Christ in the Gospel viz. Baptism and the Lords Supper thos fiv commonly caled Sacraments Confirmation Penance Orders Matrimony extrem Unction are not properly Gospel Sacraments being such as hav grown up partly of corrupt interpreting the Apostles and partly are states of life alowed in Scripture but hav not like nature of Sacraments with the oâ—het two for they hav no visible sign or Element ordained by God The Sacraments were not instituted by Christ to be gazed on or carried about but that we should duly use them and in such only as receiv them worthily they hav a wholsom effect or operation but they that receiv the same unworthily purchas to themselfs damnation as saint Paul saith Article 26. Though in the visible Church the evil be ever mingled with the good and somtime hav chief authority in ministration of the word and Sacraments yet sith they doo not the same in their own name but in Christs and minister by his Commission or authority we may use their ministry both in hearing Gods word and receiving the Sacraments nor is the effect of Christs Ordinances taken away by their wickednes nor the grace of Gods gifts impaired from such as by Faith rightly receiv the Sacraments ministred to them which are effectual by reason of Christs institution and promiss tho they be ministred by evil men Nevertheless it appertaâ—â—s to the Churches Disciplin that inquiry be made of evil Ministers and that they be accused by thos which hav knowledg of their offences and finaly being found guilty by just judgment be deposed Article 27. Baptism is not only a sign of Profession and mark of distinction wherby Christians are disâ—erned from others not Christned but is also a sign of Regeneration or new birth wherby as by an instrument they that receiv Baptism rightly are grafted into the Church the promises of sins fâ—rgivnes and our adoption to be sons of God by the holy Ghost are visibly signed and sealed Faith confirmed and Grace increased by virtu of praier to God The Baptism of young Infants in any wise is to be retained in the Church as most consonant to Christs institution Article 28. The Lords Supper is not only a sign of Christians lov which they ought to hav among themselfs but rather a Sacrament of our Redemption by Christs death so that to such as worthily receiv the same the Bread which we break is partaking of Christs body and the cup of Blessing is a partaking of his Blood Transubstantiation or change of the substance of Bread and Wine cannot be proved by holy Writ but repugns the plain words of Scripture overthrows the nature of a Sacrament and givs occasion to sundry superstitions Christs Body is given taken and eaten in the Supper only after a spiritual heavenly maner and the mean wherby 't is received and earen is Faith This Sacrament by Christs Ordinance was not reserved carried about lifted up or worshipped Article 29. The wicked and such as be void of life by Faith tho they doo carnaly and visibly press with their teeth as saint Austin saith the Sacrament of Christs Body and Blood yet in no wise are partakers of Christ but rather doo eat and drink the Sign or Sacrament of so great a thing to their condemnation Article 30. The Cup of the Lord is not to be denied to lay people for both parts of the Lords Sacrament by Christs Ordinance and commandement ought to be administred unto al Christian men Article 31. The Offering of Christ once made is that right perfect Redemption Propitiation and Satisfaction for al sins of the whol world both Original and Actual and ther is no other satisfaction but that alone Wherfore the Sacrifices of Masses in which it was commonly said the Priests did offer Christ for quick and dead to hav remission of pain and guilt are blasphemous fables and dangerous deceipts Article 32. Bishops Priests and Deacons are not commanded by Gods Law either to vow the estate of single life or to abstain from mariage but 't is also lawful for them as for al other Christian men to marry at their own discretion as they shal judg it to serv better to godlines Article 33. That person which by open denunciation of the Church is rightly cut off from the unity therof and excommunicat ought to be taken by the multitud of the whol Faithful as an Heathen or Publican til he be openly reconciled by penance and received into the Church by a Judg that hath authority therto Article 34. It is not necessary that Traditions and Ceremonies be one or utterly like in al places for they hav bin divers and changed at al times according to diversity of Countries Times and mens maners so that nothing be ordained against Gods word Who ever doth willingly or purposly on his privat judgment openly break the Churches Traditions and Ceremonies which be not repugnant to holy Writ but be ordained and approved by common authority ought to be rebuked openly that others may fear to doo the like as one that offendeth against the public Order of the Church and woundeth the consciences of weak Brethren Every particular or Nationall Church hath authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by mans authority so that al be done to edefying Article 35. The secund book of Homilies whos several titles are joyned to this Article contain Godly wholsom doctrins and necessary for thes times as the former book doth set forth under Edward 6 therfore we judg them to be read in Churches by al Ministers diligently and distinctly that the People may understand them Their names are thes 1 Of the right use of the Church 2 Against peril of Idolatry 3 Of repairing and keeping clean Churches 4 Of good Works first of Fasting 5 Against Gluttony and Drunkennes 6 Against excess in Apparel 7 Of Prayer 8 Of the place and time of Prayer 9 That Common Prayer and Sacraments ought to be in a known toung 10 Of the reverend estimation of Gods Word 11 Of Alms doing 12 Of Christs Nativity 13 Of Christs Passion 14 Of Christs Resurrection 15 Of the worthy receiving the Sacrament of Christs Body and Blood 16 Of the Gifts of the holy Ghost 17 For the Rogation days 18 Of the state of Matrimony 19 Of Repentance 20 Against â—â—lenes 21 Against Rebellion Article 36. The Book of consecrating Archbishops and Bishops and ordering of Priests and Deacons set forth under Edward 6 and then confirmed by Parliament contains al things necessary to such consecrating and ordering nor hath it ought that of it self is supersticious or ungodly Therfore whoever are consecrated or ordered according to the Rites of that Book since the secund yeer of that King to this time or hereafter shal be consecrated or ordered according to the same We decree all such to be rightly orderly and lawfully consecrated and ordered Article 37. The Kings Majesty hath chief Power in this Realm of England and his other
Press but with this difference or dissonance Dictio Praeconis tenues cito transit in auras Scriptorum at remanent dogmata saepe diu A Preachers wordst ' empty Air turn again But Writers works oftimes doo long remain Al Men are apt to er but the modest ready to acknowledg and amend it if detected or displaied as I vow in presence of our great God freely to doo if any shal fairly shew it nor ever wil be found a Beast perversly to persevere therin I wil serv no Person Sect or Faction for fear favor or flattery but only deliver my privat personal Judgment how weak or worthless soever sincerely according to verity or verisimility This such as know my constant resolut disposition wil easily beleev but others may take it on trust til they shal hav time to try the contrary Al the Theses are too redious but ther prolixity consists more in multitud of matter then words for I could hav made the Work twise so voluminous with half the toil but doo study brevity to spare the Readers Purs and Pains The Speculations are somwhat sublime but stile facil and familiar fit for vulgar understandings Let every one take or leav and take al in good part Farewel Rustica Ruricolae Fabrique Fabrilia tractent Tangere nec Medicos dogmata sacra decet Let Clowns the Plow and Smiths their Forge attend Nor should Phisitians to things sacred bend Articuli Fidei Anglicae 39 Articles of our Faith THE Articles of Religion concluded in Convocation and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify al lest men like Lynces should seem sharp sighted to look into the Confessions of other Reformed Churches abroad and Lamiae or blind Beetles at home in being ignorant of our own Principles and Doctrins the general Catalog of which follows in order 1 Of Faith in the holy Trinity 2 Of the Word which was made Man 3 Of Christs descent into Hel. 4 Of his Resurrection 5 Of the holy Ghost 6 Of the Scriptures sufficience to salvation 7 Of the old Testament 8 Of the three Creeds 9 Of original birth-sin 10 Of free wil. 11 Of mans justification 12 Of good works 13 Of works before justification 14 Of super trrogation 15 Of Christ alone without sin 16 Of sin after Baptism 17 Of Predestination and Election 18 Of obtaining salvation only by Christ 19 Of the Church 20 Of the Churches authority 21 Of general Councils 22 Of Purgatory 23 Of ministring in the Congregation 24 Of speaking ther in an unknown toung 25 Of the Sacraments 26 Of the Ministers unworthines which hinders not their effects 27 Of Baptism 28 Of the Lords supper 29 Of the wicked who doo not eat Christs Body and Blood 30 Of both kinds 31 Of Christs Oblation finished on the Cross 32 Of Priests marriage 33 Of Excommunicat Persons how they are to be shunned 34 Of the Churches Traditions 35 Of â—omilies 36 Of Consecrating Bishops c. 37 Of the Civil Magistrat 38 Of Christians goods which are not common 39 Of a Christian mans Oath The Particulars insu Article 1. THere is but one only tru living God everlasting without body parts or passions of infinit power wisdom and goodness maker and preserver of al things both visible and invisible in unity of which Godhead ther be three Persons of one substance power and eternity the Father Son and holy-Ghost Article 2. The Son who is the Word of the Father begot of him from everlasting the very eternal God of one substance with the Father took mans Nature in the womb of the blessed virgin of hir substance so that two whol perfect Natures the Godhead and Manhood were joined in one Person never to be severed wherof one Christ consists perfect God and very Man who suffered was crucified dead and buried to reconcile his Father to us and be a sacrifice not only for Original guilt but also for al actual sins of men Article 3. As Christ died for us and was buried so 't is to be beleeved that he went down into Hel. Article 4. Christ truly rose from death and took again his body with flesh bones and al things pertaining to the perfection of Mans Nature wherwith he ascended into Heaven and ther sits til he shal return to judg al men at last day Article 5. The holy Ghost proceding from the Father and the Son is one substance majesty and glory with the Father and Son very eternal God Article 6. Holy Scripture contains al things necessary for Salvation so that whatever is not read therin nor may be proved therby is not required of any man to be beleeved as an Article of Faith or be thought needful to salvation By the name of holy Scripture we understand thos Canonical Books of the Old and New Testament whos authority the Church never doubted of and the other Books as saint Jerom saith the Church reads for exemple of life and instruction of maners but doth not apply them to stablish any Doctrin All the Books of the new Testament as commonly received we receiv and reput them Canonical See their names and number in the holy Bible Article 7. The old Testament is not contrary to the New for in both everlasting life is offred to mankind by Christ who is the only Mediator between God and Man being both God and Man Therfore they are not to be heard which fain that the old Fathers looked only for transitory promises though the Law given of God by Moses touching Ceremonies or Rites doo not bind Christians nor the civil precepts of necessity to be received in any Christian Commonwealth yet no Christian man whatever is free from obedience of the Commandements caled moral Article 8. The three Creeds Nicen Athanasius and that commonly caled the Apostles ought throughly to be received and beleeved for thes may be proved by most certain warrants of Scripture Article 9. Original sin stands not in imitating Adam as the Pelagians vainly talk but is the fault and corruption of every mans Nature that is ingendred of Adams ofspring wherby man is far gon from original Righteousnes and inclined to evil so that the flesh lusteth against the spirit and therfore in every person born into the world it deservs Gods wrath and damnationthis infection of Nature remains yea in the Regenerat wherby the lust of the flesh caled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which som expound the wisdom som the sensuality som the affection som the desire of the flesh is not subject to the Law of God and though ther is no condemnation to them that beleev and are baptized yet the Apostle confesseth that Concupiscence hath of it self the nature of Sin Article 10. The condition of man after Adam's fal is such as he cannot turn or prepare himself by his natural strength and good works to Faith for
the whol and every part to make a perfect Woman so caled becaus taken totaly out of Man sans mention of any Soul infusion It appears not that the Soul therein died nor can her Soul be caled part of his more then her body though both extracted from him nor can two be confused but the same transfused in al and every part as the Souls Nature is whol in the whol and whol in every part of the body Of Christ S. Luke speaks God sent the Angel Gabriel to a Virgin espoused to Joseph who said Hail Mary lo thou shalt Luke 1. 26. to the 36. bear a Son and cal his name Jesus Then said she How shal this be sith I know not a man He answered The Holy Ghost shall com upon thee and power of the most high overshadow thee therefore that holy thing to be born of thee shal be caled the Son of God So the manner of his conception was metaphisical or miraculous without male-seed ineffably and incomprehensibly by the Holy Ghost yet was he according to his whol humanity conceived formed fostered in the womb nine Solar moneths or 39 weeks the usual time or term of womens gravidation as other Embryons being like to us in al things save sin only from which he was priviledged becaus the Vessel divinely purified So that if other Souls be created his was if generated his was likewise The debate then concerns al mankind and every individual Soul which is a perplexed knot to unty and intricat Maze to tread aright This blindness bewrais our innat ignorance who scars know what a Soul is whence it proceeds or how 't is produced Nosce teipsum being the hardest lesson to learn which none ever wel attained Ignorant Homines quae sit Natura Animai Lucretius Nata sit an contra Nascentibus insinuetur An simul intereat nobiscum morte direâ—pta An tenebras Erebi visat vastasque lacunas An Pecudes alias divinitus ingrediatur What the Souls nature is men know not wel Nor whether bred or in Babes infus'd can tel Whether by death with us it quit doth quel Or els goes to the dark deep Cels of Hel Or by Gods power in other Creatures dwel God knows himself and â—hen al things intuitivly in himself but man other things betteâ— then hiâ—self yet how can one take measure of any thing saith Pliny that is ignorant of himself To pass by al abstrus virtues of Vegetals arcane miracles of Minerals admirable properties of precious Stones and view their outer surface or color only Who can tel why Grass is green a Ruby red or Pearl pale But what strange strife hath been about the principles of our Nature and production of both Parts For the corporeal how doe Phisitians and Philosophers jar or jangle about the seed whence it should proced Archelaus asserts it a milky slime or mud drawn from the earth A cold muddy conceipt Pythagoras the scum or froth of our best blood A frothy fancy Alcmaeon part of the Brain A brainless buz Plato a distilling marrow of the back bone Democritus a substance extracted from al members Zeno Mans spirit and spoil of his Soul Epicurus a fragment both of Body and Soul Hippocrates a portion of radical moisture Aristotle an excrement of the last concoction in the solid parts Others blood refined by heat of the Genitals Al which are lame not expressing the efficient matter or form For seed materially consists both of Blood and Spirit concocted into a white frothy humor by the Testicles which Females hav latent tho not prominent for the use of procreation and from them not of brain back bone or other part soly derived But whether females send or spend any operativ geniture is much controverted The Perepatetics deny it But Galenists contest that no conception can be without concurrence of both Parents seed which is indubitably the truest Opinion The spiritual part affords much more matter or fuel of altercation about the Soul 1. What it is Aristole refels divers Tenets but his own description halts at last 't is easy to say what 't is not not what ' t is It is no temper of elements nor blood nor energy of life nor Galens Crasis but in general an essential quickning form which givs Plants a life vegetant Beasts a sentient comprising the Former and Men an intelligent including both as a Pentagon contains a Tetragon and that a Trigon For Souls being Forms and thos relativs not subsisting alone but as parts of compounds are hatdly defined or disquired 2. What manner of substance it is whether corporal or incorporeal for God only is simply immaterial and al things els in som sort corporal tho not visible as neither is pure Air. Hence divers Divines aver Angels to be corporeal becaus finit and limited to place being bounded as it were with a superfiâ—ies that they cannot be ubiquitants every wher or elswher at once Much more then Mens Souls which liv in Bodies The Schools say a Body is in place circumscriptivly a Spirit definitivly be it so but is not definit so to be here as not to be elswhere Doo not Spirits ascend descend and change place Is not their motion made in time tho very swift Are not thes acts proper passions of a Body though impalpable invisible imperceptible God then is a Spirit in creat purely immaterial Angels creat comparatly material and so are Souls separat much more thos in Bodies But what maner of substance whether aereal etherial or subtler sublimer essence none save the Father of Spirits can define or determin 3. How it attains or acquires knowledg Whether by remembrance of what it knew before as Plato affirms supposing a precreation which is improbable Or by the senses service as Aristotle asserts which is ignoble Or by her own inbred seeds of understanding which is most honourable the senses conduce much to manure the mind and improv science but our Soul of it self apprehendeth judgeth retaineth reasoneth resolveth without instruction though better or wors according to the various temper or symetry of the brain hir chief organ For 't is absurd that so divine an essence should rely on vile deceitful sens which only comprehends accidents color sound savor odor not the forms or nature of things much less Natures secrets or universal insensible objects Nay if science com from sense then such as hav sharpest sight hearing c. should be wisest or wittiest which oft befals contrary and men born deaf dumb or blind are of acutest entelechy therfore that principle of Peripatum Nothing is in the intellect which was not first under sens can scars stand sound for though it be furthered by sens yet it depends not thereon sith the senses are subordinat and know nothing without it 4. How many Souls cohabit in one body whether three or but one Som say three whereof the Vegetativ and Sensitiv dy with the body but intellectiv livs eternaly The most orthodox allow only one
sour Grapes grow out The grounds thus laid and materials brought in place the building will be better framed But for fuller disquisition the Infusiastists Arguments with the Traductists Answers shal first be fairly filed then their Objections with the others Solutions orderly mustered Arg. Dust saith Salomon shalreturn to earth as it was Eccls 12. 7. and the Spirit to God that gav it Ergo every Soul or Spirit coms from God Answ This evidently relats to the first creation of both for no mans body since Adams is made of dust as his was but of Seed and Blood and God gav or inspired his Soul whence al others derivativly or secundarily com and shal return to the original Giver as the body shal to earth its Mother so this provs the Souls immortality but no way disprovs the Traducibility sith every particular Soul proceds mediatly from God the first Fountain Arg. The Lord saith Zechary spred the Heavens laid the Zech. 12. 1. Earths foundation and formed Mans Spirit within him Ergo God created it in the Body Answ This is the pregnantst place and best proof in al sacred Scripture for intrinsecal infusion by creation but intends apertly as the former did covertly the protoplasm or primordial production for when God spread the Heavens and founded the Earth he then formed Mans Soul within him but ever since ceased to creat either new Spirits or Souls so this is no plain evidence for jugial creation of every particular Soul Arg. S. Paul makes an Antithesis between the Father of Heb. 12 9. our Bodies and Father of Spirits Ergo God is sole Author and Creator of Souls not the Pâ—â—â—â—ts Answ God is the Father of Spirits as wel in regard of Angels and Saints which is not the Apostles aim as spiritual regeneration ther intended without reference to Soul-creation yet becaus he breathed the first Soul whence al since are derived he may be caled the primitiv Father of Souls though one immediatly beget another Arg. God in Isaiah saith I have made the breath meaning Isaâ— 57. 16. Mans Soul which he originaly breathed in Ergo he only creats it nor is it carnaly generated Answ This is meant in S. Pauls sens in him we liv mov and hav our being or it may be referred to the first Souls inspiration without successiv creation Arg. Zedekiah swore to Jeremy As the Lord livs that made Jer. 38. 16. us thes Souls I wil not sâ—ay thee Ergo 'tis evident that he makes al mens Souls Answ Som interpret it by Synecdoche like the seventy Souls issued from Jacobs loins the principal part for the person as the Lord livs that made us both som literaly of life as the Lord livs by whom we liv I wil not bereav thy life Yet the words may be granted to imply the Souls creation though he meant not properly or purposly the Souls production rather then persons or lifes for 't is a greater emphasis in the Oath as the Lord liveth who created our Souls I wil not take away tâ—ine which he created Howbeit in this sens he could not destroy the Soul it self sav only sever it from the body but life the effect therof Take it either way or any way the words may be aptly applyed to the Souls primitiv creation sans exception or contradiction Arg. Godfashions Mens Hearts saith David and understands Psal 133. 14. al their Works Ergo he forms our Souls ther understood by Hearts as 't is usual in Scripture Answ The inference is infirm for by Hearts here is meant the Wil and Affections but by fashioning disposing Other Scriptural Texts are pressed but of no moment Arg. Whatever is generated shal be corrupted which is an irrefragable principle in Philosophy and Theology Ergo Mans Soul if procreated must be mortal Answ This authentic Axiom properly concerns compounds which are the adâ—quat subjects of generation and corruption not principal parts which are only ingenerated or congenerated but 't is verified in al things bred of a corruptible matter els not For God the Son is begoâ— of his Father and the holy Ghost proceds from both yet eternal without beginning so Angels and Mans Soul were created ex nihilo yet eviternal without ending but al the rest intire composed of the common Chaos Heavens Elements Meteors Mixtils Vegetals Animals and Mans Body which are corruptible in whol or parts and of thes that Maxime is rightly understood not of Mens Souls which are generated of Parents Souls having al a divine faculty by divine blessing to beget an immortal essence like itself Arg. 'T is a disparagement to Man the noblest Creature that his divine part should proced of impure seed like Beasts Ergo this opinion is to be exploded Answ 'T is his chief dignity that he hath power of or in himself to beget both parts specialy one so noble and divine els were he wors then Beasts in that behalf nor doth it proced of seed but from an Animific virtu of the Parents Souls conveied with the seed If then it be immortal as undoubtedly 't is what skils it in that respect whether it be created or generated and what difference whether God be immediat Plastes or giv man power with his general blessing to produce it by successiv propagation having the same power of immortality which the first had by himself infused and power to beget the like incorruptible essence by his special benediction Repl. If any Animific virtu be conveied with the seed then must it be reduced to act instantly at first conception which is most imperfect or gradualy which argues divisibility But both thos are absurd and abhorrent in Nature Ergo no such virtu can be conveied with the seed much less proced from it Answ Both Soul and Body are begot in an instant as every conception is made but as bodily lims and lineaments are gradualy shaped and strengthned from weak waterish rudiments to more maturity so the Soul exerciseth hir vegetativ functâ—ons of nutricion sensitiv of motion and intellectiv of reason daâ—ly by slow degrees as organs are apparated or accommodâ—â—ed whiâ—h argues no divisibility For al things in Nature as God proceded at Creation attain to perfection by divisible degrees yet no division in the Forms or Souls which are conceived in a moment Arg. If ther be virtu in or with the seed to beget a Soul then when 't is shed spilt or spent upon barren or gravid wombs so many Souls are lost which is harsh and horrid to hold Ergo no such Animific energy is conveied with the seed but al Souls proced from God Answ No Souls are lost by loss or sterility of seed but only a power or possibility to produce and procreat them which being not reduced into act perisheth or is frustrat so is the said virtu void to beget so many Bodies and prepare them for reception of Souls which is alone and no absurdity ariseth of either but presseth both sides alike Arg. If Souls be begot
millions of Souls so wel as Worlds in a moment by his word Fiat yet is no particular Agent or Parent so the Sequel is denied sith his Word and eternal Decree doth al in al without any particular concurrence Repl. The Souls supposed creation necessarily concurs to Mans generation But God is sole Agent therin using no subordinat Ergo a particular third Parent for if Parents be particular Agents who only prepare the matter for union why not God so too who creats the Caus without which no union can be Sol. Parents are particular Agents according to Natures ordinary cours but God metaphysical and extraordinary yet no particular third Parent Ob. If God concurs in every generation whether lawful or lustful to creat a Soul then he assists al Adulterous Incestuous Spurious coitions and conceptions which is horrid to imagin or impose for a Pagan Poet tels us Non vacat obscoenis rebus adesse Jovi Ergo c. Jehov is not at leisure To wait on ech mans plesure Sol. He concurs to the Entity or Naturality not to the Obliquity or Morality of evil acts which is no way horrid to hold for he givs the earth virtu to multiply al Grain whether stoln or ones own yet is not Author or accessary to the stealing so he decrees â—o infuse new created Souls into human prepared Bodies however begot in Adultery Inâ—est or Fornication yet is no Author Actor or Assistant in the sin Ob. Jacobs of-spring are by Synecdoche taking the principal part for the whol person stiled seventy Souls which cam out of his loins But why are Souls specialy named unless they so wel as the Bodies and persons transcend from Parents Sol. 'T is said to be becaus the preparation of matter for the Souls reception â—nd union proceeds from them Be it so yet this resolvs not why their Progeny are caled so many Souls unless thos issu from their loins Ob. God created Man in his own Image and Adam begot Seth in his own likenes but this Image and likenes consists soly in the Soul or in the Humanity not in the Body Ergo Adam begot that part wherin Gods Image chiefly consists if not soly resides Sol. This is soon resolved God created Man in his Image of righteousnes and tru holines as S. Paul expounds it but Adam begot Seth in his natural similitud both of body and whol humanity not of Soul only Repl. S. Paul indeed speaks of spiritual Regeneration by casting off the old Man and putting on the new in righteousnes and tru holines But wher doth he cal it Gods Image wherin Adam was created However even that spiritual Image consists soly in the Soul and Adam begot Seth in his natural likenes Ergo the subject of both resemblances is spâ—cialy if not soly the Soul as by comparing the words Gen. 5. 1. 3. plainly appears Sol. Seths likenes to Adam consistâ— in his whol Nature which he dispositivly begot totum Hominem non totum Hominis by preparing the matter for the Souls introduction and consequently the whol Humanity by union of both parts though he had no interest in production of the Soul Repl. Adam begot Seth in a triple sim litud beside that of sin viz. of Soul Body Person which personal likenes of Châ—â—dren to Parents is also triple 1. Specifical as Men which mostly folow the Mother becaus she suppeditats most matter both blood and seed in generation and for another reason glanced at by Aristole that the Male ingenders in another the Female by another in it self for if a Ram couples with a shee-Goat they produce a Kid of soft hair but if a Buck Goat with an Ew a Lamb of hard wool as Athaeneus avers 2. Sexual as Male or Female which proceds from permixtion of both Parents seed according to predominance for both hav a hot vigorous masculin sperm and a cold weak Feminin at several times as Hippocrates tels So if both bring Masculin they beget brav Spirited Boies if the Womans be weak and Mans strong yet prepondering they get a Son though less lifely If the Womans be masculin and Mans feminin yet prevailing they also procreat Males but weak and womanish the like in Females If both Parents seed prov feminin they engender dul Wenches If the Mans masculin and Womans feminin but exceding they breed bold Girls of middle temper If the Fathers feminin and Mothers masculin but predomining they produce lusty lifely Virago's So the diversity and dominion of Parents seed makes the difference of Sex 3. Individual which is seen in peculiar properties of vigour favour feature stature complexions and conditions arising usualy from the formativ faculty and casualy from Parents phantasy for the seed flows soly from the Testicles of both yet al parts impart a plastic power by subtle spirits to the Sperm which according to either Parents prevalence producâ—th a similitud in particular parts Hence som resemble Father som Mother som both in several members more then others yea many are like their ancestors whos fashioning virtâ— lurks in seed sometimes four descents as Aristotle attests like a Loadstone which draws four or fiâ— needles appending So Nicaeus a Poet of Constantinople born of white Parents was Maurish as his Grandsire and Helides by an Ethiop had a fair Daughter like her Father so Children conform to Parent both in Body and Mind Ergo the Soul is Traduced Sol. This multiloqâ—y may be answered briefly That the maners of the Mind and personal conditions of Children semblant to Parents folow the temper of Body as Phisick and Philosophy teach which argues not any traduction of the Soul but a several disposition of bodily Organs Repl. One once aâ—swered al Bellarmins works with two words Thou liest but ther be sundry Virtues and Vices of the Wil which no way rely on the Bodies temper proper and peculiar to som Stock or Race as whol Families by lineal descent or natural disposition are addict to generous qualities and various sports wherto Mantuan apâ—ly alluds Qui viret in foliis venit e radicibus humor Sic Patrum in Natos abeunt cum semine morcs The leass fresh juice doth from the root proceed So Parents maners pass to Sons by Seed Ergo the Soul is the seat or subject of such Virtues and Vices transcends from Progenitors to their Progeny by Traducal propagation Sol. Such hereditary properties folow the bodily temperatur of som principal Organs Brain Heart Liver Spleen Gal more or less as Aristotle saith Mores Animi seqâ—untur temperamentum corporis but not from the various inclination of the Soul Repl. Maners of the Mind may be somwhat inclined by bodily temper but Childrens complexions oft-times by matches differ more from their proper Progenitors then strangers â—et symbolize in the Souls secret sympathies with them Ergo thosinnat resemblances proced from it rather then from bodily temperature which is only accidental Sol. In Mans frame or fabric are sundry secret sympathies of principal parts on whos temper
the maners of the Mind and Faculties of Soul depend wherin Children may resemble their Progenitors though in countenance complexion or constitution more like to strangers so ther is no certain or convincing Argument for Traduction to be taken from such variable observations Ob. If aformativ faculty in seed to build the Body proced from Parents Souls then doth also an animific virtu to produce the Soul But al sides grant the one Ergo the other folows For if Parents Souls impart to it a power to prepare a place that power is able to beget a Soul Sol. The formativ animific or rather Prolific faculty preparativ to sit the matter for union proceds from Parents Souls but not procreativ to beget a Soul being only able to build the bodily part and make it ready for reception of the Soul when it shal be infused Repl. This seems a meer Postulatum without proof not rendring any reason why 't is able to prepare a place and not procreat the Soul For what belongs to every Kind cannot sans derogation or disparagement be denied to the noblest Creature but the intire production of Individuals with their principal parts both matter and form pertains to al Species els Ergo to Mankind also Sol. 'T is no disparagement but a dignity that God deigns to creat in Man a divine paâ—t yet he may be said to beget Individuals intire for perpetuity of his Kind viz. praeparando uniendo though he begets not the Soul it self hic murus abeneus esto this is the main Anchor-hold Ob. David saith Man is conceived in sin which either is Psal 51. 5. impressed before the Souls infusion or the Soul corrupted at conception and first creation or an inanimat Embryo the subject of sin or els the Soul is traducted which salvs and saâ—isfies al scruples but the three first are absonous Ergo the last alone authentic Sol. Som say Parents sin committed in procreation is ther meant but that in al lawful Marriages is sanctified and who can cal that polluted which God hath cleansed Others fly to the Souls infusion at first conception which must eeds be els it wil not hold water But most say the very seed is defiled with an hereditary stain as 't is with the seeds of sundry diseases which is not properly sin til the Soul be infused being the sole subject therof â—trum horum mavis for men wil never agree in this intricat Maze Ob. Al Accidents folow their Form nor can subsist without their Subject but vegetation is visible and vigorous in an Embryo before the quickning or motion Ergo the Soul or Subject must needs be ther at conception and consequently traducted or generated Sol. Zanchy answers how orthodoxly judg ye that in building L. 2. de Hom. creat c. 5. Mans Body as it hath first the form of blood next of milk then of flesh and last a human shape so at first is no Soul but only an energy in the spermatic spirits to produce a vegetant Soul when the Embryo livs as a Plant then that Soul perishing the Sentient is generated and that livs as an Animal which being also extinct the Rational succeds or supervens not produced from the same energy nor from Parents Souls but created and infused by God This implies a duple death upon extinction of the two first Souls Others say the Vegetant powers arising from seed spirits and blood are cherished by warmth of Natures Garden the Womb til time of motion but ever after the new infused Soul exerciseth al functions til it brings the Embryo to birth and perfection Thus they are puzled touching the time when 't is infused but certainly the quickning is very uncertain Repl. The proper source and principal subject of al such Faculties is a Soul not seed spirits or blood Ergo either the seed had a Soul begetting energy or they were faculties of the succeding Soul and so subsisted alone without a subject or els are Creatures distinct and remain divided but the two later assertions are gross absurdities and the first rests irrefragable that the seed carries an animific virtu or Soul-begetting energy from the Parents Souls by natural traduction which best salvs the propagation of original sin Sol. Som say thos Faculties predepend on the Seminal Form til infusion of the Intellectual yet how can that being inanimat be the subject of vegetation or motion Or if it were a Soul how did it vanish it died not as Zanchius dreams nor is swalowed up of the succeding Soul nor can ther be any coition or coalition of Souls Others forced by thes pressures hold 't is created at conception which is more tenible of the two exercising hir functions gradualy as organs are apparated and accommodated For that time is fixed but the quickning sooner or later according to the Embryos vivacity and other various contingents but God is not tied to creat Souls upon al human casualties til his set appointed time yea Christs conception at the Angels salutation Ave Maria is cald his incarnation which is the production of his whol Humanity and his Mother went immediatly to hir Cosin Elizabeth then impregnant of John Baptist who being filled with the Holy Ghost caled hir the Mother of our Lord so that he was then Luke 1 43. perfect God and Man at first conception and the Babe leaped in her Womb for joy being before quick as plainly appears Ob. Mans Soul is impure at first conception and the whol Man polluted for what is born of flesh is flesh saith Christ but God John 3 6. creats nothing impure Ergo the Soul is not created but conceived and generated impure from the Parents Souls Sol. God creats the Soul in substance found sans stain but corruption or contagion caled Concupiscence is not of the Father saith S. John but of the World for the guilt of original sin is imputed to the whol Man so soon as both parts are united Ob. Adams Rib was made a complet woman and the Soul therin becam hirs no new being infused Ergo every Soul is not created Sol. The School-men say Eves Soul was created and infused though it be not expressed yet the extraordinary creation of the first Woman extends not to the ordinary production of al others nor is it clear that the Rib was animat or the Soul therof made hirs Repl. In this case it holds for the Infusiasts infer that al Mens Souls are created becaus Adams was Ergo it folows of al Women from Eve Sol. The reason is not semblable for he was the root of al Mankind Male and Female therfore al our souls infused as his was but not she of Womankind so it skilleth not whether hirs was created ex nihilo or diffused from that animat Rib sith 't is not reveled Ob. Christ took his whol Humanity from the Virgin by the Holy Ghosts overshadowing Ergo both Body and Soul cam from hir Sol. He took only Flesh from her which includs the whol
entring at dore as tru Shepherds of the Flock or owners of the Family betwen conterfet Cranks and approved Ambassadors of Christ For the Gospel Ministry is a dreadful imployment to discharge it duly which requires peculiar Workmen fit for so high a Function nor is it less weighty now then of old When Ministers must contend with blunt rusticity bold barbarity Schismatical curiosity fantastical novity Heretical subtlety disguised Hypocrisy superstitious vanity Factions fury politic prophanenes and al sorts of spiritual wickednes Nothing old can pleas though never so tru nor new com amiss though never so fals a new Church way new fangled Ministry new ordered Sacraments new sensed Scriptures and what not Every one sings In nova fert animus With such proud silly scornful Sophisters who need Teachers yet dare to teach must Ministers incounter who cast off al Church Order and Government so 't is most requisit to keep such unruly Buls of Basan under Rashnes is no part of Fortitud nor confidence a character of courage nor Confusion any ingredient of Charity nor Faction a support of Faith nor disorderly walking fit fuel of holy flames Psal 122. 3. in Christians hearts For the Church is compared to a City at unity in it self and to an Army with Banners which holy allusions Cant 6. 3. argu that ther is to be exact government in al affairs but the enemies of reformed Ministry who affect subtleties more then solidities becom Ministers Rivals from whom they had thos pretended Gifts and like Balaams Beast presume to teach their Masters trampling their feeders under feet but such Sectists or Seducers make Ministers most necessary to oppose their fury repel their folly and reform novity which els like wild Bores would destroy the Lords Vineyard if thes faithful Watchmen did not prevent them Thus much in general of the whol Ministry now more neerly concerning Episcopacy which is assaulted at first entry Ob. If it be granted to be of divine Apostolic Institution at first yet it hath since declined into Antichristian Apostacy under Popish Primacy being linealy derived from it Ergo both Bishops and Ministers like links of one chain or branches of the same Tree are to be lopped off Sol. Indeed Bishops hav constantly and continualy ordeined Ministers ful 1600 yeers but Popes of Rome usurped Antichristian Supremacy in the West as they would over the whol world if they could catch it about 1050 yeers yet al sacred Ordinances used or abused by them must not be abandoned as Antichristian for then we may seek new Scriptures Creed and Sacraments with another Gospel and Messias so wel as Bishops and Ministers sith al thes hav been defiled by their depraved doctrins and superstitions Nor was the Church Catholic against which Hel-gates shal never prevail to blot out Christs name wholy ruined by Antichristian superstructures that the main fabric must be puld down and made Nehustan instead of repairing or restoring it to pristin purity For so Christ reduced divine worship to his own Hous when avarice had made it a Den of Theefs Nor did the Jews Priesthood ceas for the Priests enormities Nor the dialectic teaching part fal from Moses Chair though the Scribes and Pharisees fat therin teaching Mens traditions Nor doo the Sacraments or Evangelic Ordinances fail by any Papal alterations or additions Hence al Godly Reformers specialy in England were content to cast out al corrupt doctrins vain customs impure mixtures and superstitious vanities which Papal novity had built on the foundations of Christian Religion laid by the antient Architects al over the World reserving the Scripture Canon with al sound Doctrin holy Disciplin Sacramental seals and other duties of Praier fasting c. according to the cleer sens of Gods Word and practis of primitiv Churches yet were they not so silly or giddy to reject al which the Popish party received or retained but only refined gold from dross the pure from vile which they had from Christian Predecessors Martyrs and Confessors in that once famous Roman Church by du succession though since much degenerated No Christian in his right wits whos Conscience is guided by science and zele tempred with Charity wil or should reced from them farther then he finds them to deviat from the rule of Faith held forth by Apostolic Precepts and primitiv Precedents But in matters of extern prudential order every Church hath like liberty to use or refuse such Ceremonies as ech thinks fit In som points we may convers with them as simply Men in som imitat them as Secular or Ecclesiastic Rulers in many join with them so far forth as they hold the truths of Religion and Fundamentals of Faith But their misexpositions of Scripture with al Antichristian additionals we utterly detest disclaim and disavow For instances We celebrat the Lords supper with the same Lords Supper Elements but renounce that sens of Christs words on which they rais the new doctrin of Transubstantiation sith 't is contrary to Gods providence both in Natural and Spiritual things which change not the substance but only the relation or use from Natural to Mystical contrary to Scripture phrase in like expressions wher things related by religious Institutions are mutualy denomined without essential changes contrary to common Reason and four of fiv Senses testimony which are the proper Judges of sensible objects contrary to Christs way Sâ—ght Smel Taft Touch. or end of strengthning a Receivers Faith which is not doon by what is harder to be beleeved then the whol Gospel mystery beside for nothing is less credible then that Christ sitting at Table gav his own very visible Body to be eaten by his Disciples and al Communicants after when as he stil sits as Man at his Fathers right hand in Heaven Thes with like fancies ful of absurdities and consequential Idolatry of Bread-worship and sacrilegious detaining the Cup from Laics contrary to Christs express Drink ye al of this words and primitiv Churches practis for many ages we flatly abjure or abandon yet receiv it with the same pious veneration of purest Antiquity but doo not determin the maner of that mysterious Union endevoring for the Graces which may make us worthy partakers when we receiv that dreadful yet most desirable seal of our Faith not by eating his flesh grosly with our mouths but by receiving him spiritualy into our Souls Yet by the same Faith we realy partake his merit death body and blood to eternal life before we receiv him by the said Sacrament yea though we should never hav oportunity so to doo which yet we may not neglect sith 't is the same object received by the same Instrument to the same end but in different degree and way yet the same Saviour of the World For Baptism we retain the words and form but discard the Baptism superfluous superstitious dresses Salt Oil Spittle Insufflation which deform that duty though not destroy it nor doo rebaptise thos baptised by them Semblably
the last universal Judgment for that is committed to the Son but in particular over the Churches Enimies in the fourth Monarchy and Papacy which Daniel saw til the Beast was â—lain and his Body given to the burning flame and the power of the other Beasts cam to an end for a term was set how long eâ—h should last and the Saints shal be given into the fourth Beasts hand so long as the Whore rides the Bâ—ast til a time times and dividing of time but at end of these three times and half the judgment shal sit and his power totaly abolished yet the World not destroyed but al kingdom dominion and greatnes under Heaven given to the Saints of the most High whos kingdom is everlasting and al dominions shal serv him Saint Paul's words The Lord shal destroy him 2 Thes 2. 8. with the brightnes of his coming are expounded in the Apocalyps but it seems the two judgments ch 19. and 20. are Rev. 19. 11. c. different and not reduced to one self time sith one thousand yeers intervene for the two great Guests the Beast and fals Prophets are lodged in a Lake of fire and brimstone but their Host the Devil associated to them a thousand yeers after at end of the World when the last judgment is immediatly held Weigh al wel and God giv thee wisdom unto Salvation The Author intimats that Christ shal com to destroy the Churches Enimies A. 1655. finito and bind the Devil in chains a thousand yeers at end wherof he shal judg the World yet protests he wil not presume to penetrat too far into thes secret sublime mysteries which he borows from Master Mede He exhorts us out of the Apocalyps to address our Rev. 3. 20. 21. ears and hearts to the Son of God Who stands at dore and knocks saying If any wil hear my voice and open dore I will sup Rev. 1. 3 6 8. with him and he with me to him that overcoms wil I grant to sit Rev. 22. 7 14. with me on my Throne as I overcam and sat down with my Father on his Throne Blessed is he that keeps the sayings of this Books Prophecy nay blessed are they that doo his Commandments that they may hav right to the Tree of life and enter the Gates into the City To him which is was and is to com the Almighty be glory and dominion for ever Amen The sum of al his Explications is 1. The last act of Reformation Summary and releas of Protestants in Silesia Rev. 11. 7. 2. The three yeers and half when the Witnesses bodies ly in the street Ibid. v. 8 9. 3. The continuance of war in thos Kingdoms til the Martyrs innocent blood be avenged 4. The sudden fal of a strong Pillar or Protector of the Papacy 5. The exaltation of an Evangelical Head or Protestant Patron 6. A Reformation in Germany 7. The destruction of Rome City 8. The end of the Turcs Empire Rev. 11. 14. Rev. 16. 12. 9. The Jews Conversion Ibid. 10. The Papists sedulity to gather their utmost forces Rev. 16. 13. Rev. 19. 16. 11. The total ruin of al the Papacy Rev. 16. 18. 21. Rev. 19. v. 20. 21. 12. The fulfilling of Gods mystery Rev. 10. 7. Wherby the Devil is shut up in the bottomless Pit the Son of God takes possession of the Kingdoms the Church fares in peace and tranquillity al which he writes to comfort his afflicted Countrimen and draws al Chronical lines to one Center of A. 1655. as the common gulf which is a conjectural crotchet no certitudinal conclusion wheron Men may rely One yeer and half wil bewray the verity or vanity therof to Gods glory and Mens satisfaction who must stil wait and watch but not sift or serch into his secret hidden Counsils The future contingents which he proposeth to be shortly expected A. 1655. are thes 1. Romes final ruin 2. The Papacies total confusion 3. The Jews conversion 4. The Turcs Empires abolition 5. The Churches restauration 6. Christs readvention al which materials he hath from Mr. Mede Neither of them handle the Lambs mystical mariage with Rev. 19 7. his spiritual Spous which Dr. Preston compares to civil carnal Nuptials in â—iv respects 1. As Parents consents is requisit in the contract so God the Father hath freely given his Son to us and us to him 2. Both Parties must mutualy consent to be wedded so Christ the Husband as the Man stil is Suitor tho the Woman most needs it for hir perfection first invites us to this match and the holy Ghost prepares our hearts to intertain it 3. Both make a Covenant Christ on everlasting one to bestow himself and al that is his salvation remission of sins grace glory on us if we giv our selfs intirely to serv him Thes are but the Espousals 4. Ther folows a solen union or celebration of Mariage betwen both which is doon in Baptism when as we promiss in Weâ—lock to take ech other renouncing al other so here we vow by word of mouth or sureties to forsake the World Flesh and Devil with al their Works cleaving soly to Christ both in prosperity and persecution and keep our Souls chast to him not prostituting them to unclean lusts or service of any Creatures 5. The Nuptial consequents correspond in both which is an inseparable union of hearts and communion of goods my Beloved is mine and I his what Christ hath is made ours and our his our debts becom his as al his riches righteousnes honors and privileges ours by imputation O what a blessed condiâ—on is it to say with the Spous in the Cantiâ—les I am my Beloveds and his desire Câ—nt 7. 10. is toward Me He feedeth me among the Lilies O let his pretious Blood make my scarlet sins so whit as Wool or as the Snow in Salmon In this peece are mo tedious repetitions then in al the work els which is doon purposly to make it more obvious or perspicuous unto every common capacity Quae placuere semel decies repetita placebunt Sunt patefacta sacro mysteria magna Joanni Quae Deus in seclis efficienda dâ—cet To holy John great mysteries were told Which to be doon in Times God doth unfold Medus vir celebris nulli bonitate secundus Artibus Ingenio Judicioque praeit Quaeque revelavit mysteria magna Joanni Christus in illius sunt patefacta libro Mede was a rare Man for goodnes next to none In Learning Wit and Judgment cheif alone And what high hid things Christ to John declared Are in his Apocalyptic Book explaned Mira brevi obvenient Germanus praedicat Author Si modo venturis est adhibenda fides Mira canit quae anno simul efficienda propinquo Vix credenda tamen dum patefacta forent Strange things saith a German shortly shal befal If faith to futures may be giv'n at al. Wonders he tels which next yeer doon must be Yet scars to be beleevd til
from Fountains and Milk run in Rivers The World shal rejoice and al Nature be glad being manumised from the dominion of sin impiety and al error Beasts shal not feed on Blood nor Birds on prey but al things quiet and amicable Lions and Calfs shil eat at the same Cratch Wolfs shal not woorry Sheep nor Dogs hunt nor Eagles or Hawks doo harm Children shal play with Serpents Finaly it shal be as Poets tel of the golden age in Saturns time but they erred becaus tru Prophets to whos Eys divine Visions were presented as present foretel future contingents as if they were already acted which Prophecies when fame had spred prophane men not witting why they were uttered or when to be performed thought them to be antiently accomplished which yet could not be completed while Man reigned but when wicked Religions are extinguished and Sin extermined then shal the Earth be subdued to God and al thes things com to pass yea men shal liv long and happily reigning together with God The Kings of Nations shal com from the Earths ends with gifts to adore the great King whos name shal be reverenced and renowned to al People under Heaven and al Princes bearing sway on Earth so far this fine Orator and with such confidence as if he received it by special Revelation but later Chiliasts are contrary to him who say Christs millenar reign shal anteced the day of judgment but Lactantius that Christ shal first Judg the World Master Archer a most acut Lynx but boldest Bayard of al who shoots at blind mans Buts conjects from Daniels words From the time that daily Sacrifice Den 12. 11. 12. shal ceas and abomination which makes desolat be set up shal be one thousand two hundred ninty dais blessed is he that waits and coms to one thousand three hundred fifty fiv dais this is forty fiv mo then one thousand two hundred ninty and both Prophetic dais or yeers thes saith he began under Julian Apostata who revived Paganism and incited the Jews to rebuild their Temple but God defeated it by an Earth-quake and Subterraneal fires which cast up the foundations as Christ foretold So by his calculation the first sum 1290. should expire A. 1650. now past and the last A. 1695. 46. yeers hence But if that shal elaps too his Disciples like the Mahometans wil date it to a farther day He hath another cringe that no Soul ever entred the third Heaven no not Christs how then can he sit at his Fathers right hand But a Celical or Elementar Paradise as he promised the good Theef nor shal any Saint go thither til the last Judgment pass For Hâ—l he saith al Christians hav erred except himself for Hel wherto Reprobats now go is not the place of fire prepared for the damned at last day but a temporar prison in the Air Earth or Sea to confine their Souls til the Judgment day when they shal be sent into a most spatious Hel containing al the created World or what els is beside Gods mansion Lo the audacity and temerity of Sectists Who bear or boast as if they were inspired or of Gods Cabinet Counsil affecting novities tho never so fals frivolous or fanatical Thes great Clercs like Arrius and other learned Heretics Refutation mislead many ignorant Idiots specialy in dark mysteries but such squibs end in an Ignis fatuus of their fantastic brains for they hav no sound proof that Christ shal reign on Earth a thousand yeers but that the Saints shal reign with him in new Jerusalem which is no terren place but caled by Saint Paul Heavenly Jerusalem the City of the living God and by Joha that Hebr. 12. 22. Rev. 21. 2 10. great holy City descending down from God out of Heaven prepared as a Bride adorned for hir Husband the Lamb. The contrary Reasons are thes 1. Christ ascended into Reason 1 Heaven and shal com to judg the World Ergo not to reign a thousand yeers before that day for to say he shal descend to reign and ascend after a thousand yeers to com again is against the Scripture which warrants only two comings Master Mede to shun this Scilla fals into Charybdis of a strange singular crotchet making Christs secund coming to judgment one continued act with his millenar reign becaus Saint Peter speaking of the judgment day and perdition of ungoly men subjoyns immediatly or interruptedly that one day with the 〈…〉 3. 7. 8. Lord is as a thousand yeers and a thousand yeers as one day which he saith is meant precisely of that particular day but the same Apostle elswher saith God shal send Jesus Christ when Acts 3. 19 20 21. the times of refreshing shal com whom the Heaven must receiv til the restitution of al things as he hath spoken by al his Prophets This time of refreshing and restitution Chiliasts conceiv to be his millenar reign for they say none but Martyrs and som priviledged Saints shal partak the first Resurrection which is Dan. 12. 13. such a singular prerogativ as Daniel could not obtain it but by special promis but it shal be when the Jews refreshing by Christs presence shal com viz. at the general Resurrection For Christ saith I go to prepare a place for you I wil com again John 14. 2 3. and receiv you to my self that wher I am ther ye may be also this plainly provs that he wil com back but once at last day to tak his Disciples with him into Heaven not to dwei with them here a thousand yeers or for ever Saint Paul saith God Eph 1. 20. set Christ at his right hand in Heavenly places til the last day so David Sit at my right hand til I make thine Enimies thy footstool Ps 110. 1. c. which shews he shal not com thence til al is subdued to him at last day See Psalm 110 't is short but expounds four chapters of the Apocalyps 16. 17. 18. 19. cleerly 2. Al the godly or elect at Christs secund coming shal immediatly rise to glory upon sound of the Trumpet and 2. Thes 4. 16 7. thos then living shal be caught up in the Clouds together with them to meet the Lord in the Air Ergo he coms not to reside with them but to carry them with him for ever 3. Christ saith his Kingdom is not of this World but the Kingdom of God is within you that is Spiritual not Terren Luke 17. 21. or Temporal consisting in worldly Pomp Power Pleasure Armies Victories Slaughters Triumphs or such carnal courses as Chiliasts conceiv or vainly confide 4. The Church Militant is a amixd multitud of good and bad as a draw net which needs the comfort of Gods Word Sacraments and other Ordinances having Christ the high-Priest inceffantly interceding in Heaven on their behalf as Scriptures speak Ergo it shal not consist a thousand yeers soly of Saints which need no ordinary helps as they dream 5.
Witchcraft Witches justly punished with death for their fals beleef that they can doo such mischief and a wil or purpose to act it their Trade being neerer to a new Religion then a Craft or Science Such as are content to be poor may easily resolv to Censure be honest so thos that hold Hel to be no real place and Devils meer Metaphors must of cours deny Witchcraft yea many who pretend to be wise pious professors are too incredulous of Witches contrary to the faith of al Gods People Exod. 22 18. both Jews and Christians who wil not suffer a Witch to liv as God commanded The best is only privat persons deny it but al public Princes and Christian Common-wealths make strict Laws against it Saul destroied Wisards and such as had familiar Spirits yet in distres caused a Witch of Endor to rais Samuel as the spectre seemed with whom he consulted Serjeant Glyn who at last Lent Assises in Cornwal condemned eght Witches upon pregnant presumptions and personal confessions can scientiously satisfy any Man that ther be such impious confederats with Satan els al Laws and Magistrats that question them for their fals imaginations or intentions to work mischief if they can doo none were most unjust and to execut them bloody De Regno purae Caliginis Of pure Darknes Kingdom BEside al Soveraign powers Divine and Human precited Eph. 6. 12. Mat. 12. 26. Mat. 9. 34. Eph. 2. 2. John 16. 11. the Scriptures specify rulers of this Worlds Darknes even the Kingdom of Satan and Principality of Beelzebub over Devils or Phantasms in the Air as Satan is stiled Prince of the power of the Air and Prince of this World becaus he rules in this Worlds darknes So they under his dominion in opposition to the Faithful caled Children of the Light are properly Children of Darknes The Kingdom of Darknes is a confederacy of Deceivers who Kingdom of Darknes to get dominion over Men in this World devise erroneous doctrins to extinguish the Light both of Nature and Scripture p. 333. c. therby to seduce silly Disciples and so disprepare them for the Kingdom of God to com Fabula narratur mutato nomine de te Let the name changed be The tale is told of thee The darkest part of Satans Kingdom is without Gods Church among such as beleev not in Christ yet doth not the Church like the Land of Goshen enjoy al Light necessary to the work injoined by God but as Men born blind hav no Idaeâ— of any bodily Light nor can any conceiv greater then he hath perceived somtimes by his own senses so is it with the Light of the Gospel and understanding too that none can imagin any greater degree therof then he hath attained Ther be four causes of spiritual Darknes 1. By abusing or abolishing the Scriptures Light for weer 1 Caus not knowing the Scripture the chief is wherto almost al the rest are consequent or subservient wresting it to prov Gods Kingdom so oft cited to be the Church or multitud of Christians now living or that shal rise at last day but the Kingdom of God was first erected by Moses ministry over the Israelits so saith he but none els cald his peculiar People which after ceased when they refused to be longer governed by God and chose Saul Since which time God had no proper Kingdom by pact or covenant but only as he ever was is and shal be universal King of al Creatures ruling according to his absolut Wil and infinit Power Nor are any now under any King or Kingdom by pact sav our secular Soveraigns til Christ shal com again to reign eternaly on Earth Succedaneal to this said error is that Christ now in Heaven hath som one Man or Assembly by whos mouth he speaks givs Laws and which represents his Person This regal power under him the Pope claims generaly over al the Church but in particular stats the Pastors or Presbyteries of thos places which begets such darknes in Mens understandings Hence results another error that a Christian Kingdom had need to receiv his Crown by a Bishop as if the claus of Dei gratia depended on that Ceremony So al Ecclesiastics assume the title of Clergy caling al others Laity or People simply Hence also arose the distinction betwen Emperors Civil Laws and Popes Canons which last were but bare Canons or Rules voluntarily received by Princes til Charlemaign becam Emperor but afterward as the Popes power increased becam commands or Laws and Emperors allowed them For the Pope pretending al Christians to be his Subjects makes it capital for any not to be of Roman Religion but tolerats Jews Mahometans and Pagans to enjoy their own Rites if they offer no scandal A secund abuse of Scripture is turning consecration into conjuration or inchantment for to consecrat is to offer giv or dedicat decently and devoutly any thing to God by separating it from common use or prophane to be holy and peculiar for Gods service by his Ministers hands but when Papists pretend to change the nature or quality of a thing as in the Lords Supper to make Bread and Wine by saying this is my Body this is my Blood to be Christs very Body and Blood it must either be Gods extraordinary work which 't is not being doon daily and frequently or a vain impious conjuration wherby they would hav Men beleev a change of Natures contrary to the testimony of their sight and other senses If the Aegyptian Sorcerers who turnd their Rods to Serpents and Waters to Blood or at least to seem so had made no change in shew but only outfaced the King that they were Serpents which looked like Rods would not al Men tax them for Liers Thus Priests tel the People that they hav turned Bread into a Man nay a God requiring Men to worship it which is gross Idolatry The words this is my Body or represents my Body can extend soly to the Bread which Christ consecrated with his own hands for he said not the Bread wherof any Priest shal say this is my Body shal be instantly transubstantiated into it nor was this doctrin harched in the Church of Rome til under Innocent the third not 500. yeers ago when the Popes power was at highest and Peoples darknes heaviest that Men could not see the Bread they eat specialy being stamped with Christs figure on the Cross as if the very wood was transubstantiated which they ate together with the Body So at Baptism they use many Charms in name of the holy Trinity with the sign of the Cross at naming ech Person as in consecrating holy Water the Priest saith I conjure thee Creature of Water in the name of God the Father Almighty and Jesus Christ his only Son our Lord and by virtu of the holy Ghost that thou becom conjured Water to driv away al the Enimies powers c. The like is doon in Benediction of Salt and Hony mixd therwith