profaned Psal 89. 38. 39. 40. 42. 43. his Crown by casting it to the ground Thou hast broken down all his hedges and brought his strong holds to ruin Thou hast set up the right hand of his adversaries Thou hast turned the Edg of his Sword Thou hast made his glorie to cease c. Therefore this prophesied Kingdom can not be meant of the old David or any of his posterity but only of Christ in whom only this Davidical Kingdom still resteth and shall last on earth as long as the Sun endureth Of this Kingdom of Christ as he is the Son of David are those prophecies to be understood Ps 72. He shall come down like rain upon Psal 72. 6. the mowen grass or fleece of wool This is said of the secret birth of Christ of a Virgin without noyse or clamor He shall have dominion unto 8. the ends of the earth So had not any other of Davids posterity All Kings shall fall before 11. him and all Nations shall serve him This is not verified of any King but only Christ Prayer 15. shall be made ever to him or for him by his institution and dayly shall he be praised his name shall endure for ever as long as the Sun and men shall be blessed in him all Nations shall call him blessed any man that is but of meane progress in Religion may easily apprehend that these speeches can fit none other but Christ even Balaam an Heathen and a Magician Num. 24. 2 when the Spirit of God came upon him prophecied of a Star to come out of Jacob and a Scepter 17. out of Israel The Star signifieth the Heavenly or Divine part of Christ which should condescend to take flesh from Jacob. The Scepter signifieth the Kingdom of this Heavenly Star or Son of God so incarnate or as he is the Son of Jacob or Israel and so it must signifie the Kingdom of Christ Neither is the Gospel silent concerning the universal Kingdom of Christ in this world The Angel said He shall reigne over the house of Jacob Lu. 1. 33. for ever and of his Kingdom there shall be Regi Deâ— Mcrituro Naz. Ambr. no end This was said of Jesus as he is the Son of Mary therefore of the Man Christ The Wise men of the East call him King and they offer Gold Frankincense and Myrrhe as to a King and to a God and to a Mortall as the Fathers generally agree The news of this Kingdom came to Rome in the days of Nero and is reported by a Suet. in Vospat c. 4. Ioseph de Bel. Iud. l. 7. Suetonius That by an old Prophecie it was foretold That about those times there should come out of Judaea some who should have dominion over the whole world This by flatterers was applied to Vespasian though he thought it to be meant of another and not of 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 Iugera Euseb Hist l. 3. c. 20. Paul Oros l. 7. c. 7. 39 Acres of Land then he looked on their hands and perceived them to be hard and brawny with labour and so dismissed them as contemptible Herod beleeved the Prophecy of Christs Kingdom but mistook the manner of it and therefore slew the infants to prevent it What else can be the meaning of those sayings in St. Johns Gospel The word was made Ioh. 1. 14. flesh He came into the world and the world was made by him He came unto his own therefore 10. 11. Ioh. 3. 35. the world was his The Father hath given all things into his hand This is said of the Son now incarnate Thou hast given him power over all flesh This was said before his passion and that also Mat. 11. 27. All things are delivered unto me of my Father This power was given to him as man for by his God-head all was his before there is also mention of a Kingly prerogative annexed to his manhood wheÌ„ it is said The Son of Man hath power on earth to forgive Mat. 9. 6 sins and this is so high that in the Apocalyps he is called The Prince of the Kings of the earth Rec. 1. 5 so the greatest Potentates on earth are but his subjects Neither did his Kingdom cease whilest he was dead and buried there was no Interstitium no Inter regnum or Interval of his Dominion for neither was the union of the God-head and 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 Hâ—ll nor Act. 2. 24. 27. could the grave retain his body so as to hinder its reuniting with the soul as it is said It was impossible that he should be holden of death we find also both in his life time and in the very lowest degree of his humiliation and death all Creatures acknowledging his Soveraignity He commanded the winds of the air He walked on the Sea the Fishes brought him tribute the Earth did quake The Sun was darkned in Heaven Angels ministred unto him Divels were dispossessed by him Graves gave up their dead bodies and Paradise it self as it seems sent back the souls of sleeping Saints The Kingdom of Christ in this world is acknowledged both by Romanists and also by those Protestants that are of the Presbyterian persuasion although I conceive they both err in the circumstance and manner thereof for the Romanists place the Throne of Christ in their Roman Consistâ—rie and in the Infallible Chayr 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 Catholick or universal Throne hath not increased of late nor the universality thereof doth-last as long as the Sun or days of Heaven Neither will the Presbyterian Vestry be suteable with the Universal Throne of Christ although some have said that the Presbytery is his Throne and that it is to be set up by the sword but so is not the Sion of Christ the Prophet reproves the Jews for building up Sion in blood it may be reasonably suspected that all the former Mich. 3. 10. and present indeavours and
nor the Holy Ghost were incarnate we answer that it is true that all the Three Persons equally govern and we further acknowledg that neither the Person of the Father nor the Person of the Holy Ghost are incarnate but only the Person of the Son yet we beleeve that the whole God-head and essence of the Father and of the Holy Ghost is incarnate in the Person of the Son This was affirmed by Christ when he said The Father is in me and I in him Ioh. 10. 38. and John Baptist had said before That God hath given him the Spirit not by measure Ioh. 3. 34. and St. Luke saith that Jesus was full of the Holy Ghost and St. Paul saith Col. 2. 9. In him Lu. 4. 1. dwelleth all the fulness of the God-head bodily whereby it appeareth that the Dominion of Christ doth not in any wise exclude the Dominion of the other Divine persons although St. Jude calls Christ the only Lord God yet this word only doth not barr the Lordship or God-head of the Father and Holy Ghost because as our good rule in Logick teacheth us That Propositio exclusiva non excludit inclusa Next concerning the Priesthood of Christ he is said to be a Priest for ever after the order of Heb. 7. 17. Melchisedech if for ever then he must be a Priest in Heaven but if so then the Socinians tell us that Christ can not be the supream God because the supream God can not be a Priest This cavil I have met with before and answered 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. â— 16. c. Christ was not a Priest till he was dead and that then his Priesthood began that the expiatory or satisfactory offering of Christ was not performed on the cross or on earth but in Heaven This they affirm because they will not beleeve that our Redemption was wrought by the death of Christ so blasphemously do they vilipend the blood of Christ whereas indeed the ultimate expiation or satisfaction consisteth in the death of Christ answering to the very words of the Covenant viz In the day thou eatest thereof thou shalt surely dye and therefore the Apostle Gen. 2. 17. Rom. 6. 23. saith The wages of sin is death now if Christ dyed for us on the Cross he there also performed the expiation and paid the ransom for if the expiatory sacrifice were to be performed in Heaven then must Christ have suffered death in Heaven but the Apostle tells us that after his resurrection he dyeth no more This foul blasphemy Rom. 6. 9. is near a kin to that of Origen which St. Jerom reports a Hier. Epist 59. c. 4. That Christ was to suffer in the Air for the salvation of Divels and to suffer in Heaven also because we read of Spirituall wickedness in Heavenly places that so the inhabitants Eph. 6. 12. of al regions might be saved through Christs passions Thus he It being granted that Christ is now a Priest in Heaven it would be inquired of what order or kind his Priesthood is there in this we are certified that it is a Priesthood for ever and that it is after or according to the Priesthood of Melchisedech that is Christ is such a Priest in Heaven as Melchisedech was on Earth and therefore Christ in Heaven doth such Priestly acts as Melchisedech did on earth For Christ whilest he was on earth was a Priest but here his Priesthood was Aaronical i. e. like unto Aarons Priesthood because Christ did offer a bloody sacrifice even his own body and blood on the Altar of the Cross which he gave for a ransom for us Mat. 20. 28. For a propitiation Ro. 3. 25. for our Justification Ro. 5. 9. for our Redemption Eph. 1. 7. Col. 1. 14. to bear our sins in his own body 1 Pet. 2. 24. that is to undergo the punishment for our sins paying the ransom of his own self for us 1 Tim. 2. 6. This bloody sacrifice of Christ was typified and only signified by Aaron offering the bodies and blood of Beasts But the sacrifice of Christ on earth was also unlike Aarons because Aaron offered beasts but Christ offered himself Aaron might not offer human blood nor might Christ offer the blood of Beasts whereupon it is said Heb. 8. 4. That Christ on earth could not be a Priest because he could not offer gifts according to the Law that is he could not offer Levitical Sacrifices of Beasts as the Legal Priests did because he was not a Son of Aaron or of the Tribe of Levi. But he might and did offer his own humane blood which was the Substance whereas the blood of Beasts offered by Aaron was but only the shadow Therefore they that tell us that Christ may not be called an Aaronicall Priest because he was not a Son of Aaron may as well tell us that he may not be called The Lamb because he was not literally a Lamb taken out of the Sheep-fold The truth is this As the Lamb was Ex. 12. 5. but the shadow of Christs Passion so the Priesthood of Aaron was but the shadow of Christs Sacrificing Priesthood This Sacrificing Priesthood of Christ ended at his death so that he is not any more to be sacrificed but his Melchisedechical Priesthood and only that order of his Priesthood must continue for ever St. Austin saith of the Iews a Aug. in Psa 109. Iudaei vident jam periisse sacerdotium secundum Ordinem Aaron non agnoscunt Sacerdetium secundum ordinem Melchisedech This reproof toucheth not only Jews but Romanists and Socinians The Iews expect a restitution of their Temple and Aaronical or Levitical Sacrifices Romanists say Christ is daily Sacrificed on their Altars Socinians say that Christ Offereth Sacrificeth himself Com. on Heb. 9. v. 12. p. 168. in Heaven not considering that his Priesthood is only like Melchisedech's now which was not a Sacrificing Priesthood for we find not that any Sacrifice was offered by Melchisedech on earth neither may Christ our Melchisedech be thought in any wise to offer Sacrifice in Heaven But of this more anon If Christ being in Heaven doth there Sacrifice for us it must also be granted that he there prayeth for us because no Sacrifice can be rightly performed without prayer but no good Christian may imagine that the mediation of Christ in Heaven is by way of prayer neither can we find in
any form of prayers used by the Christian Church that ever it was said Domine Jesus ora pro me Lord Jesus pray for me was never said nor never will be in any Church Catholick therefore the Apostle when he mentioneth Christs praying writeth circumspectly as it were on purpose to prevent this error saying Heb. 5. 7. That in the dayes of his flesh he offered up prayers thereby limiting the time of Christs praying to be before his death Indeed we find often mention of his prayers on earth by all the four Evangelists but not one of them Mat. 14. 23. Mar. 6 46. Luc 22. 32. Ioh. 14. 16. speaketh of any prayer of Christ after his resurrection nor any Apostle mentioneth his praying after his Ascension The Socinians would have us beleeve that Christ Sacrificeth or prayeth in Heaven because themselves do not beleeve that Christ is the Supream God for one of their arguments against his God-head is this That the Supream God doth not pray Therefore because Christ prayed they say he is not God This was an old cavil of the Arians and was often answered by the Fathers as I have partly shewed before One saith b Iustin 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 ores humanitatem quae oret prote orat verbum caro factum and in another place Christus oravit non secundum formam Dei sed secundum forman servi i. e. Christ prayed only as he was man as he was made flesh as he was in the form of a servant his God-head did not pray But is prayed unto c. If it be demanded why Christ doth not pray in Heaven as he did on earth before his death We answer 1. He prayed before his death because till then he had not paid our ransom by his precious blood and death 2. Because he had fully satisfied the Justice of the God-head before his Ascension even to the utmost farthing therefore after this satisfaction there could be no need or use of further praying 3. When he ascended he took possession of Heaven not only for himself or for his own proper humane nature but also for and in the behalf of his whole mystical corporation and every member thereof therefore now no need of praying for that for neither do we petition for things that are already granted and by us obtained and possessed Our Saviour after his meritorious life and perfect obedience Active and after his satisfactory death and thereby his perfect obedience passive whereby the Covenant and Law was fully performed and executed had no cause at all in his own or our behalf to petition but might and did justly challeng Heaven as due to himself and in him to his whole body and every member thereof But then if Christ do not pray for us it would be inquired what the meaning is of those Scriptural words which signifie his acts and demeanour in Heaven and seem to imply his praying as when he is called a Priest Heb. 7. 17. should not a Priest pray So he is called our Advocate 1 Joh. 2. 1. and our Mediator Rom. 8. 3 4. 1 Tim. 2. 5. And he is also said to make intercession for us Rom. 8. 34. To this we answer First For his Priesthood in Heaven that it is a Priesthood only according to the order of Melchisedech Heb. 6. 20. Therefore it must correspond to that Priesthood only and no other now we find not any act of Priesthood performed by Melchisedech but only Blessing of Abraham Gen. 14. 19 for there is no mention of his praying or sacrificing Therefore the only Priestly act of Christ in Heaven is blessing the children of Abraham And this he doth not verbally or affectionately only but really and effectually by pouring down manifold blessings favours and graces and wonderfully protecting and supporting his Abrahamites or Church here on earth in all assaults and persecutions Secondly For his intercession The Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7. 25. which doth not signify any supplicating intreating or oral pleading for us but only that in Heaven he is for us or standeth and is present or appeareth for us as is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9 24. i. e. To appear in the presence of God for us that is to be ready and at hand to succour us yet not by way of supplication for his intercession is real not oral he claimeth Heaven as due to himself and in him to all the memmers of his body mystical and this by vertue of his obedience active and passive He there presenteth the first fruits that is his own holy body and soul which he took from man as free from all matter of reprehension immaculate and innocent because he was incarnate he performed the Law and suffered death for us he overcame Death and Hell and ascended and sitteth at the right-hand of the God-head so that he is not now a petitioner for but a possessor of all glory and power and hath earned Heaven both for himself and us It is said of him Heb. 12. 24. That his blood speaketh better things then that of Abel blood doth not speak literally or orally but as Abels murther did really require vengeance on Cain so the blood of Christ doth really require acquitment of us by his full satisfaction to Divine Justice and this standing or appearing is that by which he is said to offer himself in Heaven Heb. 9. 25. Thirdly When he is called an Advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 1. and a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 5. This Mediation and Advocateship of Christ in Heaven doth not consist in verbal mediating and pleading for us as Advocates in Courts do for the Holy Ghost is also called Paracletus Joh. 14. 26. yet no man will say that he pleadeth for us verbally or by intreating Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 6 and praying no more doth Christ because Divine Justice is not satisfied by praying for if prayers or verbal pleadings could serve our turn then Christ's prayers on earth had beē sufficient to have procured our Salvation and so might have freed him from his bitter Passion and Death Indeed before his Passion he mediated for us Precario by the intercession of prayer but now after the Consummatum est that he hath performed all that the God-head required to be done and thereby hath brought salvation for us and fully paid for it his Mediation
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 Catholick in correspondence thereunto had their limited liturgies and set forms of publick prayer as we find in all ages since the dayes of the Apostles none might publickly in the Congregation offer the stang or wildfier of his own phansie but was confined to the form prescribed that so the congregation might knowingly joyn therein No such thing as long tedious Elephantine and tautological Orizons practized as of late as if men on purpose slighted the advice of Christ against Pharisaical long prayers Mat. 6. 7. 23. 14. This by the way Now for conclusion of this question concerning the correspondence of Christ in Heaven with the High Priest in the Sanctuary I desire the learned Reader to peruse the whole passage in that great Festival of Atonement described Levit. 16. and then judg whether there be any mention at all of the High Priests Sacrificing in the Sanctum Sanctorum he will find that the Sacrifice was by him offered not within but without the sanctuary at the Great Altar so was the Sacrifice of the body and blood of Christ offered not within the Sanctuary of Heaven but on the Gross which was his Altar on earth the denial whereof containeth more poyson then a plain Christian is aware of If our Commenter had been contented to affirm only this That Christ presenteth his holy body in Heaven which was besprinkled with his own blood here on earth wee would willingly agree with him therein for certainly his Passion on earth is and ever will be looked on in Heaven and considered by the Godhead as a full satisfaction and expiation for all his members and will ever be present and fresh in the sight of God For if Christ had not fully satisfied the Divine Justice and paid the full price of our redemption at his death he could not have ascended into Heaven nor sate at the Right Hand of God but must still have been held in Prison by death as other dead men are because he was indebted by the Covenant as being a surety for man But now that our surety is freed and out of Prison there is no doubt but that the debt was fully paid before his releasment This is all that I shall need to relate concerning the History of Christ in Heaven for if all could be written as St John said of him upon Earth The World it Ioh 21. 25. self would not contain the Books By what hath been said I trust the Reader perceiveth That neither the Intercession nor Advocateship nor Mediatorship nor Priest-hood of Christ in Heaven doth in the least derogate from his Almighty power and Soveraignty both in Heaven and Earth For his Priest-hood there is Melchisedechical and that was a Royal or Kingly Priest-hood I fear that I have wearied the Reader in this long Chapter which though I have marked for the Tenth he may justly call it Caput Decumanum CHAP. XI More of Millinarism of the dreadful consequences thereof of new Saints and the new Elect and new Meek that these Titles unduely placed are abuses of the Holy Ghost The Conclusion BY what hath been said the Reader may in part perceive what evil consequences attend this Millinarian Doctrine even to the denial of the eternal Kingdom of the Son of God in Heaven and verily if it take place it probably may extend to the demolishing of all earthly Monarchies and to the dissipating and levelling of most private mens interests and taking away properties of Estates and that Meum and Tuum which hath been so much agitated and instead thereof as one said to bring in a Suum that is to settle all earthly goods and possessions upon those men that call themselves Saints and which is worse upon the Millinarian principles it may proceed to the bloody Massacres of many millions of people in the World and at best to the vassallage and slavery of those that escape death which will be a woful restitution of the long expected liberty of the Subject and such as Plutarch observed at â—lut in vita â—yllae Rome that after the outragious 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 Kingdome and easie Yoâ—k of Christ nor can such hard task-masters be accounted raigning Saints but Saints Rampant nor can the exorbitant litenciousness of one party be called publick liberty Upon those words Psal 119. 125. I am thy Prosper in Ps 119. Servant Prosper thus confesseth Neque enim mihi bene cessit quando esse volui liber meus non servus tuus i. e. That it never was well with him since he would take his own liberty and not be Gods Subject We now perceive the reasons why some Preachers have heretofore taught the people 1. That wicked man have no right to the Creature 2. That God cannot see sin in the Saints Gangren haer 43. 52 153. that know themselves to be in Grace 3. That Christ shall live again on this Earth and put down Monarchies 4. That all the Earth is the Saints 5. That with them there ought to be a community of goods be like they so expound the Article of the Communion of Saints Now we can guess at the cause why we have of late such a numerous Canonization and Apotheosis or Apocolocyntosis of Saints for if all the Earth must be in the possession of Saints only 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 Cur Graec affe lib 3. Luc 4 6. Hagios quasi Ageos because they were not earthly minded If Satan had not lyed when he said that all Kingdoms of the World were at his dispose he might have hired a great part of mankind to stand for his designs but Satans rewards of his Servants are in another Kingdom indeed one of the Romane Saints St Francis was voted at Rome to that place in Heaven which Lucifer lost but if this Millinarian Tyranny be put into practise some for their great deserts may hereafter dispute with Beelzebub for the upper hand in his infernal principality for as there are many Saints in Heaven which are not registred in the Catalogue of Saints on Earth as Erasmus said so Mr Fox reporteth as the saying of St Jerome that many are reverenced for Saints on Earth who are now tormented in Hell when our English Becket was Sainted at Rome one
hypocrisie and mocking of God to ascribe successes in wicked courses as to be demonstrations of his approbation thereof for to set up solemn Thanksgivings for unwarrantable achievements is as if we should give thanks to God for our Prosperous wickedness and power of oppressing others The heathen Alexander a great and prosperous robber when he had taken the City Tyrus Faelix praedo Lucan lib. 10. commanded that the Tyrians God should be called 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. Iohn a Leyden so was there at Rome an Oration congratulatory made by Sixtus Quintus himself An. Dom. 1589 for the barbarous murther of King Henry the third of France by a Dominican or rather as one saith a Demoniacan Frier as if God had been the author and favourer thereof But he had a Roman precedent for it for when the noble Empress Octavia was by Nero's command beheaded a solemn thanksgiving was appointed for it and this as 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 Souldiers plunder Widows orphans and unarmed people and when they have filled their Knapsacks they run to Church joyfully and give thanks to God as if he had bestowed that mony on them There hath been another witty practise among such Cacocharistical thanksgivers to manage their affairs so as that the injured and afflicted parties shall give thanks for their own sufferings as some mothers make the child to kisse the rod wherewith he hath been whipped to prevent a further danger as an old courtier once said 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 joyn in the jolly festivals of thanksgiving with those that have spoiled their country ruined their estates slain their parents children or friends and destroyed their Lawes Liberties and Religion and this least some Fimbria should accuse them as ill affected b Cic. Orat. per Roscio Amerin Quod non totum telum corpore recepissent The Troian Horse was brought into that City by the Citizens themselves as c Dictys Cret â—e Bello Troi. lib. 5. one observeth with great jollity yet to the utter ruine of Old Troy So when the Kingdom of Hungarie was taken by the Turks a certain Courtier said d Surius Comment ad An. 1539. Nunqu im vidi Regnum quod majori gaudio tripudio perierit i. e. He never saw any Kingdom so joyfull at its own ruin although I beleeve many innocent but ignorant people in such cases do as one in 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 rejoyce with others though they know no cause of joy Such joy is but Risus Sardonius which alwayes endeth in sorrow When Burrhus a noble and valiant Gentleman and a faithfull Counseller and lover of his Prince saw the great Emperor Nero singing and fidling in the Theater like a common player he beheld him as Tacitus saith f Tac. Annal. l. 14. Mâ—rens laudans i. e though with others he must applaud yet it was with pitty and tears in his eyes It falleth out many times that the Thanksgivings Bell-ringings and Bonefires which to some are signes of joy to others are a certain argument of some publick mischief as St. Austin observed of the Schismatick Donatists a Aug. in Ps 132. Vos Donatistae nostrum Deo Gratias ridet is Plorant homines vestrum Deo Laudes and again b Aug. cont Iulian. Pelag. l. 4. c. 3. Vester risus fletum commovet intelligentibus ut risus phreneticorum Sanis i. e. When the Church solemnizeth a thanksgiving though for a publick benefit the Donatists deride them but when the Donatists celebrate their thanksgiving it makes understanding men mourn as when mad men laugh their wiser friends are sorry for them Finaly those that do really rejoyce at the evils and afflictions of their quiet and innocent brethren and at the ruine of Religion and desolations of their own Country their joy is that passion which by Philosophers is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a rejoycing in evil which is quite contrary to Christian charity The Apostle saith 1 Cor. 13. 6. It rejoyceth not in iniquity And that himself rejoyced not that his Corinthians were made sorry 2 Cor. 7. 9. As many now a dayes do Heavenly Angelical joy is at the conversion not at the ruine though of a sinner 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 Lions den Dan. 6. 16. but for professors to triumph and insult at the ruine 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 ruine of godly men CHAP. X. That the Millinarian heresie is scandalous against the Trinity because it is a disparagement of the Son of God Mr. Mede's argument for Millinarisme is answered THere is yet another Scandal or stumbling block against the Divinity of the second Person lately laid again by a new revival of an old heresie of the Chiliasts or Millinarians who taught that Christ shall return to earth corporally a thousand years before his coming to the final and universal judgment and then his Saints which shall rise from death and those Saints which he shall find living shall begin their reign in this world as in a new earthly Paradise
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 naturall and experimentall History of Winds written in Latine by Francis Lord Verulam Viscount St. Alban translated into English by an admirer of the learned Author 12o. 38. The life of the most learned Father Paul Authour of the History of the Councill of Trent translated out of Italian by a person of quality 8o. 39. Paradoxes Problems Characters c. by Dr. Donn Dean of St Paul's to which is added a booke of Epigrams written in Latin by the same Author translated by Iasper Main D. D. 12o. 40. Ignatius his conclave a Satyr written by Dr. Donne Deane of St. Paul's 12o. 41. A Discovery of subterraneall Treasure viz. of all manner of Mines and Minerals from the Gold to the Coale with plain directions and rules for the finding of them in all Kingdomes and Countries written by Gabriel Platt 4o. 42. Richardi Gardiner ex Aede Christi Oxon. specimen Oratorium 8o. 43. The Soveraignty of the British Seas written by that learned Knight Sir Iohn Burroughes Keeper of the Records in the Tower 12o. 44. Grammatica Burlesa or a new English Grammar made plaine and easie for Teacher and Schollar composed by Edward Burles Master of Arts. 45. Artificiall Arithmetick containing the Quintessence of the Golden Rule the true valuation of all Annuities also to find the distance at one station An Art never till now published usefull for Merchants Gunners Seamen and Surveyors by Robert Iager of Sandwich in Kent Gent. 46. Naturall and Divine Contemplations of the Passions and Faculties of the Soul of Man in three books written by Nicholas Moseley Esq 8o. Severall Sermons with other exeellent Tracts in Divinity written by some most eminent and learned Bishops and Orthodox Divines 47. A Manuall of private Devotions Meditations for every day in the week by the right reverend Father in God Lancelot Andrews late Lord Bishop of Winchester in 24o. 48. A Manuall of Directions for the Sick with many sweet Meditations and Devotions by the right reverend Father in God Lancelot Andrews late Lord Bishop of Winchester in 24o. 49. Ten Sermons upon severall occasions preached at St. Pauls Crosse and elsewhere by the Right reverend Father in God Arthur Lake late Lord Bishop of Bath and Wells in 4o. 50. Six Sermons upon severall occasions preached at Court before the Kings Majesty and elsewhere by that late learned and reverend Divine Iohn Donne Dr. in Divinity and Dean of St. Pauls London in 4o. 51. Private Devotions in six Letanies with directions and Prayers for the dayes of the weeke and Sacrament for the houre of Death and the day of judgment and two daily prayers for the Morning and Evening written by Dr. Henry Valentine 24o. 52. A Key to the Key of Scripture or an exposition with notes upon the Epistle to the Romans the three first chapters by William Sclater Dr. in Divinity and Minister of the word of God at Piâ—mister in Somersetshire in 4o. 53. Sarah and Hagar or the sixteenth Chapter of Genesis opened in ninteen Sermons being the first legitimate Essay of the pious labours of that learned Orthodox and indefatigable Preacher of the Gospell Mr. Josias Shute B. D. and above 33 years Rector of St Mary Woolneth in Lombardstreet in Folio 54. Christ's Tears with his love affection towards Jerusalem delivered in sundry Sermons upon Luke 19. v. 41 42. by Richard Maden B. D. late of Magdalen Colledge in Oam in 4o. 55 Three Sermons viz. The benefit of contentation The Affinity of the faithfull and The lost sheep found by Mr. Henry Smith 4o. 56. Ten Sermons preached upon severall Sundayes and Saints dayes by Peter Hausted Mr. in Arts and Curat 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 misteries of God-liness are unfolded to the capacity of the Weakest Christian by Iohn Dawson Oxon. in 4o. 58. The History of the Defenders of the Faith discoursing the state of Religion in England during the Reigns of King Henry 8. Edward 6. Queen Mary and Queen Elizabeth by C. L. in 4o. 59. Christian Divinity written by Edmund Reeve Batchelour in divinity in 4o. 60. The Communion-Book Catechism expounded by Edmund Reeve Batchelour in Divinity in 4o. 61. The true and absolute Bishop wherein is shewed how Christ is our onely shepheard and Bishop of our soules by Nicolas Darton Master in Arts in 4o. 62. A description of the New-born Christian or a lively pattern of the Saint militant child of God written by Nicholas Hunt Master in Arts in 4o. 63. Divine Meditations upon the 91. Psalm and on the History of Agag King of Amalek with an Essay of Friendship written by an honourable person 64. An Historicall Anatomy of Christian Melancholy by Edmund Gregory Oxon in 8o. 65. Lazarus his Rest a Sermon preached at the Funerall of that pious learned and Orthodox Divine Mr. Ephrim Vdall by Thomas Reeve B. D 66. The Survey of Man in a Sermon as it was delivered by Mr. John Bishop at his Fathers funerall 67. Enchiridion containing institutions Divine and Morall written by Francis Quarles 24o. Books in Divinity Lately Printed 68. THE Psalmes of David from the new Translation of the Bible turned into Meter to be sung after the old tunes used in the Churches by the Right Reverend Father in God Henry King Bishop of Chichester 12o. 69. Choice Musick for three voices and a thorough-Base composed by Mr. Henry and Mr. William Lawes brothers and servants to his late Majesty with divers Elegies set in Musick by severall friends upon the death of Mr. William Lawes 4o. 70. Letters between the Lord George Digby and Sir Kenelm Digby Knight concerning Religion 8o. 71. Essaies in Divinity by Dr. Donn D. of Saint Paul's before he entred into holy orders 12o. 72. Publike devotions or a Collection of Prayers used at sundry times by divers Reverend and godly Divines together with divine implorations and an introduction to prayer 24o. 73. The Sinners Tears in Meditations and Prayers by Thomas Fettiplace of Peterhouse Camb. 12o. 74. Quaestio Quodlibetica or a discourse whether it be lawfull to take use for mony by R. F. Knight 75. Sions Prospect in its first view presented in a summary of Divine Truths consenting with the faith professed by the Church of England confirmed from Scripture and reason composed by Mr. Robert Mossom Minister 4o. 76. Flores Solitudinis certaine rare and elegant pieces viz. Two excellent discourses 1 Of Temperance and Patience 2 Of life and death by I. E. Nierembergius The World contemned by Eucherius Bishop of Lions And the life of Paulinus Bishop of Nola collected in his sicknesse and retirement by Henry Vaughan 77. 14. Sermons on severall Texts of Scripture with a Catechism written by Willam Gay Rector of Buckland Choyce Poems with