a prohibition would import a contempt of the holy Scriptures wherein both these words are read in other significations for in Luk. 15. vers 13. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth riches or goods The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in 2. Cor. 9.4 Hebr. 1.4 and 3. vers 14. and 11. vers 1. Arias montanus in all these 4. places exponeth the word substance but never person others in all these places indifferently turne it substance or subsistence except only Hebr. 1.4 where some turne it person But all agree in this that Hypostasis in scriptures doth oftiner signifie some other thing then a person Then the Scriptures do favour this division the sense thereof Hebr. 11.1 faith is the subsistence of things to come That is by faith we beleeve the true being and existence of things to come that as truely as if we did see them with our bodily eyes and among things to come is Christ whom we beleeve to have a true subsistence or being as GOD because he is very GOD and to have a true subsistance or being and existence as man because he is also very man in the same person By faith I say we beleeve that he hath this wosold subsistence and true being in one person because neither naturall reason nor sense nor experience have taught us the same but only we believe it by faith in his word as the holy Spirit hath perswaded us Pareus in Hebr. 11.1 interprets the word indifferently by substance or subsistence and not by person and in Hebr. 3. vers 14. he giveth it the same sense and because some take occasion at this same text to deny that Hypostasis did ever signifie a person he saith Nec est quod heretici hinc negent hypostasin personam significare â—n Divinis voces enim homonymae pro subjecta materia acciâ—iendae sunt hic subsistentiam spei significat at in Cap. 1.3 subsistentiam filij Dei This writter hath pro subjecta materia the twofold subsistence or twofold manner of â—rue being of the natures of Christ Quest But how is the ambiguitie removed from the word Ans The answere to the question 33. plainly showeth his personall union this is sufficient but the five testimonies in the same page are more then sufficient to remove the Homonymie and ambiguitie of the word And albeit these were not seing the words may â—s well have a true sense as a false why was the false â—â—nse fathered upon the words and not the true seing â—here is not a word in the book that smels of the false â—â—nse Neverthelesse the writter desireth such as â—ave the book to change the word subsistence into â—xistence for subsistence in the generall sense differâ—th not much from it not as if the word subsistence â—ere not both sound and orthodox in this place But â—ast this present censuring of the word make antiâ—hristians thinke that the word favoureth their bad â—urposes also least the more ignorant be offended â—s if the word signified nothing but a person Answere to the censure of the beginning of the second treatâ—se in pag. 70. That â—he teâ—t of Math. 11. is cited impertinantly there Ans The yoke of antichrist doeth heavily burdeine mens consciences with sin guiltinesse with the fear of purgatory and the doubting of salvation which they teach They are thâ—alled with idolatrie and â—â—â—ed with the pride and covetousnesse of prelats The LORD speaking of the Scribes Pharisies in Math. 23. saith They binde heavie burdens c. and lay them on mens shoulders Is not this their oppression and traditions The renewing of our Covenant with Christ is a foresaking of this yoke a returning unto Christ for ease and Christian libertie In the commentary of the harmony written by Chemnitius and Polycarpus Lyserus upon the same text Chrysostomus is cited affirming this only to be the meaning of Christs words and when the commentary it self saith that the words are spoken of three sorts of persons he beginneth with the same meaning saying That Christ understandeth these who labour under legall ceremonies humane traditions and of these whose consciences are burdeined with sins with the sense of GODS wrath and of these who suffer crosses and tribulation FINIS At Domini in cunctis aequa est verax que potestat Aspectum cujus nulla remota latent
hands and turne in peeces with the teeth of the faithfull de Consecrat Dist 2. Ego Berengarius c. This service book craftilie includeth in it the same thing in the prayer at the coÌ„munion praying That God would so blesse the bread and wine that they may be the body bloud of Christ 36. Pope Innocent the 3. ordeined that the Sacrament of the altar should be keept and reserved in Churches continuallie under lock and key to be in readinesse at all times least the sick persones want spirituall confort in the time of death This book also hath a reservation of the Sacrament 37. Pope Vitalian is said to have brought the Organs into the Churches Platina Volateran This doth accompanie both the compleat and incompleat masse books Q 6. Are not the omitted Scriptures left out of the masse book and also not suffered to be read in the Church because they are obscure and hard for the people that understand them 〈◊〉 Ans 1. Then the Preachers should instruct them for it is the chief part of their callings to interpret the Scriptures as Philip did to the Eunuch Act. 9. and Christ to the two men going to Emmaus 2. By taking away or omitting any part of GODS word they professe the Spirit of GOD to be imprudent and rash in dyting such Scriptures as their Antichristian wisedome thinketh needlesse and have omitted Item they show their owne ignorance and presumption in taking the calling of the ministrie when they understand not these omitted Scriptures at the least in a generall sense and their own unfaithfulnesse if they can and will not interpret them 3. The people should read even obscure Scriptures and glorifie GOD 1. By confessing their ignorance 2. and that if they shall ever understand his word this knowledge commeth not of themselves but it is the gift of God 3. They shall also glorifie God by seeking the understanding of his word 4. By waiting upon God untill he reveale it which in his owne time Hee will do either in generals or particulars as is fittest for His glory and their well It is good service done unto God if they read these obscure Scriptures with such a disposition and God will be glorified all these wayes Christs sheep will hear his voice speak what he pleaseth John 10. John 5. They are bid Search the Scriptures This searching is also a service done unto GOD for it showeth a love of his word consequentlie a love of himself because he is found in his word Great searching showeth great love little or no searching little or no love But if no Scriptures were obscure there should be no â—â—ed of searching 5. The LORD alloweth his Apostles to heare many things of himself which they understood not untill after his resurrection neither understood they many things written by Moses and the Prophets untill after his resurrection see Luke 24 vers 25.27 and vers 6.44 45 46. Mark 9. vers 10. Act. 1. vers 16.20 and chap. 2. vers 25.30.34 Act. 3. vers 22 24 25. and sundry other places He willeth also that we should heare and read all his word albeit we understand not many things in it untill the resurection of his mysticall body at his second coming As GODS kirk in the Old Testament understood not many things in the Prophets before his first coming notwithstanding the Prophets were dayly read in the synagogues And when GODS people in due time shall understand these things clearly then they shall magnifie the LORD in that they see his Al-seing Majestie doeth nothing and speaketh nothing rashly and ignorantly but knoweth and foreseeth all things before the foundation of the world and this thing shall teach them humilitie in that neither learning nor long experience shall make them know the secret things of the LORD untill himself reveale them These things foresaid do also convince the Papists who forbid the people to read privatly the Scriptures they labour to perswade the people that the Pope can not erre that thereby all his doctrine and traditions may be received by all men and so they exalt the Pope above GOD whose holy word they spoile from the people importing no lesse then that GOD should bee in error and not the Pope Qu. 7. The book of Leviticus edifieth not containâ—â— but rites and ceremonies the Chapters of Genealogies containe names only the Canticles and sundrie prophesies are obscure should they then be read publictly Ans All should be read for all edifie 1. The book of Leviticus prophesieth of Christs suffrings and first coming in the flesh for as the audible word read and preached taught the same unto the ears of men so the ceremonies sacrifices and Sacraments as a visible word foretold the same unto their eyes When preachers now do read and interpret this book it edifieth us and serveth for the strengthning of our faith in that by this book we see that the doctrine of Christ is no new thing invented of men but GOD taught by his Prophets in the Old Testament Also it showeth that Christ is of great dignity and Majesty whose coming was foretold so many wayes and that his suffrings have great vertue and merite being prefigured by so many types 2. The chapters of Genealogies do also edifie showing what care GOD taketh of men and of their children and seeing that these are written for us it showeth that God taketh notise as well of all others whose names are not written in the Scriptures and that the names of his own are written in the book of life and that his care and providence reacheth unto every person in the world And also the chief scope of many Genealogies was to point forth Christs Genealogie that men might know Hee was 〈◊〉 a false Christ nor a false prophet coming into 〈◊〉 kirk without warrand of God but that God â—â—d chosen him only to be the Saviour of the world 3. The Canticles are most fit to be read for no scriptures do more edifie because none are fitter to set forth that most comfortable doctrine of the mutuall love between Christ and his Kirk Therefore the Holy Ghost calleth the song of Salomon the most excellent song 4. There are 19. chapters of the Revelation left out and not read neither in the Sabboth nor week dayes viz. from the 2. to the 18. and the 20.21 chapters because they are most dangerous for the false kirk discovering the antichrist and his persecution of true kirk and the fall of antichrist Some do alleadge that satan liketh not to hear tell of his first falling and ruine from God so the Kingdome of Babylon liketh not to hear tell of their last falling and ruine and they hide from the people the light of Gods word least it discover their filthinesse which if it were discovered men would abhor them and destroy their Kingdome The other Scriptures which they never read all the book of the Canticles Genesis chap. 10. Exod. chap. 2. 4 6 7 8. the 25. to 31.
sworne lawfull albeit they pretend true religion and divine worship yet oftimes it subverteth both 20. By obscuring the evidency of the visible word to wit Christs sacraments both by forging confirmation and other popish sacraments and in giving privatly baptisme and the communion when as the Sacraments should be publict badges of our Christian profession and by adding unto the true Sacraments superstitions which Christ never ordained as crossing unto baptisme altars unto the LORDS supper 21. By confounding the signes with the thing signified as in affirming the bread and wine to be the naturall body and bloud of Christ 22. By confounding humaine traditions with divine ordinances for they observe as strictly crossing the saying of Ave Maria praying for the dead c as any point of Christian religion 23. By equalling in honour the creatures with the Creator as in appointing fixed dayes of the year unto Saincts and observing them as solemnly and religiously as they do the LORDS Sabboths as in praying to Saincts and Angels in dedicating religious places to Saints and Angels as the temple of Ierusalem was dedicate unto GOD. 24. By attributing divine vertue unto creatures unto actions and unto imagenarie things as unto works of charitie that they merite any thing from GOD as believing that Saints and Angels can heare our prayers or interceed for us and that crossings relicts holy water altars and masse cloathes have power to sanctifie other things as by giving Divine vertue to Baptisme and the Lords Supper saying Opus operatum the work done may save or sanctifie that purgatory can purge from sin or satisfie for sin 25. By forged and lying miracles and other lies in Popish legends 26. By miraculous things in nature calling them supernaturall and saying they are done of GOD to confirme some points of superstition and idolatrie Upon a Christmas day about the yeer 1606. in London a woman handled her apron rudelie oftimes it did cast out fire like flint Some said It was a divine miracle proving thereby that this superstitious day should be keept holy But the truth was that the apron was dipted into melted suggar and thereafter it was dryed at the fire and so hardned and then when any did touch the apron or smite it rudelie fire came out of it It is the nature of well dryed suggar if it be not mixed with other matter to cast fire when it is smitten violentlie 27. By misinterpreting the terrors of GODS judgements for the defence of antichristian errors In the yeer of GOD 1621. in a Parliament holden at Edinburgh it was concluded that these superstitious articles should be embraced and observed in Scotland to wit Geniculation to the Sacrament private Baptisme private Communion Confirmation and some holy Dayes At the very moment of concluding this Parliament there was heard such terrible thunder with raine that the LORDS within the Parliament house and the Citizens without were striken with great fear astonishment Some taking it for a signe GODS anger for the superstitious errors that were â—â—â—â—â—blished that day Neverthelesse some Time-serveâ—â— blasphemouslie said that GOD was shooting his Gunnes and Canons from heaven for a show and a signe of approbation that these articles were then concluded 28. By deluding Kings and Princes perswading them that their dignities and estates can not be established except the bastard offices of Bishops be also established Some of them presumptuouslie affirm that no Bishop no King and so sacrilegiouslie by treasonable vsurpation they ascribe unto themselves that honour which belongeth unto Christ who Prover 8.15 saith By me Kings reigne Princes decree justice The antichristian prelats say no lesse then By Bishops Kings reigne and Princes decree justice By what Bishops were David Salomon and Hezekia c. established Whether did the Bishops of Rome reigne or the Kings when some kings led the Popes horse bridle When the Pope did cast down with his foot the crown off some Kings head when the Popes usurped both civile and ecclesiasticall government c. 29. By spoiling the people with oppression and by povertie they must want the meanes of learning and so they shall be ignorant not knowing the Scriptures neither perceiving the craftinesse of the clergy The prelates themselves both doe spoile the people and also they cause civile Magistrates oppresse them with taxations and heavy burdeins 30. By denying the morall observation of the Lords Sabboths and by giving libertie unto men to spend the halfe of the Lords day in games playes and civile exercises saying â—his should bee the refreshment from their bodily labours of the week Iudge you if this bee a hallowing of the Sabboth The Pagans did keepe all the LORDS Sabboths and many of them did keep all the dayes of their life with this kinde of holinesse The antichristians hereby do hinder the light of the Sun of righteousnes to shine upon GODS People in interpreting the Scriptures and preaching the same the one half of the day and also indirectly the other half for they who look for a liberty of playing and games c. in the after-noone can hardly affixe their mindes upon the reverent hearing of GODS word before noone their thoughts before the time will bee so exercised upon the after-noone Playes c. 31. By beguiling mens senses at Divine service with outward vaine objects as with tapers torches candles and with their gesticulations c. to exercise the sight By the sounding of Organs and musicall instruments to exercise the hearing Faith is bred and increased in mens hearts by hearing of the word preached and not by the hearing of Musick When the Priests offered sacrifice in the old Testament there was great need of Musick because killing of beasts was a melancholious exercise But now the Preaching of the glad tydings of Salvation should be more delightsome then all the Musick of the world The damned people in hell would think it ten thousand times sweeter then all instrumentall musick The vocall musick of the Psalmes not only is a praising of GOD which dead instruments can not doe but also it expresseth the Gospell in the very proper termes thereof Quest 4. I see all that is conteined in this masse bâ—â—â— is wil-worship For the using of the Scriptures themselves as this booke prescribeth is wil-worship that is as they are fixed to the solemne dayes of Sancts and determinate times of the yeer and as they are cutted diminished and incorporated with errors and superstitions they are made a matter of wil-worship but what evidences of idolatrie finde you in this book Ans If you take idolatry in a generall sense for such worship as men used to give to idols and false Gods then all the will worship foresaid is idolatrie The most part of all idolaters did worship their idole Gods according to humaine inventions and as they pleased themselves because their idols being dead stocks could not direct nor teach them in any manner of worship If a wife rule and governe
of civile adoration are more tollerable â—f greater expressions of reverence humility be given unto God This reason is good Kings and Monarchs are of greater dignity and place then other men therefore they should have more civile honour This reasâ—n is also good for Gods honour who is of greater digniâ—y then all creatures And albeith nâ—ne can expresse the greatnesse of the inward and outward honour that is due unto God shall he therefore not differ in outward adoration above all others The question 29. speaketh of bowing towards he earth It includes in it kneelâ—ng which is a kâ—nde of bowing Then God is discerned from all creatures by kneelâ—ng albeit men kneele unto kings Monarchs c. But neither religiously nor civily should men keele unto the Sacrament for it is neither God nor a fellow citizen with men If is were lawful to adore any creature religiously the poorest Christian is more worthie both of religious and civile adoration then any sacrament 1. Because the sacrament is ordeined for Christians but not Christians for the Sacrament 2. Christians are members of Christ so are no Sacraments 3. Christ died for them but for no Sacrament 4. They are livelie temples of the Holy Ghost so are no Sacraments Answeres to the censures of the question 35. SOme say that the writer defendeth that Christ hath two person because he speaketh of a twofold subsistence to be in his natures Ans Alstedii metaphysicae pars 1. cap. 3. Existâ—â—â—â—est nobilior vel ignobilior nobilior dicitur subsistentia à quares denominatur subsistens Estque vel suppositum vel persona Suppositum est quodlibet individuum per se subsistens persona est subsistens intelligens Existentia ignobilior dicitur inexistentia Regula 7. Suppositum latiùs patet quà m persona Suppositum est res per se subsistens id est non existens in alio per modum inbaesionis Persona insuper est aliquod intelligens Sic lapis in lapicidina aicitur supppositum non persona Paulus est suppositum persona Subsistere hic non accipitur late pro eo quod habet verum esse non apparens neque pro eo quod alicui substat sed strictè pro eo quod est non inesse in subjecto per modum inhaesionis neque inesse in toto per modum partis Schola facit duplex subsistere viz. 1. Negativum quod non est in alio ut accidens in Subjecto quo sensit humana Christi natura dicitur subsistere in verbo seu persona divina 2. Positivum quod ita per se existit ut ab alio non pendeat hoc modo non subsistit nisi persona seu hypostasis These show that the schoolemen admited a twofold subsistence in the person of Christ The writer of this book hath this division for in the person of Christ his humane nature hath a negative his Divine nature a positive subsistence for his humane nature subsisteth not in his person as accidents inherent in a subject but so it dependeth upon his person that from his first conception he was assumed into the personall union If he had ever any being without this union he had beene a person by himself Because he hath understanding But his manhead had never such a being and so it was never a person His Divinitie had never such dependence but before this union he was the second person of the Trinitie without all beginning This union was signified by binding the sacrifice to the hornes of the altar Christ GOD and man is the Priest his Divinitie the altar his humanitie the sacrifice the personall union is the binding of the sacrifice to the altar When the sacrifice was killed and brunt the ashes fell down through the grate of the altar and remained still within it when Christ was killed his dead body in the grave and His Soule in paradise remained still united unto the altar of his Divinitie Death seperated his soule from his body but could not break the personall union By vertue of this union he did cast out devils by the finger of GOD healed the sick raised the dead forgave sinnes he wrought miracles and prophesied Because of this union he said Before Abraham was I am He said to his Apostles â—eho I am with you into the end of the world Because of this union Joh. said chap. 1. The word was 〈◊〉 plesh Thomas said Joh 20. My Lord and my God This union is called hypostaticall that is the union of subsistence because his humane nature did never subsist nor have being without it That the writter used not the word subsistence in the strict sence for a person but in the larger sence for a true being without accidentall inhesion his own words immediatly preceeding do prove it For he testified five times that Christâ— two natures were united into one person viz. in the 〈◊〉 line of page 65. and in the 13. 17. 18. and 〈…〉 of the page 66. The like was never done by hereâ—â—â—â— would they so often so manifestly contradict themselves in the same page a Kingdome divided against it self can not stand no more can an heresie stand against such contradiction If some witnesses had testified against the writter and as many for him a charitable judge should incline to the best censure rather absolving then condemning him much more when five witnesses do clearely testifie for him proclameing his innocency and one only is brought against him which taken in the right sence is also for him And the manner of the speech importeth a personall union for he saith not They have but he hath two subsistances This word He cannot be meant of the GOD head alone nor of the manhead alone for none of them alone hath two natures much lesse two persones Then it is meaned of one who hath the two natures mentioned in the division viz. the person of Christ Then albeit the word hypostasis or subsistentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency is oftimes taken for a person because it is the more noble subsistence it followeth not therefore that every subsistence shall be called a person Because Rome by an excellency is called urbs a town Ovid. Sine me liber ibis in urbem Shall therefore no other town be called urbis but Rome The fathers speaking of the Trinitie because some confusedlie spake of the persons in the Godhead and of the Divine essence as of one thing Therefore they ordâ—ined that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should only be spoken of the essence of GOD and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be spoken of every person particularly for the essence of GOD is common to the Father Son and holy Ghost but the personall properties are different and not common This was decreed in a councell at Alexandria about the year of GOD 363. But the Fathers never forbade the same words to be used in their other significations when occasion is offred Such