars, to the unknown God; and so did the Athenians, Act. 17.23. From whence the Countries adjacent to it, swore by him that was unknown at Athens. Beside, though God allowed no such worship, yet he suffer­ed avenging Angels to punish Atheists; as they that neglected the oblation made to Geryon, were struck with some disease, as saith Dio­dor. Siculus, lib. 5. Lucian who barked against Christ, was devoured by dogs. So one Artabanus a Persian Generall contemming Neptune, was drowned by an inundation, with a great part of his army. These things God suffers, to shew that though he love no false gods, yet he likes not that they who have no Religion, should contemn any Re­ligion.

But another reason that proveth there is a God, is this; because all things in nature are bounded in place and operation, beyond which they cannot passe, be their apperites never so large; as the Sun, though it soften wax, it cannot soften clay, because it is limited by the nature of the subjection which it worketh. Indeed one thing is bounded to another,Prosp. lib. de provid. p. 181. from the center to the highest heavens, 2 Esdras 4.14, 15. Therefore there must be some principle who set these bounds, or else all nature by vastnesse of desire, would be in an uprore and confusion, one thing striving to exceed another:Claudian in 4 Consul. Honorii. 186. Arist. lib. 1. de anima. c. 2. top. 1. p. 786. [...]. Arist. lib. de mundo. top. 2. top. 2. p. 1572. And therefore Anaxagoras said there was a thing called a Mind, which infinite Spirit gives li­mits to all things in the world; this name he gave to God. And Ari­stotle saith, there is a certain infinite thing, which is the beginning of all things, and containeth all things. One called it a mind, the other nature, i. such a Nature as doth naturate all things else, and limits all things in nature; therefore he cals God [...]. Hom. in Hym. Dion. Halic. Antiq. Rom. lib. 2. circumspection: And I conceive upon the same grounds the Greeks worshipped a god called (Jupiter [...]) Jupiter the limiter: And so did the Romans wor­ship (Jovem terminalem) the bound-setting god; all which sheweth, that God is the bounder of nature, and that which boundeth nature, is God. And indeed if there were not such a limiter as God is, mans appetite naturall, sensitive and intellective nature could never be sa­tisfied? [Page 19]for all the labour of man is for his mouth,Eccl. 6.7. and yet the soule is not satisfied with good, why? because such a man looks not in u­sing the creature upon the chiefe good which is God: For the righ­teous eateth to the satisfying of his soule (because he makes Gods glory the end of his eating) but the belly of the wicked wanteth true content: Nor could mans sensitive appetite be ever satiated,Pro. 13.25. not the eie with seeing, nor the ear with hearing, nor the heart by having what it desireth. Alexander hearing Democritus pretend more worlds, grieved that he had not conquered one. Nor can our intellectuall appetite, or our desire of knowledge be satisfied in the search of things, since the place of wisedome is not found either in height or depth, and that the son of Syrach saith,Job 28.14. Eccles. 24.21. that he that eateth of wise­dome shall have the more hunger; for the more we know, the more we see something we know not; so that to read much is a wearinesse to the flesh, and that increaseth knowledge increaseth sorrow, there­fore there must be something above all naturall science to satisfie this desire, or such desires are given in vain.

Again, there must be a God, because there must be a cause of things, for nothing can make, or beget it selfe, without something that was in actuall being before, which must be a selfe essence or being, and that is God, or nothing, and of nothing comes nothing.

The being of a Godhead being so evident and plain, how came Atheisme, or the denying of a God into the world?

By neglect of naturall principles which manifests a godhead, to resist which is not only foolish but impious. So Rom. 1.21. when they knew God they did glorifie as God. 2. By setting wit above wisedome, and disputing against principles, which may not be denied, though being prime truths they cannot so easily be proved, no more then we can give reason why fire should burn rather then water, though we know it doth so, and he that will not beleeve it, because one cannot prove it, should even be burnt to convince him. 3. By mistakes of men, who writing against the heathen gods, have been thought to deny all Godhead. So Diagoras rather denied the Athenian gods, than denied the true God. So Theodorus said, that he was misunderstood, because he delivered his words with the right hand, but his auditors took them with the left:Morn. c. 1. de Relig. And Protagoras rather voided the disputing of the question, then denied a God to be.

I beleeve there have been as bad if not worse Atheists then they: As those that fall into Antatheisme, making their belly their god, Phil. 3.19. or their pleasures,Eurip. 2 Tim. 3.4. and some pretend there is nei­ther God nor Devill, heaven nor hell; like the Poets Cyclops,Arnob. lib. 8. cont. genti. who wil not leave their impudence til they be thunder-struck, or be trans­fixed by the darts of the divine wisedome and vengeance.

Yet there are some closer Atheists, who say that policy first brought in Religion. And this too many children have by rote, by reading Poeticall Tragedies, and some other books, and so suck in that while they are children, which they ruminate on too much when they be older: As Euripides brings in one Siphysus, relating that men being [Page 20]full of vices, the wiser sort were fain to make Lawes to bridle their exorbitancies, but yet could not suppresse their secret evils; at last a crafty man told them, the way was to put into the peoples head that there was one called God,Lue. in Treg. who heard, saw, and understood all things, This man was a close and cunning Atheist; like Lucian who brings in a carping Cynick, and an Epicure, disputing against Jupiter, as if he had no hand in it himselfe: And I beleeve there be many who will not denie God in publick,Tull. de Nat. deor. l. 1. Sen. lib. 2. nat. Q. c. 24. who yet are content among weak and wit­ty men to consent to it. Some learned Romans thought Religion but a witty invention to keep men in awe; and it may well be said so of their Religion, and such as their Numa set up by the help of the Nymph Aegeria. But these men understood nothing of the Jewish or Christian Religion, set forth of God, and his Son, Jesus Christ:Euseb. Eccl. Hist. l. 2. c. 2. And therefore as the Romans refused to receive Christ as God in o­pen Senate in the time of Tyberius, so God gave them up to worship Simon Magus a conjurer, for a god, in the time of Claudius. Let no man therefore think Religion a fiction, lest he think God also a fig­ment.

As there is a God, so I pray tell me is there no more but one.

If there be any God at all, he can be but one for these rea­sons.

• 1. Because whatsoever is God, must be the chiefest good; from which word good, the word God is derived. Now there cannot pos­sibly be two chiefs or superlatives, nor more then one superiour; from whence the Great Turk takes his Axiom, one God in heaven, and one Sultan upon earth; yea, the Pope would have but one Ca­tholick Bishop, and one Catholick King, which is but a tyrannicall usurpation: For God that is one above all, in heaven and earth, never gave any such dignity to any, either in heaven or earth, but only to the Son, who is one with the Father.
• 2. Whatsoever is God must be the first of all things. Now there can be but one first, and so but one god; for what is first is but one. Now nothing cannot be first, for then nothing must be second, and so consequently no world, no creatures. But such seconds there are, and therefore there must be a first thing sprung of it selfe, making all, but made of none, no, not himselfe, i. not the subject matter of himselfe, and so framed of some other being; but this one ariseth from him­selfe, and can be resolved no farther then into himselfe.
• 3. If there were more gods then one, then one must differ from the other in some essentiall property, and so one God must have that which the other hath not, and so one or both are imperfect, and so there can be but one God.

Whether do we Christians worship this one true God?

Yes, we do. For we worship him that made the world by his word, and doth govern it by his wisedome, and preserves it by his providence, whose glorious presence is far above all heavens, yet hath his influence upon all things here below, by his Vicegerent, Nature, whose power he inlargeth and restraineth at his pleasure; but a more rare influx upon mans soule, by qualifying of it with rare gifts [Page 21]of Art and Science, but most divinely upon souls refined from the drossie world, by the operation of his holy spirit informing the mind with divine light, inspiring with good desires, incouraging in good actions, preventing our doing evill, furthering us in doing good, con­vincing us of sin, affrighting us for it.

Now this God we know to be a true God, because he is the same who hath been worshipped from the beginning by the wisest, holiest, and best knowing men; yea, by the Jewish Nation, who had the greatest evidences to shew of this true God by his miracles, oracles, prophecies and promises, by which the very heathen have been con­vinced, and became their proselytes.

2. Because the heathen gods have been forced to confesse him the greatest: As when King Thulis of Aegypt asked Shor-apis their Ora­cle,Suidas. who was the greatest, it answered God, Word, and Spirit. This is that Trinity whom all true Christians worship in unity.

3. Because we find all other gods but counterfeits of this our true God, and imperfect representations of his attributes, or divine pro­perties. As their Baal a lord, a counterfeit of this Lord of lords. Baal-Zephon, of our watching Lord, that neither slumbers nor sleeps. So their Baal-peor, a counterfeit of him who gives the power of genera­tion. Baal-zebub a representation of him that is God of Hosts and Ar­mies; of all manner of flies, which for sin he sendeth to infest the nati­ons, and at his word are driven away. So Baal-berith, a counterfeit of our God, who keepeth Covenant with his people: For the Devill is but Gods ape. God had sacrifice and altar, so had he. God had a Temple at Jerusalem, he had another at Delos. God would have his Altar-fire alwaies burning, and Satan would have alwaies his Vestall fire glowing. God had his mercy Seat, so the Devill his Tripodas. So Apollo counterfeits Gods wisedome, mans his power in battell: Diana his purity, Mercury his declarative word, Jupiter his thundring voice, Saturn his peaceable providence, Venus his love, Ceres and Bac­chus his plentifull provision, Proserpine the spirit of Nature in the earth, Neptune Gods power in the Ocean, Plato Gods power even in hell. All which are but lame expressions of Gods properties by some seeming shew, whereof the Devill hath drawn men from the true God; so that the heathens worship they know not what, but we know what we worship, and that salvation is from our God, who is infinite, almighty, invisible, inscrutable, the only wise and good God, in whom, from whom, and by whom are all things, to whom be glo­ry for ever. Amen.

Some are content to acknowledge a God, and one God, but yet only as one person. Therefore are we bound to beleeve persons in the God­head, or not?

You are bound to beleeve God as he revealeth himselfe. Now he hath revealed himselfe to be a divine essence, subsisting in three persons, that is, a Unity in Trinity.

I pray first unfold the terms, and then prove God to be a Ʋnity in Trinity.

First for the terms, you must not look to find them in Scrip­ture, [Page 22]yet it disalloweth them not, for they express the sense of them. For 1. The (essence) of God is expressed, Exod. 3.14. in that name (I am that I am) for essence or being is that which is. 2. (Subsistence) signifieth only the manner of Being, as humane nature is mans es­sence or substance of man, and his person, is his manner of subsisting in that nature. So 3. (Unity) signifieth and shewes the divine nature cannot be divided, diversified, nor multiplied. 4. The word (Trinity) sheweth the manner of the divine nature subsisting, which the Scrip­tures deliver to us of God, as in the 1 of John 5.7. There be three that bear record in heaven, Ʋbi unus ibi unitas, ubi tres ibi Trinitas. the Father, the Word, and the Holy Ghost, and these three are one: Where by the (WORD) is meant the Son, who is so called also, John 1.1. to signifie his divine and spirituall genera­tion, like a word expressed by the mind. So 5. The word (Person) signifieth to us that God is (in his subsistence or manner of being) an intellectuall substance, neither divided, nor communicated, nor su­stained, in or by any other, which is the property of a person. This word is found, Heb. 1.3. where Christ the Word or Son of God, is called the ingraven image of Gods person.

How came these words into use?

They were formed by the Doctors of the Church, for the more easie confutation of heresie, by a shorter way of disputation and demonstration of this mystery of the sacred Trinity, which in ma­ny words could not have been so well moulded into a form of di­spute, without much trouble to the memory and the understanding. As in all Arts there be proper terms, which include in them the sum of the science in short words; and therefore we are not to stumble at termes which serve to explain, or maintain holy mysteries; for whatsoever is not against the truth, is for it.

But how prove you that God is Ʋnity in Trinity?

That God is a unity in himselfe, none can doubt who be­leeves that God is one, and that there is but one God, as is already pro­ved: And that this Godhead hath a Trinity of persons in it selfe sub­sisting, we are to beleeve it upon Scriptures, which do first intimate to us more persons in the Godhead then one, as Gen. 1.1. which saith, (Elohim bara) that is,Elohim plu. Bara sing. if translated word for word (The Lords he cre­ated) to which answereth John 1.1. In the beginning was the word, and the word was with God, and the word was God. And ver. 2. All things were made by him, that is, the Son; and yet Gen. 1.2. The spirit of God moved upon the waters; so that there were three in this work, i. God the Father did it by the Son, through the Spirit. So Gen. 1.26. God said, Let us make man, which argued a consultation of persons. So when God appeared to Abraham in the plains of Mamre, Gen. 18.1. yet it was in three persons, ver. 2. though Abraham speaks to them as one, saying (my Lord).

The Poets shadowed out this by three prime gods, Jupiter.

The Poets shadowed out this by three prime gods, Neptune.

The Poets shadowed out this by three prime gods, Pluto.

But may they not be more then three persons?

No, because the Lord God never expressed himself by more [Page 23]then three, as appears, first, By his commanding Moses to blesse the people but thrice in the name of the Lord, Deut. 6.24. The Lord bless thee and keep thee, intimating the protection and providence of the Father. 2. The Lord make his face to shine upon thee, and be graci­ous to thee, i. in pardoning thy sin, by the gracious redemption and favour of the Son, well expressed by St Paul, 2 Cor. 4.6. calling it the light of the glory of God, in the face of Jesus Christ. 3. The Lord lift up the light of his countenance upon thee, and give thee peace, i. the joy of the Holy Ghost, and peace of conscience in gods promise, which the Holy Ghost sealeth to us, Eph. 1.13. So the Seraphins pro­nounced God thrice, Holy, Holy, Holy, Esa. 6.3. So we see in Christs baptisme, 1. The Father speaking from heaven. 2. The spirit descen­ding; and 3. The Son suscepting baptisme, Mat. 3.16. And our Savi­vour affirms but three persons, John 16.36. saying, when the Comfor­ter is come (i. the Holy Ghost) whom I will send, i (I the Son) who proceedeth from the Father (i. the first person).

Is there any reason to prove this?

As much as any reasonable man can desire; and that is the impressions of it upon his works and his gifts, and in the minds of men.

1. He hath given three principles of all bodies, airie, watry,Chymists say, Salt, Sulphur, and Mercury. and earthy matter, and three kind of lives or souls, the vegetative or growing life or soule to plants: The sensitive, with vegetation to bruits, the rationall, with both the former to men; but especially the Image of God in the first man, argued the three persons immor­tality, wisedome, and freedome. So to the rationall soule three prin­cipall faculties, the Understanding, the Will, and the power of act­ing. So Arts which are Gods gifts, some of them sheweth his unity; as Geometry draweth all lines from one point; and Arithmetick from a unite draweth all numbers; so Astronomy, all motions from the first mover; so Musick, a rare gift of God, ariseth from unison, and three concords and discords, arguing a unity in Trinity.

2. But above all these three Arts by which we expresse our souls (which have an impresse of the Deity) sets forth the Trinity, as they proceed one from the other. For Grammer is the fountain of them by letters which makes words. Logick of words frameth sence, and Rhetorick by help of both, maketh an oration. So the Son is the word of the Father, and the Holy Ghost proceeds from them both; and therefore the Cabalists said, that before God revealed himselfe in his operations, he was like a dark solitary letter,Aleph tenebro [...] sum. of which we could make nothing. But now we know by his word and his works, not on­ly that he is, but what he is.

3. He hath imprinted this Trinity in the minds of men, as well as the unity of the Godhead: Which made some learned men say,Pythago. Trismegist. in Pimand. Dial. 4 that all things are terminated in (THREE): Others, that one begat one, and by reflecting on each other, begat a third: Not that these men did apprehend the Trinity as we do by Scripture, but this argued them to have a confused knowledge of it, as Caiaphas had of Christs death, when he said, It was necessary one man die for the people;Aquin. Non è [...]titia, sed ex officie. so [Page 24]prophecying as he was high Priest that year; so these spake by natu­rall instinct.

Another that may be urged to prove the three persons in the God­head is,Bonum diffusi­vum. Because God being the chiefe good, is of a diffusive nature, and so must communicate himselfe by some subsistency that is capa­ble of the whole divine essence, communicated everlastingly from one to the other;John 10.30. therefore Christ saith, I and my Father are one; that is, in the essence communicated, not the personality: So he saith, I am in the Father, John 14.10. and the Father in me, that is, by mutuall immanency in the same essence: So he saith, I came forth from the Father; that is first, By his divine and eternall generation, and by his temporall mis­sion into the world:John 16.28. So he saith, all that the Father hath is mine, there­fore I (said he) shall take of mine and give it to you (i. the holy Ghost.)John 16.15. By which is understood the communication of the divine essence one to another, and the communication of gifts of men. A similitude of this divine reflection and procession, God gave in the first marriage. He made Adam one; then he joined him to another made out of himselfe; of these two he produced a third, i. children.

Beside, he makes all things but by a threefold vertue; his Power, Wisedome, and Love, a representative of the three persons. Nor is there any more then three principall efficient causes; from whom, by whom, and through whom a thing is, Rom. 11. And so all things are from the Father, by the Son, through the Holy Ghost, who recei­veth and giveth a procession to things; so that there is but one God the Father,1 Cor. 8.6. and we in him; and one Lord Jesus Christ, and we by him; and one Holy Spirit, and we through him.

But this is hard to conceive right, and dangerous to conceive wrong. I desire a rule or two to direct me aright in the conceiving here­of.

1. That you are to beleeve the divine essence to be one, yet the persons to be three, and every person to be God and Lord, and yet but one God, because but one essence, as there is but one humane nature, though divers persons therein.

2. That these persons are not before one another in time, but in order, nor greater then another, but coequall.

3. That these three persons communicate the divine essence one to another, but not their personality; for the Father is not the Son, nor the Son the Father; [...], not [...]. yet Esa. 9.6. the Son is called the everlasting Fa­ther, but not in regard of his person, but his essence which is all one with the Father.

4. That in those works of the Trinity which are wrought towards us, though one person be entitled to it more then others, yet all of them hath an hand therein, though one more especially. As the Fa­ther creates, yet so as by the Son through the Spirit. The Son redee­meth, yet so, as sent from the Father, and conceived by the holy Spi­rit. The holy Spirit sanctifieth, yet so, as through the Father by the Son, breathing his holy graces into us.

5. That the Father is the fountain of the personality, but not of the essence, for therein they be coeternall.

[Page 25] 6. They all flowe from one and the same essence, as the light of the Moon, and that of the air is from one Sun, and as three rivers from one fountain.

7. That they have a mutual emanency one in the other, and an eter­nall emanency one from the other; for they be each in each;Aug. de Trin. Christ is in the Father, and the Father in him, and the holy Spirit in both; so they be all in each: For the Son is in the bosome of the Father, and the Father in the Image of the Son, the holy Spirit in the breath of each, and they both in his operations. 3. All in each, for one is possessed of the other. 4. All in all, the whole essence being in every person: And yet 5. But one in all because all three are but one God. And take heed of thinking therefore 1. That there is no God. 2. That there be no persons in the God, but only relations,Socin. Patrisp. offices or dis­pensations. For so we may count the Father to suffer, not the Son, for our redemption. 3. That they be only like one another in sub­stance,Arri. Eunom. Tritheit. but not of the same substance, or of an unlike substance, but of one and the same substance. And take heed of thinking they be three gods, for there is but one God in essence, though three persons in sub­sistence; one God in being, though three persons in the manner of that being. Nor may you like the Mahometans, acknowledge one God without persons; or like the Indians, denie the Son of God,Mahom. Indians. because then they say God must have a wife. These people only un­derstand carnall generation, not spirituall; and in what they know naturally, therein they abuse themselves,Jude ver. 10. and speak evill of what they know not: For they perceive not how the soule begets children, namely, the thoughts and words without female conjunction. This high knowledge of God should teach us to admire him whom we cannot comprehend, and therefore to serve him in faith, fear, and re­verence, Psal. 2.11. especially in his Temple and service;Psal. 138. and so say with Job, O Lord, what I know not do thou teach me, so that in thy know­ledge I may find felicity. We must not think this knowledge to be superfluous, since it is life eternall to have it, John 17.3. Mat. 16.18. and that Christ so much approved St Peter for acknowledging it. I know all men cannot ap­prehend this alike; yet if we desire that Christ would shew us the Fa­ther, John 14.8. and that we may have his Spirit, he will not denie it to him that asketh him; especially if we lament for the losse of the excellent knowledge, no doubt he will reveal so much of it to us, as shall acquire eternall life.

What means hath God given us to know him by?

Two means; his Works and his Words. His Works,Natura, natu­rans, & natu­rata. and the book of Nature, naturated by the power of God. His Word is the book of Nature naturating, i. of God himselfe, without which revelation man cannot apprehend God at all, or very darkly. The reason whereof is, 1. Because Adam seeking curious knowledge be­yond the light which God gave him in nature, he lost that light of God which by nature he had, and despoiled himselfe of that image and character of God, which God had impressed upon him, and so fell into false conceptions of God in his generations, and by himselfe into a more obscure apprehension of him in his time. 2. This dark [Page 26]knowledge of God in man, ariseth from the depravation of his affe­ctions, which desires to know God sensibly, as men behold Princes, which cannot be in this world,1 Cor. 15. no more then flesh and blood can in­herit heaven till it be mortified by death, and fermented in the grave, and refined at the resurrection. Moses desire was exuberant to see Gods glory in visible appearance: For though God was pleased to be represented by Angels in shapes of men in the Old Testament, yet he hath no shape; For to what will ye liken me saith God? 3. Men being not read in Scriptures, are oftentimes driven (by some acci­dents in the world, and change of times, and strange events above or beside reason) to think that either there is no God, or else that God is not just.Psal. 37.36. Psal. 73.1, 2, 3. Wisd. 1.1, 2. 4. Because we find all things fall alike to all, and a natu­rall succession of things to be as they were alwaies; so they think we are all born at adventure, and all things come by nature or fortune. 5. It comes by the devils craft, deluding men with vanity, and ma­king them not to think of God, and so bold to perpetrate horrible sins, through blindnesse and hardnesse of heart, whereas if they did but consider Gods waies and footsteps in Scripture, in making all things, and in disposing them to their severall ends and orders; the rare knowledge given to man above other creatures; the peace of his mind when he doth well; the terrors of his conscience in doing ill; the impression and stamp of Elohim upon his Magistrates, whom he calleth Gods; the strange vengeance following wicked men, to them whom temporall Judges either do not, or cannot punish. Besides, prodigious signs in heaven of future calamities: So to see monstrous births, terrible earthquakes, which though they have naturall and se­cond causes, yet why they are not alwaies, or oftner, or not at all, or in this place more then that, must needs be the rule of some superi­our power. But yet nothing of all these leads us to the knowledge of God, like the Scripture.

Why so?

Because the Scriptures are the word of the true God, of whom, nothing can testifie better then his own word and truth; therefore Christ saith, Search the Scriptures for they testifie of me. Se­condly, because they clearly set forth God in his nature, attributes and works.

How prove you the Scripture to be the Word of the true God?

Because it alone doth treat primarily of that God who is Trinity in Unity, three persons in one Godhead, and of their relati­ons one towards another, and their operations in and towards man. 2. Because it is the most ancient truth, as the true God is the ancient of daies. Now what is most ancient and first is true. Moses writings are most ancient, upon which the rest of the Bible is a comment, and the New Testament is a perfect complement, and is therefore called grace and truth which came by Jesus Christ, John 1.17. because he brought to man by the Gospell, the love and favour of God; and brought the truth prophesied into fact and performance. But this Moses is the anci­entest writer,Eupolem. Masius. whom some call Musaeus; some Trismegistus; as some have thought, the Aegyptian Serapis to be a monument of Joseph. Sure [Page 27]enough he was the oldest writer of divine Revelation, if not of any o­ther. He lived in the time of Cecrops King of Athens. Aug. The oldest writing the Greeks have, is the wars of Troy, which fell out in the time of Israels Judges, which was three hundred years after Meses. Acts 7.27. It is true, the Scripture saith he was learned in all the learning of the Aegyptians; but their learning consisted rather in the hieroglyphick emblems, then in letters: And though there were Magicians and wise men among them before Josephs time,Psal. 105.21. Gen. 41.8. yet they are said to learn wisedome of Joseph; and might also of the Patriarchs being in Aegypt four hundred years, who had by tradition the sciences from Sheth; which afterward might be called the learning of the Aegyp­tians, who at that time had the Israelites in bondage, and so took the name of learning to themselves. But these books of Moses are most clearly divine and authentick, declaring an history from the Creati­on, for two thousand years forward, with excellent revelation of di­vine oracles, which teach men to know the true God. 3. They be the word of God, because it treateth of those works which are pro­per only to God, and of which none can give evidence but the spirit of God, and such as are inspired therewith. As of the creation of the world, the preservation and destruction of it, the restauration of it again; the qualifying of the Church with divine Oracles, and reli­gious services, typicall and spirituall, morall, ceremoniall, judiciall, honouring it with unparalleld miracles, declaring mans eternall re­demption, and by prophecies, of the state of the Church to the worlds end.

This proofe being taken only from Scripture, will not suffice some, who beleeve them not for their own sakes.

It is true; such therefore may be confirmed of the truth of them from prophane writers, who testifie of their truth and antiqui­ty, if they had rather beleeve such then the Scriptures themselves, the Fathers or Ecclesiastick writers. For many prophane Authors attest what is written in them: as Homer, and Plato, and others,Homer. Plato. Ovid. Hieron. Aegypt. Berosus. Epolemus. Plut. in l. ratio brutorum. Vid Euseb. l. 9. c. 34. de prop. Evangel. Lactan. l. 4. c. 6. speak of the Creation; others of the long lives of the Patriarchs (as Ephorus and Alexander the historian) before the flood; others of the drow­ning of the world; others of the Tower of Babel, as Alydenus; so Damascenus of Abrahams travels; Plutarch of Noahs Dove; so Pliny of Moses miracles; Diodorus Siculus of Moses; and Strabo with much reverence, as well as Dionys. Longinus. The Sybils prophecied of mans Redeemer. Suetonius in the life of Nero, speaks of Christs mi­racles; and Pliny of the wise mens star; Macrobius of Herods massa­cring the infants of Bethelem.

All this proves only the historicall part to be true.

If we beleeve the history to be a divine truth, we cannot well doubt of the doctrinall part being interserted one with another, and both of them equally attested by divine miracles, both of Moses, the Prophets, and Christ and his Apostles, which miracles being from the divine power, would never have been produced to attest false doctrines in Scriptures; therefore the Scriptures, in doctrine, as well as in history, is the word of God. But beside the rare modifica­tion [Page 28]of them sheweth them no lesse: For though they transcend rea­son, yet they deliver nothing contrary to right and pure reason, nor a­ny thing contrary in nature, though things above nature. Again, the do­ctrinal part of them is agreeable to the nature of God is who Good­ness, Righteousnesse, Love and Truth, and Holinesse; yea, they discover to man all his secret corruptions, which is the property only of God to do; nor doth it in any thing contradict it selfe (being rightly under­stood) though written by divers men in divers ages; and therfore sure­ly were indited by that one eternall Spirit, who is Unity in Verity, as wel as Unity in Trinity. Farther, it shews man a way to be saved from sin and damnation, without annihilating the Justice of God, or ma­king his mercy degenerate into fond pitty for want of satisfaction to his justice; and this surpasseth the wisedome of Angels and men; yea, the effects of it are divine, for it brings rest to a troubled mind, which no book else can do; and satisfieth mans knowledge in things worthy of faith, and affords as much and more reason why we should beleeve them, then any book beside: Therefore the wisest and so­berest men of all ages, have consented to it, and thousands of godly Martyrs have sealed it with their pious lives and constant deaths.Vid. Martyrol.

I pray give me some proofe, that the Scriptures have as much reason, and more to be beleeved, then other writings.

1. Because we can find no just exception against the Wri­ters, in regard of their abilities, or their integrities; and upon the same ground we beleeve all other Historiographers. But if you say you know not whether those are the Authors of the books, that are entitled to them, as Moses and Paul, I say you have as much reason to beleeve that, as that any ancient writer is the Author of his own book. 2. We may rather, and ought rather to beleeve them then others; not only because of the excellency of their matter, as I said before, but also because the Authors of them had no selfe interest in writing these books, as either of gain or glory, favor, or the friendship of men; nay, they were content with labor and travell, poverty and persecu­tions; scorns and infamy; misery and death: Therefore certainly they be the Word of God,Cyril. 10. and so to be beleeved. To call the Au­thors of them into question, were to outdo Julian the Apostate, who would not deny that;Luc. Philo. and scoffing Lucian, who did not deny Paul to be the Author of the second Epistle to the Corinthians, twelfth chap­ter, though he scoffs at his professed extasie. Indeed, they may chal­lenge as much beleefe of their authors in this point, as any writing, both because they have been so successively delivered, continually so mentioned, and generally so acknowledged by all parties.

Doth God declare himselfe in all the books of Scripture a­like.

No, but in some more historically, as in the five books of Moses: In some more my stically, as in the Prophets: In some more clearly as in the New Testament; but in all instructively both for faith and manners perfectly and sufficiently.

Why are some called Canonicall, and some Apocryphall books?

They are called Canonicall, which are the rule of faith, and [Page 29]manners, namely, for us to beleeve and practice, and they are num­bred by the Church to begin with Genesis, and to end with the Pro­phet Malachy, for the Old Testament: And the New Testament be­gins with St Matthew, and ends with the Revelation of St John. And all these are the subject of our faith, but not all for our pra­ctice.

Why so?

Because many precepts in it are temporall, as the Ceremo­niall Law; some for the Jewes particular state only, as the Judiciall Lawes; the equity whereof we may observe, though not according to the letter, as we are bound to observe the charity, which is the end of them, though not the exact severity. So many holy men had dis­pensation in those times, which is not competent with us; Abraham to make his halfe sister his wife; Iacob to have many wives, which is not competent with other ages,Mal. 2.15. and therefore reproved by the Pro­phet. So neither are those actions imitable, which many were agita­ted to by zeal and fervour of spirit, for Gods cause; as that of Moses, to excite one brother to slay another; nor that of Phineas in trans­ferring Zimri and Cosbi; for what actions are exorbitant from com­mon Law, are not to be made exemplar.

What may we judge of those that are called Apocryphall books?

We are to think them as helps to understand Scripture in many places, especially Solomon, Wisd. and Eccl. Judith, Tobie, Esdras, Mac. and to know the State of the Jewes before the Prophet Malachies time in their captivity, and after it also. And so neither to contemn them, nor yet to build our faith upon all things there written (as the Church of Rome injoineth people to do under penalty of a curse) as we are to beleeve the Canonicall Scriptures;Conc. Trid. but to trie what analogy they hold with truth, and so make use of them, as in Heb. 11.35. takes an instance of faith from the mother of seven sons, 2 Machab. 7.7.

Some make doubt of the Scriptures Canonicalness, because they say there be more books in the world then we have inserted in our Bibles, and all that we have in our account Canonicall are not thought to be so.

You need not trouble your selfe with that, but rather make an holy use of that we have by building our selves up in our holy faith, and thank God that he hath reserved for us by his Church, a copy of sacred writ, sufficient for our salvation, which is written that we may beleeve, and the rest lost or left out,John 21.25. that we may not look after more then is necessary. The Jewes reckoned but 22 books of the old Testament, we find more,Joseph. cent. Appion. Vid. Concil. Lao. de lib. Canon. Magd. cent. 4. fol. 838. c. 4. yet they contained as much as we have; but their compiling differed from ours. And these were consigned by Ezra the scribe, after the return from Babylon in the time of Hagge, Zachary, and Malachy, all in Hebrew: Which tongue though it be a good signe of Canonicall Scripture, yet it is not the on­ly signe (for many of the Apocryphall books were so written at first, as Ecclesiasticus seems to be by the Preface a book of great worth, and next sure to the Wisedome of Solomon: So Tobit and the fourth of Es­dras) but rather the consignation of the Jewish Church, and their [Page 30]continuall receipt of them for such.Atha. in Synop. So some write of more Psalms of David then 150. but if we should admit of more, I feare it would encourage many selfe conceited men to make Psalms too, under pre­tence that they had the spirit of God as well as David; as did some in the Councill of Laodicea, Conc. Lao. ut supra. c. 59. and urged for it, Ioel 2. your sons and daugh­ters shall prophecy; which Council excludes, or at least omits, the E­pistle to the Colossians, and the Apocalyps; yet it reckons 14 Epistles of St Pauls, of which that to the Colossians must be one, or else there is but 13.Kirstonius in Arab. notes on the Evangel. Calv. vid. Bod. method hist. c. 7. And why the Apocalyps was left out, it may be was be­cause more lately written and divulged; except the Councill were of their minds, who reckoned it Apocrypha; or theirs who slighted it, as Ambrese did Persius the Satyrist because of its obscurity. We read also of the Gospell of St Thomas and St Bartholomew; all which is nothing to us so long as we know that our old Testament, and the Jewes, agree together still, and are the same they were in the time of Christ: And for the New Testament we have those that have been generally received as Orthodoxall by the Church, and for 1300 years together, consigned as Canonicall by the Councils, as Nice, Lao­dicea, and Carthage.

But whether have not the Iewes corrupted the old Testament?

1.Aug. They would not certainly out of envy to the Gentiles, rob their own posterity of the truth.Philo. Beside, they held it as a sin inex­piable so to do,Polanus leb. 1. cap. 37. and would die an hundred deaths rather then change one jot of them. They know also that the world was created for the Scriptures sake, and therefore the world would be turned to a chaos, ere they should be altered; and so they were faithfull trustees, Rom. 3.2. But

2. They could not do it; for there was so many Copies disper­sed, by reason of their dispersion over the world, that it was impossi­ble to corrupt it.Bellarm. Beside, certainly God would not suffer that to be corrupted, by which he meant to save the world; and therefore Christ said,Luke 16.17. that not one iota should perish till heaven and earth passed away, Mat. 5.18. And

3. They did not; for then they would, above all other places, ex­punged, or altered those that related to Christ; as Esa. 7. ver. 14. Behold a Virgin shall conceive, Gnalemah Bethulah. not a young woman; for that had been no wonder, nor worth the world (Behold.) So Esa. 9.6. To us a child is born, and a Son is given, called Wonderfull, &c. Nor did they deface his passion, though they deformed him, foreprophecied so clearly, Esa. 53.Bellarm. Which words in their own language do more forcibly convince the Jewes, then the Vulgar Latine doth; as in Psal. 2.12. Kisse the Son, Nesheku Bar. i. embrace Christ, not Discipline: And therefore cer­tainly the Old Testament was not corrupted by the Jewes.

4. Our Saviour never charged them with corrupting the Text, but only with misunderstanding, or mis-interpreting; nor any of the Fa­thers in their writing against them,Just. Marr. except one, for wronging the Sep­tuagints translation: So that it is void of corruption, however in the reading there may be some variation, yet no deprvation of the Copy.

But methinks they deliver things impossible, and some things contradictory, and some things in them seem doubtfull, in regard of diffe­rence of text and margent in the old Testament, and diversity of readings in the new.

Not things impossible to him whose word it is, who to his works requires our faith, more then our understandings, else his works did not exceed magitians. 2. Nor is there any contradictions in them, if you observe the rule of contradictions, which must be a assertion of the same thing at the same time, according to the same part, notion or apprehension. You must know therefore that there is a vast difference between Scriptures and other books: For they do not omit somethings out of mis-knowledge, as other books do, nor at all contradict themselves; but sometimes things are omitted for my­stery sake; as Moses, a most accurate describer of Genealogies, leaves out the Father and Mother of Melchisedeck, that he might be a type of Christ to Abraham, and all others. For Christ considered simply as God, had no mother, and simply as man he had no father; not that Melchisedeck had no generation, though not in the Genealogy.Heb. 7.3. [...]. Vid Arab. ca­ten. c. 31. fol. 67 &c. 30. fol. 66. at a. For we may find in some Eastern writings, that he was the son of Heraclim, the son of Phaleg, the son of Eber. So sometime that is set before, which is done afterward to stir up our diligence to search, as 1 Sam. 16.21. Saul entertaineth David, and loveth him, and chap. 17.55. Saul enquireth whose son he is. So there is great difference be­tween Moses Genealogy from Shem to Abraham, and of Lukes from Abraham to Shem, in which we find two Nachors, Gen. 11. and two Ca­naans, Luke 2.34, &c. So Heber to be the son of Nachor, whom Mo­ses sets down for the son of Selah, which differences may be reconciled by comparing the Hebrewes account with the Grecists or Greek Jewes, who very likely have made the mistake. So by the Genealo­gy of Matthew, Jacob is Josephs father; and by St Luke, Heli is his fa­ther; but Iacob was his naturall father, and Heli his father in law,Mat. 1. Luke 2. by having Mary to his wife. The doctrine of Scriptures also seems to vary, but doth not, and is reconciled by distinguishing, as St Paul saith, faith only justifieth; and St Iames saith, works justifie, that is faith only justifieth by applying Christs merits to the soul, but faith alone justifieth no mans christian profession, but that is justified by works in the sight of men, and faith it selfe is also approved by them. These differences do vindicate the Scripture from any politike or crafty design, that the authors had to impose upon men a sounder be­leefe by continuing all circumstances most precisely without any ap­pearing difference. 3.R. Moses, B. Maimon. As for any diversities of readings in the Text and Margent of the Old Testament, there be waies and books of di­rections enough to reconcile them, the marginall notes being put down by the members of their great Synagogue,Manasseh B. Israel, his Con­ciliator vet. Testam. R. Isaac, Jacob, and Elias Le­vits, a modern Jew. who made the con­signment of the Canonicall books, such as was Daniel, Ezra, Haggai, Zacharie, and Malachi, and that not because the Text was doubtfull, but for some mystery.

But we find divers books rejected by some Churches.

If they rejected them upon reason, no doubt other Churches [Page 32]found as great reason to receive and hold them, and I know not why one reason should not prevaile with you to hold them, as well as the other to doubt of them. I know Ecclesiastes is condemned by some, as a book maintaining Epicurisme; but it is rather Solomons recan­tations in the beginning, crying down all for vanity; and in the end, concluding the summe of mans duty. Others takes the Canticles for a love-ditty, made to Pharaohs daughter; but many of the expressions of it are not competible with womanhood nor beauty, Cant. 7.4. It is rather a spirituall song, full of Antiphona's, and Responsories, be­twixt Christ and his and his Church.Rab. Abr. Aben Ezra. in cant. cap. 1. The Jewes that best knew their own Canon, say, that it is abominable to think that this book treateth of venereall matters. Indeed it is the rarest and most excellent, not on­ly of many which Solomon made (to whit) as some say 1005. but also the best of any other in sacred writ, because it containeth in it doctrin of all sorts.Porphyr. So some say the Prophecy of Daniel is but an history written after the things there written, were done (namely) in the time of Antiochus, but indeed the book was delivered to King Alex­ander by Iaddus the high Priest, 150. years before that time. Others refuse the Epistle to the Hebrewes, because it hath not the name of the author set to it: They may as well reject the Book of Iudges and Ruth. But this Epistle was alwaies received in the Greek Church; as for the Latine Church it makes too bold with Scripture to put in or to dash out of it at her pleasure. So some have questioned the Epistle of St Iames, and Peters second Epistle, and Iohns third Epistle; yet upon debate they have been received, and therefore now the lesse to be doubted.

But some regard Scripture, not to be the word of God, the more for the Canon: John 1.1. 1 John 1.1. John 6.63. For they say the Word of God is God himselfe; and that Christ the Son of God is the Word, and that Gods word is Spirit and life, not the letter; for the letter killeth.

You may easily answer these thus. Ask them from whence have they these arguments against the written Word, but in the writ­ten Word; If they allow not the written Word, from whence they have these to be the word of God, their arguments against the writ­ten Word are nothing. If they do allow it so to be, then they make God to fight against himselfe. We know that a word of God there is, that may be called himself; As 1. The Word essentiall in the divine mind;Genesis 1. as when God said, i. the Trinity said or determined, Let us make man: This word cannot be any thing but God, nor divided from God, no more then thoughts can be from our minds. 2. Hence is the Word personall; and so Christ is the word begotten before all worlds, by whom the world and all things were made, and he is called God. 3. Hence is the Word prophorical, or enuntiative, which God giveth by his spirit divers waies to men; as by visions, dreams, inspiration, and by an audible voice, this is not called properly God, though the foun­tain of it, the holy Spirit, be God.

The first of these words is immanent, and consultative. The second is emanent and generative. The third is proceedent and communi­cative, and therefore communicates Gods will declaratively to cer­taine [Page 33]men who spake and wrote as they were inspired by that divine spirit, whose writing the Scripture is, and is as improperly called God, as God may be called the Bible. The fourth is the word operative, or efficacious, Gods spirituall benediction of it to us. But these men must pretend to some hidden way to make the world wonder a while, and at last to smile at their simplicity, who are not content to hear God speake in his word, but must turn the word into God him­selfe, and so make him or it a kind of Idoll.

But men doubt it, because their translations are differing.

Either the Scriptures must be translated, or else are never like to be known to the world abroad. 2. They must be translated as every language will bear, or else they will not be well understood.Vid. Preface to Ecclus. Now being so done by the Church, they must not be suspected by the children, that their mother the Church would put poison in their milk, or else they must try by learning the first language,Hierom. in lib. cont. Helvid. Aug. lib. 15. de Civitate Dei. cap. 13. whether it so or no; and in the mean time receive them thankfully as they be and as doubts arise, inquire for satisfaction: And if this rule be not kept, we shall beleeve either many, or not any, and be of many reli­gions, or of none. Truely it is a lamentable case that children should suspect parents (and more for the Church to give them cause to sus­pect) her:Deut. 17. For God commands the Jewes to sit down silent upon the definitive sentence of the Priests, and no doubt so must we upon the Churches, unlesse we mean to beleeve our selves more then either Church or Scriptures. The variety in translation, makes no conside­rable difference in the sense; but like descant in Musick, makes the ground plain note seem more grave and full, or like the variation of the compasse, makes the Pilot more studious to steer his course.

Of what antiquity is the translation among us Christians.

Long before printing.Bed. lib. 1. hist. cap. 1. For Bede tels us it was in five langua­ges of the Britains. And Ʋphila Bishop of the Goths, translated it for his people. Such Copies were among the Armenians, Russians, Socrat. lib. 4. c. 33. Eccius cap. de miss. Lati. Agrip. de va­nit. scientiarum Ethio­pians, Dalmatians, and Muscovites. And these translations were al­lowed by the Nicen Synods decree, that no Christian might want a Bible in his house. So Chrysostom exhorteth people of his time, Hom. 9. in Epist. Colos. and rightly cals them the physick for the soul. And therefore we were better to lay out monie, then want health, and sell our cloak then want a Bible, and have as good opinion of the Chur­ches translation, as of a Physitians prescription, or an Apothecaries composition. In this case we must beleeve our selves, or some body else, and why not the Church thy mother, and thy nurse. It is a great judgment of God upon men, when they suspect the learned (whose lips preserve knowledge) and beleeve the ignorant, and so the blind leads the blind. I know some say the Apostles were ignorant men; so they were at first, but after Christ and the Spirit had taught, I think they were the most learned men in the world. In vain do men therefore preserve ideots before him to whom God hath given the tongue of the learned; or to suspect antiquity, and trust novelty, and love to hear no more then they know already, and so bring the Scriptures into question, the Churches doctrin into suspition, and the true know­ledge [Page 34]of God to be disregarded. For we have little reason to mi­strust the Churches translation, except she be notoriously proved to be a deceiver, and a patronesse of adulterous faith, or maintain opini­ons contrary to the truth, of which the Church of Rome was guilty, and from which the Protestant Church is refined, of whose fidelity if we now doubt, we must either fall to Atheisme, or back Papisme, or be overrun with Barbarisme.

But how shall we find the sense of Scripture?

If you mean in things necessary to faith and manners,Esa. their sense is plain to an ordinary capacity, as was prophecied. If you mean the sense of difficult places, there if we use diligence, and yet fall into error, there is no danger in it, because it is not necessary, and therefore he that erreth, and he that erreth not, may both be saved, holding the points necessary to faith and fact. If men therefore would look upon Scripture, not as the tree of knowledge with the eie of cu­riosity, but as the Tree of Life, affording all things necessary to their salvation,John 15.26. the saving sense would soon be found; especially if men when they read would pray for the spirit, who can best explaine his own writing;Mat. 11.25. for they are indeed spiritually discerned, 1 Cor. 2.12. So if they would lay by carnall thoughts and selfe opinion, and re­ceive it with meeknesse, as a little child, or a new born babe purged from the corruption of our naturall birth by repentance, and prepa­rednesse to beleeve the Gospell, for no other end then for gods glory, and one souls happinesse, not desiring so much to increase, as to better conscience.

But if I doubt of thesense, who shall be judge?

If the Scripture be a perfect rule to judge, there needs no other judge of it; And if it be not a perfect rule, who can one trust to judge in matters of faith, having no perfect rule to judge by. The sense therefore is found by analogy, and lying parallel with other parts of Scripture, and with those axioms collected therefrom, and generally agreed upon. Therefore if any sense that I gather from it, run con­trary to the Lords Praier in matter of devotion, or to the Comman­dements, in matter of action, or to the Creed in matter of faith, I may suspect it; so if that sense crosse any other place of Scripture e­vidently, that sense may justly be thought to be adulterate: Surely S. Paul aimed at some such thing, when he bad Timothy hold fast the form of sound words, which if men do, they may hold both peace and truth. For as a naturall man finds out a truth by reason, so doth a Christian find out saving Truth, true Religion, and a true Church by the Scrip­ture, which is the perfect rule for that purpose, and so it may be a judge of those things now,Rom. as well as it shall be at the last day; and as well as mans reason nature or by art may be a rationall, though not a personall judge of other things.

What need have we then of Preachers?

1. To remember people of what they have been taught. 2.Heb. 2.1. 2 Pet. 1.13. To stir them up to do what they have not practised. 3. To con­firm and establish them in what they have beleeved, Acts 8.14. and cap. 14.21, 22. 4. To convert those that are not converted. 5. To e­difie [Page 35]and build them up farther in the knowledge of God, and Jesus. Christ, Acts 20.32. 6. To explaine difficult places of Scripture, 7. To confute the adversary to truth.Isa. 54.13. For though it be prophecied they shall be all taught of God, which, John 6.45. Christ makes good and expounds it, ver. 46. not that any one hath seen the Father, that is, immediatly taught of the Father, but by that more clear medium, the Son of God and his Ministers, which the world never knew be­fore, which ministry must stand to the end of the world,Mat. 28.20. till the my­stery of God be finished, and the number of the elect be accomplish­ed. It is a great presumption for men to think themselves above Or­dinances: They may be in higher forms of knowledge, and holy ex­perience, then some other Christians, but so long as they are in Christs school, no doubt but there will be something to be learned,Ephes. 4 13. whether they be schollers or masters, till we come to the measure of the stature of Christ.

How do the Scriptures set forth God to us?

By his attributes or qualifications, which both the nature of the Godhead, and naturall reason will acknowledge to be in him, whereby it apprehends him; for God being infinite cannot be fully apprehended nor defined by us; but his nature is known by way of eminence; as whatsoever good I find in the creature, I attribute the same to God in the highest degree. 2. By way of negation, and so whatsoever deficiency I find in the Creature, I deny any jot of it to be in God. 3. By causation, because when I see the creatures, I can­not conceive they made themselves, but were caused by some being far above themselves; and thus even naturall men are led unto God. But the Scriptures set him out more clearly to us in his essence, and his attributes.

1. That he is an essence most highly perfect, therefore called Jeho­vah, I am that I am, signifying that he is Being in himselfe, of himselfe,Exod. 3.14. and by himselfe, and so is the principle of all beings, in whom all things live, move, and have being, and so he is justly called Essence. And that this essence subsisteth in three persons, Father, Son, and Holy Spirit, who in heaven bear record to the Scriptures truth.1 John 5.7. And in regard of this plurality of persons, God is called Elohim, Lords.

2. The Scripture sets him forth to us by divers attributes, by which we have a clearer apprehension of him to our capacity, which cannot in any one word apprehend his nature. Now some of these we find in the creatures, others not; for some of them cannot be communica­ted to any but himselfe.

Which are his incommunicable attributes, and what use can we make of them?

The first is simplicity of essence, by which we know he is uncompounded without parts, matter or form.1 Tim. 1.7. The second is his in­finitenesse without measure, quantity,Psal. 145.3. or determination of time and place, or quantity, vertue, power. 3. He is eternall without begin­ning of time past, or end in respect of time to come. 4.1 Sam. 13.23. He is immu­table without alteration or corruption, change or shadow of change.Jer. 23.28. 5. He is unmeasurable without circumscription of place, without in­crease [Page 36]or decrease, within and without every place, 1 Kin. 8.27.

Of what use are these to us?

1. If God be purely simple, then we know thereby that God is but one, and full of all perfection; that he is true and sincere in his promises, nor can deceive any; from which consideration ariseth the certainty of our salvation. It teacheth us also to avoid hypocrifie, and embrace sincerity, onenesse, and singlenesse of heart and soule, and to strive to be like God, only without mixture of sin in our affections. 2. If he be infinite, then to admire his greatnesse and his goodnesse, his love and his mercy, and to love him infinitely for it. By his eterni­ty I have assurance of an election before the world, and everlasting life after it, in him who hath neither beginning nor end. His immu­tability cals to us for unchangeablenesse in our faith, hope, and cha­rity, by any crosses or afflictions which are all sent from God that is immutable in his love and promises. So his immensity and ubiquity ought to confirm us in his providence, because he is a God not only neer, but a God also afarre off, and to avoid sin because we are al­waies in his sight, especially hypocrisie, because he is within us, as wel as without us, and also to fly superstitious worshipping of Saints or Angels, since he himselfe is neer to all that call upon him.

Which are his incommunicable attributes?

Those whose shadowes we find in our selves, as life, wise­dome, will and power, which are to be conceived in God, absolute­ly, abstractively and essentially, as that he is life it selfe, wisedome, freedome, and power it selfe; not as they are in us finitely, imper­fectly and mutably, but they are spoke of God for our capacity sake, without which terms we can understand nothing of God.

Why? what do we know of God hereby?

1. By life we understand Gods most simple and infinite a­ctivity, by which he doth please to act himselfe and all things else. And this argueth him to differ transcendently from all fained gods, and creatures, which have their life only by his communication of life to them, yet not as the eternall Son who hath life from the Fa­ther by immanency in him, and by emanation from him, but by parti­cipation,John 5.26. John 1.4. not of himselfe, but of some vertue from himselfe. There­fore as God the Father hath life in himselfe, so hath he given the Sonne to have life in himselfe, and this life is the light of men, and through the energie of the spirit, quickneth all things that hath life: For as God made the Sun to be the center of light naturall, so he hath ordained Christ to be the center of life naturall in the cre­ation, and also the center of spirituall life in regeneration, by which we come to be partakers of the divine nature, and so finally of life eternally. 2. By his wisdome we understand, and is signified unto us, that God knoweth and understandeth all things infinitely, and most simply, plainly and distinctly at once, not successively, or discoursive­ly, and therefore praescience and foreknowledge, and remembrance, is improperly attributed to God, saving for our understanding. This attribute teacheth us that all wisedome in the creature, comes from God;Jam. not to feare any troubles in the world, raised by Satan, [Page 37]or wicked men, but resolve to endure with patience, because they are permitted by the wise God for ends best known to himselfe: for he knowes of them, sees and smiles at the madnesse of men, who like foolish children desire of their fathers, knives and daggers, which ha­ving got, they wound others, and themselves worst. 3. By Gods wil, is signified Gods infinite free approbation, or disallowance of what he wisely knoweth, to be approved or disallowed; so that he nei­ther begins to will what once he would not, nor can be hindred to do what he will. Now this will hath divers terms in Scripture, accor­ding to the divers objects of it. As 1. Truth, because he willeth con­stantly what he willeth, Rom. 3.4. So goodnesse, because he is wil­ling and propense to do good to his creature. So Love, because he is willing to approve what is good, and to be well pleased with it. So hatred, because he is not willing to allow evill, but is most willing to punish it, because he doth detest it. So his justice, because he is infi­nitely willing to do right, as to reward the good, and punish the evill. So his mercy, because he is infinitely willing and ready to pitty the miserable, Jer. 33.11. So his wrath, because he is inclinable in his will to punish sinners. So his purity sheweth his will is bent to love holi­nesse, but to hate all filthinesse both of flesh and spirit. 4. His pow­er sheweth that he is infinitely endowed with efficacious faculty to do whatsoever he will; for there is no limit to his power but his will. Therefore we cannot doubt of his promise, or despaire in adversity,Psal. since his will is to help, and his power followeth his will.

How may we consider of God before the world in which he re­vealed himselfe to man?

God before the world lay hid both in his essence and subsi­stence, yet being a Trinity coessentiall in Unity, with afflux, but de­termined in time to shew himselfe to be Unity in Trinity, by ema­nation, and by energeticall operations in nature, grace and glory; the Father appearing as the fountain of nature, the Son as the fountain of grace, and the Holy Ghost of glory, both in giving the earnest of it, and then working us to the consummation of it; so that God is to be considered absolutely in essence and unity; relatively in subsistence and coessentiality.

In consideration of which subsistency, I conceive that the world; by these divine persons was contrived, the being, preserving, and tran­slating of nature; which nature consisted of intellectuall creatures, as Angels, and of rationall creatures as men, and of bruits, as the sensi­tive; of vegetatives as plants, and of other entities and realities that have neither of the former faculties.

Now those things that wanted those faculties of Will and Under­standing, they needed nothing but his providence to preserve them in being, or to change them as they waxed old. But as he determined to make natures intellectuall and rationall, consisting of will and un­derstanding, so he determined, that either he must be made absolute to stand by their own innate power, which none can do but the Crea­tor, or else they must be forcibly supported by his power, to stand against the naturall liberty of their will; and this had been to stand [Page 38]whether they would or no, which had not been an estate competible to an intellectuall, rationall, and voluntary service, requisite to such a creature.

Therefore the most wise God intended before the world to make Angels and men,Bern. Non in tuto, sed in cauto. not in a secure but cautionary estate, not in absolute stedfast glory, but in designation to it, i. conditionally they kept their created estate; but foreseeing that this cautionary estate must neces­sarily depend upon the freewill of that creature, and that freewill would sway them to depend on themselves, or somewhat else beside the Creator for happinesse, he consults how some of them at least might be saved to glorifie him, and be glorified of him.

This consultation was concluded by the eternall Son of God, by an eternall covenant with the Father,1 Pet. 1.20. that those intellectuall and ratio­nall creatures, which shall depend upon his grace and favour, shall be preserved in their estates, as they were created, or else redeemed if they fall from it. This stipulation is accepted of the Father, and he is set as the first born of every creature, Colos. 1.15. not that he was first created himselfe, as Arrius thought, but set so in regard of excellence of pri­ority by eternall generation,Colos. 1.16. and of superiority, the whole family of heaven and earth depending upon him for creation, and the creature intellectuall and rationall for adoption. So Rom. 8.29. he is called the first born among many brethren. Now the Covenant being made, and the whole family of heaven being created by him and for him, he is first proposed to the Angels for their worship and dependency. Luci­fer and his complices and faction,Heb. 1.6. liked independency better, and chose rather to stand by their own created perfection. From whence arose the battell of Michael and his Angels,Revel. against the Dragon and his Angels, which St John saw had been, and would be to the end of the world, in a mysticall sense, and that in time he should be cast out of the heaven of the Church, as he was once out of the heaven of the blessed. The other Angels stood by, depending on favour and grace, and doing to him as to their chiefe Lord, sute and service; and these are called the Elect Angels,1 Tim. 5.21. because God in his Son elected them to be conserved by him. These Angels are at his disposition, and there­fore are said to be sent forth as ministring spirits to the heirs of sal­vation, Heb. 1.24.

Whether are all Angels of one and the same degree?

No, for they have divers names given them, Col. 1.16. thrones, dominions, principalities and powers. So Angels and Arch­angels, Cherubins and Seraphins, which argueth divers degrees or offices.Trithem. Cor. Agrip. Some learned men have written, that God hath committed the ordering of the world to seven chiefe Angels, especially as he hath subjected natural bodies to the seven planets in chiefe. Indeed we read of such in Scripture,Dan. 10. Luke 1. as Michael and Gabriel, who saluted the blessed Virgin Mary. And St John in Rev. 1. wisheth the Church welfare and peace from the seven spirits before Gods throne, which doth not lead us to worship them, but only that we may wish health to the Church from God,Drus. & Beza Not. in N. T. and all the instruments he useth to that purpose.

What determined God of man before the world?

Surely as the Son of God did stipulate with the Father to be the conservator of Angels; so also that he would redeem mankind if he fel. This was the mystery hid from ages, Col. 1.26. and Rom. 16.25. from the beginning of the world, & performed toward the end of the world, when Christ in due time died for the ungodly; which St Paul tels Titus, was the hope of eternal life,Tit. 1.2. which God who cannot lie hath promised before the world began. If you ask to whom God could then promise it? I say it was promised reciprocally of the Father to the Son, by acceptation of the Sons offer of himselfe, to satisfie for those that were elected, according to the foreknowledge of God the Father, 1 Pet. 1.1.

What use may we make of this knowledge?

To labor to know God, who knew us before we were, and gave us so full a perfection in Adam, as a creature was capable of; and foreseeing that we being left in the hands of our own will, we would chuse our own way; yet he before the world by an eternall covenant with his blessed Son in his bosome, ordained a means to save us by a full and plenteous redemption, that so if we could not be happy by obeying, yet we might by beleeving; if not by justice, yet by mer­cy; if not by our deserts, yet by Christs merits, by which we attaine so great honour, that those Angels that never sinned,Heb. 1.14. are yet made our servants to minister to us. And the rather we should endeavour to know him, because now he may be known, though in former time he hid himselfe, yet now he hath revealed himselfe, not only by his attributes in Scripture, but also in his Son,Heb. 1.2. by whom we may appre­hend him by operations in himselfe, and toward us.

What are the operations of God in himselfe?

They be such as concern the three persons among themselves in relation one to the other, as the Father begetting the Son eternally,Opera ad intra, or divisa. the Son giving from the Father procession to the Holy Ghost, and the Holy Ghost receiving this proceeding, and returning the glory thereof to the Father and the Son, so glorifying themselves in them­selves. This operation never had beginning, nor never shall have en­ding, because God can never cease to be what he is in essence, nor as he is in subsistence. Now these operations distinguisheth one person from another, because in these what the one doth, the other doth not: The Father is not begotten, but the Son, and the Holy Ghost pro­ceeds from both; for Christ sends him from the Father,John 1 [...].5. John 15.26. And this is part of that glory, which Christ saith he had with the Fa­ther before the world was.

But beside this, God may be said to have other operations in him­selfe,Opera ad extra, or indivisa. which are common to all the three persons. And these are said to be either internall or externall.

The internall are such as his praescience and predestination,Interna. by which he decrees all things to their proper ends, and man also; and this is an operation wherein the whole Trinity hath an equall hand, wherein is contained the whole counsell of God,2 Tim. 2.19. which is the firm foundation on which every thing depends, and by which he knoweth among men who are his. And by this determinable counsell, Christ [Page 40]was delivered into the hand of wicked men, and men are predestina­ted to the adoption of children in Christ Jesus according to his will; and so by him we obtaine an inheritance,Acts 2.23. Eph. 1.5. being predestinate accor­ding to his purpose,Eph. 1.11. who worketh all things after the counsell of his own will. And so he hath saved us and called us to an holy calling, not according to our works, but his purpose and grace which was provided for us in Christ,2 Tim. 1.9. before the world began. In whom those that he foreknew,Rom. 8.29. them he predestinated to be conformed to the image of his Son, which are called elect according to the foreknow­ledge of God the Father.1 Pet. 1.2. By which we may perceive that God was never sedent nor cessant before he made this world, but had both his personall and internall operations, by which also he did in time pro­duce his externall works of creation and providence.

How is predestination to be understood rightly?

1. Predestination and election are much of one likenesse; only election argueth, that God chuseth one and not another, and predestination argueth, that God ordains some to glory, and passeth by others, though all taken out of the same nature and lump; and though both these are in the divine mind at once, yet election relates more to person, and predestination more to the means, by which those persons should be made happy: For predestination is a decree of God,Mat. 24.24. causing in time such effectuall grace in those that are elected, that it will infallibly bring them to glory; and therefore it is said, that the elect are not to be seduced, for it is Gods pleasure to give them the Kingdome, Luke 12.32. who hath chosen them in Christ be­fore the world, that they should be unblameable before him.

2. You must know that predestination looks upon all men in the same condition; as Israels father was an Amorite, and their mother an Hittite, even of those Nations whom God cast out of Canaan: But that in predestination there is such grace prepared, that makes the elect become both holy and happy.

3. You are to conceive neverthelesse, that this grace prepared for the elect, doth not impose any necessity, or violent constraint upon their wils,Abul. in 3. Reg. c. 12. Cant. 1.4. Aug. de lib. arbit. but causeth a free endeavour to vertue, by a sweet perswa­sion of the heart, to make Gods will ours, who makes us by his di­vine motion, of unwilling man to become willing. Nor doth Gods passing by others (called reprobation) or not electing) exclude such from all possible means of happinesse; but it permits them by the free­dome of their own will, to neglect, or abuse the means, which is the just cause of their damnation;Hos. 13 9. for mans perdition is of himselfe. God destinates none to sin, but to punishment for sin; and therefore pre­destination is not in Scripture applied to the reprobate, because pre­destination in Gods is of the means, i. grace, and the end, i. glory: But reprobation is of the end, i. punishment, not of the means, i. sin; for predestination doth direct a man to that, which by nature he cannot attain; but reprobation destinates no man to aim at sin, to which na­ture of it selfe is too prone (when God passeth by it in his election) but only preordains men to punishment deserved by sin: So that as predestination necessitates no man to good works, so Gods not prede­stinating [Page 41]some, doth not necessitate anothers will to evill works, no more then a Kings chusing one for his favorite, doth necessitate him to do vertuous actions against his will, nor another to be traiterous with his will: For the decrees of God takes not away the liberty of mans will.

But surely as predestination causeth salvation, so Gods preteri­tion or rejection of men, causeth their damnation.

Wicked men are not damned because they are not predesti­nated, but because they live and die in sin: For rejection in God, is only a deniall of election, which may stand with a possibility of a­voiding sin and damnation: So all men in Adam were not elected, yet all men in Adam had a certain power to stand; so that as prede­stination is not a bare ordination of a man to eternall life, by such a sufficient means as makes the event possible, but it provides to make the means efficacious: So reprobation excludes no man not elected from all means of salvation necesarily, but permits them to be lead by their own will; so that predestination of some,2 Tim. 2.19. doth not damn others by necessity of consequence, but in the infallibility of Gods prescience; as Joseph did foresee the seven years famine, but did not cause it.

But why doth God looking on all in the same condition, predesti­nate one and not another, unlesse it be out of some foresight of ones vertue, and the others vice?

Nothing can be said to this, but only Gods secret will and wisedome. For men cannot be elected out of any foreseen vertue, for an eternall cause cannot depend upon an externall or temporall effect caused thereby, but upon the eternall counsell of Gods most free will and favour. So rejection is not moved in God by the fore­sight of mans sin, though his punishment be determined thereupon, otherwise God may reprobate all as well as some, because he foresaw all would sin.

Therefore these operations depend upon Gods secret will. It is not in him that willeth, nor in him that runneth,Rom. 9.16. but in God that sheweth mercy; for neither predestination is not in the power of the elected, nor reprobation in the power of the rejected, but in the will and wise­dome of God, who is the potter, and we clay, he is our father, and we his children, and we ought not under pain of cursing, say to our Fa­ther, what hast thou begot.

Therefore God in his electing of us, must be understood to do it either before mans fall (which the Scripture best approveth, calling us elect before the world) or else after mans fall by the first offence. Now in what estate of Man soever God did it, he looks upon all men all alike, and so no reason can be given why he should elect one and reject another: For if he looked upon man in his nocency,Calv. Instit. lib. 3. cap. 22. we can find no reason of predestination; if in his innocency, we can find no reason of reprobation; therefore it is best to sit down with admira­tion at the unsearchable wisedome of God, as St Paul did, Rom. 11.32. and to rest content with Gods will, as Christ doth, Mat. 11.25. And no man can be reprobated, that doth so, except he neglect Gods re­velation, [Page 42]or his own duty in purifying himselfe,1 John 3.3. as God is holy that hath called him, 1 Pet. 1.9.

Is not this partiality in God?

No; for God being a most free agent, may (as the potters do) make severall vessels to honor and to dishonour without accepti­on of persons, for there was no persons when God elected men.

But God gives grace to the elect, but prevents the reprobate of it.

It is true that he predestinates his elect to the means, as well as the end, and giveth them an influx of grace, by which they are vo­luntarily lead to will and do of his good pleasure. But in reprobati­on or rejection of men, God neither destinates them to sin, nor pre­vents them of grace, nor gives any influx of evill into the soul, but leaves men to themselves: So that the predestinate are like the aire warmed and enlightned with the Sun; the Reprobate like the aire left to it own coldnesse and darknesse without the Sun.

But methinks this doctrine of predestination leads men into li­centiousness, because if predestinated, they shall be saved however they live; and reprobation leads to despair, because how well soever they live, they are damned.

Though predestination be the free grace of God, yet it leaves not men to live as they list, but rather leads them to make it as sure to themselves by a good life, as it is a sure foundation in God; for whomsoever he predestinates, he sanctifieth them, Rom. 8. And there­fore there is a conditionate decree joined with the promise of salvati­on, i. if we repent and beleeve, we shall certainly be saved: so that we may more safely say, that those that live licentiously and repent not, are not elected; for men predestinate lay hold upon the absolute de­cree by the conditionate; and yet they know that this conditionate decree may be published to all, and yet no man saved by it; but be­cause a conscionable performing the condition, is a sign of election, they will not neglect it; nor doth rejection of it selfe leave men in de­spaire, saving in their own ill grounded opinion. Therefore

1. You must conceive that there is no absolute decree casting off men from all grace which may possibly lead them to happinesse: As the Angels not elected had grace possible to stand. Adam was not pre­destinated to stand, yet he had grace possible to stand.

2. You are to judge, that by this decree of reprobation, is no cause of mans sin; for he only permitteth what he is not bound to hinder. God foresees evill will be done, but he causeth none, only he prevents it not, he commands the contrary, he threatens it with punishment; neither of these is a cause of sin, no more then not giving an alms to every begger, causeth him to steal; or a law against stealing makes men theeves.

3.Aug. de praed. Fulgentius. Calvin. Know that God denying election to some men, doth not there­fore damn them for his pleasure, but as he permits them to sin, so he resolves to punish them.

4. Consider that this deniall of election to some, doth not pro­duce any sinfull actions as sinfull; for though the naturall act of sin [Page 43](as it is a reall being) must needs flow from him, in whom all things have being, but the obliquity of mans will which cleaveth to the action, is not of God, nor caused by his decree of non-election, but of permission.

5. Nor doth God by this decree of reprobation, over-power the will of such a man, though no doubt he that made the will can over­rule it; but leaves it to its own deficiency, by not creating the heart anew, as Psal. 51. For he that beleeves not the word, it is not caused by Gods constitution in not electing a man, but by mans proclivenesse to infidelity.

And seeing this work is secret and internall in God, we must re­member Moses saying; secret things belong to God, Deut. 29.29. and revealed things to us. And therefore let us alwaies look to Gods revealed will, which insures us salvation upon faith and repentance, and by these try their estate, and find their election by the effects thereof;à posteriore. and be content to know God (as Moses) by his back parts, as the Father by the Son, and the Sons redemption by the spirit, that he hath given us.

2. Be not too eager to know by some other way, and thy assurance of salvation by some extraordinary revelation, lest you fall into some dangerous temptation: As 1. To despair if you find it not. 2. highly to presume if you find it. 3. Or else sullenly to neglect all good works till you have found it, but live holily,Psal. 50. ult. and trust God to shew it you in his time. Must we not all live by faith and hope, in this world? yet if we could have the certainty of election, we shall think faith and hope needlesse. We are saved by hope, but hope seen is no hope, Rom. 8.24. Be content with adherence and cleaving to, and holding fast by him: This is a certain signe of election;Psal. 42.11. and for assu­rance, leave it to God to give it thee as a comfort and crown of all thy labors, as he did to Henoch before he was translated.Heb. 11.5. So when thou hast endured the staggerings of David, the sufferings of Job, and the buffetings of Paul, then God will tell thee his grace is sufficient for thee. Let others boast they have it, do thou use all diligence for it, and let patience have its perfect work,James. that when you have done all, you may find it at last.

3. Do not dispute with God why he would not elect these but those, but rest in St Pauls rule,Prosp. de vocal. Rom. 9. that God was willing this way to reveal his goodnesse and justice. If God hath ordained any to life, it was graciously; if any to punishment, it was judicially, and what you cannot comprehend, do not reprehend, lest God reprove thee, as Job 38.2. But know God is just in all his waies, and holy in all his workes.

4. Labour to answer the temptations that arise from predestinati­on and reprobation. 1. From predestination; as thus: I am ele­cted, then I may live dissolutely, and despise ordinances, as being a­bove them. Not so; for God did insure Ezekiah fifteen years of life, will he therefore not eat, or be carelesse of himselfe? God forbid. So neither must we; for then election is not a decree absolute, but dissolute. 2. From the conceit of thy reprobation, thou shalt be a­betted in that conceit, thus. It is true, thou art called, but many are [Page 44]called which were never chosen, thou canst not prove thy selfe to be one of the few; yes, if I come in at the call; for I dare not think that God will deceive me, by inviting me to bread, and giving me a stone; or giving me a stomack and means to starve me. Beside, I am bound upon my allegiance to God, to beleeve that if he hath cal­led me, then he hath elected me till for my offending him, or to try me he withdrawes the comfort thereof from me, by making me to suspect my selfe, by examining me how I came in, not having on a wedding garment.

2. Another temptation may arise in thy heart, saying; God by his revealed will would have all men to be saved, but by his concea­led will many are reprobated. Now consider therefore God hath not two wils, but in his word he expresseth his well wishing to all, that they may be saved; but foreseeing they will not all be saved, he po­sitively determines that all shall not be damned, and therefore re­solveth to give the Antidote of his saving grace to some, without pre­venting any of sufficient means to be saved, though he give them not the same efficacy to the means, to draw them to faith and repentance, as he doth to the elect.

3. Another temptation to know thee desperate, is this: That though God offers the means of faith and repentance, yet he inten­deth that the major part of men shall not beleeve nor repent: In this case bid Satan avoid; for I have not to do with Gods secrets; I am content to believe, that he would have me do what he bids me do; and therefore (come of it what will) I will trust God, and exercise my selfe to keep a conscience void of offence, toward God and man; and so in well doing I will commit my selfe to him as to a faithfull Crea­tor, and hope to find my name at last in this book of Gods secret in­ternall operation, through Jesus Christ whom he hoth sent.

What are those works of God called externall, wherein the whole Trinity have also an equall hand.

These are the executions of his internall purposes, or opera­tions in his secret decrees. For as God purposed before time, so in his beginning to measure time, he produced a world of visible and invi­sible creatures,Polanus lib. 1. c. 37. all which were made for the Scriptures sake (though written afterward) that the will of God expressed in Scriptures, might have an evident declaration by the works made before they were written,Mat. 5. and before one jot of this word fail, heaven and earth must vanish. Now with the work of creation began time, which God pleased to make the measure of his works, and the beginning of his own revelation,Psal. 90 2. Aegyptians mo­nas solitaria. who was God from everlasting; yet but like a solitary unite, or a point which by creation was deduced into lines, or like the top of a Pyramid, which from one small point, spreads in the basis to a great circumference: Or as indeed the Jewish Ca­balists say, God was at first before creation, a dark letter, that could not be spelled nor read, but by himselfe, and so was a God that lay hid as in secret,Isa. 45.15. as saith the Prophet; but by creation and the work of redemption, became lucid and apparent, by communicating him­selfe in his wisdome and works. And this time began 5605. years [Page 45]agoe, reckoning backward from the present year, 1656. by common account of Astronomers, who differ somewhat among themselves. The Scripture account is best, which reckons the worlds age to be about 5721. But no Astronomers do so differ, as to give occasion to men to think the world to be eternall, or without beginning; or that it was before Moses account, as the Zabii, who pretend that one Janbosher was Adams Tutor, and our Praeadamites, who dream of a world before the world, and so would make us think to no end, that the world will have no end, as well as no beginning.

Where were all these things before the Creation?

They were in God, as notions in our mind by representati­on, or as flowers in their roots in the winter, invisibly; or as Idea's in our minds before they be brought into act.

But now God being an internall mind, and pure act, why not the world eternally produced, God being neither sedent, nor cessant?

Because if the world were coeternall with God, it must be a Deity, and then the visible creature might be worshipped, as well as the invisible God; nor then can the world have any end, but must be a perpetuall motion of generation and corruption; which were easie to beleeve, if we had not an infallible revelation to the contrary; for great learned men have thought so.Osellus Lucia­nus. Aristotle. But the holy Scriptures tell us that the world was made, Gen. 1. and that Wisedome was before the earth or heavens, Prov. 8.23. And as they were made, so they shall perish, Psal. 102.26. As it did in 1656. by a Dropsie, so at last by a burning Feaver, when Gods determined week is finished, in whose account a thousand years is but as one day;2 Pet. 3.7, to the 12. when the elements shall melt with fervent heat. Beside, we never did find any authentick writer mention a world before Moses account: Therefore let us not be wise above what is written, but rest in Scripture, which saith, God in the beginning made heaven and earth.

Why may not one think, that this world came by a revolution of things, or else by some fatall necessity, or else by chance?

Because there is no reason to ground such thoughts upon; for till something was made out of nothing by creation, there were no things to be the subject of revolution; or if there were, yet revo­lution runneth to confusion, without a disposer to order those things. Nor by fatall necessity; for who should determine or impose that fa­tality, but God, who hath done what he pleased both in heaven and in earth, and for whose pleasure all things are, and were created.Rev. 4. ult. Nor did the world come by chance; for no man can impute erection, or making things to chance, but rather destruction, as death, not birth. Every house is builded by some man, but he that made all things is God, Heb. 3.4. For God first made the common matter of all things included in the first words of Moses. Gen. 2.2. In the beginning God created the Heavens and the Earth, and the Earth was without form, and void; which the Poets called Chaos, and the Philosophers, The first matter.Chehn. Vabobu. This was made by the effective word of God, who is Being it selfe, Heb. 11.3. who gave this fusion by his word, which Chaos or fusion, had no power in it selfe to produce any thing, no more then an egge [Page 46]can make it selfe a chick, without some heat added thereunto. There­fore the Spirit of God moved or coured on the waters,Gen. 1.3. who by its vertue made a perfect digestion of this heape, bringing that into act (which was before only in possibility) by giving it life and form, as an Hen by sitting on an egge produceth a living creature.Omnia sub uno igne genita sunt Trisme. For as he first made the universall matter, so next he made out of that, first, things more generall, as the elements; then things more imperfect, as things without life, before things with life, that the things that had life, might feed on them which had not, as beasts on the herbs, and Adam on the fruits.

What did God make first?

The Mahometans say, the first thing that God made was a pen: A simple conceit; it may be their Prophet put in that, to make them beleeve God have him a transcript of his mind for them. This pen surely was his wisedome and power, by which he did expresse his mind by his works; and his first work was light, not to give him light with whom is no darknesse, but to give light to his works, that they reflecting one upon the other, might all glorifie him whose light is the life of men.John 1. By this light contracting or dilating it selfe, the eve­ning and morning was measured, till God on the fourth day made the light to know its center, the Sun, as he did make every herb be­fore it grew in their center, the earth, Gen. 2.5. From whence come such divers occult qualities, though many of them grew upon one turfe.

When were the Angels created, and in what numbers?

Their number no doubt is innumerable, as Dan. 7.10. a thou­sand times ten thousand ministred to God. And they were no doubt created with the third heavens,Philo in Peri-Cosmo. Job. their habitation and that was made the first day, Gen. 1.1. And therefore Job cals them the morning stars, and the sons of God shouting for joy at the beginning. And the A­postle cals them Angels of light.1 Cor. 12. And of these no doubt some were superiour, some inferiour, as may be perceived by their severall names in Scripture,Isa. 6.2. Gen. 3.25. 1 Thes. 4.16. Colos. 1.16. Seraphims, Cherubins, Archangels, Angels, Thrones, Principalities, Powers, Dominions; none of which he made to help him in creating the world, as Simon Magus and Cerinthus, and other hereticks have taught, and so brought in the worshipping of An­gels, confuted by St Paul, Col. 2.18. But surely God made them the first witnesses of his works, and to administer to the Church of God, and hath imploied them in the highest matters of the Church, except in matters of his own prerogative (viz.) the justification and sancti­fication, and the donation of grace, and the like: And so the Law was given by the ministration of Angels,Gal. 3.49. Dan. 12.1. Zach. 12.1. Drusius. Zeza in Rev. 1.4. and Michael the Archangel stands for the Jewes, Dan. 10.21. And Zachary tels us there were seven eies set upon one stone, i. some say, seven spirits watching and guard­ing the new Temple, of which Zorobabel laid the first stone. So Ga­briel is sent to instruct Daniel in the Vision, and to Zacharias about John Baptists birth,Luke 1. and to the blessed Virgin Mary concerning Christs conception and birth. So Raphael accompanied Tobias, and Jerech­miel instructs Esdras. Tobit 5.4. These were elect Angels, not only by predestina­tion, but eminence.

But all the Angels continued not in their created estate, how came that?

In their fall appeared first the effect of Gods foreknowledge and decree; for many of them kept not their first estate, and so brought in the first mutability. Their sin was pride, rebellion, and envy. Pride in seeking to stand by their own created perfection,Heb. 1.6. without dependency on the grace of the second person,Col. 1.15. whom they were to worship as Gods first born. The chiefe of these is shadow­ed out in Scripture under the name of Lucifer, and his glory by Ne­buchadnezzer, and the King of Tyrus. Isa. 14.12. He drew to his faction many others who liked not the said dependency.Zanc. de laps. Angel. And to this they were moved by envy say some finding (either by diligent inspection into Gods work, or else by revelation) that Gods first born would be a medium of uniting a more inferiour creature then an Angell to him­selfe,1 Tim. 3.16. seen of Angels. and that all the Angels of God must worship that glorious Uni­on. Upon this they fall into rebellion; against whom stood up Mi­chael and his Angels, and by the power of the highest drove them down to these lower regions, where they are reserved in chains of darknesse (in a dim and uncomfortable knowledge of God) against the judgement of the great day. In the mean time he ruleth as a Prince in the aire, especially in the hearts of the disobedient, for whom is prepared the blacknesse of darknesse for ever.

How do you gather that this was their sin?

Because he not only continueth in the same, but also hath endeavoured to draw men into the same sins of pride, envy, and re­bellion, as our first parents to be as gods, and to envy to God their o­bedience, and to rebell against Gods commandement. Beside, we see that he hath alwaies kept up the same sin among men, by making men to set up Idolatry; some to aspire to be worshipped, and called Elohim, or Lords; some to debase God to the image of creatures,Gen. 4.26. vid. R. Kim. Rom. 1.23. Some to root out Gods revelation of himselfe to man, by raising persecutions against those that professe it; but especially a­gainst Christ and the Gospel, which declares the manhood with God by Christs birth, and mans redemption by Christs death. And this argueth his first sin to be rebellion against the truth determined, to be in due time manifested to the world. Indeed Christ saith he did not abide in the truth, nor indeed could abide it. He did not abide in God who is truth it selfe, nor in true obedience in which he was crea­ted, nor in the truth determined concerning Christ to be mans Re­deemer. And indeed this seems to be truth from which he fell, espe­cially, 1. Because Christ cals this Truth, by way of eminence before Pilate, saying, I am come to witnesse the truth, i. of Gods purpose and promise. And he cals the Jewes the children of the Devill, be­cause they went about to destroy him, and Judas a devill, because he fell from him who was the Truth: And because both refused to stand by his grace and favour, as the Devill also did, who hath ever been an opposer of this truth from the beginning, as by preventing Adam of the sacramentall shadow of the tree of life; and Cain of the comfort of true sacrifice, both which were types of Christ: And since that he [Page 48]made the Jewes to despise the figures of him,Num. 21.56. in the Manna and Rock-water, 1 Cor. 10.9. so he hath raised up many since Christs comming in the flesh, to deny his Divinity, or the truth of his Humanity, Sa­viourship, or justification, power, wisdome or holinesse. And thus like the devill, they love not that truth which was the actuall fulfil­ling of all the types, law, prophecies and promises, in which regard it is said,John 1. that Grace and Truth came by Jesus Christ. And I think the rather this was the main sin, because neither he nor Judas never repented of it, whom Christ called a devill; for it is a sin cannot be repented of, because committed directly against the method of God, Christ, and the Spirit of grace, which is the only cause and means to true repentance. So that he still setting himselfe like the Highest, by designing to himselfe mans obedience and worship, Mat. 4. sheweth his naturall pride. 2. In seeking to destroy mans body and soule by tempting him to misbeleeve or disbeleeve his own redemption by Christ, he sheweth his innate spight and envy. 3. In striving to crosse Gods proceedings in nature, or grace, sheweth his rebellion from the beginning.

But doth one devill do all this mischiefe in all men and all parts of the world at once, this would argue a kind of infiniteness?

No sure, for men are led aside by their own corruption, and tempted of concupiscence, to which the devill joins himselfe not only the Prince of Devils, but some of his crew who are most fit to im­prove that temptation of a mans concupiscence;Drusius quota­tions in lib. mu­nus novum. as we see one under­takes to seduce Ahab by becoming a lying spirit in the mouths of his Prophets. Which was one of Pythons train, whose way is by lies to delude people. And the Scripture seems to intend some such thing, by giving certain names to them, as to some principall heads, as Beelzebub, whom the Jewes thought to be the Prince of Devils; his name signi­fieth a master flie,Jupiter Mus­canius. vide Clem. Alex. in protrept. [...]. or the Lord of flies. Some say from his buzzing temptations, which like flies swarm about us. Others say because he drove away flies when the people sacrificed to him. He is called the god of Ekron, because they worshipped him. So we find that God forbids consulting with familiar spirits, Deut. 18.11. which in Hebrew is Schoel, Aug. in 2. lib. de doct. Christia. cap. 23. and translated Python, whom some writers take to be the head of that rank and order. So we read of Belial, a spirit of rebel­lion, a vessell of wrath and ruine. So of one Asmodeus a convincer and punisher,Tobit 3.8. that strangled Sarahs seven husbands. So of Satan, who works deceits with Witches and Magitians, and inflicts many mise­ries on mankind,Revel. as on Job, c. 1. We read of another called Abaddon, the master of misrule and confusion. So of one Astaroth, the chiefe head of all devilish accusations, and so is all one with Diabolus, the de­vill. So we read of Mammon, who tempteth to rapine and cove­tousnesse; not that these only use such temptations, for no doubt they officiate one for another, and each faculty is imploied by each to mans ruine, as the good Angels in their offices to mans good. And it may be questioned whether these names signifie rather their persons or their faculties; as Belemoh their beastly nature, and Leviathan their vast increase in evill, and Serpent, their crafty folds, windings, and sub­tilties, [Page 49]which Angels as they are dispersed in the world, so they dis­perse their venome through the world.

Doe they retain nothing of their created nature but evill?

Yes, but they turn it all into evill. They have their first knowledge and power, but yet no farther then God permits them to use it; for they are reserved like prisoners in chains, by which they are confined. For 1. They know not God with any comfort, nor know his intentions, nor his determinations, whom he means to save or condemn; for then it were in vain to tempt the one, and needlesse to tempt the other. Nor 2. Have they any certain knowledge of fu­ture events, but make collections either from the stars or prophecies of Scripture, or from mens temper, or their actions and endeavors; and therefore their answers in Oracles were dark and doubtfull; as when he told the Pope he should die at Bethelem, Sylvester. it proved at a Monastery so called. He told a King of England that he should not die till he had been at Jerusalem, it proved that he died in a chamber so called. Yet they beleeve and tremble, because they fear justly they shall ne­ver enjoy the mercy they beleeve, and because they do already feel partly the judgement ordained for them. Againe, they are stinted in their power, they cannot do what they would. Job was hedged in, and till God opened a gap, the devill could not invade him; and when they are suffered to invade man, yet are they subjected to the power of Christ and his Ministers.

Are not these Angels in hell as yet?

No, for had they been fixed to that sphere of punishment, upon the fall, they could neither have tempted Adam, Aug. lib. 8. de civ. dei. c. 22. Jude 6. & v. 17 nor us upon earth; but they carry their hell about with them (viz.) the seat of damnation, and the sense of Gods eternall displeasure.

Where do you think Hell to be?

It is hard to say, because the Scriptures do not plainly de­clare it, only it saith, such a place there is prepared for the devill and his angels, called an Abysse and bottomlesse pit, but whether it be un­der the waters, where the old Rephaims or giants, buried in the de­luge, of which is spoken, Pro. 21.16. a man that wandereth from the way of understanding shall remain; or in any subterraneous fires,Pro. 21.16. which break out in divers places of the world;Surius. Hecla. Aeina. which fires I take to be not subtile enough to torment such spirits. But that there is a place of torment to which they are reserved, is typed forth to us by a place under the waters, where the dead lie sighing: Which place of hell is naked before God without any covering, which is called also,Job 26.5, 6. Abad­don, Prov. 15.11. the place of destruction. And such a place seems to be under the earth; from which Esay eloquently saith,Esa. 14.9.10. that the hell from beneath is removed to meet the King of Babylon after his ruine, saying to him in an upbraiding manner, art thou become like one of us? So the vallie of Hinnom is a type of it, from which hell was called Gehen­na, after the captivity, from the detestable use of that where they burnt their children in Tophet, to the Idol Moloch; for which, God made it a place of abomination. First, by the burning of 185000 of the dead Assyrians there, whom the Angel slew, 2 Kin. 19.35. prophecied of [Page 50]therefore Esa. 30.33. and there likened to hell. And 2^ly. by King Josiah, who made it a common lay-stall.Jer. 7.22. And thirdly, by buring the bodies of the Jews there, who were massacred by the Babylonian army, when Jerusalem was taken, till no place was left to bury there, therefore afterward called the vallie of slaughter, Jer. 19.6. all which, together with the burning of Sodom, with fire and brimstone, argueth such a dreadfull place to be reserved, but where it is, or whether yet it is till all these lower places be dissolved, is doubtfull.

Where are these evill spirits?

About the earth and the aire. Therefore St Paul cals Satan the Prince of the power of the aire.Hieron. in Ephes. 6. O ig. in Num. cap. 22. 2 Pet. 2.4. Jude ver. 6. And all the Doctors for the first 400. years, held the same opinion. Indeed the devill durst adjure Christ not to torment him before the time, whereby it seems they were not as yet cast into hell; but as St Jude saith, and Peter also, they were cast downward, and are reserved in chains, or for chains of darknesse to the last judgement, when they shall be confined by the divine workman, when the mystery of God is finished to their terra damnata, the Abysse of blacknesse of darknesse for ever.

What doth or can this knowledge profit me?

Very much.

As 1.Ovid. rudis in­digest moles. Since God first made a rude Chaos, as a subject to work upon, though he could have made all rightly formed at first; but to shew how he intended to work upon us whom he foresaw, would make our selves a deformed lump, namely, that his spirit must move upon us, and that he would call light out of darknesse, that we might become children of light; for the Creation was a type of our recrea­tion, and the first Adam, of the second, and making all so excellent as he did, [...]. was a prototype of what he meant to do by his personall and declarative word, by whom, and for which all things were crea­ted.

2. Out of light he made the highest heavens, the place of the blessed for them to dwell in, a light never to be extinguished, that we might know there is a rest for the people of God, and therefore not to set up our rest here, nor mind things below, but above, to have our conver­sation in heaven, and seek another City, whose builder and maker is God.

3. He began with light, not that he needed it, but to teach us not to doe the works of darknesse, but walk in light, and to begin our works with the light of true understanding, not with blind affection or rashnesse.

4. Because some of the Angels of light fell, because they would not stand by the way God had determined, as by his grace, power, or or­der, but rather by their own devise, and so fell from heaven. Take heed of desiring to be independent, which God hath granted to no­thing in this world; for all depends on Gods power, or love, or grace, or order,Jude Ep. that he hath set, except such as will fall by envy, pride, or re­bellion, into destruction, especially men if they go in the way of Cain, or the gainsaying of Corah; or love with Balaam the wages of unrigh­teousnesse, they must needs fall with the apostate Angels.

What order did God observe in creating the world?

1. He made the generall and more imperfect creature as the elements under the name of heaven and earth. 2. Things composed of them; some with life, as trees, herbs, beasts, birds, fishes; some without life, as stars, meteors, stones and minerals, with which when he had furnished the world like a fair house, then he made man, and put him in possession of all. 3. He made some in actuall being,Homers Chain. as the vegetative and chiefe sensitives; some only in potentiality of being, as those many creeping things which heat and moisture is apt to pro­duce. 4. In this great work he hath ordained certain midling na­tures, by which as by certain links of a chain, we may be led to the highest natures. As 1. Water and earth is coupled by slime, air and water by vapors, fire and air by exhalations; So chrystall is a middle nature between water and the harder sort of precious stones; So Quicksilver between water and mettals; Corall between roots and stones; so some vegetals are of a middle nature, between a plant and a living creature, as the Mandrake and the Zeophytes; so some sensi­tives, as the Amphibions are creatures of a middle nature, between fish and flesh; such are Crocodiles, Seals and Sea-Morses; so Estriges are a middle nature between a beast and a foul; a Bat between a creeping thing and a bird; an Ape between man and beast; Herma­phrodites between man and woman; a man between a bruit and an Angell; an Angell a middle nature between an intellectuall and rati­onall spirit; Christ a mediator uniting God and man together.

Whether had God no coadjutor in this work of Creation?

He had none. For God is the sole cause of creation; and Being is the first effect of creation, and nothing can come between the first cause, and the first effect, but a meer nothing, and therefore God had no instrument or coadjutor to assist him: No not Angels; for they can do nothing in an instant, as God doth in creation, by an effi­cacious word only; which doth distinguish him from all false gods, and heathen vanities, as Jer. 10.11. your gods that made not the hea­vens and the earth shall perish.

Of what did he make the world?

Of nothing, and that not of nothing privatively, as an Idol is said to be nothing in the world, 1 Cor. 8.4. i. hath no divinity in it: Nor of a comparative nothing, as Esa. 40.15. The whole world is nothing in comparison of God; but he created all of nothing nega­tively and simply, i. he had nothing to make all but his word only. And he only can bring a thing to nothing, when he pleaseth to sub­stract his divine influx, as Psal. 90.3. So he can only turn one substance into another, without naturall preparation, as water into wine,John 2. and Lots wife into a pillar of salt, Gen. 19. Therefore Satan to trie Christs divinity, would have him to turn stones into bread. So God only can give forms to things;Gen. 1.2, 3. to which purpose his spirit was said to move upon the waters. So he only gives life, preserves and restores it. Therefore to God we attribute three creations. 1. To make all of nothing. 2. When he makes that good which was perfectly evil,Gen. 1.1. [...]. Psal. 51. Create in me a new heart. 3. When he shall restore all men at the Resurrection.

In what form did God make the world, and into what parts?

Certainly round, so Psal. 93.1. He hath made the round world so fast, that it cannot be moved. And this roundnesse is sphericall, not like a round trencher, but like a ball, as appeareth now by experi­ence, though thought otherwise in former times. The parts in gene­rall are heaven and earth, the one including the other. For the earth and sea making one globe, hangeth in the aire upon nothing, Job 26.7. Not as the Poets think, weighed with its own weight: But because as Job saith, God stretched out the North upon the empty place. By North,Ovid. Metam. lib. 1. Thahava. understanding not so much the Northern part, but that mag­neticall vigor, which God hath impressed upon that vast circumfe­rence in which the earth hangeth; which vigor figuratively, is called the North: because though it attracted all the parts of the Chaos, to the center of the North and South Poles, yet the North Pole hath the more magnetick vertue, which vertue is of such power in both Poles, that if the earth could be remembred from them, yet it will thither again like a needle removed from the Load-star. Thus God hath hung this huge globe upon no basis, nor sustentation, for the sea runs in the earths channell, and the earth hangs meerly by a magnetick at­traction, and meridionall projection, without any prop at all.

Whether might not the world have been made better?

Not in respect of the totall, though in regard of some parts; for every part was good, though not one part so good as another; but all being made, God saw that it was so very good, as it could not be mended. So in respect of some particular men it were better they were born Noble, or rich, yet in regard of the totall corporation of men, in which all cannot be alike, it is better for them to be as they are. It is sufficient that God makes all good, though not all in the same height of goodnesse.

To what use is the heaven and the stars?

For the nourishing of the inferiour creatures in the aire, earth, and sea, by their influences. For God therefore hath inclu­ded the inferiour globe in the heavens, upon whose highest extream circle, he sitteth, Psal. 68.32. and by his providence in nature nou­risheth this great egg, causing a perpetuall generation and production of creatures therein. The stars serve to give light, to measure time by their motion, to divide seasons, to give life to plants, as say some of the Hebrew Doctors, that every herb hath its mazal or star.

Have they not power in mens Nativities and Fortunes?

The Scriptures deliver to us no such thing, save what is said. And it is fit we rest therein, and not to thrust our selves into things of uncertainty, as Colos. 2.18. some did about the worship of Angels; for what power can they have more then over the bodie of man, as to encline his mind to this or that, since man is endued with free will, and subjected to education, which is more powerfull then stars; as we see in some,Socrates. marked out by nature, to some vices, which good tutoring preventeth. Therefore surely as judiciall Astrology is doubtfull, so it cannot be lawfull. 1. Because it imputes that to the stars, which God hath not endowed them withall. 2. Because it hath no evi­dence [Page 53]of divine writ. 3. The authors of it were men of no sound judgement or Religion, as the old Aegyptians, Chaldeans, Babyloni­ans, or Arabians. Nor doth God any where in Scripture commend it to his people, either for knowledge, or practise; and yet were it fit for them, surely God would not grudge it them, as the devill insi­nuated to Eve about the tree of knowledge. But we find it forbid­den under the names of a planetary, or an observer of times, as if one day were good, and another bad;Deut. 18.10. and God hath denied his people to consult with Astrologians, and punished them for being furnished with sooth-saiers from the East, and proclaimed himselfe to be one that frustrateth the tokens of the lyars, and maketh the Diviners mad, and chargeth his people that they should not be afraid of the signs of heaven, as the heathen were.Hor. Ode, baby­lonios tentare numeros. And indeed some of the anci­ent heathen Poets have thought it ridiculous to cast figures, or to try nativities. And the Primitive Christians in token of their conversion to Christ, burnt their books of curious Arts. Beside, some of great knowledge in it, yet will not practise it, and they that have done it have run into high presumption. As he that supposed that Christs disputing so young with the Doctors, was caused by the Planet Jupi­ter, being in his ascendent, and Libra the cause of his justice and righ­teousnesse. Thus they make Jacobs star subject to Planets, which if he were, he had needed no other star to be created purposely for his nativity. Beside,Mat. 2. it renders the providence of God but vain to be depended upon, if the influence of the stars necessitates us to good or evill. Also it makes void the crosse of Christ, if a man could be ex­empted from it by the benignity of his stars. So it prevents our de­votion, and waiting on God by faith and hope, which God requireth in all those that are in covenant with him. Besides, stars are things meerly materiall, consisting of light and heat, and not things spiritu­ally animated by either Angels, as Trithemius, and others thought, who counted seven elect Angels to be the praefects of the seven planets. The old Poets like the heathen before them thought,Philo. Biblius. Diodorus. Plat. de defect Orac. that the souls of their great Heroes were placed there, and so called them after their names, as Saturn, Jupiter, Mercury, and then worshipped them for gods, and called the daies of the week after their names, and so made their superstitions more permanent.

Why do we still retain these superstitious names to our daies and months?

By custome, that ancient Tyrant, which loveth no alteration, although for the best; otherwise we might find out twelve Apostles to name the months by, and the first six Deacons (if Nicholas be not liked) to name the daies, and as many noble martyrs to name the daies by, and as many images of notable men, actions and things na­med in Scripture,Duhartas. to configure with the celestiall constellations on the sphere; better then Icarius Dog, or Europa's Bull, Hercules Hydra, or Theseus Trull. Since the whole world was made for the Scriptures, I conceive it would conduce much to the honour of Christian Religion, as it did to Rome to cal some months by the name of their Emperors, as July and August. But how much more if some parts of Scripture were [Page 54]turned into the text Latin and Greek of Poets, and Orators, and read in schools instead of the more vain prophane authors; surely it would be a means to state verity in the place of vanity, and so season tender years, that so they might read those prophane books in riper years, and not be infected. Thus heaven and earth might meet together in one symphony without discord: And to add one thing by the way: Certainly as this being done would make Religion more setled in mens minds; so if the memorable Feast of Christs Nativity had been fastned to the Lords day, which by the account of some Chro­nologers, hapned that year to be the 25. of December (on which Christ was born) the celebration would have been more certainly continu­ed; and yet this change could have altered no more the calculation, then the difference of Astronomers among themselves, about the E­poche of Christs birth, some of them differing from othersMercator Christianus. Jos. Scalig. Sethus Calvisius a­gainst the Quarte dece­mani. 1, 2, 3, 4, 5. years. Or then the alteration of Easter hath from the time of Constantine the Great, who in the great Councill of Nice, caused that Easter should be generally kept upon the Lords day, and not on the 14. of the month Nisan; and therefore made a new Decem novall, or Gol­den number, differing from the Roman. This constitution continued not above seven years. But the contention between the Latin and Greek Churches about it lasted 200. years. Then about the time of Justinian the Emperor, one Dionysius Abbas drew the Paschall tables, which were confirmed by the Councill of Chalcedon, that none should keep Easter but according to the Roman account and statute, but should be accounted an Heretick; and this held till the year 1582. yet they finding that the Equinoctium went back from the 21 of March, to the eleventh, the Romans corrected their Calender, and so there is sometimes 28 daies difference between them and us, as 1557. and sometimes 25. daies, as in the year 1565. So they reformed their Paschall tables, and appointed the Feast of Easter (according to the Councill of Nice in Pontus, 322.) to be celebrated the Sunday after the first full moon that should happen after the Sun entred Aries, we see still difference between us and them, but yet all conclude it on the Lords day. And indeed the very just day of either the Nativity or Resurrection, is not much to be stood upon, so the Feast be kept, 1 Cor. 5.8.

God having made the world, what did he next?

He made man of the earth, and woman of man, and then made them Lords of all he had made, as Isa. 45.12. I have made the earth, and created man upon it. And this we know by Scriptures, the ground of that most excellent science, called Divinity, which leads us to the knowledge of God that made us;Plutarch in the life of Theseus, speaks of some such people, cal­led [...]. least we should imagine our selves sprung up of our selves, though many will give more for a Parrat then a Preacher, and to a Painter for the picture of their face, then to one that can delineate their souls; I suppose the reason is, be­cause Divinity is no flattering science, it shewes our moules and spots where they are; As Alexanders Limner did, who drew his finger upon his face which he laied there to hide a skar. It is the corrup­tion of man, that will make more of him that shapes his body in [Page 55]cloths (though he deform it) than of him that shewes him the God that made his soule and body. Like Crates, Laertius. who gave in his Testa­ment ten talents to his Parasite, to his Harlot one,2 Talent is 375. l. to his Cook ten pound, to his Physitian a groat, and to his Philosopher, but three halfe pence. And why so little to the best science? but because rich men know not the want of philosophy,Diogenes. though Philosophers know the want of monie. They think with Laodicea they be happy enough, but consider not that science, which shewes them how to live when they are dead.

Doth God immediately make all men?

He made the first man immediatly by himselfe, and the first woman of the man, but all other mediately by them two, 1 Cor. 11.12. as the woman is of the man by creation, so the man is of the wo­man by generation, by the speciall concurrence of Gods providence. It was impossible he should make himselfe, any more then the world could: For if it were nothing before it was something, how could something come out of nothing: Nor could any creature make him,Pythag. ex ni­hilo nil fit. he being above them both in eminence and excellence, consisting of an heavenly and earthly nature; his form is a reasonable soule, his body upright, beholding the heavens;Ovid. Metam. lib. 1. this body is more curiously made then any other creatures, Psal. 139.14, 15. like unto rich Arras work. The anatomy of it convinced Galen of a Godhead. It was made in number, weight and measure; in weight, that the earthy bo­dy might balast the light and nimble soule; in number, by the four qualities or temperaments, of hot, cold, moist, and dry; in measure, be­cause at first each of them kept their several proportions, though since the fall, one invading the other, breeds severall diseases. A rare body it was, being composed of so mean a matter as earth, shewing there­by the most excellent skill of the workman.Lecham is Lechem. But now our flesh is be­come the bread of worms, as Herod Agrippa's body proved, not giving glory to God, Acts 12.23.

Wherein doth it appear more excellent then other creatures?

Surely as Adams body was more excellent then other mens, being Gods immediate worke; so no doubt our bodies are more ex­cellent then the common creature. Adams body was so, because it had in it potentially all the rare qualities which are dispersed now a­mong many; as the beauty of Absalom, the swiftnesse of Asahel, the proportion of Eliab the son of Jesse: So that his body exceeded o­thers no doubt, as much as Gods tables exceeded Moses workman­ship; and as Christs miraculous wine exceeded the naturall, at the wedding. But yet mens are exceeding the creatures in posture, shape, and compact, and in being, an epitome of the whole world. Also be­cause many of the better sort of creatures and parts of the Fabrick, are set forth by the parts of man; as the finest gold likened to his head, cant. 5.11. the purest wheat to his kidnies,Deut. 32.14. and the center of the world, in which all the lines of the circumference meets is called by the name of his heart, Mat. 12.40. Again, all manner of measures are taken from the dimensions of his body, as the inch, foot, palm, cubit. Beside, God hath expressed his attributes by the parts of mans body; [Page 56]as head, hand, heart, ear, eie, mouth, foot. Lastly, because it pleaseth God to make it his Temple; and also Christ to take it into the di­vine Nature, an honour not vouchsafed to Angels. This was Gods love to him, that he made last, as if when he had made man, he had left nothing more to do but to make himselfe man. O Lord what is man that thou shouldst so honour him?

What are the most considerable parts of his body?

Every part is considerable, but Gods wisdome is admirable in all, as in making some members radicall, and some officiall in great variety, and yet in sympathy one with another. The radicall is the Liver for the naturall spirits, the Heart for the vitall, and the Brain for the animall. The officiall members are inward or outward; the inward as the Veins to convey the naturall spirits, the Arteries to convey the vitall, and the Sinews to convey the animall spirits. The outward are the eie, ear, hand and foot, all which work for the bo­dy, as well as the mouth eats, and stomack digests for the good of the body: And for all they be divers, yet are they sympatheticall and helpers one of another. For as one feels, the other grievs or joies; so do they one assist and supply in the defect of another; as the blind mans eies are in his fingers, and the deafe mans eares are in his eies, yet none can say to the other, I have no need of thee. This teacheth both sympathy and unity in the body politick and mysticall, and or­der too, not to intrude one upon anothers office, but to supply and help as need requireth.

What usefull contemplation may one make of the other particu­lar members, that I may the more glorifie God, and esteem more preciously of every part?

When I consider the head, I look upon it as a most excel­lent part, because God hath placed all the sences there, and but one sence all the body over beside, and that is feeling. 2. That it is su­per-eminent in office, as place, and directeth the whole body, and is the most honourable part, and therefore we uncover it when we give honour and worship to any, as our reason doth lead us; and there­fore the name (Head) is given to that which is eminent and chiefe, as Deut. 28.24. thou shalt be the head, and Psal. I will make thee (that is Christ) the head of the heathen. Eph. 5.23. 1 Cor. 11.23. So Christ is the head of the Church, the man is the head of the wife, and the head of Christ is God. So the eies though two for ornament, and for the help of each other in case one should be deficient, yet they look both but upon one object at once, because both the optick nerves meet in one, to teach us when we lift up our eies to God, to be intentive upon him only, and not give him a squint-eied devotion. It hath a guard of five tunicles, beside the brow, and so sets forth the care of God to his children, whom he kee­peth as carefully as one would the apple of his eie. Before the fall it let in no evill, but now it is sins broker, an evill eie by envy, an adul­terous eie by lust, a covetous eie by desiring; yet it is not the cause of sin, but the occasion, and so contracts to the inward eie many dis­eases; as the murderer may be said to have a bloodshot eie, and the lustfull a pearl in his. The ear is the sense of discipline, and the gate [Page 57]of faith, which comes by hearing. Before the fall it was the gate of life,1 Cor. 15. now the portall of death, by letting in evill words to corrupt good manners. The tongue is called mans glory, Psa. 16.9. because by the good use of it, we bring honour to our selves, and glory to God. It is made single, to teach us that we should not be double-tongu'd. It was once like the pen of a ready scribe,Jam. 3.6. to set forth the praise of God; but now a world of iniquity, James 3.6. It is like a dung-fork, casts abroad mire and dirt. It is forked in a tripple manner, like ser­pents tongues when they be angry, and kils three at once, the slande­rer, the hearer, and the reporter. So the hand is a most rare instru­ment that guideth all others. The tongue of the dumb, who speaks by signs. It is the counting table of the ancients, and is yet in use in many Countries. Of old they used to account on the left, till they were 100. years old, and then on the right, because they were in the years of wisdome, in whose right hand are length of daies, Prov. 3. It hath been the instrument of divine worship, in oaths or vowes, Gen. 14.22. I have lift up my hand to the high God. So the heathens wor­ship of the stars, was, when they kissed their hand, which Job renoun­ceth,Ose. 13.2. Job 31.27. Lastly, it is the instrument that feedeth the mouth, or else we should feed like beasts, yet the sloathfull man will not bring his hand to his mouth, i. not use this excellent instrument to get his living. So the foot is an instrument of supportation, to uphold and carry the body, and answereth to the affections which are as feet to the soul; my foot standeth right saith David, Psal. And Solo­mon bids us to look to the foot when we enter into Gods house, that is, to the mind and affections. It also puts us in mind of our morall and spirituall going, in the conversing with God and man. So Solo­mon saith, the wise man considereth his steps,Pro. for the way of the wise is above, to keep him from hell beneath, because as Psal. 116. he walketh before God in the light of the living, that every part of a man may be a document, as well as an usefull ornament, if it be well considered of. But the breasts of a woman are more considerable then mans, because it is the vessel of nourishment to a child; placed neer the Liver for the better concoction of the milk; and neer the heart, to excite the mothers affection the more to the child, and childs affe­ction the more to the mother, whom she may justly adjure upon just occasion, by the paps which they have sucked, when she so lovingly embraced them, which no bruit can do.

What contemplation yieldeth the inward parts?

The Lungs by which we breath and speak, being placed neer the heart, sheweth that speech is the interpreter of the heart, and therefore we should not breath out one thing, and think another, but every man speak truth to his neighbour, and not practise equivocati­ons, and mentall reservations. So the ribs shew the care of God to defend the vitall parts, comprized in the heart and the liver; well ex­pressed in Scripture by Abner his smiting Asahel under the fifth rib, and Ioabs smiting him, and also Amasa, in the same place; and by the souldiers piercing Christ there about that rib where hangs the Peri­cardia, out of which issued water and blood, to all which pectorals,John 19.34. Vid. Syria-Paraphra. if [Page 58]we add the breast-plate of righteousnesse, the spirituall heart will be the safer. So the bowels may mind us of the bowels of compassion which Christ had, Mark 6.34. when his bowels did yearn at the peo­ples want of provision, so the word signifieth; for he was a merciful High-Priest, Heb. 4.15. So the hungry gut should put us in mind of fasting, till we feel that part complain, and remember us what affli­ction of soule we should suffer for offending God. But as one is cal­led a blind gut, so the belly is said to want ears to hear this doctrin; such like the Cyclops, know no God but their belly. So our kidnies which are the most secretly enclosed, should teach us to walk sincere­ly with God, who searcheth the reins, Psal. 139. lest we like hypo­crites, have God neer in our mouths, but put him far from our reins, Ier. 12.1. For want of this, we see what man is come to, as appears in Psal. 5.9. and Rom. [...].13. His throat is an open sepulchre, seet swift to shed blood; his right hand is a hand of falshood; a womans beauty is like a jewell of gold in a swines snout. We find the proverb too true; the properest man at the gallowes, and the fairest woman in the stewes: So that we may cry out, O most excellent soul, what a vile lodging hast thou gotten? The five senses that have their beginning from common sense, which can judge of all objects absent, as the five do of the object present, are all worthy our consideration, as to be­hold how every organ of sense hath his proper object; the Eie, colors, the Ear, sounds, the Tongue, meats, pleasant, or not pleasant; the Nose, odours, or evill savours, the Nerves are especially the seat of feeling, as well as the means of motion, and therefore they being in every part, the sense of feeling is in every part, and the other four are in the head only, and though they be so neer in seat to each other, yet one inva­deth not another, nor can do as the other. These since mans fall are become brokers, to set our hearts to sale to the devill, and the world, for the price of a few momentany delights, and so the precious soul would be ravished out of Christs hands, but the spirit of God inter­poseth, and by the word of God insureth us of the interpellation of the Son of God, by which he hath promised to marry our souls to himselfe in righteousness and everlasting glory. So the heart of man is the seat of passions, a choice vessell that is first formed in generati­on, and first reformed in spirituall regeneration. And as it first lives, so it dieth last. So the life of grace first begins there, and is last left there. This is that which God strives for against the devill, the world, and the flesh, as Michael did with the devill for Moses body, Iude 9. But when we answer Gods request, who crieth to us, Myson give me thy heart, then the battell. ceaseth. This heart before the fall was like the holy land, upon which God set his eies day and night; or like the Ark from which God gave his Oracles, for the answer of the heart is from the Lord; or like a throne where God ruleth by his scep­ter of righteousnesse; or like Moses Tables, wherein God writes his Law. But since the fal that man set up Idols in his heart, God hath tur­ned it as Iehu did the house of Baal, into a draught house, so that now as it is full of all uncleannesse, so out of it proceeds by nature nothing else, Mat. 15. It was once wise, now a foolish heart, and ful of darkness, [Page 59] Rom. 1. It was once more inclinable to the right, but now the left hand, Eccles. 10.2. which makes us do all things sinisterly.

Whether was mans body immortall before the fall?

Not essentially, for so only God is immortall; nor by the gift of creation, as the Angels and the souls of men are, but potenti­ally only, and upon condition if he had continued in obedience, which he not doing, his body cannot be made immortall now, but by the gift of a new creation, which will be at the resurrection. So that his body was immortall naturally, so long as he kept the condition of immortality. It is true, his body might have died before the fall, for it was as possible to die, as he was possible to fall. But this possibili­ty would never have been reduced into act, if he had not fallen: For as the Angels could not die, neither was it necessary they should die; so Adam might have died, but it was not necessary that without sin he should have died, so being corrupted by sin, it was necessary he should die; but not before he fell: For we see by the reliques of im­mortality left in Adam, that the Fathers before the flood lived a mighty great age; as Adam to 930, years, and Methuselah lived 969. which was not so many moons as some think; for then they had hardly reached the age of man, and so the world would have been a long time peopling; and though Adam might well beget Sheth about twelve years after his creation, because he was made at first a perfect man, yet if Adam begat not his third son till he was 130. moons old, surely then Sheth began too young, who at 105. years from his birth, begate Enos, which by the moons account was but eight years and five months. But sure their age was measured by the years of the Sun, i. twelve months to a year. And it is no more wonderfull, then that Israels cloths should last forty years in the wildernesse, Deut. 29.5. And the manna in the golden pot many hundreds of years. Joseph's bones 215. years; Joshua 24.32. And the mummies of Egypt are kept by art so many 1000. years, in full proportions, as when alive. What could not God have done to the body of Adam, if he had not sinned.

Whether is mans soule immortall?

Yea, and it may be proved-first, from the opposition that is between the life of a beast, and a man. A beasts life perisheth, be­cause it ends in the sensitive facultie, whose organs being destroied, their life is at an end; for they cannot work beyond the sensitive fa­culty, because they want reason and understanding, Psal. 32.9. Be not like the horse that hath no understanding or reason; and you may see they have none, because all creatures of the same kind, work alike in all they do, as the swallowes build all alike, and the spiders weave all alike, and beyond it they cannot proceed; but mans operation is di­vers one from another. Beside, the desires of the creature is not to any eternity, but to the present preservation of it selfe and it kind; but mans desires reach higher. So the delight of a beast is meerly in things sensuall, and therefore it acteth only by the body, because life is setled only in the blood, Levit. 17.11. but man can delight in things beyond all sense naturall, 1 Pet. 1.8. as to beleeve in Christ whom they [Page 60]have not yet seen. And indeed if mans soule were not immortall, then it might desire things beyond it selfe, and so all its desires should be frustrate, which is contrary to the end of natures operation, who hath made nothing in vain; and therefore whatsoever the soul doth naturally desire, without sin, is to be had either here or hereafter; and therefore if the soule have a defire to be happy, and free from mi­sery, or to have a being when the body is dissolved, certainly it flow­eth from the immortality of its nature. A shadowe whereof ap­pears in mans desire to live in memory, or in posterity, in buildings or purchases, Psal. 49.12. and 2 Sam. 18.18. 2. We find the soule to be incorporeall; for it can comprehend things not only singular, but universall, and the kinds of all things. 3. It is immortall that it may receive the justice of God, which it hath not here; for here the wic­ked flourish, Ier. 12. as Dives did, Luke 15. thou hadst thy pleasures, and Lazarus pains. 4. Beside, it appears also by Gods covenant with his people, it being everlasting, they must also be so, or else the covenant ceaseth to be; but they never cease to exist, as Mat. 22.32. all live to God, he is God of the living, of those soules that are bound up in the bundle of life, 2 Sam. 25.29. with the spirits of just men made per­fect, Heb. 12.23.

How is the soul united to the body?

By Gods divine concurrence in generation, which being mans form, doth by its two faculties of sense and vegetation, in forty daies prepare the matter to receive its quickning power, and so body and soule make one person; the soule being so united to it, as that the body can neither live nor be called man without it. And her be­ing in the body is wonderfull; not as a man in his house, which will stand though the man go out; nor as a spider in the web, who setting in the center of it, feeleth the touch of every cord. But as the light diffuseth it selfe through the whole aire, and is neither corrupted nor divided; so is the soule whole in the whole body, and whole in every part of it; and as the Sun hath divers operations in divers parts of the world, making spring in one place and harvest in another; so doth the soule work diversly in our body by attraction, decoction, quickning and making us to grow. And by this union, doth only ani­mate that body in which it is, nor can it any other as some learned have thought:Pythag. and the Jewes, as John 1.21. For every body of the same kind is determined to his own soul, nor can receive any other; nor can the soul animat any other body but its own to which it is determined; therefore when separa­ted they long for their own bodies, Rev. 6.10.

What is the Image of God in man?

Some qualities that have analogy, and bear some likeness with God, and that was holy knowledge, righteousnesse and domini­on. For you must know that this image was not Gods personall image, for that is Christ, as Heb. 1.1, 2. but his essentiall Image, and therefore saith he, let us make man after our image, not my image, i. the image of God in Trinity; but by regeneration he shall be confor­med to his personall image, that is, unto Christ, as Rom. 8. those whom he foreknew, them he predestinated to be conformed to the [Page 61]image of his Son. 2. That this image consisted not in bodily shape, for God hath none; nor to his perfect image, but that he was made according to Gods image formally, that is, to the example that God purposed in his mind; nor was he obsignated and sealed with the holy spirit, by the grace of perseverance, for then he could not have fallen. But he was created in holinesse negatively, as being no way guilty of vain knowledge, nor injustice, nor to slavery subjected. Therefore St Paul saith,1 Cor. 15. that he was made but a living soule (i. possible to live ever, and to get children to the same image, but could not con­vey to them any quickning grace to make them certain of ever stan­ding) but the second Adam was made a quickning spirit to perform that.

To what end did God make man thus?

Surely that he might glorifie him by having respect to him that made him; like a circle, which is a most perfect figure, because it returns to the point from whence it was first deduced. All good men are like this; but those that run strait on from, and return not, are in the way to hell. God crieth to us to return, O Shulamite, re­turn, because he being a most wise spirit, thought fit among all the creatures, to have one kind of understanding creature, that might re­turn to him by praise and honour of him, not passively as the com­mon creature sets forth his praise occasionally, but actively and di­rectly to give him the honour due unto his name, with our heart, tongue, and life.

If the soule hath no existence till by generation, and by Gods concurrence it be united to the body, what existence hath it after death, when it is separated from the body I conceive not.

God having an immediate act in the souls production, though by propagation it cannot be dissolved but by that power who gave it first a beginning. Now though he for sin dissolveth the body (which consisteth of naturall principles) for a while, till he reunites it again to the soule at the resurrection, in a greater perfection, yet we read not that he doth so to the souls, but they live to him who is not the God of the dead, but of the living souls, which cannot die, though congenerated with the body, through Gods powerfull efficacy, the parents mediating the union. And therefore as it is a spirituall being, it may very well exist after separation from the body, and live, and understand, though not as it did in the body by conversion of it selfe to the phantasie, which then it hath not; nor by any formerly recei­ved species kept in memory; for then the souls of children departed should understand nothing; but the soule separated understandeth as Angels do know a new thing presented to them. By which we may see plainly, that souls separated know not what is done here on earth,Aquin. p. 1. q. 89. art. 8. further then God pleaseth to reveal to them; and who can prove God doth any such thing continually by way of reflection upon them.

How fell men from God being made so righteous?

Solomon saith they found out inventions, i. Adam and all his successors did; yea, and Eve first, who was called Adam of God, as [Page 62]well as he,Ishab. Virago. Gen. 5.2. But her husband Adam called her woman, Gen. 2.23. and afterward Havah Evah, the mother of all living, Gen. 3.20. Her first invention was to open her eare too wide to the Devils sub­tile counsell, who had fallen himselfe first from God, and from hea­ven the place of blessednesse, and cast down into these lower regions, where finding man to be Gods favourite, he was very industrious to bring him to destruction with himselfe. And for this purpose makes the serpents body the organ of his speech, and tempts the woman, sup­posing her to be inferiour to the man in understanding, but far more inclinable to curiosity. His temptation of her was to eat of the tree God forbad,Aug. de civ. dei. lib. 13. c. 20. and set apart as a token of his prerogative, and their o­bedience; she consented, and gave to her husband, upon which St Paul saith,1 Tim. 2. the man was not deceived, but the woman being deceived, was in the transgression. That is, the man was not deceived immediately by the serpent, but the woman was; nor did the woman deceive him, but gave it him, for she had no mind to make him transgre sse, for she was so perswaded by the serpent, as if she had not transgressed in ea­ting thereof her selfe; so he was tempted by her, but not deceived by her, nor the serpent: For the serpent left that work to the woman, knowing how prevalent she might be with him, being his only com­panion. This tree whose fruit was forbidden them, was called the tree of knowledge of good and evill,Moses Barce­phas, translated by Masius. not that it had any such vertue to increase knowledge; for the tree was naturall, not metaphysicall; but it is called so from that unhappy effect which they should find af­ter the eating of it:Junius. For as Adam in his innocence knew good, and might have obtained it, and knew evill, and might have avoided it; so after his fall he knew the good he had lost, and the evill he found; the good of obedience, the evill of disobedience; not but he knew good before by prudence, but not evill by experience till now. Their sin therefore was not a precacious carnall knowledge one of another, as some think; for we find a command for it (increase and multiply) but no time set of abstinence or continence, by breach whereof they might offend God.Gen. 4.1. And we find also in Scripture, that they had no car­nall knowledge of each other, till they had sinned, for had Eve con­ceived in the state of innocency, no doubt but the children had been innocent also, which had been so conceived.

What was it that most prevailed with Adam to do this?

1. Perswasion of the woman filled with unquiet vanity. 2. It may be the false understanding of Gods threatning, who had said, the day on which thou eatest thereof thou shalt die, and perceiving Eve had eaten, and yet was not dead, he was the more easily perswa­ded to eat; But God meant they should become mortall, not die pre­sently. 3. A loathnesse to displease her, or sad her spirit that was his only comfort. 4. His own ambition of a farther knowledge in himselfe did betray, and over-power his understanding, so that he did not look seriously into the evils incident, and the sorrowes emerging from that act, but affecting the supposed glory to be obtained by ta­sting, he was driven on and transported by the gentle gale of perswa­sion, and so turned from the Creator to the creature, and so fell under [Page 63]Gods infinite wrath to be poured eternally, upon body and soule.

How did he escape it?

Naturall death he could not, for justice must have its course, he having brought himselfe under the power of death, yea, his soule too, but that God himselfe provided a plaister so soon as he was wounded by the serpent. For since he could not stand by the Law, he propounds to him a promised seed of the woman, who should loose the bands of Satan in which they were tied, purposed of God upon the foresight of their fall, that so they might live by faith, since they could not by works. Not that God did hereby abolish mans duty, but shewed that his duty was insufficient to justifie him in his sight, whose infinite justice he had offended. So that now all he did in pi­ous practices, was only a fruit of his faith, not a cause of his justice,Rom. 5.18. to shew his gratification, not justification; therefore did God shew forth his intent of this way of worship and religion, from the begin­ning: And therefore as he forbad them the tree of knowledge, to shew that none could come to felicity by seeking curious and unne­cessary knowledge, so he barred them of the tree of life, lest the car­nall knowledge they had got, should lead them into farther presump­tuous error, as to eat of the tree of life, in hope that might bring them to eternity, as they hoped the other tree should have made them wise, and so abuse that for nutriment, which God set rather for a Sacra­ment.

How was the hope of Gods promise continued?

By Covenant, Types, Promises, Prophecies, till the fulnesse of time came.

1. By Covenant. This covenant did not appear plainly at first, saving to Adam in the promise of Christ, Gen. 3.15. called the seed of the woman. For we find no covenant made by God with any of the Patriarchs about Religious worship, till Abraham, though they that were of the line of Sheth were called the sons of God, because they professed that true Religion constantly, which they had received from Adam by tradition. But these mixing themselves with the daughters of men, i. the linage of Cain, God was displeased so, that he drowned all the world, save Noah and his family, which were but eight persons in all. This time was called an obscure or dark time,Scaliger in Proleg. in Euseb. Varro de re rustica. and it continued even after the flood, till the time of Moses, who first gave the true light of Gods proceeding with man. It is true, that there were many good men before and after the flood: But as the flood obliterated the memory of some, so the confounding of langua­ges left few worthy memory, but some of the generation of Shem the son of Noah, who preserved the first Language and Religion, i. the Hebrew tongue and sacrifice as is supposed.

These Patriarchs that descended of Shem, Gen. 8. the last of whom was Abraham, after the confusion of languages, and dispersion of the peo­ple collected in Shinar to build the Tower of Babel, they travelled (save so many of them as were at Shinar, which Nimrod made his own seat) to Ʋr of the Chaldees. From whence God called Abram, Gen. 12.1. to travell to Canaan, who by faith obeyed God,Heb. 11.8. not [Page 64]knowing whither he went. He sojourned a while at Haran, and then came to Canaan, Gen. 12.5. after his father Terahs death. With this Patriarch God afterward renewed the first promise of the blessed seed, that was made to Adam; for in Gen. 12.2, 3. he tels him that he shall be a blessing, and that to all the families of the earth. To con­firm this promise, he first promiseth him a son, Gen. 15.4. and then makes a covenant of Religion with him, and seals it with circumcisi­on, Gen. 17.10. After this he more plainly discovers the promised seed to him. First in the sacrifice of Isaac, commanded and preven­ted by accepting a Ra [...] in his stead. Next by shewing a Type of Christs persecuted Church in Ismael mocking Isaac; and then by ba­nishing the bondmaid and her son, who must not part the inheritance with the son of freedome. Then again by shewing him in a vision the captivity of his seed in Aegypt, a type of the Churches thraldom to the world, for which God will judge the world, Gen. 15.14.

To this Patriarchs son Isaac, God continueth the covenant; and so to Jacob his son, of whom came the twelve fathers of the Jewish na­tion, who together with their families going to Aegypt in the famine, were enthralled after the death of Joseph, whom they had sold thither (who proved an happy steward for them, as well as the Aegyptians) his benefit being forgotten by the following Kings of Aegypt, they en­vied Israel, and kept them in subjection and slavery; which was a type of Christs Churches future troubles, as Moses their deliverer foresaw,Heb. 11.26. which made him endure affliction with them, rather then en­joy the pleasures of Pharaohs Court. By this Moses God renewed the covenant with those people of Israel, after he had brought them out of Aegypt, Exod. 19.5. adding thereto the ten Commandements, and other Lawes and Ordinances for the forms of their Religion, Heb. 9.1. All which did but set forth Christ to come in his holinesse, righ­teousnesse, and sufferings, together with that equity and piety which his Church should practise under the Gospel. Now the same co­venant that God made with them at first, was continued to them till Christ abolished the outward letter of it by his comming, and set up the spirituall substance of it in the hearts of men. This was prophe­cied before Christ came, Ezek. 11.19. and that the Gentiles should be his people, which before knew him not, Hos. 2. Rom. 9. This is the old and new Commandement, 1 John 2.7, 8. and must find obedience and operation on the hearts of severall men to the worlds end, as it hath from the beginning.

2.Gal. 4. The Types were shadowes of Christ; and they were Chrono­logicall, Personall, or Sacramentall, and when those shadowes were past, our beloved came (as the Church desired him, Cant. 2.17.) and the day-spring from an high did visit us,Luke 1.78. as said old Zacharias.

The first Chronologicall shadowe, was the number 6. and 7. For the six daies had a relation to six ages,Chronology shadowes. Rev. 10.7. Isid. l. 3. c. 4. Beda and Ra­banus, in Gen. 1.2. Isid. Etym. lib. 5. cap. 59. in which the mystery of God shall be finished; and as Christ was Alpha, the beginning of the crea­tion of God in the first day and age, so will be the Omega in the lat­ter end of the sixt age, which began with his Gospell, and shall end with his glorious appearing to judgement. The seventh day signified an [Page 65]eternall rest, to which our Joshua, Jesus, should bring us, Heb. 4.8, 9, 10. when all Sabbaths of daies, months and years shall be passed, be­ing but shadowes of things to come, the body whereof was Christ, Col. 2.16, 17. Which body as at his first comming put an end to all Jewish rites of the Law; so at his second comming he shall put an end in the seventh age to all Christian service, and nothing shall re­main of all, but love to God and Christ, and we shall be like An­gels, neither give nor take in marriage;Clem. Alex. in strom. 6. therefore this seventh age is said to be without mother or issue.

2. The Personall shadowes was, first, Adam; 2 Personall shadowes. and therefore Christ is called of Paul the second Adam, 1 Cor. 15.45. and they were like in many things. As 1. In being Gods image, Gen. 1.27. in the image of God created he him. And Heb. 1.2, 3. Christ was the ingraven image of his fathers person. 2. Woman was taken out of his side while he slept; so the Church fram'd out of Christs death. 3. He was in Pa­radise, and Christ in glory in the heavens, and the dresser of his Church. 4. He was Lord of all the creatures; so God put all things into subjection to Christ, Eph. 1.22. that he might recover the domi­nion that Adam lost: Thus naturally he signified Christ directly.1. Ex Congruo. 2. Ex Congruo. Adam. Leo. in ser. 18. de Pass. 3 Ex Renato. 2. He was like Christ oppositively; for Adam was but a living soul, Christ a quickning spirit. In Adam all die, in Christ all shall be made alive. Both were of one flesh, but not of one fact; Adam was a sin­ner, Christ only a surety. 3. Adam shadowed Christ in renovati­on, in supernaturall holinesse, derived from heaven; so that as in his created nature he shadowed him forth as God, so in the state of re­novation, or reuniting to God, he shadowed forth him that was God and man, united by whom, the image lost is recovered with great ad­vantage. Therefore Paul exhorts to put on the new man in righte­ousnesse and holinesse,Eph. 4.24. that being we have lost the shadow of glory in nature, we may recover that by grace, which is far more substan­tiall,Origen. invisible, incorporcall, incorruptible, and immortall.

What profit is there in this knowledge of shadowes?

Very much; for as the shadow of the diall directs to a sub­stantiall knowledge, namely, as to know the degrees of the Sun in heaven, so doth this shew us certain degrees of the Sun of righteous­nesse in the Church.

Then pray go on, and shew me the rest of them.

As the first personall shadow of Christ was Adam, so the second was Abel, who was the third from Adam. Abel. He signified Christ in his innocent life, and his death: He never did his brother wrong, yet he killed him, and therefore Christ himselfe called that murther the blood of righteous Abel: So though Christ did so many good works among the Jewes, yet they would have stoned him, and though they could not convince him of fin, yet they crucified him, whose blood notwithstanding, speaks better things then the blood of Abel, for that cried for revenge, but Christs for remission.

The next is Henoch, the seventh from Adam, Henoch. and so a sabbaticall person, pointing out him in whom mankind must only rest as on the sabbath. His name signified, Taught or dedicated; so Christ was taught of God in the humanity, for he increased in wisedome and [Page 66]favour with God,Exod. 21.6. Luke 2.52. and was dedicated to God as a perpe­tuall servantArias Mont. & Pagnin. Psal. 40.6, 7, 8. mine eare hast thou bored, so the word (erithus) signifies, though the Apostle turn it, and a body thou hast gi­ven me, to shew how his body was to be given as a sacrifice, of a sweet smelling savour, Ephes. 3.2. Againe, Henoch was a Prophet, Jude 14. so was Christ. Henoch walked with God, so did Christ.Cat. Arab. c. 20. fol. 27. a. Rabanus in Gen. 5. Jacob Brocard. in Gen. 5. He­noch sorrowed three hundred years for Adams fall, and Christ wept often, but never laughed that the Scripture mentioneth. Henoch was taken away of God, and so Christ from death. Henoch was no more seen, nor shall Christ till he commeth to judgement.

The next was Melchisedeck after the flood.Melchise­deck in his genera­tion. Heb. 7.3. [...]. 1 Council. Ephe. He signified or sha­dowed Christ in his generation, name, and office. 1. In his genera­tion, being without father or mother or kindred, without beginning of daies, or end of life: So said, because his generation was very ob­scure, nor committed to letters, or the Genealogy in those times. So Christ had no father as man, nor mother as he was God; yet the Council did rightly stile the blessed Virgin Mary the mother of God; that is, of the hypostaticall union, not of his eternall generation; she was the medium of uniting the manhood and Godhead together, but no beginning of his subsisting in the Godhead, which never had be­ginning of daies, nor can have end of Being. Yet who was this Mel­chisedecks father, is hard to say. Some say he was Shem the son of Noah. But others say, of one Heraclim, the son of Phaleg, who mar­ried Salathiel, Vide Epipha. and the Ara­bic. Catenam. the daughter of Gomer, by whom he had this Melchi­sedeck.

2.2 In his Name His name signified the King of righteousnesse; and as King of Salem it signified peace, so Christ was both King of righteousness, that was his name, Jer. 23.6. and the King of peace, Isa. 9.6. because he wrought it, Isa. 53.5. by suffering chastisement for us, he made peace through the blood of his crosse, Col. 1.20. In which regard St Paul cals him our peace, Eph. 1.14. and our righteousnesse, 1 Cor. 1.30. So that as in his generation, so in his name he shadowed Christ also: For as Melchisedecks parents were unknown to that time, so were Christs in his time; for few beleeved his father was God, or that his mother was a virgin. And as Melchisedeck seemed to be without beginning, or end of daies, in respect of any expresse account given of it: So Christ had no beginning in his divine nature, nor no end of his Medi­atorship; for his Godhead and his manhood making one person, never to be dissolved, he is a Mediator without end, yea, he lived while his body was dead in the grave, which he raised again by the eternall spi­rit. And thus what was spoken of Melchisedeck respectively, was fulfil­led in Christ simply and fully. So Melchisedeck was called King of righteousnesse and peace, in regard. 1. That he stood unchallenged of injustice, in that time when the four Kings made war against the five Kings his neighbors for injustice and rebellion after twelve years sub­jection. 2.Gen. 14.4. He was called King of peace, not only because he was King of the City Salem (afterward Jerusalem) signifying peace, but be­cause he was in peace when all his neighbours were at wars round a­bout him. But Christ was King of both righteousnesse and peace ra­dically, [Page 67]universally, and effectually in himselfe and in all beleevers.

3. In his Office he was a King and a Priest. King of that City Sha­lem, 3. In Office. which afterward was possessed of the Jebusites, and called Jebu­shalem, a disordered place, after which it being inhabited by Israel, and King David, it was called Jerushalem, the vision of peace, and so a type of heaven. He appeared like a King by his munificence, when he brought forth bread and wine to Abrahams wearry troops,Gen. 14.18. Chrys. in Psal. 106. Isid. de Eccl. off. l. 1. c. 18. Cyprian. Basil. Jerom. signify­ing Christs Sacrament of Bread and Wine, given to all the faithfull to refresh them in their battels against spirituall enemies. 2. He was a Priest to the most high God, and so no idolatrous Priest. He shew­ed himselfe a Priest in blessing Abraham, and in receiving tithes of him. So he shadowed forth him that was to be both King and Priest after his own order, not of Aaron, but of Melchisedeck, Heb. 5.6. The next shadowe was Isaac, whose name signified laughter,Isaac. Luke 2.10. and Christ was the joy of all people. He was begot and born in Abra­hams old age; so was Christ in the latter daies and old age of the world. Isaac was freely offered up by his father;Heb. 1.1. Beda in Gen. 22.6. so Christ was free­ly given of God for the world. Isaac carried the wood, and Christ carried his crosse. Isaac died not,John 19.17. Heb. 11.9. Clem. Alex. paedag. l. 1. c. 5. Greg. in 6. Hom. in Ezek. but Abraham received him from the Altar in a similitude, i. of Christ. For as he died not on the Altar; so neither did Christ as he was the only begotten Son of God. For his divinity could not die; but was like the scape goat that went from the sight of men into the wildernesse, or the land of sequestration, while his humane nature like the Ram that died in Isaac's room, was caught in the thorns of our sins, signified by that crown of thorns put on his head.Gen. 22.4. Isaac was delivered the third day after that he was vo­ted to death; so Christ was raised the third day after that he died. The place of his deliverance was called by Abraham Jehovah jireh (The Lord will provide in the mount;) so God on mount Calvary provi­ded for us a sacrifice and a Saviour also. These were shadowes of Christ before the Law.

What other shadowes of Christ were under the Law?

The first Personall shadowe under the Law, was Aaron, whose name signifieth an high mountain. So it is prophecied of Christ and his Church, that in the latest of daies, the mountain of the Lords house shall be established on the top of the mountains,Isa. 2.2. and all Nations shall flowe unto it. So in the sixt age God did fulfill it by set­ting up Christ, who being lift up, drew all men to him; for this little stone, Dan. 2.34. grew into a great mountain, and filled the whole earth; that is, with his doctrin and Church. He the highest for emi­nency, and his Church by universality. Aaron was chiefe Priest; so was Christ, but yet of a Kingly line, which Aaron was not. Aaron took not this office upon himselfe of his own will, but was called of God; so was Christ consecrated of God,Heb. 5. [...]. and appointed to be a Priest after the order of Melchisedeck. Aaron was washed, and Christ un­spotted, holy, harmlesse, and undefiled, and separate from sinners, Heb. 7.26. He was anointed with holy oile, and Christ with the ho­ly spirit, by which he was a sweet savour to God. The next sha­dow is Joshua, whose name in Hebrew, is all one with Jesus in Greek,Joshua. [Page 68]as appeareth, Heb. 4.8. in these words, If Jesus (that is) Joshua, had gi­ven them rest. It signifieth a Saviour, Mat. 1.21. Now this man did type forth Christ. 1. Because he lead Israel to Canaan, and was their Captain, as Christ was the Prince of our salvation, and there­fore cals himselfe, Ioshua 5.14. the Captain of the Lords hoste, i. of all those that fight under his banner of the crosse, and are not a­shamed of their profession. 2. He typed forth Christ by circumcising all that were to enter into the land; so Christ doth all Christians by a circumcision spirituall, putting off the body of the sins of the flesh by the circumcision of Christ, whose efficacy lieth hid in Baptisme, Col. 2.11, 12. which takes off the shame of our naturall Aegyptian bondage. 3. He presented Christ, who will one day dispossesse the earth of all wicked persons, that the meek may possesse the earth promised, Mat. 5.5. And as Peter saith, we look for a new earth, wherein dwels righ­teousnesse; and in the mean time by the power of his death, doth slay those Canaanites,Origen. Josh. Lect. & in Trop. Perizites, and Jebusites, that are within us in part till he come again (as God did once from mount Paran to Israel, Deut. 33.2.) from his holinesse and happinesse to divide the people, Hab. 3.3, 6.Jude 14. and then shall our spirituall enemies be trod down for e­ver.

The next was Sampson, Sampson. a word derived of Shemesh. (His Sun) In­deed he shined more brightly then any of the deliverers; so did Christ the Sun of righteousnesse above all, Mal. 4.2. 2. He was a Nazarite of Nazar, because he was separated from common things, as the Razor and Wine, Num. 6.3, 4, 5. So Christ was, Heb. 7.26. separate from sinners;Rom. 12.2. so are all in Christ separate from the common course of the world; for Christ was not called a Nazarite from the Town Nazareth, where he lived, (except by mistake) but from his calling ceremoniall, to answer to Sampson his type. For it is not to be found in the Prophets verbally, that Christ should be called a Nazarite, but in his personall type Sampson. Judg. 13.15. And therefore St. Matthew rather al­ludes to the common mistake of the people, that he should be called a man of Nazareth, rather then to his ceremoniall office, a Nazarite, according to our English translation; but in the Syriach it is Naisa­reth, of Naisar, to observe or keep, as indeed the Nazarites did their vow with all strictnesse. And so from the City the place of his dwel­ling, the people fulfilled a prophecie, unwittingly, as well as Caia­phas; and the souldier that pierced his side fulfilled that of Zach. 12.10. Yea Pilate himselfe cals him in his superscription, Jesus that Na­zarite in the Greek;Nazarenus in loco, & in meri­to, 1. sanctue vel mundus quia pecetum non ficit. Isid. Etym. lib. 7.2. he meaning the City: But the Spirit that gui­ded him intending the office ceremoniall of Christ, of which Sampson was a figure prophetically spoken of in the book of Iudges, and made good in Christ conceived at Nazareth.

Again, the Spirit came not upon Sampson till he was a compleat man; so Christ did not shew himselfe till thirty years of age, and af­ter Iohns Baptism. Sampsons first victory was over a Lyon; so Christs over Satan that roaring Lyon,Mat. 4. Vid. Aug in Psal. 70. that seeks whom to devour, 1 Pet. 5.8. Then next he overcomes the Philistins. First with the Jaw bone of an Asse; So Christ by the despised simplicity of preaching, overcame [Page 69]the world, 1 Cor. 1.18, 21. though the Preachers of it are derided and ridden of the world for it like Asses. Secondly, he rising from sleep, carried away the gates of Azza upon his shoulders. So did Christ ri­sing from the grave carry away the gates of hell and death, and lead captivity captive. Thirdly, he was taken in Dalilahs lap; so was Christ in the bonds of poverty and weaknesse, as the name Dalilah signifieth. Sampsons lock was cut off, and his strength decaied: But Christ herein exceeded; for he laied down his strength willingly, by which he made the souldiers before fall backward, John 18.6. and this out of love to his Church, though an adulteresse. Sampson was flou­ted, Christ was mocked. But at last Sampson at his death pulled down the house of Dagon upon their heads,Judg. 17.30. and so slew more at his death then in all his life; and so did Christ when he cried it is finished on the crosse, and bowed his head, then was sin, death and hell quelled at once, though not triumphed over till his resurrection.

The next type was Iehoshuah the High Priest to Iudah, Iehoshuah. after their return from Babylon, at the rebuilding of the Temple, Zach. 3.1. He is likened to a branch, and a stone, verse 8, 9, 10. and Christ is called the branch, ver. 8. and a stone laied before Jehoshuah; so is Christ the cor­ner stone laied before the Priests, upon which they must build the Church. Satan stood on the Priests right hand, but was reproved; so he thought to get the upper hand of Christ, but was vanquished. Ie­hoshuah was a brand pulled out of the fire; so was Christ, when he sa­tisfied the consuming fire of Gods wrath, saying, It is finished. He was clothed in filthy garments; and so was Christ with our sins, that knew no sin in himselfe. Againe, glorious garments were given him, and those taken away; so Christ having satisfied for our sins, morta­lity is put off, and glory and immortality put on.

The next type of Christ was Cyrus, though an uncircumcised King,Cyrus. whom God calleth his shepherd, Isa. 44.28. and cap. 45.1. his anointed. We are to observe, 1. His Name. 2. His Country. 3. His Of­fice.

His Name was Cyrus, Compounded of Caph and Rosh which in Hebrew signifieth (as an Head) and so he was a politicall head of Israels return from the captivity of Ba­bylon, which he decreed in the first year of his reign, Ezra. 1.1. In the Persian language it signified (as a Sun) to shew how he should out­shine all those shepherds with whom he was bred.Just. hist. lib. 1. This name was put upon him by Gods secret ordinances 100. years at least before he was born, Isa. 45.3.Hisichyus, Jo. Wolphius in Ezra. however the Persian might give him that name in relation to the Sun whom they worshipped. But God gives it from the rising of the Sun, that they might know the God of Israel who had named him so long before, Isa. 45.56. And in his very name he shadow'd out Christ, who was and is the head of his Churches deliverance from captivity of Babylon, the confusion that Satan, sin, and death hath made, yea, he was that Sun of righteousnesse that did arise with healing in his wings, as saith Malach. cap. 4.

2. He was by Country a Persian; which word Persia is derived of Paras (to divide) as Daniel expounds Peres, cap. 5.28. in relation to Cyrus the Persian, who then with his Unkle Darius the Mede, besieged [Page 70] Babylon, who did afterward divide that Kingdome between them, yea, the Jewes from the Gentiles, by sending them home to their native Country. In this he was also a type of Christ, who as by the power of his Godhead, divided languages at Babel; so by his Gospell hath separated beleevers from infidels, so at last he will divide his sheep from the goats, who took him by faith for their Shepherd, and ex­pecteth his comming as a King, to divide the eternall inheritance a­mong them.

3. By his Calling, Cyrus was both a Shepherd and a King. First a Shepherd in his forlorn estate, while he lay hid and secret, and God cals him Cyrus my Shepherd,Isa. 44.28. Isa. 45.1. and yet his anointed also, and one that shall perform all his pleasure, in building Jerusalem, and laying the foundations of the Temple, by sending back the Jewes thi­ther. 2 Chron. 36.23.John. So was Christ the true Shepherd and King also, of whom David in that kind was also a figure, though Christs King­dome was not worldly nor temporall, but spirituall, and so to be con­tinued for ever in our hearts, till his eternall Kingdome shall take place at the end of this world.

That this great King, Cyrus, in his releasing Israel was a figure of Christ, it appeareth farther, in that God did in his joint reign with Darius, reveale to Daniel, whose name signifieth (the judgement of God) the comming of the Messiah, whose death should put an end to all the Jewes typicall sacrifices, and should release the Israel of God from all legall bondage,Dan. 9.21, 24. and sinfull servility, and Satans vassalage. This message is revealed by Gabriel, whose name signifieth (Man-God) in relation to his emploiment concerning Christ that was God and Man. The time set for the accomplishing this great work is se­venty weeks, that is, seventy sevens of years according to Gods ac­count, a day for a year, Num. 14.34. And so Ezek. 4.5, 6. this seventy sevens was to begin with the decree of Cyrus, for rebuilding the Tem­ple, Dan. 9.25. and the whole summe of this seventy sevens, is 490. years. About the end of which time, which he saith shall be 62. weeks (the Messiah shall be cut off,Dan 9.19. but not for himselfe) that is, after seven weeks, (viz.) 49.Clem. Alex. strom. 1. Dav. Chyt. in John 2. years have been spent in building Ierusalems wals and the Temple, there remaineth the other 72. weeks, which is 434. years, at the end whereof, Christ by his death introduceth everlasting righteousnesse to them that beleeve upon it, saying on the Crosse, It is finished; that is, though sacrifice continued afterward till the de­struction of Ierusalem by the Roman armies, yet all sacrifice did now vertually cease (Christ having offered up himselfe a sacrifice for all) to signifie which the vaile of the Temple at that time rent miracu­lously.Heb. 7.27. I know there be many contentions among Writers, about the seventy sevens of weeks, upon mistake of Gabriels speech to Dani­el. Others mistake it by cleaving too much to the Olympick compu­tation. But the Olympiad years are very uncertaine;Onuph. Com. lib. 1. faslor. Pluts. in initio Num. Po. some coun­ting an Olympiad every fifth year, some every fourth year. As for those that conceive the seventy sevens ended with his birth or bap­tisme, they are confuted, because that put no end to sacrifice, for Christ bid the Leper offer for his cleansing. Nor did the desolation of the [Page 71]Temple, put an end to it; for the Apostles had preached it down long before, even from the death of Christ,Beda de natura rerum, cap. 9. which they durst not have done, but that they knew Christ had put an end to all before.

But beside, this man was a type of Christ by his edict sent forth for building the Temple; for so Christ our great Shepherd,Beda in Ezra, cap. 1. our Head, our Sun, sent out his Apostles to build Temples to himselfe of living stones: Yea, he did figure out by his bounty towards the Tem­ple, what other Kings should do to Christs Church, even offer their riches and glory to it, Isa. 60.6.

What Sacramentall shadowes were there of Christ?

The first was the tree of life in Paradise, Gen. 2.9. which was a signe and Sacrament of life, and termed of some writers,Ju. and Ties mel. in Annot. Rabaaus. a visi­ble Sacrament of invisible wisdome. This was not forbidden Adam to taste of, for none is excepted but the tree of knowledge, as Eve her selfe confesseth, Gen. 3.Lomb. lib. 1. dist. 17. Beda in Gen. yet there was great difference between the eat­ing of this tree, and the rest; for in this tree was a sacrament, in the rest but only an aliment or nourishment. And what was this sacra­mentall tree a sign of, but only of Christ, who is the true life of them that beleeve; and a tree of life to all that lay hold upon him, Pro. 3.18. who is the wisdome of the Father, and is made wisedome to us. This is the best tree in the Churches garden, which is Gods Paradise. And we shall find it so, if Christ be so planted in our conscience, that we forsake him not for that nice and curious knowledge, which is but a cloak for our own evill dispositions and corruptions, as all schisme and heresie is. By this tree Adam was taught that life was Gods free gift before he sinned; how much more now is it since we have sin­ned. And if Adam had representative sacraments, in the state of in­nocency, how much more have we need of exhibitive sacraments, to convey grace to us in the estate of nocency, although the Swenkfeldi­ans, both old and new, say we need neither Sacraments nor preach­ing.

The next Sacramentall shadow was Sacrifice.Sacrifice. A thing done by men (by Gods appointment) as being of the more worthy Sex, and first created, to signifie him that was the first born of every creature; and that the chiefe Sacrificer of all our oblations to God our High Priest, Jesus Christ. This rule St Paul followed,1 Cor. 14.34. who forbids a wo­man to meddle in Church matters, by speaking in the Church, being not the first in the creation, though chiefe in transgression, 1 Tim. 2.12. Some think that before the Law, only the oldest of the families or Prophets did facrifice. But there is no certainty of Scripture for it, since that Abel the younger, sacrificed as well as Cain the elder bro­ther.Gen. 4.3. Fenestel. de sacerdot. Rom. cap. 11. Indeed the heathen did commonly offer sacrifice by their Kings, as the Romans. And the Aegyptians did not commit their ho­ly mysteries to every one, but to those who were to come to the go­vernment of their Kingdome, or to those of their Priests,Clem. Alex. strom. 5. who were most approved for linage, learning, and elevation, so that they were more religious, though no lesse idolatrous, then Jeroboam, who made any one a Priest, as many do among us, the more shame. But after the Law God restrains this to one trive, namely, of Levi.

This word sacrifice, signifieth a thing sacred or holy, and had di­vers names. Mincha, a gift or oblation. Gnolah, because it ascen­ded, as in fire. Zebach, killed, i. if it were a thing had life. Mis­beach, because laid on the Altar. Karhan, drawing neer to God. Now as Christ the Son of God, was signified by the tree of life; so as he was the son of man, he was typed by sacrifice, whether animate or inanimate. For 1. He was the only meritorious oblation. 2. He was laied upon his crosse, as upon the Altar, in similitude to the Altar of sacrifices; but he offered himselfe by the eternall spirit, by which he was separate to the work of our redemption. Now that all Sa­crifice was but a type of his oblation of himselfe, it is said that he was the lamb slain from the beginning of the world vertually, and so Christ is, yesterday and to day, and the same for ever, Heb. 13.8. Virtually for them before he came in the flesh; Actually when he came in the flesh, and so efficaciously for all beleevers past, present, future; for sacrifice did not only represent him, but did exhibit him to all that in faith did expect him, though veiled, as we beleeve up­on him though under the Gospell revealed. For it is true that God printeth an effectuall operation upon things sacramentall.Iamblicus de mysterits in cap de Virt. sac. And so God did no doubt upon the Jewes sacraments till Christ came in the flesh, by whose meritorious sacrifice we are saved, even as they, Act. 15.11.

The next shadowe of Christ sacramentally,Passeover. is circumcision, which was first commended to Abraham, Gen. 17. and to his seed till Christ came and abolished it, and placed Baptisme in the room of it, which being once setled,Gal. 5.2. Christ profits them nothing who are circumcised; for baptisme is the Gentiles circumcision, Col. 2.11, 12. In Christ they were circumcised by the circumcision made without hands, which is putting off the body of the sins of the flesh, by the circumcision of Christ, being buried with him in baptisme, and raised again by faiths operation. By which we see what circumcision was in it selfe, even cutting off the foreskin of the male-kind his generative part, and also what it signified in Christ, even the casting away the sins of the flesh.

What need Christ be circumcised, who had no sin?

Surely not for his own sake, but for ours. For by circum­cision he becomes bound to keep the Law, and so became surety for us, that he would satisfie all for us in respect of precept and punishment; For whosoever was circumcised, was bound to keep the whole Law, Gal. 5.3. He underwent it also to excuse or exempt us from that hard Sacrament, and yet to convey us the grace of mortification by a more easie Sacrament, even by baptisme. Also that thereby his righteous­nesse might be conveied effectually to all Abrahams seed by nature or grace, that beleeved upon this Christ the promised seed; of whose righteousnesse,Rom. 4.11. circumcision was to them, and baptisme is the seale to us,Rom. 4.23, 24. to whom the same righteousnesse shall be imputed, if we beleeve in him that raised up Christ, who as he was circumcised, was typed forth by circumcision the seale of that righteousnesse promised to come upon man by the promised seed, Christ. This was the first ex­hibiting [Page 73]sacrament that God gave to mankind. He gave a represen­tative signe of the Rainbow to Noah, that he would never drown the world again, which was a temporall grace: But this conveied to A­braham and his seed, the promise of internall and eternall grace, and whatsoever is attainable by faith. It is true, that many other people were circumcised, but to them it was no seal of covenant, but to Isaacs people only of whom it was promised, that in Isaac shall thy seed be called. Some writers tell us of the Aegyptians and Aethiopians, that they were circumcised, but know not from whence they had it. So writeth Herodotus, that lived about the time of Nehemiah. Herodotus in Euterpe. But if they had it, surely, it was taken up from some of Ismaels scattered proge­ny, the son of Abraham by Hagar; which circumcision the Haga­rens, who call themselves Saracens, do practise at this day; but it is to them no seal except of family only.

What was the next shadow sacramentall?

It was the Passeover, called in the originall Pesach, a transi­tion, because the destroying Angell passed over the houses of the Is­raelites in the plague, Exod. 12.12. This Passeover was a sacramen­tall Feast appointed of God, Exod. 12. In the very term it signifieth Christ, in whom our sin was past over, and our punishment also, and both laiod upon himselfe. This Feast was to be kept in the month Abib, which God appoints to be their first month in the year, where­as before they began it in Tisri, about the autumnall equinoctiall. But it must now begin in the vernall, to type forth him, from whose reign in our heart, we are to begin our time of spirituall birth, as the Church did her ecclesiasticall accompt. The meat of this Feast was to be a Lamb, or an He-Goat of a year old; the Lamb typing forth Christs innocent nature, the Goat our corrupt nature. So it was to be set apart on the tenth day of Abib, and slain the fourteenth day at evening. So Christ came to Jerusalem about that time, as if to pre­pare himselfe to be that oblation, and preached there,Rabanus. and was be­traied by Judas, and taken by the Jewes, and crucified on the four­teenth day, about the eighth and ninth hour,Jos. Scalig. de emenda temp. Joseph. de bello Jude. lib. 6. which was the time pas­sing between the evening sacrifice and the Sun set, and then he died on the Crosse. After which in the evening, began their paschal Feast, without acknowledging Christ to be their spirituall Paschal Lamb, the oblation for sin by his innocency,Bed. in Exo. 12. nor the He-Goat by taking our sinfull nature upon him. This time both in regard of the month and houre, had a speciall relation to Christ. For the name of this month (Abib) signifieth an ear of corn, not only because in this month the green ears of corn appeared, but also because in this month they were to offer the first fruits of corn to God, Lev. 23.14. the green corn relating to Christ, who in this month, was to spring up fresh and green out of the earth, by his resurrection, and to become the first fruits of the dead, which by that resurrection of his should be all rai­sed. This was prophecied of, Psal. 72.16. There shall be an handfull of corn in the earth, upon the top of the mountains, whose fruit shall bud like Lebanon, and shall flourish from the City as grasse. John 12.24. This was effected by Christs death upon mount Calvary, after which he was sowed like corn in the ground by his buriall, and after he was thus mortified, [Page 74]then by his resurrection he multiplied in the hearts of men, who be­leeved upon him to be the fruitfull seed of eternall life, and the Sun of excellency, both which the word Bar in that Psalm signifieth, as well as in Psal. 2.12.

Their celebration of this feast also was typicall.Lact. de vera sapien. l. 4. c. 8. 1. In slaying the Lamb, to shew that there was no deliverance from infernall Pharaoh, the Devill, but by the blood of Christ the immaculate Lamb. 2. In dashing the blood of it on their door-posts, it signified the sprinkling of Christs blood upon the conscience, Heb. 9.14. cap. 10.22. to purifie it from dead Egyptian works, and to guard our souls from the destroy­ing Angel. The rosting of this Lamb, typed forth the wrath of God, which Christ was to undergo, which made him in the garden sweat blood like rosted flesh, and to cry out, my God, my God, why hast thou forsaken me. So their eating of it in one family, typed out the one true Church united to Christ. So the calling of another family to them,Rabanus. if one were too little, shewed the calling in the Gentiles to par­take of Christ, because they without us should not be made perfect, Heb. 11.40. In that they were to eat all of it, the inward appurtenan­ces, as well as the outward parts, it shewed that the divinity and hu­manity of Christ, must both by faith be fed upon, and that the mean­est things of Christ, must not be rejected, because every part and par­cell of him in his rudiments, principles, as well as in substance, is profi­table to salvation. Again, if any thing remained of it, they were to burn it, that shewed, that if there were any thing in Christ which we could not as yet digest,Rabanus. as in the great mystery of his Incarnation, Re­surrection or Ascension, we should with all submissive reverence, commit it to the Holy Ghost who in his time and by his divine light shall reveale it unto us.

This Sacramentall service no doubt did also foretype how we in after-times should receive Christ in the Sacrament. As they with un­leavened bread; so we should keep that feast, not with the leaven of malice and wickedness,1 Cor. but with sincerity and truth. So they with bit­ter herbs, we with remembrance of our bitter bondage under sin. They with their loins girded, staves in their hands, shooes on their feet, so we with all readinesse to passe from the state of sin, to the state of grace, as God shall call us.

What was the next exhibitive Type of Christ?

Manna, with which God fed Israel forty years lack a month in the wildernesse,, Exod. 15.12, &c. of which every one might take an omer full for a day, and on the sixt day two omers, because on the Sabbath day none of it fell from heaven. This Moses called bread from heaven, and Psal. 78.24. the wheat of heaven, and bread of An­gels by the Septuagint, but in the Hebrew, bread of the strong ones, as if given from Elohim the strong God in Trinity. But the people gave it the name Mannah, or man, Exod. 16.15. by saying Manha, Is it a gift, or this is a gift; for Man or Mannah signifieth a portion, or a gift; and so it was indeed to be acknowledged the free gift of God, as Christ is, upon which we are to feed by faith in our travell in this wil­dernesse of sin, till we come to the land of everlasting rest. Therefore [Page 75]Christ cals himselfe the bread of life, that came down from heaven;John 6.33, 35. and S. Paul cals this manna spiritual bread, 1 Cor. 10.3. For indeed, that sensible bread did signifie spiritual bread,Aug. de utilit. paenit. and whosoever did in man­na understand Christ did eat the same spirituall bread with us, which is better then their manna, so far as substance is beyond a shadow. And therefore though called heavenly food because it came down from heaven, yet it must give way to him that came from an higher heaven than that did.Ambrose de sacrif. l. 5. c. j. Bern. de coen. dom. For the sign considered severally from the thing signified is but earthly, but with it is heavenly. So in the Sacrament of the Lords Supper, the bread sacramentall is not that which goeth into the body, but the eternall bread which sustaineth the substance of our soule; for the naturall nutriment perisheth, but the Sacra­ment is bread not for the belly, but the blessed soule. They were to gather it every day, to shew that we must gather alwaies something of heaven. It began first to fall on the first day of the week, but none on their seventh, to type forth to them, that the true manna would ap­pear on the first day of the week, as indeed he did (as Chronologers do account) in his birth and resurrection; and ever since the heaven­ly manna of his word falleth upon that day, whereon if men neglect to gather it, God may justly famish them, and deny to them the bread of life.

The measure for each to gather, was an omer for a day, the tenth part of an ephah, which was the quantity of forty three hens eggs, a competent portion. Therefore God so ordered it by his divine pro­vidence, that he that gathered much had nothing over, and he that gathered little had no lack, Exod. 16.17.Rom. 12.3. Now as manna represents Christ, so doth the omer the capacity of every beleever, to whom God hath given a measure of faith: For the filling of which measure or ca­pacity, every beleever must be stirring betimes, as the Israelites did before the sun of persecution arise, which dissolves the sacred custome of Gods ordinances; which if men would do, the little they get should be enough, because God accepts their will for the deed. 2. This manna may signifie our temporall estates, and the omer the measure of getting; and so St Paul applyeth it, 2 Cor. 8.14, 15. namely, that there should be such an equality, that the abundance of some,Pro. 22.2. the want of others, might be supplied, and yet not levelling every mans estate in the quantity, but by communicating to others the portions of charity. Thus they did in the primitive times, till those frivolous words of (Mine and Thine) came in,Chrys. in Hom. oportet sis re­ses esse. which hath vexed the world with so much wranglings, whereas before men lived like Angels, now like devils.

Again, whereas in the sixth day they were to gather double so much, it figured that in the sixt age of the world, which now is, the gifts of God, should be doubled; and also that in our latter age, we should labour the more for Gods grace, because our sabbath of rest draweth neerer to us. And farther, in that God made that to stink which was gathered over and above, either out of distrust that they should not find it the next day, or out of sloath to save their labour in going out. We 1. Ought not to distrust the sufficiency of Christ, who [Page 76]is the same yesterday and to day, and for ever, Heb. 13.8. yet never­thelesse we must seek him daily,1 Tim. though without distrust. 2. It teacheth us moderation in seeking after the world, Mat. 6.34. care not for the morrow, Jam. i. by unnecessary carking and afflicting the soul; for what is too much doth but stink, canker, and corrupt, and causeth God to smite them sudden, as Nabal, and the rich fool in the Gospel.

I pray shew me the next.

It was the Rock water,Rocke. set down, Exod. 17. which flowed forth when Moses struck it with his rod at Gods command, Exod. 17. and Numb. 20. The first rock was to be smitten, the latter only to be spoken unto, and not to be smitten, to shew that God could work as much by a word, as by a stroke of his rod, which it may be was some cause of Moses and Aarons staggering, because the rod was not com­manded to be used now,Aug. q. 19. Rabanus. Rupertus. by which he used to work wonders, afore time; or possibly that God would be so kind to them upon this se­cond murmuring for water, as he was before at Rephidim, Exod. 17.

That these Rocks signified Christ, is plain, from 1 Cor. 10.4. saying, they drank of that spirituall, which was Christ; yet no more Christ then the element of bread and wine is the body and blood of Christ, save only to faith,Aug. in Joh. tract. 45. fide manente, signa sunt mutata. whereby the rock was Christ to them, as the Sacra­ment is Christ to us. Which Christ is well called a Rock, because up­on him the Church, and every faithfull one, is built so strong against all storms and tempests of temptation, Mat. 7.24. as Peter was shaken, but fell not finally,Mat. 16.18. Ber. in ser. 61. because he trusted to a better rock then himselfe, who is now in heaven, in whom only is stedfastnesse. So the smiting of it,Orig. in Exod. Raban. signified Christ smitten by that woodden rod of the Crosse, out of whom flowed the fountains of the Tew Testament, even those ho­ly mysteries, by which we have the grace of washing in the font of regeneration from sin and uncleannesse, Zach. 13.1. and the gift of the Holy Chost conferred upon us,John 6.35. which in us will quench all evill thirst, and flowe up to a well of everlasting life.

I pray declare the next shadow.

The next was the Brazen Serpent,Brazen Serpent. commanded to be set up for the peoples cure, when they were bitten by the fiery serpents, Numb. 21. That this signified Christ, see John 3.14. where our Saviour likens his own lifting up upon the Crosse, to Moses lifting up the bra­zen serpent in the wildernesse. The occasion of these serpents was Israels murmuring for ordinary bread, and speaking slightly of man­na, calling it light bread. This St Paul cals a tempting of Christ signi­fied by manna, 1 Cor. 10. and represented by Moses and Aaron, the chiefe magistrates, civill and ecclesiastick, against whom they ban­ded themselves.Actuarius de medic. compos. in cap. de rabio­sa cane. The serpents signifie Satan, whose sting is sin, who like the asps, seems to give a small wound which breeds a kind of pleasure, but kils certainly, though fools make it but a sport to do wickedly. The cure was a brazen serpent on a pole in the camp, up­on which whosoever looked when he was stung by the Sharaph, or fiery serpent,Beda in Num. 21. was presently cured. Which did mystically teach them to fasten the eie of faith upon Christ, in whom whosoever beleeveth shall not perish, but have everlasting life, John 3.14, 15. And thus as [Page 77]the sin committed by a tree, was cured by the Lord of life, that hung on a tree; so the serpents sting is overcome by one that had no sting, no venome, gall, nor guile.

Are there no shadowes and types of Christ his Church under the New Testament, as well as of himselfe?

Yes, for the type of both was Noah and his Ark, Moses and his Tabernacle, Solomon and his Temple.

I pray declare how.

First, we find Noah's name to signifie a Comforter; so was Christ to be, Isa. 61. Secondly, a Comforter to them that mourn; his office was to preach righteousnesse, 2 Pet. 2.5. that is, of the righte­ousnesse of Gods judgement in drowning the world for sin, and the righteous grace of God in saving some. Again,Anselm. in Rom. 14. the righteousnesse of man in a civill sense, and morall behaviour, which cannot save him from Gods wrath, and the righteousnesse of man by faith, which lay­eth hold of the ark of Gods salvation. And as he was a preacher, so he was a builder, i. of an ark, by both which he endeavoured to edi­fie the old world, and make it Gods Church, but they would not, and so he built an ark as a type of it only wherein he saved himselfe and his houshold, only because the spirit of Christ speaking in him was re­jected by the world. The ark signified the Church of the faithfull,1 Pet. who are like the wood thereof, of a mounting nature, above all the waters of the worlds temptations. So in regard of their juncture, it signified that unity by which the Church is combined; the length, breadth, and height, the dimensions of Christs love to the Church, Eph. 3.14. The door but one, signifieth that one entrance into the Church by Baptisme, as 1 Pet. The window signifieth the light which God gives to his Church, whereby to see and contemplate his judge­ments upon the wicked, that die not in the unity of the Church. The three rooms the sacred Trinity, in whom all things live, move,Acts 17.28. and have being, but especially the godly who are effectually baptized into those names which are three in one, as the three rooms in one Ark. The divers creatures in the Ark, shew the mixture of the Church visi­ble, consisting of reasonable and unreasonable, clean and unclean, wheat and tares, good and bad. And in that there were seven couples of clean, and but one couple of unclean; it shewes that reprobates have little to do in Gods true Church, and though some, yet are they no­thing in comparison of those that are out of the Church visible. So Noah being Master and Lord of all these, might well type forth Christ, under whose feet God hath put all things in subjection, Psal. 8.

What signification of Christ and his Church, had Moses Taber­nacle, and Solomons Temple?

Very great and lively.

For 1. Moses Tabernacle was a type of the Church Catholick, as it is militant, wandring in this world, and discontinuing from the Lord.Bed. de tab. lib. 1. c. 1. Chrys. in Psa. 5 And by Solomons Temple the Catholike Church triumphant in hea­ven; which Churches though two in number, are but one in Christi­an faith. Both these, viz. Tabernacle and Temple typed Christ. First, the Tabernacle did, because Christ is said to dwell or pitch his Taber­nacle [Page 78]as the Greek word signifieth in Joh. 1.18. so did the Temple too,Beza in John 1.18. [...]. and therefore he said, dissolve this Temple, and I will build it a­gain in three dayes, meaning the Temple of his body, Joh. 2.19, 21. well so called, being the fulnesse of the Godhead dwelt in him bodily, Col. 2.9. even as the Tabernacle and Temple was sometimes filled with the glory of God, Exod. 40.34. and 1 Kin. 8.10.

And as these typed out Christ, so they did the Church, both in the whole body, and the members of it. 1. In the whole, called the house of God, 1 Tim. 3.15. and Rev. 21.3. Now Jerusalem is called the Ta­bernacle of God, because he meant to dwell with men, by the Gospel ruling in their hearts, as once he did in the Temple of old Jerusalem. 2. In the members of it. Therefore Eph. 2.21. they are called a Tem­ple, and ver. 22. an habitation of God by the spirit, and a Temple of the Holy Ghost,Haymo in Rev. 21. 1 Cor. 6.19. whose greatnesse though the world can­not contain, yet he is content to dwell in a contrite heart. But be­side, if we consider the place where Moses received the platform of the Tabernacle, it will be more clear. Moses received it in Horeb, which signifieth a drie desart, as Sinai or Seneh a bush, in which God at first appeared to him. The dry desart signified the world, where­in the Law of God is given. The burning bush the fiery afflictions of the Church in this land of thorns.

The man Moses that was faithfull in all the work of the Tabernacle, having received it from God, did well represent Christ, who received from the bosome of his Father, what things he delivered for the rea­ring up of his Church; and so was as Moses, a Mediator between God and his people.Exod. 35.30, 34. The chiefe workmen typed out the Apostles that had their gifts by infusion, as Bezaleel and Aholiab, of Judah and Dan, signifying praise and judgement, and were indeed Arch-buil­ders, as 1 Cor. 3.10. and so to be esteemed of all men. Those that were subordinate to them, might prefigure out inferiour ministers, of which every one must prove faithfull, 1 Cor. 4.1. So the people offer­ing, typed forth those in after times under the Gospell, that should freely give themselves first to God, and then of their goods liberally for the upholding Gods Church and service, so often prophecied of, Psal. 45.12. Psal. 110.3. Psal. 72.10, 11. and Isa. which was fulfilled by the Eastern Magi, Mat. 2. and by the Primitive Converts, Acts 2. And so also by the many indowments of the Church given by Princes and others who beleeved the Gospell.

Besides, the time of setting up the Tabernacle and Temple, had re­lation to Christs comming;Exod. 24. for as that was set up by Moses in the se­venth month, and the Temple by Solomon in seven years, 1 Kin. 6.37, 38. and in the seven sevens of years, the second Temple was finished. So after seventy sevens of years,Dan. 9.25. from the Angell Gabriels speech to Daniel, Christ the Messiah came from heaven, and took up an earth­ly temple of our nature, laied it down by death for our sins, and rai­sed it up again for our justification, upon which doctrine he hath built his Church, of which the Jewish was but a shadow.

This may further be understood by the triple division of this Ta­bernacle and Temples rooms, which were three. Fist, the Court. [Page 79]Secondly, the holy place, and the most holy. The most holy place was divided from the holy, by a vaile.Heb. 9.3. Heb. 10.20. This vaile typed Christs flesh, which like Moses vaile, hid his glorious appearance from our dull sight. But when his flesh was rent upon the crosse, the vaile of his divine power appeared by renting the vail of the Temple, making as it were a way for us to come to the mercy seat;Heb. 9.5. for within this vaile it stood.

What signification had the matter of the utensils of that house to the Church, Christian?

Very much, being shadowes of things to come, Col. 2.Rab. Maurus. in Ex. l. 3. c. 10. For the matter of the boords and pillars being either Shittim wood, in­corruptible by nature, it typed forth Christs body, which never saw corruption, and the body of beleevers too, to whom sin shall not be imputed, and from whom at last all corruption shall be removed, 1 Cor. 15.53. The silver sockets may figure faith, which joineth Christ and the Church together. The coverings, Christs protection, under which the Church doth alwaies shroud her selfe.

And what may the rooms signifie?

Surely the most holy place might well figure out the hea­vens; for in them is the true mercy seat, and glorious cherubins,Orig. in Exod. Bed. de tab. l. 2. c. 13. into which Christ entred once for all, to appear before God for us, Heb. 9.12, 24. In type whereof, the High Priest in the Law entred once a year; but Christ once for ever to take possession for us, till the vaile of the earth rent, to give way to our bodies at the resurrection to take possession of the heavens most holy place.

The holy place signified the Church on earth,Orig. in Lev. 16.12. who must here offer up praier and praise in the name of Christ, till he come again, and our sacrifice of obedience, taught us by word and sacraments, which re­quires us to offer our selves a living sacrifice to God, Rom. 12.1. for which he hath made us Priests, as well as Kings,Rev. 1. [...]. to suppresse our re­bellious corruptions. In regard whereof the Church is called holy, as the heavens is the most holy. Between which there being no re­ceptacle for souls named, you may conceive Limbus patrum and pur­gatory, to be papisticall inventions. The outward Court, where all the people assembled, might well signifie that part of the Church visible on earth, which have not yet attained to that true measure of holinesse which others have, yet are in the Churches pale by admissi­on into it by circumcision and baptisme, and so are in the Churches suburbs, which is troden even by profane people,Rev. 11.2. but none entreth in­to the holy state of the Church, but the upright and worker of righte­ousnesse, Psal. 15.

What signification have the adjuncts and vessels of these rooms?

The utensils and vessels in generall, may well signifie holy persons, or holy gifts. 1. Holy persons whether Ecclesiastick or Ci­vill, as 2 Tim. 2.20, 21. In a great house are vessels of gold and silver,Raban. on Exod. wood and stone, some for honour, and some for dishonour. If a man purge himselfe from them of dishonour, he shall be a vessell of honor sanctified, and meet for the masters use, and prepared to every good [Page 80]work. Which vessels may be sometime captived, as those of the Tem­ple by Babels King, and Romes Antichrist, yet they shall still remain Gods vessels, and be returned to their right use by reformation in due time.

2. As they be taken for gifts, they set forth those divine graces by which God is served in his Church, which graces may sometime be captived like Gods Ark by the Philistins, 1 Sam. 4. but yet shall be received and returned to Gods service again by true zeale and repen­tance.

I pray declare the signification of the particular utensils?

Those in the Sanctum, or Holy place, were, The Altars, the Laver, the Table for Shew bread, and the Candlestick. 1. The Al­tars, which were two; of redemption, which was that on which creatures were offered by fire, and signified our redemption effected by the bloodshedding of Jesus Christ,Gen. 4.4. Num. 28.3. John 2.29. 1 Pet. 1.18. Exod. 40.6. Lev. 23.24. who was slain virtually from the beginning of the world, and actually in the last age of the world he was slain for redemption of his people. This Altar stood at the door of the sanctum without side, to shew that none can have fellow­ship with the holy God or his people, that makes not entrance into the Church by the sole sufficient sacrifice of Christ. Next was the Altar of perfume, for perfume was offered thereon every morning; it stood neer the mercy seat, but a vaile of the most holy place was between, Exod. 30.6, 7. signifying the praiers and intercessions of Christ for us, as may be collected from Ephes. 5.2. where Christ is cal­led a sweet smelling savour; for so he was in his death, and in the de­votion of his life, Heb. 5.7. for he was heard for himselfe, of him that is able to save. And so he is for us by his mediation, making our de­votion acceptable by the sweetnesse of his intercession, as Rev. 8.3. who is the one only Mediator betwixt God and man, 1 Tim. 2.5. either for redemption signified by the bloody Altar covered with brasse; or for intercession signified by the Altar of perfume which was covered with gold, typing that in heaven, Rev. 8.3. And therefore it is profane Idolatry to set up any other,Chem. contra Trid. Co. as the Papists doe in their Rosary, and also in their Manual of praiers, chapt. 1.11. and in many other of their tracts to that purpose.

Also these two Altars may well set forth a Christians offering up of himselfe to God by a reasonable sacrifice, Rom. 12.1. as also our devotions in praier and thanksgiving, related to by Malachie, cap. 1.11. In every place incense shall be offered to my name,Tertul. adv. Marcion. Hieron. in Mal. 1. Rupert on Malac. Justin Martyr Cam. Triphon. even a pure of­fering, i. of praier and praise, such as St Paul intimates, 1 Tim. 2.8. willing the Gentiles to lift up pure hands in all places, and to give alms, which is a sacrifice of a sweet smell, Phil. 4.18. and very accepta­ble to God, as was that of Cornelius, Acts 10.4.

What might be signified by the Laver?

It was made of brasse for endurance to hold water; and of glasse,Exod. 30.18. Exod. 38.8. that the Priests who were to wash therein before they went to the Altar, might discern their cleannesse or foulnesse. It was called a molten sea, 2 Chron. 4.6. This might signifie the Laver of our new birth, Eph. 5.23. and Tit. 3.5. namely Baptisme, wherein we are pur­ged [Page 81]by the blood of Christ, through the eternall spirit; and also our faith, by whose operation, hand and heart, head and foot, affection and action, is to be cleansed, Jam. 4.8. when we draw neer unto God, and that we may lift up pure hands, 1 Tim. 2.8. and look to our feet when we enter into the house of God, Eccles. 4.17. And to monish us hereof, the Church thought fit in ancient times to set the font for bap­tisme at the entrance of the Church, as this Laver stood at the en­trance of the Holy place, that as they, so we might be cleansed be­fore we offered our selves to God at the Altar of praier, or praise, and to examine our selves by the glasse of the word,Jam. 1.23. as the Priests by the Lavers glasse placed in the foot thereof, observe their spots or their purity. And as our selves, so our devotions are to be washed and cleansed also, as the sacrifices were in the Temple in the ten Cal­drons;1 Kin. 7.38. so our devotions to the equity of the ten Commandements, though for the perfection of them, we trust only upon the Lamb of God, by whose merits we come boldly to the throne of grace. This Laver and Solomons sea, 1 Kin. 7.23. was answered by the sea of glass,Rabanus in Rev. and Bale on that place. Rev. 4.6. and the glasse of one, and the chrystall of the other, might well represent the clear word of God, which God hath joined to the Sacraments, by which through his spirit,Aug in John, tract. 17. Bed. in Rom. 10 the Sacraments are made ef­ficacious: And thus we are made clean by the word also which Christ hath spoken to us.

What signified the Table of Shew-bread?

This table with the bread and frank insence set thereon, pre­figured divers things in the New Testament.Orig in Lev. 24. The table might the ho­ly Scripture, and the bread of proposition the Ministers, because the table was never to be removed, but the bread was every seventh day,Bed. l. 1. c. 7. and new set on upon the Sabbath. So the Ministers having finished their course, are taken off by death, and others come in their place. But more properly the Table of the Lord, named 1 Cor. 10.21. by St Paul, and is never called an Altar by the ancient writers, but only be­cause there is a sacramentall seale of Christs body broken, and his blood shed, though the Papists love to call it so, the more easily to make people beleeve that Christs very flesh is there present.

The bread for number being twelve great cakes;Tremelius on the Ephab, Exod. 16.36. and in respect of their order being six in a rank, one against the other, seemeth to re­present Christs twelve disciples, whom he sent out two by two. This order of setting them, is found by the Hebrew word, Grerec, which signifieth the order of martiall ranks. So these being preser­ved for the Priests eating, it sheweth, 1. Who hath right to the ho­ly bread of the Lords Table, even such as are called to be holy Priests to God, as none might eat of these but the Priests only. It is true that David and his men did so, but it was in case of great necessity, where­in charity dispensed with the Law, and in some cases the Communi­on cannot be denied to some not prepared, according to the strict or­der of the Sanctuary; as Judas was not, and yet received the holy Supper; yet examples are no rules when they vary from common Law.

Also it sheweth, that God will provide for those that serve at his [Page 82]Altar and Table, in despight of the envious world, Psal. 23. 1 Cor.

The frank incense, which with the bread was taken off, and was of­fered to God, signified the thanksgiving which we are to offer to God for all his benefits,Hieron in Eccl. especially for feeding us by his Word and Sacra­ments, for which our praier should be directed like incense.Psal. 142.2.

What means the seven fold golden Candlestick?

No doubt Christ and his Church, and that in respect of the matter, form, and use of the Candlestick.

1. In regard of the matter, it was beaten gold. The gold sheweth the pretiousnesse of Christ and the Church, both of one mettall, Heb. 2.11. The form shewed also Christ to be the middle and chiefest shaft or stock, into the which the rest are ingraffed; for he is the Vine, and the Church are his branches. This Candlestick was bea­ten out by the hammer;Haym. in Rev. 11. so was Christ and his Church by divers strokes. God smit the Shepherd, and the world scattered the flock by persecution. Or if this hammer be taken in a good sense, it signi­fieth the Scripture, which is Gods hammer saith the Prophet, to which Christ was conformed, Psal. 22. and by which the Church is, and must be framed by Christs ministers, as this Candlestick was by Be­zaleel and Aholiab, Exod. 31. driven out to and fro till she hath attained her per­fection in Christs juncture; as the children of Israel was in the wil­dernesse driven up and down to 42. stations, and the Church from Abraham to Christ,Mat. 1. was through forty two generations, the true num­ber of the Bowls, Knops and Flowers of this Candlestick, Exod. 25.

The use of this Candlestick was to support the lamps of oile-Olive, to give light clearly and continually.Greg. Mor. lib. 18. cap. 32. This light signified Christ who is the true light that enlightneth every man, Joh. 1.14. and also Christs true disciples who are the light of the world, Mat. 5.14. Christ is the light enlightning, his disciples the light enlightned. These lamps may also signifie the word, which St Peter calleth a light set in a dark place, 2 Pet. 1.19. which word of prophecie, is neither legall or evan­gelicall; which two like two olive trees seen of Zachary, cap. 4. feeds these lamps with oile.

What were the adjuncts of the most holy place?

You know that I told you before, that this most holy place signified the heavens; the adjuncts were the Ark and the golden Cen­ser.

The Ark was made of Shittim wood, overlaied within and with­out with gold. In this Ark were put the tables of the Law, and so might well type forth the glorious humane nature of Christ,Bed. de Taber. in whom was hidden all the treasures of wisedome, Col. 2.3. And he indeed did only keep the Law of God entire. The cover of this Ark was called by the Septuagint in their translation, [...]. (The reconciliation) and so St Paul useth their Greek word, Rom. 3.25. But in Heb. 9.5. this cover is called the Mercy Seat. This may well signifie Christ also, whom God hath set forth to be our reconciliation,Greg. Mag. in Ezek. lib. 1. hom. 6. who covereth all our sins com­mitted against the holy Tables by his glorious merits, and all our sins by his love, and so make us a blessed people, Psal. 32.1.

This mercy seat was shadowed by two golden Cherubins with [Page 83]stretched out wings, and from one end to the other; and their faces bending downward as looking into the Ark, as desirous to behold the great mystery of mans redemption, signified hereby, 1 Pet. 1.12. Here God promised to make declaration of his mind to Aaron, Exod. 25.22. and we can have no comfortable answer, nor apparition of God, but by Christ the mercy seat.

Two other things were set by this Ark of Testimony or before it, namely, Aarons rod that budded, to convince the peoples rebellion against him, Numb. 16.17.Isa. 53.2. This rod might as it was a dry stick signifie Christ, who though he seemed as contemptible,Orig. in Ex. c. 25. yet brought miracu­lous fruits to mankind, enough to prove, that he was chosen of God, though rejected of men. As also the flourishing fruit of the Gospels discipline, in the hearts of men by Gods powerfull blessing, though the ministry seems to the world as foolishnesse,Bed. yet it shall prove as the scepter of Christ.

The reservation of this rod of Aaron shewed, that the ministry of Christ our High Priest, will ever and anon be quarrelled against by those who shal think themselves holy enough for the ministry, til God stop their murmurings by some extraordinary work, and shall cast away the rod of their presumption, as things of no value, as he hath done that of Rome, and many other Hereticks and Sectaries, making the true ministry of the Gospell flourish above all, as he hath done the Protestant Religion in the hearts of people, beyond all the feined miracles of Rome, which is the right Epistle of recommendation to the truth preached, 2 Cor. 3.2, 3. Thus Aarons rod signified Christ and Gospell-ministry. First, Christ who seemed in the promise but a dry stick, but in the Prophets as this rod blossoming; but in the Go­spell as this rod bringing forth ripe fruit. Secondly, the Ministry of the Gospell in doctrine and discipline. First, in discipline, as 1 Cor. 4.21. shall I come to you with a rod. Secondly, in the doctrin, which at first worketh on the affections invisibly, next in the tongue it blos­somes by good words, and lastly, in the life by laudable deeds.

As for the pot of manna which was here reserved, it shewed not only how God had fed their fathers in the wildernesse, and so stirred them up to thankfulnesse, but was as ready to do as much for them if need required.

The last thing there, was the golden Censer, Levit. 16.12. and Heb. 9.4. This vessell pertained only to the High Priest (all the other were of brasse, Num. 16.39.) and then to be used when he entred into the most holy, once in a yeare.Lev. 16.2, 12, 13. This no doubt signified the merito­rious obedience of Christ, through which all the praiers of Saints is offered and accepted of God.Rev. 7.2. Haymo in Apoc. v. 1. We find him therefore set forth by an Angell comming up from the East (called also the Angell of the Covenant, Rev. 8.3.) having a golden Censer full of odours to offer up with the praiers of all Saints. The cloud of this incense may sig­nifie the cloud of praiers offered up by the cloud of faithfull witnes­ses,Heb. 12.1. which being dissolved by the Sun of righteousnesse, falleth down in drops of grace and blessings upon the Church. So the fiering of the odours with those coles which were taken from the Altar only, signi­fieth [Page 84]that one only spirit of God, which can only set our devotions on a flame. And Gods revealing himselfe in that cloud of incense, may well mind us of the assurance the faithfull have to meet with God in their praiers, when they meet with one heart in devotion, to glorifie God the Father of our Lord Jesus Christ, Rom. 15.6.

How was the hope of Gods promise continued, beside by Covenant and Types?

I told you by promises and prophecies.

Which are they?

Those that concern Christs Nativity, Death and Resurre­ction, and Ascension. The first promise of him was in Paradise, The seed of the woman shall break the Serpents head, i. his crafts and policies to hinder mans happinesse. And this Christ did by acting contrary to Satan, as setting up humility against pride, and truth against false­hood; the one was seen in his birth,Luke 2.7. and the other in his answer to Sa­tans temptations, Mat. 4. For this seed of the woman was Christ born in the fulnesse of time, Gal. 4.4. A full time indeed; for now was the scepter departed from Judah to Herod, who was but a Prose­lyte, and a stranger sprung from an Idumean and Arabian woman, and so old Jacobs prophecie fulfilled, Gen. 49.10. that then should Shiloh come, i. one sent to save, or the sonne of the Secundine to shew his virgin-birth. A full time it was also in regard of the world of men who were now grown ripe, and to a full age to take possession of Gods promises of Christ in whom they were to be made heires, though before they lived under Tutors and governors of legall cere­monies. Yea, a full time too in respect of the course of heaven (if Astronomers may be beleeved, who say that the stars were now come to their proper periods and stations, and so there might have been a full end of all. But God (that Christ might be fully known) grants the world a new lease, and makes Christ the Landlord of these last times, by giving him the heathen for his inheritance, &c. Psal. 2. by their beleeving his Gospell.

But before you proceed, make it appear to me, 1. That the Scep­ter was not gone from Judah till now. 2. What necessity of Christ to be born of a Virgin?

I answer, That you are rightly to understand Judahs Scep­ter. For, by Judah must be understood, not only the whole body of the Jewes, but also the Tribe royall assigned by Jacob to regality, which before, nor a great while after was not so. For at first from Adam to Moses, Gen. 9.25. the fathers of the family executed Princely and Priest­ly office among their own people; as Noah cursed Cham, and Abra­ham banished Hagar and Ismael, Gen. 21.10. Judah judged Thamar to be burned, Gen. 38.24. But in Moses this prerogative did cease, and was transferred to Moses and Aaron, being of the Tribe of Levi, Moses was as King, Deut. 33.5. and Aaron as Priest. So Joshua was a Duke, and Captain Generall.Aug. de eivit. Dei, l. 18. c. 22. After him succeeds Judges, which for the time they held, exercised absolute authority, and their state lasted about 329. years. In the interegnum or space of time between one Judges decease, and anothers election, matters were judged by the great Sa­nedrim, [Page 85]or seventy Elders, and so was at that time Aristocraticall. Then from the surceasing of Judges, began Kings, of which Saul was first, and David next, by Gods especiall appointment,Zepper leg. mosaiea, l. 3. c. 6 whose race held it as Kings, till the Captivity of Babylon about 520. years. From the Captivity of Babylon to the comming of Christ, was about 536. years, wherein the Jewes state was much confused: For sometimes they were ruled by Deputies, setled among them by the Persian Monarchs, who had conquered the Babylonian, whose last Monarch was Belshaz­zer, Dan. 5.30. And Darius the Mede succeeds, Dan. 6.1. and 9.1. and after him, Cyrus his Kinsman, and Lievetenant Generall of all his for­ces, as appears, Dan. 10.1. that he was King of Persia, to which he translated the Kingdome of the Medes. This great Potentate ac­cording to the prophecie of him,Isa. 44.28. sent the Jewes back from captivity to build Jerusalem, and the Temple by his Edict, Ezra 1.1, 2. They were conducted by Zorobabel, and others, Ezra 1.2. together with Ne­hemiah, and Seraiah, and Mordecai. The successors of Zorebabel by appointment of the Persian authority, was Mesullam, Hananiah, Bere­chia, and Hosadia, all of the seed of David. After their time as the Persian Bear had devoured the Assyrian Lyon,Dan. 7.4. so the Grecian Leo­pard tramples down the Persian Bear. This Leopard was the Greek Monarchy, especially Alexander the Great, shewed by the horn in the forehead of that Goat pushing the Persian Ram, Dan. 8.5, 6. which ha­ving done, his Empire was divided into four heads, as that beast had four heads, and the other four horns, which sprung up after the fore­most horn was broken off, together with a little blaspheming horn,1 Mach. 1.10. thought to figure out Antiochus Epiphanes, as the other four horns fi­gured Alexanders four Captains which divided his Empire.Funcii Chrono­log. Seder Olam minus. By Alex­ander and his successors, were appointed ten Deputies more over Ju­dea; and they were also it is thought of Davids linage. But by the Tyranny of Antiochus, the land was much confounded,1 Mac. 2.1. cap. 3.1. so that the go­vernment devolved to Mattathias a Priest, and his son, for their zeale to the Law and their people. Yet was not the scepter of government gone from Iudah, that is, from all Israel; for these had the scepter of government among them, though not residing in one man of Iudahs line principally.

But now Daniels fourth beast with ten horns, the Roman Monar­chy had trampled all the rest under, and the Jewes were now become tributaries to Caesar Augustus, and by favour of Anthony, Herod the son of Antipater, is made govern of of Judea, but Augustus made him King, and the Senate confirmed it. Now was the full time for Shi­loh to come, and set up another Kingdome that never should have end. For he began with death, where all Empires do end, and riseth again in despite of death, and so reigneth over the quick and the dead, which Kingdome is everlasting, and never shall end, as God promised David.

But what necessity is it that Christ should be born of a Virgin?

I say, First, It was so: And secondly, It must needs be so. First it was so, you may see in the Prophet, Isa. 7.14. Behold a Virgin shall conceive, and if he had meant a young woman, Betuloth the He­brew [Page 86]word given of Rebekah, signifying one ripe for marriage, or Ishah, a virago, a match for a man, as was given of Adam to Eve might have served,Alamoth is writ with ס clausum, so Ja [...]ob called him Sbiloh, the son of the Se­cundine, which belongs not to a man. 1 John. and not Alamoth a covered virgin. And indeed such an one she must be, that he may be of womans seed, not mans. Nay more, that he may be a fit Redeemer. For if we suppose man a sinner, against an infinite God, either he must be subjected to infinite wrath, or satisfie that wrath some other way. If a man doubt that he be a sinner, and so deceive himselfe by conceiving, that sins are no­thing but mans properties and inclinations, which beasts have, and yet sin not; let him consider that meer nature will do nothing to de­stroy it selfe,Prov. 1. though depraved nature will. An horse drinks no more then will do him good, but man will. In vain is the net spread in the sight of any bird; yet men are caught by that they know, and which they wilfully offend. This argueth something of sin, by which we remain not in the honor of our creation, but became worse then the beasts that perish.

Now for this sin all men must suffer eternall wrath, except God can be satisfied. Now Angels cannot, for they be not of our kind, or if they were, they be so many severall personalities as there are An­gels; and as the sin of one taints not anothers nature, except there be a personall consent; so neither can one merit for another, though there be consent. And for the other creatures irrationall, they cannot, be­cause they are of lesse value then mans nature. The blood of buls and of goats and sheep,Heb. 10.4, 5. and birds, though sacrificed, yet that was not to satisfie, but to shew what man deserved, and in reference to a more full satisfaction to be done in due time: For which cause God dis­pensed with such sacrifice for a time,Heb. 9.22. for mans relative instruction, that without bloodshedding could be no remission.

Therefore this redemption must be made by a man, because that man had offended; so in the old law a brother must redeem. But he must be more then a man too, for no man that is meerly a man, can redeem his brother out of Gods hand of justice;Psal. so then he must be one that is equivalent with God, that the sword of justice must be ex­ercised upon, Zach. 13.7. Awake Osword against him that is my fellow: Therefore if he must be a man, then he must not be begotten by the ordinary way of generation, by man and woman; for then he is a sinner in the first conception, Psal. 51. and so had need of a Redeemer himselfe. Nor by a man only, for nature hath denied conception, breeding and bearing to a man. Then he must of necessity be made of a woman without a man, and then she must needs be a virgin; and though this Virgin her selfe came of a sinfull line, yet sin being but an accident, is left, and the substance of her was only taken, and immedi­ately united to the divine nature, by the power of the Holy Ghost, so making both natures one person, by which he becomes so meritori­ous a Redeemer for all mankind.

What Prophecies are there of his Death, Resurrection, and As­cension?

Not to trouble you with heathen oracles, or the prophe­cies of those twelve Exotick women, the Sybils, though such be [Page 87]enough to confute the heathens, who deny Christ, and have been used by some ancient Doctors to that purpose; yet because I would that your faith should neither be diabolicall, nor historicall, but divine, I shall only commend Scripture to you.

Therefore as his Nativity was prophecied by Jacob, Gen. 49.10. un­der the name of Shiloh, and fulfilled, Mat. 2.1. in the daies of Herod the King. And the place of his birth prophecied by Micah, Mic. 5.2. Thou Bethelem Ephrata, out of thee shall come the Ruler of Israel, i. the Isra­el of God in a spirituall sense and government,Rom. 9 6. for all are not Israel that are of Israel by nature, no more then they are Jewes that are so outwardly, by Nation or Country, Rom. 2.28. Which prophecy of Micah was fulfilled, Mat. 2.1. when Jesus was born at Bethelem. And the condition of his Mother, prophecied by Isaiah. 7.14. Behold a Vir­gin shall conceive, fulfilled also, Luke 1.27. The Angell Gabriel was sent to a Virgin called Mary, espoused to Joseph, but not carnally known by him, Mat. 1.25. yea, his very name, Immanuel, was fore­told by Isaiah, which was the name of union, God united to man,Isa. 7.14. and so the beleevers, as it is said, should call or apprehend him, Mat. 1.23. But in regard of the effect of his redemption, his Mother should call his name Jesus, Mat. 1.21. and so she did, Luke 2.21. And thus as Isaiah said, cap. 9.6. To us a child is born, and to us a Son is given; Luke 2.7. so to us he was born, Luke 2.11. that was wonder by his wisdome and miracles, the everlasting Father by his divine essence, not subsistence, and the Prince of peace by his reconciliation of God and man. And this birth of his was not only sanctified by circumcision on the eight day,Luke 1.21. as Isaacs figure was, Gen. 21.4. but also it was graced by a star, fore­told by Balaam, Num. 24.17. and fulfilled, Mat. 2.9. which conducted the wise men out of the East, to Jerusalem, and then to Bethelem, where they worshipped him, and offered precious things to him, which was foretold, Psal. 45.12. the rich among the people shall do thee homage, and the daughter of Tyre shall be there with a gift. And Kings shall bring presents to thee, Psal. 68.29. And the Kings of Arabia and Saba shall bring gifts, Psal. 72.10. And to him shall be given of the gold of Arabia, Psal. 72.15. and all this was fulfilled, Mat. 2.11. when those great wise men of the East did worship him, and offer to him gold, in­cense, and myrrhe.

So also was his death prophecied of. First, by God himselfe,Christs death. Luke 22.53. in Gen. 3.15. saying to the serpent, thou shalt bruise his heel. And this was done by the power of darknesse, when he was betraied into the hands of sinners, and cut off from the land of the living, Isa. 53.8. and made his soule an offering for sin, Isa. 53.10. After sixty two weeks said Daniel, shall Messiah be cut off, but not for himselfe, Dan. 9.25, 26. that is, if you mark the verses, the Angel allots seven weeks for rebuilding of the Temple, which is forty nine years, reckoned of the Jewes but forty six years, Iohn 2.20. because they reckoned not the first three years when the foundation was but laid by Cyrus his edict, and the work staied again by Artaxerxes Longimanus, Ezra 4.7. till they had got a second Edict, Ezra 6.1. from Darius Nothus. Then the Angell allots to the former seven weeks, sixty two weeks more, which is [Page 88]about 434. years; in all, 483. or thereabout, in the end whereof Christ suffered on the crosse, to make an end of sin, and finish trans­gression, and to make reconciliation for iniquity, and to bring in ever­lasting righteousnesse.

This scourging, wounding, and piercing, was foreseen also by Isa. 53.5. he was bruised for our iniquities, and chastised for our peace. And saith Zach. 12.12. they shall look on him whom they have pierced, for a souldier pierced his side, as well as others did his hands and feet when they nailed them to the crosse. So his very carrying of his crosse,John 19.34. was typed out by Isaac carrying the wood to sacrifice himself upon:Gen. 22.9, 10. And as Abraham stretched out his hand to slay his son; so God loved the world, that he gave his Son, Iohn 3.16. and he himself became obedient to the death of the crosse:Numb. 21.9. And as Moses lifted up the brazen serpent in the wildernesse for the curing of the people, up­on a pole;John 12.32. John 14. so was Christ lift up on the crosse for the saving of us who were bitten by Satan and sin also.

So also his Resurrection had a type; as Isaac taken from the Altar, and restored safe and sound to Abraham the third day after that he was assigned to death, Gen. 22.4. of whom it is said that Abraham re­ceived him again in a figure, Heb. In what figure, but only of him that was to come of his seed, in whose death and resurrection all nations should be blessed. So Ionah the first Prophet, who lived in the time of Ieroboam the second,2 Kin. 14.25. and the first Prophet sent to the Gentiles, to Niniveh, who because he diverted to Tarsus, was swallowed of a great fish; in whose belly he remained till the third day after; and for so long time the grave swallowed Christ, but then he arose, and so his flesh saw no corruption, Psal. 16. and that might well be without a miracle, if the body be not accidentally corrupted before it be dead, as in violent deaths, commonly men are not. Now Christ lay not in the grave above 40. hours, and commonly dead bodies corrupt not til about seventy hours, and this sheweth that he rose within three daies, and so saw no corruption, as the Psalmist said, Psal. 16. which is ex­pounded plainly so by St Peter, Acts 2.31. And as Isaiah had also fore­told, that the dead men should live, and with Christs body they should come, so they did, Mat. 27.52, 53. Thus Christ conquered death in his own Kingdome, as said Hosea, 13.14. and death had no more dominion over him, Rom. 6.9. because he was now swallowed up into victory, 1 Cor. 15.55. And thus as God spake to the great fish, and it cast out Ionah on the dry land;Jon. 2.10. so the temple of Christs body, which the Jewes destroied, he rebuilt in three daies.

And for his Ascension, as it was prophecied, so it was accomplish­ed. Eliah was a type of it, 2 Kin. 2.11. being taken up in a fiery Cha­riot; so Christ was taken up out of his disciples sight into heaven, Luke 24.51. as was prophecied in Psal. 68.18. Thou hast ascended up on high, and led captivity captive. So he was taken away, his disci­ples, beholding it at first,Acts 1.9. but after a cloud took him out of their sight. And now he sits on Gods right hand foretold, Psal. 110.1. and averred in Mark 16.19. And from him the Holy Ghost like a most gracious rain from heaven, hath fallen upon his Apostles, Acts 2.15, 16. and [Page 89]upon many thousands of beleevers, as was foreprophecied, Joel 2.18. and typed forth by the spirit of Eliah resting upon Elisha, 2 Kin. 1.13, 5. Even so God hath sent forth the spirit of his Son into your hearts, bap­tizing us with the Holy Ghost, and as blessed fire from heaven, gi­ving some the gift of tongue, Acts 2.4. others to prophecie, some to teach, others to learn and increase in faith, and the love and know­ledge of the Lord Jesus Christ.

Now as you have shewed the Promises, Types, and Prophecies, and history of Christs Conception, Birth, Death, Resurrection and Ascensi­on, shew me also the mystery of godlinesse intended thereby, in relation to Christians. And first of all I desire to understand rightly his Conception, for therein lieth a great mystery, wherein our understanding is easily lost, if we be not rightly directed. For how can one person in the Trinity be concei­ved, or become incarnate without the other two, seeing the divine nature is not divided, but is in each person totally.

The divine nature cannot be divided for substance, but in the manner of subsistence it is distinguished. For it is after one man­ner in the Father, i. unbegotten. After another manner in the Son, [...]. because in him it is begotten, i. communicated by divine generation. After another manner in the Holy Ghost, because proceeding from both, John 15.16. Now we are to beleeve that the humane nature is assumed by the divine nature, as considered only in the Son, as he en­joieth it, being the perfect image of the Father, Heb. 1.1, 2, 3. and so being the naturall Son of God, was most fit to be the son of man, and so thereby restore the sons of men, by adoption to be made the sons of God: Yet we are to beleeve that all the Trinity had a hand in it;John 1.12. for the Father wrought it by the holy Ghost, but the Son only assumed it; as three folks may make one garment, and yet but one of the three wear it.

But the Conception is applied to the Holy Ghost, and so I am apt to beleeve that the Holy Ghost was his Father.

He was conceived by the Holy Ghost effectually, not mate­rially; he caused it to be, but gave not any matter out of himselfe to the nature of Christ; so that he was conceived by the power of the Holy Ghost uniting the natures divine and humane together,Bernard. Damascen. not by generation, but by institution, and benediction, and operation, not spermatically as other fathers beget children. So it is said, Rom. 11.36. all things are of God, yet not of his substance, but by his power; so that we are to beleeve that he was conceived by the Holy Ghost, in regard that his humane nature was produced from the blessed Virgin by his power, and united to the divine, but assumed by the Son, the second person, upon the Holy Ghosts preparation of the Virgins seed, and carrying it to the place of conception, which Luke 1.42. is called the fruit of her womb, that is, the whole man or humane substance without the accident of sin, which followeth only generation, not this wonderfull conception. Therefore our sin was to him imputed, not by nature imparted, and death therefore seized not upon him by necessity, but he gave his life voluntarily, and it was taken away vio­lently by others sin, not his own.

What necessity was there, that Christ should be conceived in so holy manner, and what are the effects of it?

He must be conceived on his mothers part, that he might be a man, and so fit for a surety for us; yet by the Holy Ghost, that so the substance might be separated from the accident of originall sin by his power, who in the moment of conception united it to the second person, with whom it made but one person, which was no person be­fore, though it consisted of a soule and body; and so though it came from Adam, and was originally in Adam, yet it never sinned in Adam, because it took not personality from Adam, though it did nature; which nature was made so holy by this union, that it needed no other sanctification as other men do, who are to be sanctified by the blood of the Covenant, through the operation of the Holy Ghost; which not being warily observed, hath made many heresies. For the Mar­cionites and Manicheans, not well understanding the conception of his manhood, supposed that Christ had an incorporeall body, and only passed through the blessed Virgins body. And Apollinaris thought Christ had no soule, because he understood not how he could take sinfull flesh, as Rom. 8.2, 3. and not be sinfull, and so he determi­ned him to be but halfe a man, and that his divinity supplied the place of the soule. Others stumbling at the conception of the Ho­ly Ghost, say, that in this Christs nature was sanctified by the Holy Ghost, which cannot be but his humane nature by the Holy Ghost, was separated in respect of the substance of it from the blessed Virgin Mary, and in the same moment of conception, was united to the se­cond person, and was holy in it selfe; for if it needed sanctification, it needed justification. Now the effects of this conception, and per­sonall union, are many. As 1. A communication of those proper­ties to Christs person, which are in themselves only proper to either nature,Mat. 9.6. as to say, the Son of man can forgive sins, which is proper to the divine nature; so to aseend where he was before; so to say when he was on earth, that the Son of man is in heaven, Iohn 6.62. and his blood is called the blood of God, though proper only to man. 2. Effect of this union was a reception of gifts in his body and soule; for his body received the highest degree of perfection, that any body could attain unto, though it was not much revealed till his resurrecti­on (save in his transfiguration) after which it became impassible, and now shineth in heaven, far brighter then any other creature doth, or can do.

So upon his soule was poured knowledge, and love, beyond the measure in any creature, by vertue of this union: For his knowledge was such by the light of nature, that he knew thereby all things that could be known by it, not only by experience of some things, but by reasoning he could tell all those things he had no experience of; for his own sufferings he could tell all that we suffer, Heb. 2.18. And in this wisedome he did grow and increase, Luk. 2.52. and by this know­ledge he knew more then any man. Beside this, Christ had a know­ledge of infusion, or revelation, by which heavenly are understood by the light of grace. By this he discerned spirituall things more clearly [Page 91]then any man, Isa. 11.2. for the spirit of wisedome and counsell, under­standing and knowledge, did rest upon him. Again, he had the knowledge of vision to see God as the blessed do in heaven, yet excee­ding them all, he being the cause of bringing men to this blessednesse; and also, because his soule is more neer to God by this union, then any others are.

And as knowledge was poured out on him by this union, so was divine charity more then upon all men, either just or good, Rom. 5.6, 7. As for faith or hope, he had them not, farther then as to depend on God, and expected those things he saw by the knowledge of visi­on; for he both saw God, and enjoied him. But faith is an evidence of things not seen, and hope argueth no present possession of things hoped for.

Next he had the grace of office by this union of both natures, for hereby he was made a fit mediator between God and man, to recon­cile us to God; yet so, as that the actions of the divine and humane nature, were not confounded, but each nature performed what was proper to it selfe, by the assistance of the other. As the humane na­ture was given as a sacrifice for us, but the divine nature made it ac­ceptable, being offered up by the eternal spirit, which therefore might be rightly called the Altar which sanctified the gift, rather then the crosse, which only bore his body crucified.

Lastly, he had the grace of honour and worship due to his hu­mane nature, as it was united to the divine in one person; for alone, and separated, it cannot lawfully have divine worship given to it, but so far as it is directed to him that is God and Man.

What doth the knowledge hereof profit to a Christians life?

A Christians life consisting in the meditation, comfort and practice of what Christ hath done. This union may move us first to admire the work it selfe; And secondly to consider the glory of God therein; And thirdly, what comfort redounds to us thereby.

1. To admire this work, in which both mortality and immor­tality meet in one person. That the same person is uncreated and cre­ated, without beginning, and yet takes a beginning, a man in nature, and yet God manifested in flesh, 1 Tim. 3.16. In his divine nature he makes man, in the humane nature he delivers man.Aug. The Son of God becomes the son of man, not by changing what he was, but assuming what he once was not, taking what was ours, yet not diminishing what was his; for in this union, the divine majesty did not consume the humane, nor the humane diminish the divine. This high mystery is rather to be beleeved then argued, namely, that it was, then how it was.

Next we are to consider the glory of goodnesse and wisedome in this work. 1. His goodnesse, who not only gave nature to us in cre­ation, and grace to us by participation of his Image, but gives himself both to us and for us; in nature to us, in death for us. Then consider Gods wisdome in contriving a way to save mankind, who by sin a­gainst God was lost, and coming so in debt to God, none ought to pay it, but man that had offended; and yet none could pay such an [Page 92]infinite debt but God. Upon this the attributes of God seem at va­riance. His wisedome would save him, his mercy would damn him. His wisedome moderates and finds a way, whereby what man could not pay in nature, he might in person: For God assumes manhood in the unity of the person, and so satisfieth himselfe, upon which the attributes are reconciled, Psal. 85.10. mercy and truth met, righteous­ness and peace kissed each other. For the offence which was infinite in regard of the object, God was satisfied by the infinitenesse of the sub­jected surety, Christ. Again, this union teacheth us, in practice to be like him in our selves, and to one another. In our selves to partake of him that hath stooped so low to partake of us. If he of our pro­perties, then we should desire much more to partake of his graces. So we should desire to be like him one towards another, not pleasing our selves, but rather our neighbours, for their good to edification, Rom. 15.1, 2. that the same mind may be in us, which was also in Christ, Phil. 2.4, 5.

From this union we may receive also much comfort: As that our nature is taken into the society of God in Trinity; by which our na­ture is not only highly honoured, but comforted in all distresses, be­cause he took our whole nature, with all our infirmities, sin only ex­cepted; and therefore as he can help us because he is God, so he will because he is man, and so one of us. So it will encourage us to pray, and to made our wants known unto God, who certainly will deny us nothing fit for us, because Christ in our nature pleads for us; yea, how can we despair of glory, since he became the Son of man, that we may be the sons of God.

I conceive then that this Conception of Christ by the holy Ghost, was a production of humane nature from the blessed Virgin Mary, and uni­ting of it to the second person assuming it. But had she no part in this con­ception.

Yes, but her part was more spirituall then naturall. For she first received the blessed message by the ear from the good Angell Ga­briel, as a counterpoison to the first temptation that Eve received from the devill. 2. She conceived it in her heart, to be the blessed will of God by faith. 3. She resolved to be obedient to it, though she knew not how it could be. 4. She contributed of her naturall substance to that divine and effectuall operation of the holy Ghost, by whose power she was overshadowed, and that part of her substance conveyed to the vessell of conception, in regard whereof Christ was called the fruit of her womb, Luke 1.42. So that as Adam was asleep while Eve was formed; so blessed Mary was as it were overclouded, while the humane nature of Christ was by the Holy Ghost united to, and assumed by, the Son of God.

It is hard to conceive this point. 1. In regard of the manner how he was conceived by the Holy Ghost. 2. In regard of what she con­ceived. 3. In regard of Christ conceived, whether according to the di­vine essence?

Therefore you are to understand and beleeve, that in regard of the matter conceived, it was Christ man, but in regard of the person [Page 93]conceived, it was the second person in Trinity, the Son of God, Luke 1.35. whom Isa. calleth Immanuel; not that the blessed Virgin gave the divine nature to Christ, though she was a mean of uniting the two natures; but the Son of God received the humane nature in her womb. 2. In regard of the manner how by the holy Ghost, it is not utterable, farther then the production of the substance of humane na­ture from her, and uniting of both natures in one person, i. Christ, which he did not as a father, though as a divine agent: For he did it not materially, by giving any thing out of himselfe, but effectually ac­cording to divine appointment. 3. In regard of Christ conceived,Bern. whether according to the divine essence? It is true, that every per­son in the Trinity hath the whole divine essence, but in a severall man­ner of subsisting: For the first person hath it as the Father, the se­cond as the Son. Now Christ is said to take the humane, not accor­ding to the essentiality of the Godhead, but the personality, and sub­sistence of the Son, or second person, or else he could not be a media­tor between two, because the essence of God is but one, Gal. 3.20.

Whether did not sin cleave to this conception, for it is said, he was made sin for us.

He was made sin for us. 1. By imputation, because our sins were charged upon him. 2. Because he was made a sacrifice for sin; so some sacrifices were called sin offerings, Lev. 4.34. but he had no sin in his nature; for he was not in Adam in respect of propagati­on, by which originall sin is conveyed, but in respect only of humane substance; so that though he was from him as others are, yet not by him as others are; for he came into the world by this wonderfull conception by the Holy Ghost, and a woman without man. Which woman though a sinner in her personall subsistence, as comming by generation from Adam, yet her meer naturall substance simply consi­dered out of that subsistence, cannot be called sinfull; which sub­stance was only taken of Christ into his person, and the accident of sin left, cleaving to her own person; of which Christ cleareth her, as being her Redeemer. And this appears more plain, if we consider, that neither actions, nor affections, though called sinfull, as they pro­ceed from the person of man, yet are not sinfull in themselves, much lesse is meer substance; so neither can a part of mans substance be sin­full, if not the totall, but his person only: And thus Christs nature stands cleer of being infected with originall sin in it self, though sepa­rated and consecrated by the Holy Ghost for Christs assumption thereof. So that the old Hereticks, the Manicheans and Marcionites, had they rightly apprehended this conception, might have avoided the error of thinking that Christ had only an incorporeall body, from which only passed through the blessed Virgins body, thereby to avoid the stain of originall sin. Nor Apollinaris need not have denied Christ an humane soule, and feign the Deity to supply that place, to avoid the same taint. Nor the Papists need not say (to avoid Christs sin­full conception) that the Virgin Mary was conceived without sin; for then her parents must be so too, and theirs also, and so up to Adam, which is absurd to think. Nor need some think that Christs humane [Page 94]nature by this conception was sanctified, or cleansed from originall sin; for if it had ever been sinfull, it could not have been sanctified from sin, without the blood of the covenant, Heb. 9.22. and Ephe. 1.7. and so there must have been another Mediator beside himselfe, which St Paul denieth, 1 Tim. 2.5. there is but one Mediator, even the Man Christ Jesus, the High Priest who is in himselfe, holy, innocent, and undefiled, and separate from sinners, Heb.

But if Christs humane nature came from the blessed Virgin, and from Adam, he could not avoid the taint of sin, no more then he could death.

We are to consider, as I said before, that sin cleaving not to substance alone, but to persons, and considering that he took no per­son of the Virgin, but her substance, which was immediately united to his Godhead in subsistence, and only so made a person, it will fol­low, that though his substance, yet his person was never in Adam, and so never sinned in Adam, and so never tainted with originall sin. For as it could not be propagated by his manner of conception, so neither could it be justly imputed to his person, which was both God and man. And for his death it was voluntary. Death did not by his own power prevaile over him, but he laid it down, John 10.17, 18. Nor did death fall upon him as a sinner, but as the surety for sin.

What effect worketh this conception for us?

1. It hides the impurity of our conceptions from Gods an­ger, because this satisfieth Gods justice for originall sin; for the righ­teousnesse hereof is imputed to us, and by it is constituted holinesse of nature, for in this he was qualified with all habits of grace and ver­tue, which by his spirit he powreth also upon us. For this purpose he took an humane body, because sacrifice and offerings would not satisfie, Psal. 40. and Heb. 10.5. 2. This conception worketh a spiri­tuall life and conception in us. For our nature in him being concei­ved and quickned by the holy Ghost in the womb, from thence pro­ceeds the power of our regeneration from him that is the originall of spirituall life in our nature; for the spirit that formed him in the womb, doth beget us again to live in him, and so doth justifie us before God, from the evils that cleave to our nature.

He is oftentimes called in the Gospell (even by himselfe too) the Son of man, how then shall I conceive his conception to be more then hu­mane?

His Conception and Birth are full of wonder, yet may be discerned with distinction; for it seems a new creation: For as he was the Son of God, no woman was his mother, and as he was man, he had no father. He is called the Son of man, because he took our nature of the blessed Virgins substance. Yet he is called the Son of the most High, Mat. 1. because he is the second person in the holy Trini­ty. Which title is given to the nature assumed, because it had no sub­sistence but in his person that was the naturall Son of God: In which regard the blessed Virgin is called the mother of God, not of his deity, but of this union of God and man; yet his person was not circumscri­bed in her womb, though the humane nature was. But as his body is [Page 95]heaven locally, and is in the Word substantially, and in the Sacra­ment mystically, and in the heart of a beleever spiritually; so it was in her body naturally.

How am I to conceive of the birth of Christ?

He was born three waies; of his Father, of his Mother, and in the mind of man. Of his Father eternally, of his Mother tempo­rally, and in mans mind spiritually. For three things have relation to his birth, Deity, Flesh, and Spirit. Of his Father he is born God for ever; of his Mother flesh once; and in mans mind he is born Spi­rit figuratively often. In respect of his divine nature he had a Father without a Mother; in regard of the humane nature, he had a Mo­ther without a Father; in respect of his spirituall nativity, he hath both Father and Mother, i. they that do his will. Paul saith, God was manifested in flesh; 1. From the bosome of his Father, in whom he was concealed. 2. From the shadowes of the Law, in which he was prefigured. 3. From the womb of his Mother in which he was cove­red. This was the greatest and the most gracious work (considered in all the consequences of it, as his death and resurrection, which with­out this could not have been) that ever God wrought, who for these humiliations, gave him a name above all names, Jesus, the Saviour.Phil. 2.9. Which name although others had as well as he in the Old Testament, yet they were but figures of him; yea, the name Jehovah signifieth but essence, i. God, as he is the author of being; but Jesus signifieth God, our well being, a Saviour, then which there is no other name of salvation given, Act. It was the name of the eternall Word incarnate; it contains in it the whole oeconomy of the work of redemption, wherein the attributes of God are united; wisedome, justice, peace,Psal. 85. mercy and truth. This was well called his great work of a woman compassing a man. And wonderfull great it was in effect: For in the Creation God made man in his image, and so earth was honoured; but in Christs birth God made himselfe in our image, and so heaven was debased. In creation God made all without resistance; he spake but the word and they were made.Heb. 12. But in redemption he suffered contradictions of sinners against himselfe. In this work he did both speak work and suffer; speak graciously, work wonderfully, suffer unworthily. In creation the Word made flesh, but in Jesus our Re­deemer,John 1.3. the Word was made flesh, John 1.14. In the creation God took man out of the earth, and placed him in Paradise; In the redemp­tion he took man out of hell, and placed him in heaven, through Jesus the Saviour.

What were the effects of his birth?

Many. For among the heathen voices were heard, saying, that the great God was about to be born. At Rome a woman was seen about the Sun, having a child in her arms. And the Sybil told Augustus the Emperour, that that same child was greater then he, and bade him to adore him: He would never after be called Lord. The Temple of peace fell down at his birth, because he brought better peace to the world. The Oracles were all struck dumb by the birth of this eternall Word. Jupiters Oak in Dodona was shaken; the Cal­dron, [Page 96]smitten with the rod in the hand of Jupiter. The Tripode in Delphis, Nazi. in Juli­an. annotat. Nomi. the Laurell and fountain of Daphne, and the ramfaced image of Jupiter Ammon, could utter nothing; so that one effect of Christs birth, was Gods glory, and Satans confusion. But further, another effect was, the good mans peace and salvation: For he was born to bring both to passe. 1. His salvation, being he was born to be a King, a Priest, and a Prophet, by which three offices he could effect all that belonged to mans salvation: To deliver as a King, to instruct him as a Prophet,Acts 4.12. to purge him from sin, as a Priest. 2. To bring him to peace with God above him, and to peace about him with Angels and men, to peace within him in his conscience, and to peace belowe him; for hell cannot hurt him though it would, all which may be gathered from the Angels song, Luke 2.14. But to the wicked it brought judge­ment, even to make them stumble and fall, Luke 2.34. because he brought light, and men loved darknesse rather, John 3.19. Beside, no­thing about his birth, but had some effectuall signification; for he was born at Bethelem, the house of bread, to shew that in effect he should be the bread of the houshold of faith. So born in the fulnesse of time, when the Church was at the lowest ebbe, and no hope on earth was left for it, to effect faith in the Church, that God could help, when all help in man was past. So he was born poor, and there­by not only made us rich, but also taught us with him to trample up­on world pomp and glory, since by lying in the manger, he procured us an heavenly mansion. And the very publishing of his birth unto the wisemen and simple shepherds; to Gentiles and Jewes; to Anna as well as Simeon, shewed that his birth should take effect on Jewes and Greeks; learned and simple; male and female, and all should be one in Christ Jesus, Gal. 3.21.

I pray tell me, how could Christ suffer being God and man? 2. Why he so suffered, and what is the effect of it upon us?

For the first Quere how Christ suffered; We understand, that though the sufferings of Christ belonged to his whole person, and so is attributed to both natures, yet only to the humane nature sensi­bly, and to the divine relatively. For the divine nature cannot suf­fer being immutable, nor die, being immortall; yet as his person con­sisteth of both natures, his sufferings belonged to both. For the word divine was not severed from the humane nature, neither in his birth, nor suffering. Nor was the nature inviolable hurt by the sufferings of the nature passible, no more then the beams of the Sun that shi­neth on a tree is wounded by the Axe that felleth the tree. And thus we are to understand those phrases, Acts 20.28. that God redeemed the Church with his blood, and 2 Cor. 2.8. the Lord of Glory was crucified.

2. The reason why he suffered for us, as it was not casuall, but by divine providence, the drops of his cup were measured by the deter­minate counsell and foreknowledge of God.

And this was so. 1. That the Scripture might be fulfilled, Luke 24.26, 27. and God found true of his word, just in all his waies, not spa­ring his own Son, being but surety for us; how can wilfull sinners [Page 97]expect to escape Gods wrath. 2. That he might revive the pattern of patience almost decaied and lost, and leave it to us to imitate, 1 Pet. 2.21. That we might be consecrated by affliction, as he the Prince of our salvation was. 3. That he might deliver us from the bondage of the ceremoniall Law, Gal. 3.13. Also that he being made sensible of our sufferings, might become a more mercifull High Priest to us, and more apt to succour us in temptations, Heb. 2.17. and 4.15. Beside, he suffered that he might reconcile us to God, 1 Pet. 3.18. by being made an expiation for us, and condemning our sins in his flesh, Isa. 53.5. and Rom. 8.3. For if one died for all, then are all dead to that fault for which he died: so that our disease of sin is cured by the mediation of his passion, and by the speciall vertue of his Ordinances, operating in us by the Holy Ghosts application of Christs sufferings to us. Last­ly, that we might, being sprinkled with his blood, enter within the vaile, namely, into heaven, the Holy of Holies; from whence for sin we are shut out, as well as out of paradise.

What use may we make of this?

1. It teacheth, that those sufferings have relation only to the Son, not to the Father, nor to the Holy Ghost. 2. To wonder at this gracious work, that the Son of God should be condemned by the sons of men; that righteousnesse it selfe, should be condemned by the unrighteous, that the God of order should be corrected with rods; that the nower of God should be weakned; salvation, woun­ded, and life killed. Also to think on the hatefulnesse of sin, that brings God to suffering; and to be pitifully affected with the suffer­ings of such an eminent person; yet to wax strong in faith, because such an one hath made satisfaction, 1 John 3.7. and to be ready to suffer from wicked men, because he did so, Heb. 12.3. and 1 Pet. 2.18. And farther, to distinguish rightly for whom he suffered. It was not for all, but for all the elect; therefore Mat. 26.28. it is said, his blood is shed for many; for Christ will not know some, Mat. 7.23. Nor did he pray for the world, but for those that God gave him out of the world. So he gave his life for his sheep, not for goats, nor swine; for his righteousnesse extends to all them that beleeve, Rom. 3.22. As those were only cured that looked on the brazen serpent, and turn from transgression in Jacob, Isa. 59.20. and are ruled by the voice of this Shepherd, and are conformed to his Image by afflictions; and that dedicate their lives and services to him that died for them, 2 Cor. 5.15. All which should make us. 1. To be affected with his love which was never paralleld. The just died for the unjust, 1 Pet. 3.18. whereas few or none will die for a just man, Rom. 5.7. but he for us which were ungodly, yea, his enemies, Rom. 5.10. and never sought to him for a­ny kindnesse, much lesse thought of such a kindnesse, that Piety would be scourged for impious man; Wisdome derided for fools [...] Truth denied for lyars; Justice condemned for unjust men; Life to die for dead men. 2. To be ready to suffec for him, or for one another, 1 John 3.16. And 3. To plead his sufferings before God against our sins, and satans accusations, and not to feare, but that seeing such a price is paid for our reconcilement, that God will save us being re­conciled, [Page 98] Rom. 5.10. And 4. Being this sweet Passeover is sacrificed for us, to purge away the old leaven of malice and wickednesse, and all corruptions, and become a new lump, full of sincerity and truth, 1 Cor. 5.7, 8.

How can the suffering of one satisfie for the sins of many? and how is it just in God, to punish the righteous for the unrighteous?

His suffering is a sufficient satisfaction for all, because of the dignity of his person, God and Man, which made his sufferings of more value, then if all men and Angels had suffered; and though his death were but temporary, yet it is more then all mens suffering eter­nall damnation. 1. That it stands with Gods justice to punish the just, if he be surety for the unjust; as a man may justly exact mony of a surety which he never had.

Was death all that Christ suffered for us?

No, his whole life was a crosse and martyrdome: For his sufferings were privative and positive; the privative concerned both natures; his divine, because it was voluntarily deprived of that glory, joy, and felicity which it had; for it was eclipsed while he dwelt up­on earth,John 17.5. in a vaile of flesh, and by the darknesse of mens hearts, who did not apprehend his glory. So to his humane nature did justly be­long all joy and happinesse, because he did perfectly keep Gods Law, yet he did want it in the daies of his flesh, for he was of no reputation, Phil. 2.7. And this he suffered to bring us to perfect glory, and to teach us to hate sin, which darkens the beams of Christs glory, and to be content to have our lives hidden in Christ, as his was, till he be re­vealed in glory, and we with him, Col. 3.3, 4.

He suffered also positively, and that, 1. In regard of evill impu­ted to him; for Gods justice charged all mans sins upon him, as if he himselfe had been guilty of them all, 2 Cor. 5.21. he was made sin for us, and bare our sins in his body on the tree, 1 Pet. 2.24. and there­fore God cannot require us to answer for them also; but we may live comfortably in holinesse, 1 Pet. 2.24. and die in assurance of hap­pinesse. 2. He suffered positively in regard of evill inflicted upon him, from his conception to his resurrection, and all for us. For the ma­lediction of the Law, laid upon us not only death, but a wretched life, and therefore he suffered both, yet not sicknesse, nor the pains of dis­eases, which are not common to all the nature of man, but speciall judgements upon some particular men. But he suffered all the com­mon miseries of mans nature, which did concord to the free executi­on of his office of Redemption. As 1. By the humility of his incar­nation, to be made a man.Luke 2. Phil. 2. To come of mean parents, and to be born in a stable, and made of no account and reputation; and this to expiate the arrogancy of our first parents, who would be as God, therefore he is put beneath the lowest condition of men. So he hides the glory of his eternall birth, by a temporary, to purchase for us a spirituall and heavenly birth; so to teach great men not to be proud of their birth, but seek the new birth, which is true honour and glory; and to comfort the poor, whose children have poor provision at their birth, and Christ had lesse then they.

Again, he was mightily debased from his birth to his death; as by being forced to flye from his native Country to Aegypt, to abolish Adams sin which exiled him from Paradise, and to repurchase heaven for us; and to comfort those godly by his example, who suffer ba­nishment.

Againe, for thirty years together, he lived obscurely under Joseph, as if he had been the Carpenters son, and so reputed, no man acknow­ledging him either as the Son of God, or the King of Israel, or the worlds Saviour, but was as a root springing out of a drie ground,Isa. 53.2. de­spised and rejected of men. What need Gods children therefore be discontented if the world regard them not? Christ was so used. But these were but private sufferings, the more publick began after his baptisme. As 1. By being tempted of Satan, Mat. 4. in the desart, where he overcame the arch enemy of mankind, in a single duell. This was he led to by the spirit of God, not by any lust of vain glory in himselfe, that he might make our pilgrimage in this world safe and secure, and that he having experience of his temptations, might have sympathy of ours, and be the more ready to help us, Heb. 2.17. and shew us a way how to put the devil to flight, even by quoting Scrip­ture as he did, which is indeed the sword of the spirit. It teacheth us also to beware of being led into temptation by our lusts, but let the spirit of God bring us to the combat, and he will bring us off with honor, as Christ was. For he leads us not by seducement of deceit, nor allureth us by inticements to evill, or by perswasions to venture upon any sinfull way, but doth actuate us to combate with those temp­tations, which he foresees are laied for us, that our vertues may be improved, and God glorified by such probations of us. So it may justly comfort us in all temptations, that Christ having overcome the devill in our behalfe, hath merited victory for us.

His next suffering was extream poverty, and want of the comforts of this life, Mat. 8.20. he had not where to lay his head. He lived up­on alms, and borrowed an Asse: And this was to make us rich, 2 Cor. 8.9. yea, to make our selves poor by our liberality to others, 2 Cor. 8.9. and not to place our felicity in worldly things, nor seek great mat­ters for our selves, but be content with the meanest estate; Christ was as poor as any man. Beside, he had infirmities like us, sin only excepted, Heb. 4.15. He hungred and thirsted though he was the bread and water of life, and was weary, though the way to life: He was subject to anger, sadnesse, fear and sorrow; and this was that he might merit strength for us, and we be enabled in him. Further, he suffe­red extream disgrace from the Jewes; for they denied his divinity; his birth by a Virgin; nor would receive him as their King and Savi­our, John 1.11. They reproached him also unjustly, and accused him of blasphemy against God, and of seducing the people. Against the Magistrate with treason and sedition; against his own soule, as if he had been a conjurer; so with gluttony and drunkennesse, and a fa­vourer of sinners; by which means the people were offended in him, Mark 6.3. All this fell upon him by the imputation of our sins, who were guilty, though he was innocent, and therefore he spake but little [Page 100]in his own defence. Also that he might deliver us from eternall shame, and merit for us eternall glory, and that we might be asha­med for his sake to suffer all reproaches, Heb. 12.3, 4. Beside, he under­went many dangers of being cast down the clift of Nazareth head­long, and of stoning by the Jewes. All which he suffered as the fruits and effects of our sins, and to save us from everlasting destructi­on. But above all this, he suffered his enemies to consult his death, to be betraid by Judas, to be denied by Peter, to be forsaken by the rest. And this he suffered for our perfidiousnesse in Adam; our forsaking God, and denying his truth, and beleeving the devill. Farther, a bit­ter agony seized upon him in the garden, Mat. 26.38. not for fear of death, but of the tyranny of sin, death, and the devill, which they had got over mankind.

Next, the great ingratitude of the most part of mankind; the dis­persion of little flocks; the scandall they might take at his death; the sad ruine of the Jewes, which he foresaw, and the wrath of God for mans sin, of which now he began to have a sense, as being surety for us. And all this he suffered without any perturbation of sinfull pas­sion. And this was done surely to expiate our sinfull fears, and doubts, and to encourage us in any terrors that arise from a troubled consci­ence, though they put us into great agonies.

But these were not all his sufferings. For he suffered, 1. By the consultation of his adversaries the Priests, Scribes, and Pharisees, who when they should have been preparing for the Passeover, they were consulting how to take away the true Paschall Lambs life; and would have done it at that time, but that they feared the people more then they feared God. 2. He suffered by the treason of Judas, one of his own disciples, whom he made steward of his family, and had washed those feet that were so apt to shed his blood. And this he suffered, 1. That the Scripture might be fulfilled that foretold it, Psal. and Joh. 13.8. 2. To beware of coverousnesse, which will make a man even to betray Christ at any rate. 3. To fore warn Ministers of all others, to take heed of being corrupted this way, lest they become like salt that hath lost his savour. 4. To teach us to beware of sin, under what pretense soever. For it is likely that Iudas did not intend to have Christ killed, but only to get the mony, supposing that he would make an escape; which may be argued from that that he was so trou­bled when he saw he was condemned. Also to beware of the smal­lest beginnings of sin. For at the first, Iudas his sin was but discontent, that he loft the gain of Mary her ointment, and she justified in her deed. By this the devill entred his heart, that he resolved to sell the anointed, because he could not sell the ointment.

His next suffering was by being apprehended by wicked hands, to unloose the hold of sin and Satan from us; and in a garden to expi­ate the sin committed in Paradise. Then bound to unloose the bands of wickednesse, and the works of the devill. Then toffed from pil­lar to post; from one High Priest to another. Then abused by the souldiers and Jewes,Luke 22. who buffeted that face which the holy Patriarchs and Prophers longed to behold, Cant. 8.1. And scoffed at his prophe­cying, [Page 101]which never failed. But it is no wonder, if they that had scorned the Prophet of the Lord, did also scoffe the Lord of the Prophets. This was done to him to expiate our sinne of mocking God, as if he could not see, and our losing of his glorious image; yet he would not die in a tumult, but was solemnly brought before the Judge, and there falsely accused, to free us from his that accuseth the brethren: And received sentence of death unjustly, to save us from the sentence of Gods condemnation: So he was charged with sedition and blas­phemy, to free us by his attonement from the guilt of high treason a­gainst God. To all which he answered not, saving to the High Priest, that he was the Son of God, because he conjured him by the name of God to tell him. And to Pilate, that he was a King, though his Kingdome was not of this world, that he might leave the Jewes with­out excuse, and take away the occasion from Pilate, of justly condem­ning him; and to fulfill the Scripture,Isa. 53.7. that he was like a sheep dumb before the shearer; and to comfort his people that they have a King in Sion, though he regardeth not worldly glory.

Methinks he doth not answer very plainly to Pilate and He­rod nothing at all. I pray what was the reason?

He said he was a King, but such an one that meant not to stickle for worldly glory, which seemeth strange, because God had promised to give him the throne of David, Luke 1.32, 33. and that he should reign over the house of Jacob for ever, but that is meant not literally but spiritually, which teacheth not to expect that true Religion should stand in outward glory, but pray that the eies of our understanding being opened, we may see wherein consists the glory of Christs King­dome,Eph. 1.19. Col. 3.2. and therefore to employ our selves about heavenly things, and not earthly things; for our trading consisteth in such commodities, as appeareth, Phil. 3.20. for he never promised any great earthly posses­sions to his followers, as that Impostor Mabomet did, but exhorted them to seek the preferments of his spirituall Kingdome. 2. He said he came to bear witnesse of the truth; which though Pilate scof­fed at it, saying, what is truth, yet it was a truth; for not submitting to which, the Devill was cast down, and all men are damned that wil not beleeve it (viz.) that all creatures that are capable of eternall happinesse, must attain to it by dependance upon the Son of God; by which we are informed what poor entertainment truth finds in the world, that Christ is fain to descend from heaven to avouch it There­fore let us receive the truth with all respect, and stand for it to the death; for so we shall prove our selves of the truth, and to be his subjects.

Now he would say no more to Pilate in his defence, lest he should seem to endeavor to prevent the sentence of death. By which silence he satisfieth God for our lavish tongues, and that he might merito­riously plead for us in heaven. Nor would he confesse himselfe the Son of God to Pilate, because Pilate was uncapable of the doctrine of the Trinity; and also because it was no time now to reveal his Deity, but to die in his humanity. This filence did so amaze Pilate, that he sought to save him, or at least to put his condemnation over to [Page 102]others. And therefore first offers to the Jewes to judge him by their law, Iohn 18.31. which they refusing, brought to passe what Christ had sortold (viz.) what death he should die, namely, the Romane death of the Crosse; by which we may see that all the policy of men cannot disappoint the purpose of God in his childrens sufferings. Up­on their refusing, Pilate sends him to Herod, who set him at naught with his men of war, because he would not speak to Herod, nor shew any miracle before him,Luk. 23.8, 9, 10 thereby shewing how little he esteemed of Herods greatnesse, that would not feed the lightnesse and vanity of his mind, by casting his pearls before such a swine. This scorn of Herod and his souldiers he suffered, that we might be esteemed of God, and his holy army of Angels. Herod finding no fault in him, Luke 23.15. yet he sends back to Pilate, and in scorn of his claim to a Kingdom, puts him on a white robe, proper to the Princes of Gali­lee. But what he did in jest, God ratifieth in earnest, approving him to be his King, Psal. 2. and the pure Immaculate Lamb of God. Now Pilate seeing he could not way shift it off, matcheth Christ with a most notorious offender and murtherer called Barrabas, and offered them their custome, to let them loose a prisoner at that Feast of the Passe­over, which should be one of them two, supposing they would have chosen the most innocent of the two. But they mad with envy at Christ, refused the Lord of Life, and chose a murtherer to be given them, for which they themselves forty years after, were murthered at the siege of Ierusalem; for they preferred a robber before him, who thought it no robbery to be equall with God, Phil. 2. This was to expiate our fin, who preferred the Devill that was a murtherer from the beginning, before God blessed for ever. In which sin they con­tinue to this day, that chuse the company of wicked persons, before Gods children. Next Pilate useth another most unjust policy, who finding no fault in him, yet would have him scourged in the common Hall, and also mocked by the souldiers, in hope to make the Jewes re­lent when they beheld the man who was of their own nation, so hard­ly used by Gentiles. But nothing would soften their flinty and ada­mantine hearts, but the blood of this innocent Kid. These scourges he suffered,1 Pet. 2.24. to deliver us from the eternall scourge of God, and to sancti­fie all his temporall scourges to us; and to teach us to suffer patiently, if we be beaten undeservedly. Pilate at last being overcome by the clamors of the people, and their threatnings, that if he let Christ go, he was not Caesars friend, condemns him to be crucified, which was lamentable, yet comfortable; for now did God give sentence upon our fins, and condemned sin in Christs flesh, Rom. 8.3. and there­fore we need not fear condemnation at the last day of judgement.

I read that he suffered many things beside, but I desire to know the meaning of them.

Pilate having condemned him; he was scorned and scoffed by the souldiers, with a painfull crown of thorns, a reedy scepter, and a purple robe, and saluted King of the Jewes in jest. But God made it all good to him, when he made this rejected stone the head of the corner. In the mean time it did argue the blindnesse of the world, [Page 103]who cannot judge of the glory of Christs Kingdome, and therefore make a scorn of it, because it consists much in tribulation. But this suffering was that he might expiate the scorns and injuries that we have done to God, and spitting in his face by foule blasphemies. And stripped he was, to restore unto us the garments of righteousnesse, which in Adam we had lost. Clothed in red to sulfill the prophecie, Isa. 63.1. which hath relation to his blood, as well as his robe. Crow­ned with thorns, to merit for us a crown of glory. A reed he had, to shew that by that weak scepter he could break the serpents head. They took off his purple robe again, which shewed that one day his Kingdome of grace should take an end, 1 Cor. 15. And his own gar­ments were put on again, which shewed that at last he would be clo­thed with his own righteousnesse as with a cloak, far more glorious then all worldly ornaments. Next they carry him out to be crucifi­ed, and make him carry his own crosse till he fainted under it. In this he answered to Isaac his type, who carried the wood,Gen. 23.6. upon which he should be offered. Also to shew, that he took the curse of the Law upon his own shoulders. It is true, that they compelled Simon of Cyrene to carry it; but this was that God will send us some help in afflictions; and that we must be content to bear a part in Christs crosse, for as Christs afflictions are theirs by imputation;Col. 1.24. so theirs are Christs by sympatheticall affection. Beside, I beleeve he suffered some griefe at the womens lamenting him; and therefore bids them not weep for him that was dying, but the Jewes that were living, up­on whom and their children, horrible destruction should fall, accor­ding to their own vote, His blood be upon us and our children: For if it be thus done in the green tree, what shall be done with the dry; if judgement begin at the house of God, where shall the ungodly ap­pear; for if such suffer from men, how much more shall the wicked suffer from God. Next he comes to Golgotha, where he was to be crucified, signifying the place of a scull; not because Adams scull was found there, as some write; for I suppose his scull was as hard to be known, as Moses body of late pretended to be found: but rather it was so called from the sculs and dead bones of malefactors there executed, whose stench no doubt was offence to him, but to us a bles­sing; for he thereby justifieth us in the place of condemned persons, and so delivers us from the place of eternall judgement. Thus he suf­fered without Jerusalem, as one unfit for mens society, and like the sin­offering for the people was burnt without the camp.Lev. 6.30. This teacheth us, that here we must look for no abiding City, Heb. 3.14. and there­fore we must be content to go to him without the gate,Heb. 13.13. bearing his reproach; that though we be cast out of earthly Jerusalem, yet we may possesse the heavenly, through him that hath delivered us from the defilement of the dead things of this Golgotha, and presents us pure to serve the living God. Now being there he was offered wine ming­led with myrrhe, Mark 15.23. by some well-wishers it may be to make him lesse sensible of pain; but he would not drink that, which might any way diminish his pains, which he desired to suffer to the ut­most: [Page 104]However, it was changed by the malice of the Jewes and soul­diers, into vinegar mingled with gall,Mat. 27.34. of which he tasted, but would not drink. By this cup he paied for our inordinate appetites and glut­tony in the forbidden fruit; and sheweth how little comfort we must look for in this world, which commonly addeth sorrow to sorrow, gall to vinegar, as we have added sin to sin. All this being suffered, they nailed him hand and foot to the Cross. And this to shew, 1. That he was the Messiah promised, John 2.28. Also that by this accursed death, he might derive the curse of the Law upon himselfe, that we might have the blessing, Gal. 3.13. Also that we might be so fixed to his Crosse by love, that we might not serve that sin, which by his Crosse he hath abolished. And further, that the hand writing of the Law might be cancelled, Col. 2.14. that our sins might be no more re­membred: so that Christ is to be considered as a propitiatory Sacri­fice, Priest, and Altar. Priest he was everlasting, Heb. 7.24. A Sacri­fice he was in his manhood, not Eucharisticall, but expiatory, offered up whole like the Holocaust for sin, which was burned up to ashes by the fire of Gods wrath. And his Godhead was the spirituall Altar, called the eternall spirit, by which he offered up himselfe, Heb. 9.14. yet the Crosse might be taken as a materiall Altar, upon which his body was laid; for though the Altar sanctifieth the gift as it is the utensill of Gods instistution, yet he that sanctifieth himselfe, may san­ctifie the Altar too by his own oblation; the fruit whereof made a blessed attonement by the sweet savour thereof, Eph. 5.2. for all those that are crucified with him, by crossing their own corrupt natures, and that look upon Christ by faith, as on the brazen Serpent that cured the people, Iohn 3.14. and also to consecrate themselves to God, as a living sacrifice to his service, Rom. 12.1.

I pray shew me the reasons why he was crucified in such a man­ner.

He was crucified naked, to satisfie for Adams losing the garment of innocence, and might uncloath us of mortality, (of which the skins given to Adam for cloathing was an Emblem) and cloath us with his merits; also, that he and we might enter into heaven naked, as Adam did into earthly paradise; so to comfort us, that when the world and death strips us naked of all we have, to suffer it joyfully; for we shall find a cloathing from heaven, 2 Cor. 5.4. when mortality shall be swallowed up of life; and therefore to be content in the mean time,Lignum mortis. Lignum vitae. that the world be crucified to us, and we to the world. Again, he was fastned to the wood, that death might be driven out of the world by a tree, as it came in by a tree, and life brought back to us again. He was laied on the crosse, as Isaac on the wood; and nailed as foretold, Psal. 22.17. they digged my hands and my feet; also, that all bils and bonds of law against us, might be nailed with him to his Crosse.1 Pet. 2.14. Then he was lifted up that he might carry our sins from the earth, and conquer the spirits that rule in the aire, Col. 2.15. He was crucified with his hands spread, as reaching them out to embrace both Jewes and Gentiles, that are not a gainsaying people. His blood was [Page 105]shed on the Crosse to answer all the sacrifices of the Law, without which there had been no remission, Heb. 9.18. whereas it is now an universall medicine for all our soules languishing, 1 John 17. and obtaineth for us eternall redemption, Heb. 9.12. Beside, he was crucified between two theeves, 1. Because it was foretold that he should be reckoned among the transgressors. 2.Esa. 53.12. That he might sanctifie the death of repenting malefactors; for his death in ef­fect was to be divided among sinners, of whom at last he would be Judge, while some stand on his right hand, and some on his left, as the bad and repenting Theefe hung. Now while he hung on the Crosse alive, he suffered, beside the paine, 1. The division of his garments, and casting lots on his vesture, as was prophecied, Psal. 22.19. 2. To shew that his very enemies should partake of his graces. 3. Into four parts, to shew that his good grace should edifie the four parts of the world. So the not dividing his other coat, shewed that his righteousnesse should be applied whole to every beleever. And the casting lots for it, argued that no man had his merits by their deserving, but by the meer gift of God,Col. 1.12. who disposeth of the Lot. To all which misery, they added derision, Mat. 27.39. wagging their heads, and upbraiding him with his words of destroying and building the Temple in three daies;Yet it was truth in his sense of his resurrection, ut praedixit sit revixit. and mocking at his miracles, saying, he saved others, but himselfe he cannot save. Others mocked at his trust in God. Others at his praiers, as if he called upon Elias to save him; which he suffered, that we might know the abominableness of our sins, that heaped such contempt upon the Son of God. Also that we might be deli­vered from the scorn of this world, and enjoy the comfort of our repute from God and a good conscience,Heb. 12.3. without reviling the world again. Nay, more, they blasphemed God, as if he could not deliver him, as the wicked said, Psal. 22. with whom they join issue, and so condemn themselves to be of the wicked crew, even like theeves, who also did the same. But beside all this, he suf­fered great torments both in body and mind. In body, by hanging on the Crosse by his nailed hands and feet; so that his heart might be rightly said to be melted like wax, Psal. 22.15. This was under­gone to satisfie for our despising the threatning, and the power of God in punishing those sins we had committed in the body; also to free us from eternall torments, and to sanctifie whatsoever pains we suffer in the body by diseases, or from persecutors. So he suffered anguish in soule, when he cried out, my God, my God, why hast thou forsaken me; which some writers take to be meant of his descending into hell: for now God seemed to desert him, by deferring his deliverance, and by withdrawing from his hu­mane nature, the divine support of comfort, that he being sensi­ble of them, we might be delivered from them, by his merito­rious suffering them. Yet we are not to conceive, that the divine nature of the Sonne did forsake the humane, but that the union was obscured or eclipsed; nor that God the Father forsook him [Page 106]quite, but permitted his humane nature as surety to feele what was due to the principall. And this first confutes those that think he suffered not in soule, though the Prophet say he made his soule an offering for sin. And if not in soule, his bitter cry argued more impatience then the Martyrs had. It also may comfort men in their distresse of mind, since Christ was forsaken for a time; and surely it should work in us a feare of sin, that made God thus to deale with his only Son, whom he spared not, being only the principall; how terrible will he be against unrepenting sinners, whom he will for­forsake for ever; and to make us consider with commiseration, those that are troubled in mind; a wounded spirit who can bear. No wonder if many of them cry out they be damn'd, of whom we are to judge charitably, since Christ complains of Gods forsa­king him, through fear, whom yet he calleth his God by faith. Lastly, he through paine suffereth thirst, and they to adde to his misery, gave him vinegar, and so they fulfilled the Scripture, Psalm 69.22. and he compleated our redemption, saying, it is fi­nished.

But did he only suffer on the crosse without any glorious testi­mony of his roialty and Deity?

No, God left him not without witnesse. For Pilats su­perscription, (Jesus that Nazarene, that King of the Jewes) God would not it should be altered, being a plain affirmation of his glo­ry, which otherwise Pilate might possibly have done as well, as to crucifie him at their importunity. Now in that God doth thus acknowledge his name Jesus upon the Crosse, he thereby testified that he accepted him for our Saviour, as Jesus signifieth, Mat. 1.22. and will not deny those that beleeve on him; yea, God exalts him in that name which the Jewes despised; so that he will honour those whom the world reproacheth; yea, he will have him now known to be that King, his first born, higher then the Kings of the earth; and at this time of his disgrace too, to shew, his Kingdome stands not in outward observation; nor is his roialty lost, by outward abasements: for even now like a King he paied the blood-roiall-ransome for his elect, even among the Jewes themselves, of whose repenting people he was King, by whose power they were converted, Acts 2. This title was written in the three generall known languages, to shew that every tongue should confesse to his glory of Jesus, Phil. 3.11. when the Gospell should be preached to the nations. This title Pilate would not alter in one tittle, to shew that we should not lose one jot of the faith of Christ, and indeed whosoever doth it, or suffers it to be done by Hereticks, or Sectaries, are worse then Pilate himselfe. Again, God honoured him, by making nature suffer an e­clipse of darknesse, as if to shew the Sun of righteousnesse did now set, and that the Jewes should be left in blindnesse, and all others that did not beleeve in him. Also, that nature abhorred the fact, and that God hereby did threaten the sins of men, as Joel 2.10. and that he that now suffered was more then a man, for whose sake such a miracle was [Page 107]wrought. Next he was glorified by one of the malefactors conversi­on and confession; which shewed Christs power and mercy, and ju­stice; his power, that he did and could work on him in the midst of his anguish; his mercy, that he would save one at the last gasp, that none may despaire; and his justice, that he would save but one, that none might presume upon late repentance. Lastly, he was glorifi­ed by the vaile of the most holy place rending of it selfe; which shewed that God did now abhor the Jewes Temple, and dissolve their religious rites, and utterly rejected them, for rejecting Christ his Son. And that now we have free accesse to the mercy seat, Heb. 4.16.Aequaliter pa­ter arca calestis. Helv. Yea, heaven is set open to us, which before was shut against sinners, of Jewes and Gentiles, but now open to both.

But what necessi [...]y uas there of Christs death?

First, to satisfie Gods justice, who determined death to be the wages of sin, Rom. 6.23. Christ therefore being mans surety,Rom. 8.3. and ta­king on him the similitude of our sinfull flesh, God condemns sin in his flesh, by putting him to death, and satisfieth his justice for all the elect by one; who though he was but one, yet being both God and Man, his death is of infinite price to make satisfaction to Gods infinite justice; who had told the first Adam, that if he eat of the forbidden fruit, he should die that day. And that day he became mortall;Rom. 5.12. for then death began to seize upon him and all his posterity. But Christ comming in Adams, stopped the issue of spirituall death, by the merit of his death. And this he did also to fulfill the prophecies of himself,Esa. 63.7. that he should be lead as a sheep to the slaughter; as also to ratifie the New Testament, which was as his last will whereby he grants by covenant with God, all the blessed Legacies of spirituall and eternall happinesse to his Church:Heb. 9.15. which Testament is of no force without the death of the Testator. Also that he might destroy the power that death and the devill had over us, Heb. 2.14. even to bring us under eternall death; which death though he never suffered himself, yet pre­vents it in us, by the worthinesse of his person suffering externall death for us that beleeve upon his precious death, which is of more value for one houre, then the eternall death of all men in the world. And so by this means he hath given us an antidote against the reigning power of sin, that it shall not have dominion over us,Rom. 6.14. but that by the vertue of his death we might die to sin, Rom. 6.2. and that he might purchase life for the world of his elect, who by the doctrine of his death, receive the seed of eternall life, and become the seed of Christ, Esa. 53.10.

But how did Christ die, in his natures, or in his person?

Herein you must beware what you conceive: for if you think he died in both natures, divine and humane, or in his whole per­son as God and man, you erre from the faith, and prophane his divi­nity: therefore you are to beleeve; that though the flesh of Christ only died, in respect of the nature that died, yet this death having re­lation to the eternall word by union, the Lord of life and glory, may be said relatively to suffer, in which respect his blood is called the blood of God, Acts 20.28. Therefore though death made a separation [Page 108]of his humane soule from his humane body, yet both ever subsisted in the divine nature, firmly united. For if there had been a new manner of subsisting, then Christ must be conceived to have two persons as well as two natures.

How shall I reconcile St Paul, who saith, Christ was slain to­wards the end of the world, Heb. 9.26. and St John saith, he was slaine from the beginning of the world, Rev. 13.8.

He was actually slain toward the end of the world, namely, in the year of the world,Scalig. 3982. and in the 34. year of his age, and on Fri­day the fifth day of our week, which that year was the fifteenth day of the Jewes month, called Nisan, which that year was the seventh day of our April, as some account, yea, at the ninth hour of that day, the time of the evening sacrifice, Mat. 27.46. But he was flain from the beginning of the world in Gods determination, Gen. 3.15. for all that beleeved on him to come, to whom his death proved as efficaci­ous, as the composition of a surety doth enlarge a debter out of pri­son, though the debt be not paied a long time after. Thus Christ was slain from the beginning, in type of Abel slain by Cain, and in all the sacrifices offered for sin, which were as evidences to the faithfull of things not then seen.

But the Evangelists take notice of many occurrences in his death, of which I can find no great reason nor mystery infolded, as that no bone of him was broken; and that his side was pierced and the like.

No doubt but every particular consequent of his death, hath some mystery in it.Exod. 12.46. As 1. In that a bone of him was not broken, to shew that he was the true paschall Lamb sacrificed for us, 1 Cor. 5.6. answering to the Jewes Passeover, which was so to be handled, Exod. 12.46. So his side was pierced with a spear by a souldier, John 19.34. First, to fulfill Scripture, Zach. 12.10. they shall look on him whom they have pierced. Also to answer to Adam, whose side was opened when Eve was formed: so was Christ, when the Church Christian was to be framed. So the water and blood that issued from that wound, was both miraculous and mysticall. 1. Miraculous, that the water contained in the pericardium about the heart, was not dried up with the anguish that he endured, and by the heat of the heart in that extremity. 2. It was mysticall, shewing the difference between him and his forerunners. Moses shewed a bodily deliverance of Israel by water of the red sea; Joshua by Jordan. John the Baptist shewed a spirituall deliverance by water in baptisme; but Christ was he that came by water and blood, 1 Iohn 5.7, 8. By water of sanctification to wash us from the stain of sin, and by the blood of expiation, to make attonement with God for the guilt of sin. So the earthquake shewed his divine power, by which he made the earth do him homage, though man would not; whereby the senslesse creature condemned the stu­pidity of men. As also it foreshewed how the doctrin of his death should shake all worldly ordinances. So the renting of the rocks, shewed how the doctrin of his death should rent the hearts of men; the godly hearts by sorrow, the wicked by horror; yea, the confes­sion of the Centurion, that he was the Son of God, shewed Christs [Page 109]power, that though his Disciples forsook him, yet he raised up pagans to acknowledge him.

Why was he buried?

First, that the Scripture might be fulfilled, Esa. 53.9. and that being buried, might be known to be dead; and also might o­vercome death in his own den, and might bury our sins with him from the sight of God, who are buried with him by baptisme, Col. 2.12. and might take away from us the horror of the grave: yea, no doubt also to teach Christians to bury each other decently, as those that have a part in Christs death, and in the hope of his resurrection. He was buried in a known place, that his buriall might not be doub­ted of: and neer to the City Jerusalem, which signified the vision of peace, that men may know our rest came by him, who bore the cha­stisement of our peace. He was laied to rest in a garden, because troubles arose from sin committed in a garden. And his sepulchre was in a rock, to shew that our stony hearts must be digged before Christ can lodge there. And it was a new sepulchre; to shew that his rest place is only in that heart that is made new. And in this no man was ever laid, lest some should say it was some other man that rose; or that he rose by vertue of some holy man there buried, as 2 Kin. 13.21. So he was buried another mans sepulchre; to shew that no grave belonged to him, because he was no sinner; and that therefore he was buried for other men, not for himselfe; and that graves are propërly made for sinners, not for him that was their Saviour.

But why is the Evangelist so diligent to give notice of all the circumstances of his buriall?

He makes mention of Joseph of Arimathea and Nicodemus now, because they doe now a more worthy work then ever before; to shew that God will honor them that honor Christ; by which we may be encouraged in well doing. Now was that prophecie fulfilled, that he made his grave with the wicked and the rich. The wicked was Pilate, whose leave was craved; and those malefactors that lay buried not far off. And the rich were these two Senators, who shew more Christian courage for Christ now dead, and insulted over by his ene­mies, then when he triumphed by his miracles. So should we to his members, in the depth of their adversity. They are the most noble Christians that will shew themselves to the Church, friends in her tribulation; and to Christ professors in persecution. This argued the powerfull working of God, in these who hid their profession for fear of the Jewes, and now are more bold then the best of his Disciples. It is dangerous censuring of men: for though some seem good, and are not, so others seem bad, and yet are good: even as some are wi­ser then they seem, so others seem wiser then they are. But you will object, that if they were so zealous, they need not have asked Pilates leave to do so charitable a work. Now the Evangelists set this down, to shew that there might be the lesse doubt made of his death, because the Judge gave leave to bury him. Also, that though they knew God could mollifie the heart of Pilate, of himselfe to command his buriall, yet Joseph thought fit to shew his respect to authority, by asking his [Page 110]leave. Zeale without discretion, is like sacrifice without salt, not ac­cepted with God. Having obtained leave, they perform it hastily, be­cause it was the preparation to the sabbath; to teach all men to do their necessary occasions before that, yea, that our outward solemni­tie, though it favour of charity, yet must not obstruct piety. Also they did it openly to take away all suspicion of fraud in his buriall. And they did it costly, to teach us that we must spare neither labor nor cost, to serve Christ living or dead, in himselfe, or in his members. He was wrapped in fine linnen, to argue his innocence; and with spices, to shew the sweet memoriall of the blessed; and what a sweet odour should arise from his buriall in the hearts of all beleevers. But yet he was not imbalmed, not only because the time was too short to do it, but because we should know that his body needed nothing to preserve it, but Christs own divine power; and also to prevent any cavill, as that he was thereby preserved from corruption. Now it is noted, that this was done after the manner of the Jewes buryings, to shew us that customes may be observed,Mat. 27.59. Heb. Goler. being not forbidden in Scripture. It is said, they rowled a great stone to the mouth of the sepulchre, not only to secure his body from any vile usage, but that the glory of Christ might the more appear in removing this stone when he rose: yea, the women being there, had a mystery in it, namely y [...] shew how God can make the weakest strong enough to stand against the enemies of Christ, by an open profession of him; as the watching and sealing up of the sepulchre, did but the more manifest his resurrection by those souldiers, being witnesses that he rose in spight of all their power and policy. So his lying in the grave three daies, was to answer to Ionas his type in the whales belly, and to make good the prophecie of Ho­sea 6.2. after two daies he will revive us, and the third day he will raise us, and we shall live in his sight. But you will say, he did not lie in the grave three whole daies and nights; yet according to the Jewish account, he might be said so to do; for a day is reckoned by evening and morning. Now the former evening, and Good Friday on which he was buried, made the first day; then Friday evening, and the Sab­bath following, made the second day; and the Sabbath evening, and the next morning of his Resurrection was the third day. It may be you may think it strange, that Christ would lie in the grave on the Sabbath day: but this he did, to shew the work of redemption was finished; and therefore he rested the seventh day, as God was said to do, after the six daies work of creation. Also to shew, that with him was buried the ceremoniall part of the Sabbath, namely, the seventh day formerly appointed. And surely the first Christians so under­stood it, and therefore they kept their holy meeting afterward upon the first day of the week,Rev. 1. which St Iohn called the Lords day. Now in all this time Christs body corrupted not. First, because he was without sin, which is the cause of corruption; and therefore he was preserved by the power of God, Psal. 16.10. Beside, men that die vio­lent deaths, are not so apt to corrupt, as those that die of diseases, by which they are partly corrupted before they are dead, otherwise a dead body may possibly be without corruption sixty hours, and up­wards, [Page 111]and Christ was dead not much above forty, and so might justly be said not to see corruption. By all which he gave us a pledge of an eternall sabbath of rest; and that our bodies after death should rise incorruptible. And this doctrin of Christs buriall, is full of com­fort and instruction. Of comfort, because that now this storm of Gods anger is allaied by our Jonas, being cast into this whales belly of the grave, which by his body is fanctified for us. It teacheth us also to bury our sins with Christ, Rom. 6.4. and there let them lie as dead carcasses, separated from us for ever, and grow loathsome, and at last wear out of memory in respect of either by affection or practice, and we may live to newnesse of life, by vertue of Christs resurre­ction.

But before I enquire of you the mystery of Christs resurrection, I pray resolve me what you think of Christs descending into hell, which is an Article of that Creed, commonly called the Apostles, and in that of Atha­nasius; but not in the Nicene Creed, nor in any other that I know.

You put a Question of great controversie, yet of more then needs, if the phrase of hell were rightly understood. For in the Old Testament it hath two names given to it, namely, 1. The congrega­tion of the dead,Pro. 21.16. according to which translation it may be understood for the grave; and if it be translated word for word with the He­brew, then it may be taken for the depths of water,In caetu Ri­phaim or Gi­gantum. in which the re­bell giants of the old world were drowned; which Job calleth Sheol infernus; or the low place, Job 26.7. and so doth David, Sheol. Psal. 16.10. which is translated the grave. Afterward about the captivity, it is cal­led Tophet or Gehinnom; Gebenna. which are only words borrowed from that execrable place in the vallie of Hinnom (where the Jews burned their children in sacrifice to Moloch, i. the devill) to expresse hell, which they beleeved to be a place of torment. This term or word held long among the Jewes, and Christ used it as the vulgar expression in his time. Mat. 5.22. yet Luke 16.23. he useth another word as it is in the Greek text, namely Hades, which there signifieth hell; for it is said,Hades. the rich man was in hell in torments. But it is taken oftner for the grave, and the condition of men deceased, as Gen. 42.38. Iob 7.9. Psal. [...]. [...]. Pro. 23.14. Acts 2.31. 1 Cor. 15.55. and most plainly Rev. 20.13. death and Hades, i. the grave shall be cast into the lake of fire. Now see how Christ may be said to descend into these; for into the grave he had descended, and therefore it need not be said again in relation thereunto, that he descended into hell. If taken for the waters, what should he do there,1 Pet. 3.19. except you will suppose that he went to preach to the rebellious spirits that were there imprisoned for their diso­bedience in the daies of Noah. But how he went, and when, and where­fore: how whether in soule or body, or both: then in what time; whether before he rose, or afterward: and why; whether to preach for their conversion, or to confirm their damnation, would be resol­ved: or whether he went thither to suffer any thing, or to triumph: surely not to suffer for us; for on the crosse all his sufferings were fi­nished: nor to triumph, for that he did upon his crosse, Col. 2.14, 15. Beside, we are to consider where Hell should be, if Christ descended [Page 112]locally thither: for we conceive it to be a place ordained for the de­vill and his angels, and wicked men. Now if the Devill and his be not yet confined thither, what should Christ descend thither for, ei­ther to confirm damnation, or to triumph over them that were not there. Now that they are not yet confined to the place appointed, is plain, because St Paul calleth him the Prince that ruleth in the aire; because yet they have great liberty in tempting men. Also because the devill besought Christ not to torment him before the time. And because both St Peter, 2 Pet. 2.4. and St Iude, ver. 6. say, that they are as yet only reserved in chains of darknesse, to the judgement of the great day.Just. Mart. Iren. l. 5. c. 26. Hieron. in 6. cap. Ephes. Drusius. Aug. lib. de civit. dei. l. 8. c. 22, 23. And so held the fathers of the first 400. yeers after Christ. St Peter in his second Epistle the second chapter, the ninth and seven­teenth verses, saith so of wicked people. Therefore some writers of great account have said, that from the earth to the firmament, is not a meer empty space, but full of spirits, which were cast down from the high heavens into these lower parts of the aire, as into a prison, till the last judgement, together with other wicked of their society. Now de­scension cannot properly be applied to the aire, but rather ascention. Therefore by Christs descending into hell, we may as I judge, safely understand, those inward sorrowes which he suffered in his agony in the garden, and on the crosse, which pressed him to cry so bitterly, my God, my God, why hast thou forsaken me: which internall sorrowes, were as neer infernall sorrowes, as the innocent surety of our salvation was capable; of which no mention was made in the Creed, but only by this Article: or that by the efficacy of his death he did pierce into hell, i. wheresoever the cursed spirits have their residence, despoiling them of their power, and confirm their damnation, and to signifie the deliverance of his people from their captivity.Ephes. 4.8. And it seems to me that David intended this sense, Psal. 16.10. thou wilt not leave my soule in hell, i. in sorrow and anguish; nor suffer my body to know corruption. All which should work in us sorrow for sin, which put Christ to so much; and make us to descend in all humility under the hand of God, as he did, that with him we be exalted in due time. Also to shun de­spair, since God can bring us from the sorrow of hell it selfe, as he did our blessed Saviour.

But I pray tell me the benefits obtained by his resurrection.

It is said, Phil. 2.9. that for his sufferings God hath highly exalted him; so that at the name of Jesus every knee should bow, in heaven and earth, and under the earth, and that every tongue should confesse that Jesus is Lord, to the glory of God the Father. Now this exaltation, consisteth, 1. In his Resurrection. 2. In his ascension. 3. In his session at the right hand of God. 4. In the outward and inward adoration of the intellectuall and rationall creature. 5. In his comming to judge the world.

Foure of these I agree to, but the bowing at his name I doubt of, as I doe also of many other gestures which have been used in the Church assemblies.

I know this outward gesture hath been much controverted. But when I consider that God alloweth of outward visible, as well as [Page 113]of the invisible worship, and that St Paul saith, we must glorifie God in our bodies, as well as in our spirits: and that this posture of bowing the knee, is founded upon the glory of God in Christ, Phil. 2.10. It may be practised by Christians, yea,Chrysost. ad popu. Antioch. hom. 61. and ought to be at certain times of devotion, as a token of the same, and to testifie our submission to Je­sus Christ, whom God hath so highly exalted, and assigned him this worship as a part of his reward for suffering,Theodo. in Phil. 2. that by our humility he may be exalted, who was exalted for his humility, even to have him honoured in his name, when absent, in reference to his person. I know that many objections are made against it. As first, that all things that are here spoken of, have not knees, as Angels below and above. I an­swer, nor have they tongues, therefore shall not they confesse him? The meaning then is, that all in their severall manner shall willingly, or unwillingly be subject to Christ, whom God hath exalted by ma­nifesting him to be the eternall son of God. So that as we that have knees are to bowe them to the person that owns that name Jesus, so shall all others do first or last willingly, or forcibly to the same per­son and his power. For the bowing to the name as a word, or at the naming thereof alwaies, I do not understand the text intends it; but that Christians in old time did use to uncover their heads at divine service, when this name was pronounced, in signe that they did ac­knowledge his deity,Zanc. in Phil. c. 2. against the blasphemy of the Jewes and Arri­ans, who would not acknowledg his Godhead, is plainly to be found:Hiero. in Isa. 45.23. and that they bowed the knee also, which the Jew in pride would not doe, which in time did degenerate to superstition. Yet sure as it may be superstitiously used, so it may be irreligiously neglected, since that Christ hath said, he that honoreth the Son, honoreth the Father, and that he will have all men worship the Son, as they worship the Fa­ther; and that God hath included his own name in Jesus. I am,Isa. 43.11. and beside me there is no Saviour; and therefore being Jesus the Savior, he must be Jehovah too, our righteousnesse, Jer. 23.6. Upon this ground I beleeve our Church hath injoined this gesture, as may be seen in the 52. injunction of Queen Elizabeth, and in the eighteenth Canon. But antiquity is antiquated, and the Church authority disa­lowed, and so Gods worship disanulled.

Now I pray declare the manner and the benefits we have by his Resurrection and Ascension, and his session in heaven, and his comming to judgement.

First, ye are to know that only Christs body can properly be said to rise, because that only died, although the soule and it were never disunited from the person of the Son of God, though the soule was divided in death from the body: of which rising there was testi­mony enough, both of Angels and men. The time of his rising was the third day, neither sooner nor later. And that first to fulfill both his type of Isaac, who was taken alive from the altar the third day, after he was destined for death, Gen. 22.4. which receiving was in a figure, Heb. 11.19. i. of Christs resurrection; and also of that prophecie, Hos. 6.2. the third day he will raise us, for by him we shall all be made alive, 1 Cor. 15.22. Againe, he rose this day as it were to give a new [Page 114]beginning to the world. He died the day of the week that Adam was created, and rose the first day of the week, on which God began the world, by which he enlightned Heaven and Earth, with the grace and joy of his resurrection. Also he rose with the sun, to shew that he was the true Sun of righteousnesse that was to rise with healing in his wings, Mal. 4.2. to enlighten the new Christian world, after so long a night of dark legall shadowes, spoken of, Cant. 2.17. and Rom. 13.12. bringing life and immortality to light through the Gospell,2 Tim. 1.10. 2 Tim. 1.10. The manner of his rising was admirable: As first by his owne power, John 2.19. dissolve this temple, meaning the temple of his bo­dy, and I will raise it up again the third day. So John 10.18. I have power to lay down my life, and I have power to take it up againe: this he did as he was God. He did it by himselfe from the Father, through the eternall spirit. Again, he rose by such a way as never any man did before, namely, as the Prince of life, as the first born of the dead, as the first fruits of them that sleep, 1 Cor. 15. He never saw corruption, nor ever was to die any more, as Lazarus and others. He rose in the same body that was buried, Luke 24.39. and in despight of his keeper, as the Church shall do in despight of all opposers; and with an earthquake, to shew how he will shake the world, first by the power of his word preached, and next by the power of his last comming to judgement.

What benefits have we by his resurrection?

Surely very many; as first, the confirmation of our faith in Christ, that he was the Son of God, because he raised himselfe from the dead, and that we are justified from our sins, or else why is our surety let out of the prison of his grave, but that Gods justice is fully satisfied, Rom. 4. and the last verse. Again, it causeth a twofold resur­rection in us; first from sin to a new life of grace, Rom. 6.4. Secondly, of our bodies from the grave, 1 Thes. 4.14. so it gives us an hope of heavenly inheritance, 1 Pet. 1.3, 4. The reason whereof is, because Christ sustained our persons in himselfe, and so we have our part both in his death and resurrection, Rom. 8.11. Therefore this doctrine ought ever to be remembred, 2 Tim. 2.8. not only in our head, but in our life, by standing up from the dead, Eph. 5.14. lest if we have no part in the first resurrection, we lose also our part in the second. And remem­bred it ought to be the rather, because it may comfort against the most sad afflictions,Esa. 26.19. from whence Christ can raise us. So against the fear of Gods wrath, because it is fully satisfied; from which baptism a type of the ark, and of our rising with Christ above the deluge of Gods justice, doth now save us, 1 Pet. 3.21. and against the power of death,Rom. 8.11. which by vertue hereof is so subdued, that it shall not alwaies suppresse us.

For what end or purpose did Christ ascend into heaven?

To fulfill what was foreshewed in legall types and shadowes of him. As the high Priest of the Jewes entring into the most holy place,Heb. 7.26. which was a type of heaven, as he himselfe was of Christ. So to shew that he fulfilled all things on earth, which concerned our re­demption and reconciliation; and therefore now ascended in triumph, [Page 115]leading captivity captive, as Abraham did the forces of the four Kings;Psal. 68.18. and as Barack did the Midianites, and so enter into his glory prepa­red, Iohn 17.5. through the gates of heaven, intimated, Psal. 24.7. and so demonstrate, that Angels and principalities and powers, were made subject to him, 1 Pet. 3.22. Also that in Heaven he might make inter­cession for us, Heb. 9.24. who yet are in this world, as in the outward court of the most holy place, where the Jewes stood, when the High Priest entred to make an attonement for them, he being sprinkled with blood, having the holy censer with sweet incense in his hand, by which means he hath opened a way for us into heaven, Heb. 10.10. as he had promised, and now performed it,John 14.2, 3, Eph. 2.6. by carrying our flesh into heaven, as a pledge that we should all follow that beleeve in him; also that we might place our mind, where our treasure is, and not misplace them on earthly things,Col. 3.1. nor to dream of his bodily presence in this world, as if we would know him still after the flesh. This do­ctrine of Christs ascension should make us to forsake sin and satan, & not be subject to that slave which Christ hath led captive. So to be willing to die, that we may go to the place which Christ hath entred for us; and therefore not to mourn immoderately for the dead in Christ, who are seized of heaven already.

What is meant by Christs sitting on Gods right hand; for I conceive not God to have either right or left hand, nor how Christ is tied to any such posture.

You are to understand that sitting so, importeth in Scripture, abiding or habitations, as Luke 24.49. sometime judiciary power, as Solomon was said to sit on the throne of his Father, though he was not alwaies tied to that posture, 1 Kin. 2.30. So by right hand is under­stood power and help, and glory, Psal. 44.3. Sometimes therefore as man is said to be helped by Gods power, and protected when he standeth on his right hand, Psal. 16.8. or holdeth by his right hand, Psal. 73.23. So one is exalted, when one is said to be on Christs right hand, Psal. 45.29. which is spoken of the Church. So Christ by his sitting, is understood to rest in felicity from all his labor and pain, and on Gods right hand having dignity imperiall, and power judiciall; so that we are to understand by his sitting on Gods right hand, that he doth not only rest in joy and felicity, but hath obtained the highest dignity above all men and Angels, Eph. 1.28. and that he is copartner with his father in his Kingdome, and therefore he hath power over all things in heaven and in earth, Mat. 28.18. not that God the Father ceaseth to rule, but that he pleaseth to administer his Kingdome by his Son; yet he also makes Christs enemies his footstool, Psal. 110.1. till which time Christ must reign by and in the Kingdome of grace, 1 Cor. 15. but then he shall deliver up this Kingdome to God the Fa­ther, i. the rule which he exerciseth now by Gospell means, shal cease when his enemies are subdued, and the elect fully gathered and glori­fied: not that his Kingdome by which he is equall with God shall cease, for of that his Kingdome shall be no end; but of that King­dome by which he governeth by means and holy methods, of Word and Sacraments, and mysteries of godlinesse. Now then, who can [Page 116]be ashamed of Christs service, who is so great a potentate, but rather to submit to his government with all reverence and conscience of his greatnesse and power, that so we may shew our selves worthy sub­jects and servants to him, lest we cause that blessed name to be bla­sphemed, by which we are called. And who can choose but trust in him for provision in all wants, and deliverance in all temptations of satan, or any adversity, since our Saviour hath an universall power by sitting at the right hand of God.

Whether is this the uttermost degree of Christs honor and ex­altation.

No; for he shall come from thence to judge the world; In which we are to consider many things for the terror of some, and the comfort of others.

What need, or why must there be a judgement day?

First, for the confusion of wicked men, who have mocked at it, 2 Pet. 3.3. whom he confutes in that chapter; first, of being igno­rant that the world was made by the Word of God, and that he de­stroied once by water, Gen. 7.11. in the 600. year of Noahs life, and that the world which is now, is reserved for fire unto the day of judgement, and perdition of ungodly men foretold by Isa. 66.15. Dan. 7.10. Mal. 4.1. and threatning a fire that shall consume the wicked, both root and branch. Secondly, he shewes the reason why God de­ferreth it; not that he is slack in his purpose, but because he would not have them all to perish by a sudden surprize, but that Jew and Gentile might have a time to be called to salvation, and then it shall come suddenly as a thiefe.

Secondly, there must be such a day, because judgement is not fully executed in this world; for oftentimes the best men are here oppres­sed, and the worst are exalted; but a time must be, when God will reward every man according to his works. Judgement begins in this world with the house of God, but it will end with the wicked, 1 Pet. 4.17. So that this day will declare the justice of God, which now ly­eth hidden, Rom. 2.5. and is himselfe censured by men, but then he shal overcome in judgement, which in part he hath shewed by the fiering of Sodom, and will compleat it by being revenged upon the sins of all men, as well as theirs.

When shall this day be?

As some have thought it would never be, so others have been too bold to set the time, and so have made people carelesse of their calling; and some seeing it did not come, to fall away from Re­ligion; of these St Paul warneth to take heed, 2 Thes. 2.1, 2, 3. and saith, that the Kingdome of Antichrist must first come and be de­stroied also, whereas it seemed some thought it would be in the A­postles age, by mistaking some Scriptures, as Iohn 21.21. that St Iohn should tarry till Christ came. Others thought it would be 400. some 500. some 1000 years after Christs Ascension. Others have thought 2000 years after Christs Nativity, because they say the world was 2000 years before the Law, and 2000 under the Law, and 2000 years under the Gospell, but for the elect sake those daies shall be shortned. [Page 117]But the account is false: for before the Law was more then 2000 years from the Creation, and lesse then so under the Law: and there­fore who can beleeve what they set down for the future. As for the shortning those daies for the elects sake, that is spoken of the troubles that fell upon Jerusalem by the Roman army in Vespasian and Titus their time. But that there shall be such a day, the Scripture tels us, Acts 17.31. and God will have it known by preaching of it, Acts 10.42. both for the consolation of his people in all their troubles, and to leave the wicked without excuse, that they had no warning. And that this day shall be the last day of the last times, wherein men shall depart from the faith, 1 Tim. 4.1. Which last times are not they spo­ken of, Heb. 1.1, 2? for they were the last times of the fourth and last Monarchy foreseen by Daniel, wherein the stone, i. Christ, should crush to dust all those Monarchies, and set a Gospell Kingdome. But these last times are the latter times of the Gospell profession, where­in men shall give heed to spirits of error, and doctrines of devils; such as popish heathenisme in worshipping Images, Saints, and Angels, which is nothing else but the renewing of their old superstitions, un­der the colour of Christian Religion. But it may be that some may wonder why God should defer the day of Judgement, so long after the death of so many faithfull Patriarchs and Prophets, and holy Martyrs. But they consider not that God hath respect to his own glo­ry, in raising and altering things in the world, as the Monarchies there­of, and the rising and fall of Antichrist; the rejection and calling of the Jewes; the full comming in of the Gentiles to Gospell profession; the gathering of the elect by the means of Gospell-preaching, who must have a time to be born and live, and hear instruction, and per­form the works of righteousnesse. Nor do they consider that the de­ferring thereof is for the triall of the elects faith, patience, and devo­tion in prayer, like the Saints crying under the Altar, Rev. 6.10. How long, Lord, holy and true, dost thou defer thy judgement? Others it may be will object, that seeing that God hath determined this day, why will he hide it from us? The reason is no doubt, because he would have us watch, and be prepared like the wise virgins with oile in our lamps, and like him that expects a theefe to come suddenly, as Christ tels us, Mat. 24.43. But some will say, it is no wonder that we know it not, being that Christ himselfe saith he knew it not, Mark 13.32. To which it may be answered, that he knew it not, so as to make us to know it; as God is said to prove Israel that he may know; that is, that he may make them to know, Deut. 13.3. for God knew before what they would do; or that he knew it not as he was man in the estate of his humiliation; or that he knew it not without revelation from his divinity, but now he is glorified, he as man knoweth the day and hour. But it may be some will be so curious to ask, where shall this judgement be? Some think in the vallie of Iehosophat, from Ioel 3.2. but that place hath only relation to those nations that afflicted Israel, and so is but an allusion to this great assizes at the judgement day: yet it is probable that Christ may judge where he was judged; but we have no certaine proofe from Scripture where it shall be, but [Page 118]that he will come in the clouds, and every eie shall see him, and those that have pierced him, and thither the elect shal be caught up to meet him; 1 Thes. 4.17. even in the aire, where the devill now ruleth, Eph. 2.2. as a Prince, but shall then be judged with the rest of his crue to hell, to which place they are not as yet committed.

What may be the signs of his comming to judgement.

Some take the preaching of the Gospell to all nations; but this was done in the Apostles daies, Col. 1.6. Others say the security of men;Mat. 24. but that is no sign that hath no distinction; for men have ever been so, and ever will be so. Others say the want of faith, love, wars, and plagues, and the rising of false Christs and Prophets; but these appeared before the destruction of Jerusalem (whatsoever may here­after) for Mat. 24.34. it is said, that before that generation passe, all these things shall be fulfilled. But in the succession of ages, there hath been alwaies severall monitory signs of that day, ever since the Apostles daies. As first, the rising up of many Antichrists, 1 John 2.18.2 Thes. 23. Then a generall apostasie of men from the truth of Religion, as in the time of Arrius, who denied Christ to be begotten of the sub­stance of the Father, and that there was a time wherein the Son was not: which heresie was generally received and abetted by Bishops, and some Emperors;Socrat. l. 2. c. 18 few or none opposing it more openly than good Athanasius, excepting the Councill of Nice. The next sign is the dis­covery of Antichrist, 2 Thes. 2.4. by Gods witnesses, namely, the Scrip­tures, or some faithfull expounders thereof. The next sign is the re­viving and publishing the everlasting Gospell, and profession of the re­formed religion from superstition, prophecied, Rev. 14.6. which hath been set on foot by the Protestant religion in these latter times. The next sign will be the fall of spirituall Babylon (which in all likelihood is Rome) by the martiall power of Princes, Rev. 17.16, 17. The other signs will be a generall corruption of manners. Then the calling of the Jewes, great alterations in heaven and earth, but how is not set down. But at last shall be seen the sign of the Son of man comming in the clouds,Mat. 24.30. but what kind of sign this will be, is uncertain. Some say it will be the appearance of the Crosse, and instruments of Christs pas­sion;Lyranus. as the spear and nailes that pierced him, and the other altoge­ther. Others say that a sword shall suddenly fall from heaven, to signifie to all true beleevers,Lactant. l. 7. c. 1 that the Captain of the Lords host is comming. Others think that Christ shall appear with his Crosse carried before him,Damianus de moribus Aethiop. and a sword in his hand as ready to be revenged on the ungodly that have crucified him, and of the enemies to his Crosse. Others think the sign of the Crosse shall be carried before him in the clouds,Chrysost. in Mat. Muscul in Mat. as a testimony that it was he that was crucified; or that it shall be the fignall of his triumph against the devill, and the world, whom by it he hath conquered, Col. 2.15. Others say that this signe shall be the body of Christ appearing with all the marks of his wounds about him;Dr wilket. Calv. Pet. Mart. but whether they shall appear in his glorified body, I know not. Others say that this sign of the Son of Man shall be his celestiall power and glory, with all the eies of the world to him, and this is likely to be the sign, even himselfe in glorious appearance, [Page 119]as Luke 21.27. and Mark 13.19. who names no sign but himselfe.

But how shall men be tried?

No doubt but by sufficient law and evidence. They that have sinned without law, shall perish without law,Aug. in Rom. i. those that have sinned by nature without the law moral; shall be judged by the law of nature, with the law morall; and those that sinned in the law, shall be judged by the law. Beside, there shall be sufficient evi­dence to judge them by; for we read of books that shall be opened.Rev. 20.12. As first the book of nature, and herein the creatures that we have a­bused, shall testifie against us, Jer. 17.1. Next the book of Scripture which we have disobeied, Luke 12.48. Thirdly, the book of Consci­ence, which as a thousand witnesses shall convince us, when it shall be awakened, which is now asleep. Then the book of Gods remem­brance for the comsort of good men, Mal. 3.16. and the terror of the wicked, when God himselfe shall be a swift witnesse against them. Lastly, the book of life, full of the names of Gods children, Phil. 4.3. and also, Rev. 20.12. yea, rather then faile, the heavens and the earth shall declare our iniquity, and stand up against us, Job 20.27.

What shall be the last issue of this day of judgment?

The godly shall have the possession of, 1 Thes. 4.17. where they shall have, First, the vision of God which is the very life of the sonle, as the Sun is of plants. Secondly, their own natures perfected;1 Cor. 13.12. 2 Cor. 3.18. their faces shall shine like the Sun; their bodies active like spirits; and shall have health without the least weaknesse; their souls full of knowledge, and their heart of perfect holinesse; their company An­gels, and the spirits of just men;Heb. 12.23. among whom shall be perfect love and amity. Secondly, the wicked shall be thrust into hell among the devils, where they shall be deprived of the comfortable sight of God, and heavenly glory, excepting so much as Dives saw to the increase of his own griefe. Also a worm of conscience shall ever be gnawing up­on them by a remembrance of their sins, with the unspeakable tor­ments of fire unquenchable, and the horrid presence of devils; of which horrid troubles they shall never find ease nor end, so that they shall loath the life they have, and shall never find that death they de­sire. And then shall follow the creation of new heavens and earth, not in substance, but in quality: for as the old world was not annihilated by the deluge, no more shall this by fire; but they shall be melted, and cast into a new mold, as St Peter doth well expresse that, though the inferiour heavens shall passe away with a noise, [...]. 10. and the elements shall melt with fervent heat, and the earth with the works there in shall be burnt up, 2 Pet. 3.10. Yet though all these things shall be dissolved, [...]. 12. ver. 11. and 12. and melted, neverthelesse we look (according to Gods promise) for new heavens and earth, wherein shall dwell righteous­nesse. In which also the creature shall have a restitution (as appea­reth Acts 3.21. and 8.23.) from bondage to liberty, i. from the bon­dage of corruption and mutation, and the service of wicked mens hu­mors; not that all that ever was shall be so, but every sort of crea­ture that are then alive at the last day, which God made in their seve­rall kinds at the creation, shall be restored, and for ought I know, re­served [Page 120]at the pleasure of God, as the examples of his wisedome and power in the creation. And last of all, then shall Christ deliver up his Kingdome to God the Father,1 Cor. 15.24. not his glorious and eternall estate, which he ever did and must enjoy with the Father, but his temporall government which was delivered to him, with all power by the Fa­ther, Luke 10.22. to rule in the Kingdome of grace by holy means and ordinances; by which he having now subdued all enemies, ful­filled all truth, and delivered his elect from all sin and punishment, and brought them to eternall happinesse, he gives up this Kingdome to the Father to rule them in glory, not excluding him lse, but as the Fa­ther ruled by him in the Kingdome of grace, so he now, in and by the Father in the Kingdome of glory for ever. Amen.

The end of the first Part.

A CHRISTIAN DIALOGVE between PHILALETHES and MATHEIES.
Part 2.

CHrist being thus plainly set forth in the Old Testament, how came the Jewes not to beleeve upon him?

1. By their own hardnesse of heart, not beleeving the Prophets, but also persecuting of them, and refusing to hear them, Jer. 6.17. 2. By the just judgement of God, who therefore laid a stumbling block before, upon which the father and the sons fell together, ver. 21. And Christ became to them a stumbling, and a rock of offence; for though Isaiah had foretold them that he should be as a root out of a dry ground, and they see no beauty in him to delight the sense; yet they looked for him as one to come in outward glory, and to be a worldly King and deliverer, which God intended not. 3. His birth was poor and private, little taken notice of; so that he escaping with his parent into Egypt, by the warning of an Angell to avoid the massacre of Herod, and returning afterward into Galilee, and dwel­ling in Nazareth, they had easily forgot that he was born at Bethelem, and out of Nazareth they expected no good, John 1.46. neither any Prophet. 4. When he appeared among them, because he was no sectary, as Pharisee, Sadducee, they all envied him, and slandered both his doctrine, as if contrary to Moses, and his miracles, as if done by the power of the devill: And so by their malice, and the unjust judge­ment of Pilate, brought him to the ignominious death of the crosse, so unwittingly fulfilling the determinate counsell of God. 5.Acts. Epiph. l. 1. tom. 1. H. 15. They set the traditions of the Elders above Scripture. 6. Some of them abo­lished Moses Law, or his five books; so did the Nasorites. Some studied to add to the Scriptures, as the Chasidim, after the captivity,Joseph. antiq. 1. [...] c. 15. Luke 10.57. and would be holier then the Law required. From these did spring the Pharisees, some rejected all the Scriptures, save the books of Moses, as did the Sadducees, and denied both Angels, Spirits, and the Resurrection, and therefore confuted by Christ, not out of the [Page 116]Prophets,Jansen. concor. in Mat. 23. Eman. S [...]. in hunc locum. Maldonat. Ferus. Aug. in tract. 46. in Joh. but of those books they held for Canonicall, Mat. 22.32. Thus heresie crept into Moses chaire, as the Pope hath brought into Peters; yet Christ saith, because the Scribes and Pharisees sate in Moses chair, he bids the people do as they say; that is, so far as they teach Moses: for by Moses chair is meant his doctrine, not his office; and the people had a rule to try it by, for the Jews kept the Old Te­stament entire.

What punishment did God inflict upon them for this?

He took away from them Scepter and Myter, Kingship and Priesthood, and the very face of a Commonwealth, about forty years after Christs death, by Vespasian and Titus with their Roman army, as was foretold by Daniel. Dan 9.26, 27. The occasion whereof was, they having been conquered by the Romans, and governed by their Deputies, and they carrying an hard hand upon them, they rebelled, as Florus, (who suc­ceeded after Faelix, Festus, and Albinus) was so avaritious, that he took out of the treasury of the Temple, sixteen talents of silver, and when the Jewes murmured at it, he permitted the souldiers to slay and spoil the Citizens of Jerusalem at pleasure, and scourged and crucified Jews of noble birth. Here their refusing Christ, and chusing Barabbas a murtherer, began to be revenged, and the scourging and crucifying Christ, to be retaliated, and his blood to fall upon their children. This was the ground of that war, that ruined Jerusalem at last.

But not only this was the cause, but God gave them up to an obsti­nate mind, for their malice against Christ, and the prophecie began to take upon them,Zac. 11.9. which Zachariah foretold; I will not feed you, that which dieth, let it die, and that that is to be cut off, let it be cut off, and let the rest eat the flesh of each other. Zach. 11.15. The two staves of beauty and bands were broken, and the instruments of a foolish shepherd were assu­med. The Ecclesiastick offices were disposed according to the plea­sure of the Roman Deputies, Valerius Gratus, Pontius Pilate, and Vitel­lius in the reign of Tiberius, in whose eighteenth year Christ was cru­cified.

Againe, to hasten their ruine, Caius Caligula succeeding Tiberius, would have his image set up in the Jewes Temple, which though the Jewes zealous of their Religion, would rather die then suffer, yet it ex­cited the Emperors malice the more; which though it was unjust in him, yet was it just with God to make him an instrument to punish them who were more afraid to defile their Temple of stone, then to destroy the body of Christ in whom dwelt the fulnesse of the God­head bodily.

After him succeeded Claudius, in whose time 20000. of them were slain by crouding and treading one another in narrow places, for fear of Cumanus souldiers, who came but to keep the peace, because they began to murmure much, and the insolencie of a souldier, which shew­ed his privities in the porch of the Temple.

After him succeeded Domitius Nero, Joseph. antiq. l. 20. c. 6. in whose time a certain Egyp­tian feigning himselfe to be a Prophet, drew four thousand men after him, whom Faelix Hensen killed and scattered, Acts 21.34. In this Em­perors daies, Florus aforesaid much pilled and oppressed them. After [Page 117]this Domitius, divers contended for the Empire, as Galba, Otto, Vitellius, Vid. Orati. Reg. Agrip. contra Rebel. in Joseph. who were soon cut off, and Vespasian chosen Emperour. In whose time the Jewes refused to offer sacrifice for Caesars happinesse former­ly and usually done. Now began this calamity to grow apace; for 50000. of them were slain at Alexandria, 10000. at Damascus. Joseph. de bell [...] Jud. Prodi­gious signs appeared both in heaven and earth, foreshewing desolati­on. A comet like a sword hung over Jerusalem a years space. A clear light about the Altar at midnight, and the great brazen gate of the Temple opened of it selfe. Chariots of fire were seen compassing Towns. Voices were heard in the Temple, admonishing people to be gone. The Jewes notwithstanding were hardned;Euseb. l. 3. c. 3. but the Chri­stians there departed, as corn separated from the chaffe, before the fire of destruction came.

Vespasian with his son Titus, with an army of 60000. having first subdued many of the Jewes rebellious Towns, at last gave order to besiege Jerusalem, which he left to his son Titus to subdue, and himselfe returned to Rome. Titus besieged it at the time of the Passeover, when the City was most full of people; who being terrified by the sword of the Roman without, and the seditious within, the City was brought to great misery by famine, and contagion of the dead wan­ting buriall: women were forced to eat their children. At last the City was taken, and the Temple ruined: the people, some crucified, others ript up in hope to find gold in their bellies; others sold as slaves for thirty a penny, as they valued Christ but at thirty pence; others carried captive, and devoured by wild beasts, at the triumphs of Vespasian. Thus God rewarded them, that regarded not his Son, so that destruction came on them to the uttermost; for since that time they never had the face of a Church nor State, but are scattered, and hated of all nations. And in token that their Religion should not rise again, their Temple could never be rebuilt (though much endeavoured) no more than Apollos Temple at Delphos could, which after this was destroied by thunder and earthquakes,Theo. l. 3. c. 11. as if God meant to put an end to Judaisme, and to Heathenisme, and to set up Chri­stianity. And though the Emperor Julian out of hatred to Christi­anity,Sozom. lib. 5. c. 19, 20. permitted the Jewes to re-edifie their Temple; yet God by storms and tempests, earthquakes, and fire flashing out of the earth resisted it.

They being thus destroied, and their Religion expunged, among what people did God then plant his Church, and true Religion?

Among Christians of what Nation soever, [...] of which you read, Acts 2.5. there were sojourners at Jerusalem, Jewes, devout men of all nations, which were not Jewes by Country, but rather by profession, and yet Jewes by blood, but dispersed abroad called men of Israel, Acts 2.22, 39. yet others were there, and therefore ver. 10. called proselytes, and Act. 17.4. worshipping Greeks or Gentiles. Now these [...]. Proselytes were such as disclaimed heathenisme, and joined them­selves to the Jewes. They were of two sorts. 1. A Proselyte of the Covenant, or of Righteousnesse. 2. Of the gate, Deut. 14.21. The first subjected himselfe to Circumcision, and to all the Law of Moses; [Page 118]and therefore was admitted to the Jewish society and priviledges, even to stand in the first Court of the Temple, where the Lay-people of the Jewes assembled to worship. The second sort subjecting themselves only to Noahs seven precepts, which were; 1. To re­nounce all Idolatry.Schindler in Pentaglot. p. 1530. 2. To worship the true God that created all things. 3. Not to murther. 4. To forbear all unlawfull copulati­ons. 5. To abstaine from theft. 6. To doIren. l. 3. c. 12 to doe as they would be done unto. justice, and judgement on malefactors. 7. To refraine from eating like Canibals, flesh with blood, as any member torn from living creatures; of which sort of proselytes, as is thought, was Naaman the Syrian, the Eunuch, and Cornelius. These were not admitted into the Jewes Court of the Temple, as the other proselytes were, but stood in the Court of the Gentiles, which was separated from the other, by a little low wall after the second Temple was built. In this place they suffered beasts and birds to be sold for the use of the Temple to sacrifice, and thought it a place fit enough for such proselyts to worship God in among the unclean.Mark 7.11. But Christ comming thither, drives out those market men, and calleth even that place his house of praier, where these despised Gentiles were allotted their place of worship. So beginning there to break down the partition wall between Jew and Gentile, alluded to by St Paul, Eph. 2.13, 15. making way for one to come as neer the throne of grace, as another.

Here was the first sign of admission of the Gentiles to worship God in Oratories, as well as the Jewes in their Temple Court by Christs acceptatiou.

Againe, we find these Gentiles called worshippers of God, as in Acts 17.4. that is, [...]. so far as they were lead by the knowledge of the Law and the Prophets, by which they were lead to the hope of eter­nall life, and the expectation of Christ; which knowledge made the Gospel find the more easie passage into their hearts, upon the Apostles preaching and expounding the Prophets to them concerning Christs Death and Resurrection, or else we must suppose them to be miracu­lously converted, so many thousands at once without their Will and Understanding, and so could give no reason of their faith and beleefe. These latter proselytes received the Gospell with great joy: and of these converts Christ built his New Testaments Church, by the mi­nistry of his Apostles through preaching, which he confirmed by signs and wonders:Acts 15.10. For when it was questioned, whether the Gen­tiles that beleeved (or should beleeve) should conform to circumci­sion or not; it was concluded by St Peter, that no such burden should be laid upon them,Acts 10.28. because he had received no such order from God in his vision at Ioppa, from whence he was immediately sent to Corne­lius, an uncircumcised proselyte, between whom and Jewes, God put no difference, Acts 15.9. but purified their hearts by faith, and gave them also the Holy Ghost, Acts 15.8, 9. to whom also St Iames assen­ted, Acts 15.19.

God therefore did most wisely dispose, that the comming down of the Holy Ghost should be at that time when Jewes and Prose­lytes were assembled from all parts, round about Canaan, to celebrate [Page 119]the Feast of Pentecost at Ierusalem, that so they being converted, might upon their return home, disperse the same to others. These, both Jewes and worshipping Gentiles, no doubt were the first founders and dispersers of Christian Religion: and it may be the Apostle thought they were no farther bound to preach to the Gentiles, but to these only that came from the adjacent places from every nation. But God made it appear otherwise to Peter, Paul, and Silas, who were by the spirit separated and sent to that purpose to the remote Gentiles.

What visible association were there of the Gospell people at first, beside conversion of people?

The first was of the Apostles and Disciples, Acts 1.13, 14. to­gether with the mother of Jesus, and other women, after Christ was taken from them into heaven. Unto these more were added, ver. 15. then the number was 120. These being assembled in an upper room in Jerusalem, after praier Peter stood up and advised to chuse one in the place of Judas Iscariot, which lot fell upon Matthias. Acts 1.15, 26. When they had thus filled up the number of the twelve Apostles, their next meeting was upon the day of Pentecost, a Feast of the Jewes,Levit. 23.11, 15. called a Feast of weeks, or fifty daies begun on the sixteenth day of Nisan, or the second of the Passeover, or the morrow after the Feast of the Passeover, which was the fifteenth, as the killing of the Passe­over was on the fourteenth of the same month at even. On this six­teenth day they were to offer a sheafe of their first corn, and the Priest was to wave or shake it before the Lord. Upon which day Christ the first fruits of the dead rose out of the grave with an earthquake. This feast ended with the offering of two waved loaves, as a sign at the finishing of harvest at the end of fifty daies. So Christ having compleated the harvest of mans redemption, and presented himselfe in both natures, divine and humane, to God as intercessor, he sent upon his Apostles the holy Ghost with plenty of celestiall gifts, to feed and sustain his Church. In respect of which candid gifts of sight, it was stiled rightly Whitsunday, and the Chri­stians were clothed in white garments.

Their next association was in the Temple at praier time, and at breaking of bread in their houses, Acts 2.46. that is, in their pri­vate oratories, or upper rooms set apart for holy occasions, of which there was no use when Churches were built, except for devotion of the private family. Another meeting you find Acts 4.23. where God shook the place where they were assembled, and they were all filled with the holy Ghost. Another meeting you find, Acts 6.2. about choosing the seven Deacons, of whom Stephen was one, who was the first Martyr that suffered death for Christ, Acts 7.58. Then began persecution to wax hot, by reason of Sauls being too zea­lous for the Law of Moses, Acts 8.4. and so the Church was scattered; [Page 120]but he was converted, Acts 9. Then had the Church rest, and mul­tiplied exceedingly, ver. 31. and spread very farre, and at Antioch they were first called Christians, Acts 11.26. Then Herod Agrippa, to curry favor with the Jewes, Acts 12.2. killed James, and impri­soned Peter; but God smote him in the midst of his vain glory, Acts 12.23.

The next speciall meeting of the Apostles, was Acts 15.16. the first Councill that ever was, who determined the great Question of circumcision negatively, that it should not be imposed on the Gentiles. Other meetings there were in divers places, according as the Church increased, and was transplanted in divers regions, as Acts 20.7. at Troas.

But had they any publick meeting places called Churches, in those times?

The first they had were those oratories which the Jewes had on tops of their houses, [...], or [...]. called the upper rooms, which though the Romans called caenaculum, or a banquetting room, because it was like their feasting rooms on the tops of their houses; yet neither the Jewes nor Christians used it, but in religious devo­tions. And therefore where Christ eat the Passeover, and ce­lebrated his last supper, was held a place sacred, though apper­taining to some private house of some of the disciples.

In this place some say that Christ appeared to his disciples on the day of his Resurrection,Nicepho. & Bed. de locis Sanct. to. 3. c. 3. and on the eighth day after to Tho­mas, with the rest: and that here James was made Bishop of Jerusalem, by the Apostles and the seven Deacons elected, and the first Councill held,Cyr. Hieros. cat. 16. Acts 15. And Saint Cyril cals it the upper Church of the Apostles, where the Holy Ghost descended also upon them, Acts 2. And it may possibly be the place prophecied of (as being neer to mount Sion) Psalm 50.2. out of Sion God appeared in perfect beauty: in which Psalm the spirit also seems to refuse carnall facrifices, which was Gospel-like doctrine. Also it is prophecied that out of Sion shall go forth the Law, and the word of God out of Jerusalem, to which many people shall flock; and so they did, Acts 2.

And thus his foundations were laid in the holy mountains, and he hath shewed that he loved the gates of Sion more then all the dwellings of Jacob, Vide Hier, in Epitap. Paulae epi. 27. because he, i. Christ was there pro­duced by the Gospels promulgation, which never came from the Temple, though divulged from a place neer to Sion: which place was enclosed afterward, if we may beleeve antiquity, with a faire Church, called the Church of Sion.

In process of time, as the Church Christian increased, no doubt they built places of recess for the worship of God, as well as the Jewes had Synagogues, whose religion was estranged as much from the [Page 121]religion of the Roman Empire, as the Christians was: and in these places they did ordinarily assemble, to perform divine duties, unlesse they were hindred by necessity.

I pray give me some instances of these?

We read, that as at first they had their upper rooms for ora­tories; so afterward they had places of worship built in fields,Euseb. eccles. hist. lib. 2. c. 16. [...]. where they heard the Scriptures interpreted, and had severall classes for men and women, and sung Psalms, and had distinctions of Bishops and Deacons. We see also in Pauls Epistles, that he salutes some with their houshold only, as Aristobulus, and Narcissus, Assyncritus, Rom. 16. Oecume. in in Rom. 16. and Col. 4. and Phlegon. But others he saluteth with the Church at their house, i. all those that there commonly assembled. So he salutes Nymphas, Col. 4.15. and Philemon, and Aquila, and Priscilla, Rom. 16. which sheweth, their houses, or part of them, dedicated to pious uses in common. So Theophilus, to whom St Luke dedicates his Gospel,Hiero. in ep. 2. ad Galat. Clem. in Recog. lib. 10. and Acts of the Apostles, did dedicate his house at Antioch to this pur­pose; this was about thirty eight years after Christ. And Eusebius reports, that St Mark had divers Churches in Alexandria, in his hi­story, lib. 2. cap. 16. So St Paul at Corinth, as we may collect from 1 Cor. 11.22. saying, have ye not houses to eat and drink in, or do you de­spise the Church of God. So Joseph of Arimathea, and his Colony of Christians, built the Church of Glassenbury in England, Hist. Angli. which be­ing burnt, was built again by King Henry the second his Letters Pa­tents. So Crescens caused a Church to be built at Vienna. So in 79.Eus. l. 3. c. 4. there was a great Church built at Ephesus by St John, saith Eusebius, lib. 3. cap. 20. And many were built also in Rome by the Apostles means.Euseb. l. 2. c. 25 And surely the reason of this dedicating places to holy worship was, because Christians being taught by Scriptures, that the majesty of God is most sacred and incommunicable; so those things by which they worshipped, should not be made common. And indeed there­fore Christians were well admonished by an ancient holy Writer,Clem. in epist. ad Corinth. that we ought to do all things as God had expressed them to be done, in regard both of times when, and persons whereby, and places where­in, that so we may be accepted of him, all these we find in the first hundred years after Christ.

I pray go on, and give me a further light.

We find Ignatius reproving Trajan in a Church,lib. 3. cap. 19. as Nicepho­rus reports. And 117. the Emperor Adrian commands Christian Churches to be built,Dion. in Adri. and forbade to place the Images of the Romane Gods therein. And Ignatius writing to the Magnesians,Vid. Epist. ad ad Philad. chargeth them to meet in one place, to use one common praier, with one heart, as coming to one Temple of God, one Altar, and one Christ.

So we find Polycarpus receiving the Communion in a Church at Rome, in the year 169. And Theophylus Antiochenus, Eus. l. 5. c. 25. in his Epistle to Autolycum, saith, that as the sea hath Ilands that are fruitfull, so the world hath Synagogues called Churches, wherein truth was preser­ved, whereby men might be saved. And Clemens Alexandrinus di­stinguisheth the Church locall and personall,lib. 7. strom. and therefore certainly there were locall Churches in his time.

After this we find these very places called by the name of Churches, and the houses of God by Tertullian in his Apolog. speaking of Chur­ches built upon hils,Tert. de Idola. 203. as Christ was crucified on a hill. And writing against the Valentinians, who affected secret mysteries, he shewes that the Christian Temples were open and plain, and to the light, i. as I sup­pose built toward the East,Constit. Apost. l. 2. c. 57. as other authors write also.

But before this, King Lucius of England desiring of Eleutherius Bish­op of Rome, 197 to be made a Christian, turned all his heathen Temples to Christian Churches, and set up three Archbishops, and twenty eight Bishops to govern them.Beda. l. 1. c. 4.

Yea, further, the order of their Churches have been described by authors worthy of belief, That offenders standing without the Porch, did intreat the people going in,Greg. Thaum. or Neocaes. to pray for them, & sets down also the places for the Catechumeni and Fideles, they that were to be Catechi­sed, and those that were to be auditors and receivers of the Commu­nion. And this order when it was left,Cypr. in epist. 55. was a sign of confusion com­ing into the Church; all sitting promiscuously, and coming into the Church without discipline, it seemed to usher in Paganisme; as the pulling of them down, and the neglect of Church-service and Sacra­ments, and Scripture, and turning them into shops and houses, ware­houses and cellars,Hippol. de con­um. mundi, & Antichr. was to be a forerunner of Antichrist, as Hippolitus propheceid, and we may justly expect no lesse, having seen such signs since one thousand six hundred and forty.

But it seems not probable, that in he athenish times, Christians should have any such priviledges under persecuting Emperors.

1. I answer as before, that they might be permitted as easi­ly as the Jewes to have Synagogues, since the Jewes Religion was as far different from the heathens, as the Christians was, and for that the Christians were never rebels against the Roman State, as the Jews had been. Beside, the Christians had divers intervals of rest between their persecutions; but they were persecuted by Jewes, Heathens, Sara­cens, and Christians erroneous.

I pray declare how and when?

1. You must know that Iulius Caesar having made all the world quiet by his latter conquests,Dan. 7.23. and like Daniels fourth beast, had broke all dominion in pieces, yea, subdued the State of Rome it selfe, and made himselfe the first Emperour; in whose stead succeeded his adopted son, Octavianus Augustus Caesar, who after many troubles and wars,Florus, with competitors, setled the Empire in peace; in token whereof, he shut up the Temple of Ianus, which from the building of Rome, 700. years before, was but twice shut up, i. at the time of Numa, and at the end of the Carthaginian war. In this Emperors forty se­cond year,Natian. in Julian Annus. No [...]i. Christ was born, about which time the Oracles of the hea­then were all silent. Herod the son of Antipater, was now by the fa­vour of Antonius made governor of Iudea, and by Augustus made King, and confirmed so by the Senate of Rome. This Herod by the fathers side was an Idumean, and so as is thought of Esaus line, who was prophecied to shake off the yoak of Iacob, Gen. 27.40. and so he did, if Iosephus saith true, that he destroied most of the seed roiall of [Page 123] David, and became a Jewish proselyte, in hope thereby to fasten the government more firmly to himselfe. But the report of the wise men coming from the East,Mat. 2. and enquiring for one that was born King of the Jewes, much troubled him, so that he massacred the young male children of Bethelem. The first per­secution for Christs sake. Luke 3.1, 2.3.21. This was the first persecution that arose for Christs sake.

After Augustus succeeds Tiberius Nero, in whose fifteenth year, St John the Baptist began to preach and baptize, and baptized Christ in Jordan, and was beheaded by Herod Antipas, Mar. 6.27. In the eigh­teenth year of Tiberius, Christ was crucified, and rose again the third day after, of which Pontius Pilate was not ignorant, and therefore sent letters to Tiberius of it, and his miracles, and that he was belee­ved by many to be God; but the Senate would not acknowledge him,Euseb. hist. lib. 2. cap. 2. because he was worshipped as a God before they had approved him; and so thinking themselves wise, they became fools.Rom. 1.21, 22.

After Tiberius, succeeds Caius Caligula, in whose daies Pontius Pilate killed himselfe in prison, and Herod Antipas, and Herodias, Eus. l. 2. c. 7. Joseph. ant. l. 18. c. 9. that be­headed John Baptist, were banished, and died miserably at Lyons in France; which Caius did not out of hatred to their sin, but to make way for his favourite, Herod Agrippa. This Herod by the Jewes in­stigation, began to stretch forth his hand against the Christians, by killing James, and imprisoning Peter, Acts 12.1, 2. And beside this,Jewish perse­cutions. we find little persecution, save what the Jewes raised themselves against Stephen, and some of the Apostles.

Next to him succeeded Claudius, in whose daies Theudas and Iudas were routed with their followers, Acts 5.36. and the famine came foreprophecied by Agabus, Acts 11.28. And in his time was the fa­mous, and first Councill held by the Apostles at Ferusalem; in his reign we find no persecution from the heathen.

But after him followed Domitius Nero, the first persecuting Empe­ror,1. Persecution by Heathen Emperours. by whom the furnace was made much hotter then before. He set Rome on fire in divers places, and then laid it on the Christians, and set forth Edicts to persecute them to death. So wicked a man, that it was said of him, that if the Gospell had not been an excellent thing,Euseb. l. 2. c. 25 he would never have troubled those that professed it. He crucified Peter, and beheaded Paul at Rome. And Iames the son of Alppeus was martyred by Aranus at Ierusalem. Jacobus Justus. This Emperour slew himselfe for fear of the Senates sentence against him.

Next followed Vespasian and Titus; 2. Persecution. which Titus was poisoned by his brother Domitian, the second persecutor of Christians. He ba­nished St Iohn to the Iland of Patmos. Favia a Noble Lady to Pontia, Protasius and Gervasius slain at Millain. Timothy stoned at Ephesus, Dio­nysius Areopagita martyred at Paris: he was slain by one Stephen, steward to his Empresse. The Senate buried him by Pocters, and ex­punged his memory.

Cocceius Nerva followed by election, who recalled St Iohn, and other Christians from banishment.

Trajan adopted by Nerva, succeeds, and raiseth the third persecuti­on,3. Persecution. wherein suffered Simon the son of Cleophas, of 120. years old; he [Page 124]was scourged and crucified. So Ignatius suffered martyrdome, by be­ing devoured by wild beasts, being allured by himselfe to come and grind him in their teeth, that he might be found as fine flower in the house of his Father. Plinius secundus Deputy of Bithinia, being trou­bled in his mind to see so many Christians suffer innocently and pati­ently, wrote to Trajan that they were honest and vertuous people, deresting murther and adultery, and such like, only in the morning early they had meetings, where they sang Psalms to one Christ, who they said was God. This mitigated the persecution.

To him succeeds Aelius Adrianus, by whom the Jewes were all banished from Iudea and Ierusalem, given to other nations to inha­bit, and called Aelia. Chytr. Chron. In his time Aristides and Quadratus writ Apolo­gies for the Christian Religion; and the Christians petitioned that they might not be put to death for the clamors of the people, except they were found to be worthy of death for some offence against the Law.Eus. l. 4. c. 9. To which purpose this Emperor writ an Epistle to Fundanus, Deputy of Asia, and would have built a Temple for Christians, but for feare the Heathen Temples would have been utterly negle­cted.

Antonius Pius succeeds, being adopted by Adrian. In his time Iustin Martyr writ Apologies for Christians,Eus. l. 4. c. 13. which were read in the Senate, and moved this Emperour much towards them, and proclaimed his edict at Ephesus in their behalfe.

Antoninus Philosophus, called Marcus Aurelius, succeeds Pius his Fa­ther in Law, together with his brother Verus, for nine years.

There was now two Augusti ruling the Empire; but Aurelius outlived Verus, 4. Persecution. and raised the fourth persecution, which raged ex­treamly, but the Christians were undaunted, and wearied their tor­mentors. Polycarpus Bishop of Smyrna and Iustin Martyr, suffered in his time,Eus. l. 5. c. 1. Photinus Bishop of Lyons in France; and Blandina, that cried in her torments, I am still a Christian. In this time the Christians were slandered with eating mens flesh, and incestuous copulation: but had it been true, they could not have been so willing to die, and so lose all those pleasures. He was admonished by many good men, as Apol­linaris Bishop of Hierapolis, and Melito Bishop of Sandis, to mitigate his fury against Christians; but he did not, till being refreshed by the praiers of his Christian Legion, when his whole army had like to pe­rish for the want of water: the Christians praied, and there fell abun­dance of raine, with thunder and lightning, which helped to put their enemies also to flight.Eus. l. 5. c. 5. This asswaged his mind, and he wrote to the Senate in their behalfe; and the Christian Legion after that, was cal­led the thundring Legion.

Commodus his son succeeds him, a bad man. In his time Apollonius, a Noble man of Rome suffered martyrdome.

After him followed Pertinax, murthered by the Praetorian band.

Next Didius Iulianus bought the Empire of the souldiers, and was slain in two months.

Septimius Severus succeeds him, chosen by the Senate. He raised the fifth persecution,5. Persecution. which raged much in Alexandria, and in Africa. In [Page 125]his time Leonides the Father of Origen was beheaded,Eus. l. 6. c. 1. who was exhor­ted by that his young son, to persevere in the faith of Christ. One Potamiaena, a young beautifull Lady in Alexandria, was committed to Basilides, a Captain, to see her executed, who did courteously de­fend her from the outrage of the people; therefore she praied for his conversion, and was heard of God, for he turned Christian, and was a martyr also. Many of Origens schollers also now were mar­tyred. This Emperour was slaine at York by the Northerne peo­ple.

Next followed Bassianus his son, who slew his brother Geta in his mothers arms: he was slain by Macrinus.

Macrinus succeeds him, who chose his son consort in the Empire. He delaying to come to Rome, Heliogabalus was chose, who lead an ar­my against him, and slew him and his son at Chalcedon.

Heliogabalus succeeds, a lascivious glutton, slaine by the Praetorian souldiers.

Alexander Severus, his adopted son, succeeds. His government was called unbloody; yet in his time were divers martyrs, as Agapetus, Hist. Magdeb. Cent. 3. first tormented, then beheaded. So some Senators and noble men of Rome, as Pammachius, Simplicius, Quintilius.

Mammea his mother was a Christian, and instructed by Origen, whom she sent for. No Churches could be obtained of him for Christians to worship in, nor hardly any place, without great difficul­ty: yet it is thought he would have builded them one, but his Priests hindered him. He was very severe in punishing hainous crimes in souldiers, therefore the German Legion killed him and his mo­ther.

Maximinus succeeds him, of mean parentage, but a giant-like man;Bucol. Indes Chron. 6. Persecution. he procured the death of Severus, and was saluted Emperour by the army, without the Senates advice. He raised up the sixth persecuti­on, especially against the chiefe Teachers. Few names of the mar­tyrs are found in this time, because the book that Origen writ in this time, dedicated to the persecuted Pastors of Caesarea is lost. He and his son were slaine by his owne souldiers, at the siege of Aqui­leia.

Then Gordianus declared Emperor with his son, both cut off by the Mauritanians.

Then Pupienus and Balbinus, chosen by the Senate, which displea­sing the people, they associated with them one Gordianus of thirteen years old, Nephew to the former. The souldiers killed Pupienus and Balbinus.

Gordianus had Philip set to be his Tutor, who got the souldiers to make him generall, and then slew young Gordianus.

Philip succeeds, and turns the first Christian Emperour,The first Chri­stian Empe­rour. Eus. l. c. 34. and be­came so repentant, that he was contented after that he was bapti­zed by Fabianus, Bishop of Rome, to stand among the penitents, who made confession of their sins. Decius a Captain of his army slew him.

Decius succeeds and his son. He raiseth the seventh persecution.7. Persecution [Page 126]The martyrs innumerable. Alexander Bishop of Jerusalem, and Baby­las, Bishop of Antiochia, die in prison. Origen to avoid the defile­ment of his body by an Ethiopian woman, offereth incense before an Idol, for which he is excommunicated by the Church of Alexandria, but received at Judea, where being desired to preach, he only read, Psal. 50.16. and wept, and so sate down, and all the people wept with him. No age nor sex was spared in this persecution, as appeareth by the martyrdome of Apollonia, whose teeth were dashed out, and then her selfe burned.Eus. l. 6. c. 41. Julianus an old man; Diosconus a youth of fifteen years. Many Captains and Knights standing by the Tribunall, en­couraged the weak, by professing themselves Christians, so that the Judges were amazed.

This Tyrant after two years reign perished in the Scythian war, but his body was not found.

Trebonianus Gallus, and Volusian his son, succeeded, and were slaine by Aemilianus a Captain, and he again slain by the souldiers, who had before chose him Emperour.

Next followeth Valerianus Galienus, 8. Persecution. who raised the eighth perse­cution. Now was Lucius, Stephanus, and Sixtus, Bishops of Rome, martyred, and Laurence the Deacon broiled on a gridiron to death, in patience. Priscus, Malchus, and Alexander, were devoured by wild beasts. This Tyrant was taken captive by Sapor, King of Persia, and made his footstoole, which made his son Galienus more mild, and recalled those Christians that were banished.

Claudius and his son Quintilius succeed. Claudius after great victo­ry against the Goths, in two years died. Quintilius being chosen by his little army, and hearing that, Aurelianus was chosen also, vo­luntarily bled to death.

Aurelianus raiseth the ninth persecution,9. Persecution. Eus. l. 7. c. 30. but it took no effect: for as the Edict was proclaiming there fell a thunderbolt so neer the Em­perour, that he was taken up fordead. He was after killed by his Se­cretary, Mensth eus.

Aurelius Probus followed, who after many great great victories, employing the souldiers in husbandry,Jup. hist. saying, there was no need of souldiers, where there was no fear of enemies, he was slain by them, and much lamented.

Carus followed, who was slain with thunder.

Numerianus his Son, slain by Aper his father in Law, Carinus his brother slain in battell by Dioclesian; Dioclesian declared Emperour by the army, kils Aper that had slain Numerianus. In the nineteenth year of his reign,10. Persecution he raised the tenth persecution. Now from the time of Valerian, to the nineteenth year of Dioclesian, and his associate Max­iminianus, the Church Christian had great peace, and had great favor many of them with the Emperors, and had some authority and offi­ces committed to them.Eus. l. 8. c. 1. Beside, they had liberty to build Oratories and Temples in Cites, whereas before, they worshipped in private houses of their own, or in their burying places. This liberty begate carnall security among Christians,Caemeteria. and wicked contentions, and losse of charity, and therefore God suffered this tenth persecution to awaken [Page 127]his people, so that both these, one in the East, and the other in the West, made fearfull havock of poor Christians.

This was the tenth persecution, and it continued ten years, for it cea­sed not from its first beginning by Dioclesian, till the seventh year of Constantine, that is, all the time of Maxentius and Licinius.

Now were the Christian Temples pulled down, the Scriptures bur­ned, Christian-officers displaced, Bishops displaced, imprisoned, com­pelled to sacrifice to Idols, if fortune could do it, and all that would not renounce Christianity, were disfranchised of their liberty, and their offices and places. John a Nobleman at Nicomedia, Eus. l. 8. c. 5. Eus. l. 8. c. 6. tore down the Emperours Edicts, and suffered a cruell death. Peter, a chiefe man in the Court, was whipped, and roasted, and basted with vinegar and salt, whose patience encouraged many to suffer. Twenty thousand were burned in one Temple by Maximinus. Dorotheus and Gorgonius, after torments were strangled. The prisons were so full of them, there was hardly room for malefactors. Women were hung up in trees by one leg. Some rent by bowed trees, some tortured many daies, singing Psalms joifully. Whole Towns full of Christians burned. Whole Legions of Christian souldiers slain, because they would not sacrifice to Idols, by Maximinianus.

In divers Towns in France, Italy, and Germany, the channels run with blood. At last these cruell tyrants being weary of killing, relented so far, as to be contented to thrust out only their right eies, and maim their left legs, and condemn them to the mines. After two years exer­cising this cruelty, these two wicked tyrants gave over their imperiall offices.

Then the Empire remained to Constantius Chlorus, and Galerius Maximinus. Chlorus chose his son Constantine, his associate under him; and Galerius chose his two sons, Maximinus and Severus, to be Caesars under him: and the souldiers set up Maxentius the son of Maximini­anus, to be their Emperour, against whom Galerius sent his son Severus, who was slain, and Galerius chose Licinius in his stead. Galerius Maxi­minus, and Licinius, drove on the persecution, which Dioclesian began neer eight years together; but Constantius Chlorus, and his son Constan­tine, were very favourable to Christians. Maximinus seduced by sor­cerers, makes war against Licinius, is vanquished, and dieth. Maxentius dishonoured the Ladies of Rome, and commits such outrage, that the people of Rome send to Constantine into France and Brittain for aid: he was afraid of his charms; but he had a sign given him in heaven of the crosse, with stars, that gave these words, in hoc vinces, In this thou shalt overcome. He put therefore the crosse in his banner, and over­came Maxentius, who was drowned as he fled.

Licinius sets out lamentable edicts against poor Christians,Eus. lib. 2. de vita Constan­tini. though Constantius Chiorus counted them the best subjects. They might not meet or convent with Bishops, nor women with men, nor visite the imprisoned Christians, so they retired to the woods and wilder­nesses. The Bishops in Egypt and Lybia were cut in pieces. Many were set in ponds of water all night, and then burned the next day. This Licinius made war with Constantine, who overcame him, and sent [Page 128]him away to live a private life in Thessalia, where the souldiers slew him.Rev. 2.10. And now ended the time prophecied of the Churches troubles, by St. John, saying, that she should endure tribulation ten daies; for now the Church begins to have great peace by the favour of Constantine, who though not baptized till toward his end,Eus. de vita Const. l. 4. yet was a continuall fa­vourer of them, as was his father Chlorus.

Was here an end of persecution?

Yes, of persecution of the Roman heathen Emperours: but now persecutions arise from some Christians themselves,Persecution of Christians by Christian He­reticks. as Paul pro­phecied, Acts 20.30. speaking perverse things to draw disciples after them, not sparing the flock, these were Hereticks.

Were there not heresies before Constantines time?

Yes, many.

I pray tell me first what heresie is; and then who those Hereticks were?

Heresie we count a chosen opinion contrary to the grounds of Christian faith, and obstinately maintained by some that professe Christianity; and therefore must not be Atheists, carnall Christians, Infidels, Turks, or Jewes, nor weak minded Christians.

Who were the Hereticks in chiefe before Constantine.

The first was Simon Magus, In the first hundred years after Christ, Simon Magus. whom Peter and Philip con­founded at Samaria, who though he were baptized, because he profes­sed himselfe to beleeve, yet disclosing his prophane heart, by offering mony to buy of St Peter, the gifts of the Holy Ghost, he was rejected. From thence he fled to Rome, where for his conjurations, he was wor­shipped for a god in the time of Claudius, by those Romans that would not admit Christ for God in the time of Tiberius. Eus. l. 2. c. 13. This Magus taught men to worship images, especially his own, and his companion He­lena.

Next to him was Menander, Menan­der. Epiph. cont. haeres. a Samaritan, and a conjurer; some think one of Simons disciples, who taught that the world was made by Angels, and that he was sent to save the world, and to baptize. The Apostle speaks contrary to him about Angels, Col. 2.18. and also about baptisme, Eph. 4.5. that there is but one Lord, one faith, one bap­tisme.

Next was one Ebion, Ebion. See Acts 15.6. First Council of Apost, abo­lished circum­cision. who said Christ was only a man begotten of Joseph and Mary, and that the observation of Moses Law was needfull to salvation. This man and his followers condemned Paul as an A­postate from the Law, who by his doctrine did establish the Law, Rom. 3.21. They also rejected all the New Testament, save the Gospell of St Matthew, and yet that proves Christ not begotten by Joseph, Mat. 1.18, 23, 25.

So one Cerinthus pretended he received a revelation from Angels, that after the resurrection Christ should have a Kingdome upon earth,Cerinthus. and that his subjects should eat, drink, marry, contrary to Christs doctrine, Matthew 22.30. In the resurrection they neither marry nor are given in marriage but are like the Angels.

Next sprung up the Nicolaitans,Nicolai­tans. Acts 6. who by a mistake of Nicolas, one of the seven Deacons, to assoile himselfe from jealousie of his faire [Page 129]wife, said, that for his part he could be content any other should mar­ry her; upon which they held wives in common,Clém. Alex. strom. 3. which thing Christ saith he hated, Rev. 2.6, 15. these arose in the first hundred yeers after Christ.

There was also about the next hundred year after Christ,In the second hundred yeers Carpocrates. Epiph. cont. haeres. 1 Tim. 4.1, 2, 3. Eus. l. 4. c. 7. divers others. As, 1. Carpocrates, of whom came Gnosticks, that professed strange hidden mysteries. They worshipped gold and silver Images (as they said) of Jesus. So of divers Philosophers; these also forbad marriages, and allowed fornication (as the Pope doth also) and by their unclean lives, brought a great scandall upon Christians.

Valentinus set up a plurality of Gods, masculine and feminine,Valentinus. which it is very like he borrowed from Poetry, as Hesiod, Hesi. in theogon. that writes of such a subject.

So one Marcus, one of his schollers, brings in a new form of bap­tisme.Marcionites. In the name of the unknown Father, and in the name of the veri­ty, the mother of all things, and in the name of him that descended on Christ. These, and all the Gnosticks followers of Carpocrates, denied the resurrection of the body, and said, that salvation belonged only to the soul, contrary to St Paul, 1 Cor. 15.

Cerdon and Marcion denied the same also:Cerdon. and Cerdon said there were two Gods, one the author of good, the other of evill. They denied also the verity of Christs humane nature,Aug. index. and the truth of his sufferings. Polycarpus called this Marcion the first born of the Devill. He held a man might be baptized often. It may be he thought him­selfe to need it, by reason of his whoredomes in which he lived, for which his Father excommunicated him out of his Church at Pon­tus.

Apelles and Lucianus his schollers, follow him, but not in all his opinions: but they said, Christs body was not made of the substance,Apelles. or seed of the woman, as God said, Gen. 3.15. but of elements; and after his resurrection, was resolved into them again; yet the Scripture saith he had flesh and bones when he appeared to his disciples, and so was taken up, Acts 1.9.

Tatianus the author of Encratitae, Tatianus. who abstained from wine and flesh, and all sensitives, came next, and condemned marriage,Col. 2.1 Tim. 3.1. and St Pauls Epistles also, for they confute their errors.

Montanus, that perswaded women to leave their husbands,Montanus. Synods of Asia condemned him, Eus. l. 5. c. 3.14, 17. to be­come Prophetesses. He called himselfe the Holy Ghost, as did also Macedonius after him, and forbad second marriage, contrary to Paul, Rom. 7.3.

Many other there were, I only shall reck on the chiefe.

Some added cheese to their bread in the holy Supper, as the Ar­totiritae. In the third hundred yeers more weeds appeared.

Some denied the writings of St John; as the Alogi.

Some met in stoves naked, men and women, called Adamiani,

Some denied Christs divinity; as the Theodotiani.

Some magnified Melchisedeck above Christ.

Some would have no possessions, but approved voluntary poverty, and accounted marriage an unclean estate of life; these were called Apostolici.

Some would not procreate children, yet fornicate; like Onan, Gen. 38.9, 10. these were Origeniani.

Some said,Euseb. l. 6. c. 33. if one denied Christ for fear of persecution, and yet held the faith in their heart, sinned nor, yet Christ approveth it nor, Luke 12.9. nor St Paul, 2 Tim. 2.12.

Novatus following,Novatus con. demned in the Councils at Rome, Eus. lib. 6. c. 41. So at Antioch. So at Ancyra, tom. 1. Concil. Sozom. l. 7. c. 12. was clean contrary: for he held that a man doing so, was never to be admitted into the Church, upon what re­pentance soever; contrary to Gods word, Isa. 1.18. He was excommu­nicated by Cornelius Bishop of Rome, and Cyprian Bishop of Carthage: but his heresie continued longer then any before Arrius, coming in under a shew of zeale and holinesse; and because they held as well as the true Catholicks, the divinity of Christ, and suffered for it un­der the Arrian persecution which ensued. His followers were called Catharoi or Puritans.

Sabellius confessed one God,Sabellius. but denied three Persons. So doth the Socinians in a manner, also if they think that the Trinity is nothing but a distinct manner of apprehending the Godhead without perso­nality. This Heretick Sabellius, was the disciple of one Noetus, in the daies of the Emperour Gallus, and in the year of Christ, 257. and be­fore him affirmed by Hermogenes and Prazeas, but nursed up by Sa­bellius, Ruffi, l. 1. c. 29. which opinion confounds substance and subsistence together; and so they understood that the Father suffered when the Son suffe­red for us; because all the three terms of Father, Son, and Holy Ghost are by them given to one person, and not only to one God, and therefore they were called Patrispassiani, father-sufferers.

In the year,Nepotians. 264. an Aegyptian Bishop, Nepos in Galienus reigne, raised the opinion which the Millenaries or Chiliasts hold now, that the godly should rise from the dead before the wicked, and should live with Christ,So held Papias Bishop of Hie­rapolis, in the first century of yeers. on earth in all earthly pleasures, as Cerinthus held before in the first hundred yeers after Christ. Dionysius Bishop of Alexandria, confuted Coracion, who held this opinion in three daies disputations at Arsenotis in Aegypt before many witnesses,Eus. l. 7. c. 24. so that Co­racion promised for ever to renounce that opinion.

Paulus Samosatenus (in the same Emperours reign) being Bishop of Antiochia, Samosat. con­demned in a Synod at An­tioch. Eus. l. 7. c. 26. Socr. l. 1. c. 22. taught that Christ obtained the title of the Son of God by his vertues, but was not begotten of the substance of the Father: he renewed many of the old heresies formerly named.

Next was Manes or Manicheus, of whom I shall speak here­after.

After him Hierax said,Hierax. the Father and the Son were two differing lights in substance: condemned marriage as Hereticks had done be­fore, and excluded infants from the Kingdome of heaven.

In the year 324. rose up Arrius a Presbyter,In the fourth century of years. or Deacon of Alex­andria, about the reign of Constantine, because he was not made Bi­shop thereof after Achillas, infected the world by denying that Christ was begotten of the substance of the Father, but that he was a crea­ture, and not coeternall with the Father:Eus. de vita Const. l. 3. against whom was called the Councill of Nice by the Emperour Constantine, and there condem­ned by 318. Bishops, and he was banished by the Emperour; yet after­ward [Page 131]it found great favourers, both by the Emperour Constantius, East India and Iberia received the Gospell, in the reign of Constantine. See the Eccle. hist. of Ruff. Theod. Sozom. and Socrates. Valentinian, and Valens, and by the Kings of Goths and Vandals, and divers Bishops.

Constantine being dead, who built Constantinople, in the year 336. as a sit place and seat imperiall, between all that were subject to him, in East, West, North, and South, and proved afterward to be the seat of the Eastern part of the Empire, which now became divided among the sons of Constantine. Constantius governs the East at Constantinople, and Constans, and young Constantine, the West at Rome. But both these being slaine, Constantine at Aquileia, after he had reigned three years, and Constans in France by Magnentius, the whole Empire came to Constantius again, who though a Christian, yet was an Arrian in opinion.

What persecutions then arose among Christians themselves?

First from the Arrians, who deposed and persecuted Paulus Bishop of Constantinople, and Athanasius Bishop of Alexandria, who were defended by his brother Constans, who being dead,Theod. l. 2. c. 3. and 13. The first per­secution by the Arrian Christians. Constantius sought the life of good Athanasius, who passed through the souldiers, and all the Arrians (that had known him aforetime) undiscovered. One Georgius an Arrian, was placed in Athanasius seat in Alexandria, who stript virgins naked, and brought them to the fire, threatning to burn them; of which because they were nothing afraid, they dashed and deformed their faces. Thirty Bishops of Aegypt and Libya, were slaine in this persecution. Fourteen banished. Forty Christians in Alexandria scourged with rods, so that many died of it. Paulus Bishop of Constantinople was strangled by the Arrians. Christians were com­pelled by Macedonius Bishop of Constantinople (put into the seat of Paulus) to communicate with him being an Heretick, or else to suffer as the Gentiles had forced them before to sacrifice to Idols. This Em­perour Constantius died leading an army through Cilicia, but repen­ting then that he had altered the form of the Nicen faith.Theod. l. 2. c. 32

Julian his Kinsman succeeds him, who was a Christian bred, but proved an apostate from the faith, by the instigation of one Maximus a Philosopher. He at first shewed some favour to Christians, but at last s [...]t open the doors of heathen Temples, and sacrificed to their gods: and though he set forth no edicts to persecute Christians, yet he debarred their children from schools, and the men from warfare, and offices in Provinces, and put them to heavy taxations, and suffered his Deputies to spoile their goods; of which when they complained, he mocked them, saying, Blessed are the poor, and they that suffer for righte­ousnesse sake, Mat. 5. So he connived at any violence done to them, so that in many places, Preachers and holy virgins were killed, their bellies being ripped up and filled with graine, and so thrown to the hogs. Some had their liver drawn out, as Cyrillus a Deacon,Theod. l. 3. c. 6. which they champed in their teeth, which afterward fell out of their heads. Some were anointed with honie, and so set to be stung with wasps,Soc. l. 3. c. 15. as Arthasius. Divers were broiled upon hot gridirons; as Macedonius, and Tatianus, Miso, and Theodulus. This wicked apostate was slain by a dart, it is not known from whence, and dying said proudly, [Page 132]It is sufficient that thou Christ of Galilee hast overcome.

Jovinian succeeds; a good Christian Emperour.

Valentinian, who had suffered the losse of his office in Court, in the reign of Julian, succeeds Jovinian, and chuseth his brother Valens his associate, who proves an Arrian, and therefore banished and persecu­ted those who beleeved Christ to be of the same substance with the Father,Theod. l. 4. c. 24 and put eighty men that came to him with petitions in the be­halfe of such true Professors, into a ship, and set it on fire. He himselfe was burned in a village fired by the Goths.

The next persecution we find,Persecution by Vandals, Hist Magd. cent. 5. c. 3. was done by the Vandals, who were partly Pagans, and partly Arrians, who being setled by the third Em­perour of the West in Africa, did as bitterly persecute the true pro­fessors there, as the worst persecuting Emperour among the hea­then.

The next persecution arose by those of the heresie of Eutyches, The third per­secution by Eutychians. Evag. l. 1. c. 9. in the time of Leo the Emperour. His opinion was, that Christ had on­ly one nature (namely) the Divine. It had many favourers, both Emperours and great men, Patriarchs and Bishops. You may judge of their persecuting disposition, by their cruell slaughter of Procerius, Bishop of Alexandria in the Church, whom they haled through the streets, and chewed his intrails in their teeth; by which we may discern what spirit possessed them.Evag. l. 3. c. 3. Basiliscus the Emperour favoured them, and persecuted true professors, and condemned the Councill of Chal­cedon by his letters, which many hundred Preachers subscribed through ignorance and cowardize. Anastasius the Emperour, who succeeded Basiliscus and Zeno, was also a patron to this heresie, who banished Euphemius and Macedonius, Bishops of Constantinople; Helias, Bishop of Jerusalem, and Flavianus Bishop of Antiochia; in whose place was put the Eutychian Severus, who slew three hundred Monks of Syria, true Professors of the faith. After these, the Christians in ge­nerall suffered much from others, as the Longobards and Saracens, of whom Mahomet was Captain; who being provoked by the Emperour Heraclius, his treasurer (requiring their pay for serving in his army) calling them Arabian dogs, they forsook the army, and in few years conquered Aegypt, Syria, Phaenicia, and Palestina, and beat the army of Heraclius also, and composed the Alcoran for their Religion by the help of some Jewes, and Sergius the Nestorian Heretick, that denied the personall union of two natures in Christ: and also by the help of John of Antiochia, an Arrian Heretick, who made it a medlie of the Pagan-Jewes and Christian Religion;Saracen. per. to the acknowledging of which, Mahomet ordained all whom he conquered should be compelled by fire and sword; which proved a terrible plague to many Christi­ans.

But what other persecutions arose from one Christian to ano­ther?

As they suffered from the Arrians and Eutychians, so they did afterward from the Roman, when ambition and covetousnesse [...] made the Bishop of Rome rich, potent and universall. Therefore you must know, that after the Empire began to stand like Nebuchad­nezzars [Page 133]image on two legs, the East and West part much decaied, till Pope Leo the third perceiving the decay of the East, proclaimed Charls the great Emperour in the West.

How did the Pope first get to such an height, to proclaim the Emperour?

You must know that before the reign of Constantine, most of the Bishops of Rome were Martyrs or Confessors, to the number of thirty, from Linus the first Bishop, who began to govern the Church of Rome after Peter and Paul had suffered. But after the reign of Con­stantine and his sons, the Bishops of Rome grew in higher esteem more and more. First in being made Patriarchs, together with the Bi­shops of Alexandria and Antiochia, by the generall Councill of Nice, for the timely suppressing of heresies: But he got the start of them all, and was accepted as the prime Bishop, both in regard of the anti­quity of his See, and also because his seat was in the most ancient im­periall City, Rome. But he began to encroach and usurp authority exceedingly, as others did who succeeded him. But when I say such an one succeeded next, I mean not alwaies the next in person, but in regard of his office, though some came between: for my intent is not to make an absolute direct chronology or catalogue of them, but to shew which of them was most active in advancing Antichristian Ty­rauny; though here and there some of them were of better conditi­on. Therefore as Pope Zepherinus before the Emperour Constantine, Popes pride begins to ap­pear. Zepherinus Innocent. Caelestius. would have no Bishop condemned till his cause was heard by the Bi­shop of Rome; So afterward Innocentius the first, the predecessor to Zozimus, writ to the Councill of Carthage, that no Decree could be firm, till allowed by the Chair of Rome; whom Caelestinus followed, and urged submission of the Church of Carthage to the Chair of Rome; and therefore they should receive Appiarius, whom they had excom­municated, for appealing from his own Bishop to the Bishop of Rome; but they regarded him not.

Faelix the third, did also excommunicate Acacius Bishop of Constan­tinople, because he absolved Petrus Moggux the Eutychian heretick, without his leave; upon which Acacius did as much for him.

But Gelasius his successor was more peremptory:Gelasius. for he plainly de­clared, that the Church of Rome should be the Judge of all Churches, but be judged by none; nor would be reconciled to the Eastern Bi­shops, except they would excommunicate Acacius, and raze his name out of the catalogue of Bishops. He also made bold to excommuni­cate the Emperour Anastasius, for favouring the Eutychian heresie; which example was by his successors put in execution upon Empe­rors without being hereticks.

So Faelix the fourth excommunicated also Athanasius Patriarch of Constantinople for heresie. And Bonifacius the second,Faelix. upheld the au­thority of the Roman See, against the Church of Carthage and Hippo, and maintained Eutalius appeale to Rome, against Aurelius Bishop of Carthage, and Augustine Bishop of Hippo, and a Councill of two hun­dred reverend Fathers; so much did Rome affect superiority. And by all these proud Prelates, Vigilius had got stomack enough to resist [Page 134]the Emperour, and his fifth generall Council of Constantinople, though he came in not by the door, but by means of Theodora, a wicked Em­presse, who had caused Silverius Bishop of Rome, to be banished, who succeeded Boniface the second, and placed Vigilius for bribes and base promises, in his Chaire.

Pelagius the first, that succeeded Vigilius, was more crafty then pe­remptory: for though he was vexed at Honoratus Bishop of Millain, because he ordained Paulinus to succeed Macedonius Bishop of Aqui­leia, without his leave; yet he put it as a contempt of the Emperour Justinian in his relation of it to Narses, the Emperours generall, ho­ping to creep into sovereignty the more securely, under colour of re­spect to the Civill Magistrate.

John the third, and Benedict the first, did not stickle much, because the Lombards at that time much oppressed Italy.

Pelagius the second, was elected without the knowledge of the Em­perour: but that was excused by the Popes Embassadour, Gregory, because that Rome was so strictly besieged, that no messenger could be sent unto him.

This Gregory the first, succeeded Pelagius, by the choice of the Cler­gy and people of Rome: he seemed unwilling to accept it, and wrote letters to the Emperour to refuse their choice; which were intercep­ted, and other letters sent to desire the Emperours condescension. He first set up the stile that the Popes use still in their title (the servant of the servants of God) in opposition to John the foster-Patriarch of Constantinople, Servus servo­rum Dei. who usurped the stile of universall Bishop, and called him the forerunner of Antichrist; yet he basely flattered Phocas the Emperour in his Epistles, who had murthered his Lord Mauritius, his wife and children.

This Gregory forbad spirituall men to marry;Marriage for­bidden to the Clergy. but was forced to recall it, because of their fornication and murthering of young infants so begotten. But though this Pope did declaime against the title of universall Bishop, and Fabianus his successor did not claim it, yet his next successor, Boniface the third, did obtain it of Phocas, by absolving him the murther of Mauritius, namely, to be Bishop of Bishops; and that the Church of Rome should be the head of all Churches.

After him came Boniface the fourth, obtained of Phocas the heathen Temple called Pantheon, because it was built to the honour of all the heathen gods, and dedicated it to all Saints, and appointed an holiday to be kept in their honour: so Idolatry crept in, which afterward was the cause of much persecution; for he took it from the heathen gods, and by it made gods of the Saints.

Theodalus succeeds him, and brings in Antichrist by an Ordinance, that none should marry that woman that had been witnesse with him at Baptisme, which was never forbidden by Gods Law or Go­spell.

So Boniface the fifth, who succeeded him, constitutes that no man who took sanctuary for any crime, should be violently taken out from thence.Popes usur­pation over civill power. Here was usurpation over the Civill power.

After him followed Honorius the first, in whose time some write, [Page 135]Parishes were bounded and divided in England.

Then comes Severinus the first, who was confirmed in his Chair by Isacius the Exarche of Italy. For then the choice of the Clergy, and the people of Rome was not much esteemed.

Theodoretus was the son of Theodorus Bishop of Jerusalem: for as yet spirituall men did marry. He was adverse to the heresie of the Monothelites, who held Christ had but one will, as God and man, yet we find it otherwise, Mat. 26.39. Not my will, but as thou wilt. Pope Martin was an enemy to the same heresie, and suffered banishment for it by Constans the Emperour, and had his tongue cut out,Hist. Magd. can. 7. c. 10. and his right hand cut off: and now the Chair of Rome was void of a Bishop fourteen months.

Eugenius first ordained Bishops to have prison houses, to correct the crimes of the Clergy.

Next Vitelianus who admitted Organs in the Church to sing Psalms withall.

Next followed Adeodatus, in whose time the signs in heaven threat­ned judgements for Idolatry.Plat. in vita Domni. 1. And in his time the Saracens spoiled Sicily.

Domnus succeeds, who first brought the Church of Ravenna to be obedient to the Church of Rome, and all that did not, [...]. were counted Churches of a strange head.

Agatho succeeds him, in whose time the Emperour Constantinus Po­gonatus, assembled the sixt Councill of Constantinople, and condemned the Monothelites. This Agatho in his Epistle to this Councill,Antichrist more plainly appearing. main­tained, that the Chair of Rome never erred, nor can; and that all that will be saved, must hold Romes traditions, and receive her constituti­ons, as if from Peter himselfe. He condemned the marriage of Priests, and setteth up the Masse.

Next followeth Benedictus the second, in whose time the foresaid Emperour Const. Pog. gave away the power of electing or confirming Popes of Rome from himselfe and the Exarche of Italy, to the Clergy and people of Rome, which after proved hurtfull to the Empire.

Sergius the first, refused to subscribe the Acts of the Councill of Con­stantinople, Plat. de vita Sergii. which Justinian the second had called. He was a great Masse-monger.

John the seventh refused to give answer to the Embassadors of Ju­stinian the second, who desired union between the East and West Churches, about the marriage of the Clergy, and the equality of the Patriarch of Constantinople in dignity with the Bishop of Rome, which the sixth generall Councill had decreed, contrary to the Popes tenets and constitutions: but he liked better still to deny such marriages, though contrary to Gods word, and to hold up his superiority for­merly given by the Emperour Phooas.

And after him Constantine the first, who suffered at Nicomedia his feet, to be kissed by the Emperour Justinian the second,Acts 10.26. though Peter would not suffer Cornelius who was but a Centurion, to worship him on his knee. He also declared the Emperour Philippicus an Heretick, and commanded his name to be razed out of the Role of Emperours, [Page 136]because he had abolished the picture of the Fathers of the sixt gene­rall Councill,Antichrists im­pudence by persecuting Christian Em­perours. out of the Temple of Sophia. This shewed Antichrists violence beginning to work to some purpose.

After him comes Gregory the second, who excommunicates the Em­perour Leo Isaurus, for abolishing images, and drawes away many Countries in Italy from his obedience, forbidding them to pay tribute, contrary to Christ his masters rule, who said, give to Caesar what is Caesars. Mat. 22.21.

Gregory the second succeeded him in place and manners, and by a Councill at Rome, Func. com. in chro. lib. 8. confirms worshipping of images.

Zacharias the first, followes, who set up Pipinus to be King of France, and thrust Childericus the right heir into a Monastery, about 733.

Stephanus the second, followeth, whom Pipinus releeveth from the siege of the Lombards, and bestoweth upon him great dominions, which the Church of Rome claimeth falsely, as the gift of Constantine. Yet for all his kindness, when he came to be Godfather to King Pipins son, he suffered both him and his eldest son, Charls, to kisse his feet, hold his stirrop, and walk his horse; and at last was carried on mens shoulders.

Paulus the first succeeds him, and is as bad as he: and he threatens the Emperour Const. Copronymus with excommunication, except he re­store the images of the Saints which he had demolished.

After him succeeded Constantine the second, who had never taken holy orders.

After him succeeded Stephanus the third, who by a Councill he called at Rome, condemned the seventh generall Councill of Constanti­nople, convented by the Emperour Copronymus, condemning the wor­shipping of images. He made Charlemain repudiate his wife Berthra, daughter to Desiderius King of the Lombards, left he should with­draw his affections from Rome.

Then followed Adrian the first, upon whom Charlemain bestowed more dominions, after he had first rid himselfe of the Kingdome of the Lombards in Italy, anno 776. This Pope was a great patron to images, as now Irene the Empresse of the East was a patronesse; and so was the Councill she called at Nice. She was deposed by her son; but she got his eies put out, and so he died in prison. Now the Eastern Empire began to fade, and wane, and declines to the West.

For Leo the third succeeding him, whom Charlemain confirms in the Chair of Rome against all his enemies. For which favour Leo de­clares him Emperour of the West (which none before ever took up­on them) and crowned him. And afterward it grew to a custome; that the Emperours received their Crown from the Popes of Rome: But as yet it stood firm, that no Pope should be elected without the advice and investment of the Emperour of the West. But this held not long:Func. com. l. 9. for Stephanus the fourth succeeding Leo the third, was ele­cted without the consent of Ludovicus Pius, son of Charlemain.

Paschalis the first succeeds him without consent of the Emperour also; which he excused by Embassadors, because the Clergy and peo­ple [Page 137]of Rome had compelled him to receive it. The Emperour to avoid trouble, granted that Rome should afterward chuse their own Bishops. But Gregory the fourth following, would have the Emperours consent; but others following did accept it without.

Sergius the second succeeds Gregory, who was the first Pope that changed his Christian name, because it was odious (viz.) os porci, Hogs mouth. He put Agnus Dei in the Liturgie.

Leo the fourth succeeds, who was a great builder,Edelwolphus King of Eng­land, perfor­ming a vow at Rome, grants to Leo the 4th a penny in every house in England, that kindled a fire in it. a warriour a­gainst the Sarazens, as well as a Bishop. In his time the first Cardinall called A [...]hanafius, was condemned for neglect of his calling, who was a Presbyter; but the first Cardinall that we read of, except in the counterfeit decretall Epistles before Pope Sylvester.

After Leo the fourth, succeeds Pope Joan, or John the eight, born in Mentz; went to Athens in mans apparell, came to Rome, and was to the Popedome advanced; proved with child, delivered as she was going to the Church of Lateran; of whom Anastasius a Chronologer, who lived about this time, maketh no mention for shame of the fact, but passed it.

Benedict the third, honoured much the funerals of the Clergy with his own presence, and desired the Bishops might by the whole Cler­gie.

Nicolaus the first succeeds him, who suffered the Emperour Ludovi­cus the second to alight and lead his horse by the bridle a full mile. He permitted divorces without consent of parties, as the Anabaptists do, and or dained that the Clergy should not be subject to civill Magi­strates seats of Judicature. And that none should receive the Sacra­ment from a married Clergy man: and that the Emperour should not be present at Ecclesiasticall meetings, unlesse some point of faith were to be handled: and the common service of the Church to be in Latine in all Churches, but dispensed with Sclavonia and Polonia. He added to the Liturgie, the Hymn of Glory be to God on high.

Hadrian the second succeeds, who proudly commanded the King of France, Carolus Calvus, to let Hircmanus Bishop of Laudunum, to ap­peale to Rome after his condemnation by a Councill in France, but he refused. However John the ninth his successor crowned him Emperor, and after him Balbus, and then Crassus, all three named Charls.

Hadrian the third, ordained that the Clergy and people of Rome should chuse their Pope, without attendance upon the Emperours allowance or leave: And that after the death of Carolus Crassus, who died without succession, that the imperiall title and government of Italy, should belong to an Italian Prince, which bred great contention and debate among the Princes, and much trouble to the Chair of Rome, every Prince striving to advance him to it, that was most friend to himselfe.

Stephanus the fifth followed, who ordained, that whatsoever the Church of Rome appointed, was to be perpetually observed.

Pormosus succeeds him, who crowned the Emperour Arnulphus, and then Boniface the sixt was next.

Then Stephanus the sixt, who offered great violence to the dead [Page 138]body of Formosus, cutting off his fingers, and disanulling his ordinati­on, yea, and his crowning the Emperour Arnulphus, and set up Alber­tus Marquesse of Tuscia in his stead. Now Antichrist appears more then ever before, by putting down and setting up Emperours.

Romanus succeeds him, and nuls the decrees of Stephanus.

Theodorus succeeds him, and alloweth them againe.

John the tenth nuls the decrees of Stephanus the sixt, and alloweth them of Formosus. How were these men led infallibly by the spirit?

Sergius the third, who again took up the body of Formosus after eight yeers, and beheaded it. He loved Marozia, and on her begot a son, who was afterward made Pope, and called Iohn the twelfth.

Pope Iohn the thirteenth committing adultery, was slain by the wo­mans husband, but first deposed by a Councill called by Otho the first Emperour.

Leo the eighth succeeds, who finding and being weary of the sedition and insolence of the Roman people, resigned the chusing of Popes to the Emperour.

Iohn the fourteenth succeeds, who first brought in baptizing of bels, and he called the great bell of the Church of Lateran by his own name Iohn.

Then Gregory the fifth, who after much trouble, by the advice of the Emperour O ho the third,The seven E­lectors of the Empire ap­pointed. made a constitution of seven Electors, to chuse the Emperour for the time to come; which continueth still, namely, the Bishops of Mentz, Colen, and Tryer, the Count Palatine, the Duke of Saxony, and the Marquesse of Brandenburgh, and in case of difference, the King of Bohemia.

Next followed Sylvester the second,Platina. a great scholler, but a Magician. He enquired of the devill how long he should live Pope: he did an­swer him, till he said masse at Ierusalem, which fell out at a Chappell so called at Rome; where this Pope saying masse in Lent, was strick­en with a feaver, of which he died.

But yet we hear of no great persecutions?

True,Why no great persecution yet by the Pope. because yet the Church was of one language, and none stands up against the corrupt tenets of Rome.

Why do you then reckon up this bedroll of Popes.

Because you may know how and by whom corruption crept in; which corruption being contradicted by some whom God en­lightned, then began persecutions.

I pray now go on.

I have not, nor shall trouble you with all of them, but with some who have acted things very remarkable. Therefore after Sylve­ster the second, and divers other Popes, Leo the ninth called a Coun­cill against Berengarius, who denied transubstantiation.

Nicolaus the second followed, who forced by a Councill Berengari­us to recant, who did, yet afterward wrote against transubstantiation. He was poisoned as other Popes before him.

Alexander the second followed, who denied to rule as Pope with­out the Emperours consent. For which he was beaten in a chamber by Hildebrand in his pontificials, and cast into prison, where he died. [Page 139] Hildebrand called, Gregorius the seventh succeeds. He called the marri­g [...]e of Priests, the heresie of the Nicolaitans; and receiving Ecclesi­asticall preferments and offices from Lay men (though Princes) sy­mony.About this time William the Conque­rour came in­to England. This was brought to passe by the thunder of excommunica­tions, which made the Emperour, Henry the fourth, travell to Rome in the hard winter, to get absolution from the Popes curse.

Ʋrbanus the second excited Princes to war against the Turks, who had got Jerusalem. This he did in a Councill held at Cleremount in France, and by divers Princes recovered it for a while. But this war made Christian Princes so weak both in power and purse, that the Pope more easily brought them all under his girdle.

Paschalis the second succeeds him, who at the Church of Lateran had a scepter put into his hand, and girded with a girdle, having seven seals and keies hanging at it, signifying his power of binding and loo­sing; shutting and opening; sealing and resigning, and judging. He excommunicated Henry the fourth, the Emperour, and excites his son Henry the fifth against him. He took up the corps of Henry the fourth, and kept it above ground five yeers. Well did the Bishop of Florence write in this Popes time, that Antichrist was born, and mani­fested to the world; and therefore he was silenced by the Councill of Florence which this Pope called, and his book burnt. You see how persecutions began now upon Emperours and Bishops. This Pope would not crown Henry the fifth Emperour, unlesse he would give over his right of investment of Bishops by the staffe and ring; but the Emperor laid hold of him and his Cardinals, and compelled him to do it; and the Pope solemnly divided the holy Host between him and the Emperour, and wished that he might be divided from the Kingdom of Christ, that broke the covenant made between himselfe and the Emperour: yet afterward he recalled all that he done, and cur­sed the Emperour, who was fain to resign his priviledge for peace sake.

Next succeeded Gelasius the second, without the Emperours con­sent, Henry the fifth.

Then followed Calixtus the second, who compelled the Emperour to yield to his election; and ordained that the people should not put away any of their Bishops for their life time.

Then followed Pope Honorius the second, in whose time one Ar­nulphus came to Rome, and preached against the Clergies errors, pride and avarices, for which they secretly drowned him.

Innocentius the third succeeds. In his time the people grew weary of the Popes Tyranny, resolved to be governed by consuls. This Pope therefore made an ordinance, that whoever laid violent hands upon any of the Clergy, he should be excommunicated, and not absolved by any man but the Pope only.

And also Pope Eugenius by cursings and force, brought all the Se­nators of Rome under subjection to himselfe, and to receive such into their society as he thought fit.

Adrian the fourth, that was choaked with a flie as he walked, made the Roman people submit themselves absolutely to his government. [Page 140] Frederick the first Emperour held his stirrop; yet he excommuni­cates the same Emperour.

Alexander the third succeeds, who would not appear at any Coun­cill. The Emperour Frederick the first, called to decide the stickling between him and Victor for the Popedome, and therefore Victor was chosen, but Alexander fled into France, and in a Councill at Claremount excommunicated the Emperour and Victor. After Victors death, Fre­derick the Emperour led an army to Rome. This Pope ex­cited all Prin­ces to perse­cute the Wal­denses. Pope Alexander flieth to Venice. Otto the Emperours son followeth him; but encountring the Venetians, contrary to his Fathers command, was taken captive; and so for his sons redemption, he was fain to go to Venice, and crave the Popes absolution in St Marks Church; where kneeling down, this proud Pope set his foot on the Emperours neck, saying, Psal. 91.13. thou shalt tread upon the Lion and the Dragon.

In this Popes daies, Thomas Becket Bishop of Canterbury, was slaine in his own Chappell by some of King Henry of Englands followers. But he purged himselfe before the Pope; who because he found the Kings anger was the cause thereof, he enjoined Henry that he should hinder no appeals to Rome; and that none should be declared King of England without the Popes consent. Now England begins to be chai­ned by Rome.

In this age, which was about the 1200, years after Christ, it pleased God to give more divine light to many men to see and discern Christ from Antichrist, and to professe it openly and practically, as well as many other Doctors had done in writing.

The chiefe of these was one Waldus a Merchant of Lyons in France, who seeing one of his company in their walking fall down dead, he laied it so to heart, that he repented earnestly of his former life, and became very charitable to the poor, and studious of the Scriptures; and also to instruct his own family and others that came to him in those tenets which the Protestants afterward held, and hold still. For which the Bishops that adhered to Rome threatned them with ex­communication; but they went on, and endured much persecu­tion.

I pray what were their tenets?

The same which the Protestant now hold.

As 1. That only Scripture is to be beleeved in matters pertaining to salvation, and that it containeth all things necessary thereunto.

2. That there is but one Mediator for man to God, i. Christ Jesus; and Saints are not to be invocated as mediators.

3. They denied purgatory, and masses sung for the dead: rejected traditions as unnecessary to salvation.

4. That constrained fast daies, difference of meats, superfluous holy daies, variety of orders of Priests, Friers, Nuns, hallowing of creatures, vowes and pilgrimages, and humane ceremonies were to be abolished.

5. They denied also the Popes supremacy over all Churches, States, and governments; and denied that any degrees should be re­ceived into the Church, save Bishops, Priests and Deacons.

[Page 141] 6. That the Church of Rome is Babylon, and the Pope Antichrist. Also they rejected the Popes pardons.

7. They allowed the marriage of Priests.

8. And they that hear and beleeve the true word of God, are the true Church.

9. And the communion was to be eaten, and not reserved for shew or worship.

Many of them for these opinions endured persecutions by Pope Alexander the third, who excited all Christian Princes to persecute them with fire and sword.Third perse­cution by the Roman Chri­stians.

What other Popes persecuted good Christians?

Innocentius the third, who did excommunicate King John of England, because he would not admit Stephen Langton to be Arch­bishop of Canterbury, approved by the Pope, and brought him so far under his power, that he was faine to resigne his Crown to the Pope, and receive it back again from him for the paiment of a thou­sand Marks by the year.

Honorius followed, who excommunicated the Emperour Frede­rick the second, who at his coronation had bestowed great gifts upon him; yet because he did but expostulate with Thomas one of the sons of Innocentius the third (who fled to the Pope) about his treason, this Pope excommunicates him.

Honorius the third succeeds, and the excommunicates the said Em­perour also.

Gregory the ninth succeeds him, and he excommunicates the Empe­rour Frederick, because going against the Turks, he returned into Eu­rope to recover himselfe of his sicknesse.

Innocentius the fourth likewise excommunicated the Emperour Frederick, and deposed him, and gave away his Empire to William Count of Holland.

Then followed Alexander the fourth, who excommunicated Mar­fred King of Sicily; and burnt the books of one William desancto amore, because he writ against the order of begging Fryers.

Next was Ʋrbanus the fourth, who gave the Kingdome of Sicily from Marfred, to Charls Duke of Anjou, together with Apulia, to be held of him from the Pope by a quitment; so Sicily became the Frenches: however all afterward destroied by the Sicilians in the time of Pope Martin the fourth.

Clemens the fourth succeeds him in place and manners. He made the said Charls King of Jerusalem, paying 40000. crowns yearly to the Chair of Rome. He caused him to slay Marfred, and the son of Con­rade, who came into Italy to claim his right and title.

Next followed Gregory the tenth, who interdicted the Church of Florence from all divine service. And after him Pope Nicolaus the third, took from Charls King of Sicily, whom his predecessors bad ad­vanced, Hetruria, and the dignity of being a Roman Senator, and did bring Flaminia, Bononia, and Ravenna, from under the Emperours sub­jection, to himselfe.

Martinus the fourth succeeded, who took the said Charls into favor [Page 142]again, but restored to him nothing but the title of a Roman Senator. He excommunicated Peter the King of Arragon, for laying claim to the Kingdome of Sicily, to which Nicolaus the third his predecessor had perswaded him.

Honorius the fourth followed him, and ratified the excommuni­cation.

Nicolaus the fourth succeeds, after whose death the Popedome was void two yeers and a quarter, by reason of the Cardinals dissentions about it. Who was then the head of the Church? Caelestinus the fifth at last was chosen, who was an Hermit. He decreed the Pope and all the Cardinals should ride upon asses; but they counted him a but do­tard. Cardinall Cajetanus warned him through the hole of a wall to resign his place up to another; which he did, supposing that an An­gell spoke to him, and Cajetanus was chosen in his place, called Boni­facius the eighth. He brought back poor Caelestinus from the wilder­nesse, to which he had retired himselfe, and imprisoned him till he di­ed of griefe. He came to the Popedome like a Fox, but he lived like a Lion: for he persecuted those that took part with the Emperour Frederick, called Gibbelines, even Cardinals themselves. He did in­stitute the first Jubilee at Rome, The first Jubi­lee at Rome. and promised remission of sins to all that would come thither. In celebration whereof, the first day he shewed himselfe in his Bishops robes with St Peters keies. The next day in Kingly apparel, with a naked sword borne before him, one pro­claiming, Behold the power of both swords, i. Civil and Ecclesiastick. He did excommunicate Philip King of France to the fourth generati­on, because he would suffer no mony to be carried out of France to Rome. But Philip appealed to the next generall Councill, and sent two Noble men to justifie it to the Pope; but they made a shift to take the Pope, and spoiled him of his riches, and set him on a colt with his face backward, and made him ridiculous; of which shame and sor­row he died as Rome.

After him Clement the fifth excommunicated the Emperor Andron. Paleologus, because he would not suffer the Grecians to appeale from their own Church to Rome. And also the Venetians, for preferring Azada to the estate of Ferrare, and made Francis Dardalus, the Venice Embassador, with an iron chain about his neck, to lie under his table like a dog, to catch the offall till his fury was over; yet he came but to pacifie him, and obtaine the Venetians absolution. Also he ordained that the King of the Romans should not have the title of Emperour without the Popes confirmation. He removed his Court from Rome to Avignon in France.

Next followed John the 23. after the Popedome had been void two years and more. He was exceeding covetous, and proclaimed them Hereticks, who said that in this world Christ and his Apostles had no possessions. He would not yeeld to the Coronation of Lewis the fifth, Emperour, because he exercised his authority in Italy, be­fore he was confirmed by the Pope. But Lewis took his journie to Rome, and was crowned by the Cardinals; and then he set up Nicolaus the fifth to be Pope, and so then Rome had two heads.

Clement the sixt reduced the Jubilee ordained to be kept every hun­dredth year to the fift year. He by his Buls commanded Angels to convey their souls to Paradise that died by the way, when they went to war for the Holy land, and gave power to all that were signed with the crosse, to deliver three or four whom they would, out of Purgatory; which deliverance must be beleeved rather then acted.

Next followed Innocentius the sixt. He imprisoned Frier John, John de rupe­scissa. for that he prophecied of the fall of the Pope and Cardinals, who were like a bird in borrowed feathers. Which Robert Grostead Bishop of Lincoln, had done before in the daies of Innocentius the fourth.

Next was Ʋrbanus the fift, in whose daies began the order of Je­suites.

Next followed Gregory the eleventh, who removed the Popes Court from Avignion to Rome again, after it had been there about seventy yeers.

After his death there fell a great schisme among the Cardinals. They of Italy chose Ʋrban the sixt, and they of France chose Clement the seventh. This continued thirty eight yeers, in all which time were two Popes, one at Avignion, and the other at Rome. The question is, which was Christs right Vicar?

In this Ʋrban the sixt his time, John Wickliffe appeared in England; who by his writings displaied Antichrist in many parts of Christen­dome, and much shook the Popes Kingdome in England, Bohemia, and Moravia.

Next was Boniface the ninth; who sold pardons, as if he had bought the keies which he made to be despised.

Innocentius the seventh succeeded him.

Gregory the twelfth is chosen next by the Cardinals, and sworn to endevour to restore the Church Rome to unity. But he and Benedict the thirteenth at Avignion, agreed to divide. The Cardinals got a ge­nerall Councill at Pisa, and deposed them both, and chose Alexander the fift, who was so liberall, that he gave almost all away from him­selfe, saying, that he was a rich Bishop, a poor Cardinall, and a beg­gerly Pope.

Next followed John the twenty fourth, the other two deposed Popes being yet alive, and executed jurisdiction, because the Councill of Pisa was not lawfully called. Now the Church of Rome looked like a Cerberus, hels bandog with three heads. The Emperour Sigismund found no remedy to make up this rent, but by calling a Councill at Constance, where all three Popes were deposed, and Martin the fifth chosen: for joy whereof, the Emperour kissed his feet. At this time earnest suits were made for reformation of the Clergy, and against superstitious Feasts and Fasts, and canonizing Saints; and against the multiplication of Monks. Fair promises were made by the Pope to convocate a Councill: but little was done to his death.

This Councill burnt John Huss, Jerome of Prague, and John Wickliffs bones.

Next followed Eugenius the fourth, who for his contumacy was [Page 144]deposed by the Councill of Basil, who placed Faelix the fifth in his room. But after Sigismunds death, Eugenius goeth on, and stirs up wars by the French to invade Basil, and to break up the Councill; and also Ʋdislaus King of Polonia, to war upon the Turks, contrary to his cove­nant made with Amurath their King; to which purpose he gave him a full dispensation to break his oath: but he was slain, and his Army spoiled by the Turks.

Next was Nicolaus the fift, and ruled eight years: to whom Faelix the fift, who was elected in the Councill of Basil, was content to sub­mit himselfe, and he only a Cardinall.

Calixtus the third followed Nicolaus the fift, who not prevailing with Christian Princes to make war upon the Turk; yet he stirred up the King of Persia to do it, and so diverted the Turke from Europe.

Then Pius the second followed, called before Aeneas Sylvius. He mo­ved the Christian Princes against the Turks also; but they were at wars among themselves, and so could not answer his desire. He mis­liked the inhibition of Priests marriages, and thought fit it were per­mitted.

Paulus the second succeeds him. He was as unlearned, as Pius was learned. He (like some schismaticks now) accounted humane lear­ning heresie: and so they may see their error is popish, while they condemn learning as if it were popery.

Next comes Sixtus the fourth, Innocentius the eight, Alexander the sixt, who imprisoned and banished many Cardinals.

Then followed Pius the third, and next Julius the second, who by the Emperour Maximilian, and the King of Spain, and France's aids, spoiled the Venetians of many territories, yet he received them again into favor, and so discontented the Emperour and the King of France, that they thought to depose him by their Councill at Pisa. But he cal­led another Councill at Rome, which disanulled all they did at Pisa. He lived in wars all his time.

Leo the tenth succeeds him. He endevoured to suppresse Martin Lu­ther, but could not.

Adrianus the sixt followed, and threatned the Duke of Saxony, for maintaining Martin Luther.

Clement the seventh succeeds, who poisoned many, and was poiso­ned himselfe.

Paulus the third followeth, whose authority in England was abro­gated by King Henry the eighth, who called himselfe supreme head in his own dominions, in all causes, Ecclesiastick and Civill. He cursed King Henry the eighth of England therefore, and interdicted the King­dome; ratified the order of Jesuites, and called a Councill at Trent, where the Protestants would not appear, because they said that Councill was not lawfully called, and the Pope sate Judge, who was the party they were to accuse of errors, and abusing the Church. He carried the Councill to Bononia.

Iulius the third followed, who brought it back again to Trent, and sent in Queen Maries daies, Cardinall Pool to absolve England from the interdiction of Paul the third. But havock was made in England of Protestants.

Paulus the fourth followed, who hated Charls the Emperour, who resigned his government to his son Ferdinand, and died in a Monaste­ry. The Pope approved not this election; but Ferdinand esteemed not of his approbation.

Pius the fourth followed. In his time the Councill of Trent called by Paul the third, was dissolved, which had sate six yeers only of eighteen. But before that, he sent an Embassador into England to invite the Clergy to that Councill, but Queen Elizabeth would not suffer him to land. Nor would the Germans send any. Scotland al­so revolted from popery. He massacred Protestants at Montalto in Italy, to the number of eighty, because they met at an house to hear a Sermon. They were drawn out one by one, and their throats cut, but none recanted their Religion.

Pius the fifth followed, who with the Venetians, and the King of Spain and his own aids, overcame the Turks at Lepanto, under the conduct of John of Austria.

Gregory the thirteenth followed. He founded a new Colledge for Jesuites, and gave it great revenues to bring up schollers to convert the Germans.

The Guises faction, and the Queen Mother, made an horrid massa­cre in Paris of the Protestants, whom they called Huguenots, 1572. Which act this Pope commended, and sent Charls King of France 40000. Duckats to set forward the war against them. This Pope set forth a new Kalender.

Sixtus the fift followed, who excommunicated the King of Navar and the Prince of Condie, both Protestants. Now was Henry the third killed by a Frier.

Clement the eighth, absolved Henry the fourth, King of France, from the excommunication of Sixtus the fifth, upon his abjuration of the protestation by his Orators; which King was slain by a proselyte of the Jesuits called Ravilack.

I desire to know how the Protestant Religion came in, and whe­ther it be ancient, and how it hath been persecuted by the Pope his adhe­rents, whether Princes or Prelates, and by what heresies opposed: for the Papists still upbraid us, that our Religion was begun by Luther, who began an innovation in the time of Pope Leo the tenth. Against whom Henry the eighth of England did write, and obtained the title from the Pope, of Defender of the faith.

You are to understand, that the substantiall points of the Protestant Religion, are the same which are grounded upon Scrip­ture, and maintained from the Primitive times by the Church Chri­stian; but obscured in tract of time by divers heresies, and popish tra­ditions, which like tares and weeds over-grew the good seed, which yet still appeared in divers places of the field of the Catholike Church, plain enough to prove a visible being, both of the truth and profes­sors of it, till the Protestants made a more full declaration of it, by refining the old truths from the drosse of heresie, and popish super­stition.

I desire to have a more plain view of those hereticks that turned [Page 146]from Gospell truths. And secondly, how the Pope sell off, being that the Ro­man Church did oftentimes excommunicate those hereticks. And thirdly, how the Protestants came to reform themselves, they being once in the bowels of the Romish Church.

You know I have shewed many already among the perse­cuting hereticks; yet it shall not be irksome to me, if it be not to you, to view them a little better, especially the Manicheans who sprung up before Arrius; with which heresie Augustine was entangled, but the Lord God that bringeth good out of evill, converted him by the pains of Ambrose Bishop of Millain, and he became a great light to Gods people, and a confuter of that cursed heresie.

Manicheus opinions were, that there were two beginnings; one evil, and the other good; which is all one as to say there be two Gods. No wonder if their patron Manes called himselfe the Holy Ghost,Maniches. as Montanus did, if he proceeded from such principles. This Manes for­bade flesh and wine; neglected the old Testament; ascribed the sin of man not to his free will,Vid. Aug. cont. Mani. but necessity, because he said, mans body was made of the substance of the Prince of darknesse. He died a fear­full death.Theo. l. 4. c. 4. For as Arrius voided his guts at a draught-house, before he came to dispute against the truth: so this Manes was sent for (be­ing a Persian) by the King of Persia, to cure his son, who died in his hands, and he was imprisoned, but escaped; yet heard of in Mesopo­tamia, was taken and flead,Socrat. l. 1. c. 21. and his skin stuffed, and set up at the gate of the City.

Sir, lest it be too much trouble to you, and no great benefit to me, to recite all the heresies, I desire only the chiefe of them, which do directly op­pose true Religion.

I intend so; and therefore first I will shew you the ancient heresies, and then the modern, that you may see how far the latter are raked out of the former.

We find some holding God to be like a man, because Gen. 1.21. God is said to make man after his image,Anthropomor­phites. but that in the soule and the endowments thereof, wisedome and righteousnesse. The Author of this heresie, was one Ardaeus a Syrian.

Then followed the Messalians, called Euchitae, because they thought the whole duty of man consisted in praiers, not hearing, by which St Paul tels us, that faith is begotten, by which praier must be offered up. They were also called Enthusiasts, because when they were transpor­ted, they thought the spirit was infused into them:Theo. l. 4. c. 7. so that they nee­ded neither holy discipline for the body, as fasting; nor doctrine for the soule.

Apollinaris followed, who denied Christ to have any humane soule, but that his divinity supplied the place of it. But then Christ was not perfect man.

Donatus Bishop of Numidia, held, that the Catholick was bounded among those of his society in Africa; and that no baptisme was right­ly administred but by them. The wildest branch of this heresie, was the Circumcilionists, who would cast themselves down from clifts and rocks, and into fire and water, out of assurance that it was martyr­dome, [Page 147]and fruits of their faith. Our Quakers are like them.Aug. con. Donat.

Collyridiani worshipped the Virgin Mary, and offered cakes to her,Epiph. cont. haeres. as the Jewes did to the Queen of heaven; and as the Papists do adore her as a mediatrix.

There were some also after these, that said, Joseph knew Mary af­ter she had borne Christ, because of the word in Mat. 1.25. [...]. (till) which word signifieth never oftentimes. As 1 Sam. 15.25.So Mat. 28.20. Samuel saw Saul no more, till the day his death, i. never. So 1 Sam. 6.23. Michal had no child till the day of her death: and all the Fathers generally hold, she was a perpetual virgin; and so have taken those words of the Apostles Creed (born of the Virgin Mary) as if of one that ever was a virgin. Yea, some of them have argued it from Ezek. 44.2. [...] (viz.) [...]. by way of allegory; that as the East gate of the Temple was to be shut up, that no man might enter in nor go out there but the Prince: So was the blessed Virgins body made the Temple of the Holy Ghost, and her womb only for the ingresse and egresse of Messiah the Prince. And though that some of the disciples were called Christs brethren, as James and Joses, Simon and Iude, we know that those were so called in Scripture, that were but Cozen germans; and so these might be the sons of Iosephs brother or sisters; or of Maries sister, as Iames is said to be the son of Mary Cleophas. Danaeus de heres. fo. 224. Epiph. de heres. fol. 166. Or some might be the sons of Ioseph by a former wife, if he were eighty yeers of age before he was con­tracted to Mary, and so the more unlikely to know her after the flesh. These hereticks were of the same mind with Nestorius and Hel­vidius, who succeeded them. But these were called from their opinion, Antidicomarianitae.

After them sprang up the Seleucians, that said, that the Chaos of which God made the world, was coeternall with God, and that An­gels created the souls of men;Aug. and that Christ did not carry our na­ture up to heaven, as it is said, Acts 2.34. and cap. 3.23. Rom. 8.34. Ephes. 1.20. but that he left his body in the body of the Sun. These received not baptisme by water. They denied the resurrection of the body, and said only that was performed by succession of generation, which it may be they borrowed partly from Plato and Pythagoras, Himene­us and Philetus, 2 Tim. 2.18.

Pelagius affirmed, that men by nature were able to fulfill the law of God, contrary to Rom. 8.7. And denied originall sin, contrary to Psal. 51.5. and that it came not by propagation but imitation of Adams sin: and that children need not be baptized for remission of sin;Aug. con. Pela. and that the holy men that confessed sin, did it rather for example of hu­mility, then for any necessity or guiltinesse.

Nestorius followed, who denied the personall union of the divine and humane nature; of which the blessed Virgin was the medium or mean, and in that respect only called the [...]. mother of God, because she brought forth him that was by union both God and man insepa­rably: and Nestorius would have her called only the [...]. mother of Christ; and therefore condemned by the first Councill of Ephesus, and banished by Theodosius the Emperour, and his tongue rotted in his mouth.

Eutyches confounded two natures in Christ, humane and divine, by saying that the divine swallowed up the humane, and so Christ had only the divine nature. He was condemned by the generall Councill of Chalcedon, where sate 630. Fathers, and the Emperour Martianus, and it was decreed, That the natures of Christ, though united, yet were not confounded.

Next followed those that worshipped the crosse, and divers ima­ges; which filth the Church of Rome hath licked up, together with the worship of reliques.

One Godescalcus a Dutch man, said, that by predestination men were forced both to do good and evill.

About 1100. yeers after Christ, a kind of monomachy arose between the Greek and Latine Churches, about the bread in the Sacrament; whether it should be leavened or unleavened. The Greek Church was called Fermentarii; the Latine Azymitae: the first did leven it, the other did not.

After this, one Petrus Abolandus a French man, said, the Holy Ghost was the soul of the world, and not of the substance of God the Father.

Almericus also of France, said, that God was the essence of all crea­tures, and that they all should be converted into God again.

The Paleneni about Tholouze in France, affirmed that a man might attain to such perfection in this world, that he might be void of all sin; and that such were not subject to any Civill or Ecclesiastick pow­er; that they had no need of praier and fasting, or any exercise whereby grace may be increased. These laid some grounds upon which the Anabaptists build now.

Others under a colour of Religion and charity, made all things common, and women also; These surely began the Family of Love. About 1600. years after Christ, sprang up the Anabaprists: but be­fore I come to speak of them, and others following from their time, I must tell you according to your question, how and when the Prote­stants came in, and how persecuted by Papists, and opposed by here­ticks and schismaticks.

I thank you for your remembrance, and entreat you so to do.

You must take notice that the Protestant Religion hath been maintained in her doctrine from the beginning of the Primitive times. First, by the Bishops of Rome themselves, for the first 300. years after Christ: 100 and many of them were Confessors and Martyrs, though their pride began to appear 100. years before, 200 in Zepherinus, and other Bishops following him,300 as hath been declared before. But after that they were grown rich and potent by the favour of Empe­rours; and got themselves chosen (without the Emperours consent) by the votes of the Clergy and people of Rome; and that Boniface the third had got the title of universall Bishop, they began to break out into strange opinions and manners; as that the Chair of Rome was infalli­ble, as you see in Pope Agatho his decree, and excommunicating Em­perours, and suffering them to kisse his feet; as did Pope Constantine the first, and others. Condemning Priests marriage, and setting up the [Page 149]the service of the Church in Latine, as did Nicolaus the first: and that whatsoever the Church of Rome appointed, should be perpetually ob­served, as did Stephanus the fifth: and setting up the Masse, Purgato­ry, Pilgrimages, adoration of images, invocation of Saints, and tran­substantiation: and setting themselves above generall Councils in determinations of faith; so that no decree or Canon could passe with­out the Popes approbation. They getting thus aloft, suppressed all that withstood their tenets. From hence it came that the true Religion be­came eclipsed; yet some God raised up in every age, who wrote against both their pride and errors; though by reason of the over ru­ling power of the Church of Rome, they could not so plainly appear, as in the time of Luther, and afterwards.

For Basilius Magnus writes to the Bishops of the West, that if they held themselves to be the head, yet they could not say to the feet,Bas. transmar. Ep. 77. About the 4th century of years. I have no need of you; which plainly reproved the Popes usurping su­premacy, as well as do the Protestants.

Gregory Nyss [...]n wrote against Pilgrimages to Jerusalem, Mount Oli­vet, and Bethelem, saying, 500 that Pilgrimages from carnall lusts to the righteousnesse of God, is acceptable to him,Hist. Magd. cent. 4. cap. 10. and not pilgrimages from Cappadocia to Palestina, and that no rewards will be given in the life to come, but for such things which are done by the command of God; so the Protestants hold also.

So Hilarius the Bishop of Arls, opposed Leo Bishop of Rome, 600 by acknowledging that the Bishop of Rome had no dominion over the Churches of France. For which though they accused him as a usurper, yet he nothing regarded the Popes curses, but went to Rome, Leo ad Gal. Epis. Ep. 77. & 89. and to the Popes face maintained, that Christ did not appoint Peter to be head over the rest of the Apostles; nor had the Pope from Peter any such power; so hold the Protestants.

So the Councill of Constantinople called by the Emperour Constan­tinus Copronymus, 700 deposed and excommunicated Germanus the Patri­arch of that City, for allowing the worshipping of images; which sin also the Protestants abhor.

Serenus the Bishop of Marsieles in France, brake down all images in the Church of his Diocesse, more then 1000. yeers past; so the Pro­testants.

So Albertus Gallus, and Clement, and Sampson, Scotish men, said,Hist. Magd. cent. 8. cap. 10. that the Pope of Rome was the author of lies; a disturber of the Christian peace; a corrupter and a deceiver of the people, and for this suffered bonds and imprisonment in France, by the procurement of Pope Za­charias. So the Protestants hold.

So Claudius Thurinensis cast down images, 900 and abolished the wor­shipping of the crosse out of his Diocesse of Thurin, by Piedmont, and said they might as well worship the Asse upon which Christ did ride: and said, that he was not to be accounted an Apostolike Bishop, that sate in the Apostolike Chair, but he that performed the Apostolike Office. So think the Protestants.

Theophilactus Bishop of Bulgaria, writ, 1000 that Antichrist would spring up in the decay of the Roman Empire; and called the marriage of [Page 150]Priests honourable, and a step to Church government: So held St Paul, 1 Tim. 3.4, 5. So the Protestants hold.

Berengarius a Deacon at Argiers, 1100. writ against the popish opinion of transubstantiation, or conversion of the bread and wine in the Sa­crament, into the very body and blood of Christ. But he following the opinion of Augustine and Joannes Scotus, he was condemned un­heard, by a Councill called at Rome by Pope Leo the ninth, for an he­retick. Whose opinion the Protestants also do hold.

Radulphus Patriarch of Antiochia, refused to be subject to the Pope of Rome, saying, that Antiochia was the ancient Chair of St Peter, and therefore had a prerogative above Rome. So think the Protestants, if St Peters being Bishop of a place can give prerogative.

Arnulphus in his preaching, [...]us Tripart. much reproved the Roman Clergy for their lewd lives; of the number of holy daies spent rather in lawlesse pleasures, then devotions; and against the number of begging Fryers, and the unchast behaviour of Church-men. He was drowned by them in the night, as is reported.

About this time sprung up Waldus; of whom you have heard formerly. His opinions be these following.

1. That the Scriptures are only to be beleeved in matters of faith, and contain all things necessary for faith and manners.

2. That Christ is the only Mediator, and that Saints are not to be invoked.

3. He held traditions not necessary to salvation; and denied Purga­tory, and Masses sung for the dead.

4. That constrained fast daies, and making difference of meats; su­perfluous holy daies; variety of superstitious orders of Priests and Monks, Friers and Nuns, hallowing of creatures; vowes, and also pil­grims, and humane ceremonies, were to be abolished; and that no de­grees should be received into the Church, but Bishops, Priests and Deacons.

5. They denied the Popes supremacy over other Churches, States, and Governments.

6. That the Church of Rome is spiritual Babylon, and the Pope An­tichrist; and rejected the Popes pardons, and allowed the marriages of Priests.

7. And that they that hear the true word of God, and beleeve it, are the true Church.

8. And that the Communion was to be eaten, and not reserved for shew or worship. For which opinions they endured persecutions of Pope Alexander the third, who excited all Christian Princes to per­secute them with fire and sword: all which the Protestants hold, for which they also have been persecuted; as shall appear.

Hildebertus also abhorred the pride of Rome, and said, that Rome if it had no Rulers, or at least such as did not violate the faith.

Bernard, Abbot of Claravell, held free justification by Christs me­rits, and thought that all Christian people had conspired against Christ, and that those were the chiefe persecutors that had the high­est places in the Church. So thought Protestants. [Page 151] Nichetes Bishop of Nicomedia, held against Anselmus Bishop of Havel­burgh, that the Pope was not the principall Bishop; and that the power of binding and loosing was not given to Peter, but also to all the rest of the Apostles even as they all received graces alike, on the day of Pentecost, Act 2. So hold the Protestants.

About 1300. yeers after Christ,1300. true Religion began to be much darkened by schoole disputations, by many that followed school dis­putations, and Peter Lombards Sentences: as Albertus Magnus, Aqui­nas, Alexander de Ales, and Scotus called Dunce, of the Town in Scot­land where he was born; but of a most subtile wit.

But God still stirred up some to maintain the cause of his truth. As Arnoldus de nova villa a Spaniard, who held in his time,

That the devill had seduced the world from the truth of Christ.

That the faith then commonly taught, was the faith of devils.

That Christian people were led by the Pope to hell.

That the Cloisters had no charity, and falsified the doctrine of Christ.

That the Ministers did not well to mix Philosophy with Divi­nity.

That masses are not to be celebrated, nor that Priests ought to sa­crifice for the dead. All which the Protestants hold.

Gulielmus de Sancto Amore, a Master of the University of Paris, appli­ed all the texts of Scripture that make against Antichrist, to the Pope and his Clergy; and proved the Friers to be false Prophets, and writ against their wilfull poverty, shewing that Christ when he said, Mat. 19.21. Go and sell all thou hast, and give it to the poor, did not intend a­ctuall, but habituall poverty; namely, that we should not impove­rish our selves when no need requireth, but that in our affections we should be ready so to do, when the confession of Christ and his glory shall require it, that then we be ready to leave all for his sake. So say the Protestants also.

But this man was condemned for an heretick, and exiled, and his books burnt.

So Laurence an English man, and a Master of Paris, 1300. and Peter John a Minorite, and Robertus Gallus a Dominican Frier, wrote, that the Pope was Antichrist, and Rome was great Babylon, and that the Pope was an Idoll that had eies, but would not see the abominations of his Church for desire of riches. So the Protestants hold likewise.

Robert Gostred Bishop of Lincoln, would not admit at the Popes command, for an Italian boy to be one of the Prebends of his Church, but writ to him that it was a devilish sin to defraud the people of the preaching of the Word, by setting those in place that could not per­form the Ministeriall office, but only take the milke and wooll of Christs sheep. He prophecied in his sicknesse, that the Church should not be delivered from Romes Aegyptian bondage, but by a bloody sword. So think the Protestants.

Marsilius Patavinus affirmed, that the Pope had not authority over other Bishops, much lesse over the Emperour;1400. lib. defens. pacis. and that the Pope and the Clergy should be subject to Magistrates; and that the head of [Page 152]the Church is Christ; and that he never appointed any Vicar to be universall head thereof; that Bishops ought to be chosen by the Clergy; and that the marriage of Priests is lawfull, and that St Pe­ter was never at Rome; that the Church of Rome is a den of theeves; and that Popish doctrine leads to eternall death. So hold the Prote­stants also.

Michael Cesenas, Provinciall of the Grey Friers, writ against the Popes pride and supremacy, and cals him Antichrist, and Rome Baby­lon, the great whore drunk with the blood of the Saints: that there were two Churches, one of the wicked very flourishing, wherein the Pope reigned; the other of godly men afflicted, over whom Christ reigned. So hold the Protestants.

This man had many followers. The Pope cursed him, and burned many of them, as they did also the Protestants.

John Wickliffe a Professor of Divinity in Oxford, in King Edward the thirds time, wrote many learned books of Logick and Philoso­phy, Morality and Divinity, and of the speculative Art. He discove­red the error of the Papists about Sacraments, and so made himselfe many enemies. But he had many friends and followers beyond the seas; as John Huss, and Jerome of Prague. In whose defence fifty four Nobles of Moravia writ sharp, reprehending the popish party, for taxing Bohemia and Moravia with heresie.Mr Moor. And many Nobles of England about the year 1385. did maintain Wickliffs doctrine, name­ly Lord Montague, Lord Clifford, Earle of Salisbury, Lord Latimer, and Nevill.

What were the points of Wickliffs doctrine?

That the substance of bread and wine remained in the Sa­crament of the Altar, after the words of consecration.

2. That it is not found, that Christ instituted or confirmed a Masse.

3. That it is presumption to affirm, that the children of the faith­full dying unbaptized, are damned.

4. That in St Pauls time there were but two orders of Clerks, namely, Elders and Deacons.

5. That the causes of divorcement for spirituall consanguinity, or affinity, are not founded on the Scriptures.

6. That he which is in the Church most serviceable and humble, is Christ neerest Vicar in the Church militant.

7. That if extrme or corporall unction were a Sacrament, neither Christ nor his Apostles would have omitted it.

8. That whatsoever the Pope commandeth, without a cleare de­duction from the Scriptures is to be accounted hereticall.

9. That it is folly to beleeve the Popes pardons.

10. That it is not necessary to beleeve the Church of Rome, to be the supreme head of other Churches.

11. That a Priest may preach the Word of God with authority from the Pope.

12. That the Church of Rome is the synagogue of Satan; nor is the Pope the Vicar of Christ, nor of his Apostles.

[Page 153] 13. That if any man enter into a private Religion, he is made thereby the more unfit to serve God. The Protestants follow these positions.

John Huss, the Bohemian, followeth Wickliffe in time and doctrine; for which he was burnt by the Councill of Constance, though he was promised safe conduct. His great offence, was that he appealed to Je­sus Christ; which they took for a contempt of the Apostolike See. Some report of this good Martyr, that though they burnt the Goose (for so Huss signifieth) yet out of his ashes should rise a Swan (so Luther signifieth) that should trouble them worse then he had done. So Luther did indeed.

Jerom of Prague died also, as did John Huss, about the year 1415.

Hieronymus Savonarala an Italian Monk, was a great adversary to the popish Clergy, yet preaching nothing but the plain word of God, as touching,

1. The free justification in Christ through faith.

2. That the communion ought to be administred in both kinds.

3. That popish pardons were of no effect.

4. Denied the Popes supremacy.

5. Preached against the filthinesse of the Cardinals and Clergy.

6. That the Keies were not only given to Peter.

7. That the Pope did neither follow the life, nor doctrine of Christ; and that he attributed more to his own pardons, then to Christs merits, and therefore was Antichrist.

8. That the Popes excommunications are not to be feared; and he that doth fear them is excommunicated of God.

9. That auricular confession is not necessary. All which he stood unto with two Friers, who were all three hanged openly, and then burned. And now began the Art of Printing, which did ruine the Pope more then preaching.

Martin Luther was by the speciall providence of God called forth to fight the cause of truth against the Pope, even out of the Cloister of Augustinian Friers, in the reign of the Emperour Charls the fifth, who much endeavoured to suppresse him. 1. By convening the e­states of Germany at the Town of Worms. But before I come to his story, you may see that there was in every age some that professed the Protestant tenets of Religion before Luthers time. I could reckon abundance more, but I avoid prolixity, and reserve the reader to the Catalogues and Martyrologies of Religious men.

I return therefore to Martin Luther, who being summoned, appea­red at the Convention at Worms, but would revoke nothing of his writings, which were concerning, 1. The grounds of Christian Re­ligion. The second contained a reproofe and detection of papacy, and popish doctrines and manners. The third sort contained an op­position of those particular persons, who did abet and maintain the Roman tyranny, and deface his writings: none of which he would re­cant. He had safe conduct back again to his own Country, but the Emperour to please the Pope, who had not yet confirmed him in his Empire, sent out a Writ of outlawry against Luther and all his adhe­rents, [Page 154]commanding Luther to be apprehended, and his books burnt. Then followed another Convention at Norinbergh, of the estates of Germany, to suppresse Luther, to which the Pope excited them by his Legate Cheregatus. But the estates found it dangerous to proceed with rigor against him, but desired to reserse it to the next free Councill called in Germany, and in the mean time they would take care to pre­vent disorders. But in the mean time an hundred grievances at least were presented by the Germans to that Convention, and by them to the Pope: the chiefe whereof were,

1. That many things were prohibited by humane constitution, that were not prohibited of God, and many things rejected, which were of God commanded.

2. That the Popes pardons were insufferable, which perswading the people of the power of them, was the cause of many abominati­ons committed, because for mony they might be pardoned.

3. That Ecclesiasticall men are free from the secular power what­ever they commit.

4. That Priests are suffered to have Concubines for monie, and the chaster men are compelled to pay monie for them, and so may have them if they will. But no answer came either from Pope Adrian, or Clement the seventh after him, though he sent Cardinall Campeius to the next Convention at Norinberg. But Ferdinand the Emperours brother, and Cardinall Campeius, the Duke of Bavaria, and some Bi­shops,Joan. Sleidan. Comment. assembled themselves in a Conventicle at Ratisbone, and ratified certaine Articles against Luther and his books. Afterward were two other Conventions at Spiers: in the first many bils of complaints were put up against Monks and Friers, and the priviledges of the Clergy above the Civill power. Also against holy daies; and that the diffe­rence of meats and ceremonies might be free; and that the Empe­rour would appoint a Provnciall Councill (since a generall could not be had) in Germany for matters of Religion, or else suspend the decree of Worms against the followers of Luther and himselfe: the last was granted. And at the next convention at Spiers, was by a few Princes decreed; That such Cities as had altered Religion should make no farther change; and that other places should obey the decree of Wormes, till a generall Councill: That all men should use the masse that would, even where it was abolished: That Anabaptists should be punished to death; and ministers should teach by the Churches interpretations: That the doctrine of the Lords Supper should not be received: That no Princes should receive strangers, that for Reli­gion came to their dominions.

This was resisted by the Duke of Saxony, and the Prince of Bran­denberg, and the Princes of Luneberg, and the Landgrave of Hesse, and some others, and made protestation against it, and that name is given to all that decline the Romish Religion.The name Protestants. To these did cleave fourteen Cities, who appealed to the Emperour, and a generall Councill, or a Provinciall. They sent Embassadors to the Emperour, who handled them very roughly with threatnings.

Therefore the Protestants bound themselves in a Covenant at Smal­caldy, [Page 155]to assist each other if any of them were pursued for Religion. This discontented the Councill of the Empire. The Emperour publi­shed a decree, that though the confession presented to him at the Town Augusta was consuted (to which the Protestants were not suf­fered to reply,The Augustane Confession. but willed to return to the Romish Church) yet he would give them a space to return. In which time they should keep peace, and alter Religion no farther, but suffer every man to follow the Church of Rome that pleased. The Protestants answered, they could not obey that decree with a safe conscience. Therefore the Emperour set forth another Decree, wherein he confirmed the Romish Religi­on in all points; and that his Court called the Chamber, should pro­ceed against the Protestants in judgement; and that no Protestant Prince should bear office in his Court, and that all Papists should be taken into his protection against their own Princes: therefore the Protestants and their Embassadors met again at Smalcaldy, and confir­med their league begun.

Ʋlricus Zuinglius after this, being Preacher of Zurick shewed him­selfe also against the Popes pardons, and other corruptions, he was opposed by the popish preachers. The Senate of Zurick appoints a publike disputation. Zuinglius sets out seventy Articles before hand to be disputed of. Faber Stapulensis, whom the Bishop of Constance sent to dispute against Zuinglius, declined the disputation, and referred it to a generall Councill. Therefore the Senate proclaimed throughout all their territories, that the traditions of men should be abolished, 1523 and the Gospell of Christ purely taught out of the Old and New Testa­ment. Against which the Helvetians convened at Lucerna, and de­creed that no man should deride the Masse; 1624 and that Luther should not be mentioned; that Images should not be violated; and that all de­crees of the Bishop of Constance should be obeied; and in 1625. ap­pointed a disputation at Baden, 1625 to maintain popish tenets of transub­stantiation, and the Masse, invocation of Saints, and for the mainte­nance of Images and Purgatory, which Ecchius offred to maintain and prove. He was opposed by Oecolampadius, Preacher of Basil, and o­thers. Zuinglius was not permitted by the Senate of Zurick, to be there, because the Helvetians were his fierce and deadly enemies. It was concluded that all should remain in that Religion they had hi­therto kept, and should admit of no new doctrine in their dominions, but should sollow the authority of the Councill.

The Senate and people of Berne not content herewith (one of the chiefe Cities of Helvetia) assigned a disputation there to be held, 1527 cal­led all the Bishops about them thereunto, granted safe conduct to all that would come thither. The disputation was to be decided by Scriptures: the Propositions to be disputed upon were these.

1. That the true Church which is the mysticall body of Christ ri­seth out of Gods Word, and continueth in the same, and heareth not the voice of strangers.

2. It makes no Lawes without Gods word.

3. That the traditions of the Church cannot bind conscience, ex­cept they be consonant to Gods Word.

[Page 156] 4. That Christ hath made full satisfaction for sin, and he that saith there is any other way to salvation, or to abolish sin, denieth Christ.

5. That Christ is not received corporally in the Sacrament of the Lords Supper.

6. That the Masse offered up for the quick and dead, is contrary to the Word of God, and disgracing the sacrifice of Christ.

7. That Christ is only to be invocated as Mediator between God and man.

8. That the Scripture sheweth no such place as Purgatory for the purging of soules after death; and therefore all popish Ceremonies, as Dirges, Lamps and Tapers, profit not the dead at all.

9. That pictures and images of Saints are not to be set up in Chur­ches, or to be worshipped.

10. That Matrimony is not denied to any order of men, but by the word of God permitted to all men; and because fornication is for­bidden, therefore single life is not to be forced upon people. All which propositions were defended by Oecolampadius, Bucer, and others, against all opposers, and therefore ratified by the Senate; and it was decreed, that Masses, Altars and Images should be abolished. In me­moriall of this Reformation, they caused a pillar to be set up engra­ven with golden letters, with the time when it was done, namely, 1528. many other Cities, as Strousbrough, Basil and Geneva, followed their example.

But many other Towns popishly affected, did side with Ferdinand the Emperours brother, and Deputy in Germany, to suppresse this Re­formation in Berne and Zurik. These Towns were the Lucernates, Ʋrani, Suitenses, Ʋnternaldii, and Tugiani, who much abusing the Reformed Tigurines and Bernatas, made them so angry, that they stopped the waies to those five Towns, that no victuals could come to them. Upon this the five unreformed made war upon them, and had the better, in which skirmishing Zuinglius was slain, and his body abu­sed, cut in pieces and burned, yet the Reformed continued in their re­ligion, and peace was concluded by the mediation of the King of France, and some Cantons of Switzerland.

But how came England to be Protestants?

Henry the seventh King of England had two sons, Arthur and Henry. Prince Arthur the eldest married Katherine, daughter to Ferdinand King of Spain, and died without issue. Then Henry the eighth his brother being King of England, by the advice of his Coun­sellors and Nobles, married the said Lady Katherine, that so her dowry might not be carried out of England. Which match, though contrary to Gods Word, was dispensed withall by Pope Julian the second, and so continued twenty years. Now Charls the fifth Empe­rour being in England, promised to marrie the Lady Mary, daughter to Henry the eighth, by the said Queen Katherine; which the Empe­rours Councill misliked, because that the Lady Mary was begotten by King Henry and his brothers wife, and so illegitimate; therefore the Emperour forsook the match, and married the King of Portugals daughter, called Isabel.

Upon this King Henry's mind began to be troubled, and the more because he foresaw that there could be no firm succession to the Crown by children so begotten. He propounded therefore this que­stion to all the Universities of Christendome, viz. whether his mar­riage were lawfull? they all agreed it was not; therefore the King sought a divorce, and desired the Popes consent. The Pope sent Car­dinall Campeius into England, who together with Woolsey, Cardinall of York, was by his authority to judge the businesse: Woolsey was inclined to the divorce, till he perceived the Kings mind was bent to marry Anne Bulloin, who was a Lutheran. Of which he advertizing the Pope, he sent for his Embassador Campeius, who returned to Rome, without determining the Kings cause. But the King, by Doctor Cranmers ad­vice, and the Civilians, had Queen Katherine divorced; therefore the Pope cursed King Henry and his Kingdome of England. And the King abolished the Popes authority and tyranny in his Kingdome, and en­joined that he should in his dominions, only be called Bishop of Rome, and that himselfe should be acknowledged supreame head of the Church of England. This was the beginning of Reformation of po­pish abuses, as in dissolving of Abbies and Monasteries in England and Wales, though Henry the eighth continued in Romish doctrines,To the num­ber of 645. vid. Cambden. Mr Fox his Martyro. p. 2. and many blessed Martyrs were put to death in his time for professing the contrary, even after he had abolished the Bishop of Romes authority, as Lambert condemned by King Henry himselfe, and also of many o­thers by his authority; and ministers, such as Collins, Cowbridge, Leiton, Puttedew, Peke, do testifie; as also his setting out the six Articles, main­taining,page 1296. 1. Transubstantiation. And secondly, that the communion in both kinds is not necessary to be received. And thirdly, against Priests marriage. And fourthly, for vowing single life. And fifthly,Anno 31. regni H. 8. for maintaining the Masse: and also sixthly, auricular confession to be necessary. Which Articles were commended to Commissioners to be put in execution, and many good men suffered, who held te­nets contrary thereunto: as Doctor Barns, Heirom, Garret, Marbeck, Filmer, Testwood and Person, and Bennet, Kerby, Clark, Mendelsham, and Mistrisse Anne Askew, and others, burned at Windsor and Ipswich, in London and Kent; all which shew, that though King Henry the eighth did abolish the power of the Pope in Civill and Ecclesiastick matters in England, yet popish doctrine was still maintained.

I pray tell me how the Pope came to have such great authority in England in Civil and Ecclesiasticall affairs. 2. How Englands Religion came to be corrupted, which at first it seems was pure, Rom. 1.8. as Romes faith was before the Pope turned Antichristian. 3. How the Reformation went on which was revived by King Henry the eight, so far as abolishing popish jurisdiction.

For the first, you may find that the Pope came in by con­nivance of peaceable and quiet Princes, who not discerning the Popes policy, after Phocas the Emperour had made him universall Bishop, how he did work upon Princes of weak judgement; as also upon such as he found to be superstitious; or that were litigious, and stood in need of his help; and so did wind himselfe by intrusion, and used his [Page 158]possession with tyranny. But this intrusion could never be warranted by any just claime, through possession or submission to him in tract of time, by custome or prescription, the foundation of his first authority being surreptitious; for we cannot find any Brittish or Saxon Kings, that have obliged themselves or this Kingdome, submissively to the Pope. But you may find that when Austin the Monk was sent into Eng­land by Pope Greg. 1. to bring the Clergy to the ceremonies and ser­vice of the Roman Church (not to make Christians in England, which was done many hundred years before, in the time of King Lucius, who desired Baptism of Pope Elutherius, for himself and his people) that he, nor any Priest that came with him into the Isle of Thanet, Bed. l. 1. c. 26. did preach till they had license from the King. But it is of courtesie (not duty) the Pope hath had much regard in England, as appeareth in that his Le­gats and Nuncioes have had here entertainment. But this was no more then they had in other places of the world, where their usurped authority was rejected: So in Asia and Africa. This proveth no­thing of any right he had in England: for though this Realm hath ad­mitted sometimes appeals to Rome, yet you shall find that they have been oftner prohibited, and the Popes Buls condemned, and his ex­communications slighted, and his decrees rejected; and that the King made Lawes and Ecclesiasticall Canons by Parliaments and Synods, without the Popes leave. As you may see in the daies of King Eg­bert and Alfred, about the appeale of Wilfride, Archbishop of York, who was the first that ever appealed (before the Norman conquest) to the Pope, and in whose behalfe the Pope sent Nuncioes to England, with a Letter or Bull, to restore Wilfride to his pluralities, of which the King, and great Councill of the Kingdome, the Archbishop of Canterbury, and the Clergy, had divested him. But they would not yield to the Popes desire to restore Wilfride, til he had submitted him­selfe, and resigned those Monasteries he held, which had moved the contention. So after the Norman conquest, in the reign of Henry the first, Pope Paschalis put a new oath upon Archbishops, to be taken when they received their Pall; which Anselme the Archbishop ha­ving taken, thought himselfe obliged to maintain the appellations to Rome; but King Henry pleaded the fundamentall lawes, which for­bad any such appeals without the Kings licence; and that they were a violation to the Crown; and a Law was made, that if any should bring the Popes letter or mandate in the Realm,Rog. Hoved. in Hen. 2. he should be executed as a Traitor to the King and Kingdome, and every one was forbid­den appeals to the Pope. It is true, that Pope Nicolas grants to King Edward the Confessor, and his successors, that which he stood in no need of, namely, the protection of all the Churches in England, and to make Lawes with the advice of their Bishops and Abbots in his stead for governing the same. This was to make the world beleeve in af­ter time, that their authority in these things was derived from the Pope.Malm. de gest. Pontif. V [...]d. Mat. Par. an. 1164. For we find, that this was alwaies done by the Saxon and Danish Kings, before any such Bull was sent from the Pope; yea, and disposed of Bishopricks without the Pope: so did King William, and Rufus his son; and they counted themselves as Gods Vicar to govern [Page 159]the Church, and to correct any wrong done in Ecclesiasticall Courts;Acts of Cla­rendon. which course the Kings of England after the Conquest, alwaies fol­lowed and acted, with the advice and assistants of their Parliaments; as we may see in the daies of King Henry the second, and by the Sta­tutes of Clarendon, which prevents popish jurisdiction, by forbidding appeals, and disposing benefices, and Ecclesiasticall dignities.Stat. of Carlile 25. of Edw. 1. But in the reigne of King Edward the first, is a notable statute, which declares the holy Church of England to be founded in the estate of Prelacy, not Papacy, and within the Realm of England, not without it, and by the King and his Peers, not by Popes and forreign Bishops; and that the Popes encrochments did aim at the ruine of the Church, disinhe­riting of the King, and destruction of the Lawes.16. of Ric. 2. c. 5. And in Richard the seconds reign, it is set down, that the Crown of England hath alwaies been, and is free, and in no subjection earthly, but only to God, and to no other, and ought not to be submitted to the Pope. It is true, that King John resigned his Crown to the Pope; but that was but done in his distresse; he could not do that lawfully, wherein the whole Kingdome had the greater share. So many Emperours have taken their Crowns from the Pope as you have heard: but this hath been done by some of them for greater solemnity, and some for fear, or out of superstition, some to make their party the stronger against their enemies, and the Pope hath crowned them; but that of right he had any power over the Crown, I find none.

Now for the second Question how Christian Religion came to be corrupted,Rom. 1.8. Gild. de exid. & Conq. Brit. being at first clear as Romes was in its Primitive profession of it. 1. It is true that England had a light of the Gospell, as it is thought, by Joseph of Arimathea, and his colony of Christians that came with him to Glassenbury, which was in the time of Tiberius the Emperours reign. Peter came not to Rome till the second year of Claudius, to lay any foundation of a Church there. Nor do we find any plain face of a Church in England, till King Lucius and his sub­jects were baptized; as you have read by Fugatius and Damianus, two Ministers that Elutherius the Bishop of Rome fent to do it at King Lu­cius his request. The Church of Rome continued faithfull 350. yeers after Christ, as I have shewed, and kept her selfe untainted with here­sie, and was a covert and protection unto the professors of truth. But after the Emperour Constantine and his successors turned Christians, Clergy men grew into great favour at Court, and so wealth and ease first begate security; then covetousnesse, then pride; next ambition; then devising of false tenets to maintain it, and superstitions to uphold it: then also heresies to mask or depose truth. At last getting the ti­tle of universall Bishop, the Eastern Church falling to decay, the world looked on the Pope, though not as upon one that should be their su­periour in secular matters, yet as one that should direct them in do­ctrines. He by subtilty of the Schoolmen, and policy and power, sow­ed tares; and though he seemed to keep the foundation, yet built be­side it; kept up the truth in unrighteousnesse, and delivered to the people by retaile what he pleased; shut up the Scriptures, and gave them humane traditions. Now Princes and Priests being some per­swaded [Page 160]of his piety, and cozened by his hypocrisie; others reveren­cing of his antiquity, and dazeled with his dignity; and others being remisse and idle, were contented to enjoy the world in quiet, and take any Religion that was offered them. Thus the world was made dark by Babylons cup, and had no feeling of the losse of truth, no more then the Pope had, except he were touched in his honours and profits. But God had pity upon his Church, and raised up now and then some to set up his truth, as you have see. And lastly, Luther to oppose the Popes errors, and King Henry the eighth to imitate his successors, by abolishing his authority in England.

Now then to your third Question, How Reformation went on af­ter King Henry the eighth. I have shewed you though that King did write against Luther, and abolished the Popes power, yet he persecu­ted the Protestants, and those that professed Luthers doctrin: of which there were many by reason of his books dispersed in England. Luther himselfe was much troubled. The Pope sends forth his roaring Bull against him; he answereth it, and appeals to the next generall Coun­cill. But his doctrine was very acceptable to good Christians, gene­rally, though in some points they differed from him. He died in [...]sle­bia, in the County of Mansfelt, Febr. 17. 1546. where he was born.

How thrived the Protestant Religion after Luther.

Beyond the seas fell out great troubles. A Councill was cal­led at Ratisbone to end controversies of Religion, but no agreement, and so the Emperour referred the controversie to the next generall, or provinciall Councill of Germany; but still the popish side desired to suppresse Luthers doctrine, but yet decrees against Protestants were suspended; yet the fire of malice broke out against them; for Hen­ry Duke of Brunsick invaded their Cities: the Duke of Saxony resists him in the name of all the Protestants confederate at Smalcaldy, and won all his dominions. The Emperour and the King of France make peace, and both covenant to join, to restore the Romish Religion, which cost France and Germany great troubles: for the King of France sent Minerius Governor of Provence, against the Waldenses (of whom you have heard) who dwelt in some part of that Countrie; as in Me­rindol and Cabriere. They of Merindol, for fear fled into the woods. He spoiled and burned their Towns left desolate: Cabriere was de­livered upon composition, but yet none were spared, but some killed in Churches; some burned in barns; some smothered in caves; o­thers sent to the Gallies; others starved in the woods. But God strook Minerius with a sad disease, a fire scorched him within; his limbs rotted, made bloody urine, and died in torments. The Emperour Charls the fifth by policy suppresseth these Princes that upheld the Protestants: as the Duke of Saxony and others; as the Landgrave of Hesse. About the year, 1546. when the Councill of Trent was gathered to convene, where the Emperour and the Pope made a league against the protestants, and the Pope gave 200000 Crowns to make war a­gainst them, to the Venetians, and maintained an army for a while, to cut them off. The Emperour laboured hard with many of the Prin­ces, to submit to the Councill of Trent, as also the free Cities; and in [Page 161]hope they would, he desired that the Councill of Trent which was carried from Trent to Bononia, might come to Trent again, which they refused: upon which the Emperour disanulled all they did at Bono­nia, and said he would take care of Religion himselfe. And to this end consulted with Princes and Bishops about it, who drew out a book of Reformation, called Interim; to which few would consent, and many fled away to other Countries, because they would not al­low it: As Musculus preacher of Ausburgh, fled to Switzerland: Bren­tius from Suere to the Duke of Wirtembergh: Martin Bucer, and Pau­lus Fagius from Germany to England. The Pope himselfe would not allow it without correction, because it allowed the marriage of Priests, and the use of the Sacraments in both kinds, though it main­tained the rest of the Roman Religion. But especially the City of Magdeburgh withstood the book, nor acknowledged the Councill of Trent.

How went things now in England?

King Edward the sixth now reigning, the masse was there forbidden by Parliament, and a Book of Common Praier set forth in the English tongue, with an order of administration of Sacraments. Bonner, Bishop of London, and Gardiner Bishop of Winchester, for their obstinate defence of Romish doctrine, were imprisoned: But King Edward dying, Queen Mary let them out, and made great ha­vock of the Protestants, and restored the Popes supremacy, and the masse in England, and got the Parliament to crave absolution of the Pope, and Cardinall Pool to absolve the Realm.See Fox his Martyrology. She neither spared Bishops, Ministers, nor common people, nor spared those who had set her forward to obtain the Crown. Her persecution was sharp, but God shortned it by her death, and Queen Elizabeth, whose death was intended, succeeded her.

How thrived the Protestants cause now in England, and other Countries?

In England popish Religion was abolished, and the Popes supremacy disanulled; King Edwards profession followed,Anno 1. Eliza. and his Book of Common Praier allowed again by Parliament. But Ferdi­nand the Emperour succceeding Charls the fift, would endure no alte­ration of Religion; and Henry the second King of France would not admit it neither, but moved persecution: but he being killed by the splinter of a spear at Tilting, Francis the second his son succeeds, and marrieth Mary Queen of Scots, of the Guisian Family: which Fa­mily endeavoured to abolish the Protestant Religion in France, and sent an army into Scotland too for the same purpose, which by the aids of Queen Elizabeth, was forced to retire. This King of France by the advice of the Guisians, called a nationall Councill at Orleance, un­der colour to settle Religion. But there the Prince of Condie was seized upon, and accused of practise against the King. But this King shortly died, and the Prince of Condie was cleared by a Parliament at Paris; and young King Charls the ninth, was committed to the care of the Queen Mother, and the King of Navar. These governors appoint a dis­putation by the advice of the States of the Realme at Poyssie, 1561. [Page 162]which was four years before Calvin died; where Theodore Beza, preacher of Geneva, and Peter Martyr and Marlorat, and the prote­stant party, had the better, and the popish side (as the Cardinall of Lorain, and others) concluded with them, that Christians do eat in the Sacrament spiritually by faith, the body of Christ, which died for for us; although the Doctors of Sorbon would not agree thereto; and so that disputation broke off. After which the number of prote­stants increased, and much fear there was of uproars. But the Queen Mother assembled the estates at St Germane, and made an Edict in Ja­nuary, that the professors of the reformed Religion, should assemble to hear sermons without the Town, and unarmed; which grieved the Guisian and popish faction, who sought to get the King and Queen Mother into their hands, and prevented the King of Navar from the reformed Religion, upon hope to have the Kingdome of Navar re­stored to him againe, by Philip King of Spain, at the Popes mediation. In the mean time the Duke of Guise raiseth an army,First Civil war in France. and murdered 1500. hundred poor unarmed protestants at Church, in the Town of Vassiace neer Champaign. Then came to Paris, and seized on the King and Queen Mother at Forteblew, and carried them both to Paris. Then the Prince of Condie with many other Nobles at Orleance, of the pro­testant part,French Hist. consulted to deliver the King, and Queen Mother (to which they were much sollicited by letters from the Queen her selfe) and also to defend the reformed professors. They took many Towns; as Orleance, Roan, Burges, &c. Roan and Burges were taken again by the Guisians. But at the siege of Roan, the King of Navar was slaine, that had turned from the reformed; and they hanged Marlorat, a true preacher of Christ. This Duke of Guise was afterward slain by a souldier at the siege of Orleance, and so the Protestants gained some peace by a new Edict, March 13. 1563.

Had the Protestants peace in other Countries?

No; for in the reign of the same Ferdinand Emperour, they suffered much in Piedmont, for abolishing the masse in the Towns of Angrona, Lucerne, Perose, Tallarat, with other places in those vallies: for the Duke of Savoy sent Tritineus with an army to destroy them ut­terly, except they would again receive the masse, and relinquish their Ministers. The people of Angrona being first assaulted, fled to the mountains; but being fiercely pursued, turned again, and with stones only worsted their enemies. So Tritineus thought good to use policy, and offered them peace, if they would send and crave pardon of the Duke, and pay to him 1600 Crowns. They sent, but nothing would be obtained. A new army was sent against them, and they driven into the snowie mountaines with wives and children, defended themselves so well in the strait passages, that with the losse of a few, they killed 1000. of their enemies, and obtained of the Duke, peace, and liberty to use their Religion after their goods were spoiled, and their houses burnt.

Had they yet peace in France, and other places?

No; for in the reign of Maximilian the second, who suc­ceeded Ferdinand his Father, more troubles arose in France, and the [Page 163]Low Countries about this reformed Religion. For the Protestants encreasing much in the Low Countries, the popish faction executed very severely the Spanish inquisition among them,Protestants persecuted in the Low Countries. that Countrie be­ing at that time under the King of Spain, who sent Duke de Alva thi­ther with an army, to root out the true professors of the Gospell. This Duke was very tyrannicall over the nobility and people, and behea­ded Count Egmount, and also Count Horne, and suffered his souldiers to abuse mens wives and daughters, before the faces of their neerest friends. The people therefore took up arms under the conduct of Nas­sau, Prince of Orange, and his brother, who freed Zeland and Hol­land from that tyranny: but in that war his brother Ludovicus was slaine. So in France notwithstanding divers Edicts made on the Pro­testants behalfe, as that of January, and another in March, 1563. yet the Romish faction made a league against them, about the year, 1564. and also their King, Charls the ninth,Charls the ninth King of France. covenanted with King Philip of Spain at Bayon, who sent his Queen Elizabeth, sister to Charls, thither, to confirm that covenant in his name, for the rooting out of the Re­formed Religion. The Prince of Condie is appointed by the Prote­stants to exhibit a Petition to the King in their behalfe. But the King in a vain fear of him, flieth to Paris, and so heard not his supplication. Upon this began a second civill war: for the Prince of Condie and the Protestants seeing nothing but danger toward them, and injuries done to them, and none of the Edicts of pacification regarded, besie­ged Paris, and afterwards the Town of Chartnesse. The subtill Queen mother sent to the Prince of Condie, desiring him to require of the King such conditions of peace as he pleased. He affecting peace, desired of the King, that the former Edicts set forth for the Protestants, might be observed, and their wrongs redressed. All was granted, but not performed. For the Prince having dissolved his army, re-delivered the places conquered. The Protestants at their return to their Towns, were forced to lay down their arms, and to keep within their houses: upon which many were massacred, about three thousand, and all devi­ces put in practice to intercept the chiefe leaders of the Protestant part, who by great providence escaped to Rochel. And from thence the Prince of Condie complained much in his letters to the King, of the breach of the pacification made, sealed, and sworn to by the King himselfe; but he received no answer. But the Kings brother, Duke of Anjou, is made Generall of an army against the Protestants. The Queen of Navar, and the Prince of Condie and Andelot join forces in defence of them, and so began the third civill war; in which the old Prince of Condie was taken and slaine, and Andelot died, as is repor­ted of poison, which was found in his body when it was opened. Now the young Prince of Condie, and the King of Navar, govern the army, to whose aid came the Duke of Bipont out of Germany, who died quickly, and appointed the Count of Mansfelt to be Commander in his stead. The army of the Duke Anjou, and the Protestants, joined battell at Moncontuire; there the Protestants were discomfited, but they intented to adventure againe in Languedock, but that a new Edict of pacification was set forth and proclaimed in both armies, and kept [Page 164]better then formerly:Plot for the massacre in Paris. Yea, the King proposeth his sister Margaret in marriage to the young King of Navar, and met the Queen of Na­var at Bloies, and conferred with her very friendly; and also with the admirall, and appointed him generall over the army, which he pre­tended to raise for the aid of the Prince of Orange, a patron of the Protestants in the Low Countries. The time of the marriage draw­ing neer, the Queen of Navar came to Paris to prepare for it. The ad­mirall and principall Noble men of the Protestants were invited. But the Queen of Navar died suddenly, and was thought to be poisoned with a pair of gloves. The King seemed very sorrowfull; but the marriage went on, and was celebrated on August the 18. 1572. But on the 22. day after the same month, the Admirall was shot in the arme going from the Louver: upon which the King of Navar, and the Prince of Condie desired to depart from Paris; but the King of France prevailed with them to stay, and he himselfe went to visit the Admi­rall, and seemed to lament very much, and set a guard about him, as if to protect him, and caused the protestants to take all their lodgings neer him to be his assistants, if any commotion should arise. But the next night after, the Duke of Anjou, and the Duke of Guise, had souldiers ready planted in the street to make a massacre of the prote­stants. And upon the sign given, the Kings guard killed the Admi­rall, and flung his body out at windowe: at which the Duke of Guise greatly rejoiced, and encouraged the souldiers to kill the rest of the protestants, who made havock, and killed man, woman and child which they could find, crying, that wicked seed of the protestants should be quite rooted out. So all those that attended in the Lou­ver about the King of Navar, and the Prince of Condie, were com­manded to disarm and go forth; where they were all slain. The King of Navar, and the Prince, were both brought before the King, and threatned to be slain, except they would renounce their Religion. The King of Navar desired the King to remember the friendship made up between them. The Prince of Condie more stoutly said, he would not renounce his Religion for fear of his life. Some protestants that were lodged in the Fobers of St Germane, escaped by flight. The Prince of Condie and the King of Navar, by perswasion of Rozarius an apo­state preacher, fell away from the Reformed Religion for a time; but afterward that Rozarius repented, and testified it to the Prince of Condie. This massacre of Paris put to the sword about 10000. peo­ple. And in Lions, and other places, within one month, 20000. more. It was so cruell, that many would not beleeve it; others colour it over with lies of treason plotted by the protestants;Canagnius and Briguemald. and some Noble men protestants, were tortured for to extort somewhat; but they died in the faith and truth, and confessed no matter of treason.

Was not the Reformed Religion now extinguished in France?

No; for though their chiefe Leaders were murthered; yet there were certain Towns which were full of protestants, as Rochel, Mountalban, Nimes, and Sarsarre. Rochel was besieged by the King both by sea and land, 1573. in December, and endured till June. God helped the poor by abundance of fish,The fish Sur­donnes. which were never seen before, [Page 165]nor since. Liberty of Religion was granted to them, and conditions of peace, and to their associate Towns. Sarsarre was also besieged even to famine, yet the people continued firm in Religion; but on condi­tions of peace resigned the Town.

This King of France died in May 1574.Charls the 9th dieth. and much blood issued from many parts of his body, as a remembrance of his bloody life.

Henry the third his brother, who was chosen King of Poland, Henry the 3d succeedeth. succee­ded him, and was ill affected to the protestants, yet at last they obtai­ned another act of pacification, and liberty to exercise their Religion in all places, save in Paris, and some adjacent places. They were also declared to be capable of places at Court, and places of Judicature; and all judgements passed against them were null'd. But when they required security for this, many waies were offered, but the Deputies for the protestants rejected all. The Queen Mother said; Is not the word of a King sufficient security? One did answer, No, by St Bar­tholmew, Madam, for then was the massacre. So they had at last eight Towns delivered to them six years for security, and the pacification was proclaimed all over the Country, May 1576.

How fared the cause of Religion now in other Countries?

The Citizens of Magdenburg, Magdenb. obtained by the intercession of the Duke of Saxony, and the Elector of Brandenburg free exercise of Religion (by license of their Archbishop) according to the confession of Ausburg, called also the Augustan Confession. And in 1606. the Em­bassadors from the Hungarians, came to Vienna, Hungarians. and obtained Articles of peace, and that they should use their liberty of conscience through­out all Hungary; wherein no Religion should be admitted but the Roman Catholick, Lutheran, and the Calvinist. So likewise about 1608. the Protestants of Austria being denied the free exercise of Re­ligion, took up arms, but within a little while obtained peace.Protestants of Austria. Bohemia. So in Bohemia the next year following, the Protestants stood upon their guard, fearing the Roman Catholicks; but the Protestants and Ca­tholicks finding the Jesuites to be occasion of these combustions, a­greed in peace, and the Protestants had freedome of Religion, and Churches allowed them to preach in their native language.

Did the Protestants in France enjoy the peace concluded in May 1576?

No; for still their enemies sollicited the King to break peace with the Protestants, and finding him unwilling, they as­sembled at Perone, Nemours, and Nancy, about 1576. and made a league to root out the Protestants, because the Protestants did not yield up their cautionary Towns, after six yeers expired; whereas they had obtained of the King a longer time. But the death of Alanzon the Kings brother, dying in the Low Countries, and the King having no issue, and therefore they feared the King of Navars succession, made them extream mad upon this League.

Now the King also perceived that the Leaguers aimed at his life and crown, and to set up whom they pleased to succeed him: and this he did upon good grounds. 1. Because libels were scattered about Paris to his dishonor. 2. Because the Duke of Guise raised an army, [Page 166]and was made generall of it. 3. Because they carried the war ra­ther towards Paris then the Protestant Towns. These things put him in so great fear; that he desired the Queen Mother to procure the Duke to lay down arms, and he would give him any part of his Realm to let him live in peace. This made the Leaguers to ask high requests and securities; so that the Protestants were prohibited to exercise their religion, and to turn Papists, or else to depart the Realm. Upon this the King of Navar began to oppose himselfe with the Prince of Condy, and the Duke Mommerancy. And yet although the King of France and the Leaguers were united, yet the Pope excommunicates him, and declares him uncapable of the Kingdome. There came also Embassadors from the Electors of Germany, to desire his favour to­ward the Protestants; who received no contenting answer, and re­turned. Then the Duke of Guise fearing invasion of France by the Rut­ters, advised the King to set quickly upon the Protestants army, under the command of the King of Navar; but were discomfited at Contras. However the Pope much extolled the Duke of Guise, and the prea­chers of France advanced him above the King: with which he was so puffed up, that he came to the King at Soissons, and after to Paris, in­tending to make him grant many unreasonable requests against his own honor, and for the utter ruine of the Protestants, which raised such troubles in Paris, that the King fled to Chartnesse, and to Roan, meditating revenge; yet he resolves to join with the Leaguers, ra­ther then the Protestants; and therefore the Protestants could not be heard at Bloyes by the Parliament, 1589 though the Duke of Guise was there slaine, when they petitioned for restoration to their Religion, Goods and Liberty. But the Leaguers ceased not till they had procu­cured a declaration from the King and the Assembly, to disable the King of Navar from succession to the Crown of France. The other Leaguers at Paris were mad for the death of the Duke of Guise, and railed at the King; raised mony for wars against him; and the Do­ctors of Sorbon declared the people of France free from their obedi­ence to the King, and so might take arms against him. Upon this the Parliament at Bloyes dissolves, and the King prepares to suppresse the rebellion at Paris. To this purpose he took truce with the King of Navar; by whose forces he discomfited the Leaguers, and intended to besiege Paris, but the Leaguers prevented him, by procuring Frier Jaques to kill the King, who did it in his chamber with a knife, while he read a letter the Frier brought him. This was done in that cham­ber, say some, wherein the massacre at Paris was formerly plotted, this King being then Duke of Anjou, and chiefe in the plot.

How fared it then with the Protestants?

Henry the third before he died of that wound the Frier gave him, which was not many hours after, declared the King of Navar lawfull successour; who after his funerall confounded the Leaguers in many Battels.July 25. 1593. But he then began to halt in Religion; for the Do­ctors of Sorbon, and divers Bishops, prevailed with him to hear masse in St Dennis Church. But still the Leaguers hated him, and sent one Peter Burrier to slay him, by the instigation of a Capuchin Frier, a [Page 167]Priest, and a Jesuite; but he was prevented. Upon this the King pub­lished his declaration, prescribing a months liberty to all that would come in and submit to his government; but else they should after­wards find no favour from him. By this means many Towns yielded to him, and at last Paris it selfe, which he entred so peaceably, that within two hours the shops were all set open, as if no wars had been. But the wicked Leaguers again plotted his death, by one John Castil, Decem. 27. 1594 who came into the Kings chamber at the Louver among the Presse, and strook at the King with a knife, who stooping in, taking leave of his Lords, was strook by it on the right cheek, and one of his teeth cut out. This traitor as he confessed was a scholar of the Jesuits,French Hist. p. 874. and executed, and the Jesuits banished out of France. This King received many of his enemies into favour, as the Duke de Mayenne, and Ne­mours, and enterteined peace with King Philip of Spain, by the Popes mediation. This King escaped many treasons plotted against his life. And yet 1604. restored the Jesuits again, and afterward ad­mitted them to go into Navar and Berne, to the great discontent of the Judges and Officers of that Country; yet 1606. this King made speciall good orders in the behalfe of the reformed Religion, confir­ming the Edict of Nantes, 1598. concerning their pacification. But this halting between two opinions, did not certainly please God; for though he suffered the Protestants to have a nationall Synod at Gap, concerning their doctrin and discipline, and therein to declare the Pope to be Antichrist foretold by the word of God, and made it one of the Articles of their confession; yet taking no warning by that stroke given on his mouth formerly, he was strook to the heart by a cursed villain, one Frances Ravillac, riding in his Caroch, even the next day after his Queens coronation day, moved thereunto as he confessed, by no other reason, but because the King maintained two religions in France, and by reading the book of Mariana the Spanish Jesuite, and Bellarmins book of the Popes temporall power: which books by a decree of the Colledge of Sorbon, and by sentence of the Parliament, were burnt; as also Jasper Scoppius his book, containing the same doctrine, tending to the subjects rebellion against Princes, 1612. This soule fact was suspected to be of the Jesuits plotting, how­ever Father Cotton endevoured to wipe off the aspersion; yet the Au­thor of the book called Anticotton, refused it, and proved the Jesuits to be the maintainers of that doctrine, and were guilty of this Kings death, by Ravilac's own confession to father Aubigny; who being examined upon it, said, that God had given him the grace alwaies to forget what he heard in confession; and so he saved his neck by that fine and false excuse. But he that cals light out of darknesse, brought out of this damnable act more respect to the Protestant, and a check to the Pope: For now the great chamber called the Tornelle, made a decree against the Popes temporall power. And the Protestants be­gan an assembly of the reformed Churches at Saumur, where Mon­sier de Bulloin told them from the King and Queen Regent, that all their just requests should be favourably answered, and whatsoever had been promised should be paied. And the Universitie of Paris [Page 168]concludes against the Jesuits, and propounds to them by Monsieur Ser­vin, four Articles to subscribe. 1. That the Pope hath no tempo­rall power over Kings; nor can he by excommunication deprive them of their estates or dignity. 2. That the Councill is above the Pope. 3. That Clergy men ought to reveal conspiracies against the King or Kingdome, to the magistrate, though it be revealed in con­fession. 4. That Clergy men are subject to the secular Prince, or politicall magistrate.

How sped the reformed Religionnow among the Netherlands?

They having suffered much misery under Duke de Alva their governor,History of the Netherlands. who had in his time executed 1860 people, beside by wars and tumults, as you have heard: and Don John of Austria being little better; the States Generall called Matthias, Arch-Duke of Au­stria, to be their governor. He appoints the Prince of Orange for his Lievtenant, which much displeased the Earl of Lalain, who expected that dignity; so that Don John by this discontented siding, defeated the Netherlands Army. The Duke of Anjou offers aid to the States; it is accepted, and prospereth against Don John, and he is chosen at last Lord of the Netherlands. Yet for all these wars and troubles the reformed Religion thrived. For notwithstanding the Popes Bull, offering pardon of sins, and life eternall to all that would take part with Don John against the Prince of Orange; yet Amsterdam agreed with the States of Holland, and turned all the popish magistrates and Friers, Monks and Priests, out of the Town, and pulled down the images in the Churches, and suffered only the reformed Religion to be exercised; so they drove the Jesuites and Friers out of Antwerp, and granted Churches to the Protestants. In Gaunt they whipped and burnt Friers, for committing Sodomy. At last the Prince of Orange accepts the government of Flanders; and in the year 1580. images and cloisters were demolished in Deventer, Swool, and Ʋtrich: And being the King of Spain would allow no Religion in his domi­nions but the Roman, the General Estates set forth an Edict; whereby was declared, that the King of Spain had deserted the government of the Netherlands, and therefore they abjured him, and took a new oath to the severall magistrates of every Town and Province among themselves. The Prince of Orange about the eighteenth of March, 1582. was shot in his chamber by a villain through the cheek, but he escaped death, and the villain was executed, and the Frier that set him on to do the work. Many other treasons and plots (he escaped) laied by the Spaniard, and the Prince of Parma. But at last one Baltazar Ge­rard pistol'd him, at the enticement of one of the Prince of Parmas Councellors (as he confessed) in hope of a great reward. After his death and funerals, the States chose his second son, Grave Maurice, about eighteen years of age, to be their head, and appointed a Coun­cell to assist him. The Prince of Parma recovered now many Towns. The French King could not help the Netherlands, because he feared the Leaguers, who began again to raise troubles in France, about 1585. but counselled them to commend their cause to Queen Elizabeth; which they did, and she assisted them with men and monie; and shee [Page 169]had delivered her in caution for the monie, Flushing, the Castle of Ramekins, and Bril, and the two sconces. This made the Spaniards to use the English hardly that were in his dominions. Upon which by Queen Elizabeths commission, they recompenced themselves upon the Spaniard at Sea. The Pope and the King of Spain therefore,Gregor. 13. that in England the reformed religion flourished, and that the Queen Eliza­beth was a great assistant to the Protestant abroad, devised how to in­vade England, and depose Queen Elizabeth, 1578 which plot shewed it selfe some ten years after, in the great Armado, 1588. called invinci­ble; yet by Gods providence, the winds scattered it, and the English fiered and sunk many, so that of an hundred and thirty tall ships, scarce thirty returned, to carry newes what became of the rest. And thus God delivered Queen Elizabeth from this, as well as many other par­ticular plots against her roiall person.

Popery being now abolished, and even vanquished, in England especially; did it continue now in peace and unity?

No; for with hearts griefe I must tell you, that those who were protestants by profession, yet proved many of them prophane and schismaticall, and raised great troubles in the Church. Others through surfeting upon peace, and the plenty of preaching and prin­ting, fell into strange fancies, and uncouth opinions, to the great di­shonour of God, and the true Religion.

What were these?

In the year 1579. one Matthew Hamont a plough-wright,Matthew Hamont. maintained horrible heresies against Christ, who was burned at Nor­wich, see Stowes chro. p. 685. Others fell out with the Church about government and ceremonies; as Robert Brown and Harrison, by whom, and their abetters in Zeland, the Church of England was con­demned as no Church. Others of loose life brought in nicknames upon people more godly then themselves, as you shall find hereafter, which bred much difference and heart-burnings, whispering, and evill surmises, by which the people have been carried, some to prosecute, some to persecute one another.

But before we search England, resolve me I pray, whether or not were the reformed professors quiet, and at unity beyond the seas, from whom we took fire to reform popery. O, have not they filled England as well with dissention, as at first with Reformation?

Heresies and schismes have been in all Churches, as tares mong the wheat. And so in Germany and the Netherlands, ever after reformation, strange people sprung up, of more strange opinions then faces or fashions.

As in 1521. Luther having published his doctrine very prosperous­ly; whether out of envy to his glory, or by mistaking his writings, or by misunderstanding Scriptures, a strange sect sprung up, certainly by Satans instigation, in Saxony, who boasted that they talked with God, and he with them, and that he commanded them to kill all the wicked (viz.) all that would not be of their sect.Melanctho [...] The first Author of this sect, was one Nicolas Stock, Nicholas Stock. who pretended that God spake to him by an Angell, and revealed his will to him in dreams, and promi­sed [Page 170]him the Empire of the world, and that the Saints must live alone in the world, and he must be their leader to kill all Kings and Princes, and clense the Church. He said he could discern of spirits, and of the elect of God.

Next to him succeeds his scholler,Muncerus. Lembertus. Hortensius de Anab. Thomas Muncerus, who preached in Alset in Thuringia, where he gave an oath to his associats, who pro­mised to assist him in executing his doctrine, which was, to kill all the ungodly Princes and Magistrates, for which the Duke of Saxony ba­nished him, and so he went to Nurenberg, and was driven also from thence, and so he came to Muthus in Thuringia again, and many of his old disciples resorted to him, and received his doctrins as oracles, especially that part,Jo. Sleid. com. lib. 5. wherein he declared that all mens goods should be common, and all men free, and of equall dignity. This doctrine brought to him 40000. who fell to pillaging great mens houses, and brought away Noble men bound. But Count Mansfelt raised an ar­my with other assistants to resist them. Muncer preacheth to his com­pany, that they should prevaile according to Gods promise, namely, by abusing some places of Scripture, as Psal. 68.23. and Psal. 149. and perswaded them that they should dip their feet in the blood of the wicked; and that their shot could do them no harm. Which oration made his followers refuse favor offered them (viz.) to deliver up the authors of that sedition, and return in peace to their dwellings. So the Princes discharged their Ordnance upon them, and broke their intrenchments of carts, and slew many thousands of them; upon which they fled, and dispersed themselves, but most of them to Frankhus, whom the Counts army followed, and took the Town, and Muncer therein, and Phifer his associate, and executed them, and three hun­dred more. Muncerus at his death could shew neither faith nor devo­tion.

After him riseth up Melchior Hoffman, Melchior Hoffman. Ch. Nelles p. 11. who said he was Elias: but venting the same errors at Strausburgh, was imprisoned, and his follow­ers suppressed.

Then next rose up John Becold, John of Leyden. a Taylor of Leyden, 1533. with ma­ny Hollanders; he comming to Munster in Wesphalia, he kept Con­venticles, and so seduced many. The Magistrates commanded them to depart the City, they went out at one gate, and came in at ano­ther, saying they would not desert the cause of God. They inticed many neighboring Towns to assist them, by fair promises of spiritu­all wealth, and worldly riches, and freedome from paying rent, tri­bute or tithes. So they turned the Citizens out of the Town, plun­dered the Churches and houses, and made orders, that the inhabitants should bring in all their mony into the common stock, upon pain of death, and they burned all books save the Bible. One Cniperdolling his vain Prophet,Mutus scabit mutum. said, that God had revealed to him, that Iohn should be King of the world, and should destroy the Princes of the world by a mighty army, but spare the simple multitude, and such as would im­brace righteousnesse; and that he should send forth twenty eight Apostles to convert the world to Anabaptisme. And Iohn himselfe pretending to awake out of a trance, seemed dumb like Zacharias, [Page 171]wrote in tables, that it was the will of God that twelve men of his na­ming should govern the City; and that a man might marry as many wives as he pleased; and he beheaded some that opposed it. He him­selfe took fifteen, and many of these brethren upon this ordinance, lay with the hansomest women without marriage or contract. He was called King of New Ierusalem, and proclaimed King of Zion. But his Apostles were executed as seditious persons; and he and his Prophet were hanged in iron chains, upon the high steeple of St Lambert, after Munster was taken, 1535. being besieged halfe a year. The madnesse of this man was strange: for one of his wives pitying the distresse of the City, he cut off her head himself in the market place.Sleid. 154. And another time at his great feast, to which another false Prophet had called Thuscocuvar, had excited him as being sent from God, he accused a man of treason, and cut off his head, and returning, administred the communion with those bloody hands. But for all he took on him the title of a King, yet this shewed him a Butcher; as the stealing the Churches rich vestments, and making them into robes for himselfe, argued he had been a Tailor.

After Iohns death the Anabaptists chose another King,Hort. p. 74. who killed his wife in a wood, that he might quietly lie with her daughter, and killed a poor wench lest she should discover him. This man had his house well stored with Church-plate. He and his Treasurer were burned. After him succeeds Iohn Cordwainer, John Cordwai­ner. Cornelius Ap­pleman. Ch. Nelles, p. 52, 55, 56. John Wilhelms. and then Cornelius Ap­pleman, both which were executed at Brussels, as the Captains of theeves, and committers of sacriledge. Then Iohn Wilhelms, executed also at Ʋtrecht. He wrote a book in defence of Polygamy, and affir­med, that to rob the ungodly was no sin, and that the land belonged to Jesus Christ and his disciples. He had one and twenty wives, some, mother and daughter, and some sisters daughters. He was burned. It is lamentable to behold these peoples hypocrisie.Sleidan. Bullinger. They pretended nothing at first but holinesse, humility, and honesty. They used no swearing, nor obscene speech, yet being once got aloft they broke all lawes of humanity and honesty: so they would bear no office,Hortensius. Gastius. yet at last would be Kings. They said it was unlawfull for a Christian man to bear arms, or punish offenders, yet they made nothing of mur­dering many: you may read more of them in divers authors. Of this sect was David Georgius in Holland, who said he was Jesus Christ,David Georg and held many other wicked errors. He fled out of the Low Countries to Basil, and very covertly dispersed his errors; but being dead they were revealed, and by the Councill of Basil his bones were digged up and burned, in detestation of his blasphemies.

What be the common received opinions of these men, and your judgement of them?

You are to understand, that their opinions in divers times and places, varied, they not holding alwaies the same.Anabapt. opinions. But their opini­on first and last, are neither fit for Church, Commonwealth, nor Fa­milies. First, not for the Church; for they have affirmed that Christ did not take flesh of the Virgin Mary; yet they can shew no other save her, and for that the Scriptures prophecie, that he should [Page 172]come of a woman, Gen. 3. and of Davids line, Psal. 132.11. and that woman should be a virgin, Isaiah the 7. and that her name was Mary, saith Luke, cap. 1. and yet she could not be his mother if he had no [...] ta­ken flesh of her, nor our flesh have any hope of eternall life. These are worse Christians then Turks,Bulling. adver. Anab. fol. 6. for they beleeve he was so born, but these curse the flesh of the Virgin, and so deny Christ to be come in the flesh, 2 Ioh. v. 7.2. they say in Moravia, that Christ was not true God, but only better gifted then other men; yet St Iohn saith, The Word was God, Joh. 1.1. and Christ said, he and his Father were one, Joh. 10. and he that sees him, seeth the Father, Iohn 24.9, 10. Michael Servetus, a Spaniard, held the same, who was burnt in Gene­va. And Valentinus Gentilis, who called the Creed of Athanasius, the Creed of Satanasius; he was justly executed at Berne. Thirdly, they hold we are not saved by faith, but by the works of charity and affliction; yet Christ saith, we obtain eternall life by beleeving on him, Iohn 3.16. So Paul, Rom. 3.24, 28. for afflictions, they are either punishments of sin, or Gods corrections, but no causes of justification or salvation. But the blood of Christ only clenseth us from all sin, 1 Iohn 1. and by him only we have peace with God, Rom. 5.1. And fourthly, they deny originall sin, because Christ hath taken away the sins of the world; but that is the penalty, not the being of it. So they say that children doing neither good nor evill, are under grace, and without sin. But then how comes death to lay hold on them? Rom. 5.14. and cap. 6.23. And therefore fifthly, they may well deny baptisme to them, if they have no originall sin. But Christ said, let little children come to me, and yet none can tell how they should come, but by this Ordinance. Sixthly, they rebaptize people, which is no where commanded in Scripture, nor allowed by the Church, nor the imperiall lawes, which put them to death that did, or suffered it to be done. Seventhly, they expect a Kingdome, by some called the fist Monarchy, wherein they hope to reign alone, and destroy the un­godly. This savours of carnall and worldly wisdome; for Christs Kingdome is not of this world, Iohn 18. (but is spirituall) so is the meat and drink of it, Rom. so are the weapons of it, 2 Cor. 10. Nor can they reign alone and kill all the ungodly, unlesse they kill themselves too. But both must grow together till the harvest, Mat. 13. These people do but furbush the old error of the Chiliasts or Millenaries, who said the Saints must raign 1000 yeers on the earth, before the last judgement, who were by the Church condemned above 1000 yeers since. Eighthly, they say with the old Pelagians, that man by his own free will, can do all that God hath commanded, or else God gave his law in vain, nor would he punish delinquents, if he had not given them power to do it, which is contrary to Scripture; for the Law is holy,Rom. 7. just, and good, but we are sold under sin, and so our flesh is at enmity with God, Rom. 8. and therefore it must be given him from above, Iohn 3. for the naturall man is dead in sin, Eph. 2. and surely if Adam could not of himselfe stand in obedience by his free will, in the state of innocence, how can we in the state of nocency since his fall. Nor did God give the Law in respect that we could obey it, but to [Page 173]shew his perfection in making it, and to make us find our imperfecti­on, that we might flie to his grace in Christ, who for us hath fulfilled it. Ninthly, they separate themselves from all Churches, because they account themselves only pure, and therefore will not say the Lords Praier, Forgive us our trespasses, supposing that they have no sin. But at such God is offended as with smoke, because they make him a ly­ar, 1 Iohn 1.8, 9. So they account the office of the Ministry of no use, but depend upon peculiar revelation; yet God hath bid people to seek the Law at the mouth of the Priest, Ezek. 44. but any one of them will preach, of what trade soever he be, though neither called of God as Heb. nor by any authority constituted among the professed people of Christ; and so they do preach without being sent, contra­ry to St Paul, Rom. 10. and so bring the Church into confusion.

And as their tenets are not fit to be suffered in the Church, so nei­ther are they in the Commonwealth.Sleidan in com. lib. 10. For they hold that it is not lawfull for a Christian to be a Magistrate, nor for man to subject him­selfe to them, but may depose them; nor to take an oath of fidelity to them; nor may a Magistrate punish a malefactor with death. First, he must not be a Magistrate they say, because Christ is the only King of the Church; yet that proves not but that other Kings may be in the Church to serve under Christ. So though it be said, that when Shiloh (viz.) Christ is come, the scepter shall depart from Judah; but that is from the Jewes, not from all Commonwealths. It is true, he denied to the sons of Zebedee superiority; but that was because he would correct their error, supposing his Kingdome to be earthly, and because he called them not to Civill, but Ecclesiasticall offices. And what though Christ refused to be a King, and to judge between bre­thren; it was because it belonged not to his office, not that thereby he meant to abrogate the jurisdiction of other men, which was given to them from above, as he told Pilate. So though we are forbidden to judge other men, yet thereby is signified private and rash, and un­timely, and wicked censures. And so though Christ prophecieth that some Magistrates shall be persecutors of the Church, Mat. 24. yet the spirit tels us that some shall be nursing fathers, Isa. So Christ bid Peter to put up his sword, yet that was the materiall, not the civill sword, or the sword of private revenge; nor was Peter a publick Magistrate. So though Jotham in his parable sheweth,Judg. 9. that Kingship was affected by the Brier only, but not by the Olive, Vine, or the Fig tree, yet that proveth not that only the wicked, and not the god­ly, may take upon them place of judicature: for Parables and Alle­gories prove nothing in doctrines. Beside, that Parable was spoken particularly against Abimelech; and from particulars, we cannot prove generall positions.

Now, if it be lawfull for one to be a Magistrate, it is as lawfull for another to be subject, because every power is of God, Rom. 13.1, 2. and the fifth Commandement bids us honor our Superiours, and nature teacheth subjection of the members to the head. Nor this is not servile but civill, and such as was before Adam fell, as Eve being subordinate to Adam. It is a weak objection to say, that there ought to be no sub­jection [Page 174]under the Gospell, because beleevers are thereby admitted to the Kingdome of heaven, and so to be in subjection only to Christ: for as in spirituals we are to be only his subjects, so in temporals we are to be subject to men for order sake, and also for their tuition and defence of us in our states and stations. And for this cause faith St Paul, you pay tribute, because he is the minister of God for thy good, Rom. 13.4, 6. And whatsoever Anabaptists say, they themselves found such a necessity of order in government, that they willingly did sub­mit to John of Leydens government in Munster. And that this subje­ction may be the firmer, it is lawfull to take an oath of fidelity to the Magistrate, though the Anabaptists are against it, by which means they open a door to all rebellion, treason, and truce-breakings. That oaths are lawfull it is plain, because it seems to be a part of Gods worship, being a calling upon to witnesse truth, and an acknowled­ging God to be the greatest; yea, because it is commanded of God, Deut. 6. [...] thou shalt swear by my name. And much more is the oath of fidelity lawful; therefore Abrahams servant sware to him; and Isaac sware to Abimelech; Zedekiah to Nebuchadnezzar, which is called the oath of God, and the breach of it God sware that he would a­venge, Ezek. 17.19. Now from hence it will follow, that a Christian Magistrate may punish the evill doers, how else can he defend them that are good; nor can the Magistrate executing malefactors, be pro­perly said to kill, but in justice to give a just reward for his demerits. Nor can their tenets be consistent with oeconomy, or government of families. And that first, because they hold that a Christian man ought to have nothing proper, but all things must be common, because the first converts did so act. Yet St Peter said to Ananias, that before he gave his goods in common it was his own, and so he was not bound to it by the example of others, much lesse by any precept, Acts 5.4. therefore St Paul makes alms a free gift, 2 Cor. 9. and admonisheth rich men not to forsake their goods, though to be liberall in good works, 2 Tim. 6. So they say they may put away their wives if they be not of their religion,Bul. l. b. 1 f. 8. contrary to St Paul, 1 Cor. 7. (and indeed nei­ther Joseph nor Mosaes put away their wives, though neither of them were Israelites) and therefore they perswade women also to leave their husbands to follow them; for they hold it lawfull to have ma­ny wives, contrary to the Prophet, Malach. 2.15. Did not he make one that he might seek a godly seed? And St Paul saith, let every man have his own wife, and the woman her own husband.

This Sect broke into divers denominations. First into four, which four David George thought to unite,Alsted. in Iadi­ce The. Polem. p. 565. and blasphemously preferred himselfe before Jesus Christ. Next they divided into fourteen. The first sort called the Muncerians, of Muncerus, of whom I have spoken before.An old Sect 130 years ago. Secondly, Apostolikes, because they wandered about with­out staves, shooes, or mony. They washed each others feet, and left houses, wives, and trades. They grew chargeable to the common purse; they put away their wives when they pleased, at last were ex­communicated by the rest of the brethren as idle vagabonds. The third were Separatists, because they sequestred themselves from the [Page 175]world, and brave cloaths; marriage meetings, feasts, and musick, and arms; looked sad, and sighed much. The fourth were called Catharists, because they pretended purity without sin, and said, chil­dren had no originall sin, and denied them baptisme, and would not say the Lords Praier. The fifth were Silentes, because they seldome spake. The sixth were called Enthusiasts, who said the gift of pro­phecy by dreams came to them, and therefore would lie much in tran­ces, like Mahomet, when he was in a paroxisme, or fit of the falling sicknesse, or like our Quakers. They said Anabaptisme was holy, but childrens baptisme came from the devill. The seventh were cal­led Liberians, or Libertines, who misunderstanding the liberty of Christ to be worldly and carnall, thought themselves free from pay­ing rents, tributes or tithes, though Christ paied tribute to Caesar; and also took liberty to commit all uncleannesse. The eighth were called Adamites, because they thought themselves in the state of innocence, and therefore accounted cloaths to be a sign of the curse, and there­fore went naked, as did the old Adamiani, 300 yeers after Christ in their Conventicles, or Hupocausta, under ground, caves which were warmed by secret furnaces or stoves, in which place they stood naked, men and women. The ninth sort were called Hutites, from their au­thor Iohn Huta. These denied Christs divinity with the Arrians. The tenth were called Augustinians, who conceived there was no entrance into Paradise, till Augustin the Bohemian opened it; forgetting that Christ said to the thiefe on the crosse, this day thou shalt be with me in Paradise. The eleventh was the Beuckeldians, who said that it was an holy thing to have many wives at once, forgetting Mal. 2.14. where it is called trechery against the wife of thy youth, of which covenant God is the witnesse. The twelfth was the Melchiorists, who of one Melchior Hoffman their Prophet at Strausborough, whom they look for to come with Elias at the day of judgement; and hold that Christ was not conceived and born of the blessed Virgin Mary, but only pas­sed through her as water through a conduit; in which they agree with the old Eutychians. The thirteenth were the Georgians, so cal­led of David George, the originall of the Familists, who thought him­selfe a greater Prophet then Christ, and that he would rise three yeers after his death, and restore the Kingdome of Israel, but he was never heard of since. The fourteenth were Menorists, so called of one Me­nor a Frisian, by whose name for a certain time they were generally called. These differed not in doctrines from the rest, no more then did the Muncerians and Hutites. Some were founded, as I have shew­ed, upon ancient heresies; some of them hold the same opinions with the rest, but have added more to them. Many others there were, as the Henerobaptist,Gastius de Ana. Exord. p. 20. that baptized himselfe daily if the weather were temperate. Others did follow Servetus, who not only denied bap­tisme to children, but denied the deity of Christ, who was burnt at Geneva, in the year 1553.Hist. of Anab. p. 53. Others sottishly abusing Christs words (except you become like children, you cannot enter into the King­dome of heaven) would turnble and battle in their own dung, and play like children and innocents, and lie with one another, but I be­leeve [Page 176]not very innocently.Calv. contra Libert. Some denied the resurrection of the bo­dy. Deukius held Origens error, that in time the devils and wicked men should be saved. Others set all Christian duty in praier, like the old Euchytae. Others so left all things to God, that they neglected the means God appointed.Vid. Hezychi Stephan. Budaeum. Others held, that all that were not plunged in water, were not rightly baptized; whereas the Greek word in the New Testament for baptizing, signifieth washing or sprinkling, as well as plunging, as Mark 7.3. and Heb. 9.10. And if the Scriptures gives a word of divers interpretation, no doubt but it was that the Church might use such a form in baptizing, as the word admits, or as the region and weaknesse of the party baptized, permitteth.

But do our Anabaptists now among us hold such hereticall opi­nions?

I beleeve all do not hold alike; but take them together, or severally, you shall find all or some either to have a tincture of old heresies, or else newly dipped into other colours, divers from the truth.

I pray make that appear.

Some of them hold, that Christ shall come from heaven 1000 years before the generall judgement, and shall raign with the Saints upon earth, and shall destroy all the wicked (viz) all that are not of their sect. And this before Christ come, they have endeavou­red to put in practice; and so they prove Millenaries, and some­what worse. Others hold that they are the communion of Saints, and that all those that have been notorious sinners, and excommuni­cate, may not be restored again upon their repentance; and so they be Novatians. Yet this is but a pretence, for I find their practice con­trary; for they do either account their own sins none, or else favour them in the punishment. Others say that in the true Church there are no scandalous livers; and if so, it wil be hard to prove their Church to be true, though they say the Church is bounded in their societies, and therefore separate from all other Christian assemblies, therein shewing themselves Donatists. Some again of them hold, that Christ took not his flesh of the Virgin Mary: And so held also the Priscili­anists. Others of them hold that it is lawfull for the people to lay vi­olent hands on the magistrates and depose and slay them, how su­preme soever they be, and so are plain Jesuits. Some of them hold, that election is of foreseeen faith, and that man hath free will of him­selfe, to refuse or accept Gods grace, and that a true beleever may fall away totally and finally from grace (and so are Pelagians) contrary to St Johas tenet, 1 John 3.9. Others say, that there ought to be a parity in the Church of ministers, contrary to St Paul, who saith, that with­out all contradiction, the lesse must be blessed of the greater, Heb. 7.7. and therefore left Titus in Creet to ordain Elders, i. ministers in every City. Also, that Church Service and Ceremonies are superstitious, and that the Church of England is no true Church, and therefore must be left, and in this they be Brownists.

How came these into England?

After this sect had continued in Germany a long time, but [Page 177]not above ten years in any full vigour,Gastius de Anab. Exord. they being suppressed and pu­nished severely by the Princes there; a remnant of them came in two ships into England, 1535. and lurking here a while, were taken and made to recant; others were severely punished, as you may read in your Chronicles, whose dregs other people have sucked in.Howes Chron. 1538. Camb. in the life of Q. Eliz. But in the year 1561. Queen Elizabeth by proclamation commanded them all to depart the land within twenty daies, upon pain of imprisonment, and confiscation of goods, whether they were free born or forreign­ers.

But what tenets are now peculiar to this sect among us, 1658 and your judgement therein?

1. That no children ought to be baptized.

2. That none are rightly baptized but those that are dipt.

3. That there ought to be no set form of praier by the book.

4. That there should be no distinction between Clergy and the Laity; but all that are gifted may preach and give Sacraments.

5. That it is not lawfull to take an oath, though demanded by the Magistrate.

6. That no Christian can with a good conscience, execute the of­fice of a Magistrate. All which though I have here and there plain­ly, though cursorily confuted, yet I shall do it at your request more particularly.

I pray do so.

First, I shall prove that Infants ought to be baptized. 1. Be­cause it bears analogy with Scripture: for God thought fit in ma­king a Covenant with Abraham, to institute a Sacrament, by which infants as well as elder people, might be admitted into his Church; which Sacrament was Circumcision. Then surely God having by his son Christ abolished Circumcision, would not leave those who are the children of Abraham by faith, Gal. 3.7. without some Sacra­ment, by which their children also might receive the same benefit,Calv. Insti. l. 4. c. 16. part. 6. un­lesse the Gospell hath lesse liberty then the Law, which Christ deni­eth, laying, I am come that ye might have life more abundant, and then surely the means of life also, namely baptisme, for circumcision is so called, Col. 2.11, 12. circumcision without hands.

But baptisme of Infants is no where commanded in Scrip­ture.

It is not necessary to be injoined in so many words, because there is sufficient warrant for it, by bearing a proportion with cir­cumcision, the sign being only changed. In many such cases the Scrip­tures are silent, leaving men to draw consequences of practice from generall propositions. As for example, when Christ saith, except a man be born again, doth he not mean a woman as well as man? or because he said only to his Disciples at his last supper (where there was no woman present) Do ye this in remembrance of me, may we not therefore give the Communion to women without a special war­rant, I suppose no wise man will say so. And so also for keeping the Lords day there is no command, nor yet to rebaptize any, which yet the Anabaptists do ordinarily practise.

But children can make no profession of faith or repentance, as those did that came to John the Baptist, Mat. 3. and therefore are not I think to be baptized.

Yes surely, because they are the seed of such as professe true religion, and so are within the covenant and promise made to the visible Church and her seed in Abraham, Gen. 18.18. In thy seed shall all the nations of the earth be blessed. Which word (nations) compri­seth young and old, every one in their modell and capacity of blessing; therefore circumcision was the seal of Abrahams faith,Rom. 4.11. which he had before he was circumcised, was given to Isaac as the seal of that faith which he had faederally as the son of Abraham, and was to appear in him actually after his circumcision; and so baptisme may be lawful­ly given to infants now under the Gospel, though they be not circum­cised, Rom. 4.11, 16.

But Christ saith, go teach and baptize, inferring that they should be taught, and be capable of teaching before they be baptized.

No such matter: For that direction of Christ, Mat. 28.19. Go teach all nations baptizing them. The word translated (teach) signifieth properly (disciple them) which may be done by this Sacra­ment of entrance into Christs school or Church, and therefore teach­ing is set downe by another word after discipling, [...]. in verse 20. Teaching them to observe all things whatsoever I have commanded you.

But we read not of any children baptized in the New Testa­ment.

True, but we read of whole housholds baptized, as Acts 16.33. the Jailor, and all that belonged to him. Among whom if you will say there were no children, because they are not set down, I re­ply, there is no women nor servants set down neither, and so then the Jailor was the whole family; and Lydia, and Stephanas, were their whole family. But certainly Paul would have set down the omission of his baptizing children, if he had omitted them in those families, since that he is so exact in telling us what housholds he did baptize.1 Cor. 1.14. And truly if the want of a peculiar command or practice in the New Testament, should exclude Christian children from baptisme, we are left in a more uncomfortable estate for our children, then the Jewes were. But where the equity of the law remains, there the law is still in force; and where is the same reason, there the same thing may be done for substance, though the circumstance may differ. And I am sure our children have as much need by baptisme to have sin washed away, as theirs had by circumcision to have sin cast away.

But that promise of God, Gen. 17.7. of which circumcision was the seal, was made only to Abraham and his seed by nature.

If it were so, why is it not kept; for the Jewes are cast off from being Gods people; therefore that everlasting Covenant was and must be understood of Abrahams children by promise, not by na­ture, and so beleevers being within the Covenant, may rightly claim the seal of the Covenant for their children;Cyp. l. 3. ep. 8. Aug. ep. ad Dard. 57. which seal baptisme is to the Christians children, as circumcision was to Jewish, the one [Page 179]corresponding to the other, even as the cloud and the red sea, in which they and their children were all baptized, 1 Cor. 10.1,Tertul. de Re­sur. sarnis. 2. typed our baptisme. Beside, is it not reason that those to whom the Kingdome of God belongs, should be received into his Kingdome of grace, the Church. And that children are such, Christ sheweth plainly, Mar. 10.14. And that they were little infants it is plain, for he took them in his arms. Nay farther, the Apostle saith, that if one of the pa­rents be a beleever, their children are holy, 1 Cor. 7.14. and if so, then surely they are capable of the Sacrament of entrance into the Church: nor are they so called holy, because they are legitimate, [...]. or born in wedlock, for so an heathens child may be as holy as they; but holy as heirs to the covenant, the vertue whereof is so powerfull, that it can rather entitle a wife, by an husband, or a husband by a wife unto it, and therefore much more the child than contrary.

Hath baptisme of Infants been from the Primitive Church or not?

I conceive it hath, because no man can tell when it began, but we find by all ancient writers and Churches,Aug. l. 4. [...] bapt. infant. and l. 10. de gen. ad lit. c. 23. that it was practised in their times, and things of that nature were alwaies held to be of some decree of a generall Councill, or else of Apostolicall tradition. Some would bear you in hand, that Pope Innocent the third brought it in first, who lived about the year 1213. which is about 356 years since, whereas we read of childrens baptisme 1000 years before that. For Origen that lived about 226 years after Christ, alledging, Ps. 51.5.Orig. in Com. in Ep. ad Rom. cap. 6. In sin my mother conceived me, saith, that for this cause the Church received a tradition from the Apostles, to baptize children. Many of the ancient Fathers, as Austin and Jerome, mention this custome of the Church against those that denied originall sin,1 Cor. 15. as St Paul instanced in the baptizing of the dead, to refute those that denied the resurrection. So St Cyprian about the year 250. affirmed that children might be baptized before the eighth day. And the Milevitane Councill de­creed such to be accursed, that denied children baptisme, especially if sick, or in danger of death. And Irenaeus before this the Bishop of Ly­ons, Iren. cont. Her. cap. 39. the Martyr and Disciple to Polycarpus, who was scholler to Saint John, wrote, that children as well as elder people, were saved by their new birth in Christ (viz.) by water and the spirit. And from those ancient times, look upon all Christian Churches confessions and pra­ctice from the beginning, you will find it alwaies in use. As 1. A­mong the Greeks (who do annually excommunicate the Pope) to whom St Paul was preacher. 2. The Russian punisheth all with death that refuse or deride it, or neglect it, and yet call the Pope an Heretick, which I think they would not do, if they had received bap­tisme from him. To these St Andrew preached. So the Abyssins and Aethiopians, who received the Gospell by St Mathew. So the Ar­menian Christians, to whom St Bartholomew brought the blessed ti­dings of the Gospell. So the captive Christians in Aegypt, who re­ceived the Gospell by St Mark, and yet have no communion with the Pope. So the Indians to whom St Thomas preached. So did the Brittains, who were taught by Simon, Zelotes, with other sorts of them; [Page 180]and it being so generally received, one may wonder with Erasmus, what devill entred them people that forbad baptizing children, which had been evidently done, above 1400 years. Beside, as we find it done long before the Popes corruptions came in, so we find it still used by those that are reformed from Popish doctrines; even the Pro­testant reformed Churches, as you may see in all their Confessions and Articles of Religion, as well in England, as France and Germany, as the French, Galatius de ex­ord. Anab. l. 8. Helvetian, Bohemian, Dutch, Saxon, and Augustan Confes­sions; all which States and Churches have punished with death those of contrary opinion, that either have denied baptisme to chil­dren, or rebaptized any.Cod. Just. lib. 1. tit. 7. Justinian the Emperour made it a law. At Vienna they drowned them. England hath burned them.

But they say that they rebaptize, because they were not rightly baptized before. And they were not rightly baptized, because they dipped them not.

This is indeed one of their tenets, but surely to baptize with (though not in) water, in the name of the Father, the Son, and the Holy Ghost, cannot be denied to be true baptisme; the washing, sprinkling, or drenching, is but the circumstance only; and therefore one may fully and rightly be baptized without dipping, as I have al­ready shewed you from the originall word, [...]. which hath divers signi­fications, and signifieth as well to die colours and wash, as well as to dip. And whereas they urge the word ( [...] in) alwaies to signifie (in) because it is said John baptized in Jordan, yet they may find it in the third of Matthew to signifie (with) where St John saith of Christ, he shall baptize you with the Holy-Ghost, [...]. and with fire. Beside, they consider not the place where they were so baptized in the Primitive times, which was an hot Country, where it was ordinary for people to wash themselves often in a day; nor the time of the first age of the Church, when they had hardly Churches or Font; nor consider they the multitude of converts, which could not be well baptized, but in places of much water, as Aenon was, where John baptized. If we should use the same way now, and in these cold Countries, it might be the death of many tender creatures. I know they say our children may stay while they be older, Christ was not baptized till he was thir­ty years of age. But they consider not that Christ could not be bapti­zed sooner, for John was but new sent with commission from God to baptize; nor they perceive not, that by deferring it, that they indan­ger the childs salvation, it wanting the means appointed, whereby they should be brought to Christ their Saviour.

Were not these tenets held by some in the Church before Ana­baptisme sprung up in Germany.

Yes, for about the year 250. after Christ, some taught that all that were baptized by Hereticks, ought to be rebaptized by the Orthodox Ministers of the Church; and their reason was, because Hereticks themselves had no part in the Church, and therefore could give no baptisme.Cyprian. Of this opinion was St Cyprian, a Bishop of Car­thage in Africa, martyred in the daies of the Emperour Valerian, who beheaded him. Against him Stephanus Bishop of Rome, opposed him­selfe, [Page 181]by calling a Synod at Rome against it, which concluded that ac­cording to the tradition and custome of the Church, hereticks, and those that were baptized by them, might be received into the Church upon submission and recantation of their errors without rebaptizing. And I beleeve this opinion of Cyprian hath been the ground of the Anabaptists rebaptization, who will not recant it,1. Concil. Nic. Can. [...].19. though St Cyprian is reported to have recanted his, which they might wel do, if they would distinguish of hereticks; for some hereticks destroied the foundation of faith, as the Samosatenians, who said that Christ was not of the substance of the Father, but called the Son of God, only for his ver­tues. So the Arrians, who denied the consubstantiality and coeterni­ty of Christ with the Father, and such as did deprave the form of bap­tism, saying, I baptize thee in the name of the Father, by the Son,Niceph. hist. l. 10. c. 35. in the Spirit; the baptisme of such indeed is vaine, and no baptisme; but the baptisme of those that hold the foundation of faith, as the Novatians did, but built not rightly upon it, yet kept the true form of baptizing: such might be admitted into the Church again, without rebaptization, because there is but one truth, faith and baptisme.

Again, another error rose up about the year 380.Donatus. by Donatus and his disciples. Donatus was Bishop of Numidia, and held, that the true Church was only among those in Africa that held with him, contrary to that universall donation which God gave to Christ by promise, Psal. 2. I will give thee the heathen for thine inheritance, and the utter­most parts of the earth for thy possession;Optatus. whom Optatus Bishop of Milevitane confuted in the time of Valentinian the Emperour. Also this Donatus affirmed, that all that had been baptized in the universall Church, save by those of his party, ought to be rebaptized; whose er­ror the Anabaptists still follow. These were worse then the other; for they were not only schismaticks, but hereticks also; for they de­nied that Article of the Creed, which confesseth the Church Catholick; yet our Brownists and Anabaptists in these latter times follow their steps, by refusing communion with the Church of England, and in their uncharitable censures, of all that are not of their party;Aug. ep. 50. as also in de­facing the Churches, and breaking down Communion Tables: for a third error sprung up 1525. by the Anabaptists in Germany, of whom I have spoken already. They held that children ought not to be bapti­zed til they came to ripe age, and can give account of their faith. These are very deeply plunged in this old error, yea, more then any of the former; for they not only nullifie all baptisme by Papists or Pro­testants, but deny baptisme to infants also, which neither the Novati­ans nor Donatists did.

But what say you to the third tenet, That there ought to be no set form of Praier or Liturgy in the Church.

I shall prove that such set forms may be in the Church. 1. By Scriptures. 2. Antiquity. And 3. By reason. 1. By Scriptures.Liturgy proved law­full. God set a form of blessing the people, Num. 6.23. So of confession, Deut. 26.5. and of praier, Hos. 14.2. and Joel 2.17. And therefore the Church may imitate God in this, she having the spirit of supplication poured upon her, though such forms be not indited to her by immediate in­fusion. [Page 182]Beside, we find in Scriptures, that holy men of themselves did without any prescription from God, set down forms of praier and praises, as Moses, Num. 10.35, 36. and David set Psalms to be sung at certain times, as Psal. 92. a song for the Sabbath day, and Psal. 102. is a Psalm for the afflicted. So we find some called Psalms of degrees, which they sung when the Priests went up the steps to the Temple. This they did, and yet no doubt could pray by the spirit also. In the New Testament also,Cyp. de orat. dom. Christ not only set us a rule to pray by, Mat. 6.9. but as a form to use, Luke 11.2. When ye pray, say our Father, &c. And Christ used a form thrice, saying the same words, Mat. 26.39. So the Apostle used a form, saying, The grace of the Lord Jesus Christ be with you, and so in many Epistles.

2. It may be proved by antiquity, and modern history, that the Churches from the Apostles, had set forms, that they might with one mind, and one mouth glorifie God, Rom. 15.6. And some think that the form of sound words committed to Timothy, was some symbole of faith, or form of Liturgy. But however it is plain, that in the first hundred yeers,Victorinus Sciaticus in praef. Laturg. Clem in Epi. ad Corinth. Hegesippus. both the Greek and Latine, East and West Church had set forms, which some write they received from the Apostles. And surely James chosen Bishop of Jerusalem, by the Apostles, had not the name of Liturgus given him for nothing; some say from a Li­turgy that he composed. So likewise in the next age we find, that the Christians met every Lords day, and had certain select places of scripture read to them, and had common praiers, beside the ministers particular conceived praier, and also sung Psalms. So Ignatius wri­ting to the Magnesians (an Epistle generally confessed to be his) saith,Iust Mart. apol. 2. ad. Antoni­num Imperat. and chargeth them to meet all in one place, and to have one common praier, and to meet in one faith, and one hope, unblameable in Jesus Christ, and so to run, as if all were but one to the Church, as to one Al­tar, and one Jesus Christ. This man suffered martyrdome in the year 107. after Christ. And as in the former times they had their common praiers, [...]. Tertul. apol. c. 30. so they had also prescribed praiers, as appears in the forms of their praiers for Emperours, recited by Tertullian, and the short antiphonas and responsories which we find in St Cyprians, which are retained in our Liturgies to this time,Magd. hist. cent. 3. (viz.) Lift up your hearts, saith the Minister at the Communion, the people answered We lift them up to the Lord. He lived about the year 250.

Then next in the time of Constantine the great, about 300. and odd years after Christ. He commanded praiers to be made in a set form for the welfare of the Empire,Euse. Eccl. hist. lib. 4. c. 19. and the propagation of the Gospell, and thanksgivings, for that God had given him victory over all the ty­rants and persecuters of the Church; and he himselfe made a form for his souldiers to say every day.

And farther, the Councill of Laodicea, about 368. called after the death of Jovinian the Emperor, set down rules that one and the same service should be used morning and evening. And when some began to make use of extempore praiers of their own, and left the common forms, then the Milevitane Councill assembled afterward in the raign of Arcadius, about some 400 years after Christ, whereof St Austin [Page 183]Bishop of Hippo, was president, and wherein the hereticks, Pelagius and Caelestius (who held that man had power and free will to do good without the support of grace) were sufficiently confuted. This Coun­cill I say made orders, that none should in the Churches use any other praiers, but those that were composed by the Synod; and gives this reason, lest some by ignorance, or want of care, might utter something in the Church that might be dissonant from the Catholike faith; to which order not only Presbyters, but also Bishops, were to be sub­ject.

After this in the next age Basil and Ambrose, Chrysostome makes Li­turgies for their Churches. And in the next age Gregory and Isidore did the like, by collecting from former Liturgies; which kind of form Calvin himselfe approveth, and wisheth that there might be such a form, from which no Minister might depart.

Yet Calvin and his followers are against the Liturgy and dis­cipline of the Church of England, though it be a reformed Church, even as the Papists are against Luther and him.

It is true,Mr Calvins Reformation. yet both Luther and he have been great refiners of Christian Religion from drosse and rust of superstition which clea­ved thereunto, and mud, which it collected by running through the dirty channels of Rome, that spirituall Babylon. It is true, that he be­ing bred to the Civill Law, yet studied Divinity, wherein he proved a great proficient, as by his writings appeareth; in all which he con­senteth with the Protestant truth professed. He having occasion to leave France, came to Geneva, which City had lately been abandoned by the Bishop and Clergy thereof, for fear of the people who began to rise against the popish religion there. Their civill government was by Magistrates chosen yearly by the people; and for Church-government they had then agreed upon none: but they chose Calvin for their Preacher, and Divinity Lecturer. He with two other Mi­nisters, perswaded with some ado, the people to bind themselves so­lemnly by oath. First, never to admit Popery again. And secondly, to obey such orders, in the exercise of Religion, as himselfe and the other two had contrived according to the Word of God. They con­sented, and yet within a little while repented of it. And because Cal­vin and the other two Ministers would not administer the Communi­on to those that denied quiet obedience, according to their oath; those three, Calvin and his two associats were banished the Town; but within a few years they called him in again. He told them, that if he undertook to be their Pastor, they must admit a compleat form of Church Discipline, and should be sworn for ever to observe it. The or­der was, that there should be an Ecclesiasticall Court erected, which should be alwaies standing, that should consist of one Clergy man cer­taine, and two Lay men annually chosen, which seemed much to content the people, they being alwaies to have the more voices; but Calvin knew that the Ministers had ods enough, having both art, lear­ning, and the tongue of perswasion. At last the people many of them disliked it, and thought it no better then popish tyranny, and imagi­ned that Calvin had done all this to please his fantasy; as Apelles, that [Page 184]pretended to draw the picture of Venus, and made it like his beloved Cratina: Yet considering the time and place, I see not what more ac­ceptable government he could have set up; therefore those people thought it better to condescend to him, than to dismisse him to their own infamy, since they had so importunately recalled him to them; yet not many yeers after, the Consistory or Ecclesiasticall Court, ha­ving excommunicated Bertelier, the Senate of the Town releaseth him under their common seale. But Calvin resolved to withstand that decree, at least by refusing to absolve or give the Sacrament to Berte­lier, which he resolutely did not, and in the afternoon on the Lords day, after his sermon, took his leave of them, saying, I commend you to God, and to the word of his grace, and so bid them farewell. They of Geneva sent to the Helvetian Churches, for their judgement in Cal­vins discipline, and whether they might better change then hold it. It was answered, that their ordinances were godly, and enclined toward the Scripture; and that they were better to hold them, then to change; so Mr Calvins discipline was accepted. And as his name grew fa­mous, so was his discipline taken up by the French reformed Chur­ches, and Scotland; and by some exalted in their Sermons so high, that they have said, that a Minister with his Eldership, hath power given from God to excommunicate even Kings and Princes. Beza and Erastus hath canvased this point of discipline. The first saith, that excommunication is a most necessary discipline; and Erastus denieth the necessity of Lay Elders, to be Ministers thereof. By others it hath been cried up for the Lords discipline,Mart. Marpr. in l. 3. p. 8. yea, and that all Christian Churches ought to receive it, whether the governors of it will or not. And England hath been threatned by libels, that since the Brethren cannot prevaile by Petition, to Prince, Parliament and Councill, we must thank our selves if such means be used to bring in discipline, as will make all our hearts to ake. And I beleeve such hath been used of late years; but the disciplinarians have been prevented of their end, by men of an higher genius then they have. But this hath been the Helena that hath caused so much sharp contentions.