Trin-Unus-Deus. OR THE TRINITY, AND UNITY of GOD. Showing The Co-eternity, Co-essentiality, and Co-equality of the Three Divine Persons. The Difficulties of this, and other Christian Doctrines. The Reasons, why the Church retaineth the Words Trinity, and Person. The signification, and full importance of the Word Hypostasis, or Person. The newly raised Scandals, hindering the faith of the Trinity. The fifth Monarchy, or, The Millinarian Heresy revived, and the dreadful Consequences thereof. The new Millinarian-Saints, and their designs. In Ecclesiâ, Rationem praecedit Authoritas (Scripturae.) Audiatur ad quod Possumus, Credatur ad quod non possumus. Aug. de Moribus Eccles. l. 1. c. 25. and in Ps. 134. Tempore, nec Senior Pater est: nec Numine, Major. Prud. in Apotheos': By EDM: PORTEP, B. D. sometimes Fellow of St john's Coll. in Cambridg, and Prebend of Norwich. LONDON, Printed for Humphrey Moscley, at the Prince's Arms in Saint Paul's Churchyard. 1657. To the virtuous, and my ever Honoured good Lady; The Lady Margaret Parston, the Wife of the Right Worshipful Sir William Parston of Oxnet in Norfolk Baronet Peace and Truth. MADAM, SOme Portions of the Doctrines handled in this little book, were formerly prepared for, and also presented to, your Ear; therefore I hold myself in good manners obliged to represent the same to your pious Eyes, and heart to be reviewed and ruminated. Seeing now the Pulpits are secured, and Plut. Mora. lib. de Garrulit. Ovid. Met. 8. our Tongues silenced by a dumb Spirit. So that, at most, we can be but Pen-preachers; and that no longer than the Press will be open to us; when that also shall be shut, we must content ourselves, and others with the only refuge of him in the Poet, who said, At certè caelum patet, ibimus illac. We may Eliah-like ascend up into Heaven in the Chariot of fervent prayer, (which no man can hinder,) and others may use their Eyes, instead of their Ears, for acquiring, and consolidating their Christian faith by perusal, of such writings as formerly have been published by our true and learned Divines, and thereby perceive the merciful providence of God in preordaining the helps of Books to stand us in stead, when Preaching should fail, which old Writers called Solacium and Medicamentum animae. 1. The Solace and Medicine of our Souls. For, as a learned man once said, a Aug. Ps. 121. The Preacher is a Book to them that cannot read; So a good Book is a silent Preacher to them that cannot otherwise hear necessary truths. There were in old time, books called b Liv. & Plin. Libri Lintei, i. e. linen books written by men: and there have been linen books written by holy Women, but with the pens of Needles, such as the Charitable Dorcas wrote, Act. 9 39 for vesting of poor Widows: Such kind of writings have been much practised in that worthy, and most charitable family, wherein God hath planted you, to succeed your pious predecessors in their goodness and charity, who have been for many years' Nursing Mothers, as your worthy consort, and his Ancestors have been Nursing▪ Fathers to poor people in many Towns round about them; not only by clothing, but also by feeding them, and providing for them by daily Alms, and large Annual Distributions, and a Perpetual Hospital, and a Free-School, and Sermons also to feed their Souls. Surely these things are gone up to Heaven for a memorial, and have invited the blessings of God to rest on that Family. This is to me a pressing motive to present this Treatise to public view, adorned with your name, that so it may be a thankful memorial, and acknowledgement of those grand Charities, which have issued from your one house to so many places about us; of which myself have heretofore divers times been employed, in some part, as a dispenser; and truly I have often in my thoughts, chid myself, and others, as guilty of ingratitude, in that there hath not been a public acknowledgement thereof, before God, and man from any of those twelve Towns, which have been annually refreshed by the same Charity. We might justly be accounted worse than Luc. 17. 17. those ten Lepers cured by Christ, if one, at least, should not return thanks. But Christian Charity is not retarded by ingratitude, it is like God, who giveth to the unthankful: Never any age produced more unthankful wretches, than this; wherein it hath been often observed, that the same hands which have received relief, have been employed in spoiling and plundering the goods of their relievers; Such foul ingratitude & spoliations must needs hinder Almsdeeds, Eleemosinarios extiagunt Rapteres. Aug, de Temp Serm. 78. as St Austin observed that it did in his time, and so it doth now with many, who are thereby disabled; and would so with all, but that they know for whose sake their Alms are given, and that the Poor are but the, a Laturarij Chri. ibid. lib. Ser. 50. Crickers of Christ; for what is committed to them by Charity, is carried into an everlasting Barn, and although their wickedness may exclude their Persons, nevertheless their testimony will be present with God. Of such perseverance in Charity, we have a memorable example in our Ecclesiastical History of Anastasius b Evag. l. 5. c. 5. Bishop of Antiocb, who lived under the Reign of the covetous and griping Emperor Justinus II. Yet this good man was so far from withholding, or diminishing his Alms, that he increased them lest (said he) Justinus should take all away both from me, and from the poor. For, if men should respite their. Alms until the times are quiet, and stay for a cessation of Persecutions, they must expect till Satan be dead; for, as long as he liveth, c Aug. in Ps. 127. (As one saith) there will be no cessation of oppressions. There is a Fable of a King; a Ovid. Met. l. 11. Who turned every thing that he touched into Gold. This fiction was to signify, that great Potentates can make all their designs, and pretences serve their turns for supply of their Treasuries. So we read of another (a) bountiful Prince, b Rex Anius. whose Daughters could by their touch, turn all things into Corn, and Wine, and Oil, and were therefore called c Dictys Cretens, l. 1. Caenotropae. This was to signify that Charitable persons in all their endeavours for acquiring Wealth, do thereby, but labour, to enable themselves to do good to others, and such (if any) is a good covetousness. So d Cic. Or. pro Rabir. Tully reports, of C. Curius, an honest Roman Publican, that he acquired wealth, not to feed his own covetousness, but that thereby he might be enabled to do good to others, as another Heathen saith, e Sen. in Herc. Oet. Hic, Solas optat, quas donet Opens. Our Christian Writers oft put us in mind of Charitable thrift. f Fulg. Epist. 2. Proba a noble Lady, and Virgin would often fast, and also wear course, and cheap apparel, that so she might save for the poor; They tell us, that the forbearing of one meals meat, That one Jewel, or Ring, or one trunk of apparel would feed and clothe many poor Christians. Origen, * Orig. in Leu. hom. 10. pronounceth a blessing on them that employ the parsimony of fasting, for feeding of the hungry: for (as one of our English Arch-Bishops used to say, in homely Latin but with a good meaning, g Rog. Archiep. Ebor. Bonus Servatius, facit bonum Bonifacium, i. e. Good Husbandry, makes good Hospitality. Charity is now (when there is most need of it,) waxen cold among us, upon another reason, viz. by the Scandals of two factions: for the Romanists say that our Solifidians have made men uncharitable, by requiring only a bare Dogmatical or Doctrinal faith. And the Solifidians say that Romanists have made Charity superstitious by their doctrine of Merit; certainly, both sides err; for although Almsdeeds cannot merit Heaven, nor deliver us from sin, and eternal death, so, as Christ doth; yet they may, and often do deliver from temporal Vengeance, and temporal death, as the perfect works and obedience of Christ deliver from eternal punishments. The advice of the Wise, Dan. 4. 27. and Honourable Prophet Daniel was to this purpose : O King, let my counsel be acceptable to thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, it may be a lengthening of thy tranquillity.] The merciful distribution of Alms, is called a 2 Cor. 9 6. Sowing, to signify, that as the Earth returneth us our seed with increase, so much more will God to our profit, at least, by withholding deserved vengeance, and giving us a longer time for amendment, and happily will add, b Joh. 1. 16. Grace, for grace;] so, that if the Grace of Charity be improved, he will add the grace of faith, and perseverance, as he did to the Centurion, Act. 10. 4. But then our Alms must be done without looking on ourselves as if we were benefactors, and doners unto God, but as humble Debtors, or Farmer's paying, and returning his due rent; not with any presumption of redeeming, or buying off, our Sins; but in the form of an humble Suppliant, and Petitioner, and with tears of Compunction, just as a good man will give some recompense (such as he can) to his injured Brother, as a Testimony, and acknowledgement of the offence, & of his sorrow: So a good Christian considereth his Alms, as a part of his repentance. Such Charitable distributions are of greater concernment than some will take notice of, seeing our Saviour himself vouchsafed to be ministered unto by those devout Women Mary Magdalen, Joanna, Luc. 8. 2, 3. Susanna, and others; not for any personal need that himself had, (for he did Miraculously feed more than 5000 at one time,) but as a pattern to us; and for an encouragement, he hath declared, that, what is given for his sake to his poor members, is really given to himself; He adviseth us, a Luc. 6. 30. to give to every man that asketh, this we should do, lest that poor Creature that is denied, prove, to be a poor Christ, and then no marvel, if our God stop his Ears at our supplications, when we have stopped our Ears at his; for the greatest, and most honourable Christians, are but beggars to him, and every day do, or should, of him beg their daily bread. This Christian duty is moreover, sweetened by most gracious promises of reward, as high as any other, even with the inheritance of heaven, when it is said, Come ye blessed of my Father, etc.] A great purchase for a small price, and this, not because Heaven is Vile, or Cheap, but because our Lord is gracious. The old Testament calleth this Charitableness a lending to the Lord,] so doth the new Testament, where Christ saith; Do good, and lend, hoping for nothing again,] for if it be demanded, Prov. 19 17. Luc. 6. 35. how that can be called a lending, which is an absolute gift; the answer is, that though it be a free gift to the poor, yet it is a lending to God, because he doth engage himself to re-pay. The Fathers translate the word Lend by [faeneratur,] as lent to God upon Usury, or increase, which they call a Aug. Epist. 215. immortal Usury; as if the Scripture took notice of our covetousness, thereby to invite us to works of Charity for our own profit. The holy Woman Hannah said truly, The Lord 1 Sam. 2. 7. maketh poor, and maketh rich.] There is no doubt, but that one grand reason why God permitteth so many poor to be in the World, is, to give us occasions, and objects of Charity, and this for the great benefit of the charitable giver: for God needeth not our gifts, no more than he doth our prayers; We have more need to give, than he hath to receive by the hands of the poor; he could, and can make all rich; his great house, the World, is stored with provision, sufficient for all his creatures; If it were not, he can supply defects, and (as chrysostom notes,) he can rain down showers of Gold, and all necessaries, as we read in our own, and foreign Histories of showers of flesh, of Milk, of Wool, and of Rivers of Wine, and Fountains of Oil, as in Scripture of Manna, and Quails; whereby it is apparent that the precept of Alms, was intented for the benefit of the giver. This is the reason that the Scriptures promise Treasures in Heaven, and that the merciful are blessed, and shall obtain Heb. 14. 13. mercy, that our Alms are Sacrifices, and Jam. 1 27. well pleasing to God] certainly, if Alms be Sacrifices, then, the Poor, the Sick, the Widow, the Orphan, and aged are the Altars on which his Sacrifices are to be laid: The Apostle tells us, That pure Religion, is to visit the Fatherless and Widows] verily that Religion which neglecteth these duties is an impure Religion. The ancient Fathers have left us many comfortable encouragements for it: They say a Ambr. The man is blessed, from whose house the poor never returns empty. b Aug. That the charitable Almes-giver, when he dies, he departs with firm security and consolation. c Chryst. That at the great judgement, the Saints and Angels will take notice of, and commend their Charities. That the poor whom they have relieved shall then openly declare them to have been their Patroness, and Preservers (as is intimated, Luke 16. 9) That then, Mercy will stand between them and Hell, and will not suffer any of the merciful to pass that way. Thus they. But though neither Men, nor Angels should then take notice of them; yet it is most certain that the God of men, and Angels will acknowledge, and reward their persons, and mercifulness. And lest we should be tired with long expectation of reward; The Word of God seemeth to provide for that, by promises of temporal requitals, and those Mar. 10. 30. very considerable as we read, Psal. 41. 1. as Christ in the Gospel promiseth an hundred-fold reward in this time to them that for his sake, leave Houses, Brethrens, Sisters, Wives, Children, and Lands,] which promise is warily to be considered, because some Millinarians would have it to be meant grossly, and literally, as if for one house, or one Father, they must have an hundred houses and Fathers here, a false gloss surely; For I trow, they expect not to have an hundred Wives, neither doth the promise mention Wives, though the condition do. The meaning is, That they who so part with estates, and friends, shall have both, multiplied unto them; for to them every true Christian, Man, and Woman, shall be by love, care, and tender affection, as so many Fathers, Brethrens, Wives, or Sisters, ministering comforts to them. The Fortunes, and estates of one, shall serve the necessities of the other; All the houses of the faithful shall be open to them as if they were their own houses: For therefore did the primitive Christians call one another Brethren and Sisters. Act. 4. 32. The Apostles, who left their nets, instead thereof had all the wealth of Christians laid at their feet, their wealth was common to the whole fraternity, in so much, that no man called his estate, his own propriety. Gal. 4. 14. Paul was entertained by the Galatians, as if he had been an Angel of God, or as if he had been Christ himself.] And this charity lasted a long time among true Christians. Tertullian for his time reports a Tert. Apol. c. 39, Christianis, omnia indiscreta sunt praeter Uxores, i. e. That, all they had, was communicated to their fellow-Christians, except only their Wives, and that the heathens hereupon would say. See how the Christians love one another. But such Charity is now hard to be found (as Christ foretell) nor may we in these dregs and bottom of the world expect such temporal retributions. God hath given some, that men may know there is a reward; but he doth not so reward all here, least men should expect none other elsewhere St Ambrose saith, a Ambr. de offic. l. 2. c. 16. He knew some Priests who by giving to the poor, increased more in wealth. The Roman History observeth, that the charitable Emperor b Paul Diac. in Tib. c. 2. Tiberius II. was rewarded here, by finding vast hidden treasures, as the poor Widow of Sarepta was also, for relieving the Prophet; but such returns are not now to be hoped, nor are we to forbear the acts of charity, although we find not such mundane retributions. It is the good Counsel of St Austin, That we should not thus say, or think with ourselves, I will do good to some poor Christians, that so my store may increase. c Aug. lib. Homil. Hom. 18. Noli hoc quaerere, messis tua seriùs venit,] i. e. expect not your reward here, for that harvest will be much later. When one brought to Luther a legacy, which a certain thankful Auditor of his had bequeathed him, the poor man took it with trembling, and said d Melch. Ad. in vita Luth. Metuo, ne Deus his praemiet,] i. e. he was afraid, lest God did reward his labours in this world; for verily, the withholding of rewards in this life, is a certain pledge, that charitableness shall be rewarded elsewhere. Madam, There is yet a more noble, and Heavenly hospitality to be practised by Christians; for the exercise whereof, I here present unto you Three Guests, worthy of admission into the Tabernacle of your beautiful body and Soul, because the beauty of both, was their gift, as one saith. a Ovid. Forma Dei munus— They are the same Guests that were formerly entertained by your Father Abraham. They are Travellers, yea, and Gen. 18. Wanderers, and have suffered repulses in many places of the Christian World, and by many persons among us, even as our Christian Religion hath been abused by those who professed themselves to be lovers thereof; just as Potiphars Wife Gen. 39 loved, and yet persecuted Joseph: And as the Watchmen smote, and wounded the Spouse; even so some that should be the Watchmen of our Israel, have uncivilly Cant. 57 abused these holy Guests, and thereby wounded the very head of Christianity. I am firmly confident, that you will joyfully admit them by faith, and accommodate them by charity, and piously treat, and retain them with cheerful perseverance. This treatise is as the knocking at the door, which is mentioned, Rev. 3. 20. At which when you have opened, you will find that gracious promise to stand firm, which is recorded in the Gospel. That the Father, and the Son, and the Holy Comforter will come in unto you, and make their abode, and continue Joh. 14. 16, 23. with you for ever. I crave your patience (good Madam) whilst I relate unto you one other grand motive (besides the above mentioned, and my thankful acknowledgement of your many favours,) why I have used your name in the Dedication of this book. St. Ambrose, considering those words of Christ, Math. 25. I was in Prison] tells us, That in the last judgement. Christian Professors will be asked a Ambr. Serm. 64. whom they have delivered out of Prison. In the beginning of the sorrows of this Land, when the unmerciful Pentephobers raged; among many others (far better than myself,) I also was imprisoned, and then first understood the words of Tertullian, who said that b Tert. ad Martyr. C●rcer est Domus Diaboli. a Prison is the house of the Devil,] So much harshness, and tedious restraint we suffered, that truly my life was dwinling, and I was even at Death's door; * The Lady Hewet. your Dear and virtuous Mother, (who is now with God) did much comfort me by her personal visitation; But yourself, did negotiate, and effect my deliverance, The said Tertullian mentioneth c Tert. count. Valent. p. 375. Angelam, i. e. a she Angel; verily you were the good Angel that lead me out of Prison, and thereby prolonged that Life, which in just gratitude ought to serve you whilst it lasteth; and I trust, that this piece of your Christian Charity, among the rest, will be to your comfort, remembered at the great day of the Lord. In Psal. 41. 1. the mean time, David's Prophecy of blessings on the merciful, shall be my Prayer for you. The Lord deliver you in time of trouble; The Lord preserve you, and keep you alive, that you may be blessed upon Earth, and not delivered unto the will of your Enemies.] The same Lord multiply his favours on you here, and augment his own Graces in you, and in the end, crown them with Glory. So prayeth, Madam, Marsham in Norfolk Your most obliged Servant EDM. PORTER. The Contents of each several Chapter. 1. Chapt. HOw Christ is peculiarly the Son of God. How he is the first begotten, and yet the only begotten. That the Holy Ghost cannot be called the Son of God. That no Creature is the Son of God, so as Christ is. 1 2. Chapt. The Difficulties of apprehending the Mystery of the Trinity, and other Christian Doctrines. Of Philosophers, Jews, and Christians professing their ignorance in matters of Nature, and Religion. 8 3. Chapt. More concerning those Difficulties, and of our ignorance in Theological Doctrines of the Trinity and Predestination; and of the overgreat boldness of some in handling those Mysteries. 16 4. Chapt. That the Doctrine of the Trinity is obscurely delivered in the Old Testament. Why the Septuagint concealed it. The resemblance of the Trinity in things Natural, and Moral. The distinct proprieties of the Three Persons, and their Unity. Of the use of some Words in Religion, which are not found in the Scriptures. 25 5. Chapt. More of Words not Scriptural. Of the Word Trinity, and of the Word Person. Why the Trinity is called Three Persons. Why Baptism is administered in the name of the Trinity. 34 6. Chapt. Of the Scriptural Word Hypostasis. The Grammatical, and Theological signification thereof. Why the Three Divine Persons are called Hypostases. That the Godhead resideth only in these Three Persons, and not otherwise. The Ubiquity both of the Godhead, and of these Three Persons. 43 7. Chap. Of the Holy Ghost. That he is one of the Divine Persons. That he is to be prayed unto, is showed by Scripture, and by practice of the Church. That he is confessed in Creeds, and invocated in Baptisms and Doxologies. 53 8. Chapt. Of Scandals hindering the faith of the Trinity. 1. By forbidding the corporal worship of the Lord Jesus. 2. By disuse of the Doxologies, and Creeds, even in Baptisms. 3. By dissolving the Order Episcopal, ordained by the Holy Ghost. Of Presbytery, That it is no Scriptural order of Sacerdocy. St Jerom's Epistle to Euagrius explained. 63 9 Chapt. More of Scandals. 1. By scandalous Ministers. 2. By dis-use, and abuse of the Lords Prayer. Of Christ's Earthly Kingdom, and his corporal return, before his coming to the last Judgement. That prosperity in unjust causes, is no sign of God's approbation. Of the Regal Style, Gratia Dei. Something concerning public Thanks-givings. 78 10. Chapt. Of Millinarians, and their imaginary fifth Monarchy. That it is an Heresy against the faith of the Trinity. Mr Mede's Argument for Christ's Earthly Kingdom is answered. That Christ's Kingdom shall last after the final Judgement, and continue for ever. 87 Sect. 2. Of Christ's Kingdom over all the World, and every Creature. That it ceased not at his death; That neither the Roman Consistory, nor the Presbyterian Vestry, can be called Christ's Throne. How it is in this World, and yet not of this World. That the Policy of Christ's Kingdom is altogether unlike, and divers from worldly Policy. 96 Sect. 3. Of Christ's Kingdom, and Acts in Heaven. Of his Melchisedechical Priesthood there. The manner of his Intercession, Advocateship, and Mediatorship for us in Heaven. That it is not by Sacrificing or praying for us there. What Priestly Act he there performeth. 110 Sect. 4. Of Christ's Session at the Right hand of God. The difference between the Right hand of God, and the Right hand of the Father; with the abuses of that Article. Why Christ withdrew to Heaven. Of the re-building of jerusalem, and the Temple. Of the Jewish Monarchy, and their Pseudo-Messiah, or the great Antichrist. 122 Sect. 5. The signification of the Jewish feast of Atonement; and of the High-priests entering the Sanctum Sanctorum, and of the Mercy-seat; sprinkling of blood, Scape-goat, and Jewish Sacrifices; why God disliked them. The signification of the Altar. Of Jewish and Christian Liturgies. 135 11. Chapt. More concerning Millinarism. The dreadful and bloody Consequences thereof. Of new Millinarian Saints, and the Meek. What Earth, or Land is promised to the truly Meek. The Title of Saint, unduly placed, is an abuse of the Holy Ghost. The Conclusion. 146 The Preface. HAving formerly discoursed concerning the absolute Godhead of Jesus Christ, and shown that he is the only and most high God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Divines use to say) and the I am (i.) God absolutely and independently (for an Antidote against the late Socinian commentary on the Hebrews:) It seemeth requisite and seasonable, to consider the same Lord Jesus in his Relative Personality, as he standeth in relation to the Father, and so is the Eternal Son of the Eternal Father. In the contemplation whereof, I shall be necessitated briefly to discourse the Sacred Doctrine of the whole blessed Trinity, and each several Person thereof: And because this profound and mysterious Doctrine is far above the reach of our Natural reason and comprehension, and therefore to be not only Reverendly, but also Warily and Circumspectly handled, it being confessed both by Heathen and Christian Writers a Tacitus Sanctius & reverentius visum est, de acts Deorum credere, quam scire, and b Cicero De Potestate Deorum timide & pauca dicamus, i. e. it seemeth more reverend to believe the power of God, then to presume to pry into it; and to speak sparingly and timerously thereof; because as Origen saith, c Orig. in Eze. hom. 1. De Deo vera dicere periculosum est, i. e. It is dangerous to speak of God, albeit we speak nothing but the Truth. I therefore do here most earnestly implore the assistance of the Father of Lights, to illuminate the hearts both of the Writer and Reader, that from him we may receive all needful evidence for our apprehension, and for our faith in the holy Trinity, which now we are to discourse of, and to show that there are Three Persons in the Godhead, and that they all are Coëssential, Coëqual, and Coëternal. Errata. Page 5. l. 17. r. patre. p. 9 l. 9 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 17. l. 19 r. Salvianus, p. 21. l. 16. r. ipse, p. 23. l. 9 r. Abulenses, p. 24. l. 9 r. 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Ascet. p. 131. l. 1. r. joh. p. 147. l. 1. r. 118. p. 149. l. 6. r. haer. THE DOCTRINE OF THE Holy Trinity. CHAP. I. How Christ is the Son of God peculiarly by Eternal generation, and not only by his Miraculous humane Birth. How he is the first begotten, and the Only-begotten Son. That the Holy Ghost cannot be called a Son, nor any Creature, so, as Christ is. Why Heresies are permitted. TO this Discourse following, I am led by our Commenters inconsiderate, if not malicious, Exposition of that place, Heb. 1. 2. Where it is said, He hath spoken to us, by ●or in) his Son] upon which words Heb. 1. 2. he tells us that Christ is therefore called the Son of God; Because he was wonderfully born of a Virgin; without the co operation of man, and only by the miraculous Power of God.] 2. Because he was appointed to reveal the will of God, etc.] This he learned of the old Arians, who did just so expound those words as we find related by a Ath. de Decret. Nic. Concil. Athanasius. Thus he wilfully leaveth out the grand and most principal reason of Christ's Son ship, and fasteneth on such shifts as are but frivolous in respect of the main and indeed are not proper to Christ, but common to divers others. For how is the Creation of Adam and Eve, less Miraculous and Divine, than this, that the Commenter affordeth to the Son of God? Is it not as wonderful to make a man of earth, as of a woman? And as much a Divine work to make a woman of a man (as Eve was) as to make a man of a Virgin? And truly, as much may be said of Isaac and J●hn Baptist, both conceived by Divine Power, by such Parents as were naturally disabled from childbearing, both by age and sterility; for Sarai was barren, Gen. 11. 30. and she was ninety years old before she conceived, Gen. 17. 17. So Elizabeth was both barren and stricken in years, Luk. 1. 17. (that is) naturally indisposed for childbearing; so that their childbearing must be confessed to be miraculous by Divine Power, as well as Christ's humane generation. By this reason, the Heathens might have called mere men the Sons of God, for they affirmed that the first men did grow out of the earth, or that they sprang from Trees, and are therefore called by them Autecthones, Aborigines, indigenae and Terrae-filii, as is expressed by the Poet. Juvenal. sat. 6. & sat. 13. — Qui rupto robore nati Compositique luto, nullos habuere parents, And Quondam hoc indigenae vivebant more— Pers. sat. 3. Diodor. Sic. lib. 1. & lib. 3. And another alluding to this fiction, calls a lazy young Boy. Vdum, & molle lutum— Of which Heathenish error we read much in Diodorus, who seriously, and Historically affirmed the first men to have grown out of the earth, and this in Ethiopia; And to make this report credible, he tells us that some Ethiopians must needs be so bred, because they were seated in such a place as was inaccessible by any Foreigner, and without any possibility of egress by the Inhabitants, by reason of the steep Rocks, and Sea, wherewith this Land was enclosed, when they had not any Boats or Ships for Ingress or Egress: Therefore these Heathens upon this conceit, might as well boast themselves to be the Sons of God, as either Adam or Christ, (if we will believe this Commenter) yet they ascribed the Original of men only to nature, not to God. And indeed our ordinary forming in the Womb, and natural Births, are as much to be accounted the Work of God, and Wonderful as was the forming of Christ, or our first Parents and would be so esteemed if it were not so common and ordinary; The Psalmist Psal. 139. 16. saith, I am wonderfully made, and curiously wrought in the lowest parts of the earth. The like may be said of the whole world which was so wonderfully created by God, yet we call not the world the Son of God. The Scriptures call Christ Pri●ogenitum, the first begotten Son of God, because by his Eternal and Ineffable Generation; he was before all the other Sons of God, whether men or Angels, (who are also called the Sons of God) The same Scriptures call Christ Vnigenitum, The Only begotten Son of the Father, because none other were so begotten as this Eternal Son of God was, being by this Generation, of the same Essence, Nature, Substance, and Godhead that the Father is, God of God. Even as the sons of men are of the same specifical humane Nature and Essence with their Progenitors: But men are not so the Sons of God, as they are of their natural Parents, because they are not of the same Essence and Nature with God; for if they were then it must follow that man should be, and properly be called God, just as a son of man is called man. To the second Reason That Christ is the Son of God, because he was appointed to reveal the w●ll of God] We say, this is a so common to others: for so Moses was Appointed, and did reveal the will of God; so did the holy Prophets, and after them the holy Apostles did the same; And S. Paul (who was most signally so appointed from Heaven) tells the Asians, Acts 20. 27. I have n●t shunned to declare unto you all the Council of God. Angels also declared and revealed the will of God, and so doth the Holy Ghost as fully as ever the second person did, and rather more, because the Revelation of the will of God is by Christ himself referred and respited until the Holy Ghost should come and teach it; as we read. But the Comforter Joh. 14. 26. 16. 13. which is the Holy Ghost, whom the Father will send i● my name, he shall teach you all ●hings— and He will guide you idto all truth: Yet Angels are not for this cause to be so called the Sons of God: and to say that the Holy Ghost is the Son of God the Father, or God the Son, was long ago adjudged Heresy, as we are told by Athanasius; a Athan. Epist. ad Serapion. H●retici aiunt filium & spiritum●e ●e fratres & quod pater est avus & spiritus est n●pos patris & filius fi●i, quia spiritus a filio est & filius a Pater] ●e. Heretics say that the Son and the Spirit are brethren— and that the Father is the Grandfather of the Spirit, and the Spirit is the Son of the Son; and such conceits are by Epiphanius said to be Heresies of the b Ephiph. haer. 19 & haer. 53. Osseni, and the Sam saei Finally, those Anti Trinitarian Heretics, who heretofore taug●th the same which this Commenter doth, although they would afford no better appellation to the Holy Ghost, then to call him Minist●um Apostolum, and M●ttendarium i. e. a Minister, an Ambassador and Emissary of God, yet they did not for this reason call him the Son of God: And although the Scripture doth call him the finger of God, because the Spirit doth show the secret Counsels of God, yet in all this Scripture, the Spirit is never called the Son of God, or said to be begotten; And when the Macedonian Heretics demanded an example or Instance, of One begotten, and another not begotten, yet both to come from one. Gregory Naz. answereth them c Naz. Orat. 37. that Eve and Seth were both of them from Adam; Seth was begotten, and Eve not begotten. When an earthly King sends his Ambassador to declare his will or desires to another State, will any man say that the Ambassador must for this cause be called the King's Son? No surely, although he be Legatus a latere, or Legatus natus (as our Archbish. of Cant. was once called) and a veridicus and no Mendoza (as one pleasantly described an Ambassador Vin bonus peregre missus ad mentiendum pro Repub.) yet no Son for this, neither are the Apostles to be called sons, for this although S. Paul saith. They are Ambassadors for Christ. 2 Cor. 5. 20. There are other precences alleged by the Commenter in this matter, but they are frivolous and light, and easily discernible by any intelligent Reader, to be but vain, and are not worth the while to examine. This Doctrine of the Eternal Son of God, and so of the Holy Trinity of Persons, is of such necessity to be retained and believed, that without it, Christians cannot reasonably fancy to themselves any probable way of Salvation; because (as I have formerly showed) upon this Doctrine is grounded the everlasting Covenant of grace, which is also called the Eternal Gospel, by which only, we can hope for, and claim Salvation by and in Christ, wherefore to me it seemeth a wonderful blindness of some in these Times, by whom the blessed Trinity is not only unbelieved, but withal, so foully blasphemed, that it is both unfitting, yea, and dangerous to report their words: and therefore in the same case S. Basil in his Book against the Heretic Eunomius, wherein he was forced to declare his blasphemous Errors, thus prayed: d Baz. Cont. Eunol. ib. 2. Domine in his quae loquimur propitius nobis sis, i. e. That God would be merciful to him, for his only rehearsing Eunomius his blasphemies. God is patiented indeed, in suffering such abuses both of his Truth and Person, and doth therefore permit them, because he can extract some good use from them: upon this reason S. Paul tells us, 1 Cor. 11. 19 There must be Heresies] as if there were some need of them, which surely is chief this; That the rising of Heresies, giveth occasion to the Church to set forth, and explain the true and holy Doctrine more evidently than otherwise it would be. But I proceed. CHAP. 2. The difficulty of the Doctrine of the Trinity and other Christian Mysteries, that it should not discourage us from bileeving nor provoke us to impatience. The most learned Philosophers, Jews, and Christians, professing their ignorances'. THe Ancient Heretics rejected the Doctrine of the Trinity, because they could not by reasoning comprehend it: and many now a days neglect it because it is sublime, and hard to be understood. But this pretence will not serve their turn; the difficulties should not hinder, but rather quicken our endeavours to find out what we can; nor should they impede our faith from believing that which we are sure the Scriptures propound to us, although we understand it not; S. Ambrose saith very truly a Ambr. de Offic. lib. 1. c. 1. Nemo est qui doceri non egeat dum vivit, ie. The most wise and learned men may still be learners whilst they live. Neither doth God require our comprehension of all Christian Doctrine, but our apprehension, & not our understanding, but our believing it. The Articles of faith are tendered to us under the word Credo, i. e. to be believed though not understood. Christ himself calls our Religion The Mysteries of the Kingdom of Heaven, Mat. 13. 11. and S. Paul, The Mystery of godliness, 1 Tim. 3. 16. The word Mystery signifieth a thing secret and hidden, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut: and in another place he calls these Mysteries, Riddles, 1 Cor. 13. 12. here we see darkly (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e, in a Riddle. The Prophet saith, Verily th●u art a God that hidest Isa. 45. 15. Luc. 10. 21. thyself: Christ said, That the Father had hid those things from the wise, which yet he revealed to Babes; So Christ was figured by the Ark, which stood in a secret place of the Temple; and there was also a Veil before it, to intimate that Christ was for a time shut up, veiled and hidden; and indeed Moses Veil signified the same thing, as the Apostle saith of the careless Jews, 2. Cor. 3. 15. But even unto this day, when Moses is read the veil is upon their heart— when it shall turn unto the Lord, the Veil shall be taken away] i. e. When by faith their heart shall embrace Christ, this darkness shall be light. For the submitting our carnal wisdom, and reason to the word of God, will bring a greater evidence to our souls, than the profoundest disputes can do: Upon these words, My sheep hear my voice.] S. Basil observeth, Audiunt, non disputant, ie. they make no disputes, but accept it; and the old reading of those words, Isa. 7. 9 as we find generally in the Fathers, was, Nisi credideri is non intelligetis] i. e. except ye believe ye shall not understand: So S Peter puts believing before knowing, Joh. 6. 69. We believe and are sure] it is in the Original we believe and know;] for in these Mysteries faith must lead us to knowledge. b Aug. in Joh. Tract. 29. Noli intelligere ut credas sed crede ut intelligas, i. e. say not, I will not believe until I understand, but first believe, and then understanding will follow: Christ saith, If you believe not that I am he, you shall die in Joh. 8. 28. your sins] blessed be God (saith the Expositor) that he did not say Except ye understand it. Austin reporting the great faith of Christians in his time, tells us that it was a common saying among them. c Aug. de Tem. Serm. 189. Accepto baptismo dicere solemus, fidelis factus sum, credo quod nescio] i. e. When we are baptised we use to say, now I am one of the faithful, for I believe that which I understand not. When Abailardus would needs know the reason why the Son of God would redeem and save mankind by his own bloodshedding, which he might have done by his word only; S. Bernard returned this answer d Bern. Epist. 190. . Ipsum interroga, mihi scire licet quod ita; Curio ita, non licet: i. e. Ask Christ himself, for though I know he did so; yet why did he so? I may not presume to know: and S, Austin giveth this good advice concerning the Articles of our faith which may be understood, and those also which we cannot understand, e Aug. in joh. Tract. 35. Si potes Cape: Si non potes crede: i. e. Understand what you can, and believe the rest, for in those great mysteries, it is safer to build our faith upon the sure word of God, then to depend on a sandy foundation of humane reason, and to be firmly assured of this, as Epiphaninus saith. f Ephiph. haer. 70. Quicquid Deus dicit, verum est, licet nos non intelligamus, i. e. Whatsoever God hath said, it is certainly true, although we do not understand it; and Blessed are they that have not seen, and yet have believed. Neither should our weakness and want of Joh. 20. 29. knowledge in such high mysteries, either discourage us, or move us to impatience; for we may find in wiser men than ourselves as great ignorance; who yet were not ashamed to acknowledge it, for even in things mundane and natural, the wisest Philosopher said, He Socrates. knew nothing at all but his own ignorance: and Themistius. Anaxarchus. another professed, That The greatest part of his knowledge, was but the least part of his nescience; and another saith he, did not know so much as his own wants of knowledge: and many others by reason of this professed ignorance, were called g Dion. lacet. in Pyrrhon. Sceptici, Ephetici, Zetetici and Aporetici, i. e. Considerers, unresolved Seekers, Doubters as in a Labyrinth without any passage of Egress. Who knows the true manner of the motions of the Stars? Men now doubt whether the Sun be moved at all, or whether the Earth move or stand still; we are not satisfied in the cause of Tides, nor, do we know the forms of many thousands of Creatures. A great Philosopher said, Dic formam lapidis & Phillida solus habeto; Our own soul knoweth not itself, nor doth it know (by itself) what is within that body which it informeth, although it is within it, and in every part of it, as Austin expresseth it. h Aug. de Trin. l. 6. c. 2. Tota in Toto, & in qualibet ejus parte, tora: nor doth it know the forming of the body in the womb, although it is (under God) instrumentally operative in that work. If we patiently endure our ignorance in these things, how much rather should we, in the deepest mysteries of Religion, as Athanasius advised. i Atha. Cont. A●ian. O. 3. Non quaerendam est quomodo D●us gignat nec modum, i●effabile est;] and just so doth Basil, k Basil. hom. 25 Filius est G●nitus ne quaeras quomodo, dut quando, est imp●ssibilis responsio i. e. God hath a Son, inquire not how, or when he begot him, for it is ineffable, and an Answer is impossible; the same Father saith, that if he thought it possible Cont. Eunom. lib. 3. to know all things, than perhaps he would be ashamed to confess his ignorance; but seeing the greatest Philosophers knew not the nature of a poor little Pismire, how shall we be able to comprehend the great Mysteries of Epist 162. God? Thus he. The most learned of the Jews did not understand the meaning of their own Religion, and Sacraments in the old Testament, although they were so conversant therein, as appeareth by Philo the learned Jew, who confessed that he knew not the meaning of those words, Gen. 1: 26. Let us make man] but he thought Phil●. de Mundi Opific. p. 15. that God had assumed some other helpers in that work, that so the miscarriages of man might be imputed to those other fellow-Creators, and not to God; Thus he Judaizeth, not knowing, or believing the Trinity. So Id. Lib. de Circum. pag. 811. again, when he desired to show, to what end and purpose God appointed the Sacrament of Circumcision. he doth it so poorly, that it appeareth evidently that himself knew not the meaning thereof; and verily at this day, no Jews persisting in the, Jewish Religion do understand the intent and meaning of their own Laws and Sacraments, but only the bare Letter, for if they did truly know to what purpose and signification, their Sacrafices and Pascal Lamb were ordained, they would not any longer continue in their Judaisme, and therefore Origen truly affirmeth. (l) De lege Mosis, melius quam Judaeus, nos respondebinus, Orig. Cont. Cells. l. 2. i. e. A Christian can render a better reason and account of Moses Laws, than the Jews themselves. Touching the Obscurity of the Scriptures the Christian Doctors, do generally acknowledge it, and set down may reasons why the Holy Spirit would have them so difficult: For they say. 1. If the Mysteries therein were so easily understood, Truth would not so earnestly be sought nor be so pleasant when it is found. 2. That these Obscuri ie● are profitable to incite us to a more ailig●nt ïn●●isition. 3. Because a gracious truth, which w● understand not, is the more loved and add dired, if it be believed. 4. That th● Obscurity may prevent our satiety or weariness of them that they grew not tedious or despicable. 5 To abate the pride of the m●st pro●ound worldly Sciolists, who may find themselves often posed in them. These and many other Reasons are alleged by Divines, of Gods ordering these obscurities, and because we do not in all places of Scripture understand the word, we should ascribe reverence to the Author, and reserve humility to ourselves, and seeing there are truths manifest, and sufficient to feed us, that we should use the obscurer for our exercise and withal to know, that what we cannot understand in the undoubted word of God, we should (notwithstanding) believe, and then our nescience cannot hurt us. Clemens of Alexandria tells us truly. m Clem. Alex, Stro. l. 4. Difficilia non sunt necessaria, necessaria non sunt difficilia] i. e. Those things which are too hard to be understood, are not necessarily to be understood, and those things which are necessarily to be understood, are not hard. Neither are the profoundest Doctors, and wisest men ashamed to acknowledge their ignorance in these high Mysteries: Even King Solomon in the Person of Agur, Prov. 30. 2. Prov. 30. 2. saith, Surely I am more brutish than any man, and have not the understanding of a man:] This he said in respect of his own humane and acquired knowledge; but not of that wisdom which was inspired by God. S. Basil was for his learning and profound knowledge in Religion, called The Great; yet he saith to every man n Bas. hom. 27. Quae ignoras superant cognita] S. Hirome saith o Hier. n. 40. in sacris Scripturis plu●a nescio, quam scio] S. Ambrose saith. p Amb. hexam. lib. 6. libenter fateor me nescire quod nescio.] Austin (the profoundest of them all) saith q Aug. Epist. 119. de Animae Orig. c. 16. Sanctis Scripturis multa nescio plura quam scio▪ and Non me pudet ut fatear nescire quae nescio, i. e. Those things which we understand not in holy Scripture, are far more than what we do understand— Neither are we ashamed to acknowledge our ignorance; Neither should any Christian be abashed to acknowledge his ignorance in these profound Mysteries, lest by falsely boasting of knowledge, they may truly discern blindness, as some who because they would not be thought to be purblind, pretend to see what they do not: S. Paul saith, 1 Cor. 14. 38. If any be ignorant let him be ignorant.] This he said, not to discourage ignorant people from acquiring knowledge, but to restrain the ignorant from boasting of more knowledge than they have: So Beza, very pertinently expoundeth those words. Ignarus suam ignorantiam B●za in loc. agnoscat— nos imperiti, locum peritorum occupent,] i. e. That ignorant and unlearned men should hold, and esteem themselves to be so, and not usurp the places and Offices of the skilful. This is good Counsel for some in these times; I wish our gifted-Donatist-Sermon-makers would consider it. Now, what particular Doctrines, the Christian Doctors confessed to be too hard for them, and incomprehensible by their learning, is next to be showed. CHAP. 3. More, concerning our ignorance in Points Theological. Of Predestination, and of the Trinity. The presumption of some men in their overmuch boldness in handling those Mysteries. SAint Peter tells us that in S. Paul's Epistles some things are hard to be understood; 2 Pet. 3. 16. Rom. 11. 16. and so S. Paul himself acknowledged when he cried O the aepths of the riches and wisdom of God— that his judgements are unsearchable, and his ways past finding out; it is evident also, that the Apostles themselves were both ignorant, and unbelieving for a long time; concerning the Mystery of the Death, and of the Resurrection, and of the Kingdom of Christ, until the Holy Ghost descended on them, at the Feast of Pentecost. No marvel then, if the greatest Theologs in the world are yet to seek in many matters of our Religion. Who knows in what state, place, or condition, souls departed are, although some confidently talk of Lymbus, and Purgatory? who can tell when Christ will return from Heaven unto earth, except our new Millenarians will teach us? What man living understandeth the Apocalyps. Bodinus tells that when Calvin was asked his opinion of it, he answered that he knew not what so obscure a Writer meant; for though Bod. Method. c. 7. it be called a Revelation, as having been made known to the holy Writer thereof; yet by others it is accounted Obvelatio, a veiling of Mysteries. Some are confident that there shall be a general conversion of the Jews, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. some endeavours are now in hand, in order to it; because the Apostle saith, All Israel shall Rom. 11. 26. be saved] yet how many Millions of Jews have departed this life in their infidelity, since St. Paul wrote? As for the meaning of those words, learned Origen thus writeth, a Orig. in Ro. lib. 8. cap. 1●. Quis ille Israel sit, Deus solus novit & unigenitus ejus, & si qui amici ejus sunt ad quos dicat, i. e. None knoweth but God, and those to whom he telleth it. Concerning the grievous passions of Martyrs, and the Pressures of other holy men, Salvinus saith, b Salu. de. ●ub. lib. 1. Quare Deus talia patiatur, non est humane imb. cilitatis cognosc●re, i. e. Why God permiteth such oppression, man cannot find out. How have those words of Christ, Joh. 6. and Mat. 26. Except ye eat the flesh of Son of the man, etc. And, Take eat, this is my body] how have they exercised and posed the Christian world, both of reformed and unreformed Catholics, and so have even the words and form of Consecration of the Eucharistical Elements. Finally, how hath the Doctrine of the Sabbath, in the fourth Commandment tortured both our own, and other Theologues? which Epiphanius and Austia expounded so as to be understood of Christ: and verily except Christians do so apprehend it, we cannot render a sufficient reason of our rejecting the Jewish Sabbath, but if therein we understand Christ to be the Sabbath, Then we may boldly say with Austin, c Aug. count. Adimant. c. 3. Sabbatum non est repudiatum a Christianis, sed intellectum; i. e. That Christians do not reject the Sabbath, but do more truly understand it then the Jews do, or did; which I wonder that our Reforming Teachers do not hint now, especially when we are become so strict Sabbatizers on the eighth day. Touching the difficulties in the Doctrine of the holy Trinity, and of Predestination, and other Mysteries. Let us see what the ancient and most learned Divines thought. Austin saith, d Aug. confess. l. 13. De Tem. Ser. 189. Soliloq c. 31. De verb. Apost. Ser. 20. Trinitatem quis non loquitur, & quis intelligit?— Angeli in caelo Trinitatem scire non possunt, diunt, Quis est Rex gloriae? And Trinitas tua tibi soli integre nota est, quis cognovit te, nisi tu te? and so he concludeth, Tu ratiotinare, ego mirer, tu disputa, Ego credam, i. e. Many talk of the Trinity, but who understands it? The Angels in Heaven do not comprehend it, for they said, Who is the King of glory? The Trinity is known only to God, for who hath known him, but himself; therefore Psal. 24. 8: whilst others argue, and dispute, I will only admire and believe. Thus he. As concerning the Mystery of God's Predestination, and Election. Origen enquiring why Jacob was loved, and Esau hated, before they Ro. 9 13. were born, thus answereth, e Orig. in Gen. Homil. 12. Supra linguam nostram est dicere, & supra auditum vestrum. i e. That it was above his Eloquence to declare, and his Auditor's knowledge to understand. Thus, this Learned man acknowledged his insufficiency in these high Mysteries, although at another time he tells us, f Rapit nos desiderium, ad ea quae magis obscura sunt, disserenda. Orig. in Num. ho. 13. That he had a more earnest desire to study and handle the greater difficulties in Scripture, than the easier parts. So we find in Austin and Prosper, many such passages, whereby they acknowledge their nescience in such high matters. As 1. Why an Infant at the very birth of it, was found to be possessed with a Devil? 2. Why one obtaineth the grace of Christianity, and Baptism, and another not? 3. Why God punisheth one, and forbeareth another, when both are in the same fault? 4. Why God granteth not the grace of Perseverance to some, unto whom he hath given the grace of Christian Charity? 5. Why he suffereth the children of some holy men to departed out of this life, without Baptism, or any knowledge of Christianity; and yet so disposeth, that the children of his very enemies, and of Heathen Idolaters, come into the Custody of good Christians, and so receive and embrace Christian Religion? 6. Why some Infants are saved, and others not, when neither of them were better qualified in order thereunto, one, than the other? 7. Why he with holdeth some holy Professors from falling away, and not others? To all these Questions, and many such like, the only Answers we find are, Inscrutabile est— scrutetur qui potest— Nemo ex me scire quaerat, quod me nescire scio— Credamus Deum beneficisse, etsi nondum novimus quare fecit Occulta esse causa potest, injusta esse non potest, i. e. These things are inscrutable; find them out who can: Let no man expect to learn that of me which I know myself to be ignorant in: But let us believe that God doth all things justly, although we know not why he doth them. The cause may be hidden from us, but it cannot be unjust in God. Thus Austin, and after him Prosper, to the same purpose, concerning the secret Counsels of God, concludeth, g Prosp. Resp. ad Genuenses 8 Nec necessarium est quaerere, nec possibile reperire, i. e. It is neither necessary to pry into these Mysteries, nor possible to find them out; and further adviseth that men should not busy themselves in the Questions of God's Election and Rejection, yielding these reasons for his advice, in an Epistle written to St. Austin, h Prosp. Epist. ad Aug. 1. No man can resolve them. 2. There is no danger in omitting them. 3. They do not edify the hearers. 4. Because under the title and pretence of Predestination, which men cannot apprehend; a kind of fatal necessity is brought in abusively. So that many imagine that they need not take any care at all in a godly conversation, because God's Election and Rejection must stand. This was the reason, that in the Reign of King James public dispute upon those Questions were restrained; And myself heard Bishop Montague, our late Right Learned Diocesan of Norwich (of whom a late Writer saith, That Mr. Burton of Kingston. he had Learning enough for two Bishops) openly in a Synod profess, That although he had long studied, and read, and written much in those questions, yet he found them unfadomable, and bottomless; and therefore advised his Clergy to abstain from meddling therein, especially in their Parecial Congregations: Surely if this Learned Father did not understand them, much less can his inferiors, as one saith, Cicero de Nat. Deur. l. 1. Quid est quod Velleius intelligere possit: Colta non possit? But yet now adays we have many young Mauclerk Levites, that take these Questions for their ordinary Themes in popular Auditories, and take upon them (as St. Jerome complains of such) l Hier. To. 9 n. 40. Levita docebat quod pene non didicit; And as another tells us of Antonius the Orator, who thus bespoke his auditory, m Cic. de Orat. lib. 2. Docebo vos discipuli, quod ipsi non didici, i. e. so these men will needs teach that which themselves never learned; as if they were informed by some inspiration, or newly Juven. Sat. 2. returned out of Heaven, as one saith. Tertius e Coelo cecidit Cato: or as the Proverb is in Tertullian, De Coelo statim in Synagogam, Tert. count. Marc. l. 4. i. e. is dropped out of Heaven into the Pulpit, or that some Nuncius syderius, or Lucian's Menippus had communicated to them the secrets of Heaven, whereas, in Doctrines of a far lower form, they are found to be unskiled. Such as these fill the brains of people with unedifying Questions, and indeed with very dangerous presumptions, whereby many have been induced to believe, that their wilful sinning shall not hurt them, or prejudice their salvation, because they are Elect: And others have despaired, and laid violent hands on themselves, as if an holy conversation were useless, and would do them no good, because they imagine that they are not Elected; whereas the Election of God is as well to an holy life, which is the means; as to salvation, which is the end. But some people love to have it so, and will be taught such Doctrines as they desire to hear, though without understanding; the Preacher must open his mouth, a necessity is laid upon him. Clodius Pontifex cogebatur Cic. Orat. per domo ad Pontif. docere, antequam didicisset: No matter for any Book-notes, nor for any solid grounds of knowledge acquired, Dabitur in illa hora, is enough, with a confident pretence of the spirit, and contempt of other Teachers; to such we may yield the Character of the Ancient British and Gallican Priests, called Druidae, in Lucan, Solis nosce Deos, & Coeli numina, vobis Luc. lib. 1. Aut solis nescire datum— I do well remember, that many years ago I heard Mr. Thomas Sicily, of St. John's in Cambridg (my Learned, and ever-Honoured Tutor) tell of a transmarine Professor of Philosophy, who in a public Lecture, much laboured to expound Plato's opinion of the soul, but his auditory signified by scraping with their feet, that they did not understand him, so he went over it again and again; and then asked them nondum intelligitis? but they all unanimously answered, non, non, whereupon the Professor himself ingeniously confessed: Prosecto neque ego, i. e. That neither his Auditors nor himself understood the Doctrine: It is well known, that some people who busied their brains only in these deep Questions, when they resorted to their Teacher to be resolved in some doubt, have by him been discovered to be utterly ignorant in the plainest Articles of Faith; as it is reported also of that Learned Spaniard, and Voluminous Writer, Abutensis, that when on his death bed he would have rehearsed the Articles of Faith, his head was so full of high speculations, that he could not go through with the Creed, but caused a slander by to repeat it, and he only signified his assent to it. Let us therefore be content to know what is revealed, and to believe what the sure word of God hath laid before us, and to leave God's secrets to himself: We are sure that God hath his Elect; but yet, That only The Lord knoweth 2 Tim. 2. 19 who are his: Neither let us covet in vain to know all things in this life, but reserve something for our learning in the next life; being well assured that when we have used our greatest endeavours, the Apostles words will yet be verified, that here we know but in part. And although we cannot understand the Mysteries 1 Cor. 13. 9 of the Trinity; yet that this must not discourage us from believing it, seeing the word of God saith, There are three. I know that divers Antitrinitarian Theologues of Transslvania, and Polonia, have published very subtle disputes against the holy Trinity; but I purpose not to trouble the Reader with them, because their Arguments are sufficiently answered, and the Answers published by many Learned Divines, to which the learned Readers know how to have recourse, and the unlearned will not need them, nor indeed could understand them. This little Treatise aimeth principally at the information of the ordinary rank of Christians; and so of the most, of whom Tertullian saith; Simplices enim sunt, ne dicam, Idiolae major pars credentium. Tert. count. Prax. That if by God's assistance I may instrumentally promote their believing, I have my desire; for although they cannot understand the subtle objections of the Adversaries; yet a good constant Christian may resolve with that generous Faith of the forenamed Father, concerning the Mysteries of Christ, which Jews and Heathens esteemed folly; and as St. Paul saith, The foolishness, and the weakness of God.] 1 Cor. 1. 25. o De. Carn. Chri. Natus est Dei filius; non pudet, quid pudendum est; Mortuus est Dei filius, prorsus credibile est quia ineptum, certum est quia impossibile. The Mysteries of the Son of God, and the death of this Son of God, which others account ignominious, foolish, and impossible; the Christian doth therefore account most honourable, credible and certain: The same we confidently affirm of this Mystery of the Unity of the Godhead, and of the Trinity of Persons therein; although to unbelievers it seem ever so improbable. But yet God hath not left us altogether without the helps of humane reason, by affording us many resemblances of this great Mystery, both in Nature and Morality; As will be showed hereafter. CHAP. FOUR The Doctrine of the Trinity is obscurely delivered in the old Testament; but clearly in the New. Why the Septuagint Translators concealed it from the Heathens. The Resemblances of the Trinity and Unity in Nature. The three Persons; and their several Properties, and joint Unity. Why the Fathers used some words not found in the Scriptures. SAint Basil observeth upon those words, Bas. Hexam. hom. 9 Gen. 1. 26. Let us make man] that the Jews (denying the second Person) said, That God talked to himself; but, what Carpenter, (saith he) being alone, would so talk, or but with his instruments? for if so, than he must have said fiat homo, i. e. Let man be made: but here is faciamus, i. e. Let us make, which implies another Person, and that, no creature, or Angel; because he added, In our Image] And after our likeness] for man was made in the Image of God, not of Angels, or any other creature. Thus he. Gregory Naz. also observeth, Naz. Orat. 37. That the Old Testament speaketh evidently of the Father, but obscurely of the Son: And that the Evangelists speak plainly of the Son, but darkly of the Holy Ghost, because God would not engage us in this part of Faith, until the Godhead of the Father and the Son were more clearly manifested; thus by degrees, like the Sun-light, illuminating man by little and little. So Epiphanius noteth against the Pneumatici, Epiph. haer. 74. who denied the Godhead of the holy Ghost, that Moses plainly declareth one God, and the Prophets, two Persons in God, and the Apostles a Trinity of Persons: And we are told by St. Jerome, a Proaem. Quaest. in Gen. That the Septuagint abstained from revealing the Mystery of Christ, and his coming, to King Ptolemy, (who set them on the work of Translation) lest he (being an Heathen) should think that the Jews had two Gods; and also because (as Basil of Seleucia Bas. Seleu. Orat. 9 noteth) Gods appointed time for revealing Christ to the Gentiles, was not yet come. Indeed, we find in after times, that both Heathens and Heretics objected, that the Christians had two, or three Gods, upon a confession of a plurality of Persons: For Porphyrius called the Christians Trinity, b Aug. de Civ. l. 10. c. 29. Three Gods. So the Macedonian Heretics called the Catholics, c Naz. Orat. 37. Tritheitas, as if they had three Gods; but they were thus answered by Nazianzen; That if the Catholics were so because they confessed Three Persons, then must those Macedonians be called Bideitae, because they acknowledged two Persons, viz. The Father, and the Son. The Arians confessed Three Persons; but they denied the Unity of the Godhead in them. The Sabellians confessed the Unity of the Godhead; but denied a Plurality, or Duality of Persons therein; both these Heresies are refelled by that speech of Christ, John 10. 30. I and my Father are one] as Prosp. noteth, d Prosp. Sent. 346. Vnum] hoc perculit Arium. Sumus] hoc Sabellium stravit, i. e. in that he saith One, this siniteth Arius; and in that he saith Plurally, We are this confuteth Sabellius. This observation he learned of St. Austin, who against both those Heresies, thus confesseth the Trinity, e Aug. de qum que Haeres. To. 6. c. 7. Gratias tibi Vera, & una Trinitas. una & Trina Veritas, Trina, & una Vnitas: For as the Error of Heathens was in believing a Plurality of Gods; so the error of Jews and Heretics, was in denying a Plurality of Persons in one God. Now that it may appear, that the Mystery of the Trinity is not so far remote from humane capacity and faith, as if to Reason it might seem altogether impossible: God hath given us many resemblances thereof, which are obvious and easy to be discerned; which Similitudes must not be thought fully to correspond in all particulars, to the Divine Trinity, as we learn in Logic, Omne simile est dissimile. Nullum simile est idem. Similitudo non Currit quatuor pedibus, &c, i. e. Every like, is also unlike. No like is the same. Similitudes do always halt with one foot. But it will be enough if we can find some one particular wherein they are assimulated. We see that one man may sustain three several Offices, or Persons; as One may be a Merchant, a Soldier, and a Magistrate: These are different Offices, yet one man is all. Marsilius Ficinus, in his Preface to the Book of Mercurius Trismegistus, tells us, that he was therefore called Trismegistus, i. e. Thrice Greatest, because he was the Greatest Philosopher, the Greatest Priest, and the Greatest Prince: So the elder Pliny tells us, that Cato the elder was the best Orator, the best Commander, and Plin. Hist. l. 7. c. 27. the best Senator; here is one man is all these, though every one of these Offices differ each from other; even as the Father, Son, and Spirit, are all but one God, yet are Persons distinct one from another. Dionysius Areop. resembleth the Trinity to Dionis. de Diu. Nom. c. 2. three Lamps in a Room, which though they be several and distinct, yet the light of all is but one light. Nazianzen compares it with Naz. Orat. 37. the Sun, Sun beam, and Light; and to Fire, Heat, and Light; and to the Spring, Well, and Stream; and to the Arm, the Hand, and the Finger; and to the Root, the Body, and the Boughs of a Tree. St. Ambrose, to the three Ambr. de Dignit. Hom. c. 2. Faculties of the Soul. Understanding, Will, and Memory. St. Jerome tells us, that Christ was therefore baptised in Jordan, because that Hier. in Mat. c. 16. River represented the Trinity; for that it was called Jordan, because it issued from two Heads, the one called Jor, the other Dan: All these Three are severally distinct, and yet unseparated in Nature. One Sun. One Fire. One Water. One Arm. One Tree. One Soul; And one Jordan. Yet, when we say, the Three Persons are but of one Essence, the Reader is to be informed, that we are not so to be understood; as if we affirmed that there is no Essential, or Quidditative difference between these Three Persons; for the Three Divine Persons, must needs be distinct, and different in some Essential difference; otherwise, they all must be confessed to be but One Person: Therefore something there must be, whereby the Father is Father, and not Son; and so in the other Persons, to constitute them, Persons distinct each from other: For in Logic we learn, that even the very Accidents have their respective Essence, (such as it is) to make them what they are, & so must the several Divine Persons; have and to this our Orthodox Divines consent, for thus they writ. Personae habent unum esse absolutum, Essentiale, Naturale; Sed diversum esse Relativum, & Personale, i. e. The Three Persons have but one Essence absolute of their own nature, but Divers Essences Relative and Personal. So that these several Essences or Acts, and Quiddities, are not in the absolute nature or Godhead of them, but in the Relative Personalities; for they are all Absolutely but One God, and yet they are distinct and several Persons; they are entirely and truly One thing, and as truly, Three several things: Which St. Anselm, (as it seemeth to me) doth very acutely thus determine, and express, Anselm. de incarn. c. 3. Tres Res sunt, & una res, viz. una res Absoluta: Tres res Relativae. In uno Communi unum sunt, sc. Dietate, In tribus Proprietatibus Diversae sunt, i. e. The Divine Persons are Three things, and they are but One Thing, viz. They are Three things Relatively, but One thing Absolutely; for in one common thing they are but One, that is one in Essence or Godhead, but Three in Persons or Proprieties. Thus he, and much more to this purpose. If it be enquired what those Propertics are, which are peculiar to each Person, and that do distinguish every Person each from other: In this we are plentifully resolved by former Writers. Richardus de St. Victore, thus sets Rich. de St. Vict. de Trinit. c. 15. and 25. down their personal Proprieties. Pater dat solum: Filius accipit & dat, Spiritus accipit solum, i. e. The Father giveth only: The Son receiveth and giveth: The Spirit receiveth only from both: There cannot be another Property, or Person, which neither giveth, nor taketh; for if so, than we should be driven to confess a Quaternity of Persons instead of a Trinity. Nazianzen sets down the Proprieties in these words: Ingenitus, Genitus, Procedens, i. e. Naz. Orat. 23. and Orat. 28. Basil. Epist. 349. Unbegotten, Begotten, Proceeding: And St. Basil, thus. Paternitas, Filiatio, Sanctificativa potestas, i. e. Fatherhood Sonship, Sanctificative power; for although the Father and the Son do Sanctify, yet they do it not immediately by themselves, but mediately by the Holy Ghost, who is the Spirit of Sanctification. If therefore each Person have any one thing peculiar and proper to itself, and incommunicable to any other of the Divine Persons; this Property must needs prove it to be a several, and distinct Person. And if there be any one Person in the Godhead, which doth neither give to the Other, nor receive from the Other; This must needs prove a Person without any communion with the other, and so the Unity would be lost. Now that it may by the Scriptures appear that there are several Proprieties in the several Persons, and those incommunicable to the other Persons. We read that The Son is the Image of the Father] but it is never read that the Father is the Image of the Son, or Spirit; So it is said, The Word (or Son) was made flesh] but neither the Father, nor the Spirit, are ever said to be made flesh. So the Son is called The only Begotten] so is not the Father or the Spirit; therefore the Ancient Writers called the Father Ingenitum, Innascibilem, Impassibilem, i. e. Not Begotten, not Born, not Passable; nor can the Father be said to proceed from the Son or Spirit: But these Properties cannot be affirmed of the Son, who is Begotten, born, and suffered; nor of the Holy Ghost, who proceedeth from the Father, and the Son. Besides these, The Scripture doth clearly declare the several Personalities in the Godhead by our Saviour's words, Joh. 14, 15. I will pray the Father, and he shall send another Comforter] Here is evidently a distinct Trinity. I, and He, and Another. As touching the Unity of the Three Persons, the Arians utterly deny it; and therefore they expostulated with the Catholics, because in the asserting thereof, they used some words which were not found in holy Scriptures, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Essence and Consubstantiality; and they nicknamed the Catholics, calling them Homousians, because the Nicene Fathers had inserted the word Homoousion in their Creed. One Pascentius was so offended therewith, that simply mistaking it to be the name of a man, he required that the Church would anathematise, or excommunicate Homoousion, as b Aug. Epist. 174. Austin reports; But Athanasius made this answer to the Arians (b) That they themselves used many more words c Athan. in Decret. Nicaen. Concil. which were not Scriptural: As, That the Son was not always: That the Father was not always a Father: That the Son was Factura, i. e. a Creature, and that he was made of nothing; whereupon one Sect of the Arians were called d Soz. lib. 4. c. 28. Exoucontii; and that those frequent Arian words, Homoiousion, and Innascibilis, were not found in the Scriptures, and that the Catholics were forced to use new words, because the Arians raised new Heresies; although among the Catholics, the self same Ancient Doctrine had continued immutable; for upon the like occasion, even the holy Scripture itself had assumed a new word, as we read, Act. 11. 26. That whereas before the Church-Members were called Disciples and Brethren; now they are by a new name called Christians. First, at Antioch; and this, because false Brethren, and false Teachers arose, teaching Doctrines contrary to the Apostles, and yet these Brethren were called Disciples, and named themselves from men, as John Baptists Disciples did, and as those mentioned, 1 Cor. 1. 12. said, I am of Paul, I am of Apollo, I of Cephas, etc. therefore the Church (to prevent a Schism) would have all that professed Christ to be called by one new name, Christians; which is thought to be prophesied by Isaiah, when he said, Isaiah 62. 2. Thou shalt be called by a new name. Finally, because the Arians used the word Triousion, teaching thereby that the Three Persons, were of three several Natures and Essences; therefore the Catholics to assert the Unity of the Godhead, in all, and every Person, most significantly used the word Homoousion: Thus Athanasius, e Atha. in Disput. cum Ario. etc. To. 4. Notwithstanding this true and just allegation: The Arians persuaded Constantius (the then Arian Emperor) by Edict, to forbid that any new words should be used in matters of faith; and this, upon a pretence of a Scriptural inhibition, because St. Paul thus chargeth Timothy: O Timothee, depositum Custodi, devitans 1 Tim. 6. 20. Hil. advers. Const. lib. 1. profanans vocum novitates] But St. Hilary addressed this answer, That St. Paul did indeed command Timothy to avoid novelties; yet they were only profane Novelties: Now, you command us to avoid new words, which are holy, and tending to Piety, which is all one, as if you should forbid a new Antidote, against a new poison, or a new War against new enemies. Thus he. But there are other new words of as great concernment, which some have found fault with, without cause, as is next to be showed. CHAP. V. Of the word Trinity; Why it is used, the real Warrant for it in Scripture: Why Baptism is administered in the name of the Trinity: And why the Trinity is called three Persons. THere are some that cavil even at the word and appellation of the Trinity, because they find not this word literally in the Scriptures; who, yet cannot deny that the same thing, and Doctrine is really found there; but both Heathen, and Christian Writers, reprove such Wranglers as stand upon words, when the thing itself is evident. a Cic. count. Sallust. Vbi rerum testimonia adsunt quid opus est verbis? And b Aug. Epist. 174. deduct. Christ. l. 4. c. 11 Quid est contensiosius, quam, ubi de re constat, certare de nomine? And Bonorum ingeniorum indoles est, in verbis, verum amare, non verba. A good disposition, and an humble Christian will embrace an old truth, though clothed with a new word. The Scriptural evidence for the reality and truth of the thing is clear; For at the Baptism of Christ, the Three Persons, did distinctly, sensibly, and separately show, or declare their presence at one time: The Father audibly by a voice. The Son and Spirit visibly; and therefore c Chrys. hom. 24. Antioch. & hom. 46. 31. Idem. Serm. de Epiph. To. 6. St. Chrysostom calls the Baptism of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Epiphanie or manifestation of Messiah; and he also calls that Apparition, Theophania, i. e. the appearing of God. And moreover tells us of this Festival of the Epiphany (which even in his days was solemnised by the Church) That is, was kept for the commemoration, not of the Nativity, but of the Baptism of Christ; and for this reason, the Church of England appointed, that, on the Feast of Epiphany, the third Chapter of St. Luke should be read, as a Lesson proper for that day, wherein the Baptism Luk. 3. 21. of Christ and this Apparition is declared: for therefore it was called Epiphany, because at this Baptism the Lord Jesus was by the Father, and the Holy Ghost openly proclaimed to be That Son of God, and that Messiah which had been before promised, and Prophesied, in whom only, God would be well pleased, and be at peace with man. And surely, that Heavenly and Mysterious Apparition of the two other Persons, was also for a further reach and purpose; namely to declare to the world, that this Jesus was that man which was assumed into Personal union with the Godhead; and that this Emmanuel, or God incarnate, was hereby declared to be assumed into the number of the Trinity at that time; Although, in respect of his pure Godhead, and as he was God the Word, he was One of the Persons of the Trinity before, and also from Eternity: And although this Emanuel, or God incarnate, was one of the Three Divine Persons, at the first instant and moment of his Incarnation, yet he was not so declared, and manifested to be so, until this glorious Apparition. For this very cause it may with great reason be thought, that in correspondence to this Apparition at his own Baptism; when he afterwards prescribed the form and words of Baptism for all Christians: He strictly commanded, that they should be baptised In the name of the Father, and of the Son, and of the Holy Ghost. In the Original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Mat. 28. 19 i. e. into the Name; which signifieth that they should be baptised into the Trinity. (For name doth often signify the very thing itself which is named, as Divines call that word, by which a thing is called, Nomen Nominans; and they call that thing which is named Nomen, Nominatum) Baptism, is the Sacrament of our entrance, and admission into the body of Christ, so by those words, Christ signified that he would have Christians to be by Baptism offered, and tendered for their admission into the fellowship, union, communion, and society, or spiritual corporation with the Father, Son, and Holy Ghost; and this himself had declared before, when he thus prayed to the Father, Joh. 17. 21. for all Believers, That they all may be one, as thou, Father, art in me, and I in thee, That they also may be One in us. And so St. John telleth us, 1 Joh. 1. 3. Truly our fellowship (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is with the Father, and with his Son Jesus Christ: and because this communion or fellowship, is wrought by the holy Spirit, being the Cement, or Ligament by which we are to be united, and joined to the Trinity: therefore St. Paul mentioneth the Communion of the Holy Ghost with Christians, 2 Cor. 13. 13. And the fellowship of the Spirit, Phil. 2. 1. Another evidence real we have by the words of St. John, 1 Joh. 5. 7. There are Three that bear witness in Heaven, the Father, the Word, and the Spirit, and these Three are One] These words do so clearly declare both a Trinity in the Godhead, and an Unity of the Three; that it is no marvel that the Arian Faction did raze them out of that Epistle, in so much that they were omitted in divers Copies after the days of Arius: But we find them alleged before Arius was known, by St. Cyprian in his Tractate. De simplicitate Praelatorum, pag. 164. in the Basil Edition of Froben. And again we find them cited by Athanasius, to Arius himself, in his disputation held with the said Arius, at the Nicene Council, as is set down in his Book entitled, Disputatio cont. Arium: the words are found, pag. 717. in the Basil Edition, Ex Officina Frobeniana, An. Dom. 1556. which Scripture was not then excepted against by Arius himself. And long after that time, we find these words cited by Fulgentius, in his Book entitled, Objectionum Arianarum discussio, near the end, pag. 87. of the Basil Edition. An. Dom. 1621. Yet Fulgentius lived about 200. years after Arius was dead. The rankest Arians at first, used in their Doxologies to glorify all the three Persons by name, although with some words differing from the Catholic Custom, but in their Baptisms they invoked all the Three Persons alike, so as we now do: And although Arius had taught his Sectaries to use other words in their Doxologies, than the Catholics used: as Glory be to the Father, by the Son, with the Holy Ghost; yet as d Theod. Her. Fab. lib. 4. Theodoret very gravely observeth, Arius himself durst not ptesume to alter the form of Invocation in Baptisms, but baptised as the Catholic Church did, In the name of the Father, and of the Son, and of the Holy Ghost: yet in after times, his Sectaries presumed to change the Baptismal form of words prescribed by Christ, as we find, in Nicephorus, and is by me elsewhere showed. There were some also which said that the Godhead was separately, and entirely existent alone by itself, and not only residing in the Three Persons, but was a fourth thing, e Aug. Ep. 22 2. Quasi quarta Divinitas, i. e. as a fourth Divinity, which doth communicate and infuse itself into the Three Persons, as St. Austin relates in an Epistle to Consentius; so that these men would have the Godhead to he thought to be a fourth Person, distinct from the other Three; so that instead of a Trinity, we should believe a Quaternity of Divine Persons; But this opinion cannot be approved, for the Godhead (in their sense) could not so be called a Person, because it is (as they confess) communicable to the other Persons: But as our Divines generally agree in this definition or description of a Person. f Melancht. in loc. come. Persona est substantia (vel subsistentia) individua intelligens, & incommunicabilis. If the Godhead be a Person, than it must be incommunicable: And if it be communicable, than it cannot be a Person. So likewise, the Heresy of Nestorius, who denied the Personal Union of the Godhead and Manhood in Christ, and thereby divided Christ, making two Persons of One, did thus bring in a fourth Person. So the Heresy of Macedonius, who denied the Godhead of the Holy-Ghost, instead of a Trinity, allowed but a Binity of Persons. These Heresies so moved and disturbed the Church Catholic, that for the asserting this holy, necesary, and scriptural Doctrine of Three Persons in one Godhead, they were forced to use this word Trinity. There is yet another Quarrel about the word Person, because this word is not found in Scripture, to be so used as the Church both present and Primitive, have applied it; for even those that do confess that there is a Trinity in the Godhead, yet why this Trinity, and these Three, should be called three Persons, is that that troubleth them. Indeed the Scripture often nameth Three, the Father, Son, and Spirit: and it saith, There are Three, but even St. Austin himself, often demandeth, a Aug. de Trin. lib. 5. c. 9 lib. 8. proaen. Tres Quid, and Quid Tria? For certain then, there are Three, but what to call them, and how to answer when we are asked, Three what? the Scripture is silent, and b Id ibid., Magna inopia laborat eloquium humanum, i. e. our language wanteth words to express it. The same penury of words is noted in the Greek Tongue, by Nazianzen, who tells us, c Naz. Orat. 21. Romana lingua non distinguit hypostasin ab Ousia, hinc Personarum vocabulum introductum, i. e. Because our Language doth not distinguish subsistence and substance, therefore instead of a more proper expression, we use the word Person to signify Subsistence: (Observe here, that Nazianzen calls Greek, the Roman Tongue, because Greece was then under the Romans, and was therefore called Romania, and the Inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the grand City Constantinople standing in Thracia, was called new Rome. and the Inhabitants of Greece were all subjects, and some Citizens of Rome, so, conversing with the Latins; which is the reason that we find so many Latin words even in the Greek Testament, and in many other Greek Writers, both Heathen and Christian.) Now, because the Scripture saith There are Three, and that we dare not say there are Three Gods, therefore we call them Three Persons, because we find not any fit word to express that, which without words we apprehend, and believe: Neither do we call them Persons, as if we would have it thought that the Scriptures did so say, but because the Scriptures do not gainsay it; but if we should call them Three Gods, than the Scripture will contradict us, where it saith, Hear O Israel, Deut. 6. 4. the Lord our God is one Lord: we therefore call them Persons, that so we may answer in a word, when we are asked What Three? This is the resolution of St. Austin, concerning the word Person, used by the Latin, or Western Church. In like manner, the Eastern, or Greek-Church called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Persons; and so our English Translation rendered those words, Heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] The Image of his Person, and so doth the Geneva, both English and Latin Translation: And if we should keep the Original word, and instead of Three Persons, call them Three Hypostases, people would be little or nothing the wiser: And Austin tells us, that d Aug. de Tri●. l. 7. c. 6. They that call them Three Hypostases, may as well call them Tria Prosopa. i e. Three Persons. The Eastern Fathers have many words by which they express the Three Persons; As e Naz. Orat. 28. & 29. Basil. Epist. 349. and in Asset. Nazianzen and Basil calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. Proprieties, Subsistencies, and Persons: But the Latins generally call them Persons. Indeed the Church was even necessitated, and forced to call them Persons, because of Heresies, which used this very word, and thereby miscalled the Divine Persons; for the Samosatenians said, that the Father and the Son were but one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. one Person: and so also said the Sabellians, that they were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. One Person, and one Subsistence, as we find in f Epiph. haer. 65. Epiphanius: And in g Chrys. hom. 32. Antioch. Chrysostom: And h Aug. de Trin. lib. 5. cap. 9 St. Austin himself in one place confesseth that he did not then know the difference between those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Substance, and Subsistence, but because he found that the Greek Church called them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. One Substance; and Three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Three Subsistencies, therefore the Latin Church called them Three Persons, for they durst not say, they were Three Substances, left they should be thought to acknowledge Three Gods. As touching the Scriptural word Hypostasis, Heb. 1. 3. which divers of the Fathers Translated Substances; as namely, Hilary, and Jerome, and Austin, rendering those words thus. Qui cum sit splendor gloriae & figura Substantiae ejus, i. e. Who being the brightness of his glory, and the figure of his substance. The later writers did more accurately, and critically translate the word Hypostasis, by Subsistence, and Person; so that now the Reader may take notice, that when Divines would express the Trinity, they call it three Subsistencies or Existencies, or Persons; but when they would express the Godhead, Nature, or Divinity of the Three Persons, than they call it, The Essence and Substance of God: But of the word Hypostasis, which is of very great moment, in Order to apprehend the Mystery of the Unity of Essence, and Trinity of Persons; More in the next Chapter. CHAP. VI Of the word Hypostasis, what it signifieth Grammatically. That the Three Persons are called Hypostases, because the Godhead resideth only in the Three Divine Persons. The Ubiquity of all these Persons. The Coeternity of the Father, and the Son. IN the beginning of the Epistle to the Hebrews, we find three words which may afford Heb. 1. 2. us some direction in this mysterious Discourse of the Divine Person of Jesus Christ. First, He is called The Son of God. This word implies also a Fatherhood in God; and, Verse 3. as all natural Sons are of the same nature and Essence with their natural Fathers, so must this Son of God be Coessential, and Con-Substantial with God the Father. Secondly, He is called, The Brightness of his Glory (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) just as light is of the Sun, and this word may teach us, the Coeternity of the Person of the Son, with the Person of the Father, as the light of the Sun is Coetanious with the Sun itself. Thirdly, He is called the Character, or the express Image of his Father's Person, or Hypostasis: This word declareth the Son's Coequality with the Father, as the Impression fully answereth the Seal, in all Dimensions. The Reader may here further observe, that the Son is not called the Character, or Image of the Godhead of the Father, (because he is the same God with the Father) but he is called the Character of the Person only, of the Father (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for as the Seal and the Impression are two distinct things, so are the Persons of the Father and the Son: And as the Impression, Image, or Character, represents fully the Sculpture of the Seal: So the Son fully represents the Person of the Father, therefore the Son saith, If ye had known me, ye should have known my Father also; and, Joh. 14. 7. 9 He that hath seen me, hath seen the Father. Now, although the Son be the Image of the Father, yet he is not the same Person with the Father, which Person is here called the Hypostasis, or Subsistence of the Father. This word Hypostasis, which our English commonly rendereth Person, and the Latins sometime Substance, and sometimes Subsistence, or Existence, is originally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to place, or establish; and it is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which literally and Grammatically to the Letter, signifieth a Sub-station, i. e. that whereon, or wherein one standeth, that which beareth, sustaineth, or carrieth a Station, a Stand, a Mansion of abiding, a Receptacle; and the words Substance, Subsistence, and Existence, are all from the original word Sto, i. e. to stand: And hence it is that some of the Fathers rendered this word Hypostasis, Substans, as signifying a Suppositum, or Substratum, i. e. that which beareth another. That Soldier which forsook his Standard, or standing, was called an Apostate: The solemn Assemblies of Ancient Christians for Devotions, because they were appointed to be at set times, and in appointed places, were called Stationes, as a In lib. de Coron. Militis. Rhenanus noteth upon Tertullian, Stationes Christianorum sunt Conventus ubi Stantes precarentur: So the imperial Stations, were places where the Emperor and his Army made a stand, and rested after a March; and Stativi, signified places of Lodgings, or Inns, where Travellers stayed and rested. From hence it may with great reason be collected, that when the Divine Persons are called Hypostases, the Scriptures do hereby intimate, that the Three Persons are the Stations, Mansions, Abidings, Rests, and Receptacles of the God head, wherein the Godhead doth for ever stand, and wherein only it is sustained, and supported. For the posture of the Godhead, is in the Scripture described by the word Stand, as Psal. 82. 1. God standeth in the Congregation.] And Amos 9 1. I saw the Lord standing upon the Altar.] In Philo the Jew, God is called for his Eternal Constancy, b Philo. de Confus. ling: p. 324. Semper Stans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his words are, and St. Austin in that pious book of his Confessions, calleth God, c Aug. conf. l. 4. c. 11. Semper stantem, i. e. Standing for ever; and we are told in Clemens Romanus often, that when Simon Magus boasted that himself was God, he would be called Stans, d Clem. Ro. Recog. l. 2. & 3. and we are also informed by the other learned Clemens of Alexandria, that the Sectaries, or Followers of this Simon, worshipped him under the name Stans. e Clem. Alex. stro. lib. 2. Stantem Colebant. It must be confessed that our most Holy and True God, may justly be called Stans, for his eternity & immutable Constancy, which is, and which was, & which is to come, who standeth Rev. 1. 4. for ever when all other false gods either are fallen already, or shall fall; and if we would know where to find this our God, and where he resideth, and where to address ourselves unto him; we must consider him in these Three Heb. 9 24. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] is rendered Presence, and Conspectus, and Vultus, Dei, by the English, and Latin Transl. glorious Persons, as in the Stands, Stations, or Receptacles of the God head, as an Heavenly Tri-Parelion, or three Golden Lamps, wherein the One, and Only Light of the Godhead abideth, and from whence it shineth; nor can we otherwise find our God, but by the illumination which proceedeth from One, or all these Persons. The first Person is called the Father of Lights: And No man knoweth the Son but the Father, neither knoweth any man the Jam. 1. 17. Father, save the Son, and he to whom the Son Mat. 11. 27. will reveal him: And both these Persons reveal unto us by the Holy Ghost. He shall teach you Joh. 14. 26. and 16. 13. all things: And He will guide you into all truth. These are the Hypostases, the Stations, or Mansions of the Godhead, wherein, it dwelleth, and resideth for ever; for this reason it is said, Joh. 10. 38. The Father is in me, and I in him] i. e. The Godhead of the Father is in in the Son, and the Godhead of the Son is in the Father; and the Godhead of the Father and the Son, is in the Holy Ghost; One Godhead is communicated to all the Persons. But it cannot be said that the Person of the Father is in the Son, because the Persons are incommunicable; wherefore, as young Logicians, reading, or hearing of Vniversals, and by their senses perceiving no things but Individuals, upon inquiry where to find these Genera & Species, they are taught, that the residence or existence of Universals is only in particulars; so young Christians are to know, that the Abiding, Mansion, and Residence of the Godhead is only in these Three Persons, & no where else. If it be said that the Godhead is every where, and therefore not to be limited or confined to residence in the Three Persons. To this we answer, that although it is certainly true that the Godhead is every where, yet the Existence or Residence of the Godhead in the Three Persons, doth not exclude it from any place, nor confine or limit it within any bounds, or (in the least) hinder its ubiquity; for albeit, the Godhead is really present in all places, and more also, although all places are contained & inclued in the infiniteness of the Godhead, yet this Godhead is not where, but where it resideth in the Three Persons; for these Three Divine Persons are also every where. The Prophet saith of the Father, Do not I fill Heaven and Earth? And the Psalmist saith of the Spirit, Joh. 10. 38, Jer. 23. 24. Psalm 139. 7. Joh. 3. 13. Whether shall I go from thy Spirit? etc. And the Son of God saith of himself. The Son of man which is in Heaven] and this he said in respect of his Divine Person, when his body was not in Heaven, but upon the Earth: And when he was about to ascend into Heaven, even than he said, Lo I am with you always, even unto the end of the world. Mat. 28. 20. Neither do those other passages in Scripture any way contradict the Ubiquity of the Divine Persons, as when it is said, Ex. 19 20. The Lord came down upon Mount Sinai,] and of Sodom, Gen. 18. 21. I will go down now and see, etc. And in the Gospel, where it is said of the Father, and the Son, Joh. 14. 23. We will come unto him, and make our abode with him] As if the Godhead, or Divine Persons were not there before; But these Speeches are to be understood of Gods appearing, or manifesting himself in such places, or to such persons, where he is always really present, but doth not always show, or manifest his presence: And in this the Ancient Expositors agree. Chrysostom saith, a Chrys. Serm. de Spirit. To. 6: Divinitas non migrat a loco in locum, sed est de apparentia corporea] i. e. God doth not go from place to place, but those say signify his visible appearance in some assumed body. So St. Ambrose upon those words, Gen. 3. 8. God walked in the Garden,] b Ambr. de Paradiso. c. 14. Ambulatio Dei, est praesentia apparens, i. e. The walking of God signifieth only the appearing of his presence, where he was truly present before: and after them Fulgentius more home and clearly saith, c Fulg. ad Thrasim. l. 2: Substantialiter ubique est Trinitas sed adventus, & Descensus s●gnificant manifestationem ejus, i, e. The Trinity is really, or substantially, every where, but when it is said, they came, or descended, these words signify that God manifested his presenee there: This is the reason of that Scripture-phrase so often used of the Lords appearing, as Gen. 17. 1. The Lord appeared to Abram] to signify, that God then manifested his presence there where he was before, although he did not there appear before to Abraham. This I trust is enough to show the meaning and full importance of this considerable and weighty word, Hypostasis. Now touching the Coeternity of the Three Persons, both the old and new Heretics deny it; for the Arians said, d Athan in Decret. Nicaen. Concil. Pater non semper Pater, nec filius semper filius] i. e. That God the Father, was not always a Father, and that the Son was not always a Son: But St. Austin often opposed this Error, and thus expressed his determination. e Aug. de Temp. Serm. 131. & 181. Deus, non anteà Deus caeperit esse, & posteà pater, sed sine initio, & Deus semper, & pater, semper fuit pater, semper habuit filium, i. e. God was not first God, and afterwards Father; but ever God, and ever Father, he was always a Father, and had always a Son. Indeed Tertullian noteth, that God was not always to be styled * Tert. count. Herm. Dominus, i. e. Lord, though always God, and Father; and he observeth, that in Scripture God is not called Lord until man was made: And true it is, that although the Father be from Eternity, the Father of the Son, or Word, yet he could not be called either the God, or the Lord of the Son, but upon supposition of the Sons Incarnation; and therefore not until man was created; for as soon as man was made, the Son of man was in the Loins of Adam. John Crellius, thus entitled his Book which he wret against the Trinity. De uno Deo Patre, i. e. Of One God the Father] If his meaning were hereby to acknowledge Godhead, and Paternity to be Coeternal; than it must needs follow, that God must have an Eternal Son, otherwise he cannot be an Eternal Father; for so St. Basil noteth. g Bas. count. Eunom. l. 4. Si pater ante filium erat, cujus pater erat, si non filii? i. e. If the Father were before he had a Son, whose Father was he, if not the Sons? And although he be an Eternal Father of his Eternal Son; yet he cannot be called the Eternal God or Lord of the Son, as Epiphanius hath evidently showed, by distinguishing these two Appellations of Father and God, thus, h Epiph. in Anchor. Deus, vocatur Pater Filii, propter aeternam generationem: and Deus, propter incarnationem, i. e. God is truly called the Eternal Father, of the Son, because the Son was begotten from Eternity; but he is called the God, or Lord of the Son, in respect only of the Incarnation of the Son: just so the holy Psalmist speaketh cautelously, in showing that the Father cannot be called either the God, or the Lord of the Son, but only with respect had to the humane generation of the Son, Psal. 22. 10. Thou art my God from my Mother's belly, as I have formerly showed elsewhere. King Solomon delivereth the very same Doctrine of the Coeternity of the Father, and the Son, under the name of Wisdom, Prov. 8. 22. The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting. I was brought forth] just so doth the Psalmist express the Eternal generation of the Son, Psalm 1103. Ex utero ante Luciferum genui te] (so was the old reading of those words in Jerome, and Austin) Brought forth] and from the womb] these words signify that by Wisdom, the Son is meant, and the mention of the Womb of the Father doth signify that this Son is of the same substance with the Father, as children of the womb are of the same substance with their Parents: and Before the morning Star] signifieth that the Son was before time, or any other Creature. And that it may appear, that by Wisdom, the Son of God is meant, the words of the Apostle will declare, 1 Cor. 1. 24. where he calleth Christ, The wisdom of God: And as the Psalmist tells us, that God made all things in wisdom: So the Gospel tells us, who this wisdom is, viz. The Son, The Word: The Father created all things, but he created them by the Son, which St. John expresseth in these words, Joh. 1. 3. All things were made by him] that is, by the Son, or Word: and this St. Paul doth clearly apply to Christ, Col. 1. 16. For by him were all things created that are in Heaven, and that are in Earth, visible, and invisible, whether they be Thrones or Dominions, or Principalities, or Powers] so, that even the most glorious Arch-Angels, and Angels are but the Creatures of this Son of God, and this Wisdom of God. Finally, These men that tell us, That God hath not always a Son, may as well tell us, that God had not always Wisdom: But as they dare not deny the Wisdom of God to have been from Eternity, so neither can they without very great impudence, deny the Word, or Son of the Father to have been from everlasting. I will conclude this Chapter with the words of St. Basil, who thus argued against the Anti-Trinitarians. out of the words of St. John. k Basil. Hom. 16. To him that shall say. There was a time when the Son, or Word was not, you may answer; If this speech be true which the Gospel delivereth. In the beginning was the Word] I pray when was that time when he was not? CHAP. FOUR Of the Holy Ghost. That he is one of the Three Divine Persons; and that he is to be prayed unto, which is showed both both by Warrant of Scripture, and by the practice of the Primitive Christians, and of the Church of England; wherein, he is confessed in Creeds, and invoked in Baptisms and Doxologies. THe Macedonian Heretics confessed the Divine Personality of the Father and the Son, but they denied the Person of the Holy Ghost; and there are some among us, who, although they will not openly deny the Divinity and Person of the Holy Ghost, yet they are doubtful and suspensive therein. And this, because they cannot, or will not find, that any Prayers in Scripture, are used, or directed to the Holy Spirit, as they are both to the Father and the Son. They find the Son of God praying to the Father : Father, into thy hands I commend my Spirit: And, Forgive them Father, they know not what they do. They Luk. 23. 46. 34. find also St. Stephen praying to the Son; Lord Act. 7. 59 Jesus receive my Spirit. For the satisfaction of such as these, who are neither maliciously, nor obstinately wedded to this error: I will endeavour to show, both the Personality of the most Holy Spirit, and also that he is to be prayed unto; and both these, by the evidences, and precedents of holy writ, and by the practice of our of our own Church, and also of the Primitive Christians. First, That the Holy Ghost is a Divine, and distinct Person in the Trinity, as well, and as truly as either the Father, or the Son: We find that the Scriptures record, and report many, divers actions, and operations of the Holy Ghost, which must needs be the performances of a Person; for He appeared as a Dove: And as fiery Tongues. He teacheth. He leadeth into all truth. He brought into the Apostles memories whatsoever Christ had said. He decreed in a Council, Acts 15. He forgiveth sins by the Apostles, by whom he was received, and entertained for that purpose, Joh. 20. 22. He is an Advocate or Comforter. He distributeth gifts. He spoke by the Prophets, and in the Apostles. He calleth, and maketh Ministers, Act. 13. 2. And Bishops, Act. 20. 28.) where the very Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I know not why our Translators rendered Overseers, when in other places they Translated the very same word, Bishops, which is the very Text word, without any alteration, but only as it is form to out English Idiom) In a word, this Holy Spirit is produced by St. John as a witness that Jesus is the Christ, 1 John 5. 6. Secondly, for Prayer: We say that the Scripture doth evidently set down a Warrant, and a Precedent of Prayer to the Holy Ghost, which you will find if you observe the words of St. Paul, 2 Cor. 13. 13. The Grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you.] This is a Prayer; and here is not only a mention of the Holy Ghost, but indeed, all these words, Grace, Love, and Communion, do relate principally (if not only) to the Holy Ghost, for the Spirit is the Grace, and the Love of the Father, and the Son; and the grace of Jesus, and the Love of the Father, are conveyed unto us, only by the Communion and Inspiration of the Holy Spirit: The Spirit is the Conduit of them, and the Cement, or Ligament by which our conjunction, fellowship, Union, or Communion is wrought, and by which we are joined, and united in one Mystical body or corporation with the whole Trinity; and this is the meaning of that saying of St. John Baptist, concerning the Baptism of Christ. He shall baptise you with the Holy Ghost] for those that are Mat▪ 3. 11. baptised into Christ are by this Spirit united to him in one mystical body, and so become One with him; and by this Union with Christ, they are united with the whole Trinity; and therefore there is mention of the Holy Ghost, in the formal words of Baptism, because our Union is wrought only by this holy Cement of the Spirit; for this reason it is that the Apostle prayeth for the Communion of the Holy Ghost. Communion signifieth a mutual union of the Spirit with us, and of us with the Spirit; Communio is as much as Counio, or uni● cum. The Scriptures are so plentiful in precedents of Prayers to the Holy Ghost, that you may find them at least in thirteen of St. Paul's Epistles, and at the beginning of every one of them; for thus we read, Rom 1. 7. Grace be with you, and peace from God our Father, and from our Lord Jesus Christ] This is a Salutatory Prayer, as Expositors new and old generally agree; and herein the Holy Ghost is in the first place, and chief intended; for he is that Grace and Peace, which proceedeth from the Father and the Son: The Holy Ghost is the very goodness and sweetness of the Godhead, as we are taught by St. Austin. a Aug. de Trin. lib. 6. cap. 10. Spiritus est genitoris Genitique suavitas: For without this Grace and Peace by the Communion of the Holy Ghost, the Almighty Godhead would be uncomfortable, yea, and terrible unto us. If it be demanded why the Holy Ghost is not so particularly and openly mentioned in that Prayer, as the other persons are, by the words, God the Father, and the Lord Jesus: In this we are resolved by the same Father, writing upon these words. b Aug. Exposit. in Rom. Non adjungit spiritum, quia spiritus est donum dei & Gratia, & Pax sunt donum Dei, i. e. He doth not expressly mention the Spirit, because it is implied, for the Spirit is the gift of God, and so are Grace, and Peace: The Spirit and his Graces are not separated, but they go together; so that by mentioning Grace and Peace from God, he must mean the Spirit of Grace and Peace, for the Spirit is expressly called The Peace of God:] Phil. 4. 7. because it is also there said, To pass, or excel all understanding] therefore it must be a Peace infinite, and so must be God, who excelleth all humane comprehension; and that the graces of the Spirit are called the Spirit itself, is evident by the words of St. John, Rev. 1. 4. who there calleth seven Graces of the same One, and Only Spirit; (because every one may be called Spirit) Seven Spirits] In a word, The Invocation, and Prayer to the Holy Ghost, is meant, in St. Paul's other Epistles, where the very same form of words is used, viz. Grace be unto you, and Peace from God our Father, etc. which the Reader may at his leisure observe in perusal of all these places, besides the formerly alleged, viz. 1 Cor. 1. 3. And 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. Phil. 1. 2. Col. 1. 2. And 1 Thes. 1. 1. And 2 Thes. 1. 3. And 1 Tim. 1. 2. And 2 Tim. 1. 2. Tit. 1. 4. Philem. 3. To all these precedents, we may farther add the Baptismal form of words, to which we are strictly obliged; which are thus set down. In the name of the Father, and of the Son, and of the Holy Ghost] which words many Divines doubt not to call a Prayer, and Invocation of the Three Persons (although it is more also) as Ph. Melancthon, and Beza upon those words In the name] tells us it is, Invocato patre, filio, Spiritu] i. e. That it signifies the Invocation of the Father, Son, and Spirit; and so saith the Interlineal Gloss in Lyranus, and many others. To these we subjoin the Practice of the Church in glorifying all the Three Divine Persons; in her Doxologies, which I trust, none will deny to be Prayers, when we say, Glory be to the Father, etc.] which certainly, is a Prayer as much, and as full, as Hallowed be thy name. Of these Doxologies, St. Basil saith in the behalf of the Church Catholic, and against Anti-Tri●itarians. c Basil. Epist. 387. Nos glorificamus, sicut Baptizamur, In Nomine Patris Filii & Spiritus] i. e. We glorify God in the same form of words that we are baptised withal, that is, we glorify all the Three Persons equally and alike: And that the same Father esteemeth the Doxology to be a Prayer, is clearly declared by him in another place, where he thus adviseth. d Constitut. Ascet. In precibus, incipe a glorificatione i. e. he would have us always to begin our Prayers with a glorifying of God. Another practice, and usance of the Church present, was grounded upon that place in the Scripture, Act. 15. 28. for, because at the very first Christian Council, the stile of their Decree is thus set down. It seemed good to the Holy Ghost and to us] therefore in After-Counsels, they began with a Prayer and Invocation, of the Holy Ghost particularly; saying, Veni Creator Spiritus; which was also so used with us; and at the laying on of hands in conferring Ecclesiastical orders, and in many parts of our English Liturgy, and particularly in the Litany, a Prayer is specially, and singly addressed to the Person of the Holy Ghost, thus, O God, the Holy Ghost proceeding, etc. which Litany I think, all sober, well advised Christians, and uninterested in Schism, will acknowledge to be an holy, charitable, Pathetical and Heavenly Prayer; and besides our praying to the Holy Ghost: the Church confesseth her faith, and believing in the Holy Ghost, as well as in the Father and the Son: in the Symbols, Apostolical, Ni●ene, and Athanasian, which Creeds are acknowledged also by other reformed Churches. Moreover, although we should pass by, and lay aside all that is before alleged, and that no more could be said for Prayer to the Holy Ghost, but only this, that the Apostle tells us of a Temple of the Holy Ghost] This may be enough to satisfy the humble Christian; for 1 Cor. 6. 19 doubtless, that Person to whom a Temple is lawfully piously and Christianly erected, the same Person may with the same Piety and Christianity; yea and must, be prayed unto, and Ipse Deus Templum aedificavit Spiritui sancto; nam Deus corpora nostra aedificavit. Aug. de Symb. To. 9 lib. 1. c. 4. worshipped in that Temple; and therefore the Holy Ghost certainly should be worshipped, and prayed unto, whose Temple all holy people are, as we read, 1 Cor. 6. 19 Know ye not that your body is the Temple of the Holy Ghost] which Temple far excelleth all other worldly Temples, it being a Temple made by God himself, and made of the members of God. And if we should build a Temple to Sacrilegi essemus, Templum faciendo creaturae. Etiam Angclo excellentissimo. Aug. Cont. Serm. Arianor. To. 6. n 18. any Creature though the most excellent Angel, or Archangel, it must be confessed to be Idolatry, and a sacrilegious robbing God of that glory and honour which is his peculiar, and of which he saith, Isa 42. 8. My glory, will I not give to another; In a word, The bodies, and souls of true Saints are not that Temple of the Holy Ghost, which will continue and stand ever, when all other mundane Temples, although called by the names of Saints, will be utterly demolished. When King Henry the Eighth had un-Sainted the stubborn Saint, Thomas Becket, and had demolished his Shrine and Altar, and secured all the rich Furniture, Jewels, Gold, and Silver thereunto belonging: Some Irish Romanists, inquired to what Saints Patronage they might now, for security, dedicate their Churhces; Answer was made, that they should choose St. Peter and S. Paul: but said they, What if St. Peter. and St. Paul be also un-sainted, what must we then do? They were told, that then they should dedicate their Churches to the Trinity; which they did, and so they stood at that time quietly. e De Schism. Angl. p. 92. This Story is reported by Nich. Sanders, in his Book De Schismate Anglorum. I do therefore here exhort both myself, and others also, that seeing the old Saints, and even the Apostles themselves are not now adays vouchsafed the title of Saints, (although they cannot be unsainted, because that is not in man's power) and that the Churches named by their names, and also by the Appellation of Ecclesia sanctae & individuae Trinitatis, do for all this suffer wrack, and are bereft of their rights and riches, and left Mat. 24. 15. desolate, as if the Abomination or Desolation were come upon us; and for as much as we see that none of our outward stony Temples, are either Persecution-proof, or Reformation-proof: Let us in the name of God, consecrate and dedicate our own little Chapels, our private Tabernacles and Temples of our Bodies and Souls to the everlasting, Blessed, and glorious Trinity, that so they may abide firm for ever; for than their riches will continue un-sequestrable there, where Thiefs cannot break through and steal. Mat. 6. 19 By what hath been said, I trust it appears, That in the Godhead there are Three Persons, all Coequal, Coessential, and Coeternal; and all to be invoked, worshipped, and glorified; for see how the Apostle evidently expresseth this truth, 1 Cor. 12. where speaking of the diversities of gifts of the Holy Ghost, yet calleth the Author of those graces, The same Spirit. The same Lord. The same God: which St. Ambrose also accordingly, 1 Cor. 12r Elegantly expresseth thus. f Ambr. de Dignit. hom. c. 2. Ipse Deus Tria est; & unumquodque horum Trium, Deus est; & omnia Tria, non Dii, sed Deus est, i. e. God is Three, and every one of these Three is God; and all these Three, are not (to be called) Gods, but God. To this I must add one consideration more, That the constant faith and confession of this Mysterious Doctrine of the Trinity, is of such near concernment; that without it, all our endeavours will be but fruitless: Now, since God hath so plentifully revealed it under the Gospel, as we also read in Origen upon Job, (if that Book be his) g Orig. in Job. lib. 1. p. 420. Quicquid fecerint homines, si non in fide Trinitatis fecerint, sine Causa agunt, a quo enim recipient mercedem? i. e. Whatsoever any man shall perform, except he do hold the faith of the Trinity, his labour is lost, for who else will give him any reward? Most doleful therefore must be the condition of unbelievers, whose labours, though ever so morally specious; yet they are but like one that runs swiftly in a wrong way; as h Aug. in Psal. 31. St. Austin thinketh; but yet more deplorable is the state of those, who do not only not believe, or disbeleeve, but moreover slight, and also blaspheme the holy Trinity, with such foul language, that I think unfit to publish; and which caused Gregory Naz. to break forth into admiration of the patience of God. k Naz. Orat. 13. O Trinitas Longanimis quae eos a quibus proscinderis tam diu toleras, i. e. That it was admirable Longanimity in the Holy Trinity to endure such blasphemers so long, And this impiety is yet more heinous, when it is found to be among those that profess Christianity, whereas indeed the denial of the Trinity is most truly by St. Austin accounted Judaisme: Into which l Aug. de Temp. Serm. 194. dangerous infidelity, it is to be feared, that more Christians will fall, than the great endeavours of these times will convert Jews from it: And this because so many Scandals, or stumbling-blocks are laid in their way, of which, I take myself to be obliged, to give some intimation to the Reader, before I conclude this Treatise. CHAP. VIII. Scandalous practices against the faith of the Trinity, by forbidding the worship of the Lord Jesus. By dis-use of the Doxologies, and of the Creeds, in Baptism; And by dissolving Episcopacy, which is a disparagement of the Holy Ghost, by whom Bishops were ordained. Of Presbytery, That is no sacerdotal Order, but only an Office. KIng Solomon adviseth, Prov. 22. 28. Not to remove the Landmarks which our Fathers have set; yet commonly in all prevailing Schisms, or prosperous heresies; the first act of Reformation, is in removing all or very many of the former usances, although they be ever so good, useful, and laudable. St. Basil saith, that in the Arian Heretical Schism, a Basil. de Spi●. Sanc. ad Amphil. c. 30. Omnes patrum termini loco moti sunt, magna est inclinatio temporum ad Ecclesiae eversionem caligo ecclesias occupat, unicus amicitiae finis est, Id. Epist. 1. & 61. & 65. ad gratiam loqui. Erroris similitudo est res firma ad Seditionis societatem. Quilibet est Theologus. Episcopatus, ad homines vernas devenit. Patrum dogmata, & Apostolorum traditiones contemnuntur. Recentiorum hominum inventa dominantur. pastors abiguntur, Lupi in roducuntur. Domus Oratioriae deseruntur. Qui maxim blasphemant in populi Ediscopatum eliguntur. Gravitas sacerdotum periit. Christianorum nomine tecti sunt persecutores. Nulla est apud judices iniquos cani capitis reverentia. Thus he, and much more also to the same purpose; Concerning the abuses of those Heretics, in abolshing the good old Doctrines and Disciplines of the Church, the abusing of the most Reverend Ministers; and in bringing into that holy Office, unlearned men, and any Quicunque vult, of the lowest of the people. Now although the dangerous heresies of Arians and Socinians have been discountenanced, both by the late Parliaments, and also by the present Government, and some of their writings condemned to the fire, (which acts are by godly men esteemed very commendable, and are very comfortable unto them) yet many Landmarks, and excellent parcels of our Christian Religion; and those things wherein the Church of England did correspond with the Primitive Church, are of late, in many places, removed, and disused, as if they were, either impious, or Superstitious, or of very little, or no concernment, although some of them are of very great use and necessary. This is that which occasioneth many weak Christians to be scandalised so far, as to be suspicious of the truth of the most high and necessary Doctrine of the most holy Trinity: as namely. First, Concerning the Godhead of Christ, it might stagger the faith of many weaker Christians, when they find it was commanded by order of a great and wise Council, that No Declarat. of the Commons in Parl. Sept. 9 1641. Phil. 2. 10. man should bow his knee when the Name of Jesus was named; although the Apostle had said, that In the name of Jesus every knee shall bow] for who could imagine that Christians should be forbidden by Christians to worship their God? Or what plain man would believe the Incarnation of Christ, were the Incarnation of the most high God; or that the Incarnation were of such great concernment and joy, when great men in Authority, and prudent, and professing godliness and zeal, shall forbid the solemn memorial and celebration thereof; as if it were in opposition to the Apostles, and to the practice of our own, and of the primitive Church: and moreover to force it to be a day of fasting, and so of sorrow? We read, that our Father Joh. 8. 56. Abraham rejoiced to see that day] i. e. his Incarnation, and Birth; although it was not revealed to him, what day of the month it should be, nor what year, nor indeed in what century of years. The holy Priest Zachary at the news of it, and the blessed Virgin-Mother also, expressed their joyfulness, saying, Blessed be the Lord God of Israel. And My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. The blessed Angels sing for joy, although the benefit thereof belonged principally to men; but their charity was like themselves, heavenly; rejoicing at p●ace on earth, and good will towards men: even those men who are sullen on the day of the memorial thereof, even to working and fasting as if Christ's coming in the flesh did no more concern them, than it did him who said, What have we to do with thee thou Jesus of Nazareth, art Luk. 4. 34: thou come to destroy us? The primitive Church ordained by Ecclesiastical Canon, that if the Festival of Christ's Nativity should fall on the Quarta, or Pro-sabbatum, i. e. on Wednesday or Friday (which were kept as fasting-days, through the whole year, except only the fifty days of Penticost) yet that on this Festival, the Fast should not be kept, as we read in a Epiph. count. Haer. lib. 3. To. 2. Epiphanius The other Eastern Fathers called that day. b Basil. n. 16. The universal Feast of all Creatures. c Athan. n. 25. The principal of all the Lords Festivals. d Chrys. n. 11: and the Metropolis of all holidays. Secondly, Another shrewd Scandal is given by the late omission, and disuse of the Doxology, or glorification of the Trinity, which now a days is by most incumbents quite left, as if the Doctrine of the Trinity were not true; although the ancient Christians, and this Church of England so often used it as a confession of the true Catholic faith, and in detestation of the infidelity of Jews, Samosatenians, Arians, and Macedonians; for although some of them did use a form of glorification of the Three Persons, both privately and publicly, even almost as often as they fetched their breath: as a Basil. de Spirit. c. 25. St. Basil saith; yet it was with a disparagement both of the Second and Third Persons, so as is showed before; therefore the Church Catholic was necessarily moved to glorify all the Three Persons equally, according to that form of words which Christ appointed in Baptism. But now we seldom hear the Ancient Doxology at all rehearsed in most Congregations, and which is worse, the rehearsing of it is accounted to be prejudicial, and dangerous to the reherser; and it hath been confessed by one in mine own knowledge, who is learned and Orthodox, that although he approved of the Doxology, yet he abstained from rehearsing it, or from appointing it to be sung when others desired it, so as it is set down in many places of those Hymns which are joined with the singing Psalms, which are yet in use amongst us (more than the Liturgical reading Psalms are) although those singing Psalms and Hymns were never authorized by any Legislative power; and this he did, not for any dislike thereof, but for fear of offending some Reformers, and thereby endangering his livelihood. Thirdly, Another block of obstructions is: That the Symbols of faith, the Creeds, are in most Congregations quite disused: wherein the confession of our faith in the Trinity, and our assent to all the necessary Doctrines of Christianity is expressed; yet this is now omitted, and even in Baptism also, where it is most needful: for although we find not that the Creed was used in the primitive Church in their general Liturgies, yet it was never with them omitted in the administration of Baptism. G. Cassander observeth, b Cassand in Liturgicis. That the Nicene Creed in the days of Basil and Chrysostom, was rehearsed at the time of the Eucharist only, where none were present, but only the Fideles, i. e. Communicants. So, that Creed which we call Apostolical, was always used at Baptism. St. Ambrose tells us, that at the three dippings in Baptism, which was the custom in his time at Milan, the person to be baptised was thrice asked. c Ambr. de Sac. l. 2. c. 7. r. Credis in Deum Patrem? Then, Credis in Dominum Jesum? And again, Credis in Spiritum Sanctum? To these three questions he answered to each, severally, Credo, and so was at every several answer dipped; thereby confessing his Faith in the Trinity, and we are informed by Saint Austin that the general custom of the Latin Church in his time was, d Aug. Confess. lib. 8. c. 2. That the P●r●ty to be baptised, did himself openly in the Church (if he were at age) rehearse the Creed, and declare his assent to the Articles of faith therein; so that it was esteemed a sign of insolency and pride, if a man would have another to rehearse it, that so he might only signify his assent, and not rehearse it by himself personally. And to this purpose he tells a story of one e Aug. Epist. 67 Gabinianus, who had a long time deferred to be baptised; this man had one only Daughter, and she fell sick, her father then bound himself by vow, to be baptised, if his child recovered: she did recover, yet he performed not his vow; than himself was struck blind, and thereupon vowed again, and received his sight, and was baptised, But would not then at Baptism rehearse the Creed by himself: then he fell into a grievous Palsy, which hindered his speech; and was in a Dream admonished, that this calamity fell upon him, because he omitted the rehearsal of the Creed in his Baptism. Then (because he could not speak) he gave up the Creed under his hand writing, and was restored to the use of his Limbs, but not of speech. Thus he. Surely, the confession of faith ought not to be omitted at Baptism, because Baptism is our submitting and restipulating to the Covenant of Grace, which Covenant cannot by us possibly be performed, but only through faith in Christ, by which faith instrumentally, we are united to Christ, and in him to the whole Trinity: So that the principal branch of this Baptismal Covenant, is to be a faithful believer: I marvel therefore how it can seem reasonable to any man that understandeth Baptism, and especially to our learned Teachers; that one should enter a Covenant in Baptism, of believing, when the things to be confessed, and believed are not at all rehearsed, or mentioned. And yet more strange it is, that although they have changed the old form of singing with the sign of the Cross, into singing with the sign of the Covenant; yet the words of the Covenant are not at all by them rehearsed: Whereas it is evident in Scripture, that a confession of faith, and so a Covenant of believing is required in Baptism; for when the Noble Eunuch desired Baptism, he was first required to believe, and thereupon made a confession of his faith, thus, I believe that Jesus Christ is the Son of God; and Act. 8. 37. so he was baptised. As for the reforming of great Fonts into little Basins, and the like lesser matters, wherein, how much the amendment is better than the supposed fault or defect, we dispute not; but we are hearty sorry, that in many Congregations, the Incumbents do often refuse to baptise at all, except it be the children of the Rich, of their own fraternity. Fourthly, We have also lost the grave and venerable Order Episcopal, which may justly seem to argue a disbelief, or a disparagement of the Holy-Ghost, of whom it is said, Acts 20. 28. Spiritus sanctus posuit Episcopos] for if it be indeed believed, that the holy spirit did plant, or place them; it must also be believed that some contrary Ghost, or Anti-spirit it is that supplanteth them. Our Lord Jesus himself; now, since he sat at the right hand of God, in Heaven, yet there sitting, is called a Bishop, 1 Pet. 2. 25. The Shepherd and Bishop of our souls; and the chief Shepherd, 1 Pet. 5. 4. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and the great Shepherd of the sheep, Heb. 13. 20. The Appellation of Pastor belonged only to Bishops in the Primitive Church, but but now every young Curate, though but an intruder, will write himself Pastor, too arrogantly: St. John, in his Revelation, saw four and Rev. 4. 10. twenty Presbyters (so is the original) fall down before this great Bishop; but our new Revelations have shown us twenty four Bishops falling before Presbyters. I suppose that the greatest adversaries of Episcopacy, will not deny the Title of Bishop to be a scriptural word, as it is, and not an extraordinary or temporary word, or appellation, as some others are, but a positive and fixed name, and office: and if it be indeed so planted by the Holy Ghost in the holy Scriptures; men should be afraid to raze it out, if they consider that Moses charged his Israelites, neither to add nor diminish aught from the word that he had Deut. 4. 2. taught them: and so St. John at the very close of the Gospel, hath left a terrible threatening, which surely extendeth to all holy writ. If any man shall add to it, God shall add plagues to him; Rev. 22. 18. And if any shall take away from it, God shall take away his part out of the book of life. The greatest Sticklers, and Dogmatical opposers, and enemies to Episcopacy (for I meddle not with Authoritative power) are those men who would have Presbyters to be the Supreme Sacerdotal order; but I firmly believe that in the Scripture, the word Presbyter was not intended to signify any order at all of Sacerdocy, but only to signify a jurisdictive Authority annexed to the two only Orders of Bishop and Minister; for Bishops are therefore called Presbyters in the Scripture, because of their jurisdiction only. Presbyter is an appellation of the Office, or work of a Bishop, but not of his Order, as St. Paul doth evidently distinguish them, 1 Tim. 3. 1. If a man desire the Office of a Bishop, he desireth a good Work.] Here is, 1. The Office, or Work. 2. The Order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Afterwards, inferior Ministers were called Presbyters; and that very early in the Primitive Church: And now all Ministers are generally called Presbyters, which is improper and abusive, except there be first a faculty of some part of the Ecclesiastical jurisdiction annexed to the Minister, which jurisdiction, in due form, should be derived on them, by grant of the Superior Order of the Bishop: for although it is very true, that in the Primitive Church a new Order was set up, and called Presbyters, and placed between Bishops and Ministers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet this Order was only Ecclesiastical; but not Scriptural. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Presbyter, in Scripture, is promiscuously used to signify both Ecclesiastical, and civil Governors, because it signifieth only a jurisdictive Authority, and not a sacerdotal Order: In the new Testament, Presbyters of the people, (Mat. 21. 23. and 26. 47. and 27. 1.) are mentioned. And Presbyters of the Church, Act. 15. 4. 6. and 1 Tim. 5. 17. And Tit. 1. 5.) in all which places, our English renders the word Elder But Beza varies in in the Translation of it: for when it is said of the Laity, he renders it Seniores, i. e. Elders. But when it is said of Ecclesiastical persons; there he renders it Presbyteri, i. e. Presbyters. In the old Testament we find but two Sacerdotal Orders, viz. 1. The Highpriest, Aaron and his Successors. 2. Inferior Priests, called the Sons of Aaron So, in the new-Testament we find but two Orders of Sacerdocy, viz. * Bishops, & the inferior Ministers, or Presbyters are both, called Sacerdotes. by St. Augustin de civ. l. 20. c. 10. 1. Bishops. 2. Ministers, who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So St. Paul reckons them more than once, as Phil. 1. 1. The Bishops and Deacons, and so 1 Tim. 3. 2. 8. So St. Jerome in that Epistle to Evagrius (which hath been so tugged and stretched to make it speak for the Presbyterian design) doth propound this sure rule, concerning Ecclesiastical Orders, a Hier. Epist. 84. To. 2. Sciamus traditiones Apostolicas sumptas de veteri Testamento, i. e. What the Apostles have delivered or written concerning Ecclesiastical Orders, was by them taken from the patterns of Sacerdotal Orders, in the old Testament, which certainly is true, because the same Immutable God is the Author of Orders, both in the old and new Testament: St. Jerome goes on thus. b Id. ibid. Quod Aaron, & filii ejus, atque Levitae in Templo fuerunt; hoc sibi Episcopi, & Presbyteri, & Diaconi vindicent in Ecclesia, i. e. That which Aaron and his Sons, and the Levites were, during the Temple; The same may Bishops, Presbyters and Deacons claim in the Church: But every learned man knoweth, that the Levites were not Priests; therefore those that St. Jerome calls Presbyters, must needs be the same that St. Paul calls Deacons, or Ministers. Now if Presbyters must be the highest Order in the Church, by the same proportion; Aaron's Sons sholud have been the High-Priests in the Temple; but then, what must Aaron himself be? a Cipher, a nothing? The truth is, that neither in the time of the Synagogue before, nor since, in the time of the Church; Presbyter, or Elder, were to be accounted the Appellations of Orders, but only of an Office: and now to call Presbyters a distinct Order of Sacerdocy is as if we should call Apostles, Prophets, 1 Cor. 12. 28. Ephes. 4. 11. Doctors, Evangelists, and Pastors, so many several Orders, which are but only Offices: for the Apostleship itself is but an Office, but the Order of the Apostles is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1. 20. i e. Bishopric. It may therefore seem very uncomely that the Presbytery, which of itself is no Order, should be advanced over the undoubted Scriptural Judg. 9 15. order of Bishops, as is in the Parable : The Bramble is not a tree, but was made the King of Trees as Pliny also tells of a Shrub, which he calls Viscum: we call it Missleto, c Plin. hist. l. 16. c. 44. Cum sedem suam non habeat, in aliena vivit, i. e. because it hath no land of its own, upon which it can grow, therefore it grows upon another Tree, but this is not all, for some of that rank have proceeded too far, even to bitterness, and open Pulpit-rayling against that high Order, wherein they have been called Tyrants, and the dissolving of them, said to be a greater deliverance then that of Eighty eight, or the powder Treason. This was said, when neither any intelligent Auditor believed it, and it may charitably be thought, that the Preacher did not himself believe it. A Jesuit he was, who once Emman. Sa. said, A lie in a Sermon is no Mortal sin, but friend, without repentance, it will prove an immortal sin. I crave leave of thy patience, Good Reader, to tell thee another piece of great partiality (that I say no worse) against that high Order, which I have heard often related by persons Religious, of great quality, and of eminent prudence and sobriety, and also by a Person of Honour, who were present Auditors, when a grave Minister of the Presbyterian persuasion, reading in the Church, the second Chapter of St. Peter's first Epistle; when he came to those words in the last verse, For ye were as sheep going astray, but are now returned to the Shepherd, and Bishop of your souls] this Minister read it thus. But are now returned to the Shepherd, and Presbyter of your souls] whereas not only our English Translation, but the Original Greek hath the word Bishop. But such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2. 25. may say any thing impune, so it be to the nulling Bishops, because it hath pleased some wiser-heads, to make use of Malevolent hearts, and Venal tongues, to prepare the game for a more politic, and profitable reason of state; for I cannot imagine that the dissolving of Episcopacy was noted, only for their ill management of the Jurisdiction, but also for the good use which others might make of their Temporalties, and if all the excesses of them, in their jurisdictions, were now collected since primo Elizabethae, until Mar. 25. 1654. The moderate administration thereof by some Presbyters since that time, will not rise up in judgement against the Bishops. CHAP. IX. Of Scandalous Ministers. Scandals by dis-use of the Lords Prayer. Christ's Kingdom on earth, and of his coming before the last judgement. Successes in unjust causes are no signs of God's approbation. The Regal stile, Gratia Dei. Of Thanks-givings. THere hath been much ado with us about scandalous Ministers: and the right Character of them that are so indeed, is, that they are the men, which lay stumbling-blocks in our way, to retard us from going toward Heaven and to make us fall into Hell But those godly those godly, studious, and laborious Ministers, who endeavour both day and night to direct our souls in the right way, toward Heaven, and to sufflaminate them which are too swiftly running towards Hell, are quite contrary to scandalous Ministers; except this word scandalous be understood in that sense as it is used, Rom. 9 33. and 1 Cor. 1. 23. where Christ himself was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jezabels' Priests were indeed scandalous Ministers, for they seduced the people, by magnifying Baal; but, was Elias a scandalous Prophet, for showing the true God to that people. Verily, many Reverend & Religious persons such as Elias was, are now, by the Canting Language of these days nicknamed Scandalous, Malignant, and illaffected, by those that call other men by names proper to themselves; but I wish that they would consider, that as there is a woe Matt. 18. 7. to that man, by whom the scandal, or offence cometh: So there is the like, Woe unto them that call Isa. 5. 29. evil good, and good evil. a Diod. lib. 1. Diodorus Siculus tells us of an Egyptian Queen (Isis) that gave the third part of her Land to Priests, to hire them to cry up her deceased Husband for a God: And we are told by b Eus. de Praep. lib. 1. c. 1. Eusebius of an Egyptian King, that set up several Religions in the several Provinces of that Country, that thereby the people might be divided, and so despise and hate one another for Religion, lest they should agree in one, and so conspire against their King; whereby it seems that Divide, & Impera, was an old Egyptian-Heathenish policy; but surely Dilige & Impera, is the better, and more Christian. There are also many Religions among us (I cannot say for what policy) and many old revived Heresies brought in, as Arianism by Socinians: Donatism by Anabaptists: Aerianism, by the Anti-prelaticals: And Judaisme by some Sabbatarians: And Millinarism by our new Chiliasts, (or Millers, as our Country people call them) whilst the true Christian, and English-Catholick Religion is by all those parties contemned, and depraved, as is showed before in divers particulars, to which I must add one more, which is a great scandal also against the Person of Christ. Fifth, The Lords Prayer is now in many places omitted, and quite dis-used; whereby some people have taken occasion, most impiously and cursedly to blaspheme both it, and also the Author of it; they call it the Devil's Faggot-bond; and they say that Christ (if he were now on earth) would be ashamed of it, etc. surely those Demagogues that do thus principle their Disciples, are the right scandalous Ministers, and no good teachers, as one saith, c Plaut. in Bach. Pejor Magister te ista docuit, it must be such a Preacher as Irenaeus speaks of. d Iren. lib. 1. c. 29 Serpens praeconiavit in Martion, i. e. either Martions' Chaplain, or he that in the Serpent Preached to Eve: For this Prayer was taught us by that God to whom we are to pray, as if the Prince himself should pen our Petition, wherewith he would be petitioned, that so he might the more cheerfully, and unscrupulously grant it: Wherein we are minded first of our Adoption by the Son of God, and whereby we say, Our Father: and it was by the best Primitive Christians, daily used; and of such reverend esteem by the faithful, that none might presume to use it, until they were Christened (that is) until in Baptism they had received the Sacrament of Adoption, as we are informed by e Chrys. Hom. Antioch. 58. Aug. de Temp. Serm. 126. Theod. Haeret. Fab. lib. 5. Chrysostom, Austin, and Theodoret. It may go for a Riddle, that this Prayer is not only omitted, but Preached and declaimed against, by those men that would have us believe that Christ will come down from Heaven corporally, and reign here upon earth with his Saints, that is, with themselves, a thousand years before the last judgement; which Doctrine, if these men do believe, and desire his so coming, it may be wondered why they refuse to pray, Thy Kingdom come. In this they seem, not to be their Crafts-masters, because this omission giveth occasion to the other party to suspect, that these Saints do not themselves believe this Millinarian fancy, which they pretend; and also that they do really fear lest Christ's Kingdom should indeed come: Because, if his Kingdom come, than his Will must be done, On earth, as it is in Heaven; that is, Cheerfully, willingly, and charitably; according to his own Evangelical precepts, without Bloodshedding, or Rapine: then no covetousness, no hypocrisy, no slandering, or malicious lying, and envying will take place; and then there will be a restitution of all things, Acts 4. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a re-establishment, or restoring: so that all ill gotten possessions, must be parted withal, and the wrong-sufferer, and wrongdoer, shall have their rights: This is the grand Jubilee. Christ's coming hath in Scripture a double signification. 1. By his Spirit, ruling in our hearts; this is his Kingdom of grace, and the Kingdom of God, which is within us. 2. It signifieth his coming in particular judgement, in wrath and vengeance upon a sinful, and rebellious people, neither of these do necessarily imply his corporal coming. Verily, it is not unprobable, that Christ's Kingdom may come upon us in this Land; and that speedily, and before his final judgement, by reason of our grand impieties: I mean, his coming in wrath, and vengeance, to bruise us with his Rod of iron, mentioned, Ps. 2. 9 for so he came to the Jews at their last and terrible destruction, of which Kingdom, John Baptist spoke, Mat. 3. 2. Repent for the Kingdom of God is at hand: The Axis laid unto the root of the Trees: as if he had pointed to the Roman destroyers, whose Ensign of Magistracy was an Axe; and some after our Saviour tells them of their hewing down, Mat. 7. 10. & Mat. 42. 34. This generation shall not pass till all these things be fulfilled,] i. e. that some, then alive, should live till the destruction of Jernsalem should be finished. And when he foretold, that Peter should be crucified; even than he said of St. John, If I will that he tarry till I come, what is that to thee? the meaning was, that Christ's coming in vengeance Joh. 21. 22. upon that City and Nation, should be before the death of St. John, as indeed it was, for he lived many years after the destruction of Jerusalem. In this sense Christ's Kingdom may come, and his Reigning; as a King, justly taking revenge, and punishing his rebellious people: and we may justly fear that this Kingdom is already begun among us for our crying sins, even the sins of the Afflicting, as well as the afflicted party. I do well remember that at the beginning of our late wars, an order from the Parliament, commanded the London Preachers to declare in their Pulpits, that these troubles came upon this Land, for the sins thereof. Neither should those men, who are employed in executing the wrath of God upon others, think, that themselves are Gods favorires, or Saints any thing more for this; because they may find, that, most wicked men have been so ordained by God, and by him acknowledged to be his instruments of vengeance: for of the idolatrous King of Assyria, God saith, Isa. 10. 5. O Assyrian, the rod of my anger. the Psalmist also observeth Psal. 17. 13. The ungodly is God's Sword. and Austin tells us more also. Aug. in Ps. 36. Serm. 1. De peccatore fecit Deus flagellum, ei dedit honorem, & Potestatem, i. e God useth the sinner as a scourg, and moreover he giveth him both honour and power; even Attila, the cruel Scythian Tyrant, called himself Flagollum Dei, i. e. the rod of God. And no marvel; for Bears, Lions, Fiery Serpents, Winds and Storms, Frogs, Flies Caterpillars, Thunder and Lightnings, Famines, Pestilences, and evil Angels are used by God, to execute his wrath, yet these are not Saints; indeed, as Origen saith, b Orig. in Iosh. Hom. 4. Peccatori omnis creatura hostis est, i. e. every creature may be an enemy and scourg to a sinful people, and to put it out of doubt, the Prophet jeremy tells us of The Hammer of the whole earth] jer. 50. 23. which both c Aug. in Ps. 97 glos. ord. in. loc. Austin and the Gloss affirm, to be meant of the Devil; Neither will any man say that the Roman Idolaters were Saints, although God permitteth, and prospered them with victorious success in subduing the jews; because they did not attempt that war, with any intent of serving God, but to serve their own lusts, and covetousness; and surely, successfulness, in causes unwarrantable, and ungodly, which an heathen man did call d Sen. in Here. Eur. Prosperum Scelus, is so far from excusing, or ingratiating us with God, that it argueth a greater wrath, and curse of God upon us as Prosper noteth. e Prosp. Sent. 42. Quando malè vivis si parcit Deus, magis irascitur in Psal. 65. Aug. Nihil est infelicius, felicitate peccantium, qua mala voluntas nutritur, i. e. Nothing is more unhappy, than the happiness, and success of a sinner, because thereby he is hardened in wickedness. I confess something may be said for the Saintships of such instruments of wrath even from the mouth of God, reported. jerem. 22. 7. where, in St. Ieroms translation, Hier. in Jeremiam c. 22. Sanctus vocatur Nabuchodonosor, & omnis ejus exercitus. Sanctus Numa] Mart. lib. 11. Epig. 16. Sanctissima Sibylla.] virg. in. lib. 6. it is thus read of Nabuchadnezzar. Sanctificabo Super te interficientem virum] i. e. That God would Saintifie, (or prepare) a slaughterman against the King of juda, so in this sense Nabuchadnezzar was a Saint, or a Set-apart. Neither can Tyrant-Persecutors, or usurpers, in their dominions, unrighteously acquired, justly use the Ancient stile of lawful Christian Princes, viz. Gratia D●i. But yet they may truly write Permissione Divina, because God doth permit the worst of men to usurp, yet without any allowance, or gracious acceptance of his; And surely, it is a great hypocrisy, and mocking of God to ascribe successes in wicked courses as to be demonstrations of his approbation thereof; for to set up solemn Thanksgivings for unwarrantable achievements, is as if we should give thanks to God for our Prosperous wickedness, and power of oppressing others. The heathen Alexander, a great and prosperous robber, when he had taken the City Tyrus, Faelix praedo. Lucan. lib. 10. commanded that the Tyrians God, should be called a Diod. Sic. lib. 17. Philalexandros', i e. The friend of Alexander. The Anabaptists at Munster, made a solemn thanksgiving, for the beheading of one of the Queens, or Queans of b Surius Comment. ad An. 1534. john a Leyden; so was there at Rome an Oration congratulatory made by Sixtus Quintus himself An. Dom. 1589 for the barbarous murder of King Henry the third of France, by a Dominican, or rather as one saith, a Demoniacan Friar; as if God had been the author, and favourer thereof. But he had a Roman precedent for it, for when the noble Empress Octavia, was by Nero's command beheaded, a solemn thanksgiving was appointed for it, and this, as c Tacitus. Annal. lib. 14. Tacitus saith, by a decree of the then flattering, and wicked Senate. Our learned d Camd. in Hibern. Camden tells us that the Irish robbers, before they went out to rob, used to fall to prayer, that God would send them a prey, and after a robbery, they called that prey, the gift of God. This kind of profane impiety, was taken notice of, and reproved by the Fathers. One saith, e Aug. de vitae Christiana. c. 11. To. 9 Quidam cum furtum fecerint, gratias deo agunt, putant Deum sceleris participem. and another saith, f Ambr. Serm: 66. To. 5. Milites, viduas, orphanos, & indefensos persequuntur, & cum sacculos fraudihus impleverint, loeti ad Ecclesiam currunt, & gratias agunt Deo, quasi ab eo, haec pecunia conferatur, i. e. Some give thanks to God for their thefts, as some Soldiers plunder Widows, orphans and unarmed people, and when they have filled their Knapsacks, they run to Church joyfully, and give thanks to God as if he had bestowed that money on them. There hath been another witty practice among such Cacocharistical thanksgivers, to manage their affairs so as, that the injured and afflicted parties shall give thanks for their own sufferings: as some mothers make the child to kiss the rod wherewith he hath been whipped) to prevent a further danger; as an old courtier once said a Sen. de Ira. l. 2. c. 33. Senectutem in aula consecutus sum, injurias accipienao, & gratias agendo, i. e. That he continued so long in Court, by receiving injuries, and giving thanks; The hope of escaping future mischiefs hath induced many to join in the jolly festivals of thanksgiving, with those that have spoiled their country, ruined their estates, slain their parents, children, or friends, and destroyed their Laws, Liberties, and Religion, and this, lest some Fimbria should accuse them as ill affected. b Cic. Orat. per Roscio Amerin. Quod non totum telum corpore recepissent.] The Trojan Horse was brought into that City, by the Citizens themselves as c Dictys Cret. ●e Bello Troi. lib. 5. one observeth with great jollity, yet to the utter ruin of Old Troy. So when the Kingdom of Hungary was taken by the Turks, a certain Courtier said, d Surius Comment. ad An. 1539. Nunqu in vidi Regnum, quod majori gaudio, & tripudio perierit. i e. He never saw any Kingdom so joyful at its own ruin; although I believe many innocent, but ignorant people in such cases, do, as one in e Plaut. in Capt. Act. 4. Sc. 2. Nulia verier miscria, quam falsa laetitia. Bern. & Aug. in Ps. 85. Plautus saith, Gaudeo etsi nihil scio quod gaudeam, i. e. they rejoice with others, though they know no cause of joy; Such joy is but Risus Sardonius, which always endeth in sorrow. When Burrhus a noble and valiant Gentleman, and a faithful Counsellor and lover of his Prince, saw the great Emperor Nero singing and fiddling in the Theatre like a common player, he beheld him as Tacitus saith f Tac. Annal. l. 14. M●rens & laudans. i. e though with others he must applaud; yet, it was with pity, and tears in his eyes. It falleth out many times, that the Thanksgivings, Bell-ringing, and Bonfires, which to some are signs of joy; too others, are a certain argument of some public mischief, as St. Austin observed of the Schismatic Donatists. a Aug. in Ps. 132. Vos Donatistae, nostrum Deo Gratias ridet is, Plorant homines, vestrum Deo Laudes. and again, b Aug. count. julian. Pelag. l. 4. c. 3. Vester risus fletum commovet intelligentibus, ut risus, phreneticorum, Sanis. i e. When the Church solemnizeth a thanksgiving (though for a public benefit) the Donatists deride them, but when the Donatists celebrate their thanksgiving, it makes understanding men mourn, as when mad men laugh, their wiser friends are sorry for them. Finaly, those that do really rejoice at the evils, and afflictions of their quiet and innocent brethren, and at the ruin of Religion, and desolations of their own Country, their joy is that passion which by Philosophers is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a rejoicing in evil, which is quite contrary to Christian charity: The Apostle saith, 1 Cor. 13. 6. It rejoiceth not in iniquity; And that himself rejoiced not that his Corinthians were made sorry, 2 Cor. 7. 9 As many now a days do. Heavenly Angelical joy is at the conversion, not at the ruin, though of a sinner; c Aug. in Magnificat. Qui exultant cum male fecerint, gaudium suum in malignitate constituunt, non in Deo. See how the man of God weepeth, when he, only foresaw the cruelties of the Tyrant Hazael 2 Reg. 8. 11. and see, even an heathen King, fasting, praying, and watching, for good Daniel, while he was in the Lion's den, Dan. 6. 16. but for professors to triumph and insult at the ruin of religious men is hellish, as Prosper saith, d Prosper Resp. ad Gall. c. 11. Diaboli gaudium, est ruina Sanctorum.] i. e. If there be any joy in Hell, it is for the ruin of godly men. CHAP. X. That the Millinarian heresy is scandalous against the Trinity, because it is a disparagement of the Son of God. Mr. Mede's argument for Millinarisme is answered. THere is yet another Scandal, or stumbling block against the Divinity of the second Person, lately laid again, by a new revival of an old heresy of the Chiliasts, or Millinarians; who taught that Christ shall return to earth corporally a thousand years before his coming to the final and universal judgement, and then his Saints which shall rise from death, and those Saints which he shall find living, shall begin their reign in this world as in a new earthly Paradise, in all plenty of meats, and other worldly and carnal pleasures and delights, just as Turks do now believe, and that all earthly possessions shall be theirs, that other men which are not Saints, shall either be slain, or at the best, so many of them shall be reserved as may serve for vassalage to be triumphed over, and to do all kinds of drudgery works for the Saints. Thus a Aug. de Civ lib. 20. c. 7. & de Haeres. haer. 8. Lact. de Diu. prae. lib. 7. c. 24. Austin and Lactantius state this fabulous and heretical fancy of Cerinthus, Papias, Nepos, and Apollinarius; which was so plausibly propounded, that some of the Fathers were much taken therewith, as Irenaeus, Tertullian, Lactantius, and Austin himself for a time, while he was also a Manichaean; their reasons were grounded upon some dark passages in the Prophets, and upon the 20. Chap. of the Apocalypses, which I think was never understood by man, since the death of the writer thereof, but that which most concerns the business now in hand, against the Son of God, is that argument which Mr. Ios. Mede late of Cambridg, hath used in his Commentary upon the Revelation cap. 20. which is both in his own Latin edition, and also in the English Translation thereof; which I am necessitated to take notice of in this place, because I do not find that this argument hath yet been answered, which is the strongest and most dangerous that ever any Millinarian used, and for aught I know yet, this argument was never used by any, but only Mr. Mede, who was a man of most profound learning, and of a gracious, religious and sober life, who although he published this doctrine, yet he did it with great modesty, and humility, and also with submission to the judgement of the Church; But it was printed in a troublesome time, viz. 1642. when the learned Churchmen had hardly leisure to examine it, or not power to correct it; and surely, little did this worthy man think, what evil use some men would make of it. The argument is this, in Mr. Mede's own words, Regunm quod neque ante Domini nostri Mede. in Apocal. c. 20. p. 277. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec post ultimam resurrectionem est futurum, id necessario inter utrumque est concludendum; nam post ultimam resurrectionem, Christus Regnum tradet patri, 1 Cor. 15. 24. Ergo novum non inibit. Which is thus Englished by Mr. Rich: More, the learned translator of that Book, pag. 122. That Kingdom, which neither shall be before the appearance of our Lord, nor after the last Resurrection; is necessarily to be concluded between them both. For after the last Resurrection universal, Christ shall deliver up the Kingdom to the Father, that he may be subject to him who subdueth all things to himself, as is said, 1 Cor. 15. 24 25. 26. 27. 28. So far is he from being said then to enter upon any new Kingdom, that he is to lay it down and deliver it up to his Father. This argument is grounded upon one certain truth, viz. That Christ must have a Kingdom, which can not be denied. But it is also grounded upon two untruths, i. e. That Christ shall corporally return to this earth, before his coming to the universal judgement. 2. That Christ shall have no Kingdom after the last judgement. These two are false grounds, or at least are reducible to that fallacy which by Logicians is called Petitio Principii, i. e. when that is presumed to be granted which is the main question, and in no wise to be granted. Now if it may appear, that Christ must have a Kingdom after the final judgement, and that eternally in Heaven; then there will be no need of his corporal descending, and appearing on this earth, before the last judgement for any establishment, or management, or, for proving of his Kingdom; because he shall have a Kingdom, though not on earth, or although he do not corporally so come as the Milliniarians expect. What the meaning of those words of the Apostle is, which mention Christ's delivering up the Kingdom, and the subjection of the Son, we shall examine anon, but certainly they do not in the least, signify the ending, or abolishing of Christ's Kingdom, or any abasing, or subjecting of his Divine Person; for to affirm that Christ shall cease to be a King, and that he shall turn subject, must be confessed by all learned and true Christians, to be not only heretical, but also blasphemous against the Eternal Godhead of the Son of God, and it is utterly against the Scripture and sure word of God; for this very word, Subject, was the argument of Arius and his Sect against the Godhead of Christ, which is here used against the Eternal Kingdom of Christ as we read in a Epipha. haer. 69. Epiphanius. Certainly, he that is the Eternal God, must also reign Eternally, and if he must cease to reign, he must also cease to be God. The Psalmist often tells us The Lord reigneth. or the Ps. 93. 97. 99 Lord is King; And that the Kingdom of God the Son is eternal, without any resignation thereof, or any subjection of his Divine Person, both in this world, and the next, is plentifully declared both in the old and new Testament, as first in that saying of Daniel, which Mr. Mede alleged against this truth, Dan. 7. 14. There was given him a Kingdom, that all People, Nations, and Languages should serve him, his Dominion is an Everlasting Dominion, which shall not pass away, and his Kingdom, that shall not be destroyed.] First, here is a Kingdom over the world, or, over all nations. 2. A Kingdom everlasting and least men should imagine, that the Everlastingness of it, was meant only for its continuance till the end of the world, he addeth. 3. Which shall not pass away] as the world will pass away, and which shall not be destroyed] as the world must be destroyed. This Prophecy of Daniel concerning Christ's Kingdom, is confirmed in the Gospel, by the words of that Heavenly Angel, Luc. 1. 33. He shall reign over the house of Jacob for ever, and of his Kingdom there shall be no end.] Here is an ever, over jacob; (that is) his Church: And that his reigning may not be thought to be only in the Church Militant; the Angel addeth, Of his Kingdom there shall be no end] if no end, then surely, it must not end with the world. The same Doctrine is declared by the Apostle, concerning the same Son of God, Heb. 1. 8. which he received from the Psalmist, Psal. 45. 6. Thy Throne, O God, is for ever and ever.] here are two evers. One to signify the ever of this World, and the other to signify the ever or eternity of the other World. So Austin noteth upon the doubling of this word ever. In seculum b Aug. in Psal. 71. seculi, est quantum hoc seculo durat, & quod post hujus seculi finem promittitur, i. e. These two evers are for continuance of this world, and for that which is promised after the end of this world. But than it must be inquired, what is meant by Christ's delivering up the Kingdom; And in what sense it is said that Then shall the Son himself be subject.] To which inquiries, the reader may find a full, and I trust, a satisfactory answer in my former book printed An. Dom. 1655. Lib. 2. c. 10. If he peruse the tenth chapter of the second book entitled The Godhead of jesus Christ, which I shall not need to rehearse in this place fully, but only briefly to touch. First, Christ's delivering up the Kingdom, doth not signify his relinquishing or resigning, but only a presenting of his Kingdom; that is, his Church, his Spouse, his Members and Elect, so saith the Expositor, c Aug. de Trin. l. 2. c. 8. Non sic tradet, ut adimat sibi, i. e. he will not so deliver it up, as if he had deprived himself of it. Just so the Father is said to have delivered all things to the Son, Luc. 10. 22. as he was man, and the head of his Church, yet for all this delivering, the Father's Dominion over all, did not cease; As when a Prince committeth a Province to the Government of one of his Captains, the Prince doth not thereby lose his Sovereignty, as the Father delivered his people to the Son to be governed, so that the Son redeliver the same people to the Father, but in better condition than he found them, for he will present them righteous, holy, pure, just, and free from all sin, or matter of reproof. Christ received them to govern, and he governed them so well, that in the end, he will present them to the just Godhead to be rewarded, and crowned. The Church on earth, whilst it is Militant, is said to be Black and comely, Cant. 1. 5. viz. Black, by reason of some pollutions of sin; and Comely, because it is adorned with many graces; but when Christ shall present it to the Father at the end of the world, it shall be delivered up, Comely and not Black. So that this delivering, is only a presenting of his Church, which is his Kingdom, as good Students, after their labours are presented to the University as Candidates to be rewarded with the honour of Degrees; or as Queen Esther, when she was purified, was so Esther 2. presented to King Ahasuerus. This is all that reasonably can be gathered from the phrase of Delivering up the Kingdom. Secondly. The Subjection of the Son, is thus to be understood. We know that Christ, as he is man, is called the head of the Church] Ephes. 5. 23. And the Church is called The body of Christ] Col. 1. 18. of this great body, all holy Christians with Christ himself, are members and parts, (for the head is but a part of the whole body) so that Christ the head, and all his Saints and members are jointly but one mystical body or Corporation, and so but one Christ. So we read, We are members of his body, of his flesh, and of his bones,] Ephes. 5. 30. And Ye are all one in Christ Jesus] Gal. 3. 28. from these, and the like say, the Ancient Fathers collected this true and excellent Doctrine. That Christ the head, together with all his members or Church; are to be accounted but one Christ which they called Christum universum, and Christum totum, and Christum diffusum, and Christum plenum; and Plenitudinem Christi, i. e. The universal, whole, diffused, and the full Christ, or fullness of Christ, as I have formerly showed at large. Now, when the Apostle saith, that Then shall the Son himself be subject] 1 Cor. 15. 28. his meaning is only this, that all the members of Christ, and so the Whole Christ shall be at the resurrection fully and completely, and perfectly subject, and obediently pliable to the will of God, for then all the holy members of Christ shall be delivered up, or presented to God, pure, spotless, quit, and free from all the dominion of the World, the flesh and the Devil, which before during this mortal life, had some power in them, whilst they were militant, and in war, by the Sp●rit, against the flesh: but then Christ shall have put down all Rule, all Authority and Power of sin, so that they shall not be any longer militant, but triumphant: so that then, and not till then, the whole Christ, that is, not only himself as head, but all his members with him shall be perfectly obedient, and subject in all things to the Godhead. For before this delivering up, or presenting this Kingdom, or Church; The whole Christ, or whole body of Christ, as it never yet was, so it never will be completely and perfectly subjected to the will and rule of God, because all the members of Christ will not till then be fully obedient: for although Christ, as he is man, and as he is considered only by himself, in his own particular humane person, without relation to us, was ever obedient, and subject to the Godhead, yet this subjection of his particular self was only in capite, i. e. a subjection of one part, the head only; but at the Resurrection, when he shall present, and deliver up this his Kingdom, or Church, than both head and members, and so the whole Christ shall be perfectly and wholly subjected. Finally, although Christ himself, as he is the Son of Man, and in the form of a servant was ever subject; yet the same Lord Jesus, as he is the Son of God, and in the form of God, Philip. 2. 6. he thought it no robbery to be equal with God, and therefore, as he is God the Word, or the Eternal Son of the Eternal Father, in this consideration of his divine Person, he never was, nor ever shall be subject. Indeed his Manhood, or Man-head is subject, but in Christ there is another head, and that is his Godhead as we read 1. Cor. 11. 3. The head of Christ is God.] This head of Christ shall never bow itself to any, but all knees shall bow to it. Rom. 14. 11. Philip. 2. 10. for by this head, he is said to be Over all, God, blessed for ever, Rom. 9 5. and by virtue of his head, it it said Heb. 1. 6. 8. Thy Throne O God is for ever and ever, and Let all the Angels of God worship him. This I trust is enough for clearing this doubt. SECT. II. Of Christ's Kingdom over all the world, and every Creature that it ceased not at his death. That neither the Roman Consistory, nor Presbyterian vestry can be called Christ's Throne. How it is in this World, and yet not of this World. That the Policy of Christ's Kingdom is altogether unlike, and divers from Worldly policies. Mr. Mede's argument, above mentioned, is grounded upon another false supposition (besided the former alleged) viz. That Christ's Kingdom is not yet commenced or begun, or that Christ hath not yet reigned as a King, either in Heaven or Earth, nor shall begin his reign until his apearing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in flaming fire, mentioned 2 Thes. 1. 8. which assertion I conceive to be exceedingly injurious against the divine and humane Nature of Christ, and also contrary to the Holy Scriptures. For to deny the Kingdom of the Son, or Word, considered before, or without his incarnation in his pure Divinity, is all one as to deny his Godhead: for who can doubt, but that he who is the Creator, and the only and eternal God, both doth reign, and hath reigned from the beginning of the World, and shall reign until the end thereof, and after also to eternity: and that he hath and doth govern all things in Heaven and Earth, working together with the Father, as himself saith, The Father joh. 5. 17. worketh hitherto, and I work] and both these work by the Holy Ghost, which is the Spirit of both. The Kingdom of the God head is by divines thus distinguished: 1. The Kingdom of power, which even Heathens acknowledged in their supposed God. — O qui res ●ominumque Deumque, Virg. Aen. ● Aeteruis Regis Imp●riis & fulmine terris. 2. The Kingdom of grace whereby he reigneth in the hearts of the people, inclining them to obedience by the Sceptre of his Spirit, against their carnal inclinations either lucriferous, or voluptuous, for this we daily pray, Thy Kingdom come, thy w●ll be done: as on the contrary, Satan, or Sin is said to reign in the disobedient; drawing them to evil. 3. The Kingdom of Glory in Heaven, in respect whereof the Son is expressly called The Psal. 24. 7. King of Glory. This I presume no Christian will deny. But our question now, is not concerning the Son, as he is in his single and pure divinity, or as he is God the Word, or the Son of God. But we must now consider him as he is The Son of Man, and since his incarnation, as he is Emanuel, or the Word made flesh, or the Anointed of God, or Christ (for the pure Godhead can not be anointed, because it is the anointing) neither could the Son of God be called Christ, until he was incarnate, nor can Christ be said to reign, until he was made Christ, that is, until the Son of God, by his humane nativity became the Son of Man. For, though the Son of God, hath been a Son from eternity, yet he was not Christ or Anointed from eternity, but his unction, and title Christ began then, as the Apostle saith, Gal. 4. 4. When the fullness of time was come, God sent forth his Son made of a Woman. By this double consideration of Jesus, we may perceive the reason why the Scripture distinguisheth between God and Christ, as 2 Tim. 4. 1. I charge thee before God, and the Lord Jesus Christ] and why we so often read The Lord Christ; and the Christ, or Anointed of the Lora, as Act. 4. 26. Ps. 2. 2. The Lord Jesus in respect of his Godhead is called Christus Dominus; and the same Lord Jesus in consideration of his humane nature assumed, is called Christus Domini, i. e. he is both the Lord Christ, and The Christ or the Anointed of the Lord. So that we may truly say, The Son of Man, is the Christ, or the Anointed of himself as he is the Son of God. These considerations being premised. Our Question of Christ's Kingdom is thus to be stated. QUESTION, Whether our Lord jesus Christ ever yet had, or now hath any Kingdom in, and over this World? FOr if it may appear that Christ formerly had, and still hath a Kingdom here, there will be no need of his corporal descending from Heaven in this fag end of the World, to take possession of that which he had before, and still retaineth. Answer. The answer to this question is: That Christ now reigneth on earth, and hath so done ever since he was Christ (that is) from the time that The word was made flesh; that he reigneth in this world, though his Kingdom is not of this world, because it is not a visible reigning, after a worldly way, but in a heavenly manner; he beareth not the Sword Material, but a Spiritual Sword; he raiseth not Armies of men, but commandeth Legions of Angels, his strong hold, is Heaven, his prison is Hell, as 1 Pet. 3. 19 his Jailers, Devils, his executioners Plagues, Famines, Winds, Storms, Serpents, Wild-beasts, evil Angels, Sicknesses, Deaths, Temporal, and Eternal: his Laws are mild, written in Milk, the easy yoke of the Gospel; his tribute and taxes are faithfulness, and obedience, his Kingdom doth not invade or disturb other worldly Kingdoms, but establisheth them, for he refused a worldly Kingdom when it was offered and refused to judge or arbitrate in a petty title of inheritance, between two brethren, much less will he in this world judge the grand titles of Monarchies, and great possessions to be taken from the rightful possessors, to the use of Pretended Saints. Let us see what the Scriptures say concerning the Kingdom of this Emanuel here on earth. Isaiah saith of Christ as of a child born whom Isa. 7. 14. he called In manuel] which must needs be meant of the Son of God considered as incarnate, That the government shall be upon his shoulders, of the increase of his government and peace, there shall Isa. 9 6. 7. be no end upon the throne of David, and upon his Kingdom, to order it from henceforth for ever.] Surely david's throne must be upon this earth, although it signify the Church, whilst it is Militant. Consider we next, what David himself saith concerning this Son of David, in that memorable passage Psal. 89 I have sound David my servant, Psal. 89. 20. 27. 29. 36. I will make hi● my first born higher than the Kings of the earth, his Seed will I make to endure for ever, and his Throne as the days of Heaven, and as the Sun before me.] The David here meant, must needs be this Son of David, that is Christ, who is often called David, as J●r. 30. 9 They shall serve the Lord, and David their King, whom I will raise up.] and Ezech. 34. 23. My servant David shall feed them.—] so Hos. 3. 5. The children of Israel shall seek the Lord their God, and David their King.] These Prophecies must needs be meant of Christ, because the old David was dead before any of those Prophets were born; Christ is called David, because he was to be the Son of David, and so is called by his Father's name as o her children now are, and the prophecies must needs be understood of the Man Christ, because by his manhood only, he is the Son of David, and not otherwise, nor can these say be verified of any other seed, or Son of David. Besides; These speeches can not be meant of any worldly temporal Kingdom of David, for that was taken of David's posterity long before the birth of Christ and this David himself foresaw, and confessed in the same Psalm: But thou hast cast off thine Anointed Thou hasi profaned Psal. 89. 38. 39 40. 42. 43. his Crown by casting it to the ground▪ Thou hast broken down all his hedges, and brought his strong holds to ruin. Thou hast set up the right hand of his adversaries. Thou hast turned the Edge of his Sword Thou hast made his glory to cease, & c.?] Therefore this prophesied Kingdom can not be meant of the old David, or any of his posterity, but only of Christ, in whom only this Davidical Kingdom still resteth, and shall last on earth, as long as the Sun endureth. Of this Kingdom of Christ (as he is the Son of David) are those prophecies to be understood Ps. 72. He shall come down like rain upon Psal. 72. 6. the mown grass (or fleece of wool) This is said of the secret birth of Christ, of a Virgin, without noise or clamour. He shall have dominion unto 8. the ends of the earth] So had not any other of David's posterity. All Kings shall fall before 11. him, and all Nations shall serve him. This is not verified of any King but only Christ. Prayer 15. shall be made ever to him (or for him by his institution) and daily shall he be praised, his name shall endure for ever, as long as the Sun, and men shall be blessed in him, all Nations shall call him blessed.] any man that is but of mean progress in Religion, may easily apprehend, that these speeches can fit none other but Christ, even Balaam, an Heathen and a Magician; Num. 24. 2▪ when the Spirit of God came upon him, prophesied of a Star to come out of Jacob, and a Sceptre 17. out of Israel,] The Star signifieth the Heavenly or Divine part of Christ, which should condescend to take flesh from Jacob. The Sceptre signifieth the Kingdom of this Heavenly Star, or Son of God so incarnate; or as he is the Son of Jacob, or Israel: and so it must signify the Kingdom of Christ. Neither is the Gospel silent concerning the universal Kingdom of Christ in this world. The Angel said, He shall reign over the house of Jacob Lu. 1. 33. for ever, and of his Kingdom there shall be Regi. De●. Mcrituro. Naz. Ambr. no end] This was said of Jesus as he is the Son of Mary, therefore of the Man Christ. The Wise men of the East call him King, and they offer Gold, Frankincense, and Myrrh, as to a King and to a God, and to a Mortal, as the Fathers generally agree. The news of this Kingdom came to Rome in the days of Nero, and is reported by a Suet. in Vospat. c. 4. & joseph. de Bel. jud. l. 7. Suetonius, That by an old Prophecy it was foretold, That about those times, there should come out of Judaea some who should have dominion over the whole world,] This by flatterers was applied to Vespasian, though he thought it to be meant of another, and not of himself, and therefore caused inquisition to be made among the Jews for the posterity of David to be put to death: so did his Son Domitian; and when two of them were brought before him of mean condition, he asked them what estates they had, they answered, they had but b jugera. Euseb Hist. l. 3. c. 20. Paul. Oros. l. 7. c. 7. 39 Acres of Land: then he looked on their hands, and perceived them to be hard, and brawny with labour, and so dismissed them as contemptible. Herod believed the Prophecy of Christ's Kingdom, but mistook the manner of it, and therefore slew the infants to prevent it. What else can be the meaning of those say in St. John's Gospel, The word was made joh. 1. 14. flesh, He came into the world, and the world was made by him. He came unto his own.] therefore 10. 11. joh. 3. 35. the world was his. The Father hath given all things into his hand,] This is said of the Son now incarnate. Thou hast given him power over all flesh.] This was said before his passion, and that also Mat. 11. 27. All things are delivered unto me of my Father.] This power was given to him as man, for by his Godhead all was his before, there is also mention of a Kingly prerogative annexed to his manhood, when it is said, The Son of Man hath power on earth to forgive Mat. 9 6 sins] and this is so high, that in the Apocalypse he is called The Prince of the Kings of the earth] Rec. 1. 5 so the greatest Potentates on earth are but his subjects. Neither did his Kingdom cease whilst he was dead, and buried; there was no Interstitium, no Inter regnum, or Interval of his Dominion for neither was the union of the Godhead and man hood in him dissolved by death; indeed the body and soul were parted each from the other, but yet so, that they did convene in Vno Tertio, for they were both held in the hands of the Father, or God head, as when one draweth a sword out of the scabbard, and holdeth the sword in one hand, and the scabbard in the other. Christ said at the point of his death, Father into thy hands I commend my Spirit. Lu. 23. 46. ] therefore, neither could his soul be detained in Hell, (or wheresoever it was) as it is said, Thou wilt not leave my soul in H●ll: nor Act. 2. 24. 27. could the grave retain his body so as to hinder its reuniting with the soul, as it is said, It was impossible that he should be holden of death.] we find also both in his life time, and in the very lowest degree of his humiliation, and death, all Creatures acknowledging his Sovereignty. He commanded the winds of the air, He walked on the Sea, the Fishes brought him tribute, the Earth did quake. The Sun was darkened in Heaven. Angels ministered unto him. Devils were dispossessed by him. Graves gave up their dead bodies, and Paradise itself (as it seems) sent back the souls of sleeping Saints. The Kingdom of Christ in this world, is acknowledged both by Romanists, and also by those Protestants that are of the Presbyterian persuasion, although I conceive they both err in the circumstance and manner thereof: for the Romanists place the Throne of Christ in their Roman Consistory, and in the Infallible Chair, but that Throne will not agree with the words of the Psalmist, because all Kings and Nations have not fain before it, and many who heretofore acknowledged it, have since utterly rejected it, so that the Roman Catholic or universal Throne hath not increased of late, nor the universality thereof doth-last as long as the Sun, or days of Heaven. Neither will the Presbyterian Vestry be suitable with the Universal Throne of Christ, although some have said that the Presbytery is his Throne, and that it is to be set up by the sword; but so is not the Zion of Christ, the Prophet reproves the Jews for building up Zion in blood, it may be reasonably suspected, that all the former Mich. 3. 10. and present endeavours, and all the troubles and spilling of blood which hath been occasioned upon this pretence, was not really intended for the setting of Christ upon his Throne, but rather to set up a Presbyterian tribunal that thereon a Minister, and some select Elders, (instead of Christ) may sit as his Commissioners to judge of men, and censure the highest Magistrates on earth, but this Vestry Thron● will not correspond with the Throne of Christ for these reasons, 1. Christ's Throne must be over all Nations. The Presbytery never was so. 2. It must have been in all generations since Christ: but 15 centuries of years have passed, before such a supreme Presbytery was once heard of. 3. King's must submit to Christ's Throne; so did they never to the Presbytery. 4. Christ's Throne is in Heaven, Psal. 11. 4. Cathedran in Coelo habet, as Austin saith. Aug. in Epist. joh. tract. 3. So is not the Prebytery. 5. Christ's Throne is but one, but there are many Presbyteries, 'twere fit to agree first among themselves, in which Presbytery they will place this Throne. 6. Christ's Throne is absolutely supreme without any superior, so was never any Presbytery, for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Elder, is but a comparative, and implieth a superlative over it. I never read of any Supreme Magistrate on earth, entitled Presbyter; but only Prester John, or Presbyter Joannes, (if there be any Archb. Abbot. such Prince and Priest) except you will call the Turk, the Grand Senior, as others call him the Grand Seigneur. For when the Senate of Rome were supreme, they were not called Seniores, but Senatores. But if Christ's Kingdom be thus perpetually in this world, it would be inquired, why himself said, My Kingdom is not of this world] we joh. 18. 36. 37. answer, That Christ in the same breath (as it were) said also, That he was a King, and that he was born to that end, and for this cause he came into the world, to bear witness to the truth.] viz. the truth of his Kingdom; So that, though his Kingdom be not Of this World, that is, like other Worldly Kingdoms, which are supported by Armies and subjects fight for their King, and by Forts, Castles, Navies, Taxes, Tributes, and Penal Laws; yet it is a Kingdom in this World, supported by the mighty, but invisible power of Christ, and not by the arm of flesh. If it be demanded, how that can be called a Kingdom, so mighty and perpetual, as is said, wherein the Prince doth not at all defend and protect his people from pressures and injuries, but suffereth them in all ages to be oppressed, and that in most doleful manner by dreadful persecutions? To this we answer that these oppressions of Christ's subjects do plainly show that the policy and order of his Kingdom, is altogether unlike worldly policies, and the wonderful manner of their protection, showeth that it is wrought by a divine and omnipotent power; for worldly Princes protect their people from suffering; but Christ protects his people in their sufferings, and this so wonderfully, that though They be killed all the day long, and Ps. 44. 22. counted as sheep for the slaughter,] yet no persecutions shall overcome them, they shall not be Ps. 2. thereby extinguished, or diminished, but rather increased; Though the Heathen rage, and the people imagine vanity, though Kings and Rulers take counsel against them, yet neither these, nor the gates of Hell shall prevail, one saith, a Vincent. Lyrin. Non minae, non blandimenta, non vitanon mors, non Imperator, non homines, non Daemons. Another saith, b Aug. de Civ. l. 22. c. 6. Ligabantur, Torquebantur, urebantur, multiplicabantur. Tertullian noteth, c Tert. Apol. c. ult. Plures efficimur quoties metimur, & Origen: d Orig. Peri Arch. lib. 4. Christianitas poenis & mortibus crevit.] i. e. That neither threats nor flatteries, nor life, nor death, nor men, nor devils, can force Christians to deny Christ, their bonds, tortures, and burn increase their number, the more they are cut down, the more they are multiplied, and increase by dying. Indeed Christ promised his perpetual presence with his people, and also the presence of the comforter to abide with them for ever, and exhorteth his little flock, not to fear; but this must not be thought to be an exemption from sufferings, as St. Ambros hath truly taught us e Ambr. de voc. Gent. l. 2. c. 1. Non ut nihil patiamini sed ut nulla crudelitate superemini, i. e. Christ doth not quit his people from sufferings, but enableth them to stand firm in their sufferings, and so to overcome both tortures and death, by enduring both, rather than by them to be dared from the confession of our faith; as when two duelists fight, he that is slain, is, in the world's opinion judged to be conquered; but in Christ's account, when a Martyr suffereth torments and death for his constancy in Faith, death is conquered, and the Martyr is conqueror; for, because we can not say that his Faith is overcome by torments; it must needs follow that torments are overcome by Faith, and so the Apostle tells us, This is the victory that overcometh the world, ● joh. 5. 4. even our Faith,] when neither tribulation nor distress, non persecution, nor famine, nor nakedness, nor peril of the sword, can separate us from the love of Christ, no marvel, if in respect of all these the Apostle tells us, that we are more than Rom. 8. 37. conquerors, and this through him that loved us, viz. by the power of Christ. If we further inquire what it is that enableth poor and weak flesh and blood, and the little flock to hold out against these merciless enemies; it must needs be confessed, that it is this overruling power of Christ in us assisting, and supporting his servants. The good Emperor Theod●sius, in a dangerous fight with Eugenius the Rebel, cast off his arms and called upon God in these words a Ruf. Hist. l. 2. c. 33. Ambr. de obit. Theod. Si in te confisus huc veni porrige dextram, negentes dicant, ubi est Deus eorum? or Vbi est Deus Theodosii? Moses Bush was all on fire, but not consumed, because God Ex. 3. was in it, nor were the 3. Hebrew children consumed in the fiery furnance, for One like the Son Dan. 3. of God was with them The Apostles were beaten Act. 5. 41. but departed rejoicing, whereupon Chrysostom observeth, b Chryside Virgin. T●. 4. non est ea verberum natura, sed Christiana fides, not the stripes, but the Oil of gladness in them made them rejoice; our nature is infirm, but grace is potent. The Holy Martyr Ignatius confessed, c Epis. ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That he found nothing in himself that was torment proof, but that the living water which was in him extinguished the fear of burning. St. jerom saith, d Hier. count. Pelag. l. 3. c. 6. Hoc praestat timor Dei, ut alios timores contemnamus. and St. Ambros speaking of the burning of the Martyr. Laurentius, saith, e Ambr. Serm. 19 n. 41: Ma●or slamma intrinsecus est,] The fear of God overcometh all humane fears, and the fire of God's Spirits within us wherewith our hearts burn, is more ardent than the flames of Tyrants, as cruel Antiochus was told by a Martyr. f joseph. de Macab. Ignis tuus frigidus est O Magister crudelitatis, i. e. That the Tyrant's fire was but cold, in respect of this Heavenly flame. Thus doth the Sceptre and Kingly power of Christ appear most in our weakness; and this is the method of his Kingdom in this world. But of the carnal domineering, insulting, ruffling and ranting Kingdom which Millinarians dream of, Christ saith, My Kingdom is not of this World. SECT. III. Of Christ's Kingdom, and Acts in Heaven, of his Melchisedechical Priesthood there, The manner of his intercession, Advocate-ship and Mediatorship for us in Heaven. That it is not by sacrificing, or praying for us there. What Priestly act he there performeth. WE are next to inquire, whether Christ since his ascension hath any Kingdom or Dominion in Heaven & what he hath done there all this while; for the English Socinian Commenter on the Hebrews, tells us, that this Epistle is a The Preface. a. 3. the History of Christ in Heaven] which is true in part (although himself have depraved it) but so are also other parcels of Scripture, as may thus appear, in his ascension he was attended, and proclaimed King by Angels, as Justin. Origen. Jerom. Ambros. and Chrysost. understand these words Ps. 24. 7. Lift up your Psal. 24, heads, O ye gates, (or O ye Princes) and the King of glory shall come in,] for although as he is the Son of God, or God the Word, he was in Heaven before, yet his humane nature was not there before his ascension, as is well expressed by b Ruf. in Symb. apud Cyp. Ruffinus, Ascendit ad Coelos, non ubi verbum Deus, ante non fuerat; sed ubi verbum caro factum ante non sedebat,] being there, he is said to have a Throne, and that for ever and Heb. 1. 8. ever, Ps. 45. 6. a Throne is Kingly, but this Throne is also on the right hand of God, so it is the highest Throne: thence, he is said to give gifts unto men, Eph. 4. 8. as The Holy Ghost at Pentecost was by him shed, Act. 2. 3. So he gave Apostles, Prophets, Evangelists, Pastors and Teachers, Eph. 4. 11. to those more gifts are added. Gifts of healing, helps in government, diversities of tongues, 1 Cor. 12. 28. besides many other sanctifying graces to holy men, and women. He ●hewed himself to be in Heaven, and at the right hand of God, to the Protomartyr, Act. 7. 56. out of Heaven he spoke to Saul, and restrained him from persecuting, Act. 9 He is called a Priest, an Highpriest, and a Bishop: he maketh intercession for us in Heaven. Rom. 8. 34. Heb. 7. 25. He is our Advocate with the Father, 1 Joh. 2. 1. And our Mediator, 1 Tim. 2. 5. etc. What Act of Priesthood, and what kind of intercession Christ performeth for us in Heaven, and what is meant by his session at the right hand of God, we will inquire anon, but first his Kingly authority is to be showed After the Passion and Resurrection of Christ, and before his ascension, he said, All power is Mat, 28. 18. given unto me in Heaven and in Earth,] These words are weighty. The giving is meant only, of a gift to his humanity, thus, That all power in Heaven and Earth, which was naturally in the Son, or Word before his incarnation, is now by the Godhead (even his own Godhead) communicated to his humane nature being personally united with his divine nature, so that now the Emanuel, or Christ, or the Word made flesh, hath all power in Heaven, and Earth, the whole power of the Godhead is in him. There is nothing done by God, either in Heaven or Earth, but what Jesus Christ doth, because there is none other God, but that God, which he is, for he is the one, and only God. The Father and the Spirit are with him, but one God; whatsoever the Father doth, he doth it by the Son, and whatsoever the Son doth, he doth it from the Father, and by the Spirit, and whatsoever the Spirit doth, he doth it from the Father and the Son. Christ saith, The joh. 5. 17. Father worketh, and I work,] this because the works of one, are the works of both. He saith again, I can of myself do nothing] 30. this he said because the Father and the Son are one; therefore the works of the Son are the works of the Father also. (This is to be understood of the Essential or Absolute works of the God head, but not of the Personal or proper works of each several person,) he saith again; The Son can do nothing of himself, but what he 19 seethe the Father do] This is not so to be understood, as if the Father did first perform a work to be as a Sampler; or pattern for the Son to work by, and then the Son after him should perform such another work; but that the very same individual work of the Father, is also the work of the Son: for example, The Father made the world, so did the Son make the same world. If this work be not the one, and self same work of the Father and the Son, then, as Austin argueth, a Aug. in joan. tract. 20. Da mihi alterum mundum quem fecit Filius.] you can not show me two worlds, one of the Father's making, and another of the Sons making. Indeed, before the incarnation of the Son, all the power in Heaven and earth was in the pure Godhead, residing in the Father, Word, and Spirit; But since the Word or Son was incarnate; all that power is communicated by the same Godhead to the Son incarnate, who is thereupon called Christ and Emanuel. There is now none other King of glory, but that God which is in Christ. St. jude calls him both The only Lord God, and our Lord jesus Christ. jude 4. joh. 5. 22. 27. ] therefore himself saith, That the Father hath committed all judgement to the Son] that is to Christ, and this Son shall therefore in the end, in his assumed and visible nature, judge the world. If it be said that his humane nature is a creature, and therefore must always be subject to his Godhead; we answer, that it is true, but nevertheless, the Emanuel, i. e. The Divine and Humane Nature jointly govern all things; for so the body of a King is subject to the soul, or will of the King; yet the King consisting of a Body and Soul: with both ruleth. If it be said, that the Father and the Holy Spirit do also reign and govern all things, as well as the Son, though neither the Father, nor the Holy Ghost were incarnate: we answer that it is true, that all the Three Persons equally govern, and we further acknowledge, that neither the Person of the Father, nor the Person of the Holy Ghost are incarnate, but only the Person of the Son; yet we believe that the whole Godhead, and essence of the Father, and of the Holy Ghost is incarnate in the Person of the Son. This was affirmed by Christ, when he said, The Father is in me, and I in him.] joh. 10. 38. and John Baptist had said before, That God hath given him the Spirit not by measure,] joh. 3. 34. and St. Luke saith, that Jesus was full of the Holy Ghost.] and St. Paul saith, Col. 2. 9 In him Lu. 4. 1. dwelleth all the fullness of the Godhead bodily.] whereby it appeareth that the Dominion of Christ doth not in any wise exclude the Dominion of the other Divine persons▪ although St. Judas calls Christ the only Lord God, yet this word (only) doth not bar the Lordship or Godhead of the Father, and Holy Ghost; because, (as our good rule in Logic teacheth us) That Propositio exclusiva, non excludit inclusa. Next, concerning the Priesthood of Christ, he is said to be a Priest for ever, after the order of Heb. 7. 17. Melchisedech,] if for ever; then he must be a Priest in Heaven: but if so, than the Socinians tell us that Christ can not be the supreme God, because the supreme God can not be a Priest,] This cavil, I have met with before, and answered a Lib. 2. c. 15. out of Arstin, That Christ is a Priest, only as he is the Son of man, as incarnate, and Emanuel, but not as he is the Son of God, or God the Word, and so Prosper also resolved this doubt upon those words, Thou art a Priest,] b Prosper in Psal. 109. Non quatenus ex patre, sed quantenus ex Matre natus, est Sacerdos,] i. e. Christ is a Priest, not as he is the Son of his Father, but as he is the Son of his Mother. But we are further told by the Socinians, That Heb. 7. 1. p. ● 16. etc. Christ was not a Priest till he was dead, and that than his Priesthood began; that the expiatory, or satisfactory offering of Christ, was not performed on the cross, or on earth, but in Heaven] This they affirm, because they will not believe that our Redemption was wrought by the death of Christ, so blasphemously do they vilipend the blood of Christ: whereas indeed, the ultimate expiation or satisfaction consisteth in the death of Christ, answering to the very words of the Covenant, viz In the day thou eatest thereof, thou shalt surely die,] and therefore the Apostle Gen. 2. 17. Rom. 6. 23. saith, The wages of sin is death,] now, if Christ died for us on the Cross, he there also performed the expiation, and paid the ransom, for if the expiatory sacrifice were to be performed in Heaven, then must Christ have suffered death in Heaven; but the Apostle tells us that after his resurrection he dyeth no more,] This foul blasphemy Rom. 6. 9 is near a kin to that of Origen. which St. Jerom reports, a Hier. Epist. 59 c. 4. That Christ was to suffer in the Air, for the salvation of Devils, and to suffer in Heaven also, because we read of Spiritual wickedness in Heavenly places,] that so the inhabitants Eph. 6. 12. of all regions might be saved through Christ's passions, Thus he. It being granted that Christ is now a Priest in Heaven, it would be inquired of what order, or kind, his Priesthood is there in this we are certified that it is a Priesthood for ever; and that it is after or according to the Priesthood of Melchisedech, (that is) Christ is such a Priest in Heaven, as Melchisedech was on Earth, and therefore Christ in Heaven doth such Priestly acts, as Melchisedech did on earth. For Christ, whilst he was on earth, was a Priest, but here his Priesthood was Aaronical, i. e. like unto Aaron's Priesthood, because Christ did offer a bloody sacrifice, even his own body and blood on the Altar of the Cross, which he gave for a ransom for us, Mat. 20. 28. For a propitiation, Ro. 3. 25. for our Justification, Ro. 5. 9 for our Redemption, Eph. 1. 7. Col. 1. 14. to bear our sins in his own body, 1 Pet. 2. 24.] (that is) to undergo the punishment for our sins, paying the ransom of his own self for us, 1 Tim. 2. 6. This bloody sacrifice of Christ, was typified, and only signified by Aaron, offering the bodies and blood of Beasts. But the sacrifice of Christ on earth, was also unlike Aaron's; because Aaron offered beasts, but Christ offered himself; Aaron might not offer human blood, nor might Christ offer the blood of Beasts; whereupon it is said, Heb. 8. 4. That Christ on earth could not be a Priest, because he could not offer gifts according to the Law] (that is) he could not offer Levitical Sacrifices of Beasts as the Legal Priests did, because he was not a Son of Aaron, or of the Tribe of Levi. But he might and did offer his own humane blood, which was the Substance, whereas the blood of Beasts offered by Aaron, was but only the shadow. Therefore, they that tell us, that Christ may not be called an aaronical Priest, because he was not a Son of Aaron; may as well tell us, that he may not be called The Lamb, because he was not literally a Lamb, taken out of the Sheep-fold] The truth is this. As the Lamb was Ex. 12. 5. but the shadow of Christ's Passion, so the Priesthood of Aaron was but the shadow of Christ's Sacrificing Priesthood. This Sacrificing Priesthood of Christ ended at his death; so that he is not any more to be sacrificed; but his Melchisedechical Priesthood (and only that order of his Priesthood) must continue for ever. St. Austin saith of the jews a Aug. in Psa. 109. judaei vident jam periisse sacerdotium secundum Ordinem Aaron, & non agnoscunt Sacerdetium secundum ordinem Melchisedech.] This reproof toucheth, not only Jews, but Romanists and Socinians. The jews expect a restitution of their Temple, and Aaronical, or Levitical Sacrifices. Romanists say, Christ is daily Sacrificed on their Altars. Socinians say that Christ Offereth & Sacrificeth himself Com. on Heb. 9 v. 12. p. 168. in Heaven.] not considering that his Priesthood is only like Melchisedech's now, which was not a Sacrificing Priesthood; for, we find not that any Sacrifice was offered by Melchisedech on earth, neither may Christ our Melchisedech be thought in any wise to offer Sacrifice in Heaven: But of this more anon. If Christ, being in Heaven, doth there Sacrifice for us; it must also be granted that he there prayeth for us, because no Sacrifice can be rightly performed without prayer, but no good Christian may imagine that the mediation of Christ in Heaven, is by way of prayer; neither can we find in any form of prayers used by the Christian Church, that ever it was said Domine Jesus ora pro me,] Lord Jesus pray for me, was never said, nor never will be in any Church Catholic, therefore the Apostle when he mentioneth Christ's praying, writeth circumspectly, as it were on purpose to prevent this error, saying Heb. 5. 7. That in the days of his flesh he offered up prayers, thereby limiting the time of Christ's praying to be before his death. Indeed we find often mention, of his prayers on earth, by all the four Evangelists, but not one of them Mat. 14. 23. Mar. 6, 46. Luc 22. 32. joh. 14. 16. speaketh of any prayer of Christ after his resurrection; nor any Apostle mentioneth his praying after his Ascension. The Socinians would have us believe that Christ Sacrificeth, or prayeth in Heaven, because themselves do not believe that Christ is the Supreme God, for one of their arguments against his Godhead is this, That the Supreme God doth not pray. Therefore because Christ prayed, they say he is not God. This was an old cavil of the Arians, and was often answered by the Fathers, as I have partly shown before. One saith b justin Mart. n, 32. Quaest. ad Orth, Christus crebrius orabat ut inde homo esse appareret,] because (as another saith) c Theod. in Ro. 8. 34. ut Deus non perit, sed suppeditat. So Chrysostom answered d Chrys. Hom. 32. Antioch. Christus orabat ut homo, nam Deus non orat,] and Austin often e Aug. in Ps. 20. & Ps. 34. & Ps. 87. Secundum quod verbumest non orat, sed exaudit; humanitas interpellat Divinitatem, and again, Habes Majestatem ad quam oars, & humanitatem quae oret prote, orat verbum caro factum. and in another place, Christus oravit non secundum formam Dei, sed secundum forman servi.] i. e. Christ prayed, only as he was man, as he was made flesh, as he was in the form of a servant, his Godhead did not pray. But is prayed unto, etc. If it be demanded why Christ doth not pray in Heaven as he did on earth before his death? We answer, 1. He prayed before his death, because till then he had not paid our ransom by his precious blood and death. 2. Because he had fully satisfied the Justice of the Godhead before his Ascension, even to the utmost farthing; therefore after this satisfaction, there could be no need, or use of further praying. 3. When he ascended he took possession of Heaven, not only for himself or for his own proper humane nature, but also for, and in the behalf of his whole mystical corporation, and every member thereof: therefore now, no need of praying for that; for, neither do we petition for things that are already granted, and by us obtained and possessed. Our Saviour, after his meritorious life, and perfect obedience Active, and after his satisfactory death, and thereby his perfect obedience passive, whereby the Covenant and Law was fully performed and executed, had no cause at all in his own, or our behalf to petition, but might and did justly challenge Heaven as due to himself; and in him, to his whole body, and every member thereof. But then (if Christ do not pray for us) it would be inquired what the meaning is of those Scriptural words, which signify his acts and demeanour in Heaven, and seem to imply his praying; as when he is called a Priest, Heb. 7. 17. should not a Priest pray? So he is called our Advocate. 1 Joh. 2. 1. and our Mediator. Rom. 8. 3 4. 1 Tim. 2. 5. And he is also said to make intercession for us, Rom. 8. 34. To this we answer, First. For his Priesthood in Heaven, that it is a Priesthood only according to the order of Melchisedech, Heb. 6. 20. Therefore it must correspond to that Priesthood only, and no other: now, we find not any act of Priesthood performed by Melchisedech, but only Blessing of Abraham, Gen. 14. 19 for there is no mention of his praying, or sacrificing: Therefore the only Priestly act of Christ in Heaven, is blessing the children of Abraham; And this he doth not verbally, or affectionately only but really, and effectually, by pouring down manifold blessings, favours, and graces, and wonderfully protecting and supporting his Abrahamites, or Church, here on earth in all assaults and persecutions. Secondly. For his intercession. The Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 7. 25. which doth not signify any supplicating, entreating, or oral pleading for us, but only, that in Heaven he is for us, or standeth, and is present, or appeareth for us, as is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 9 24. i e. To appear in the presence of God for us, (that is) to be ready, and at hand to secure us, yet not by way of supplication; for his intercession is real, not oral; he claimeth Heaven as due to himself, and in him to all the memmers of his body mystical, and this by virtue of his obedience active, and passive; He there presenteth the first fruits, that is, his own holy body and soul which he took from man, as free from all matter of reprehension, immaculate, and innocent; because he was incarnate, he performed the Law, and suffered death for us, he overcame Death and Hell, and ascended, and sitteth at the right-hand of the Godhead; so that he is not now a petitioner for, but a possessor of, all glory, and power, and hath earned Heaven both for himself and us. It is said of him, Heb. 12. 24. That his blood speaketh better things, then that of Abel.] blood doth not speak literally or orally, but as Abel's murder did really require vengeance on Cain, so the blood of Christ doth really require acquitment of us, by his full satisfaction to Divine Justice, and this standing or appearing, is that, by which he is said to offer himself in Heaven, Heb. 9 25. Thirdly. When he is called an Advocate, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) 1 Joh. 2. 1. and a Mediator, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1 Tim. 2. 5. This Mediation and Advocateship of Christ in Heaven, doth not consist in verbal mediating, and pleading for us, as Advocates in Courts do; for the Holy Ghost is also called Paracletus, Joh. 14. 26. yet no man will say that he pleadeth for us verbally, or by entreating, Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 4. 6: and praying, no more doth Christ, because Divine Justice is not satisfied by praying; for if prayers, or verbal plead could serve our turn, than Christ's prayers on earth had been sufficient to have procured our Salvation, and so might have freed him from his bitter Passion, and Death. Indeed, before his Passion, he mediated for us (Precario) by the intercession of prayer; but now after the Consummatum est, that he hath performed all, that the Godhead required to be done, and thereby hath brought salvation for us, and fully paid for it; his Mediation, or Advocation is Authoritative, in Plenitude of power: so that now the presenting of his glorious Person in Heaven is a sufficient Advocate, his performance of the Law, together with his Passion & Death, are the Plea, and the tongues that effectually move for us, because the vigour and efficacy thereof is, and for ever will be looked on by the Godhead as a full satisfaction to Divine Justice, which Doctrine is singularly expressed by the great Apostle, Ro. 8. 3. Who shall lay any thing to the charge of Gods elect? It is God that justifieth, it is Christ that died, That is risen again, who is at the right hand of God, who also maketh intercession for us.] of which Right hand, we are next to consider. SECT. iv Of Christ's Session at the right hand of God, The difference between the right hand of God, and the right hand of the Father, with the abuses of that Article, why Christ withdrew to Heaven. Of the rebuilding of Jerusalem, and the Temple, of the jewish Monarchy, and their Pseudomessiah, or the great Antichrist. NO one Phrase in Scripture doth more express the Kingly, and omnipotent power of Christ in Heaven, and in Earth; then this of his sitting at, or on the Right hand of God; for the understanding whereof, I shall offer to the consideration of the Reader, the four questions following. First. What it is in Christ, that is so exalted,] To this, we say, That Christ consisteth of two ingredients, viz God head and Man hood, and that this sitting at the Right hand is not to be understood of his Godhead, but of his Manhood, as he is the Son of Man, the Son of David, the Son of the Virgin-Mother, for by this humane nature, he became passable, subject to poverty, hunger and thirst, weariness, injuries, buffet, scourging and death; therefore as by this part only, he is said to be humbled to death; the Death of the Cross, so in this part only may he be said to be exalted, for by his Godhead he ever was at the Right hand of God, and God over all blessed for ever. As he Rom. 9 5. is God the word, he can not be said to be exalted, but as the word was made flesh. It is our nature only, that the Son of God ennobled, and carried to the right hand of God; and we have showed before, that the prophecies of Christ's exaltation, were said only of the Son of David, that is, of Christ's humane nature, for otherwise he is not the Son of David. If it be said, that we may not separate his Godhead, from his Manhood, for this is to make two Persons of one, and was the heresy of Nestorius: To this we answer, That it is true, that the two natures of Christ, neither can, nor may be severed or divided asunder by any Real separation; but yet they may and must be distinguished, separated or abstracted, mentally, or Mathematically: as Schoolmen say) that is, we may in our mind consider one part alone, without considering the other, although both do really consist together, as a Mathematician, considereth the longitude of a body, without considering the matter of it. So we, in this exaltation of Christ, consider only his humane, or assumed nature. This is the judgement of the Ancient Church, delivered by Theodoret, a Theo. Dialog. ●●confu. Sede.] De homine Christo dicitur, i. e. That this Sitting, is meant only of the Man Christ. Secondly, Who it is that so exalted Christ. Whether the Person of the Father, only; or the Person of the Holy Ghost; or whether the Son exalted himself; To this we answer, that the whole Godhead, and every Divine Person therein; exalted Christ; even the Godhead of the Lord Jesus, exalted the Manhood of the same Lord Jesus; for, there is but one Godhead in all the Three Persons, therefore all the Three Persons exalted the humane nature of the Son; This truth, the Scripture often showeth though something mysteriously; for, David saith of Christ, The Lord said unto my Lord, sit Psal. 110. 1. thou at my right hand,] That is, The Godhead of the Son of God said to Christ, for David calls Christ, His Lord, only for this reason, because the Lord Christ was to be the Son of David, by taking flesh from David; for otherwise, how is not the Lord that said it, David's Lord; as well as the Lord to whom it was said? This is that Scripture wherewith Christ posed the Pharisees. If David call him Lord, how is he his Son? David Mat. 22. 45. calls Christ The Lord, in respect of his Godhead, but he calls the same Christ, his Lord, because he was to be the Son of David by his assumed humane nature; His Divine Nature was David's Lords; his humane Nature was david's Son. The same David had said before of Christ, God, thy God hath anointed thee with the oil of gladness,] The meaning is, that the Godhead Psal. 45. 7. of Jesus, was to be the Anoynter and the Oil and Unction of Jesus; and therefore the Godhead, is called his God, because the Lord Jesus, by his Godhead, anointed Christ, or, The Son of God anointed, and exalted the Son of Man. So Christ, on the Cross, said, My God, my Mat. 27. 46. God, why hast thou forsaken me,] Now did Christ speak to his own Godhead. The Son of Man spoke to the Son of God, which he therefore calls his God. The forsaking here mentioned is not so to be construed, or understood, as if now in this agony, his Godhead had quite departed from him, or, that the union of the Godhead and Manhood were then dissolved; far be it from us to think so; but the meaning is, that his Godhead did now expose, and give up, and deliver the Manhood to death, and left it to the will and fury of that People. The Godhead suspended, and withheld protection from the manhood, and did not send Legions of Angels to deliver him, although the Godhead was still united with the Manhood. Thirdly. At whose Right hand Christ is said to sit.] Whether at the Right-hand of one, or of all the Persons of the Trinity; This I conceive requisite to be examined; because all our Liturgical Symbols, or Creeds, mention Christ's sitting at, or on the Right-hand of the Father: which is certainly true, because every Person in the Trinity is the Creator, and therefore the Father of all Creatures, although only the Person of the Father is to be acknowledged to be Father of the Word, or Son of God. But yet, this Symbolical expression doth not so clearly declare this Mystery, as the words of the holy Scriptures do; wherein Christ is never said to sit at the right hand of the Father, but at the right hand of God: Now the right hand of God, is the right hand of every Person in the Godhead, and not only the right hand of the Person of the Father. So that the meaning of this sitting of Christ, must be this: That the humane nature of Christ is advanced to sit at the right hand of the Godhead, and so at the right hand, both of the Father and of the Son, and of the Holy Ghost: that is, The Son of Man is advanced to sit at the right hand of the Son of God; or thus, Man's nature, in Christ, is advanced above all Angels, and Archangels, and above all Creatures in Heaven and Earth, and under the Earth, and above all infernal powers, and that it is in honour, and power immediately next to the supreme Godhead. The misunderstanding of those words in the Creeds, which mention Christ's sitting on the right hand of the Father, hath occasioned a great abuse in men's apprehension; for, hereupon they ha●e Fancied Three Seats in Heaven, one for the Father, and another for the Son, on the right side of the Father; and (under both) a third Seat for the Holy Ghost, whereby they have advanced Christ, above the Holy Ghost; but we are well assured that it is both against our Christian Faith, and also impossible, that any one Person in the Trinity should be above the other because all are Coêqual; and it is as impossible that any Creature should be above God the Creator (for the humane nature of Christ is that which only is so advanced, and that nature, is a Creature) This abuse was foreseen by St. Paul (as may be thought) and therefore by him care was taken to prevent it, by those words, He hath put all 1 Cor. 15. 27. things under his feet.] that is, All creatures are by the Godhead, made subject to the man Christ: it follows: But when he saith all things are put under him, it is manifest, that he is excepted which did put all things under him,] (that is) Although all creatures are now under the Man Christ, yet neither the God head, nor any Person therein are under Christ, his Manhood is next in glory to God, but in no wise above him, or any Person in the Trinity. The Fathers also took notice of this abuse, and wrote against it. Origen. upon these words, Sat thou at my right hand,] adviseth a Orig. in Mat. Tract. 23. Ne describas sensibiles sessiones, aut Cathedras, & Sedentes humano Schemate Patrem, & Filium: est de Regno Christi,] and after him Austin tells us, upon the same occasion, b Aug. de fide & Symb. Tale Simulachrum Deo, in Templo Christiano collocare, vel etiam in cord, nefas est,] i. e. That we should not describe the Father and the Son, sitting on seats as men do, for the sitting of Christ signifieth only his Dominion, such a Portraiture in a Christian Church, or but in our very thoughts is unlawful. Thus they. Fourthly. What is meant by the right hand of God?] This phrase is not proper, but figurative, and mystical, because no person in the Godhead hath-hands, except the Son, who only is incarnate, and he it is that is said to sit. Therefore the right hand of God must signify, 1. Power. 2. Happiness. 3. Glory. Christ saith, Mat. 26. 64. you shall see the Son of Man sitting on the right hand of power,] The Psalmist saith, At his right Ps. 16. 11. hand are pleasures for ever more,] The Apostle R●. ●. 5. Eph. 1. 21. Philip. 2. 9 tells us, Christ is over all, far above all principalities and powers, That to him every knee must b●w,] This implieth a Kingly Majesty by the ceremony of bowing the knee. The full meaning is, that Christ is placed above all creatures, next to the Godhead, and hath fullness of Power, Happiness, and Glory. There can not be invented a better expression of Christ's glory, then by this phrase of the Right hand of God, for it implieth both a Sovereignty above all others, and yet a subordination to the Godhead, as Psal. 45. 9 Upon thy right hand did stand the Queen,] this, because the Queen is above all the King's people, but yet not above the King. So Solomon placed his mother on his right hand. 1 King 2. 19 When we say, Christ is subordinate to the Godhead, we must be understood to speak only of his humane nature; for when we speak of the whole person of the Emanuel, then with the Apostle we say, it is no robbery to affirm him to be Philip. 2. 6. equal with God. If he had been said to sit on the Left hand, men possibly might imagine some Creature higher than Christ, for whom the right hand was reserved; but this is the right hand, and highest seat, it can not be said to him friend, go up Lu. 14. 10. higher. Or if it had been said, as it is Act. 7. 56. That Christ was standing at the right hand of God,] without any other mention of his sitting, it might have been suspected, that he stood as a minister, or officer only: but this sitting implieth Authority, and Supremacy over all Creatures, for, To which of his Angels said he at any Heb. 1. 1●. time, Sat thou on my right hand? By all which promises I trust, it appeareth, that Christ is the Supreme Lord and King over all the World and all Creatures in Heaven and Earth, and therefore surely he hath a Kingdom on earth. If it be yet further demanded, why this Throne of Christ is not placed on earth, seeing the right hand of God, (that is, his omnipotent power) is every where, as well on Earth, as in Heaven; and why Christ did not continue his visible residence, and bodily presence here on earth, as he now doth in Heaven? To this we Answer. First. There is now no need of his bodily presence on earth, seeing he hath not withdrawn the Presence of his Godhead, of which he said Mat. 28. 20. I am with you always even unto the end of the World:] which Austin thus expresseth, a Aug. in joh. Tract. 50. Corpus coelo intulit Majestatem mundo non abstulit, nam secundum Majestatem, semper nobiscum est, i. e, though his body be absent, yet his Godhead, or Majesty is with us, which is the most noble part of Christ, for therefore; Divines call his Godhead, his Majesty; because this word signifieth the supremacy: Majesty is the Title of the Supreme Magistrate, we say, The King's Majesty; and so when the supremacy was in the Consuls at Rome, and when it was in the People, than was this title given to each respectively: we read both of b Tul. Orat. Majestas Consulis, and Majestas Populi. The God head of Christ is his Supreme Majesty; for, The head of Christ is God,] 1 Cor. 11. 3. And yet his body which is in Heaven, is not divided, or separated from his Godhead which is with us, for his Divine and humane natures are eternally and inseparably united, and jointly govern all; as the body of the Sun is in the Firmament of this material Heaven, yet by his influence, and beams moderateth the seasons on earth, and so doth Christ, (though bodily in Heaven) by the influence and beams of his Majesty, govern all things here below. Secondly. Christ himself gave a reason of his withdrawing from Earth, ●oh 16. 7. It is expediert for you that I go away, for if I go not away, the Comforter will not come unto you,] This he said, not as if he could not on earth give the Holy Ghost, but because the infirmities of men would not be in a capacity to entertain him so as they should, for he gave it before his ascension but their minds were otherwise busied; They were so fond of his bodily presence, that they thought nothing could be done to them for their benefit, without it, for they dreamt of his Earthly Kingdom, even just at his ascension, Act. 1. 6. as Jews, and Millinarians now do; this earthly monarchy so filled their thoughts, that they were not capable of the Comforter, they thought Christ could not reign except his body were present, so that his Godhead was not considered, but altogether neglected. The holy Woman Martha greatly erred in this very thing, when she said, Lord if thou hadst been joh. 11. 21. here my brother had not died.] as if Christ could not cure him, or raise him except he were bodily present. To cure them of this fond conceit, Christ withdraws to Heaven, as a Mother withdraws her presence from a too fond Child, and as light and food are sometimes withheld from Frantic men for their good, for this cause, it may reasonably be thought, that Christ performed some miraculous cures on earth, when he was not corporally present, thereby to teach men the omni-presence of his Divine Spirit; for so, he cured the Centurious Servant, not going to Mat. 8. 13. joh. 4. 50. the place where he was, and also the Noble man's sick Son, although he did not go down to him at Capernaum, as the Noble man desired. To these reasons, many other are added by Divines which are frequent and obvious in their writings, I shall not need, here to rehearse them. These premises being true, and all of them matters of Faith, it may be wondered that any Christian should dream of removing the Court Royal of Christ from Heaven to this base, and beggarly earth; Faustus the Manichean thought more honourably of Christ then so, and said, a Aug. count. Faust. l. 20. c. 2. Mat. 17. 20. That the Son of God resideth in the Sun; therefore the Manichees adored the Sun. They who can believe this monstrous Article of Christ's removal, to dwell upon this earth, have need of a greater Faith then that which can remove Mountains. And yet I do not think it unprobable, but that before the end of this world, there will be some such thing attempted, as Jews and Millinarians fancy, concerning this Earthly Monarchy of Messiah: the Jews possibly may be congregated to their old country; Jerusalem and the Temple there, may be rebuilt; and that People may be the most potent upon earth; Their Captain, or Leader that shall so congregate them, may by them, be thought, and believed, to be their long-expected Messiah. Those Christians that then shall join with the Jews, and their Leader, may be thought by themselves, and by the Jews to be Proselite-Saints, and so together they may have a Sovereignty over all other worldly Princes. These things are not impossible. But then, when this attempt shall rake effect, their great Captain will not be the true Messiah, or Christ, but a Pseudo-Christ, such as the Jews have often heretofore been abused by; nor will this Monarchy be the mild and righteous reigning of Christ (whose Kingdom is not of this world) But verily it will be that, which the Primitive Christians so much feared; even, the Bloody, Tyrannous, and formidable raging of the Grand Antichrist, so Origen thought, b Orig. in Mat. Tract. 29. The desolation of Jerusalem must last till the consummation of the World. Si aedificabitur, Templum aedificabitur illi qui extollitur supra omne quod dicitur Deus, i. e. If Dan. 9 27. 2 Thes. 2. 4. ever the Temple of Jerusalem be rebuilt it will be for him, that extolleth himself above all that is called God. Thus he. The Monarchy of Antichrist (whensoever it comes) must be set up by the sword; His Palace Royal, and Hypocritical Temple must be built in blood. Our own c Fitzstephen. Stow. Speed. Historians tell us that the Tower of London (built by the Conqueror) was cemented with Lime, tempered with the blood of Beasts; But this Babel must be cemented with the blood of men; and the Tyrant himself will be such, as the crafty, and cruel Emperor Tiberius is described to have been. d Suet. in Tib. c. 57 & 59 Lutum sanguine maceratum, i. e. a Lout; like clay, tempered with blood, of whom also it was foretold, Regnabit sanguine multo, i. e. that his reign would be bloody; so will be the dominion of the Grand Hypocrite, who will be, not only a bloodsucker, but a blood-supper, a man of blood, a destroyer, and drunken with blood. The primitive Christians did so conceive of this Pseudo-Christ; or Antichrist, and therefore they prayed for the continuance of the Roman state (though persecutors) because they thought, Antichrist could not come till that state was dissolved, and they also prayed, e Tert. Apol. c. 32. etc. 39 Pro mora finis,] i. e. That the judgement of the world might be deferred, because Antichrist was not to come till the day of judgement was near at hand; for they feared to adventure the perseverance of their Faith to the trial of such cruel forces. The apprehension of the persecution of this Antichrist, inclined some to think. that it should be Nero, raised from the dead as f Aug. de Ci. vit. lib. 20. c. 19 Austin reports. So chrysostom thought, g Chrys. Serm. de 2. Adventu. Christi. That St. Paul meant Nero by those words, 2 Thess. 2. But Theodoret affirmed that this Last, and greatest Antichrist shall be the Devil appearing in the sha●e of a man and pretending himself to be the Messiah, h Theod. Haeret. Fab. l. 5. In the mean time, as there have been before, so there will be yet many Antichrists, who will outwardly profess Christ, as members of the Church, as Austin saith a Aug. in 1. E. pist. joh. Tract. 3. Multi Antichristi intus sunt, nondum foras exierunt. Such are by St. Bernard called, Christiani Antichristiani, i. e. Antichristian Christians (of which sort more anon.) Finaly, as all Petty-Antichrists have had preachers suborned to deceive, and misled the vulgars', so also will the Grand Antichrist St. Jerom called Sabinianus, who was an Adulterer, and a scard●lous Deacon, a Hier. Epist. 48. Novum Apostolum Antichristi, i. e. a new Apostle of Antichrist. Prosper saith as much of the Great Antichrist, b Prosper de Promise. p. 3. c. 11. 13. Antichristus habebit suos praecones mendacii, & pseudoprophetas, i. e. That he will have his false Prophets, and Preachers of lies. St. Jerom further addeth, That Antichrist will assume to himself a Legislative power; for, those words Ps. 9 20. which the English renders, Put them in fear O Lord,] B Jerom & Austin read, Constitue, Domine, Legislatorem super eos.] that is, saith he, Set Antichrist over them, for he will be, c Hier. in Psal. 9 Lator legis malae Doctrinae,] i. e. a setter up of false Doctrine by a Law. SECT. V The signification of the Jewish Feast of Atonement, and of the High Priests entering the Sanctum Sanctorum, and of the Mercy-seat, Sprinkling of Blood, Scape-goate, and Jewish Sacrifices, why God disliked them. The signification of the Altar. Of the Jewish and Christian Liturgies. THere is yet another passage in this History of Christ in Heaven, to be examined, and that is, concerning the correspondency of Christ's entering into Heaven, with the Jewish High Priests entering, and demeanour in the Sanctum Sanctorum, (that is) the most Holy place of the Tabernacle, or Temple. This we are compelled unto, because both the English and Latin Commenters on the Hebrews, according to the Doctrine of the Socinians, often tell us, a jonas S●hlicht●ngius in Heb. 9 2. Manifestum est, Pontificis nostri oblationem, & Sacrificium, non in cruse, said in Coelo peractum esse] which our English Translating commenter, thus renders, It is manifest, that the offering, and Sacrifice of Christ was not made upon the Cross, but was performed in Heaven,] By these words, they would have us believe, that because the Jewish High Priest carried, and presented the blood of Beasts in the Sanctuary. Therefore Christ must carry his own blood into Heaven, and there, continually offer, and Sacrifice. It seems they do not believe, that the Passion, and Death of Christ, finished upon the Cross, was a sacrifice sufficient to redeem them. What the intent, meaning, and signification of the Jews, High Priests, so entering into the earthly Sanctuary, was; we shall better apprehend, by a diligent consideration of the ceremonies performed by the said Priest, in that great, and solemn Festival of the Jews, which is called The Feast of Atonement, described Levit. 16. and applied to Christ, Heb. 9 12. for in that Feast was the great mystery of man's Redemption described by a type, figure, shadow, and Holy Scene, as will appear anon; which Feast was therefore called a Sabbath, and rest, Levit. 16. 31. vers. 31. and was kept on the 10. day of the seventh month, (our September,) Levit. 23. 27. Philo and Josephus both Jews, call this Feast, only, the Fast, but the Scriptures and Christians have other names for it, whereby the meaning thereof may be discovered. It is called, The Expiation. The Reconciliation. The Propitiation and The Atonement. I. Expiation.] This word signifies, purging, purifying, hallowing, cleansing, appeasing, delivering from the guilt of sin, and restoring him to a State of Piety, who by transgression hath fallen into a state of impiety. This Festival was therefore called the Feast of Expiation, because therein was Typically showed, the means whereby sinful man was to be restored to innocency and to be quitted, and purged from the guilt of sin. II. Reconciliation,] This Feast was so called, because therein was figuratively showed how sinful man is to be Reconciled to his offended God. III. Propitiation,] it was so called, because it typically showed who it is, by whose mediation, and intercession, the Godhead is made propitious, and favourable, and by whom we are ingraciated with God, or, who is the Proportiation for our sins, of whom we read, 1 John 2. 2. iv Atonement,] This is our English word by which that Feast is called, which doth singularly express the intent, and meaning thereof. It signifies our uniting or reuniting with God. God, and man, are by sin, set at odds, and made two, or at variance, as Coelius a Choleric Orator in Seneca, said to another, a Sen. de Ira. l. 3. c. 8. Dic aliquid contra, ut Duo simus,] But this Type shows how the disagreeing parties may be agreed, made one, or set at one, and reunited, for this word Atonement signifies that which the Latin word Vnitas doth, viz. the At onement, or making one, of those who before were differing and at odds. In this great mysterious Festival, many circumstances are very considerable for the business now in hand. First. The High Priest was to enter into the Levit. 16. most Holy place, alone, none with him, Leu. 16. 17. This was, to teach us that Christ alone is he that taketh away sins, and worketh our expiation, reconciliation, and atonement or reunion with the offended Godhead. Secondly. The High Priest went not into that Sanctuary, until the Sacrifical beasts were killed, one for the Atonement of the Priests, and after, the other for the Atonement of the people, and their blood respectively taken, vers. 11. 15. So Christ, did not actually expiate us, but by his death, and blood, shedding his own blood. Thirdly. The High Priest presented two Goats before the Lord, vers. 7. One was killed, the other was kept alive. v. 7. 13. Both the Goats represented Christ. That which was killed at the Tabernacle, signified, that the benefit of Christ's death was tendered, and offered to the Israelites, or people of the Tabernacle. The other, which was reserved alive, and sent away into the wilderness signified that Christ, with all his efficacies and benefits should by his Gospel, be sent and tendered, and presented to the Gentiles, or Nations, who in the Scriptures are often called the Wilderness, and Solitary place, or desert, as Isa. 35. 1. For, in Christ all the Nations of the earth are to be blessed, Gen. 18. 18. The gathering of the people, (expectatio gentium) shall be unto him, Gen. 49. 10. he was to be a light to lighten the Gentiles, Luc. 2. 23. And Christ himself professed that he hath other Sheep which were not of this (Jewish) fold, Joh. 19 16. Some Expositors (as Theodoret. and Both the Glosses with Lyranus) have thought, that this Hircus Apopompeus, i. e. the Emissary, or Scape-goat, signified the Godhead of Christ, which could not die. But this exposition can not possibly agree with this type, nor, indeed, with the Analogy of Faith: because, the sins of the people are said, to be laid on this Scape-goat, Levit. 16. 21. Just, as it is said of Christ, The Lord hath laid on him the iniquity of us all, Isa. 53. 6. This is not true of the pure Godhead of Christ, upon which our sins could neither be laid, or imputed, nor could the pure Godhead expiate, or satisfy Divine Justice because it could not die, If the Son of God, or the Word, had for ever continued in his pure Divinity, and had not been incarnate, he could not have taken away the sins of the World: For it was man's nature that was peccant, therefore the Son of God took upon himself that nature, to destroy sin in the flesh; The work of Redemption was confined to the Seed of the Woman, to the Son of Man, and to the Lamb of God: St. Peter teacheth us, that Christ bore our sins in his own body, 1 Pet. 2. 24. And St. Paul often, That therefore God sent his Son in the likeness of sinful flesh,] Rom. 8. 3. That he Rom. 8. 3. hath abolished in his flesh, the enmity,] Eph. 2. 15. That he hath reconciled us in the body of his flesh through death,] Col. 1. 21. 22. That we are sanctified through the offering of the body of Jesus Christ. Heb. 10. 10. This Scape-goat was to be sent into the wilderness (the Gentiles) by a fit man] Levit. 16. 21. That is, Christ was to be delivered and made known to the Gentiles, by such men as are fitly qualified, and enabled with endowments to teach the Gentiles in the mysteries of Christ. Our Lord himself gave Apostles, Prophets, Eph. 4. 11. 1 Tim. 2. 7. Evangelists, Doctors, St. Paul styleth himself a Doctor, or Teacher of the Gentiles, these were Fit men indeed: Verily, they are too blame, that send unfit men, and blind guides to carry Christ to the people. Bishop Goodman lately affirmed in his book, that of his own knowledge some in these times have been sent to preach Christ who (though not bodily blind) could never write, nor read. It is reported of the learned French Divine Pet: du Moulin, that he heartily wished, that the French King would grant him a general licence to preach, though it were with a condition of preaching in a Fool's Coat, this condition is now performed, for many in these times preach in a fools coat, (if their coats be their own.) Fourthly. The High Priest was to carry the blood of the sacrifice into the most Holy place, and to sprinkle it on the mercy seat seven times,] Levit. 16. 14. This is the principal ceremony of all, and teacheth us the full intent, and purpose of all the Jewish Sacrifices, and how, only, they could be useful, and beneficial to the Jews, and to us also; and how the true, and substantial Atonement, or reconciliation of God with man was to be made. For, The Mercy Seat signified, and represented the Body of Christ, the Messiah; it was therefore called the Mercy Seat, because in Christ only, the Godhead doth acquiess, and rest fully pleased, and satisfied, and in him only expresseth the grand mercy of remitting our sins. It was called the Propitiatory, because by Christ only, the Godhead is reconciled, and made propitious to man; 'twas also called the Oracle, because, as God spoke to Moses from this Mercy Seat, Numb. 7. 89. So he intimated thereby that in after times he would speak to us by his Son, as is said Heb. 1. 2. and by the same Godhead we are commanded to hear him, Mat. 17. 5. Upon this Mercy Seat was the blood of those Piacular Sacrifices to be sprinkled,] This signified, that all the Jewish Sacrifices, and blood of beasts, were not of any value, or force at all to acquit, and redeem man, but only as they related to Christ, as shadows, and representations of the blood of Christ, that the blood of beasts did not at all propitiate of themselves, until they were reduced, and by Faith brought home to Christ; so that those Jews which offered the blood of beasts, without the faith of Messiah, and looked no further then upon the beasts only, nor did consider and believe, that the Messiah was to pour out his own blood for them, and that those Sacrifices were ordained for none other end but to acquaint them, and daily put them in mind of their redemption by the death of their Messiah, and so to nourish continually their Faith, and hope in him: Their Sacrifices were vain. For the Jewish Altar represented the Cross, and the Sacrifices thereon signified Christ; the word Altar was used for the highness of it, (ab altitudine,) God did therefore appoint them to Sacrifice on a plat raised higher than the common ground, because it might adumbrate Christ lifted up on the Cross: So that those Jews who in their sacrificing did not by faith consider this, sacrificed no better than the Heathens did, and upon this very reason God condemned their sacrifices, and moreover professed that they were odious unto him: for so he saith, I have no delight in the blood of Bullocks, Isa. 1: 11. 13. bring no more vain oblations: He that killeth an Isa. 66. 3. Ox, is as if he slew a man, he that sacrificeth a Lamb, as if he cut of a Dog's neck, or, as if he offered Swine's blood, or, as if he blessed an Id●l.] for although these Jewish sacrifices were appointed by God, yet are they rejected by the same God, because a Isychius in Levit. Judaei tantum literam considerabant,] The Jews did not sacrifice with the faith and consideration of Messiah, to be the Grand Sacrifice; They considered only the bare letter, and outside in the precept of sacrificing, without consideration of the Spirit, and meaning thereof. Therefore the Psalmist saith, Sacrifices and Offerings thou wouldst Ps. 40 6. not,] that is, God would not have them to be considered for any worth, or efficacy in themselves, as if they were the ultimate duty, and perfect performance of that precept of sacrificing, whereas, indeed, those sacrifices were of no worth at all, except only as they related to Christ. This St. Paul clearly declareth, It is impossible that the blood of Bulls and of Goats should take away sins. It follows, But a body hast Heb. 10. 4. 5. thou prepared for me: that is, The Son of God assumed his body, or flesh, from us, that therein he might perform the grand sacrificing for sin. Hence it is, that the blood of the Jewish sacrifice was to be sprinkled on the Mercy seat, that is, on Christ, for what else can be the Seat of the Mercy of the Godhead but only Christ, in whom only God is appeased, satisfied, and well pleased. In a word; No blood could satisfy the Justice of the Godhead, and reconcile God to man, but only that blood which was sprinkled on this Mercy Seat, viz. on the blessed body of the Son of Man. The blood of the Sacrifice was to be sprinkled seven times on the Mercy Seat,] Leu. 16. 14. This signified, that the blood of Christ made a perfect reconciliation, and was sufficient to expiate, for all times, and ages, from the beginning of the world, to the end thereof; because all times are included in this number of seven; there are but seven days created; All times are but those seven days reiterated. As the Jewish Sacrifices were instituted, only to be a representation of Christ's Sacrifice, so our Christian Sacrifices of prayers are an aftermemorial thereof, for we ask, petition, and pray for all things, in, and through Jesus Christ our Lord. The Jewish Liturgy was only Sacrifice. The Christian Sacrifice, is only prayers, those are the calves of our lips. The Jews were limited to a certainty, and set form of Sacrifices, they might not sacrifice any beast, but only of the Neat, Sheep and Goat, nor any foul, but only Doves. None other beast, though never so great or precious, not an Unicorn (if any were) not an Elephant, nor any other foul, not an high neckt Swan, nor a proud Peacock. The Church Catholic in correspondence thereunto, had their limited liturgies, and set forms of public prayer, as we find in all ages since the days of the Apostles, none might publicly in the Congregation offer the stang, or wildfier of his own fancy, but was confined to the form prescribed, that so the congregation might knowingly join therein. No such thing, as long, tedious, Elephantine, and tautological Orisons practised, as of late, as if men on purpose slighted the advice of Christ against Pharisaical long prayers, Mat. 6. 7. & 23. 14. This by the way. Now for conclusion of this question concerning the correspondence of Christ in Heaven, with the High Priest in the Sanctuary, I desire the learned Reader to peruse the whole passage in that great Festival of Atonement, described Levit. 16. and then judge whether there be any mention at all, of the High Priests Sacrificing in the Sanctum Sanctorum; he will find that the Sacrifice was by him offered, not within, but without the sanctuary, at the Great Altar; so was the Sacrifice of the body and blood of Christ offered, not within the Sanctuary of Heaven, but on the Gross, which was his Altar on earth; the denial whereof containeth more poison, than a plain Christian is ware of. If our Commenter had been contented to affirm only this, That Christ presenteth his holy body in Heaven, which was besprinkled with his own blood here on earth, we would willingly agree with him therein; for certainly his Passion on earth is, and ever will be looked on in Heaven, and considered by the Godhead, as a full satisfaction, and expiation for all his members, and will ever be present, and fresh in the sight of God. For if Christ had not fully satisfied the Divine Justice, and paid the full price of our redemption at his death; he could not have ascended into Heaven, nor sat at the Right Hand of God, but must still have been held in Prison by death as other dead men are; because he was indebted by the Covenant, as being a surety for man: But now, that our surety is freed, and out of Prison, there is no doubt, but that the debt was fully paid before his releasement. This is all that I shall need to relate concerning the History of Christ in Heaven, for if all could be written, (as St John said of him upon Earth,) The World it joh 21. 25. self would not contain the Books. By what hath been said, I trust the Reader perceiveth, That neither the Intercession, nor Advocateship, nor Mediatorship, nor Priesthood of Christ in Heaven, doth in the least, derogate from his Almighty power, and Sovereignty both in Heaven, and Earth. For, his Priesthood there, is Melchisedechical, and that was a Royal, or Kingly Priesthood. I fear, that I have wearied the Reader in this long Chapter; which though I have marked for the Tenth, he may justly call it Caput Decumanum. CHAP. XI. More, of Millinarism, of the dreadful consequences thereof, of new Saints, and the new Elect, and new Meek, that these Titles unduly placed, are abuses of the Holy Ghost. The Conclusion. BY what hath been said, the Reader may in part perceive, what evil consequences attend this Millinarian Doctrine, even to the denial, of the eternal Kingdom of the Son of God in Heaven; and verily, if it take place, it probably may extend to the demolishing of all earthly Monarchies, and to the dissipating and levelling of most private men's interests, and taking away properties of Estates, and that Meum and Tuum, which hath been so much agitated, and instead thereof (as one said) to bring in a Suum, that is, to settle all earthly goods and possessions, upon those men, that call themselves Saints: and which is worse, upon the Millinarian principles, it may proceed to the bloody Massacres of many millions of people in the World, and at best, to the vassalage, and slavery of those that escape death; which will be a woeful restitution of the long expected liberty of the Subject, and such as Plutarch observed at ●lut. in vita ●yllae. Rome: that after the outrageous fury of Marius, when Sylla succeeded, the people saw there was a change, but yet no freedom from oppression, but a proceeding from naught to worse, and as one saith a Terent. in Heaut. Deteriores omnes sumus licentia, as if some men did construe this liberty, to signify a licentiousness for one party to do whatsoever they please against another, and to quite themselves from all subjection to Magistrates and Laws, both humane and Divine, such revelling, and domineering will not become the mild Kingdom, and easy Yo●k of Christ, nor can such hard taskmasters be accounted reigning Saints; but Saints Rampant, nor can the exorbitant litenciousness of one party, be called public liberty. Upon those words, Psal. 119. 125. I am thy Prosper in Ps. 119. Servant] Prosper thus confesseth. Neque enim mihi bene cessit, quando esse volui liber meus, & non servus tuus.] i. e. That it never was well with him since he would take his own liberty, and not be Gods Subject. We now perceive the reasons, why some Preachers have heretofore taught the people. 1. That wicked man have no right to the Creature. 2. That God cannot see sin in the Saints Gangrene. haer. 43. 52, 153. that know themselves to be in Grace. 3. That Christ shall live again on this Earth, and put down Monarchies. 4. That all the Earth is the Saints. 5. That with them, there ought to be a community of goods; (be like, they so expound the Article of the Communion of Saints.) Now we can guests at the cause, why we have of late such a numerous Canonization, and Apotheosis, or Apocolocyntosis of Saints; for if all the Earth must be in the possession of Saints only, what Earthly man will not at least pretend to be a Saint, although in old time, as Theodoret tells us, men called Saints, b Theod de Curio Graec affe. lib 3. Luc 4 6. Hagios, quasi Ageos: because they were not earthly minded. If Satan had not lied, when he said that all Kingdoms of the World were at his dispose, he might have hired a great part of mankind to stand for his designs, but Satan's rewards of his Servants are in another Kingdom: indeed, one of the Roman Saints. (St Francis) was voted at Rome, to that place in Heaven, which Lucifer lost; but if this Millinarian Tyranny be put into practice, some for their great deserts may hereafter dispute with Beelzebub, for the upper hand in his infernal principality; for as there are many Saints in Heaven, which are not registered in the Catalogue of Saints on Earth, (as Erasmus said) so Mr Fox reporteth, (as the saying of St Jerome) that many are reverenced for Saints on Earth, who are now tormented in Hell; when our English Becket was Sainted at Rome, one Rogerus, a Norman, at a disputation in Paris, concluded that the said Becket (for Speed in Hen. 2. his rebellion) was damned; so Bellarmin reported out of a more Ancient Writer. (Sulpitius) that one who had been a long time worshipped as a Saint, did by an apparition confess that he had been a great Robber, and that he was executed Bell de Sanct. To 2 lib. 1 c 7. for his villainies, and that he was damned. This new Sainting is but an imitation, and revival of an old Heretical Policy, of magnifying those men, or things, that might conduce to the advancement of their false Religiosities; So we read that the Heretics called a Epiph. Hae ʳ 38. Caiani, Sainted, and honoured Cain, because he prevailed against Abel so, as to kill him; for by this Success, they pretended, that Cain was fovourred, and assisted by that God, who was stronger than the God of Abel: The same heretics did also honour Judas as a great Benefactor to mankind, because he had betrayed Christ to death, as in order to the redemption, and salvation of man. There were also some Gnostics, who proceeded so far as to worship a very Serpent in honour, and memorial of that Serpent which (they said) was the Author of knowledge, or new-light to our Mother Eve, yet these also called themselves Christians, but the Church called them Ophitae, i. e. Serpentarians, and so the Manichees, most blasphemously affirmed, that the Serpent which deceived Eve was Christ, as b Aug Har. 17. St Austin writeth, at which strange blindness or impudence, he wondered and said c Id cont. Faust l 15 c 9 O Haeresis Eb●ia, sed non vino, i. e. that it was an heresy, drunken, but not with wine. But these Heretics had a fifth Gospel, which they called d Epiph haec. 38. The Gospel of Judas, out of which surely, they learned these unwholesome Doctrines. Those Manichees, were a Sect, of as ill Doctrine, and as bad demeanour as any, for they taught, that there are two Gods, one good, the other bad; and they forbade any relief, (even to bread, and water) to be given to any indigent people, except they were of their own Sect: yet these Manichees had their Saints also, whom they called Electos, and Electas; by the same token, that in the night of the Manichean Vigils, when certain Women met in a room to keep those wakes, than came the Electi Manichaeorum, Aug. de Morib. Manich. l. 2. c. 19 and one of them put out the light; then was one of those Woman forced and ravished in the dark; she knew not by whom, of such Elect the Scripture speaketh, where mention is made of the Chosen Charets of Pharaoh, Exo. 14. Ibid de Temp. Serm. 90. 7. and of the Election of Judas, John 6. 70. they were Elect; the first ad malitiam a Diabolo, the second, Ad tentationem, per Diabolum, as Austin saith. There is also now a days a dangerous Ibid in Ps. 55. flattery practised in ascribing the title Elect to some Women, or Widows, that are rich (you may be sure) although as yet no signs of God's Election have appeared in them, but the contrary; St Paul describes holy Widows, by 1 Tim. 5. trusting in God,— continuing in Prayer night and day,— well reported of, for good works;— lodging of strangers,— washing the Saints feet,— relieving the afflicted, etc. But these Flatterers place that salvation of Elect Lady quite contrarily, on malicious busy-Bodyes— on the afflicters of good and innocent men, for which they both labour, and rejoice,— on such as wax wanton, and are of ill report, and live in pleasure, of such St Jerome writeth to the noble Virgin Eustochium, e Hier. Epi. 22. cap. 6. Plena adulatoribus domus— clerici ipsi— precia accipiunt Salutandi— vident sacerdores suo indigere auxilio hinc eriguntur in superbiam— Castae vocantur, and Non●ae, & post caenam dubiam Apost●los somniant.] i. e. Their houses are frequented by Flatterers, some needy Clerks take pay of them for the Salutes-poor Priests, make then so proud, that they must be called , and very Nuns, and although they feed high, and deliciously, yet (in opinion of their Holiness) in the night they dream of the Apostles, (as if they appeared to them in visions) Thus he. Such as these are to be exhotted, to make their Election sure to themselves, by an Holy Christian, Charitable, and innocent conversation, rather, then to suffer themselves to be flatteted into Hell, by such Selfended Hypocrites. It is surely a great abuse, and blaspemy of the Holy Ghost, who is the Author of all Sanctification, to fasten the appellation Saint, upon such persons as have no holiness in them, except Covetousness, Rapine, Malice, Envy and Hypocrisy may be called Sanctifying graces: That Scripture which our Millinarian Saints allege for their right to worldly possessions, will in no wise fit them, Math. 5. 6. The Meek shall inherit the Earth.] It is confessed hereby, that inheriting Saints must be meek, it would be examined what the word meek importeth, and also what Earth or Land is there meant. 1. Meek signifies those that are mild, gentle, patiented, and peaceable, therefore not the furious, cruel, bloodthirsty, and war-making man: Blessed are the Peacemakers, Mat. 5. 9 Mar. 5. 5. Lu●. ●. 30. but variance and strife are the works of the flesh, Gal. 5. or of the Devil, as himself confessed, that his name was Legion, Marc. 5. 9 where, a Latin Word is used in the Greek Text, alluding thereby to the Roman Legions, as may reasonably be thought. 2. The Earth, or Land there promised is not the Low-Country of this Earth, for this is a Aug in Psal 26 Terra morientium. i e. the Land of the Dying, but it is the Land of the living, Psal. 142. 5. True Saints know that they have no continuing City here below, but their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. that Phillip 3 20. commonwealth, Kingdom or Country whereof they are to be inhabitants is Heaven, and that is their Land of promise. Neither will that Pharisaical, or comparative righteousness amount so high as to Sanctification, such as, God I thank thee that I am not as other men:] The non-Saints are accused as being Luc. 18 11. Swearers, Cursers, Drinkers, and cruel man-slayers; and the Saints are also recriminated for as great Crimes: but here, an Aposiopesis is necessary: There is a sin which in Scripture, is called b Gen. 18 20. Peccatum Clamans, i. e a crying sin, but in other Writers, the same sin is called Peccatum mutum, and c Isych in Levit l 5 c 18 ineffabile, i. e. the dumb sin; which perhaps may be reproved impune when those man are dead who will not endure the reproof thereof whilst they are living. Great sins there are, doubtless, on both sides: St Jerome thus writes to Sabinianus his accuser, d Higher Epi 48. Nunqnid vitia mea, virtutes tuae sunt? mecum age paenitentiam.] The vices of one party, are not the virtues of the other; therefore 'twere best for both to amend. But yet the sins of those that profess such great holiness, are more abominable in them, then in others: and especially when they are dogmatically asserted, as if they were warranted, and approved by God; St Jerome mentions, a Hier. Epi. 22. Virgil Aen. 3. Sanctam Superbiam; and in the Poet there is Aura sacra fames, i. e. holy covetousness. The Pelugians twitted the Cat holicks as if they taught, b Aug count. jul l. 6 c 6. Piae frauds, apud Ambros de Jacob, lib 2: c 3. Concupiscentiam sanctificatam, but falsely; for no outward profession of Saintship can Sanctify Rapine, Murder, Sacrilege, and the like; but these sins are represented far worse in the sight of God, when they are found in professors of heavenliness, and mortification. It is said that the Fox will fain himself to be dead, c Epiph. in Physiol. c. 19 that so he may catch and deavour birds that come within his reach, and we know what great mischiefs have been acted by some seeming mortified men, even to the deavouring of the Estates of Orphans and Widows, when they have been trusted as fiduciaries; We read of a foul d Aug ad frat in Erem. hom. 48. found in a dead man's Skull, and of late we are informed, e Mr Hoels Epist. that a Serpent was found in the heart of a dead English man; an ill sign, (as that learned and industrious Gentleman thought) of venomous, and Serpentine designs in the hearts of some seeming-mortified men; that is the sin which the Apostle calls, Ephes. 6. 12. Spiritual wickedness in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) heavenly places. Astronomers tell us of a Serpent in Heaven, and of the Head, Eph 6 12. and Tail of the Dragon there; So doth the Apocalypses mention a Dragon seen in Heaven, Rev. 12 3. whose Tail arow the third part of the Stars of Heaven. Surely no under-moon, earthly, or under-earth plot is so likely to take effect, as an Heavenly pretence, and Holy wickedness; as one saith. — Parva sunt mala Sen. in Medea. Act. 4. Et vile telum est, ima quod tellus create; Caelo petam venena,— Descendat Anguis, etc. How easily are poor people deceived, when Satan appears like an Angel of Heaven, or like an Holy Prophet, and in the mouth of his false Prophets a Zech. 13. 3. speaketh lies in the Name of the Lord?] how plausible are the promises of Reformation of Religion in Doctrine and manners, and this with a Sacred Covenant, with solemn fasts and humiliations? how acceptable is the expectation of the extirpation of Popery, and superstition, of the establishment of a learned, Godly, and painful ministry, of the propagation of the Gospel, and of new light? But how will men be deceived, if instead of new lights: they must have lightnings, and the Sons of lightning instead of the Sons of Thunder; Thunders do no harm, lightnings do all the mischief; Christ saith, I beheld Satan as lightning, Luc. 10. 18. fall from Heaven: new lights in Heaven, or new Stars, are false Stars, and but blazing Comets, which Wisemen say, do always portend Calamities; we have many true Stars fallen, or drawn from Heaven by the Dragon's Tail, as if that particular sign of Christ's coming to judgement were already fulfilled: St Jerome calls the Apostles b Hier. Epi. Exeget. 14●. Excussores, from those Scripture passages, Mat. 10. 14. and Act. 13. 15. Never in this Land were seen so many Reverend, Godly, Learned, and truly Apostolical Preachers, that now may justly shake the dust off their feet, which surely will one day (without Repentance) be laid to the charge of the occasioners. The Britan's in old time used to say that the Speed. in Hen. 3. Sect. 71. Irish Saints were very angry, and implacable Saints, because 5 Earls of Pembroke, (the Sacrilegious Sons, of a Sacrilegious Father who had rob a Bishopric in Ireland) all died issueless; But what may the Irish say of English Saints, who have taken all Bishop's Lands from them, and from others, and have already made entry upon earthly possessions, as if they did really believe this millinarian Fable. This may perhaps be the cause of such uncharitableness as these Saints practise against others, in hating, oppressing, and spoiling them, and excluding them from admission into Society with these Saints, as if they were afraid to have too many Saints of their Communion, lest their earthly Land of Promise should not be large enough for all; indeed our English Zediack, or rather this Epicycle of our British Orb may seem too little for their vast appetites, because the present He, and she-Saints will surely beget other young Saints who (they say) must partake in this inheritance. Arnobius writing against the Heathens conceit of Male, & Female Deities, tells them that if it be so indeed, then, doubtless, they will still beget some young Gods and Goddesses; for Nondum Senuerunt Jupiter, and Mars, i. e. Gods cannot be disabled by age, juven. Sat. 6. and then a Arnob. con. Gent. l. 3. Dijs plena essent omnia, nec Caelicaper●nt multitudinem eorum.] i. e. Not only this Earth, but Heaven also, would be too little for them: The Roman Satirist also (though an heathen) derideth this error, for (saith he) in the Golden age, before Saturn left his Kingdom, there were fewer Gods than now. — Nec turba deorum Talis ut est hodié, contentaque sidera paucis juvena. Sat. 13. Numinibus, misérum urgebant Atlanta minori Pondere, etc. i e. That the multitude of new begotten Gods was a great encumbrance to Heaven itself, and so will be the multiplying of reigning Saints to the Earth. Augustus Caesar made a sumptuous Feast, but for twelve Persons, he's, and she's, and himself sat down with them apparelled in such robes as the Roman Gods then aware, and this Feast was therefore called b Suet. in Aug. c 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Feast of twelve Gods, yet the people murmured, and said, frumentum omne, Dij comederunt,] that these few, had consumed all provisions, it seems the heathens Goddifying was very chargeable, as also was the Romish Canonising of Saints in later times, for the old Romans were so provident as to forbear Consecrating, or Saintifying any of their Emperors until they were dead, as when Basianus the Emperor had slain his Brother Geta, (to cover the murder,) he gave order that Geta should be Goddifyed using these words, b Spartian. in Geta, c, 1, Sat Divus, dum non sit vivus, and this also is the now-Roman Policy, not to Canonize any, until they be dead; for living Saints would be chargeable, and therefore it may be thought great prudence, not to take in too many into the Communion of living Saints, lest the Commons should be Gal. 6, 10. too scant for them all: for the Charity of new Saints is extended only to The household of faith;] that is, of their own faith, their Charity gins at home, and there it ends also: just as was the practice of the old Manichees who accounted it a capital crime. c Aug. conf. lib. 3. c. 10. & de Morib Man. lib. 2, c, 15. To communicate so much as a morsel of bread, or a cup of Water to any indigent person, except he were a Manichean, as is showed before. But uncharitableness is not all, there is also in some, an Hypocritical, and Pharisaical pride, so as not to admit any peers; of whom our learned Bish: Montague hath left us this Character, a Act. & Mon. cap. 7, sect. 29. Hypocrita est qui amat se sine rivali,] for now, the Apostles themselves are not by these men vouchsafed the title of Saint, which yet, they assume to themselves: King James observed in a Sermon preached at Court, that the Preacher, as oft as he named Saint Paul, called him Paul: but when he mentioned Calvin, he called him Master Calvin, whereupon the King asked his attendants; I pray, who made Calvin a Gentleman, and Paul a yeoman, and we are informed by many Writers, of a Calvinist of Geneva, that professedly preferred Calvin before St Paul, and said, that if St Paul were there Preaching at the same time when Calvin Preached, he would leave St Paul, to hear Calvin: Neither were the Lutheran Surius Commentar. ad An, 15, 0. behind in this point, for when the Augustan Confession was brought in at Ausburg, a Lutheran said he would rather doubt of St Paul's Doctrine then of Luther's, and that Confession. Neither are the Romanists behind hand, in preferring their own new Saints, before the old ones: our late right learned and famous Professor, Doctor Collins of Cambridge reporteth. b Cont. Eud. pag. 2. 6. That in a Church Window in Italy, under the picture of St Paul, was written Per istum, itur ad Christum: but under the picture of their Saint Dominicus, in the same window, was written, Sed magis per istum; So highly do people magnify Saints of their own making. We know that our English Saints are professedly opposite to the late Roman Saints, and they have sufficiently declared it; It is related by a Spanish Writer. c Alfonso Viegas p. 798. In the life of St Francis, that when this Saint was attending Pope Innocent the third, to get his Franciscan Order confirmed. The Pope dreamt that the Lateran Church in Rome was falling, and that he saw this poor Saint under propping it with his shoulders, to keep it from falling, for which, his Order was confirmed; the same Story is told by the same Writer, of their Saint Dominicus; and verily these two Orders did much advance the Church of Rome by their Preaching. We should be glad if our new English Preaching Saints, would so by their true Doctrine, and Preachments; support the Church of England, which some of their Brethren have much laboured to demolish, and have too too much prevailed, as all our Cathedrals, and some Collegiate Churches show, and our very Parecial Churches are tottering; And this surely by the just judgement of God, is come upon this Land for our sins: for therefore was the Ark of God taken by the Philistines: as Prosper observeth, d Prosper de Promise. part. 2. c. 24. Sic Deus Israel Israscitur peccantibus sacerdotibus, ut etiam Sacratis locis, suis, vasisque non parcat.] When God is angry for the sins of his Ministers, he doth not spare his own Consecrated places, or Vessels, it follows. — Metuan Reges, & Gent●s quae Dei Sacrata vasa, captiva 1 Sam. 5. retinent,] i. e. he wisheth both Rulers, and People, (by the examples of the plagued Philistines) to beware, that they detain not such Holy Captivated spoils, (a good lesson for Churchland, and Lead-buyers,) indeed Judgement 1 Pet. 4. 17. must begin at the House of God,] which is with us come to pass, by the assistance of many of our Nobility, Gentry, and Commonalty, who came in cheerfully with money and Arms, to pull down the pride of Bishops as was pretended. (But alio fastus, e Diog. Laer. in Diog. Plato said,) and this War was called by their (then Dear) Brethren of Scotland, Bellum Episcopale. Now by this time, I believe, they perceive by their own far greater pressures, that, The Judgement which began at the House of God neither did, or will end there; especially, if this Millinarian design of Saint-reigning, or Saint-Levelling take place: for so, that, will be performed, for which the long Parliament (at the beginning thereof) was petitioned, viz. That they would pull down the mighty from their Seat, and exalt the humble and meek,] for these are the Meek ones, who say, they must inherit this Earth. If they will needs be Saints, yet they are but Earthly Saints, and may without breach of Charity be suspected to be counterfeit: If the Scriptures tell us of false Prophets false Apostles, false Brethren, yea and false Christ's too: and if the Ancient Church observed such, as Austin called a Aug. in Psal. 132. falsos fideles, and b in Ps. 139. falsos Justos, and he gives us an item how to discern them, thus. Falsi justi, invident veris justis.] i. e. Those are but false Saints; who envy true Saints: So, if we find the qualities of such counterfeits in our new Saints, we have good reason to suspect them to be pseudo-Sancti, and Hypocrites. Many moderate and prudent men, are of opinion that these new Saints themselves, do not really believe this pretended reigning of Christ with them on this Earth: They think that this Doctrine is now set on foot by some parties, on purpose, only, to be a preparative for their seizing on the Estates of great Possessors; because they observe that many Preachers have of late published this Millinarism in their pulpits, and all at the same time, who formerly meddled not therewith: and also that the new risen Quakers do harp upon the same string, shrewd signs, that they are directed, and inspired by some Montanistical, and earthly paraclete: But if these Saints will with patience stay for this Sovereignty, until the time which the great Apostle hath described, 2 Thes. 1. 7, 8. viz. When the Lord Jesus shall be revealed from Heaven, with his mighty Angels in flaming fire.] Then let them take all they can get, no man will resist or gainsay them. The Lord prepare us all by grace so, that we may love his appearing, and meet him with joy, and in the mean time may wish and heartily pray — Come Lord Jesus. The Conclusion. THE Church of England is at this day much dissetled, by many Scandals, and revivals of old Errors; and it is also disfurnished of many ancient and laudable usances (as hath been showed) and moreover, many other rites of great concernment, are either quite gone, or much out of use. For now, the Administration of the Holy Supper (the grand comfort of Christians) is so rare, that in many congregations, it hath not been administered above once in ten years. The uniformity of public prayer, and worship, which our Ancestors established, and gloryed in, is quite gone; So is the reverend Decency of Christian Burial, and the Sacerdotal benediction of Matrimony, and also the Ecclesiastical cognizance thereof, which surely, should be in the Church, because, the Apostle not only giveth precepts concerning matrimony, but 1 Cor. 7. also passed an Ecclesiastical censure upon 1 Cor. 5. 5. the transgressor thereof. Though all these are taken from us, and many other things also (besides Ecclesiastical Livelihoods,) yet (in the name of God,) let us still hold fast the Faith, and confession of the Holy Trinity even to death; for if that go away, all Christianity will go with it. There was in Constantinople, in the days of Theodosius the elder, a parechial Church▪ which formerly was called the Church of Alexander, but afterwards it was named Anastasia, i. e. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Resurrection, and this for many reasons, but principally, because in that Church, Gregory Nazianzen had revived the Faith and Doctrine of the Trinity by his Preaching, which before had been by Heretics quite extinguished and buried, therefore this Church was called the Resurrection, as Sozomen reports, a Soz. l. 7. c. 5 pro resuscitatione Nicaeni Dogmatis, as that poem shows. Tuque fidem extinctam, quae per mea verba vocasti Ad lucem, vates dulcis Anastasia. I pray God, that our Churches, in this point, may not prove Saint Sepulchers, to bury the Doctrine, faith, and confession of the Trinity, and that we may never have cause, as that learned Bishop had, to say at his Farewell, with a sad heart and voice, (b) Vale Naz. Poemat. Sur. Comment. ad An. 1546. Trinitas, meditatio mea, i. e. Farewell O blessed Trinity my long study, and Meditation. Surius, the Carthusian Friar, telleth us, that when Martin Luther was lying on his deathbed, he called to the standers by, in these words; Orate pro Domino Deo Nostro, & ejus Evangelio, ut ei bene succedat.] i. e. pray for our Lord God, and his Gospel, etc. This, the Friar telleth in disgrace of him, as if Luther thought that God had need of our Prayers. But both the Prayer, and the intention of that good man was holy, and zealous; I will make no doubt of concluding this discourse with the like desire. Good Reader, let us heartily pray for the Holy Trinity, thus far, that the most sacred, wholesome and necessary Doctrine thereof may prosper, and never be forgotten, or dis-believed among us. Amen, Amen. L. Deo. FINIS. Courteous Reader, these Books following are printed for Humphrey Moseley, at the Prince's Arms in St. Paul's Churchyard. Various Histories, with curiosts Discourses in humane Learning, etc. 1. Historical relations of the united Provinces of Flanders, by Cardinal Bentivoglio: Englished by the Right Honourable Henry Earl of Monmouth. Fol. 2. The History of ●he Wars of Flanders, written in Italian by that learned and famous Cardinal Bentivoglio; Englished by the Right Honourable Henry E. of Monmouth. The whole work Illustrated with a Map of the 17. Provinces, and above 20 Figures of the chief Personages mentioned in this History. Fol. 3. The History of the Wars of the Emperor Justillian, with the Persians, Goths, and Vandals, written in Greek by Procopius of Caesaria in eight Books, translated into English by Sir Henry Holcroft. Knight. Fol. 4. De Bello Belgico, the History of the Low-Country Wars, written in Latin by Famianus Strada, in English by Sir Robert Stapylton, Illustrated with divers Figures. Fol. 5. The use of passions, written by I. F. Senalt, and put into English by Henry, Earl of Monmouth 8ᵒ. 6. Judicious and Select Essays and observations by the Renowned and learned Knight, Sir Walter Raleigh, with his Apology for his Voyage to Guiana. Fol. 7. The Complete Horseman and Expert Farrier in two books, by Thomas De Grey Esquire, newly printed with additions. in 4ᵒ 1656. 8. Unheard-of curiosities concerning the Talismanical Sculpture of the Persians. The Horoscope of the Patriarches, and the judgement of the Stars, by J. Gaffarel, Englished by Edmund Chil●ead, Ch. Ch. Oxon. 9 The History of the Inquisition, composed by R. F. Servita, the compiler of the History of the Council of Trent, in 8ᵒ. translated out of Italian. 10. Biathanatos, a Paradox of self-murder, by Dr. Jo. Donne, Dean of St. Paul's London. 11. The Gentleman's Exercise, or the Art of limning, painting, and blazoning of Coats and Arms, etc. by Henry Peacham Master of Arts, 4ᵒ. 12. M. Howels History of Lewis the thirteenth King of France, with the life of his Cardinal de Richelien. Fol. 13. Mr. Howels Epistolae Ho elianae. Familiar letters Domestic and Foreign, in six Sections partly Historical, Political, Philosophical, the first Volume with Additions. 8ᵒ. 14. Mr. Howels new volume of Familiar letters partly Historical, Political, Philosophical, the second Volume with many Additions. 8●. 15. Mr. Howels third Volume of Additionall letters of a fresher date, never before published. 8ᵒ. 16. Mr. Howels Dodono's Grove, or the Vocal Forest, the first part, in 12o. with many Additions. 17. Mr. Howels Dodona's Grove, or the Vocal Forest, the second part, in 8º, never printed before. 18. Mr. Howels, England's Tears for the present wars. 19 Mr. Howels F●re-eminence and Pedigree of Parliament, in 12ᵒ. 20. Mr. Howels Instructions and Directions for Foreign Travels, in 12ᵒ with divers Additions for Travelling into Turkey, and the Levant parts. 21. Mr. Howels Vote, or a Poem Royal presented to his late Majesty, in 4ᵒ. 22. Mr. Howels Angliae Suspiria & lachrymae, in 12ᵒ. 23. Marquis Virgilio Malvezzi's Romulus and Tarquin, Englished by Hen. Earl of Monmouth, in 12ᵒ. 24 Marquis Virgilio Malvezzi's David persecuted, Englished by Ro. Ashly. Gent. in 12ᵒ. 25. Marquis Virgilio Malvezzi, of the success and chief events of the Monarchy of Spain, in the year 1639. of the revolt of the Catalonians from the King of Spain. Englished by Rob. Gentilis Gent. in. 12ᵒ. 26. Marquis Virgilio Malvezzi's considerations on the lives of Alcibiades, and Coriolanus, Two famous Roman Commanders, Englished by Rob. Gentilis. 27. Policy unveiled, or Maxims of State, done into English by the Translator of Gusman, in 4ᵒ. 28. Gracious priveleges granted by the King of Spain to our English Merchants, in 4ᵒ. 29. England's looking in and out by Sr. Ralph Maddison, Knight, 4ᵒ. 30. Gratiae Ludentes, jests from the University. 31. The Antipathy between the French and the Spaniard, an ingenious translation out of Spanish. 32. Mr. Birds grounds of Grammar, in 8ᵒ. 33. Mr. Bulwers Phylocophus, or the Deaf and Dumb man's friend, in 12ᵒ. 34. Mr. Bulwers Pathomyotomia, or a Dessection of the significative Muscles of the Affections of the Mind, 12ᵒ. 35. An Itinenary containing a voyage made through Italy in the years 1646, 1647. illustrated with divers Figures of Antiquity, never before published, by John Raymond, Gent. in 120. Books in Humanity lately Printed. 36. THe History of Life and Death, or the prolongation of Life, written by Francis Lord Verulam, Viscount St. Alban in 12ᵒ. 37. The natural and experimental History of Winds, written in Latin by Francis Lord Verulam Viscount St. Alban, translated into English by an admirer of the learned Author. 12ᵒ. 38. The life of the most learned Father Paul, Author of the History of the Council of Trent, translated out of Italian by a person of quality. 8ᵒ. 39 Paradoxes, Problems, Characters, etc. by Dr. Donn Dean of Saint Paul's, to which is added a book of Epigrams, written in Latin by the same Author, translated by jasper Main. D. D. 12ᵒ. 40. Ignatius his conclave, a satire written by Dr. Donne Deane of St. Paul's. 12ᵒ. 41. A Discovery of subterraneal Treasure, viz. of all manner of Mines and Minerals, from the Gold, to the Coal, with plain directions and rules for the finding of them in all Kingdoms, and Countries, written by Gabriel Platt. 4ᵒ. 42. Richardi Gardiner, ex Aede Christi Oxon. specimen Oratorium. 8ᵒ. 43. The Sovereignty of the British Seas, written by that learned Knight Sir john Burroughes Keeper of the Records in the Tower. 12ᵒ. 44. Grammatica Burlesa, or a new English Grammar made plain and easy for Teacher and Scholar, composed by Edward Burles Master of Arts. 45. Artificial Arithmetic containing the Quintessence of the Golden Rule, the true valuation of all Annuities, also to find the distance at one station; An Art never till now published, useful for Merchants, Gunners, Seamen, and Surveyors, by Robert jager of Sandwich in Kent Gent. 46. Natural and Divine Contemplations of the Passions and Faculties of the Soul of Man in three books, written by Nicholas Moseley Esq. 8ᵒ. Several Sermons, with other exeellent Tracts in Divinity, written by some most eminent and learned Bishops, and Orthodox Divines. 47. A Manual of private Devotions & Meditations for every day in the week, by the right reverend Father in God, Lancelot Andrews late Lord Bishop of Winchester, in 24ᵒ. 48. A Manual of Directions for the Sick, with many sweet Meditations and Devotions, by the right reverend Father in God, Lancelot Andrews, late Lord Bishop of Winchester, in 24ᵒ. 49. Ten Sermons upon several occasions, preached at St. Paul's Cross, and elsewhere, by the Right reverend Father in God, Arthur Lake, late Lord Bishop of Bath and Wells. in 4ᵒ. 50. Six Sermons upon several occasions, preached at Court before the King's Majesty, and elsewhere, by that late learned and reverend Divine, john Donne, Dr. in Divinity, and Dean of St. Paul's London, in 4ᵒ. 51. Private Devotions in six Litanies, with directions and Prayers for the days of the week and Sacrament, for the hour of Death, and the day of judgement, and two daily prayers, for the Morning and Evening, written by Dr. Henry Valentine, 24ᵒ. 52. A Key to the Key of Scripture, or an exposition with notes upon the Epistle to the Romans, the three first chapters, by William Sclater, Dr. in Divinity and Minister of the word of God at Pi●mister in Somersetshire, in 4ᵒ. 53. Sarah and Hagar, or the sixteenth Chapter of Genesis opened in ninteen Sermons, being the first legitimate Essay of the pious labours of that learned, Orthodox, and indefatigable Preacher of the Gospel, Mr. Josias Shute. B. D. and above 33 years' Rector of St Mary Woolneth in Lombardstreet, in Folio. 54. Christ's Tears with his love & affection towards Jerusalem, delivered in sundry Sermons upon Luke 19 v. 41, 42. by Richard Maden, B. D. late of Magdalen College in Oam. in. 4ᵒ. 55, Three Sermons viz. The benefit of contentation, The Affinity of the faithful, and The lost sheep found, by Mr. Henry Smith. 4ᵒ. 56. Ten Sermons preached upon several Sundays, and Saints days, by Peter Hausted Mr. in Arts, and Curate at Vppingham in Rutland in 4ᵒ. 57 Eighteen Sermons preached upon the Incarnation and Nativity of our blessed Lord and Saviour Jesus Christ, wherein the greatest mysteries of Godliness are unfolded, to the capacity of the Weakest Christian, by john Dawson Oxon. in 4ᵒ. 58. The History of the Defenders of the Faith, discoursing the state of Religion in England during the Reigns of King Henry 8. Edward 6. Queen Marry, and Queen Elizabeth. by C. L. in 4ᵒ. 59 Christian Divinity, written by Edmund Reeve Bachelor in divinity, in 4ᵒ. 60. The Communion-Book Catechism expounded by Edmund Reeve Bachelor in Divinity, in 4ᵒ. 61. The true and absolute Bishop, wherein is showed how Christ is our only shepherd and Bishop of our souls, by Nicolas Darton, Master in Arts, in 4ᵒ. 62. A description of the Newborn Christian, or a lively pattern of the Saint militant child of God, written by Nicholas Hunt, Master in Arts, in 4ᵒ. 63. Divine Meditations upon the 91. Psalms, and on the History of Agag King of Amalek, with an Essay of Friendship written by an honourable person, 64. An Historical Anatomy of Christian Melancholy, by Edmund Gregory Oxon, in 8ᵒ. 65. Lazarus his Rest, a Sermon preached at the Funeral of that pious, learned, and Orthodox Divine, Mr. Ephrim Udall, by Thomas, Reeve, B. D: 66. The Survey of Man, in a Sermon as it was delivered by Mr. John Bishop at his Father's funeral. 67. Enchiridion containing institutions Divine and Moral, written by Francis Quarles, 24ᵒ. Books in Divinity Lately Printed. 68 THE Psalms of David from the new Translation of the Bible, turned into Meter, to be sung after the old tunes used in the Churches; by the Right Reverend Father in God Henry King Bishop of Chichester. 12ᵒ. 69. Choice Music for three voices, and a thorough-Base composed by Mr. Henry and Mr. William Laws, brothers and servants to his late Majesty; with divers Elegies set in Music by several friends upon the death of Mr. William Laws. 4ᵒ. 70. Letters between the Lord George Digby and Sir Kenelm Digby Knight, concerning Religion. 8ᵒ. 71. Essays in Divinity by Dr. Donn. D. of Saint Paul's, before he entered into holy orders. 12ᵒ. 72. Public devotions, or a Collection of Prayers used at sundry times by divers Reverend and godly Divines, together with divine implorations, and an introduction to prayer. 24ᵒ. 73. The Sinners Tears in Meditations and Prayers by Thomas Fettiplace of Peterhouse Camb. 12ᵒ. 74. Quaestio Quodlibetica, or a discourse whether it be lawful to take use for money by R. F. Knight. 75. Zions' Prospect in its first view presented in a summary of Divine Truths consenting with the faith professed by the Church of England, confirmed from Scripture and reason, composed by Mr. Robert Mossom Minister: 4ᵒ. 76. Flores Solitudinis, certain rare and elegant pieces, viz. Two excellent discourses. 1 Of Temperance and Patience. 2 Of life and death by I. E. Nierembergius. The World contemned; by Eucherius, Bishop of Lions. And the life of Paulinus Bishop of Nola, collected in his sickness and retirement, by Henry Vaughan. 77. 14. Sermons on several Texts of Scripture with a Catechism written by Willam Gay Rector of Buckland. Choice Poems with excellent Translations, by the most eminent wits of this age. 78. EPigrammata Thomae Mori Angli, in 16ᵒ. 79. Fragmenta Aurea, a collection of all the incomparable Pieces written by Sr. john Sucklin Knight, 8ᵒ. 80. Poems, Songs, Sonnets, Elegies, and Letters by john Donne, with Elegies on the Author's death, to which is added divers Copies under his own hand, never before in print. 8ᵒ. 81. Juvenals 16. Satyrs translated by Sir Robert Stapylton, wherein is contained a Survey of the manners and actions of Mankind, with Annotations, 8ᵒ. 82. Musaeus on the loves of Hero and Leander, with Leander's letter to Hero, and her answer, taken out of Ovid, with Annotations by Sir Robert Staplyton, in 12ᵒ. 83. Poems, etc. written by Mr. Edward Waller of Beconsfield, Esq. 8ᵒ. 84. Pastor Fido, the faithful Shepherd, a Pastoral, newly translated out of the Original, by Mr. Richard Fanshaw, Esq 4ᵒ. 85. Poems, with a discovery of the Civil Wars of Rome, by Mr. Richard Fanshaw, Esq in 4ᵒ. 86. Europa, Cupid crucified, Venus' Vigils, with Annotations, by Thomas Stanley, Esq 8ᵒ. 87. Cooper's Hill, a Poem written by Mr, John Denham Esq the 2d Edition with Additions, 4ᵒ. 88 Medea, a Tragedy written in Latin by Lucius Annaeus Seneca, Englished by Mr. Edward Sherburu Esq with Annotations, 8º: 89. Seneca's answer to Lucilius his Quaere, why good men suffer misfortunes, seeing there is a Divine providence, Englished by Mr. Edward Sherburu, Esq 8ᵒ. 90. Madagascar with other Poems, by Sr. W. Davenant. 91. Poems with a Masque by Thomas Carew Esq. Gentleman of the Privy Chamber to his late Majesty, revived and enlarged with Additions, 8ᵒ. 92. Poems of Mr. John Milton, with a Masque presented at Ludlow Castle before the Earl of Bridgewater, than Precedent of Wales, 8ᵒ. 93. Poems, etc. with a Masque called The Triumph of Beauty, by James Shirley, Gent. 8ᵒ. 94. The Mistress, or several Copies of love-verses, written by Mr. Abraham Cowley. 8●. 95. Steps to the Temple, sacred Poems with the delights of the M●ses upon several occasions by Richard Crashaw of Cambridge. 12ᵒ. 96. Divine Poems written by Francis Quarles 8ᵒ. 97. Clarastella, with other occasional Poems, Elegies, Epigrams, Satyrs, written by R. Heath. Esq: 98. Poems written by Mr. William Shakespeare. 99 Arnalte & Lucenda, or the melancholy Knight, a Poem translated by L. Laurence. 4ᵒ. 100 The Odes of Casimire, translated, by Mr. George Hills of Newark. 12ᵒ. 101. Alarm to Poets by I. L. 4ᵒ. 102. Fragmenta Poetica or Miscellanies of Poetical Muse, by Nich. Murford Gent. 12ᵒ. 103. Hymnus Tabaci, Authore Raphaele Thorio. 8ᵒ. 104. Hymnus Tabaci, a Poem in Honour of Tobacco Heroically composed by Raphael Thorius, made English by Peter Hausted Mr. of Arts, Camb. 8ᵒ. 105. ●lor Iscanus, a Collection of some select Poems, and Translations, written by Mr. Henry Vaughan 106. Argalus and Parthenia by Francis Quarles. 107. The Academy of Compliments wherein Ladies, Gentlewomen, Scholars and strangers may accommodate their Courtly practice with gentile Ceremonies, complemental, amorous, high expressions and forms of speaking, or writing of Letters, most in fashion, with Additions of many witty Poems and pleasant New songs. 12ᵒ. Poems lately Printed. 107. Poems and Translations, the complete works of Thomas Stanley Esq 8ᵒ. 105. Choice Poems with Comedies and Trage dies, by Mr. William Cartwright late student of Ch. Ch. in Oxford, and Proctor of the University. The Airs and songs set by Mr. Henry Laws, servant to his late Majesty in his public and private Music. 108. Herodian of Alexandria, his Imperial History of twenty Roman Caesars, and Emperors of his time, first written in Greek, and now converted into an Heroic Poem by C. Stapleton. 4ᵒ. 109. The Card of Courtship or the Language of love fitted to the humours of all degrees, sexes and Conditions. Incomparable Comedies and Tragedies written by several Ingenious Authors. 110. COmedies and Tragedies written by Francis Beaumond, and John Fletcher, never printed before, and now published by the Author's Originals Copies, containing 34 plays, and a Masque, Fol. 111. The Elder Brother 112. The Scornful Lady 113. The Woman Hater 114. Thierry and Theodoret 115. Cupid's Revenge 116. Monsieur Thomas 117. The two Noble kinsmen by Francis Beaumond. and john Fletcher. 118. The Country Captain and the Variety, two Comedies written by a person of Honour. 12ᵒ. 119. The Sophy, a Tragedy written by Mr. john Denham Esq Fol. 120. Brennoralt, or the discontented Colonel, a Tragedy written by Sir john Suckling Knight. 4ᵒ. 121. The deserving Favourite by Mr. Lod. Carlel. 122. Albovine King of Lombardy 123. The Just Italian 124. The Cruel Brother 125. The Unfortunate Lovers 126. Love and Honour by Sir William Davenant. 127. The Sophister by Dr. Z. 128. Revenge of Bussy D Ambois 129. Byron's Conspiracy 130. Byron's Tragedy. George Chapman 131. Contention for Honour and riches 132. Triumph of Peace in 4ᵒ J. Shirley 133. The Duchess of Malfi by john Webster. 134. The Northern lass by Richard Broome. 135. The Cid, a Tragicomedy translated out of French by joseph Rutter Gent. 12ᵒ. 136. The Wild Goose Chase a Comedy written by Fr. Beaumond and john Fletcher. Fol. 137. The Widow, a Comedy by Ben: johnson, john Fletcher, and T: Middleton. 138. The Changeling by T Middleton and Rowley. 4ᵒ. 239. Six new plays. 1. The Brothers. 2. The Sisters. 3. The Doubtful Heir. 4. The Imposture. 5. The Cardinal. 6. The Court-Secret, by I. Shirley. 140. Five new plays. 1. A mad couple well matched. 2 The Novella. 3. The Court Beggar. 4. The City Wit. 5: The Damoiselle, by Richard Broome 141. The Tragedy of Alphonsus Emperor of Germany, by George Chapman 4ᵒ. 142. Two Tragedies. viz. Cleopatra Queen of Egypt, and Agrippina Empress of Rome, by Thomas May Esq. Plays lately Printed. 143. THe Gentleman of Venice, A Tragicomedy by James Shirley. 144. The Politician, a Tragedy by James Shirley. 145. The Passionate Lovers in two parts, by Mr. Lodowick Carlel. 146. Mirza, A Tragedy, really acted in Persia with Annotations by Robert Barron Esq. 147. Three new plays, viz. 1 The Bashful Lover. 2 The Guardian. 3 The very woman, by Philip Massinger, Gent. New and Excellent Romances. 148. CAssandra the Famed Romance, the whole work in five parts, written in French, and now Elegantly rendered into English by a person of quality, Fol. 149. Ibrahim or the Illustrious Bassa, an excellent new Romance, the whole work in four parts, written in French by Monsieur de Scudery, and now Englished by Henry Cogan Gent. Fol. 150. Artamenes, or the Grand Cyrus, an excellent new Romance, written by that famous wit of France, Monsieur de Scudery Governor of Notre dame, and now Englished by F. G. Esq. Fol. 151. The continuation of Artamenes, or the Grand Cyrus, that excellent new Romance, being the third and fourth parts, written by that Famous wit of France, Monsieur de Scudery Governor of Notre dame, and now Englished by F. G. Esq. Fol. 152. The third Volume of Artamenes or the Grand Cyrus, that excellent new Romance, being the fift and sixth parts, written by that famous wit of France, Monsieur de Scudery Governor of Notre dame, and now Englished by F. G. Esq. Fol. 153. The fourth Volume of Artamenes, or the Grand Cyrus, that Excellent new Romance, being the seaventh and eighth parts, written by that famous Wit of France, Monsieur de Scudery Governor of Notre dame, and now englished by F. G. Esq. Fol. 154. The History of Polexander, a Romance, Englished by William Browne Gent. Fol. 155. The History of the Banished Virgin, a Romance translated by I. H. Esq. Fol. 156. Casandra the famed Romance, the three first books, Elegantly rendered into English by the Right Honourable the Lord George Digby. 8ᵒ. 157. The History of Philoxipeses and Policrite, a Romance, made English by an honourable person. 8ᵒ. 158. The History of Don Fenise, a new Romance, written in Spanish by Francisco de las Coveras, Englished by a Person of Honour. 8ᵒ. 159. Aurora Ismenia, and the Prince, with Oronta the Cyprian Virgin, translated by Thomas Stanley Esq. 160. Cleopatra, a new Romance, Englished by a Gent. of the Inner Temple, in 8ᵒ. 161. La Stratonica or the unfortunate Queen, a new Romance, translated into English. 162. Choice Novels, and Amorous Tales written by the most refined wits of Italy, newly translated into English by a person of quality. in 8ᵒ. 163. Nissena, a new Romance, Englished by an Honourable person, in 8ᵒ. 164 Dianea, a new Romance, written in Italian by Gio Francisco Loredano, a Noble Venetian, Englished by Sir Aston Cockaine, in 8ᵒ. Books lately printed for Humphrey Moseley. 165. A Germane Diet, or the Balance of Europe, wherein the power and weakness, glory, and reproach, Virtues and Vices, Plenty and Wants, Advantages and Defects, Antiquity and Moderns of all the Kingdoms and states of Christendom are Impartially poised by James Howel Esq. Fol. 166. Renatus des Cartes ', excellent compendium of Music with necessary and judicious Animadversions thereupon, by a person of Honour, Illustrated with divers figures in 4ᵒ. 167. The Scarlet Gown, or the History of the lives of all the present Cardinals of Rome, written in Italian and Englished by Henry Cogan, Gent. 8ᵒ. 168. A discourse of constancy, by Justus Lipsius, faithfully Englished by R. G. sometimes of Ch. Ch. Oxon. containing many sweet consolations for all that are afflicted in body, or in mind. 12ᵒ. 169. Le Chemin abrege, or a compendious Method for the attaining of Sciences in a short time, with the Statutes of the Academy of Cardinal Richelieu, Englished by R. G. G●nt. 170. The Academy of Eloquence, containing a complete English Rhetoric, with common places and forms to speak and write fluently according to the present mode, together with letters amorous and moral, by Thomas Blunt. Gent. 12ᵒ. 171. The Secretary in fashion, or a compendious and refined way of expression in all manner of letters, with instructions how to write letters of all sorts, composed in French by P. Saint de la Serre, in 8ᵒ. 172. Curia Politiae, or the Apologies of several Princes justifying to the World their most eminent actions by the strength of Reason, and the most exact rules of Policy, by the accurate pen of Monsieur de Scudery, Governer of Notre dame, and now Englished with the figures of many Emperors and Kings. 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or observations on the present manners of the English, briefly anatomising the living by the dead, with an useful detection of the Mounte-banks of both sexes by Richard Whitlock M. D. late fellow of all Souls College in Oxon 8ᵒ. 174. Scholae Wintoniensis Phrases Latinae The Latin Phrases of Winchester School, corrected and much augmented with Poeticalls added, and four Tracts. 1. Of words not to be used by elegant Latinists. 2. The difference of words like one another in sound or signification. 3. Some words governing a subjunctive mood not mentioned in Lilies Grammar. 4. Concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for entering children upon making of Themes, by H. Robinson D. D. sometimes schoolmaster of Winchester College, published for the common use and benefit of Grammar schools. 175. Atheismus Vapulans, or a Treatise against Atheism rationally confuting the Atheists of these times by William Towers, late student of Ch. Ch. Oxon. 176. De Juramenti Obligatione promissorij Praelectiones Septem. Of the Obligation of Promissory Oaths, seven Lectures read in the Divinity Schools at Oxford by Robert Sanderson D. D. and englished by his late Majesty's appointment. 8ᵒ. 177. Politic Maxims and observations written by the most learned Hugo Grotius, translated for the ease and benefit of the English statesmen by H. C. S. T. B. 178. The perfect Horseman or the experienced secrets of Mr. Markham's fifty year's practice, showing how a man may come to be a General Horse— man by the knowledge of these seven Offices, Viz. The Breeder Feeder Ambler Rider Keeper Buyer Farrier. Published with some Additions by Lancelor Therford Practitioner in the same Art. 40. years. 179. Divine Poems written by Tho. Washborn. B. D. 180. Buxtorf's Epitome of his Hebrew Grammar, Englished by john Davis Mr. of Arts. 181. Fasciculus Poemalum & Epigrammatûm Miscelaneorum Authore johanne Donne. D. D. 182. Poemata Graeca & Latina, à Gulielmo Cartwright, C. C. Oxon. 183. The Marrow of Compliments, containing Amorous Epistles, complemental entertainments, Dialogues, songs, and Sonnets, presentations of gifts, instructions for Wooers, with other pleasant passages. Books newly Printed for Humphrey Moseley. 184 THe fifth Volume of Artamenes, or the Grand Gyrus, that excellent new Romance; being though ninth and tenth Parts: Written by that famous wit of France, Monsieur de Scudery, Governor of Notre dame, and now englished by F. G. Esq. 185 Elise, or, Innocency guilty; a new Romance; translated into English by John Jennings Gent. 186 Clelia, an excellent new Romance, written in French, by the exquisite pen of Monsieur de Scudery, Governor of Notre dame de la Gard. 187 Coralbo, a new Romance in three Books; written in Italian by Cavalier Gio Francisco Biondi, and now faithfully rendered into English. 188 The Lusiad, or, Portugall's Historical Poem; translated into English by Richard Fanshaw, Esq. 189 The History of Philosophy, the first Part; by Tho. Stanley, Esq. 190 The History of the Kingdom of Naples, with the lives of all their Kings; written by that famous Antiquary, Scipio Mazzella, with an Addition of what happened during the Rebellion of Massaniello, and continued to this present year, by I. H. Esq. 191 Mr. Howel's fourth Volume of familiar Letters, never published before. 192 Manziny, his most exquisite Academical Discourses upon several choice Subjects; turned into French by that famous Wit, Monsieur de Scudery, and into English by an Honourable Lady. 193 The English Treasury of Wit and Language, digested into common places, by john Cotg●rave, Gent. 194 Lusus Serius, a Philosophical Discourse, of the superiority of the Creatures, by Michael Mayerus. 195 The Aphorisms of Hypocrates, with a short Comment on them; taken out of Galen, Heurnius, Fuchsius, etc. 196 Euphrates, or, the waters of the East, by Eugenius Philalethes. 197. Hermetical Physic, or the way to preserve and restore health, by Henry Nollius' Chemist, and Englished by Henry Vaughan, Gent. 198 Dr Valentine's private Devotions in Welch. 199 Mantuan's Eclogues, Englished by Tho. Harvey. 200 Medici Catholicon; or, a Catholic Medicine for the Diseases of Charity; by John Collop, Dr. of Physic. 201 Poesis Rediviva, or, Poetry revived, by John Collop, M. D. 202 The Saints Expectation and Reward; A Sermon at the Funeral of Mr. Thomas Wiborow, by Michael Thomas Minister of Stockden in Shropshire. 203 A Sermon against Murder, occasioned by the Massacre of the Protestants in the Dukedom of Savoy; by William Towers B. D. Books Printed this Term. 204. RAgguagli di Parnassus; or, Advertisements from Parnassus: Written in Italian by that Faous Roman Trajano Bocalini, and put into English by the right Honourable, Henry Earl of Monmouth. 205 A complete History of the Lives and Reigns of Mary Queen of Scotland, and of her Son and Successor, James the Sixth, King of Great Britain, France, and Ireland, by William Sanderson. 206 The Destruction of Troy, an Essay upon the second Book of Virgil's Aeneis, by John Denham, Esq. 207 Poems, viz. 1 Miscellanies. 2. The Mistress, or Love-Verses. 3. Pindaric Odes: 4. Davideis, or, a sacred Poem of the Troubles of David; by A. Cowley. 208 God Incarnate, showing that Jesus Christ is the Only, and the most high God. In four Books, containing Animadversions on Dr. Lushington's Commentary upon the Epistle to the Hebrews, by Edmund Porter, late of St. John's Coll. Camb. Prebend of Norwich. 209 Ducis Buckinghami in Ream Insulam Expeditio: Authore Edovardo Domino Herbert, Barone de Cherbury. Quam publici Juris fecit Timotheus Balduinus, L. L. Doctor è Coll. Omn. Anim. apud Oxonienses Socius. 210. The Siege of Antwerp, written in Latin by Famianus Strada, Englished by Tho. Laneaster, Gent. 211 The History of Philosophy, the second Part, by Tho. Stanley Esq. 212 Clelia, an excellent new Romance, the second Volume: Written in French by the exquisite Pen of Monsieur de Scudery, Governor of Notre dame. 213 Argalus and Parthenia, written by Francis Quarles, and Illustrated with 30 Figures, cut in Copper relating to the Story. 214 Practical Arithmetic, in whole Numbers, Fractions, and Decimals; fitted to the several uses of Gentlemen, Merchants, or Tradesmen; by Richard Rawlins, Professor thereof, in Great Yarmouth. These Books are now in the Press. 215. GLossographia, or a Dictionary interpreting all such hard words, whether Hebrew, Greek, Latin, Italian, Spanish, French, etc. as are now used in our Refined English tongue: Also the Terms of Divinity, Law, Physic, Mathematics, Heraldry, Anatomy, War, Music, Architecture, explained by Thomas Blount of the Inner Temple, Bar. rester. 216. Astrea, A Romance written in French by Messire Honore D'Vrfe, and now Translated into English. 217. An Introduction into the Greek Tongue most plainly delivering the principal matters of the Grammar thereof, composed for their sakes which understand not Latin; and yet are desirous to have competent Knowledge in that language, by Edmund Reeve. B. D. Instructor of all the Original Tongues. 218 The Rules of the Latin Grammar construed, which were omitted in the Book called Lilies Rules, and the Syntaxis construed by Edmund Reeve. B. D. Instructor in all the Original Tongues. 219. Politic Discourses written in Italian by Paul Peruta, Gent. of Venice, Englished by the Right Honourable Henry Earl of Monmouth. 221. Of the Passion of the Soul, and contentment of mind, by Peter du Moulin, the Son. D. D. These Books I do purpose to Print very speedtly. 222 HEsperides, or The Muse's Garden, stored with variety of the choicest flowers of Language and Learning, wherein grave and serious minds may be refreshed with the solid fruits of Philosophy, History, & Cosmography, intermixed with the sweets of Poetry; And the ceremonious Courtier, The Passionate Amorist, with his admired Lady, may gather Rarities Suitable to their Fancies, by john Evans, Gent. 223. Mosaical Philosophy, written in Latin by Robert Fludd, Esq and Dr in Physic, and by himself afterwards translated into English. 224. Disquisitions upon the Nativity of our Saviour Jesus Christ, by the Honourable Sir Isaac Wake. 225 The Expedition of the Duke of Buckingham into the Isle of Ree, written in Latin by the Right Honourable Edward Lord Herbert of Cherbury, etc. and now rendered into English. 226. The Life of A Satirical Puppy, Called Nim, who worrieth all those Satirists he knows, and barks at the rest by W. D. 227. The Anatomy of Profane Love, written in Italian, and Englished by I. S. 228. Nicholas Flaminell his Exposition of his Hieroglyphical Figures, with the secret Book of Artephius and the Epistle of john Pontanus concerning the Philosopher's Stone. ☞ With an Addition upon the same Subject written by Synetius that most Learned and Famous Grecian Abbot, never Printed before. 229. Brittain's Ida written by that Renowned Poet Edmund Spencer. 230. A Discovery of the Hollanders trade of Fishing, and their Circumventing us therein, with the means how to make profit of the fishing, by which they have made and yet do reap so great a benefit, by Sir W. Munson Knight sometimes Vice-admiral of England. 231. Sir, Charles Cornwallis his Negotiation as Leaguer Ambassador for Spain. 232. A Discovery of the State of Christendom, containing many secret passages and hidden Mysteries of the times both past and present with Historical and Political Observations thereon by a person of Honour. 233. A Grammar Lecture with Elegies, written by Francis Beaumond Gent. 234. A Discourse touching peace with Spain and retaining the Netherlands in Protection written by Sir Walter Raleigh Knight; presetned to his Majesty. 235. A Discourse of the War of Germany with the Lord Chancellor Bacon's Petition and Submission to the House of Peers. 236. Andrea Palladio his four Books of Architecture treating of private Buildings, Highways, Piazzas exercising places and Temples, Translated out of Italion, by, H. L. Esq 237: The Distresses. 238. The fair Favourite. 239. News from Plymouth. 240. The Siege. By Sir W. Davenant 241. The Spartan Ladies. 242. The Discreet Lover or the Fool would be a Favourite 243. Osman the Great Turk or the Noble Servant. By Lodewick Carlell Gent. 244. More Dissemblers than Women. 245. Women beware Women. 246. No Wit Help like a Woman's. By Tho. Midleton, Gent.