<h2><SPAN name="link2H_PART4" id="link2H_PART4"></SPAN> PART IV.<br/> OF THE KINDOME OF DARKNESSE </h2>
<h2><SPAN name="link2HCH0044" id="link2HCH0044"></SPAN> CHAPTER XLIV.<br/>OF SPIRITUALL DARKNESSE FROM MISINTERPRETATION OF SCRIPTURE </h2>
<h3> <SPAN name="link2H_4_0632" id="link2H_4_0632"></SPAN> The Kingdome Of Darknesse What </h3>
<p>Besides these Soveraign Powers, Divine, and Humane, of which I have
hitherto discoursed, there is mention in Scripture of another Power,
namely, (Eph. 6. 12.), that of “the Rulers of the Darknesse of this
world,” (Mat. 12. 26.), “the Kingdome of Satan,” and, (Mat. 9. 34.), “the
Principality of Beelzebub over Daemons,” that is to say, over Phantasmes
that appear in the Air: For which cause Satan is also called (Eph. 2. 2.)
“the Prince of the Power of the Air;” and (because he ruleth in the
darknesse of this world) (Joh. 16. 11.) “The Prince of this world;” And in
consequence hereunto, they who are under his Dominion, in opposition to
the faithfull (who are the Children Of The Light) are called the Children
Of Darknesse. For seeing Beelzebub is Prince of Phantasmes, Inhabitants of
his Dominion of Air and Darknesse, the Children of Darknesse, and these
Daemons, Phantasmes, or Spirits of Illusion, signifie allegorically the
same thing. This considered, the Kingdome of Darknesse, as it is set forth
in these, and other places of the Scripture, is nothing else but a “Confederacy
of Deceivers, that to obtain dominion over men in this present world,
endeavour by dark, and erroneous Doctrines, to extinguish in them the
Light, both of Nature, and of the Gospell; and so to dis-prepare them for
the Kingdome of God to come.”</p>
<h3><SPAN name="link2H_4_0633" id="link2H_4_0633"></SPAN> The Church Not Yet Fully Freed Of Darknesse </h3>
<p>As men that are utterly deprived from their Nativity, of the light of the
bodily Eye, have no Idea at all, of any such light; and no man conceives
in his imagination any greater light, than he hath at some time, or other
perceived by his outward Senses: so also is it of the light of the Gospel,
and of the light of the Understanding, that no man can conceive there is
any greater degree of it, than that which he hath already attained unto.
And from hence it comes to passe, that men have no other means to
acknowledge their owne Darknesse, but onely by reasoning from the
un-forseen mischances, that befall them in their ways; The Darkest part of
the Kingdome of Satan, is that which is without the Church of God; that is
to say, amongst them that beleeve not in Jesus Christ. But we cannot say,
that therefore the Church enjoyeth (as the land of Goshen) all the light,
which to the performance of the work enjoined us by God, is necessary.
Whence comes it, that in Christendome there has been, almost from the time
of the Apostles, such justling of one another out of their places, both by
forraign, and Civill war? such stumbling at every little asperity of their
own fortune, and every little eminence of that of other men? and such
diversity of ways in running to the same mark, Felicity, if it be not
Night amongst us, or at least a Mist? wee are therefore yet in the Dark.</p>
<h3><SPAN name="link2H_4_0634" id="link2H_4_0634"></SPAN> Four Causes Of Spirituall Darknesse </h3>
<p>The Enemy has been here in the Night of our naturall Ignorance, and sown
the tares of Spirituall Errors; and that, First, by abusing, and putting
out the light of the Scriptures: For we erre, not knowing the Scriptures.
Secondly, by introducing the Daemonology of the Heathen Poets, that is to
say, their fabulous Doctrine concerning Daemons, which are but Idols, or
Phantasms of the braine, without any reall nature of their own, distinct
from humane fancy; such as are dead mens Ghosts, and Fairies, and other
matter of old Wives tales. Thirdly, by mixing with the Scripture divers
reliques of the Religion, and much of the vain and erroneous Philosophy of
the Greeks, especially of Aristotle. Fourthly, by mingling with both
these, false, or uncertain Traditions, and fained, or uncertain History.
And so we come to erre, by “giving heed to seducing Spirits,” and the
Daemonology of such “as speak lies in Hypocrisie,” (or as it is in the
Originall, 1 Tim. 4.1,2. “of those that play the part of lyars”) “with a
seared conscience,” that is, contrary to their own knowledge. Concerning
the first of these, which is the Seducing of men by abuse of Scripture, I
intend to speak briefly in this Chapter.</p>
<h3><SPAN name="link2H_4_0635" id="link2H_4_0635"></SPAN> Errors From Misinterpreting The Scriptures, Concerning The Kingdome Of God </h3>
<p>The greatest, and main abuse of Scripture, and to which almost all the
rest are either consequent, or subservient, is the wresting of it, to
prove that the Kingdome of God, mentioned so often in the Scripture, is
the present Church, or multitude of Christian men now living, or that
being dead, are to rise again at the last day: whereas the Kingdome of God
was first instituted by the Ministery of Moses, over the Jews onely; who
were therefore called his Peculiar People; and ceased afterward, in the
election of Saul, when they refused to be governed by God any more, and
demanded a King after the manner of the nations; which God himself
consented unto, as I have more at large proved before, in the 35. Chapter.
After that time, there was no other Kingdome of God in the world, by any
Pact, or otherwise, than he ever was, is, and shall be King, of all men,
and of all creatures, as governing according to his Will, by his infinite
Power. Neverthelesse, he promised by his Prophets to restore this his
Government to them again, when the time he hath in his secret counsell
appointed for it shall bee fully come, and when they shall turn unto him
by repentance, and amendment of life; and not onely so, but he invited
also the Gentiles to come in, and enjoy the happinesse of his Reign, on
the same conditions of conversion and repentance; and hee promised also to
send his Son into the world, to expiate the sins of them all by his death,
and to prepare them by his Doctrine, to receive him at his second coming:
Which second coming not yet being, the Kingdome of God is not yet come,
and wee are not now under any other Kings by Pact, but our Civill
Soveraigns; saving onely, that Christian men are already in the Kingdome
of Grace, in as much as they have already the Promise of being received at
his comming againe.</p>
<h3><SPAN name="link2H_4_0636" id="link2H_4_0636"></SPAN> As That The Kingdome Of God Is The Present Church </h3>
<p>Consequent to this Errour, that the present Church is Christs Kingdome,
there ought to be some one Man, or Assembly, by whose mouth our Saviour
(now in heaven) speaketh, giveth law, and which representeth his person to
all Christians, or divers Men, or divers Assemblies that doe the same to
divers parts of Christendome. This power Regal under Christ, being
challenged, universally by that Pope, and in particular Common-wealths by
Assemblies of the Pastors of the place, (when the Scripture gives it to
none but to Civill Soveraigns,) comes to be so passionately disputed, that
it putteth out the Light of Nature, and causeth so great a Darknesse in
mens understanding, that they see not who it is to whom they have engaged
their obedience.</p>
<h3><SPAN name="link2H_4_0637" id="link2H_4_0637"></SPAN> And That The Pope Is His Vicar Generall </h3>
<p>Consequent to this claim of the Pope to Vicar Generall of Christ in the
present Church, (supposed to be that Kingdom of his, to which we are
addressed in the Gospel,) is the Doctrine, that it is necessary for a
Christian King, to receive his Crown by a Bishop; as if it were from that
Ceremony, that he derives the clause of Dei Gratia in his title; and that
then onely he is made King by the favour of God, when he is crowned by the
authority of Gods universall Viceregent on earth; and that every Bishop
whosoever be his Soveraign, taketh at his Consecration an oath of absolute
Obedience to the Pope, Consequent to the same, is the Doctrine of the
fourth Councell of Lateran, held under Pope Innocent the third, (Chap. 3.
De Haereticis.) “That if a King at the Popes admonition, doe not purge his
Kingdome of Haeresies, and being excommunicate for the same, doe not give
satisfaction within a year, his Subjects are absolved of the bond of their
obedience.” Where, by Haeresies are understood all opinions which the
Church of Rome hath forbidden to be maintained. And by this means, as
often as there is any repugnancy between the Politicall designes of the
Pope, and other Christian Princes, as there is very often, there ariseth
such a Mist amongst their Subjects, that they know not a stranger that
thrusteth himself into the throne of their lawfull Prince, from him whom
they had themselves placed there; and in this Darknesse of mind, are made
to fight one against another, without discerning their enemies from their
friends, under the conduct of another mans ambition.</p>
<h3><SPAN name="link2H_4_0638" id="link2H_4_0638"></SPAN> And That The Pastors Are The Clergy </h3>
<p>From the same opinion, that the present Church is the Kingdome of God, it
proceeds that Pastours, Deacons, and all other Ministers of the Church,
take the name to themselves of the Clergy, giving to other Christians the
name of Laity, that is, simply People. For Clergy signifies those, whose
maintenance is that Revenue, which God having reserved to himselfe during
his Reigne over the Israelites, assigned to the tribe of Levi (who were to
be his publique Ministers, and had no portion of land set them out to live
on, as their brethren) to be their inheritance. The Pope therefore,
(pretending the present Church to be, as the Realme of Israel, the
Kingdome of God) challenging to himselfe and his subordinate Ministers,
the like revenue, as the Inheritance of God, the name of Clergy was
sutable to that claime. And thence it is, that Tithes, or other tributes
paid to the Levites, as Gods Right, amongst the Israelites, have a long
time been demanded, and taken of Christians, by Ecclesiastiques, Jure
Divino, that is, in Gods Right. By which meanes, the people every where
were obliged to a double tribute; one to the State, another to the Clergy;
whereof, that to the Clergy, being the tenth of their revenue, is double
to that which a King of Athens (and esteemed a Tyrant) exacted of his
subjects for the defraying of all publique charges: For he demanded no
more but the twentieth part; and yet abundantly maintained therewith the
Commonwealth. And in the Kingdome of the Jewes, during the Sacerdotall
Reigne of God, the Tithes and Offerings were the whole Publique Revenue.</p>
<p>From the same mistaking of the present Church for the Kingdom of God, came
in the distinction betweene the Civill and the Canon Laws: The civil Law
being the acts of Soveraigns in their own Dominions, and the Canon Law
being the Acts of the Pope in the same Dominions. Which Canons, though
they were but Canons, that is, Rules Propounded, and but voluntarily
received by Christian Princes, till the translation of the Empire to
Charlemain; yet afterwards, as the power of the Pope encreased, became
Rules Commanded, and the Emperours themselves (to avoyd greater
mischiefes, which the people blinded might be led into) were forced to let
them passe for Laws.</p>
<p>From hence it is, that in all Dominions, where the Popes Ecclesiasticall
power is entirely received, Jewes, Turkes, and Gentiles, are in the Roman
Church tolerated in their Religion, as farre forth, as in the exercise and
profession thereof they offend not against the civill power: whereas in a
Christian, though a stranger, not to be of the Roman Religion, is
Capitall; because the Pope pretendeth that all Christians are his
Subjects. For otherwise it were as much against the law of Nations, to
persecute a Christian stranger, for professing the Religion of his owne
country, as an Infidell; or rather more, in as much as they that are not
against Christ, are with him.</p>
<p>From the same it is, that in every Christian State there are certaine men,
that are exempt, by Ecclesiasticall liberty, from the tributes, and from
the tribunals of the Civil State; for so are the secular Clergy, besides
Monks and Friars, which in many places, bear so great a proportion to the
common people, as if need were, there might be raised out of them alone,
an Army, sufficient for any warre the Church militant should imploy them
in, against their owne, or other Princes.</p>
<h3><SPAN name="link2H_4_0639" id="link2H_4_0639"></SPAN> Error From Mistaking Consecration For Conjuration </h3>
<p>A second generall abuse of Scripture, is the turning of Consecration into
Conjuration, or Enchantment. To Consecrate, is in Scripture, to Offer,
Give, or Dedicate, in pious and decent language and gesture, a man, or any
other thing to God, by separating of it from common use; that is to say,
to Sanctifie, or make it Gods, and to be used only by those, whom God hath
appointed to be his Publike Ministers, (as I have already proved at large
in the 35. Chapter;) and thereby to change, not the thing Consecrated, but
onely the use of it, from being Profane and common, to be Holy, and
peculiar to Gods service. But when by such words, the nature of qualitie
of the thing it selfe, is pretended to be changed, it is not Consecration,
but either an extraordinary worke of God, or a vaine and impious
Conjuration. But seeing (for the frequency of pretending the change of
Nature in their Consecrations,) it cannot be esteemed a work
extraordinary, it is no other than a Conjuration or Incantation, whereby
they would have men to beleeve an alteration of Nature that is not,
contrary to the testimony of mans Sight, and of all the rest of his
Senses. As for example, when the Priest, in stead of Consecrating Bread
and Wine to Gods peculiar service in the Sacrament of the Lords Supper,
(which is but a separation of it from the common use, to signifie, that
is, to put men in mind of their Redemption, by the Passion of Christ,
whose body was broken, and blood shed upon the Crosse for our
transgressions,) pretends, that by saying of the words of our Saviour,
“This is my Body,” and “This is my Blood,” the nature of Bread is no more
there, but his very Body; notwithstanding there appeared not to the Sight,
or other Sense of the Receiver, any thing that appeareth not before the
Consecration. The Egyptian Conjurers, that are said to have turned their
Rods to Serpents, and the Water into Bloud, are thought but to have
deluded the senses of the Spectators by a false shew of things, yet are
esteemed Enchanters: But what should wee have thought of them, if there
had appeared in their Rods nothing like a Serpent, and in the Water
enchanted, nothing like Bloud, nor like any thing else but Water, but that
they had faced down the King, that they were Serpents that looked like
Rods, and that it was Bloud that seemed Water? That had been both
Enchantment, and Lying. And yet in this daily act of the Priest, they doe
the very same, by turning the holy words into the manner of a Charme,
which produceth nothing now to the Sense; but they face us down, that it
hath turned the Bread into a Man; nay more, into a God; and require men to
worship it, as if it were our Saviour himself present God and Man, and
thereby to commit most grosse Idolatry. For if it bee enough to excuse it
of Idolatry, to say it is no more Bread, but God; why should not the same
excuse serve the Egyptians, in case they had the faces to say, the Leeks,
and Onyons they worshipped, were not very Leeks, and Onyons, but a
Divinity under their Species, or likenesse. The words, “This is my Body,”
are aequivalent to these, “This signifies, or represents my Body;” and it
is an ordinary figure of Speech: but to take it literally, is an abuse;
nor though so taken, can it extend any further, than to the Bread which
Christ himself with his own hands Consecrated. For hee never said, that of
what Bread soever, any Priest whatsoever, should say, “This is my Body,”
or, “This is Christs Body,” the same should presently be
transubstantiated. Nor did the Church of Rome ever establish this
Transubstantiation, till the time of Innocent the third; which was not
above 500. years agoe, when the Power of Popes was at the Highest, and the
Darknesse of the time grown so great, as men discerned not the Bread that
was given them to eat, especially when it was stamped with the figure of
Christ upon the Crosse, as if they would have men beleeve it were
Transubstantiated, not onely into the Body of Christ, but also into the
Wood of his Crosse, and that they did eat both together in the Sacrament.</p>
<h3><SPAN name="link2H_4_0640" id="link2H_4_0640"></SPAN> Incantation In The Ceremonies Of Baptisme </h3>
<p>The like incantation, in stead of Consecration, is used also in the
Sacrament of Baptisme: Where the abuse of Gods name in each severall
Person, and in the whole Trinity, with the sign of the Crosse at each
name, maketh up the Charm: As first, when they make the Holy water, the
Priest saith, “I Conjure thee, thou Creature of Water, in the name of God
the Father Almighty, and in the name of Jesus Christ his onely Son our
Lord, and in vertue of the Holy Ghost, that thou become Conjured water, to
drive away all the Powers of the Enemy, and to eradicate, and supplant the
Enemy, &c.” And the same in the Benediction of the Salt to be mingled
with it; “That thou become Conjured Salt, that all Phantasmes, and Knavery
of the Devills fraud may fly and depart from the place wherein thou art
sprinkled; and every unclean Spirit bee Conjured by Him that shall come to
judge the quicke and the dead.” The same in the Benediction of the Oyle.
“That all the Power of the Enemy, all the Host of the Devill, all Assaults
and Phantasmes of Satan, may be driven away by this Creature of Oyle.” And
for the Infant that is to be Baptized, he is subject to many Charms;
First, at the Church dore the Priest blows thrice in the Childs face, and
sayes, “Goe out of him unclean Spirit, and give place to the Holy Ghost
the Comforter.” As if all Children, till blown on by the Priest were
Daemoniaques: Again, before his entrance into the Church, he saith as
before, “I Conjure thee, &c. to goe out, and depart from this Servant
of God:” And again the same Exorcisme is repeated once more before he be
Baptized. These, and some other Incantations, and Consecrations, in
administration of the Sacraments of Baptisme, and the Lords Supper;
wherein every thing that serveth to those holy men (except the unhallowed
Spittle of the Priest) hath some set form of Exorcisme.</p>
<h3><SPAN name="link2H_4_0641" id="link2H_4_0641"></SPAN> In Marriage, In Visitation Of The Sick, And In Consecration Of Places </h3>
<p>Nor are the other rites, as of Marriage, of Extreme Unction, of Visitation
of the Sick, of Consecrating Churches, and Church-yards, and the like,
exempt from Charms; in as much as there is in them the use of Enchanted
Oyle, and Water, with the abuse of the Crosse, and of the holy word of
David, “Asperges me Domine Hyssopo,” as things of efficacy to drive away
Phantasmes, and Imaginery Spirits.</p>
<h3><SPAN name="link2H_4_0642" id="link2H_4_0642"></SPAN> Errors From Mistaking Eternall Life, And Everlasting Death </h3>
<p>Another generall Error, is from the Misinterpretation of the words
Eternall Life, Everlasting Death, and the Second Death. For though we read
plainly in Holy Scripture, that God created Adam in an estate of Living
for Ever, which was conditionall, that is to say, if he disobeyed not his
Commandement; which was not essentiall to Humane Nature, but consequent to
the vertue of the Tree of Life; whereof hee had liberty to eat, as long as
hee had not sinned; and that hee was thrust out of Paradise after he had
sinned, lest hee should eate thereof, and live for ever; and that Christs
Passion is a Discharge of sin to all that beleeve on him; and by
consequence, a restitution of Eternall Life, to all the Faithfull, and to
them onely: yet the Doctrine is now, and hath been a long time far
otherwise; namely, that every man hath Eternity of Life by Nature, in as
much as his Soul is Immortall: So that the flaming Sword at the entrance
of Paradise, though it hinder a man from coming to the Tree of Life,
hinders him not from the Immortality which God took from him for his Sin;
nor makes him to need the sacrificing of Christ, for the recovering of the
same; and consequently, not onely the faithfull and righteous, but also
the wicked, and the Heathen, shall enjoy Eternall Life, without any Death
at all; much lesse a Second, and Everlasting Death. To salve this, it is
said, that by Second, and Everlasting Death, is meant a Second, and
Everlasting Life, but in Torments; a Figure never used, but in this very
Case.</p>
<p>All which Doctrine is founded onely on some of the obscurer places of the
New Testament; which neverthelesse, the whole scope of the Scripture
considered, are cleer enough in a different sense, and unnecessary to the
Christian Faith. For supposing that when a man dies, there remaineth
nothing of him but his carkasse; cannot God that raised inanimated dust
and clay into a living creature by his Word, as easily raise a dead
carkasse to life again, and continue him alive for Ever, or make him die
again, by another Word? The Soule in Scripture, signifieth alwaies, either
the Life, or the Living Creature; and the Body and Soule jointly, the Body
Alive. In the fift day of the Creation, God said, Let the water produce
Reptile Animae Viventis, the creeping thing that hath in it a Living
Soule; the English translate it, “that hath Life:” And again, God created
Whales, “& omnem animam viventem;” which in the English is, “every
living Creature:” And likewise of Man, God made him of the dust of the
earth, and breathed in his face the breath of Life, “& factus est Homo
in animam viventem,” that is, “and Man was made a Living Creature;” And
after Noah came out of the Arke, God saith, hee will no more smite “omnem
animam viventem,” that is “every Living Creature;” And Deut. 12.23. “Eate
not the Bloud, for the Bloud is the Soule;” that is “the Life.” From which
places, if by Soule were meant a Substance Incorporeall, with an existence
separated from the Body, it might as well be inferred of any other living
Creature, as of Man. But that the Souls of the Faithfull, are not of their
own Nature, but by Gods speciall Grace, to remaine in their bodies, from
the Resurrection to all Eternity, I have already I think sufficiently
proved out of the Scriptures, in the 38. Chapter. And for the places of
the New Testament, where it is said that any man shall be cast Body and
Soul into Hell fire, it is no more than Body and Life; that is to say,
they shall be cast alive into the perpetuall fire of Gehenna.</p>
<h3><SPAN name="link2H_4_0643" id="link2H_4_0643"></SPAN> As The Doctrine Of Purgatory, And Exorcismes, And Invocation Of Saints </h3>
<p>This window it is, that gives entrance to the Dark Doctrine, first, of
Eternall Torments; and afterwards of Purgatory, and consequently of the
walking abroad, especially in places Consecrated, Solitary, or Dark, of
the Ghosts of men deceased; and thereby to the pretences of Exorcisme and
Conjuration of Phantasmes; as also of Invocation of men dead; and to the
Doctrine of Indulgences; that is to say, of exemption for a time, or for
ever, from the fire of Purgatory, wherein these Incorporeall Substances
are pretended by burning to be cleansed, and made fit for Heaven. For men
being generally possessed before the time of our Saviour, by contagion of
the Daemonology of the Greeks, of an opinion, that the Souls of men were
substances distinct from their Bodies, and therefore that when the Body
was dead, the Soule of every man, whether godly, or wicked, must subsist
somewhere by vertue of its own nature, without acknowledging therein any
supernaturall gift of Gods; the Doctors of the Church doubted a long time,
what was the place, which they were to abide in, till they should be
re-united to their Bodies in the Resurrection; supposing for a while, they
lay under the Altars: but afterward the Church of Rome found it more
profitable, to build for them this place of Purgatory; which by some other
Churches in this later age, has been demolished.</p>
<h3><SPAN name="link2H_4_0644" id="link2H_4_0644"></SPAN> The Texts Alledged For The Doctrines Aforementioned Have Been Answered Before </h3>
<p>Let us now consider, what texts of Scripture seem most to confirm these
three generall Errors, I have here touched. As for those which Cardinall
Bellarmine hath alledged, for the present Kingdome of God administred by
the Pope, (than which there are none that make a better show of proof,) I
have already answered them; and made it evident, that the Kingdome of God,
instituted by Moses, ended in the election of Saul: After which time the
Priest of his own authority never deposed any King. That which the High
Priest did to Athaliah, was not done in his own right, but in the right of
the young King Joash her Son: But Solomon in his own right deposed the
High Priest Abiathar, and set up another in his place. The most difficult
place to answer, of all those than can be brought, to prove the Kingdome
of God by Christ is already in this world, is alledged, not by Bellarmine,
nor any other of the Church of Rome; but by Beza; that will have it to
begin from the Resurrection of Christ. But whether hee intend thereby, to
entitle the Presbytery to the Supreme Power Ecclesiasticall in the
Common-wealth of Geneva, (and consequently to every Presbytery in every
other Common-wealth,) or to Princes, and other Civill Soveraignes, I doe
not know. For the Presbytery hath challenged the power to Excommunicate
their owne Kings, and to bee the Supreme Moderators in Religion, in the
places where they have that form of Church government, no lesse then the
Pope challengeth it universally.</p>
<h3><SPAN name="link2H_4_0645" id="link2H_4_0645"></SPAN> Answer To The Text On Which Beza Infereth </h3>
<p>That The Kingdome Of Christ Began At The Resurrection The words are (Marke
9.1.) “Verily, I say unto you, that there be some of them that stand here,
which shall not tast of death, till they have seene the Kingdome of God
come with power.” Which words, if taken grammatically, make it certaine,
that either some of those men that stood by Christ at that time, are yet
alive; or else, that the Kingdome of God must be now in this present
world. And then there is another place more difficult: For when the
Apostles after our Saviours Resurrection, and immediately before his
Ascension, asked our Saviour, saying, (Acts.1.6.) “Wilt thou at this time
restore again the Kingdome to Israel,” he answered them, “It is not for
you to know the times and the seasons, which the Father hath put in his
own power; But ye shall receive power by the comming of the Holy Ghost
upon you, and yee shall be my (Martyrs) witnesses both in Jerusalem, &
in all Judaea, and in Samaria, and unto the uttermost part of the Earth:”
Which is as much as to say, My Kingdome is not yet come, nor shall you
foreknow when it shall come, for it shall come as a theefe in the night;
But I will send you the Holy Ghost, and by him you shall have power to
beare witnesse to all the world (by your preaching) of my Resurrection,
and the workes I have done, and the doctrine I have taught, that they may
beleeve in me, and expect eternall life, at my comming againe: How does
this agree with the comming of Christs Kingdome at the Resurrection? And
that which St. Paul saies (1 Thessal. 1.9, 10.) “That they turned from
Idols, to serve the living and true God, and to waite for his Sonne from
Heaven:” Where to waite for his Sonne from Heaven, is to wait for his
comming to be King in power; which were not necessary, if this Kingdome
had beene then present. Againe, if the Kingdome of God began (as Beza on
that place (Mark 9.1.) would have it) at the Resurrection; what reason is
there for Christians ever since the Resurrection to say in their prayers,
“Let thy Kingdome Come”? It is therefore manifest, that the words of St.
Mark are not so to be interpreted. There be some of them that stand here
(saith our Saviour) that shall not tast of death till they have seen the
Kingdome of God come in power. If then this Kingdome were to come at the
Resurrection of Christ, why is it said, “some of them” rather than all?
For they all lived till after Christ was risen.</p>
<h3><SPAN name="link2H_4_0646" id="link2H_4_0646"></SPAN> Explication Of The Place In Mark 9.1 </h3>
<p>But they that require an exact interpretation of this text, let them
interpret first the like words of our Saviour to St. Peter concerning St.
John, (chap. 21.22.) “If I will that he tarry till I come, what is that to
thee?” upon which was grounded a report that hee should not dye:
Neverthelesse the truth of that report was neither confirmed, as well
grounded; nor refuted, as ill grounded on those words; but left as a
saying not understood. The same difficulty is also in the place of St.
Marke. And if it be lawfull to conjecture at their meaning, by that which
immediately followes, both here, and in St. Luke, where the same is againe
repeated, it is not unprobable, to say they have relation to the
Transfiguration, which is described in the verses immediately following;
where it is said, that “After six dayes Jesus taketh with him Peter, and
James, and John (not all, but some of his Disciples) and leadeth them up
into an high mountaine apart by themselves, and was transfigured before
them. And his rayment became shining, exceeding white as snow; so as no
Fuller on earth can white them. And there appeared unto them Elias with
Moses, and they were talking with Jesus, &c.” So that they saw Christ
in Glory and Majestie, as he is to come; insomuch as “They were sore
afraid.” And thus the promise of our Saviour was accomplished by way of
Vision: For it was a Vision, as may probably bee inferred out of St. Luke,
that reciteth the same story (ch. 9. ve. 28.) and saith, that Peter and
they that were with him, were heavy with sleep; But most certainly out of
Matth. 17.9. (where the same is again related;) for our Saviour charged
them, saying, “Tell no man the Vision untill the Son of man be Risen from
the dead.” Howsoever it be, yet there can from thence be taken no
argument, to prove that the Kingdome of God taketh beginning till the day
of Judgement.</p>
<h3><SPAN name="link2H_4_0647" id="link2H_4_0647"></SPAN> Abuse Of Some Other Texts In Defence Of The Power Of The Pope </h3>
<p>As for some other texts, to prove the Popes Power over civill Soveraignes
(besides those of Bellarmine;) as that the two Swords that Christ and his
Apostles had amongst them, were the Spirituall and the Temporall Sword,
which they say St. Peter had given him by Christ: And, that of the two
Luminaries, the greater signifies the Pope, and the lesser the King; One
might as well inferre out of the first verse of the Bible, that by Heaven
is meant the Pope, and by Earth the King: Which is not arguing from
Scripture, but a wanton insulting over Princes, that came in fashion after
the time the Popes were growne so secure of their greatnesse, as to
contemne all Christian Kings; and Treading on the necks of Emperours, to
mocke both them, and the Scripture, in the words of the 91. Psalm, “Thou
shalt Tread upon the Lion and the Adder, the young Lion and the Dragon
thou shalt Trample under thy feet.”</p>
<h3><SPAN name="link2H_4_0648" id="link2H_4_0648"></SPAN> The Manner Of Consecrations In The Scripture, Was Without Exorcisms </h3>
<p>As for the rites of Consecration, though they depend for the most part
upon the discretion and judgement of the governors of the Church, and not
upon the Scriptures; yet those governors are obliged to such direction, as
the nature of the action it selfe requireth; as that the ceremonies,
words, and gestures, be both decent, and significant, or at least
conformable to the action. When Moses consecrated the Tabernacle, the
Altar, and the Vessels belonging to them (Exod. 40.) he anointed them with
the Oyle which God had commanded to bee made for that purpose; and they
were holy; There was nothing Exorcised, to drive away Phantasmes. The same
Moses (the civill Soveraigne of Israel) when he consecrated Aaron (the
High Priest,) and his Sons, did wash them with Water, (not Exorcised
water,) put their Garments upon them, and anointed them with Oyle; and
they were sanctified, to minister unto the Lord in the Priests office;
which was a simple and decent cleansing, and adorning them, before hee
presented them to God, to be his servants. When King Solomon, (the civill
Soveraigne of Israel) consecrated the Temple hee had built, (2 Kings 8.)
he stood before all the Congregation of Israel; and having blessed them,
he gave thanks to God, for putting into the heart of his father, to build
it; and for giving to himselfe the grace to accomplish the same; and then
prayed unto him, first, to accept that House, though it were not sutable
to his infinite Greatnesse; and to hear the prayers of his Servants that
should pray therein, or (if they were absent) towards it; and lastly, he
offered a sacrifice of Peace-offering, and the House was dedicated. Here
was no Procession; the King stood still in his first place; no Exorcised
Water; no Asperges Me, nor other impertinent application of words spoken
upon another occasion; but a decent, and rationall speech, and such as in
making to God a present of his new built House, was most conformable to
the occasion. We read not that St. John did Exorcise the Water of Jordan;
nor Philip the Water of the river wherein he baptized the Eunuch; nor that
any Pastor in the time of the Apostles, did take his spittle, and put it
to the nose of the person to be Baptized, and say, “In odorem suavitatis,”
that is, “for a sweet savour unto the Lord;” wherein neither the Ceremony
of Spittle, for the uncleannesse; nor the application of that Scripture
for the levity, can by any authority of man be justified.</p>
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