left them at an ingenuous liberty according to their own good will or love he only saith As oft as ye do this do it in remembrance of me not so much as directing them how oft to do it In the like manner S t Paul I have received of the Lord whether by tradition or report or example of the Apostles at Ierusalem and the Churches of their first planting or by special revelation that which I also delivered unto you setting forth no more but only Christ's own example Will they therefore wholely deny any institution by way of implicit precept or raise example in some one case or two as high as a precept and in many more of great importance study to dwindle it to nothing As for Baptism indeed our Lord speaks positively and expresly as if they might inferr that this ordinance of initiation were only instituted and not the other which they account worthily of greater excellency Go teach all Nations baptizing them c. but say the Anabaptists baptize only such as ye have taught before and not Infants which could not understand you contrary to the universal practice of the Church succeeding in the next age from the Apostles as deriving from the first Shall we therefore stand strictly to the institution as some account institution and deny Baptism unto Infants No say others that is utterly unreasonable Yet some of these will scarce acknowledge that those express words God rested on the sâ—venth day and therefore blessed the seventh day and sancâ—ified it did amount to any institution as to Adam in Paradise or his Children afterwards affirming that the Patriarchs did not keep it because they do not read that they did as if God were obliged to be as punctual in his Commands and Records as men if he would be obeyed but that it was of Moses first not considering or not weighing what S t Paul says that the Law of Moses was added only because of transgressions and therefore because in â—gypt it is like this Observation had been neglected God would have the transgression of this his original Institution to become Capital for the future Nor yet that Moses brought in no new Institutions at all but of Rites and Circumstances relating to the Iewish Church and Commonwealth alone And although the Sabbath be not of the Law of nature yet I doubt not but it obliged all Nations from Adam as the penalty did the Iews alone by virtue of the Law of Moses The same men that they may preserve the greater veneration to the Customs of the Church though Christ arose on the first day of the Week the seventh being the first day to Adam also who was created on the sixth and sent the Holy Ghost on the same and the Disciples met on the same to break Bread in no common way and that S t Paul saith expresly Concerning the collection for the Saints as I have given order to the Churches of Galatia so do ye Vpon the first day of the Week let every one contribute as God hath prospered him do notwithstanding hold that the Lords Day is but of even rank with other Holy days that the Church observes as if it were of Ecclesiastical Tradition only and not of Institution whereas it may be shewn when other Feasts began successively and demonstrated that the Lords Day began from Easter and Whitsunday fifty days after and so continued without any interruption hitherto as hath happened unto all the rest But if all this amount not to an institution in vain do they object against the Anabaptists that which they may so readily retort For may not they say Why do not you hold the Lords Day to be jure Divino Is it not for the same reason that we hold Infant-Baptism to be nothing so The like might be said of single Marriage That it was instituted or ordained in Paradise as an implicite positive Law dispensed with for a time by the Law-giver unto the Patriarchs and Divorces indulged to the Israelites till Christ came for the hardness of their hearts But when he says From the beginning it was not so without more words he revives the Primitive Institution So that where the Scripture speaks but little there is much to be understood for if all should be written at large the world it self could not contain the Books that should be written It remains therefore that we think otherwise of Institutions than some men do And for all these two Institutions in Paradise viz. of the Sabbath and of single Marriage that we do not presently imagine that though Adam had not eaten of the forbidden Fruit he might have fallen some other way but rather that he was under a Sacramental Guard before he made a breach upon Gods injuction CHAPTER III. The subtilty of the modern Socinians An abstract of their chief Tenents and the main design to which they are all â—ccommodated noted A ground-work laid against them in order to prove That Sacrifices were offered by revelation and not according to any possible invention of man BUT to resume our Argument about the original of Sacrifices the modern Pelagians learning how to ward the Passes that pressed home upon their Founder espied this to be one That if Sacrifices had been of the light of Nature it would have been written there indelebly as with a Sun-beam at the same time that Adam received the Image of God or if there be any difference if it were of the Law of Nature mens consciences could not chuse but bear witness to it their thoughts the mean while accusing or else excusing one another according to the performance or omission of their Sacrifices and this as much before the Fall as after whereupon they bethought themselves of such a subterfuge as this viz. That Sacrifices were offered unto God of mâ—ns own accord not accordâ—â—g to the Laws of Nature properly so called which are eternal immutable confirmed and far from being abolished by Christ himself but according to such institutes thereof as natural reason might excogitate as apt and sit for the conspicuous worship of God v. gr To offer the best of the Flock like an Herriot unto God in acknowledgment of his dominion and power and bounty but more especially as the Lord of life and death in token of homage as other Offerings in token of thanksgiving for their encrease Which is the most favourable opinion of such as do but socinianize and so double-refine upon him who thought he had refined Pelagius before Neque mirum inquiunt se quae primi illi homines Deo sacra faciebant ea igne absumenda curarent uâ—pote quod faciendum erat ne quod Deo sacratum fuit ad usus prophanos transferretur quod aliter accidere potuisset For they say it was no wonder but most natural that the Ancients should consume by fire that which they had dedicated unto God lest any remainders
more or less profusion being partly Eucharistical even their very Sin-Offerings according to the wealth or liberality of the Offerer as also because the thing signified was of more worth than the sign thereof Yet it shall not be amiss to consider the headship of Christ two ways viz. as to 1. Power and 2. Mediation whatsoever Offices may be comprized under these during the state of the Old Testament Of the first we read That Moses when he was come to years did by faith refuse to be called Pharaoh's daughters son esteeming the reproaches of CHRIST to whose Kingdom he belonged greater riches than the treasures of Egypt for he had respect unto the recompence of reward viz. in the Kingdom of Christ. And of all the people of Israel it is said That by faith they passed under Christ's conduct through the Red Sea as by dry Land Which passage of theirs is more fully cleared in another place Moreover Breâ—hren I would not have you ignorant how that all our Fathers were under the Cloud and all passed through the Sea And were all baptized into Moses in the Cloud and in the Sea And did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual rock that followed them and that rock was CHRIST But with many of them God was not well pleased Which things were our examples Let us not therefore lust as they did neither let us tempt CHRIST as some of them also tempted HIM and were destroyed of Serpents neither murmur as some of them also murmured and were destroyed of the Destroyer that is the Pestilence Was not therefore the Regiment of the Church of the Old Testament under God the Father Or if any delegation of Government was unto Christ under compromise as was mentioned before did he himself destroy who was said to be the Mediator likewise before of either Testament The Answer unto this will fall in better with the next consideration viz. of the Mediation or Mediatorship of Christ which may chance to clear more obscure Texts all together 2. Wherefore as Mediator our Blessed Lord under the state of the Old Testament at least seemed in one respect to have been but as a Moderator unto temporal punishments and in another an Intercessor not only that all punishment should be remitted both temporal and spiritual but also that all Grace and Favour necessary unto that estate should be afforded Neither will I be curious to divide these Parts of his Office of Mediator more than of the other but I shall shew what I find in reference unto any part at all relating unto this Head or remaining Headship of Christ as it may happen to conduce unto the first purpose First The Apostle tells us That the Law it self was ordained by Angels in the hand of a Mediator And that When Moses had spoken every Precept to all the people according to the Law he took the bloud of Calves and Goats with Water and Scarlet Wool and Hysâ—op and sprinkled both the Book and all the people saying This is the bloud of the Testament which God hath enjoined unto you Whereupon neither the â—irst Testament was dedicated without bloud for almost all things were by the Law purged with bloud and without shedding of bloud is no remission As the Apostle would therefore have the Corinthians know that by the ministry of Moses all the Israelites were baptized into Christ by the Type of the Cloud over their heads and the Sea round about their bodies and did in effect and virtue partake of the like Sacraments by which they ate and drank of the fulness of Christ the Rock that followed them when they left the other behind and so had the like priviledges as the Corinthians had Yet as God was displeased with many of them to their destruction so he might with these too He taketh not the Government from God the Father while he sheweth who had the conduct from the beginning hitherto Opera Trinitatis ad extra sunt indivisa But if the Son be despised now as heretofore God the Father may extend his justice where the Mediator is wickedly set aside by men for whose redemption he had satisfied But whether it was ever committed unto Christ to destroy his own enemies in any other than a spiritual way before his coming or since his exaltation is beyond the Question But S t Paul would have his Galatians and the Hebrews know not only that Christ is the Mediator of a new and better Covenant than that which Moses made in the behalf of the people but also that Christ himself in the person of Moses was indeed the Mediator of that too or else that it had been the worser for them CHAP. XXIV It was necessary by reason of the Curse annexed to the first Covenant that it should be delivered in the hands of a Mediator who could be no other than Christ himself God caused the Covenant of Works to be shut in a Chest under the Mercy-seat and why The benefit of Christ's mediation otherwise The Vnity of the Spirit in both Testaments THE thing that troubled S t Paul and the Churches of his Plantation more than any other was this Certain men which came down from Iudaea taught the Brethren saying Except ye be circumcised according unto Moses ye cannot be saved Against whom S t Paul disputeth in most of his Epistles and having shewed the Churches that this Doctrine made them Debtors to the whole Law as to keep the Iewish Sabbaths New-moons and other Fasts and Feasts as also to their vows and purifyings to their abstinence from all unclean meats and from all such Companies as ate so and from all uncircumcised persons whatsoever though Believers in Christ In sine to repair to Ierusalem to sacrifice as the Head-City and Mother-Church as oft as the Law of Moses required he takes the Question it self soundly to task to discover the danger and the ill consequents of it Amongst his other Arguments these are strong and pressing 1. That the free promise was made to Abraham four hundred and thirty years before the Law was given by Moses so that Abraham being justified by faith without the Law the Law could not render the promise void to any that believed as Abraham had done before 2. But that the Law so far as it contained Types and Figures of things to come was it self abolished by Christ in whom they were all accomplished 3. And as for the Moral Law That none was ever justified by that or ever could be neither was it given for that end but only added because of transgressions or deliveâ—â—d in a terrible manner to that backsliding 〈◊〉 corrupting people as a Bridle till the Seed should come to whom the promise was made 4. In fine Because the whole Law had this dreadful Codicil annexed to it Cursed is every one that continueth not in all things which are written
in the Book of the Law to do them that they had in those times been miserable if the Law which was delivered by thundring Angels had not been ordained in the hand of a Mediator which is the Point that 〈◊〉 closest to that which we are now about Who was this Mediator then And why must the Law be needs ordained in the hand of such an one The Mediator in a Type and true Vice-gerency was Moses beyond all doubt and the end why he was sitted to interpose at the giving of the Law was because the people was affrighted at the sound of the Trumpet and the voice of words and the Mount that burned with fire entreating that the word should not be spoken to them any more for they could not endure that which was commanded So Moses stood between the Lord and them at that time as a Type of Christ who breaketh the Majesty of the Father delivering us from the terrour of his Justice and Power But in effect and virtue it was the good will of him that dwâ—lt in the Bush that was the true Mediator then though not after the same manner as he is of the New Covenant the same that appeared in the Cloud upon the Mercy-Seat and upon the Tabernacle to guide them and protect them from the heats that cleft the Rocks when they were thirsty and gave them Manna when they hungred that delivered them from the fiery Serpents and by the same Moses's intercession holp them to prevail against Amalek Nor did he leave his Office neither as soon as he had brought them into the Land of promise But his Mediation in whatsoever we may discover it was profitable to them to the end For after their first restipulation with God by the hand of Moses who returned this Answer from them unto him that sent him All that the Lord hath spoken we will do it pleased God to cause this Covenant of Works to be shut up in a Chest called the Ark of the Covenant or Testimony betwixt God and them but to be covered with a Mercy Sâ—at and then placed according unto his direction which in Solomon's Temple was in the Oracle of the most holy place and the reason of his prayer why God should hearken to the supplications of his people in any Case or without any Offerings whensoever they shoud but look toward that holy place and pray By which we know where the Throne of the Mediator was under the Old Testament If they transgressed the Covenant enclosed was a Testimony against them but there was a Mercy-seat above it as though God would oblige himself to his Covenant of mercy though they should break their Covenant of obedience to him And this was a gracious Argument to him not to cast them off upon every provocation but rather to chastise them gently and to restore them to his former favour by virtue of his elder Covenant of Promise made unto Abraham Isaac and Iacob their Progenitors So that when their hearts were not right with him neither were they stedfast in his Covenant he being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath O ye Seed of Abraham his Servant ye Children of Iacob his chosen He hath remembered his Covenant for ever which he made with Abraham and his Oath unto Isaac And confirmed the same unto Iacob for a Law and to Israel for an everlasting Covenant He remembred his holy promise and Abraham his Servant And though God suffered at last the Assyrians to destroy this Ark together with his Temple so that the second Temple wanted this inestimable pledge of Grace yet when the people humbled themselves with Nehemiah and other of their Reformers and renewed their Covenant with God by their repentance they were accepted without the Ark so as to stand upon their good behaviour more than ever like a Fort dismantled or a City that is disfranchized of its former priviledges But the time was short then after the Lord had said so long before Lo I come in the Volume of thy Book it is written of me to do thy will O God In fine as they had the same Head so they had the same Spirit that we have now which may serve for a Close to all the Arguments That I may not seem to skrew or wire-draw any Text of Scripture S t Peter is express Of which Salvation faith he the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you Searching what and what manner of time the Spirit of CHRIST which was in them did signifie when it testified before-hand the sufferings of CHRIST and the glory that should follow Which things the Angels desired to look into as having been appointed ministring Spirits before and since united also to this Church of Christ. And if we look upon the operations of the Spirit and see how it wrought before and since we shall find the same breathings of the Saints of both Testaments in their Confessions Prayers and Arguments save only that what we ask for Christ's sake by virtue of his death his resurrection and his intercession for us they asked by the mercies of God not at large as Heathen-men but as annexed to his Promises and his Covenant and his faithfulness therein with respect unto him that was to come whatsoever Notions they had of him Which we shall take account of in the last place by answering two or three more Objections to attain the clearer light in this particular trusting that the Reader will think it as worthy of his perusal as I of my digesting In the mean while we leave the Saints of the Old Testament as endued with the samehope love and patience as these of the New and have thereupon inferred according to the connexion of the Graces of the Spirit that they must needs have the like faith And for their outward Worship all the people were sprinkled with the bloud of Mediation often shed as ours are by the bloud of Christ once shed for all unto the Worlds end CHAP. XXV Second Objection propounded How that little which they knew could answer unto that justifying faith which we have now First The things that they believed considered and shewed That they amounted to as much as our Creed less than which may be a ground of justifying faith Secondly For the manner of their faith it was explicit The distinction of explicit and implicit weighed How much faith in them Fiducial faith THE first Objection was That a few choice persons only had any special notion of the Messiah to come The next is That of those very choice persons so little was known as could not be a sufficient ground of such a faith as we account to be a justifying or a saving faith in Christ since of the Prophets to some one was
unto them somewhat to prepare them for a change Let these sayings sink down into your ears for the Son of man shall be delivered into the hands of men they understood not this saying but it was hid from them that they perceived it not and they feared to ask him of that saying And again when Iesus began to shew unto his Disciples how he must suffer and be killed and rise again the third day Peter took him up and began to rebuke him saying Be it far from thee Lord this shall not be unto thee for Peter meant to fight for him But Iesus turned and said unto Peter Get thee behind me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men Such a check had never trusty Peter or any of the Disciples before But after his resurrection he began from Moses and all the Prophets and expounded unto them in all the Scriptures the things concerning himself 2. As for the malice of Satan and his Instruments He himself could have no greater stratagem so far as he could discern the tokens of Christ's coming more than mortal men than to blind their eyes before-hand that they might not know the day of their visitation but that they might be defeated and disappointed of all their perverted carnal expectations and so become offended in him to the death In sine that by the murder of the Son of God he might bring many souls to Hell and the ancient people and Church of God to final ruine and destruction as shortly after happened And who knows but Satan might understand the Prophecies of these things and so set himself to work as the readier instrument to bring them all about as he desired But for his Under-Instruments they chiefly were the Scribes and Pharisees whose corruptions our Saviour therefore bends himself to discover and reprove on all occasions And if you ask me what could they do I answer they had in a long tract of time before put such carnal glosses on the Scripture out of their designs sometimes against their own Princes sometimes against the Romans but always to get both gain and authority among the people of the Iews that sitting in the Chair of Moses as Expounders of the Law and of the Prophets they utterly perverted the true sense and meaning thereof and that especially about the Messias who was generally expected almost throughout the whole Roman Empire and beyond it when he came And when he was come who should be enquired of but the Pharisees whether he was indeed the Christ or no And they generally denied him for the Character of his Person agreed not with their ancient Glosses or their present ends or interests And here I cannot omit what different Notions learned men have of the Iewish Rabbins especially of such whose Writings remain as accounted written before our Lord was born or shortly after Cunaeus saith That their authority was always great among ingenuous and prudent men as oft as any Question doth arise about their Countrey-Rites and Ceremonies And another speaks thus Let all blind and bold Expositors know that if they expound not many Phrases and things in the New Testament out of the old Records of Jewish Writings or Customs they shall but fansie and not expound the Text as may be confirmed saith Scaliger sexcentis Argumentis by very many Arguments And what account M r Hugh Broughton M r Selden and D r Lightfoot have made of these it may be because they could have no better appeareth by their elaborate Collections from them On the other hand Chemnitius whom M r Vines esteemeth as the learnedst of all the Lutherans hath entred abundant caution with us about these Writings of the Iews The Disputation saith he about unwritten Traditions whether to be joined or opposed to the Scriptures is no new thing but it is the very panoplia of Iewish perfidy against the Sword of the Spirit which is the Word of God in the Scripture That the purity of the sound Doctrine of the Word was corrupted amongst them in the time of Christ the Evangelical History doth manifestly shew and that it sprang partly from Oral Traditions and partly from other holy Books so esteemed which they received with the like veneration as the other is likewise to be gathered from their teaching for Doctrine the Commandments of men Which have ever used to be written And if Andradius against whom the Author writeth cannot bear the indignity that their Traditions should be compared with the Pharisees which were but false and feigned whereas theirs are derived by a continual succession from the Apostles themselves the Iews saith he will be as ready to pretend as much from Moses and the Prophets by a like succession And if the Talmud had not first been written I should rather have thought that the Rabbins had learned from the Pontificians than these from them Ita aâ—tem Commentum suum concinnant Talmudici They feign that at Mount Sinai Moses received fâ—om God not only what he wrote Verum etiam mysticam arcanam Expositionem Legis but also a certain mystical and secret Exposition of the Law which he neither wrote nor would have written but to be delivered by word of mouth from one to another and so to be transmitted to Posterity And they say further that both of â—hese are the Word of God and to be received with the like veneration ...... And that after these had been long transmitted from the Priests and Prophets whose succession they name they were thought fit at last to be compiled in the Talmud ..... Unto whose Expositors the poor Iews are in such bondage that they must believe against their own sense and reason whatsoever their Rabbins do impose upon them And why the Iews are so zealous of this Talmud may be learned from the circumstance of time when it was compiled for when the Iews saw many of their Nation converted to Christianity by the evidence of the Scripture the Rabbins about the year of Christ 150. began to write the Talmud comprizing their Traditions Finding the success whereof they after infinitely encreâ—sed the number of them so that few Jews were after that converted to Christianity So that in the opinion of Cheminitius all the errours and perverseness of the ancient Pharisees are couched in the Talmud which is one of the most ancient Iewish Books we have The Talmud it self has been replenished and corrupted more than it was at first All that is in it howsoever has given Rules and Bounds to all the Rabbins that have written since from whence it follows that we can hardly tell wherein to believe or trust the most applauded of them They contradict the Scriptures often in relating of their own Customes and one another no less and if any man thinks to illustrate one part of a Text by some of their suggestions he may be as apt
I therefore refer You to his Second Book and Fifth Chapter de Iure Belli ac Pacis where he speaks to the same purpose with M r Selden's Rabbies And if it were both lawful and commendable to have secondary Wives of Concubines it is not to be doubted but that it was generally practised though the Scriptures speak but little of it because there is but little occasion to speak of any Concubines In the 20 th of Judges there is a Relation concerning a Levite who with his Concubine came to lodge in Gibeah of Benjamin where the lustful Inhabitants forced his Concubine till she dyed in the Street whereupon the Levite makes no more Bones of his old Familiar but slices her in pieces and sends a part to every Tribe except Benjamin where the fact was committed who refusing to deliver up the men of Gibeah to Justice the other Tribes to revenge the murder and the injustice of the Benjamites in protecting the Murderers proclaim War against them which cost the bloud of above fourscore thousand men And upon this great and remarkable occasion the Levites Concubine is mentioned which otherwise would never have been taken notice of in the Scripture But although neither this Concubine nor her Husband had been mentioned it would have been but a weak Argument to have said that no Levite ever had a Concubine because then none had been mentioned at all for this Levite had had a Concubine though this fatal accident had never happened which was the only occasion of informing us particularly that a Levite ever had a Concubine The like may be concluded of the twelve Patriarchs and their Descendents in Egypt though the Scriptures say nothing of their Concubines for I have already observed that that was the main critical time to make use of that advantage for encrease and that liberty was too pleasant and agreeable to corrupt Nature to be laid aside upon a sudden or waved we see both Reuben Gen. 35.22 and Iuddah Gen. 38. were brisk and sanguine men and therefore more likely to be fond of having Concubines than their chaster Progenitors Flesh and blood is highly pleased to be indulged in matters of this nature and our Saviours denying this Priviledge by reducing marriage to its primitive institution between one Man and one Woman and paring away the Appendix of Concubinage making no medium between such marriage and fornication might be no small stumbling-block to the Jews and might make some of them like the young man in the Gospel to go away sorrowful for that they had or at least intended to have beloved possessions of this nature And as it might be and still is some disadvantage to the ready embracing of the Christian Religion the abridging of this liberty so the allowing and encouraging of it was the Master-piece of Policy in that great Impostor Mahomet and prov'd too powerful a Bait to draw the World after him And although the present Jews are not over-fond of this Priviledge and make but sparing use of it yet the reason of this abstemiousness is not at all on the account of Conscience for they do in some measure practice it to this day but by reason of the inconvenience of it For since the destruction of their Country and Temple by that Heathen Emperor Vespasian and his Son Titus who yet by God's Providence were made the Revengers of the precious bloud of Christ they have been scattered abroad upon the face of the Earth and by the just Judgment of God they are generally look'd upon with an evil eye and are become ludibrium humani generis liable not only to the just and real disgust of Princes but to their very Capricio's and to be banish'd at every turn out of their Domions and they who have occasion to remove housholds often have little reason to be fond of encreasing their luggage and their lumber From what has been said I think it appears highly improbable that the Patriarchs and their Posterity in Egypt should on a sudden quit that Custom which claimed the possession of so many years as from Lamech long before the Floud down to Iacob and therefore we are not to measure their Corn by our cut Bushel nor their encrease by what is now adays when that advantage of Concubinage is or at least should be taken away And yet we are not without examples of prodigious fertility where there has been neither Miss nor Concubine in the Case I my self have seen a Woman within four miles of my own house at Winchfield whose eldest Son Iohn Hawkins that dyed but last year at about ninety years of Age being healthy and strong and a man of a very good understanding told me that there were no less than seventy five in a Room together at one time that ask'd his Mother blessing Children Grand-Children and Great Grand-Children besides above forty more that were not present Famianus Strada lib. 1. de Bello tells us Iuliana Mother to the famous Prince of Orange liv'd to see a hundred and fifty ask her Blessing that were descended from her And our own Chronicles mention one William Somerset Earl of Worcester who was so numerous in his Off-spring that he could reckon more Children of both Sexes than all the Earls of England besides and this was within this hundred years And Fuller in his Worthies of England speaks of a Lady Temple who saw above six hundred that were descended from her own Body if I am not mistaken whereas Iacob himself had but twelve Sons And although each of them might have the like number yet the eleven that went with him into Egypt had but about five a piece at the time of their going thither reckoning one with another which yet is as great a number as I shall have occasion for in this matter Before I dismiss this business of Concubinage it will not be amiss to enquire whence the Hebrews were stock'd with such a number of Women more than Men for every Man having but one Concubine besides his Wife the number must be double which is the most probable proportion For though some like Iacob might have more one yet 't is probable that others might imitate Isaac and have none at all I find in my Lord Chief Justice Hale's most learned and judicious Discourse of the Origination of Mankind a little Book quoted with a great commendation written as I think by one Captain Grant who among other most ingenious Observations from the Bills of Births and Burials in London for almost a hundred years together demonstrates that the number of Males to Females is as fifteen to thirteen which is eight Men to less than seven Women the wife Providence of God allowing that redundance in the Males for Wars and Shipwracks and other accidents to which Men are more exposed than Women But although Providence should have furnished the Israelites with as great a redundance of Women the same Providence sheltring this people from Wars under the protection of the
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Dr. Crawford's serious expostulation with the Whiggs in Scotland Quarto A Letter giving a Relation of the present state of the Difference between the French King and the Court of Rome to which is added The Popes Brief to the Assembly of the Clergy and their Protestation Published by Dr. Burnet Alphonsus Borellus de motu Animalium in 2 Vol. Quarto Dr. Salmon's Doron Modicum or supplement to his new London Dispensatory Octavo Sir Iames Turner's Pallas Armata or Military Essayes of the Ancient Grecian Roman and Modern Art of War Fol. Mr. Tanner's Primordia or the Rise and Growth of the first Church of God described Octavo A Letter writ by the last Assembly General of the Clergy of France to the Protestants inviting them to return to their Communion together with the Methods proposed by them for their Conviction Translated into English and Examined by Dr. Gilb. Burnet Octavo Dr. Cave's Dissertation concerning the Government of the Ancient Church by Bishops Metropolitans and Patriarchs more particularly concerning the ancient Power and Jurisdiction of the Bishops of Rome and the encroachments of that upon other Sees especially Constantinople Octavo His History of the Lives Acts Death and Writings of the most eminent Fathers of the Church that flourished in the fourth Century being a Second Volumn wherein amongst other things is an Account of Arianism and all other Sects of that Age. With an Introduction containing an Historical account of the state of Paganism under the First Christian Emperours Folio Books in the Press DOctor Iohn Lightfoot's Works in English Fol. Mr. Selden 's Ianus Anglorum Englished with Notes To which is added his Epinomis concerning the Ancient Government and Laws of this Kingdom never before extant Also two other Treatises written by the same Author One of the Original of Ecclesiastical Jurisdiction of Testaments the other of the Disposition or Administration of Intestates Goods now the first time Published Fol. Mezeray's History of France rendred into Engl. Fol. Gul. Ten-Rhyne Med. Doct. Dissertat de Arthritide Mantyssa Schematica de Acupunctura Item Orationes tres de Chemiae ac Botaniae Antiquitate Dignitate De Physiognomia de Monstris cum Figuris Authoris notis illustrata Octavo D. Spenceri Dissertationes de Ratione Rituum Iudaicorum c. Fol. Acts 14.16 Gen. 1.26 27. 2.8 Si homâ— non peâ—âsset tota terra velut Paradisus quidam ab hominibus generatione multiplicandis incolenda sâ—itâ— licèt ille Paradisus in quo positus dicitar Adam esset insâ—gnior catâ—â—is ideoque primo â—omini attributus quatenus geneâ—is principi Est. in lib. 2. sent dist 25. § 2. Gen. 2.2 3 9. Gen. 2.17 Gen. 3.22 23 24. Gen. 1.28 * R. Iarchi tamen asserit Adamum ante praevaricationem genuisse Cainum quia praeceptum suâ—rat crescite c. At Doctores Catholici statuunt cos è Paradiso egressos Virgines praeceptum vero expectasse tempus debitum â—t varii Coment in Gâ—n Psal. â—51 5 Ezek. 1â— 4 Gen. 4.22 Gen. 3.16 â—râ—naeus l. 3. â—ontra Haer. cap. 34 c. Eppihan Her 46 â—7 * Deus utrumque poslquam peccârunt non dereliquit sed increpando requisivit adpoenitentiam vocavit ut eos in majorem spem veniae erigeret promisit Semen ex Muliere nasciturum quo aliquando conterâ—retâ—r Caput Serpentis qui cos ad transgressionem Divinae Legis induxerat Est. in 1. 2. d. 33. §. 10. * Pelagius docuit primos post peccatum homines salâ—atos suisse per Legem Naturae posâ—eriores per Legem Mosis postremos vero per Evangelium Chrisâ—i quasi â—ine gratiâ Christi vel Natura vel Moses cuiquam potuerit prodesse ad salutem