Animals but by Gods immediat power in maner aforsaid 9. The Soul being not produced simply by Natures power nor made of meer corporal matter transcends the common condition of al corporeal Creatures and is in it self immortal having God the extern efficient to produce it 10. The Soul being propagated from Parents is polluted with Natures stain contracted from Adams sin which is derived from Parents to Children with the whol Man as the adequat subject of it yet God in no fault sith our Souls are not corrupted by him but from our Parents and our selfs If any cannot conceiv how one Soul produceth another which is the hardest knot let him consider how it can be united to a Body and organized with it which wil allay the difficulty For if Angels hav aereal bodies as many Antients deem or at least are not pure Spirits compared to God muâ—h more may Mens Souls hav such a spiritual composure as meerly resembles Matter and form in Bodies which may wel accord with the maner of propagation prespecified and no way repugn the Souls divine essence If this way oppugn Reason yet 't is safer then that which repugns Religion By this Card our Author sailing betwixt Scilla and Charybdis Conclusion discovered Pachinus a middle Promontory in Sicil as Columbus did Cuba viz. that as the Sun is external efficient in the general generation of al Sublunars beside their internal particular principles so is God in the special production of every Mans Soul beside the peculiar Parents Souls working virtualy in the seed as his pretended premisses prov Which he farther confirms thus 1. Ther is no diametral Conformation difference between Soul and Body but they may be naturaly coupled together For though the Soul be not visible yet hath it a spiritual substance not simply pure but the lowest degree of Spirits prone to unite with corporeal natures and so may be propagated with them as united to them 2. Every Nature the more excellent 't is hath a neerer union with the first Being on which it depends and is more immediatly moved by it whence it folows that the Soul being more excellent and neerer to God then any corporal Creature in which he works more immediatly then others after they are made so he doth in the first production of it 3. Nothing is generated but hath som extern efficient Caus which in Coporeals is the Celical bodies whence 't is said the Sun and Man be get a Man as the Sun and Lion a Lion But the Soul being a Spirit and made at first by God can hav no other extern efficient sav the same immediat power So it may more truly be said God and Man generat the Soul God as efficient and Parents as his procreant instruments to produce what how and when he pleaseth according to his eternal Decree Nor is it absurd that Man hath two extern efficients but rather an honor that God and Nature concur to his generation 4. Mortality proceds not from natural generation but divine malediction for had not Man sinned his Body should be eviternal so wel as Soul Ergo if it were compounded and generated in a corporal way which is not so yet it folows not to make it mortal 5. Whatever hath being immediatly from God cannot be annihilated but by his immediat power which is the tru caus of immortality Hence the Body being produced soly by Natures power doth dy or perish yet the Soul produced by immediat act of the Deity can never dy but by the same power which gav it life Thus it appears that though the Soul be produced as aforesaid yet is it immortal sith 't is neither made of corporal matter nor generated in meer natural maner Nor is God faulty though we be sinful sith being wholy in Adam and actualy one with him our whol Nature is so defiled and Gods pure ordinance in producing Souls depraved that a total corruption passeth in the very conception and we stained with original sin at our very first being To cleer the Case he frames som objections against this middle way 1. Ob. If the Soul be resolved into a first principle of Adams Soul whence al are derived as Mixtils are into Elements it must needs be mortal as al such are Ergo 't is not so derived or els 't is mortal Sol. The comparison is unlike for Mixtils are compact of Elements into which they resolv but Mens Souls not compounded of Adams no nor Bodies nor one of another but of the same nature and so simple as his Nor doth it folow if the Soul be compounded like Elements it must inevitably be mortal for death and corruption coms not from composition or propagation but meerly from malediction for sin the wages wherof is death 2. Ob. If God cooperats with Man in producing Souls he no less rests from his works then in jugial creating them of nothing for the thing is the same and terms little differing Ergo this novity of a middle way to make God the external efficient is very vanity and of no validity Sol. Here is no creation of nothing but production of a thing from former principles Nor doth it repugn Gods creatifie rest to concur in other works of providence government and the Souls spiritual acts nor in assisting its production as an extern efficient which tends only to preserv Mankind specialy sith it hath no mediat maner in ordinary cours of nature sav only Gods immediat concurrence in extraordinary maner 3. Ob. If Man cannot generat his like without Gods special extraordinary help he is in this behalf inferior to Beasts as Traductists urge against Creation Ergo c. Sol. Not so for Beasts beget also by the Heavens help as exterior efficients If then Mans Soul for excellence hath a far sublimer supercelical efficient And he acts so much in generation of his like as other Creatures doo in theirs 't is rather a dignity abov al then any disparagement at al. So this exception holds against jugial creation wherin Man no whit concurs which may seem a derogation but not against natural propagation 4. Ob. If God be immediat extern efficient of our sin-polluted Souls by natural propagation he is Author or accessary to sin rather then by creation Ergo c. Sol. Nothing less for he is only external efficient of the Soul not of sin which coms from corrupt Parents who supply the internal matter of the whol Man wherin sin consists sith generation is not of Parts but Persons it being his just ordinance in nature That as the Tree is so shal the fruit be Sith then he made Man perfectly good at first to beget Children perfect like himself who prevaricated and polluted al his Progeny or Posterity God performs his part stil to confer his efficient power in the perpetual production of Mankind And as he first infused his Soul so he stil concurs in producing it though not in the same sort yet sin is meerly accidental in respect of
or discussed not boldly decided or determined Spiritus an jugiter genitus sit five creatus Quim Deus infudit lis violenta manet Whether Mans Soul which God breath'd and created Be stil infus'd or bred 't is much debated In dubio lis est an Mens ex Traduce nata Aliter Sit cujusque Hominis sive creata magis 'T is doubt whether ech Mans Soul be generated From Parents Souls or rather by God created Particula in nobis divinae Spiritus aurae Alias Quaeriter an genitus sive creatus inest The Soul 's in us a Part by God inspired Whether begot or creat 't is inquired Nescit Homo an sua mens generetur sive creetur Secus Se tamen ostentat noscere cuncta miser Poor Man knows not if's Soul be bred or moulded Yet boasts that he hath al things els unfolded Appendix Additionalis An additional Appendix THe ensuing Theory is taken mostly from Mr. Henry Woolnots Treatis intituled The tru original of Mans Soul which is brifly extracted God hath a duple voice one speaking in Scriptures which is his written word of Grace another in the Preamble Creatures which is his wrought Word of Nature For as Natural Works are his ordinary power and miraculous extraordinary so Nature is his ordinary Voice and divine Oracles extraordinary What God spake in his Word he hath wrought in the World whos Words and Works agree for secret things belong to him but reveled to us and our Children Wher he hath no toung to speak we may not hav an ear to hear nor heart to inquire but as Creatures we must submit to our Creator and as Christians beleev wher reason cannot reach Now to the Question The Rational Soul whether produced immediatly from Thesis God or mediatly by Man is of immortal Nature yet stained with our first Parents first sin by propagation but how can we know how 't is made before it be in being sith we cannot conceiv what it is being made For though we know 't is a spiritual substance realy subsisting in a Body yet what maner of metaphysical matter 't is made of none knows No marvel then if we be ignorant of the origin which is harder to explore For 't is spiritual and such are difficiler to discern or disquire then corporals subject to sens specialy sith ours is an incomplet Spirit or part of a Creature Man being composed of a mortal Body and immortal Soul the one indued with senses to receiv al corporeal Images the other furnished with a faculty of Reason which from thos Images draws discurses and consequents wherby it gets knowledg of causes and effects wherof Sens is incapable Hence it happens that when we discurs of spiritual Natures which transcend Sens we are put out of our usual way and wander as half lost in incertainty without any exact knowledg to content the Mind Whatever excellences be in inferior Natures are much more perfectly in superiors as thos of other Animals more eminent in Man chiefly in his Soul thos of his Soul more conspicuous in Angels and al perfections of al most trascendent in God So the knowledg of inferior Natures is comprehended in superior but not contrarily Nor can any sav God who hath no superior know it self purely or properly but only by reflexion as the Ey which sees al things cannot behold it self sav in a Glass Nor can we know our own Soul but as 't is shewed in a myrrhour of the Works and as by it we know other things so by them we hav a glimps of it To omit several Opinions of Pagan Philosophers and Christian Opinions Heretics The orthodox jointly agree that Mans Soul is either immediatly created by God or mediatly generated by Man both which are bipartit In point of Creation Hilary with others hold it to be formed without the Body and then infused But the general Tenet is that 't is created and infused in the Body which runs most current So for propagation Som suppose it a corporeal substance and begot in bodily maner which is generaly exploded Others hold it spiritual so produced like light from light which was the mind of most Western Doctors but S. Austin and Eucherius stood in suspens between both inclining chiefly to Creation The case is very dubious and difficil For how can Spiritual substances beget one another If it be daily created of nothing how can it stand with Gods rest from farther creating or his setled cours of al things to multiply their Kinds 't is a silly shâ—ft to say That he rests from creating new Kinds and Compounds but not from Individuals or principal Parts for the words imply no such limitation nor any place els in Scripture so 't is spoken gratis without warrant and a bare begging of the Question or meer fiction for they grant it tru in al things els except only this their own exception which they obtrud without reason when Moses makes it general of al Gods Works A greater obstacle occurs how it can stand with original sins propagation This made the Pelagians and Anabaptists who hold Soul-creation to deny ther is any such sin sav by imitation yea divers Divines seeing the absurdities arising therhence assert Traduction This makes the cheif Patrons of Creation stagger who decline it as a curious Question sith they cannot giv sufficient satisfaction exhorting to Faith beyond Reason and forbid farther disquisition for if the Soul flow immediatly from God how is it defiled being created sinless the Body cannot doo it being drawn into sin by it Nor can this contagion com from the union sith that is Gods Work who wil not put a Soul in it self simply good and his own workmanship into an unclean Vessel purposly to make it guilty of death and damnation for anothers fault shal not the judg of the World doo right 't is a poor position that 't is created in infusing and infused in creating which is al one as to say 't is made in marring and marred in making Nor is it safe to say God so willed or decreed sith it cannot be proved and being unjust is justly disproved It stands not with his Justice that Adams sin should be imputed to us or reputed ours sav as 't is our own by sinning potentialy in him as the root nor is it ours by imputation sav only in respect to propagation but inhesion for if we were simply sinless as a new created Soul is his sin cannot justly hurt us God may punish al for Adams sin yet not soly for it sith he saith The Son shal not bear the Fathers iniquity Ezek. 18. 2â— but becaus by his sin they becam sinful or rather sinned in him they are justly punished for their own sin so propagation is the sole source of original corruption Now if we receiv the worst part only from Adam which is not the subject of sin sith not the parts but whol Person sinned How can a Man
Mankind so by propagation al Mankind proceds out of one and as that sin overspreads the whol Man so both parts being infected must needs be propagated Again as this sin is seated specialy in the Soul so 't is chiefly propagated according to Natures cours Hence three points rest to be proved 1. That original sin passeth only by propagation as Scriptures universaly testify By one man death passed upon al becaus al sinned in him and 't is imputed to his Posterity becaus al were in him as the Root or Stock and al descend out of him so his sin becoms ours both by imputation and propagation but by the first becaus of the last For 't is not anothers sin imputed which is not ours but that made ours by propagation actualy which before was only potentialy This is cleer by the Antithesis between the first and secund Adam as in one al dy so in Christ shal al be made aliv The one being Root of Mankind in whom al are by Nature the other Head of the Elect in whom they are al by Grace Such then are deceived as deem Adams sin only imputed like Christs righteousnes sith this last is the Creators voluntary Institution and work of meer Mercy but the first a necessary operation of the Creature and work of Justice So the Antithesis holds tru thus As in Christ we fulfilled the Law suffered death and attained salvation being members of his Body by Grace So in Adam we eat the forbiden fruit becam Satans bondslaves and were in state of damnation being al members of his Body by Nature So Christ derivs his righteousnes to his Children by spiritual regeneration as Adam did his sin to al Men by natural generation Ergo as Christs righteousnes is not imputed but by means of regeneration wherby we becom members of his Body So Adams sin cannot be imputed but by generation wherby we descend from him as his members If Adams sin be simply imputed becaus we are Men as he was who received or lost for himself and al Mankind then must it be imputed to Christ as Man so wel as to us which is not so for our sinning in him and being sinfully propagated from him makes us liable which Christ was not becaus sanctified in the womb by the holy Ghost at first conception but al els derived from him and his sin to us through one anothers loins 2. Original sin cannot be propagated unles the whol Man and both Parts be which necessarily flows from the premisses for except the whol Man descends from him the whol cannot be infected sith neither Soul nor Body alone is the subject of sin but the Person Or if the whol be not the subject 't is not properly sinful The Law likewise is given to the whol and the Person punished or rewarded 3. The whol Man cannot be propagated unles the Soul be sith the whol consists of its parts To say the Soul coms from Adam quoad existentiam unionem non quoad essentiam is sly Sophistry not real or rational for then Man contributs but the worst part not the whol nor half Nor is it tru that Adam is caus of the union but rather God if he creats the Soul Nor if the Soul be infused can any tel how long time after conception during which space the Woman works alone But if the whol Man be said properly to proced from Adam becaus the body doth much more may it be verified to com from God becaus the Soul doth so the union rather to be ascribed to God as the noblest suprem Agent then to Man the baser and inferior If then the whol Man and both parts be not propagated it results that we were in Adam wherin we are not viz. the Person that we sinned in him without that without which he could not sin viz. the Soul That the whol Man was in Adam yet never cam from him That we lost in him which we never had of him viz. original righteousnes That he shal stil be ful of Souls which he never had That the whol person proceds from him yet not that which makes the whol 4. Christs Soul was not created but his whol Humanity taken from the Virgin for his birth life death are curiosly and circumstantialy recorded by the Evangelists but no Soul creation which they would not omit being so pregnant a proof that he was without sin if it was created pure Nor is any Souls creation since Adams specified in Scripture Christ is caled the seed of the Woman and Davids seed according to the flesh which imports the whol Humanity as opposed to his Deity but if his Soul was created the imputation of Adams sin to al Men must be likewise lâ—able to him as Man Ad hereto That the Soul and Body as 't is in al others were conceived at once for the divine Nature being immediatly united to the Soul and by it to the Body the Soul must be produced in the moment of conception with the Body or els the Deity was first united to a brute Body which is brutish to imagin The truth is his Soul being united with the Body into one Nature at first conception becam one Person with the eternal Word by a miraculous working of the holy Ghost who purified the Womb that the Birth becam exempt from sin So his whol Humanity Soul and Body was deduced from Adam and separated from the Virgin by the holy Ghost But a Soul cannot be produced by Natures ordinary cours no more then a Body without concurrence of both Sexes Souls yet being performed by supernatural power 't is a tru Soul and so is the Body both which joined in one Person make a perfect Man as Eve was a very Woman though taken out of Man and Christ tru Man taken only out of Woman For in Mans quadruple production â—â— a duple concordance Adam made immediatly by God without Man or Woman Eve mediatly out of Man without Woman Christ immediatly out of Woman without Man but al els mediatly by both 'T is said the holy Ghost sanctified part of the Virgins substance assumed by the Godhead to make Christs Person which terms are tru if wel understood For by part of hir substance is meant the whol Nature or both parts not Body only whereof his Humanity was framed By sanctifying is not meant clensing that portion from sin but consecrating it to that holy purpos indowing it with gifts fit for so divine union yet was it free from sin or rather never sinful by reason of this union For al substances were created exceeding good and depend immediatly on God Nor is sin essential to Mans Nature but accidental cleaving to the person by Adams fal and not properly in the substance of Human Nature Nor are evil actions or affections stiled simply sinful but the Man sith sin consists not in any pravity of matter but in the corrupt Wil or intent of the dooer Nor is ther any Law to punish parts or substances
For deciding or defining wherof weigh thes three conclusions 1. That a Beleever being in present state and use of holy means tending to salvation and out of tentation in the peace of a good Conscience through Faith in Christ may by the testimony of the Holy Ghost hav a comfortable assurance of Salvation which begets trusty fervent lov and thankfulnes to God specialy when he is neer the end of his race or point of death So S. Paul by inspiration saith I am now ready to be offred up I hav sought a good 2 Tim 4. 6 7 8. fight finished my cours and kept the Faith Henceforth is laid up for me a Crown of righteousnes This place Lutherans press against Papists who wil hav al by doubting and none certain of his present condition no not at best But he that hath right knowledg of God tru Faith stedfast Hope lifely Lov and awful Filial fear with an holy trade of Life he may rejoyce in God with comfortable confidenre and affiance of perseverance to the end 2. That for time to com specialy when we hav probably a long race to run and divers dangers of wild wonton Youth to pass we cannot hav infallible certitud of future or final persevering but must confide in Gods Grace 1 Cor. 10. 13. and Goodnes that he wil assist if we apply al our indevors to De Civ c. 11. 12 continu in it Hereof S. Austin speaks We cal them blessed whom we see liv wel with hope of future immortality and without such crimes as make shipwrack of Conscience who though they may rely on the reward of Pe severance yet are not sure of persevering For who knows certainly he shal continu in doing righteousnes to the end except he be assured by som revelation from him who is not pleased in his just secret judgment to inform al touching this point though he deceivs none S. Ambros thus David saith not I offer the sacrifice De bono moâ—â— c. 3. of Prais but wil offer shewing or signifying that to be a perfect sacrifice when every one freed from the fetters of this Body shal stand before the Lord and offer himself a Sacrifice For before death can be no perfect Prais nor can any be truly extold in this life when his latter times are so incertain S. Bernard Serm. 1 in Seâ— tuag also Who can say I am one of the Elect predestinat to Life or in the number of Sons sith we hav yet no certainty but we may be comforted with hopeful affiance and not tormented with despair or doubting for som signs or marks are given that such may be sure they are Elect which hav them for this caus 't is necessary to be stil in awful fear and humbled under Gods hand sith we know in part what we are at present but not what we shal be which is impossible to know therfore Let him that stands take heed lest he fal for presumption is so perilous as desperation 3. That certitud of salvation cannot be infallible in this life as S. Austin attests What De Cor. Gr. 13. Beleever so long as he livs in this fleshly Tabernacle can presum to be predestinat 't is needful to be conceled in this life wher puffing up is to be shunned sith so great an Apostle was buffeted by Satan lest he should be puf'd up Many such things are spoken for the usefulnes of this secret lest any shal presume for even he that runs wel may fear sith 't is hid whither he shal go Much more he vents to the same effect For Gods Promises in Christ are certain but made with conditions so that we may miss of the end if we fail in the means to fulfil our Covenants sith no Man shal be crowned til he fight it out and the battel ended triumph not before the victory Gods Decrees are known soly to himself but secret to us who must rely on the Promisses by performing the Covenants If we may be fully assured of tru Faith that it cannot fail but we shal infallibly persever to the end through al frailties and tentations then Gods Counsil is not secret to som nor his Decree unknown which is high presumption to arrogat or affirm sith we must stil work it out with fear and trembling This is a Cavaliers Creed or confidence in the point of final perseverance and salvations infallible certainty who holds the middle betwixt two extrems of despair and presumption but had rather be a meek humble Publican then a proud presuming Pharisee Lord be merciful to me a sinner and grant me Grace to continu in thy fear til the end 17. The last Judgment is the execution of al Divine Decrees 17 Last Judgment concerning Men For Predestination of the ends is a foreknowledg and approbation of the last Judgment to Life or Death which execution shews the Decree as a building being erected and finished declares the Architects plot or devise for this Judgment exhibits the consecution of thos ends So if we grant as we must that God proponed an end viz. the glory of his Mercy or Bounty in giving som life eternal and glory of his Power and Justice in inflicting eternal death on others he hath attained his end in the last Judgment So if we admit Note as we must that God prescribed means for Men to aspire or attain to eternal life or for lack therof to incur everlasting death thos ends are executed also in the same Judgment Rom. 6. 23 Howbeit if we grant as we doo that Life is given both as a 2 Tim. 4. 8. Rom 9 21. 22. Bounteous Gift and reward of Righteousnes as also that eternal Death is imposed both as the wages or punishment of sin and a demonstration of Gods soveraign dominion yet with Justice and Equity No ordinary understanding can conceiv how a Decree of thes things could be made from eternity without Prescience siâ—h Life is a reward and Death a punishment which no Justice can prepare without foreknowledg of good or evil deserved This is cald simple or natural Intelligence as Life is a Gift of Gods free goodnes and Death a Declaration of his dominion being both an attainment of his own glory Hence 't is cleer that Prescience which is Gods first highest simple Understanding is to be put in the definition of Predestination which too many separat or dis-join Let Prosper decide this point If we consider al Men together Epâ—gâ— 28. wherof som may be saved in Mercy others damned in Truth al the Lords wais are distinguâ—shed by the end but if we look only on the Saints thes wais are not discerned for Truth is not distinguished from Mercy nor contrarily sith the Saints beatitud is both from reward of Grace and retribution of Justice So he makes eternal Death a retribution of Justice which cannot eternaly be decreed without Prescience of sin which Calvinists ground on Gods pure pleasure as Lord over his
the flesh and make God to decree sin efficatiously with an energetical working wil blaming thos that refer ought to Gods prescience only Permission properly is an act of Gods consequent judiciary Wil by which he punisheth Men for abusing their freedom in committing sins day by day which they might hav declined and 't is caled his long-suffering proceding to punish with a slow unwilling pace See Ps 81. 11 12. Ezek. 18 39. Rom. 1. 21 24. Rev. 22. 11. but Permission by them intended is an act of Gods antecedent Wil exercised on innocent men lying under no guilt whom he eternaly preordains to sin and punishment So tru Permission about whomever exercised is only not to hinder them from faling which are able to stand and supposeth a possibility in the party permitted to sin or not but in their sens 't is a withdrawing or with-holding of Grace needful to shun sin and so infolds an absolut necessity of sinning as the fal of Dagons hous folowed Sampsons plucking down the Pillars which supported it So Maccovius saith Permission is a subtraction of divine assistance necessary to prevent sin so Dr. Whitaker Permission is a privation of that aid which bâ—ing present would hav prevented sin So Pareus That help which God witheld from Adam made that he could not so use his indowments as to persever which he saith is the doctrin generaly defended by their side So their Permission of sin being a subtraction of necessary Grace is equivalent to an actual effectual procuring and woking of it for a deficient caus in things necessary is truly efficient so this devise is a very figleaf to cover the ugly nakednes of their Opinion Others consider two things in every evil act 1. The matter 2 Devise or Entity wherof God is Author 2. The form or Obliquity which proceds from Satan as in a lame Hors This distinction halts wors then the Hors nor holds in al Answer sins sith in many the very acts are sinful as Adams eating the forbidden fruit and Sauls sparing Agag which in others had not bin sin NOE wil it serv their turn for they make Gods Decree caus of al thos means which lead to damnation therfore of sinful actions as sinful and not as bare Entities sith they deserv death not as simple actions but as transgressions of the Law As to their sly Simile that Master or Owner who shal first resolv to kil his Hors and after lames him that he may hav color to doo it is cruel to his Beast and Author both of his halting and death so if God first decree to cast Men into Hel and then bring them into a state of sin that he may effect his purpose justly he must needs be Author of sin so wel as the actions to which it cleavs sith he intends destruction Thes are horrid aspersions Som coin a third evasion that the Wil is determined to an 3 Devise object two wais 1. By compulsion against its inclination so God forceth no Man 2. By complying with its natural appetit or liking So God may lead a Man to what he would yet not be Author of sin but only necessitats it When Men sin 't is tru they cannot chuse and as tru they wil not but sin so 't is not Gods Decree but their own wicked Wil which is caus of their sin and death The Fathers and School-men make Compulsion and Necessity Answer al one denying that God necessitats any to sin for then he is Author of it so wel as if he compeld Men sith therby it must inevitably be committed which els might be declined Nay what necessitats the Wil to sin is more the caus then the Wil it self becaus it overruleth and bears most sway bereaving al tâ—â— liberty to dispos it s own acts which should be free Lord of it self For the Necessitater is Commander Comptroler and Compeller but the Wil a servil instrument determined by divine Decree from which al such acts rather proced then from Mens wicked Wils When two Causes concur to produce an Effect one principal overruling the other instrumental at the principals devotion the Effect is ascribed to the influx or impression of the former and not to the later which is only a subservient Servant See Mat. 10. 20. 1 Cor. 15. 10. Gal. 2. 20. wher the work is wholy imputed to the principal Agent Adams Wil in innocence was whit paper or a clean-Table equaly inclined to good or evil So if God decreed his Fal as Supralapsarians say that necessity was a coaction but al others by depraved Nature are disposed to evil yet determined by divine decree both Elect and Reprobats Wils Though then Mans Wil works with Gods Decree in sinning yet siâ—h it doth it by the commanding power of his irresistible Decree the sin cannot so rightly be attributed to Mans Wil the inferior as to Gods Decree the superior Caus Yea that which makes a Man sin by necessity with and not against his Wil is caus of his sin in worâ— sort then he which constrains him against his wil as he that by powerful perswasion draws one to kâ—l himself is more gâ—osly the caus of his self-homiciâ— then he who inforceth him to it becaus it makes him consent to his own death So if Gods Decree makes Men sin and willingly too which is both to act and wil evil he hath a deeper stroke in the sin Another shift is suggested that sin is considered as sin and 4 Devise so God doth not destinat Men to it Or as a means to manifest his Justice and so he doth decree to punish it yet is not the Author of sin This is a silly slide for a good end cannot justify an il actions Answer Both end matter and maner too must be good els the act is evil If a Man shal steal to giv Alms as Robin Hooa did or commit whordom to beget Children for the Church as the Harlot did which was mother to three famous School-Doctors or the like be his end never so good he sinneth hainously sith 't is a violation of Gods Majesty and directly opposit to divine Good as S. Paul saith We must not doo evil that good may insu If then God willeth evil for ends never so Rom. 3. 8. good yet sith he decrees it with a powerful necessitating Wil he is Author of it For sin simply is a means of punishment If then he wils it as a means of punishment he wils it as simply sin by an absolut Decree Absit omen This Position loads him with three indignities 1. Want of Wisdom which must needs be weak if he can find no way to glorify his Justice but by bringing in sin which his Soul hates that he may manifest it in punishing 2. Want of sincerity or plain dealing as Tiberius purposing to destroy Drusus and Nero sons to Germanicus provoked them to revile him that so he might justly put them to death So if God appointing Men to eternal
Press but with this difference or dissonance Dictio Praeconis tenues cito transit in auras Scriptorum at remanent dogmata saepe diu A Preachers wordst ' empty Air turn again But Writers works oftimes doo long remain Al Men are apt to er but the modest ready to acknowledg and amend it if detected or displaied as I vow in presence of our great God freely to doo if any shal fairly shew it nor ever wil be found a Beast perversly to persevere therin I wil serv no Person Sect or Faction for fear favor or flattery but only deliver my privat personal Judgment how weak or worthless soever sincerely according to verity or verisimility This such as know my constant resolut disposition wil easily beleev but others may take it on trust til they shal hav time to try the contrary Al the Theses are too redious but ther prolixity consists more in multitud of matter then words for I could hav made the Work twise so voluminous with half the toil but doo study brevity to spare the Readers Purs and Pains The Speculations are somwhat sublime but stile facil and familiar fit for vulgar understandings Let every one take or leav and take al in good part Farewel Rustica Ruricolae Fabrique Fabrilia tractent Tangere nec Medicos dogmata sacra decet Let Clowns the Plow and Smiths their Forge attend Nor should Phisitians to things sacred bend Articuli Fidei Anglicae 39 Articles of our Faith THE Articles of Religion concluded in Convocation and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify al lest men like Lynces should seem sharp sighted to look into the Confessions of other Reformed Churches abroad and Lamiae or blind Beetles at home in being ignorant of our own Principles and Doctrins the general Catalog of which follows in order 1 Of Faith in the holy Trinity 2 Of the Word which was made Man 3 Of Christs descent into Hel. 4 Of his Resurrection 5 Of the holy Ghost 6 Of the Scriptures sufficience to salvation 7 Of the old Testament 8 Of the three Creeds 9 Of original birth-sin 10 Of free wil. 11 Of mans justification 12 Of good works 13 Of works before justification 14 Of super trrogation 15 Of Christ alone without sin 16 Of sin after Baptism 17 Of Predestination and Election 18 Of obtaining salvation only by Christ 19 Of the Church 20 Of the Churches authority 21 Of general Councils 22 Of Purgatory 23 Of ministring in the Congregation 24 Of speaking ther in an unknown toung 25 Of the Sacraments 26 Of the Ministers unworthines which hinders not their effects 27 Of Baptism 28 Of the Lords supper 29 Of the wicked who doo not eat Christs Body and Blood 30 Of both kinds 31 Of Christs Oblation finished on the Cross 32 Of Priests marriage 33 Of Excommunicat Persons how they are to be shunned 34 Of the Churches Traditions 35 Of â—omilies 36 Of Consecrating Bishops c. 37 Of the Civil Magistrat 38 Of Christians goods which are not common 39 Of a Christian mans Oath The Particulars insu Article 1. THere is but one only tru living God everlasting without body parts or passions of infinit power wisdom and goodness maker and preserver of al things both visible and invisible in unity of which Godhead ther be three Persons of one substance power and eternity the Father Son and holy-Ghost Article 2. The Son who is the Word of the Father begot of him from everlasting the very eternal God of one substance with the Father took mans Nature in the womb of the blessed virgin of hir substance so that two whol perfect Natures the Godhead and Manhood were joined in one Person never to be severed wherof one Christ consists perfect God and very Man who suffered was crucified dead and buried to reconcile his Father to us and be a sacrifice not only for Original guilt but also for al actual sins of men Article 3. As Christ died for us and was buried so 't is to be beleeved that he went down into Hel. Article 4. Christ truly rose from death and took again his body with flesh bones and al things pertaining to the perfection of Mans Nature wherwith he ascended into Heaven and ther sits til he shal return to judg al men at last day Article 5. The holy Ghost proceding from the Father and the Son is one substance majesty and glory with the Father and Son very eternal God Article 6. Holy Scripture contains al things necessary for Salvation so that whatever is not read therin nor may be proved therby is not required of any man to be beleeved as an Article of Faith or be thought needful to salvation By the name of holy Scripture we understand thos Canonical Books of the Old and New Testament whos authority the Church never doubted of and the other Books as saint Jerom saith the Church reads for exemple of life and instruction of maners but doth not apply them to stablish any Doctrin All the Books of the new Testament as commonly received we receiv and reput them Canonical See their names and number in the holy Bible Article 7. The old Testament is not contrary to the New for in both everlasting life is offred to mankind by Christ who is the only Mediator between God and Man being both God and Man Therfore they are not to be heard which fain that the old Fathers looked only for transitory promises though the Law given of God by Moses touching Ceremonies or Rites doo not bind Christians nor the civil precepts of necessity to be received in any Christian Commonwealth yet no Christian man whatever is free from obedience of the Commandements caled moral Article 8. The three Creeds Nicen Athanasius and that commonly caled the Apostles ought throughly to be received and beleeved for thes may be proved by most certain warrants of Scripture Article 9. Original sin stands not in imitating Adam as the Pelagians vainly talk but is the fault and corruption of every mans Nature that is ingendred of Adams ofspring wherby man is far gon from original Righteousnes and inclined to evil so that the flesh lusteth against the spirit and therfore in every person born into the world it deservs Gods wrath and damnationthis infection of Nature remains yea in the Regenerat wherby the lust of the flesh caled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which som expound the wisdom som the sensuality som the affection som the desire of the flesh is not subject to the Law of God and though ther is no condemnation to them that beleev and are baptized yet the Apostle confesseth that Concupiscence hath of it self the nature of Sin Article 10. The condition of man after Adam's fal is such as he cannot turn or prepare himself by his natural strength and good works to Faith for
the day thou eatest thou shalt dy the death infolded an implicit Covenant for al his Posterity to be liable therto as Traitors Children are tainted Hereof Saint Paul saith As by one Rom. 5. 12. man sin entred into the World and death by sin so death went over al men sith al hav sinned viz. in him and by him for when the Parents eat sour grapes the Childrens teeth were set on edg and the whol race of man liable to duple death damnati S. Bernard antequam nati forlorn before born 3. The Soul sinned in consenting and lusting the Body in tasting and eating so both are guilty 4. Neither Soul nor Body apart is the adequat subject of sin but both united or the whol man the Body subjectum a quo of derivation the Soul in quo of inhesion the whol de quo of predication to whom al accidents of both parts are denominatly ascribed 5. It cannot properly be stiled sin til the Souls infusion becaus the Embryo is inanimat and imperfect but the rational Soul must first animat yet it can be stiled sin For whatever is not capable of Gods Image as seed is not is not liable to its privation becaus the habit and privation belong to the same subject 6. The Principium a quo is derived by seed from Parents begetting a depraved disposition in Man wherto a polluted womb ads more fuel which by the Souls union breaks forth into a flame and sets the whol hous on fire both parts together corrupting and being corrupted by a kind of emanation So before 't is infused we are said to contract sin from Parents as Infants draw diseases Stone Gowt Lepry c. that is the impression or inclination only 7. This sin is no simple privation as blindness which deprivs sight for ever but potential only including a positiv propension therto 8. Ther be three degrees of purity 1. Absolut of God 2. Subordinat according to the creatures capacity of Angels and Man in innocence 3. Comparat when being created pure they decline from it So our Souls being formed subordinatly pure soon degenerat by natural concupiscence being in respect of Adam and Angels less pure becaus procliv to sin 9. The maner of imparting it from Adam to al Posterity is rather to be beleeved saith Doctor Whitaker then inquired and better inquired then explored but easier explored then expressed For its nature is most arcane and the conveiance much more obscure 10. Parents Souls work to frame the whol compound Man not by giving being to the new Soul but by preparing a place to unite it with the Body So they may be said to concur in its production cuasaly by disposing the Body to receiv it not formaly by procreating it as Peter Lombard and his School Sectators define Thes are their curious Cautions and best bulworks of defens yet al too little To the Question Why God sends a pure Soul into a polluted prison They say becaus she hath a natural necessary pronenes therto being ordained to unite with a Human Body and both guilty of Adams sin For 't is not created a simple Spirit to subsist by it self but in the Body with relation to it which being derived from Adam draws the guilt of his sin by that preparation and union without carnal traduction so she becoms guilty both privativly and positivly yet God no Author Actor nor Abettor therin This sin then folows creation by accident for at Adams Souls infusion was mens sana in corpore sano but in every union since is sin So we must distinguish between Gods making and Adams marring for he creats every Soul in substance sound but concupiscence which S. John sais is not of the Father 1 Joh. 2. 16. creeps in instantly by Gods desertion sith every Soul even before 't is infused is virtualy guilty of Adams fal as he was Father and Fountain of al Mankind both in morals and naturals becaus God covenanted either explicitly as Cumel contests or implicitly as Sotus saith that he should stand or fal for himself and al his Of-spring by his proper power of unrestrained Free-wil The Schoolmen dissent diversly whether original sin be positiv privativ or mix'd If positiv whether Re or Ratione whether God doth necessitat the act or entity and Man the defect or obliquity whether he pacted explicitly with Adam or implicitly only but such subtle nicities shal be left to the Schools Zanchy the best Patron of Soul-creation ads mo Propositions 〈◊〉 2. de Hom. â—reat c. 5. 1. That God decreed al things eternaly to be executed in time and creats no mo nor fewer Souls then predecreed and as they becom stained by union 2. That his Decrees are just and immutable nor is it unjust to unite pure Souls with sin-tainted Bodies 3. Though he made al Decrees at once in respect of himself yet must they be effected or executed successivly in respect of the things as his decree to permit sin and deriv it by one to al Mankind subservs to the decree of Election and Reprobation 4. When Adam received integrity he had it as the root of al whence his righteousnes is stiled original and we were created in him just after Gods Image 5. His disobedience and fal was semblably ours becaus the Precept Thou shalt not eat belongs to al in him the Stock-father 6. His transgression being the Head is justly imputed to us as Members and the coruption of Nature or proclivity to evil inflicted as the penalty thereof This Saint Paul plainly proclaims in the Antithesis betwixt Adam and Christ whos Rom. 5. 15. righteousnes wherby we are justified hath two parts 1. The Grace or gift which with remission of sins by his obedience is imputed ours 2. Regeneration or Renovation of Nature as the effect So original sin is Adams disobedience imputed to us together with its guilt and corruption of Nature not only a sin but a punishment on al which sinned by his fal 7. When the Soul is said to be stained by union with the Body 't is not meant properly by any Physical impression but so soon as both are united a man is formed to whom the guilt of Adams sin is instantly imputed and by it a propension to al evil inevitably folows becaus the Command and Commination was given to al Mankind in Aâ—am Thus he is driven to decline sins inhesion inferring that the Soul is not infected by the Body as Wine by a muâ—y Cask but by union of both a Man is born Adams son to whom his disobedience is only imputed but the corruption or contagion imposed as a puâ—â—shment by divine decree and not by any action of the Body This is a kind of Gallimaufry how sound let Divines define but certainly original sin is inherent in the principles of Nature like Gehezais lepry in al Adams Progeny and not imputativ only Hinc lolium infoelix â—vae hinc oriuntur aâ—verbae Hence baleful tares doo sprout From hence
before he decreed to creat or permit him to fal or to send his Son for a ransom if he should fal upon which he contrived the whol work of Mans Redemption This pure prescience being previous to Predestination in order of Nature according to our weak apprehension yet al coeternal to God did not look to the mass of Mankind as to be created incorrupt nor as lapsed in Adam Nor to Christ beleeved or not beleeved on but beyond al to the first middle and final estate of ech particular person and universal of al Men. 2. Of Vision which is of things to be doon in time with al acts and events therof which depend on his free Wil and Pleasure Aquinas speaks of both God knows al things which neither are were or ever shal be by his simple understanding but the rest that hav bin are or shal be after what sort soever by the science of Vision This distinction Zanchy Junius and other learned Reformists approv to be authentic in the very terms 4. Gods power or Omnipotence who can doo what he wil which agrees to his Nature is duple 1. Absolut wherby he can do al that he wil and more then he wils 2. Actual by which he doth what ever he wil and hinders what he wil not hav doon in Heaven and Earth with al things therin whos Majesty ruleth and reigneth over al Creatures visible or invisible nor could ever any resist his power or defeat his providence 5. Gods Wil which comprehends his Lov Mercy Goodnes Truth Justice Wrath Patience Holines c. first willeth himself as chief Soveraign good and in himself al other good things freely which are out of himself Hereby he decrees for Decree is no Attribut but an Act of his Wil joined with power and prescience what of thos infinit things presented by his understanding shal com into being For Knowledg is his Counsilor but Wil King and both himself who works al according Eph. 1. 11. to the Counsil of his Wil as S. Paul saith By it he orders al things causing or allowing what shal be in what maner Rom. 9. 18 19. and to what end Hence S. Paul ascribes al to it as suprem universal caus into which al inferior are resolved as the prime spring This is absolut and independent for til God passed his Decrees al things were known but as possible if he would giv being or not Ther be other distinctions of divine Wil according to several objects as that of Sign and good pleasure used in Schools but to giv God a duple different Wil in himself secret and reveled as if he willed openly in his word to sav al yet decrees to reprobat most part in his hidden Counsils is most abhorrent For he is a God of Truth no Lier Dissembler or Mocker using simplicity and sincerity in al his sayings which are yea and Amen Nor wil he make general promises in his Gospel to al Beleevers yet bar them by a clos clandestine decree of his secret Wil that they shal not beleev but it hath divers objects or one placed in divers times as 't is his reveled Wil ther shal be a day of Judgment yet he concels the time So the Gospel of Salvation was his secret Counsil before the World began but since opened to the Patriarchs Prophets Apostles c. which can no more be caled his hidden Wil. Indeed 't is said Secret things belong to God but the reveled to us Deut. 29. 29. and our Children which provs a diversity of objects but no duplicity of Wils warning us only to attend what is reveled in his Word as his general promises prescribed and not pry into his privy purposes to inquire who are elect or who reprobats lest like Thales in gazing at the Stars we fal into the Pit for this is a perilous precipice of carnal presumption 6. The Gospel is a manifestation of Mans Redemption by Jesus Christ which God first reveled in Paradise that the Womans seed shal break the Serpents head Next to Abram at Haran that in his seed al families and Nations shal be blessed Then to Moses in Egypt and the Wildernes when God instituted the Passover and several Sacrifices as Types or Figures of the holy Lamb slain before the World for the Worlds sins Afterward to the Prophets And lastly to the Evangelists who wrot our Saviours whol life death after his Incarnation or appeerance in the flesh which is the mystery of our Redemption 7. Gospel Grace is Gods free Mercy offered to al lapsed Mankind whoever wil beleev in his Son repent their sins and persever to the end shal be saved Which promiss must be preached and published to al sorts sans respect of Persons as he is no respecter nor delights in the death of a sinner For Man hath som liberty of Free-wil stil left if revived or quickned by Grace to obey or resist receiv or reject the motions of Gods Spirit 8. Gods Decree is duple 1. Primary Proceeding from his Omnipotence wherby he eternaly willed to creat the World in du time and to giv Man made after his Image absolut Free-wil Decretum 1 Absolutum 2 Conditionâ—tum without restraint any way 2. Secundary Depending on his Omniscience wherby foreseing Adams fal as he did the evil Angels Rebellion he in meer Mercy ordained a remedy to send his only begotten Son to be a Sacrifice for al but with condition of beleef in him and tru repentance for sin both which are equaly eternal flowing from the Fountain of the Deity who willeth what he wil and doth what he willeth Hence proceds Predestination which is his secundary conditionat Decree depending on Prescience wherby he freely elects som to lif being al liable to death in Adam and rejects or passes by the rest to perish in their disobedience 9. Sin is of two sorts 1. Original so caled by S. Austin contracted from our first Parents 2. Actual committed by al particular persons The remedy of one is Baptism into Christs faith either by personal confession as in those of tipe age or by their Sureties sponsion as in Infants The other is cured or clensed by repentance through the merits of Christs death whos blood by tru faith in him purgeth from al sin 10. God eternaly Decreed to creat al things in time indued with several Natures and to make Man a free Intelligent Creature like Angels who gav one only prohibitiv precept upon pain of death which foreseing in his pure prescience he would violat or prevaricat both to his own and Posterities perdition if justice be executed as it must necessarily be by a just God He by his knowledg of Vision decreed secundarily in meer Mercy to send his Son to salv al that shal believ in him and use such means of faith repentance and obedience as are prescribed in the Gospel 11. God commands no more of Man then he givs power or ability to perform as Adam had by Nature and al
deep dark mystery for the first 1 Pet. 1. 1 2 holds forth Gods power or dominion The next his Mercy and Justice The third his Truth and special Grace The last his Wisdom and Prescience Yet al with S. Paul acknowledg his Judgments inscrutable and waies past finding out the depth Rom. 11. 32. wherof none can fathom 5. Arminius startle not he is no Bugbear but a lat learned 5 Opin Protestant Professor at Leyden after Junius taught That God by his infinit intellect knew al things as possible to be if he would giv them being and among al conceived this visible World with al Mankinds race from first to last every one in order government and event yet only as possible if he pleased That som things might be necessary som voluntary som Causes som Effects som as ends som as means som his own acts som of free Creatures som good som evil som as rewards som as punishments That he knew how to order and vary al or any part or person so as other effects or ends might be produced then thes now extant if he otherwise willed But deemed it good for manifestation of his Power Wisdom Justice Mercy to put this Worlds frame and order of Mankind then only as possible in execution or being That he foreknew if he should doo it som particular persons would by this order of means be brought to eternal life and others by neglect or disorder go to perdition through their own fault if Justice be doon upon them That foreknowing al he determined of his absolut Wil and Pleasure to say Fâ—at and execut al which he intended in du time and in so doing predestinated som to life som to death eternaly In reference wherto S. Luke stileth the Elect such as are ordained to eternal life and S. Jude cals Reprobats Acts 13. 48. thos that were of old ordained to condemnation Under Jude vers 4. this order is comprised the Creation of Man righteous permission of his fal correction of his fault means of redemption by Christ caling and converting of a sinner his Faith Repentance Perseverance Blessings Chastisments Trials and what els is found in order of any Mans salvation or aversions and aberrations from that order wherby Men com to perdition Hence Predestination is defined to be a Preparation of Gods Definition benefits wherby al are delivered which are freed Or as Fulgentius fuller the preparation of Gods Works which in his eternal Providence he foreknew he would doo either mercifully or justly Here two things are to be observed in the Decree of Predestination 1. An act of Gods understanding in respect of things not in being caled Prescience which in order of Nature preceds al Decrees as prespecified 2. An act of his Wil which is proper to Predestination for God works according to the Council of his Wil as S. Paul speaks Thes two acts Eph. 1. 11. 1 Pet. 1. 1 2. Rom. 8. 28. being coeternal hav priority of order only not of time and Prescience put as the first link by S. Peter and Paul This Tenet of simple Prescience previous to Predestination advanceth al Gods Attributs more then the four former 1. His Wisdom and Knowledg in foreseing not only his own Works but thos of free Creatures and al circumstances of each how to govern them for his glory in permission of sin and obedience or resistance of Grace that he may judg the World righteously 2. His power in creating and governing al things bringing light out of darknes life out of death happines out of misery 3. His goodnes in making al good and overcoming evil with good 4. His universal Grace and Mercy in preparing a waâ— of Redemption for al Men who were becom slavs to sin and Satan and ordaining means to apply or accomodat the same 5. His truth in extending his promises to al that shal keep the Covenants or Conditions for he is truth who speaks no other then as he ordains nor intends otherwise then as he speaks 6. His Justice in punishing al that use not the rectitud of their Nature or benefit of Redemption offred 7. His special Grace or singular lov in confirming them as he did the good Angels whom he foresaw would use his Grace if it were given in embracing the means which should bring them to Glory shewing less Grace to thos whom he foresaw would fail by their own incredulity ingratitud or obstinacy whom he could hav cured by bettering his benefits but decreed to make Vessels of wrath by their own deserts 8. His dominion and soveraign Lordship in that being suprem Ruler he orders al after his free pleasure chusing or refusing whom he wil becaus they wilfully forsake him as Irenaeus saith the Father excels in Wisdom becaus he savs whom he ought and judges such as are worthy of judgment to be counted cruelty considering his foregoing preventing goodnes 9. It excluds Stoical Fate which the three first Opinions making Mans salvation or damnation necessary by an antecedent absolut Decree cannot possibly decline wheras this by placing it in order after Prescience makes both infallible to his knowledg which as simple science is no caus but free and contingent to Man who must work out his salvation by coworking with divine Grace or incur damnation by refusing his Mercy extended to al. 10. It makes Gods Election absolut immutable and irrevocable wherby he chuseth Man and not contrarily but the fourth opinion is liable to thes imputations 11. It diverts despair on the one side which too many fal into supposing themselfs decreed to damnation and prevents presumption on the other which som confiding too far on infallable certitud of salvation and final perseverance hav becom their own Butchers to accelerat their glory as may be shewed by sundry instances in both kinds 12. It ministers much matter of comfort to the Godly which walk in the wais leading to life confirming their saving Faith in Christ and lov toward God Lastly It magnifies the deepnes of Gods Judgments and inscrutablenes of his Counsils for who can conject why he loved Jacob and hated Esau or decreed to elect Peter and reject Judas or savs one and suffers another to perish who could dispose them to contrary ends al which proceds from his Prescience sith none is rejected but upon prevision of refusing life offered and ther is sufficient Grace in the means of conversion to Remedy the weaknes or perversnes of depraved Nature Nor is any decreed to salvation but upon foreseen readines to accept life offered and Gods general promises hav conditions which Men by his Grace must observ on their part if they wil partak the benefit For God decreeing to make Man a free Creature in al his Corollary actions and foreseing his fal wherby he forfeted that liberty of Wil for himself and Posterity in al spiritual supernatural Graces permitted Men to use or abuse it in al other matters of this life Natural Moral Civil
the hands of Omnipotent power the foundation being yet unlaid So al things in that respect are his Of-spring as S. Paul saith being effects in Acts 17. 28 29 their highest Caus who also is actualy in them and the assisting influence of his Deity their Life Let hereto saving Grace be added which begets a special Of-spring of Men to whom he givs the gracious name of Sons We are by nature Adams Ofspring and God in creating him created us al and so many as descend from him hav the root from which they spring But al are not Sons of God nor any one sav by Grace and favor The Sons of God hav his own Natural Son as a secund Adam from Heaven and such as descend from him hav the root from which they spring whos tru Progeny they are by spiritual birth God therfore loving his Son eternaly must needs lov eternaly prefer them before al others which since spiritualy sprung from him Thes were in God as their Saviour not as their Creator only It was the purpos of his saving Goodnes saving Wisdom and saving Power which inclined toward them such as were eternaly in God by intended admission to Life have God by vocation or adoption actualy abiding in them as an Artisan is in the Work which hand is presently to frame We are therefore in God eternaly through Christ according to that purpos wherby we were chosen to be made his through the knowledg had of us and lov born towards us from everlasting but are actualy no longer in God then from the time of our adoption into the body of the tru Church or felowship of his Children for he knows and lovs his Church so that al which are in it are therby known to be in him For our being in Christ by eternal foreknowledg saveth us not without actual adoption into the society of Saints here for we are in him by actual incorporation into that Communion which hath him for their Head Thus he 5. Things doon in Time are Creation of the World which was 5 Creation Gods first act of Power to execut in time his eternal Counsil and Decree It is his whol frame of building perfected and furnished Rom. 1. 20. according to the model of his Mind wherin he made manifest the invisible things of his Wisdom and Goodnes to his own Glory Abov al he made Man to a more excellent end it his own Image so far as was fit for a Creature to partake of divine Nature that was to be good but mutable This Image oâ— likenes appeered in three things 1. Understanding 2. Holines or Righteousnes 3. Immortality and Blessednes The two first as perfections the last as his end being subalternaâ— one to another viz. Understanding to Righteousnes this to Blessednes which is Righteousnes reward and it the work oâ— willingnes 6. Government of Man under the Covenant of Works 6 Government which is the secund temporal act of Gods eternal Counsil that Man might use his perfections and attain the end wherin God as suprem Lord was to command and Man as Vaslal obey Yet it pleased his Goodnes to com into Covenant with him as a free Rational Creature Doo this and thou shalt liv caled the Covenant of Works For the Natural moral Law writen in Mans heart comprised al works to be doon by him but the positiv prohibitiv Precept not to eat of the Tree in the midst of the Garden only a trial or experiment of his obedience and exercise of the moral Law duties in that one particular becaus Man was to observ them and God to perform the Promiss or Covenant of life if he kept them faithfully 7. The fal of Man who being tempted of Satan broke that 7 Mans fal one Mandat and so becam guilty of al becaus he consented willingly having strength enough to resist it But God foreseeing it decreed to permit and not hinder it though he could 1. Becaus he would not impair or imped the liberty of Wil given him 2. Becaus it would the more manifest his own Goodnes and Glory by providing a remedy for forlorn Mans ransom or redemption 3. Becaus he knew it would oblige and make Man more thankful and careful to observ a new secund Covenant of Grace circumscribed with easy conditions 8. Effects of the fal wherof part is within Man as original sin 8 The effects of Mans fal comprising the loss both of primitiv righteousnes supernatural perfections beside a decay of his natural faculties Part without him as the curs of the ground the subject of his Labor the miseries of this life and death both temporal and eternal Thes effects fel on Adam and al his Posterity sith he was not as one single person only but Mankinds whol Nature for God might justly hav rejected and condemned al the race in him the root which brought so bitter fruits Yet he promised Mercy to al that wil return to him and prescribed means of remedy If they wil apply them being offered by Grace in his Son Christ Jesus who died for the sins of al Mankind in general 9. Government of Man under the Covenant of Grace 9 Covenant of Grace which God ordained to restore him being falen that his end of creating might not be quit frustrat by Satans fraud though he L. 3. 0. 33. permitted it Irenaeus saith God ordered Mans salvation at his good pleasure that he might not be overcom by the Serpents craft to destroy al Mankind nor his skil impaired to sav whom he willed To this end he decreed that the Womans seed shal break the Serpents head wherby he might be reduced from Hel and set in a fair way to Heaven on condition of a new Covenant tending to the same ends of righteousnes and life which partly by the remains of Gods Image and partly by supply of his propitious help he was capable to observ els were the Covenant vain 'T is caled a Covenant of Grace yet tru or real wherin both parties are to perform their parts 1. God to send his Son and Spirit for Mans relief to forgiv his sins imput righteousnes and giv life to al that shal obey his Son and Spirit Jer. 31. 33. So Jeremy saith This shal be my Covenant saith the Lord I wil put my Law into their inward parts and write it in their hearts I wil be their God and they shal be my People This is a Covenant of Grace becaus freely pacted with Man a sinner whos salvation is wrought rather by God then himself being more in receiving then giving and in beleeving then doing 2. Man is to humble himself for his sins to God the Creator to beleev in Christ the Redeemer and be led by the holy Spirit the Sanctifier This part is unfolded in the Gospel requiring Faith Repentance and new Obedience Which Covenant was made to al Mankind in Adam and Eve as the stock of al their Seed For som remnents of Gods
Creatures without respect to foreknowledg But for Election to Life being his free Gift they more confidently ascribe to his meeâ— Wil without Prescience which they hav more color for if the Saints glory were only a Gift of Grace and not also a retribution of Justice But God makes it a retribution of Justice upon foresight of their laboring to attain the end and a gift of free Grace too knowing what wil bring them to happines if he grant them thos benefits wherby he shal also attain his end even the glory of his free Lov in giving eternal life to whom he wil which is the tru harmony This Judgment being ex praeteritis Predestination must be ex praevisis for the judg ordained by God is the Lord John 5. 22. Jesus that al may honor the Son as they doo the Father John 3. 19. becaus as the Father created so the Son redeemed Mankind even the universality The grand crime for which the World shal be judged is that Men loved darknes more then light and John 12. 48. Christs Word shal judg him at last day whoever rejected or contemned Marc. 16. 16. Christ Since the Gospel is preached the rule of judging is He that beleeveth and is baptised shal be saved he that 2 Thes 1. 7 8. beleeveth not damned Which S. Paul more fully explicats When the Lord Jesus shal be reveled from Heaven to recompence 2 Cor. 5. 10. thos that hav suffred for his truth and in flaming fire take vengeance on them that know not God nor obey his Gospel The severity of this Judgment to render vengeance the specification Rom. 2. 16. of persons we must al appear before his seat the assignation of causes to be judged the very secrets of Mens hearts with the maner of judgment when such as hav sinned without the Law shal perish without the Lâ—w having a Law written in their hearts but thos that hav sinned in the Law shal be judged by the Law semblably such as hav not obeied the Gospel shal be judged by it Al this argues that original sin which is one just caus of death shal be alleged against al who hav no other caus of condemnation but this as Infants which dy having not this sin purged by the Laver of Regeneration either in act or vow of the Church but to lay it unto them that liv to ripe yeers of knowing God obeying the Gospel or haply had forgivnes of sins sealed by Baptism this seemd strange to Doctor Whitaker that any shal be Reprobated for sin remitted so 't is strange that any should be condemned for such sins as he was not Reprobated for sith the sentence of Reprobation is the hardest and heaviest that can be which draws with it the sentence of Condemnation Surely such sins as the wicked shal be judged of at last are the same they were Reprobated for at first being Jude v. 4. eternaly foreseen specialy their final impenitence and inobedience els what needs this exact differencing of Causes or how are the guilty more burdned to hear their several crimes if al be rejected in the common Case of Mankind lapsed and unable to rise having no Saviour to dy for them nor Spirit to cal them nor help to heal them but are excluded or debarred by Gods absolut irrespectiv Decree God wil overcom in Judgment yet not by pleading his Soveraign power or Prerogativ and silencing Men with his dominion els was Abram too bold to expostulat Shal not the Worlds Judg doo right but by Justice and Equity rewarding every one according to his works els he would not put himself on trial Judg I pray between me my Vineyard what more could I doo then I hav doon God wil Isai 5. 3. convince the ungodly putting them to silence and shame by their own stubborn ingratitud against his abundant Goodnes Patience and long suffering not by his own plenipotence or Prerogativ Sadolet to an Objection We being born of corrupt original are by Nature made to perdition that thos whom God passeth by and caleth not might hav no just caus of complaint answers thus I conceiv that Christ Jesus sitting in Judgment for his Father on them whom he hath conâ—emned wil not so pass or pronunce Sentence sith ye proceded from Adams corrupt loins and contracted your Parents guilt doo I condemn you to endless torments but wil say Go ye cursed into everlasting fire for ye saw me hungry and fed me not c. which are not the common sins of al Mankind but particular faults of ech several person which shal be alledged and wherby they shal be judged lest in that sharp torture and grief they presume to ask Mercy of God who denied it to their poor Brethren begging it Mr. Plaifer handles al thes deep points at large wel worth a serious survey which are here succinctly summed up and conduce much to the main subject If any mislike his Tenets as many of different Judgments wil let them seek satisfaction of him who can best resolv al scruples But if I hav misprised any material circumstances through insciousnes not wilfulnes let me bear the blame who undertake to be his faithful eccho Now for fuller application and farther addition take what folows in a more confused maner To found Predestination on Prescience of simple Intelligence best consorts with al conditions consequents and circumstances therof wherby al divine Attributs are best accorded and advanced the sole scruple rests which Opinion best agrees with the Holy Ghosts tru meaning For al Sects arrogat to sens the Scriptures best if they may be Judges or Interpreters to preach the Gospel purest if faith be given to their bare words and to administer the Sacraments sincerest if their new cuts daily varied may pass for current coin as three main marks of their Church caled the little Flock when al others censure or condemn them for fals Teachers as every one doth ech other and al tort or distort Gods Word to serv turns Howbeit for trial of truth the chief Texts shal be brought to test or touchstone for Prescience these places are pregnant S. James saith Known unto Acts 15. 18. God are al his works from everlasting S. Peter To the Elect 1 Pet 1. 2. Rom. 8. 29 30. according to the foreknowledg of God the Father S. Paul Whom he foreknew he predâ—stinated whom he predestinated he caled whom he caled he justified whom he justified he glorified Again Blessed be God who hath blessed us in al heavenly things Eph. 1. 3 4. through Christ as he hath chosen us in him before the Worlds foundation Ergo we are eternally Elect by Faith in Christ foreseen which preceds Predestination To conceiv rightly the maner and order of this high mystery according to Gods Mind reveled in his Word we must consider somthing of his Nature who predestinats and therin revere his infinit â—intellect just Wil matchless Mercy and soveraign Dominion with
is drawn by his own concupiscence 1. John 2. 16. S. John tels us That the lust of the flesh lust of the ey and pride of life is not of the Father but of the World This Tenet makes God wors then the Devil whos tentation may be resisted but Gods powerful effectual Decree cannot be frustrated Prosper saith If this were charged on the Devil he may in som sort cleer himself sith he can compel none to sin what madnes then is it to aspers that on God which cannot justly be imputed to Satan Tertullian saith He cannot be accompted Author of sin who is Avenger and Condemner of it nor can he be a just holy God saith S. Basil nor Judg of the World if he decree sin sith 't is al one to say God is Author of sin and to aver he is not God The defenders disclaim this Tenet in direct terms being so harsh to Christian ears but deliver it in truth by necessary consequence For they avouch the Decree of Reprobation to be absolut and inevitable nor can Reprobats be saved tho they doo al the works of Saints sith God created them to this very purpos that they should sin els he could not attain his principal ends to manifest his mercy in saving the elect and execut his justice in damning Reprobats who are eternaly decreed to sin even to death Thus say Piscator Marlorat Zanchy and many mo This is by cleer consequents to make God the Author of sin which is ordinarily imputed to thos who hav not such interest or influence in production of it as this assertion ascribes to God The Devil is caled the Father of lies and semblably of al sins 1. John 3. 8. 10. els as sinners are stiled his Sons and sin a work of the Devil which the Son of God cam to loos Yet the Devil only egs or excites Men by outward suggestions and inward tentations to sin which is al he can doo but if God necessitats by his absolut Decree and after determinats by his powerful secret working in Mens Souls and disposing or overruling their Wils that they cannot but sin and perish he doth infinitly more then barely suggest intice or perswade which is horrid to imagin So wicked Men are reputed Authors of their sins becaus they plot purpos chuse and commit them as immediat Agents but if God overrules their projects and purposes by an uncomptrolable decree that they must needs doo as they doo and dy tho they would fain doo otherwise and be saved he is chiefly the Author and they only secund Actors or subordinat Instruments under him Haply they hav free power in it self but no free use to doo as they list sith God determins their actions by his Omnipotent Wil. Evil Counsilors and Allurers to sin are also esteemed causers and punished with others which commit crimes by their instigation as Jâ—zabel was guilty of Nabaths murder for counsiling and contriving it but they say God doth even inforce it by an Almighty Decree which cannot be resisted therfore he is much more the chief author and actor then meer abetter or accessary If a King shal procure a Subjects ruin by plotting his offens as Henry 7. is said to seek Edward Earl of Warwicks destruction by contriving his escape out of London Tower al men wil charge him as Author of his crime and death much more God if he design the sin and damnation of Reprobats So saith Moulin who wil not abhor a King that to hang a man by Law plots to make him a Thief or Murderer that he may seem to doo it justly For he shal not only make an innocent wretched but wicked too and destroy him for that offens wherof he is Author So dissembling Tiberius decreeing Sejanus Daughter to death caused the Hangman first to deflower hir because their Laws forbad Virgins to be strangled yet was he chief Author both of hir rape and ruin If then God Decrees to damn millions upon millions and shal caus or permit the Devil first to defile them that he may justly destroy them is not he the chief caus of their sins so wel as sufferings Al Men grant God to be sole Author of Mens conversion and salvation yet doth he no more in procuring it then thes Men ascribe to him in reprobation and damnation For he absolutly and antecedently from eternity decreed to sav the elect and by irresistible means to work faith repentance and final perseverance for their salvation and accomplishment of his Decree semblably he peremptorily decreed as they say to damn Reprobats leading them on by an insuperable power and immutable providence from sin to sin til they hav made up a ful measure and in fine inflicts vengence for acting what he appointed What difference then in thes courses or why shal not God be reputed Author of the ones sins so wel as of the others salvation The Fathers held it a parallel case an therfore made sin an object only of Prescience bending their Arguments against this perilous position of an absolut antecedent irrespectiv irresistible inforcing Decree of Reprobation Dr. Vsher relating the Church â—â—st of Gotâ—â—sâ— p 138. of Lyons answer to Seotus against Gotteschalc hath thes words whoever saith ther is a constraint or necessity of sinning laid on any Man he grosly and grievously blasphems God making him to be the Author of sin nor can al the quaintest wits in the world avoid it Howbeit to shew fair play and scan this point at ful al their Defenses Devises Shadows Similituds Evasions and Elusions shal be amply agitated and aptly answered 'T is said ther is a duple Decree 1. Operativ by which God 1 Devise positivly works his purpos and this would infer him to be the Author of sin 2. Permissiv by which he only Decrees to let it com to pass and this doth not make him Author of sin which is al that they maintain If it be al 't is wel let that be tried Answer Indeed God permits al sin els could be none if he would effectualy hinder it as he left Adam in the hand of his own Alâ—s 14 16. counsil to stand or fal So he suffred the Nations to walk in their own wais And stil suffers al Men to slide into sundry sins not becaus he stands in need of sin to set forth his glory but becaus he is suprem moderator of al knowing how to bring good out of evil and specialy becaus he made Man as Tertullian tels a free creature undetermined either way in his actions til he determins himself and may not be hindered from sinning by Omnipotence becaus he ordained otherwise Nor doth a permissiv Decree caus sin being meerly extrinsecal to the sinner which hath no influence on it If they intend nothing els in good earnest then a bare permission 't is granted but their main conclusion fals to ground and the debat at an end Heâ—ce their chief Coryphees reject this distinction as a fiction of
perdition decrees they shal sin that so they may be damned he dissembles like that Tyran and destrois them under colour of Justice for such sins as he draws them into appointing it as a means of their ruin 3. Want of Mercy as if he delighted in blood who rather then he wil not destroy Mens Souls decrees them to liv and dy in sin that he may destroy them Justin Martyr saith of Pagan Princes They feared Apol. l. 2 lest al should be just that they might hav none to punish which is the property of Hang-men rather then good Princes far be such foul enormities from the God of Truth and Father of Mercies Thus we see Causa patrocinio non bona pejor erit 7. It overthrows Religion and good Government 1. Becaus 7 Reason it makes sin no sin in deed but only in Opinion The Proverb is Necessity hath no Law and Creatures or actions swaied by it are free from Laws Lions are not forbid to prey Birds to fly or Fishes to swim nor any thing to doo its kind sith 't is Natural or Necessary they can doo no otherwise But Laws are given to Rational Animals which hav liberty of Wil yet not to such as hav no use of Reason nor to Men that can use it sav in thos actions that are voluntary For none is forbid to hunger thirst sleep weep laugh c. becaus thos actions and affections are necessary being trangressions of no Law and 1 John 3. 4. consequently no sins as S. John concluds Justin Martyr saith if it be destiny as the Fathers cal absolut Necessity that Men are good or bad they be neither good nor bad So Virtu and Vice wil seem nothing but in opinion only which is great Injustice and Impiety For to what purpos was the Son of God made Man and a Sacrifice for sin Why was Ministry ordained or Heaven and Hel appointed Faith the Word Sacraments and al Religious Rites are meer Fables if sin be nothing 2. Becaus it bereavs al conscience of sin for if it pleas or profit Men why shal they fear the perpetration which they cannot shun or why weep and mourn having sinned if they be necessitated sith sin is an effect of that irresistible Decree or nothing tears may be so wel spared as spent 3. Becaus it cancels the guilt of sin sith no fatal offences can justly be punished either temporaly or eternaly but Deut. 22. 25 26. Necessity must bear the blame God gav a Law If a Maid be forced to incontinence she shal not dy being rather a sufferer then sinner Tertullian saith The reward of good or evil cannot justly be given to such as are so by necessity and not freely So Nemo sit fato nocens S. Jerom Wher necessity swais ther is no place for retribution So S. Austin We place Mens nativities under no constellations that the Wil may be freed from al hand of Necessity So Epiphanius If Stars impose a necessity of sinning they may with more Justice be punished then Men shal it then be said that Gods Decree doth the same Prosper saith Gods Judgments cannot be just if Men sin by his Wil or determination So Fulgentius 'T is great Injustice if God punish one whom he doth not find but makes an Offender Epiphanius refuting the Pharees who held the Souls immortality and resurrection of the Body together with fatal necessity saith 'tis meer madnes to grant a Rusurrection and day of Gods righteous Judgment yet to say ther is any fatality or necessity in Mens actions for how can they cohere which implies that God necessitats none to sin or damnation Nor can his Judgments be just if Men be held by the Adamantin chains of necessity under the power of sinning teach or preach in words what any can to the contrary For by that position al our actions are Gods Ordinances and imaginations branches of his eternal Decree yea al events in Kingdoms and Stats necessary issues of divine Destiny which wil makes al pillars of Piety and Principles of Policy totter or tumble to ground the best Laws cannot restrain one sin the greatest rewards promot one Virtu the powerfullest Sermons convert one sinner the humblest devotions divert one Judgment nor the strongest endeavors effect any more then what wil be doon without them Gods Decree doth al in al. Prosper saith Whoever holds that Men are urged to sin or damnation by Gods Predestination as by inevitable necessity he is no Catholic Thes Men preach clean contrary in shew and dehort from sin with terrible threats of vengeance sed eui bono if Men by Decree be necessitated to doo it and hav no possible power to decline it Lazarus at Christs cal cam forth but being bound could not walk til he was loosed and let go Nor can Men repent or com to Christ so long as they ly fastned with the fetters of necessity under a fatal Decree deprived from al power of Free-wil til they shal be set at liberty by Gods cooperating Grace The Arausican Council saith That any are predestinat to sin by divine power we not only not beleev but with greatest detestation denounce Anathema to such if any be as will beleev so great an evil which shal shut up this point The Sublapsarians or Disciples of Dort Synod who like Lapwings hide their heads thinking the whol Body safe suppose Sublapsarians censured themselvs more flight-free from scandal then Antelapsarians hold That God looking on the lost lump of forsorn Mankind in Adams foreseen Fal decreed of free pleasure to send his Son in time to say som Elect Vessels by Ordinances prescribed in the Gospel but to leav the rest in the suds of their sins to perish everlastingly This Tenet shal be more pointly touched or taken in task which is faulty in many manifest respects 1. It repugns sundry pregnant places of holy Writ As I 1 Reason liv saith the Lord I hav no pleasure in a sinners death but that Ezek 33. 11. the wicked turn from his way and liv Ergo he doth not decree of free pleasure they should perish He delights not in the death of wicked Men much less of Innocents liable only to Original sin to seal up so may millions of millions under it vincible damnation meerly to shew his soveraign dominion Saint Rom. 11. 2. Paul saith God hath shut up al under unbeleef that he might hav mercy on al Here are two Al 's of equal extent al Unbeleevers and al Objects of Mercy implying that Gods wil is to hav mercy on al Unbeleevers if they wil turn from infidelity If then every Man is under Mercy God hath no antecedent John 3 16 7 18. Wil to exclud som from al possibility of obtaining it God so loved the World as he gav his only begotten Son that whoever beleevs in him should not perish Ergo he loved al lying in the lump of sin sending his Son to be a Saviour but hated
not most part lying in laps predecreed to Reprobation Som slily expound the word World for a World of Elect or Beleevers only which is no wher so taken but either for al Men or al living in som certain place or at som certain time sans distinction of good or bad Or if it be any wher restrained 't is applied to wicked Men wedded to this World Yet if it be somwher limited to the Elect 't is not so here for then the words would bear a sensless sens God so loved the Elect that whoever beleevs in his Son should not perish which imports two sorts of Elect som that beleev and shal be saved others which beleev not and shal perish but Beleevers and Uunbeleevers saved and damned includ al Mankind which S. John cals elswher the whol World as an exposition of the former S. Paul 1 John 2. 2. 1 Tim. 2. â— saith God wil hav al Men to be saved and com to the knowledg of the truth Ergo his wil is that al shal hav the means of knowledg and be saved but none shut up under unbeleef Som by Al understand al sorts of Men but not al particulars in ech sort which is a silly shift Indeed 't is somtimes so taken but not here as the context shews for in the first vers a duty is injoined to make praiers and supplications for al Men and then a motiv annexed God wil hav al to be saved The duty extends to every particular we must in charity pray for al even Tyrans Persecutors prophane Persons Ergo the motiv intends al individuals or els reacheth not home to inforce the duty Others answer That God intends al to be saved by his reveled Wil but millions damned by his secret O beware of ascribing two several Wils to God who is no dissembler sith one must needs be good the other bad For if his Word be his reveled Wil and repugnant to his secret Mind or meaning it must be untru or simulatory and consequently a ly S. Peter saith The 2 Pet. 3. 9. Lord would hav none perish but al com to repentance Som fully it That he means only the Elect or Beleevers but the context flatly contradicts it For the next preceding words speak of patience or long-sufferance toward Men which must be Reprobats rather who dy in their sins as the same Apostle tels That Christ in spirit preached to the spirits which in Noahs dais 1 Pet 3. 19 20 were disobediens and now in prison or Hel for it Yea Reprobats are the most proper objects of his patience as S. Paul saith He useth much patience and long-suffering to them that Rom. 2 4. go on in sin that he might lead them to repentance Again he suffers Rom 9 22. with long patience Vessels of wrath prepared not decreed to destruction See Isai 5. 2. Isai 65. 2. So S. Peters words intend Reprobats so wel as others or rather them then others that God wil hav none to perish by his power or pleasure except by their own fault or folly This is confirmed by som conditional passages If thou seek him he wil be found but if then forsake him he wil cast thee off So God said to Cain If thou doâ— wel shalt thou not be accepted but if thou doo il sin lies at dore S. Paul saith The just shal liv by faith but if any draw back Hebâ— 1â— 38. my soul shal 〈◊〉 no pleasure in him By which conditions 't is clear that God forsakes no Man simply considered in the fal til he first forsakes him The result is That he rejects none by previous Decree sav such as he foresaw would cast him off by continuance in sin and contempt of Grace For Gods acts in time are regulated by his Decrees before time as 't is said He works al according to Eph. â— â—â— the Counsil of his Wil. For ther is an exact conformity betwen the Rule and thing squared by it therfore whatever God doth in the World he purposed before the World and by actual casting Men off when they grow rebellious or impenitent we may be sure he decreed to doo it for foreseen rebellion and impenitence Som obscure Texts may seem to favour the Opinion of free pleasure as Men mis-interpret them which by presupposing prevision are rightly reconciled But S. Austins rule is we must not contradict plain places becaus we cannot comprehend obscure And Tertullian teacheth that a few places are to be understood after the current sens of most part and not contrary to it as in this case for the most part it seems to be 2. It crosseth som chief Attributs of God Mercy Justice 2 Reason Truth Holines which are his perfections wherby he exerciseth his acts among Men conform to them For they are the same in God with thos virtues in Men but infinitly differing in degree sith what is just tru holy or merciful in Men is superlativly so in God Els cannot Man be properly made after his Image nor renewed in Regeneration after the same or made Col. 3. 10. partaker of divine Nature but 't is commanded Be ye perfect Mat. 5. 48. as your havenly Father is perfect and holy as I am holy Nor is soveraign power or dominion an Attribut moraly good in it self sith it may be shewed in cruel unjust acts so wel as contrary But our good God is Justice in the Abstract and wil not exercise it tyrannously contrary to his other Attributs 1. Now absolut Reprobation repugns his Holines making him the chief caus of sin in most Men sith he brings them into a state of sin which they cannot decline For al are guilty of Adams transgression and Natures corruption yet not by natural generation so much as by divine Ordination as Calvin â— 3. Inst â— 23. â— 7â— faith Al Men are held under guilt of eternal death in the person of one Man which cannot be ascribed to any natural caus but must com from Gods wonderful Counsil who would hav it so Doctor Twiss saith the same The guilt of Original sin is derived only by imputation the stain only by propagation and both meerly by Gods free constitution So saith S. Bernard Adams sin is anothers becaus we knew not Serm. 1 Dom. â— past 8. Epiâ—â— of it yet ours too becaus by Gods just though secret Judgment reputed ours This agrees with reason for if we incur guilt of the first sin and Natures corruption only as being in Adams loins when he sinned then are we guilty of al his other sins being virtualy or potentialy in his loins after the fal so wel as before But Scripture intitles only the first sin which entred the World and invaded al Mankind Yea Children should be guilty of al their Progenitors specialy the next Parents sins as being in their loins when they sinned more immediatly then in Adams yet Children partake not their Parents guilt nor punishments unles they hate
God like them and imitat their Exod. 20 5. sins God swears that the Proverb The Fathers hav eaten Ezek 18 2 c. sour Grapes and Childrens teeth are set on edg shal be used no more the Soul that sins shal dy But if a Man be just and doo right he shal surely liv The Son shal not bear his Fathers iniquity nor Father his Sons but the Soul only that Sins shal dy Wretched would be our case on whom the ends of al the World are com if children should be guilty of al their Progenitors sins or liable to their plagues and punishments who can bear it Yet 't is asserted that God decrees to leav Reprobats in this impotent irrecoverable condition affording no ability to rise from sin by Grace which Decree he executs in time of his Free-wil and Pleasure leaving them under a necessity of sinning by the act of absolut Reprobation both Negativ which is a flat denial of Grace and Positiv which is a preordination of them to endless torments Som grant common Graces to Reprobats but not sufficient to sav them So saith Lubbert God reveles not the way of salvation to Reprobats nor givs Faith and Regeneration but leavs them in sin and perdition Nor doth afford them any sufficient means of salvation with an intention of saving them Thes two Positions that God necessitats Reprobats to sin and leavs them in the snds make him chief Author of al their sins for a Caus of the Caus is Caus of the thing produced Causa Cauâ—â— â—â—â— Causa Causati whether Negativ or Positiv acts Ergo if God be chief Caus of their impenitence by want or withdrawing supernatural Grace he is tru caus of their sin according to the saying He that forbids or hinders not what is in his power bids and furthers it as they say God doth effectually wil it 'T is a poor pretext that God by withdrawing his Grace is only accidental not a direct proper caus of their sins For an accidental is when the effect is beside the Agents intention or expectation as if one in digging his ground finds gold But when an effect is expected intended or contrived the caus cannot be caled accidental as a Pilot witholding his care or skil from a Ship when he knows it wil perish by such neglect is caus of casting it away So if God detains Grace necessary not as ignorant what wil insu but precisely determins Reprobats ruin by their impenitence he becoms a tru direct caus of their sins which no wiles of wit sav among their partial poor blind Disciples can possibly decline 2. It opposeth Gods Mercy which is his Nature in the Abstract See Exod. 34 6. Mat. 7. 11. Mat. 23. 37. 2 Cor. 1. 3. Eph. 2. 4. 1 Pet. 1. 2. 1 John 4. 16. But such matchless Mercy cannot stand with a peremptory Decree of absolut Reprobation which if God doth of free pleasure he is rather a Father of Cruelties then Mercies and a Destroier then Saviour What Parent wil destin their Children to eternal death and torments for one only offens and that not committed by them but by others and imputed to them Is Gods Mercy abundant if limited to a few Elect scarsone of a hundred shal be inevitably saved Ponder thes points duly 1. That Adams sin is personaly none sav his but a sin of Nature not committed or consented to by any of his posterity which is derived by traduction but made the sin of Nature by Gods arbitrary imputation not ordinary generation 2. That God as 't is generaly beleeved pardoned Adam who freely committed it Can it then stand with his Mercy to punish others for the same sin not perpetrated by them 3. That his only Son was sent into the John 1. 29 World and suffred death for the sins of the World which might suffice to satisfy his wronged Justice for al Mankind and open a way of salvation to every Man without respect of persons But to damn a world of Reprobats by free Decree only to shew his dominion no way savours of Mercy for he is far crueler to them then any Creature els or to the very Devils who are damned for their own personal pride and rebellion but Reprobats by an absolut Decree for anothers crime The one know their doom and expect it but the other are deluded with hope and made beleev the matter is in their own hand so that if they perish 't is not for want of Mercy in God but oâ— wil in themselfs Yet by their doctrin al depends on the peremptory punctilio of Gods arbitrary absolut Decree So Devils are in better case becaus they are not injoined to beleev in Christ nor to repent fast and pray as Reprobats are Nor punished the more for not beleeving as Men are In al which regards their condition is far more ruful then cursed Fiends who are made the tormentors over them Concerning other Creatures the very basest hav a being though despicable which is better then no being Yet who would not wish if he might chuse to be resolved into nothing then in such doleful direful condition yea that they had been Toads or Serpents then Men Or what Parents wil procreat if they be perswaded they shal beget Children Fire-brands for Hel and Slavs to Satan yet not for their faults nor hav they power to help it Let Prosper shape the period He which saith God wil not hav al to be saved but a few predestinat persons only he speaks harshly of Gods high inscrutable Grace Som say Gods Mercy by this absolut Decree is sufficiently shewed to the Elect and Justice to Reprobats but the one is clothed with partial respect of persons and the other clouded with extrem rigour or severity as shal appeer 3. It is incompatible with divine Justice See Ps 145. 17. Prov. 16. 11. Isai 5. 3. Ezek. 18. 25. but the absolut decreâ— of Reprobation cannot consist with it sith it makes God punish the righteous with rebellious and innocent Men with bad Angels For Antelapsarians say expresly That God decreed Mans Fal or Fate considered without sin and therfore innocent Postlapsarians vouch the same by consequent That he lais a necessity on every Man to be born under original sin decreeing to Reprobat most part for that sin so they make God to doo 〈◊〉 3 Inst c. 23. § 7. 23. by two acts which their brethren impute to one Calvin contests That God may with equal Justice decree Men to damnation the first way so wel as the last for al are made guilty of Adams sin by Gods Decree only why then not he by the same Thes kind Patrons of divine Justice wil seem to stumble at a straw and leap over a block why els wil they not grant that of one Man which they doo of al hence we may see what to judg of this opinion That God cannot justly ordain Men to destruction sans consideration of sin for which is greater to impute another
sin to one and punish him for it with eternal death or to ordain Men to perdition simply without looking at sin but they say he may doo the one without wrong to Justice Ergo the other So saith Doctor Twiss If God may decree Men to Hel for Adams sin derived to them by his sole constitution he may so justly doo it without any such ordination Indeed 't is al one to decree a Mans misery as to involv him in a sin which shal make him miserable but neither is just nor agreeable to the Judg of the World Is it justice to require Faith in Christ of thos to whom he hath by flat decree denied it Yet so they fain God to doo For Zanchy saith Every Man sans exception even Reprobats is bound to beleev that he is chosen in Christ to salvation or els he sins grievously as Christ saith The Spirit shal convince the World of sin becaus they beleeved not in me This they generaly hold yet absolut Reprobats John 16 9 cannot justly be bound to beleev becaus barred by divine Decree and hav no power to doo it shal any be tied to impossibilities If al be immutable more Medorum their endevor is vain and al preaching vain For 't is not Gods serious Wil they shal beleev whom he doth not furnish with necessary power but rather the contrary that they shal not beleev The Devils hav no part in Christ or the new Covenant and therfore not bound to beleev in the one nor punishable for transgressing the other no more can God justly require Faith of Reprobats or destroy them for not beleeving if they hav no more part in Christ or the Covenant then Devils which wil make the doctrin that Christ died for al Men a flatâ—ly What can be more injust then to punish Men for omitting to doo which his own Decree makes impossible for them to perform Som answer that Gods Decree is just tho it seem hard to 1 Defens Mans erring understanding This is fals and the contradictory tru that nothing is truly Answer just which human understanding purged from prejudication hath in al places and persons judged unjust becaus God by Natures light and general notions of good and evil of just and unjust imprinted in Mens hearts sufficient ability to judg in such cases If a Man bids his Son or Servant to eat and punish him for not eating yet resolvs he shal hav no meat may we not say he is unjust both in the precept and punishment Semblably 't is in God sith Virtues in Men are but the Image of his perfections being in substance the same tho infinitly differing in degrees God cals Men to be judges of his wais and Ezek. 18. 25. works judg ye hous of Israel are not my wais equal and yours unequal The high mysteries of Christs Incarnation birth by a Virgin resurrection of the Body and such like which are proper objects of Faith God never offers to Mens trial but rather derides those which presume to judg them by Reason becaus they be supernatural and Man no competent judg by natural understanding but he makes him judg in the equity of his Decrees and Wais who is able to discern what is just in divine acts Others say the Scriptures define thes Decrees to be 2 Defens Gods Wil which is the rule of righteousnes Ergo they must needs be just This Rule is much abused by the Patrons of absolut Reprobation Answer for Gods Wil is no rule of justice to himself as if things were just becaus he wils or works them but his justice is rather a rule of his Wil and Works who decrees and executs becaus they agree to that justice which dwels in the divine Nature So S. Jerom saith God commands nothing sav what is honest but doth not make things honest which are abominable implying that he doth not wil a thing and so make it good but willeth it becaus 't is antecedently good So Zanchy makes Gods justice antecedent to his wil and therfore the rule of it rather then regulated by it nor can God wil ought which is not just in it self So Gods Wil is no rule of justice to himself but to us who must square al our thoughts words and works by it as suprem rule of them Nor are thes absolut decrees of salvation and damnation any parts of his reveled Wil in Scripture which to assert is to beg the question This is al their ground to gain credit as al sects use to doo but a fals foundation unles they may sens it as they list For absolut Reprobation repugns right reason and begets absurdities which no Truths doth sith sundry truths are reveled in holy Writ abov reason but none contrary to it Faith and Reason Scripture and Nature are Gods excellent gifts which never diametraly differ tho ther is a disproportion betwen them if then absolut Reprobation be unjust it cannot be justified by Scripture Therfore to say Gods Wil is the rule of Justice and this a part of his reveled Wil both which propositions are untru is but a sly evasion and colorable collusion They say farther That God is not bound to restore Men power 3. Defens to beleev having lost it by their own fault as a Master is not tied to renew his Servants stock having misimploied it 'T is tru God is bound to none being a most free dispenser Answer of his own favors wher what and to whom he wil sith none is afore hand with him Who hath given to him first and it shal not be recompenced again Yet is he conditionaly bound both by decreing being liable to his own Ordinance or els should be mutable by promising which is a kind of debt â—ith 't is just to perform and by giving Men a Law to keep which without supernatural Grace they cannot When God commanded his Creatures to increas and multiply he gav them a generativ faculty when Christ bad the lame Man rise and walk he added ability to his lims so when the suprem Law-giver imposeth a Law he givs the people power to keep it els he becoms a hard Master as the evil Servant stiled his reaping wher he sowed not being the tru proper caus of transgressing it When God gav Adam a spiritual Law to obey he conferred such strength answerable to doo it as S. Austin saith he had a power or possibility not to fal tho not such as he could not fal To apply al If God entred into a new Covenant with Men which he needed not and required obedience of al promising eternal life to thos that observ it and everlasting death to such as disobey then no doubt he is bound to restore ability of beleeving unto al nor can justly punish the disobedient without it no more then a Magistrat having put out an Offenders eys can require him to read and put him to death for not reading so 't is injustice in God to punish such for not beleeving
had never been born or had being and cursed his birth day Som say he spake out of human passion in the present sens of his pain yet any being is better then none A â—illy shift surely he preferred the loss of al being before such a wretched being as 't is usualy said 't is better dy once then be stil dying and Salâ—mon Eccles 4. 1 2 3 thinks the same Yea Christ in this very case saith of Judâ—s Wo to that Man by whom the Son of Man is bâ—traâ—â—d it had Mat. 26. 24. bin good for him he had never bin born As if he should say the Traitor shal be damned therfore it had been happy if he never had received life He speaks not according to Mens opinions as Dunses being put to a non plus say of Aristolâ— Loquiturix aliorum sententia but realy Wil not every one chuse to vanish into a thousand nothings rather then be intolerably tortured in body for ever or afflicted with the gnawing worm of Conscience But the fear of annihilation can never doo what the terror of Hel doth For carnal Epicures excite one another to enjoy the present pleasures presented upon a fals perswasion that they shal hav no being after death How much more then would they walow in sin and sensuality if they conceived to hav a being in Hel better then no being at al But ungodly livers sensible of Hel tremble at the thought of it as the most terrible of al terrors and somtime refrain from their darling sins which fear of being annihilated could never doo Seneca speaking of one who so feared death as he desired to L. 17. Epist Ep. 107. endure any extremity if he might liv cals it a most sordid wish becaus in al evils he feared that which was the end of al evils even the privation of his being So certes they must be conceived and censured sensless stocks or stones who think a tormented being in Hel a lesser or lighter evil then no being at al. Sir Fr. Bacon refuts this Mathematical Position as he cals it that ther is no proportion between somthing and nothing therfore the degree of privation is greater then that of diminution wherto he excepts that 't is fals in sundry cases specialy this of Hel wher a total privation far excels a diminution Som evils and pains haply being but smal or short are less then annihilation and one had better bear them then lose his being becaus he may afterward attain so many desirable things as wil more then countervail his sufferings but if his torments be many and matchless yea endless too that he cannot joy in the good which remains leaving no more but a poor comfortless entity it were ten thousand times better for him to hav no being The ground of this reply 'T is better to be then hav no being is a sly sophism a non distributo ad distributum tru in som cases but not in al particulars S. Jerom expounding Christs words of Judas saith They plainly import that 't is better hav no being then an everlasting tormentful being The result is That the unavoidable damnation of so many millions cannot be absolutly or antecedently intended by God with out high in justice For Plutâ—rch speaking of Pagans who to pacify their Gods fury sacrificed Men Women Children saith It had been far better to deny the being of any God as Diagoras with others did then confes he delights in Mans blood so we may say 't is better be an Atheist and deny God then make him a Soul destroier Eusebius speaks against Pagans cruel Gods If they had any spark of goodnes they would be disposed to doo good and desire to â—av al Men but not delight in their slaughter and concluds them to be Devils or evil Spirits becaus they would doo good if they were good as the Evil use to doo evil To end al Prosper saith God created al Men but none for this end to be damned the reason why we are created is one and why damned another Al which premisses considered let none confide or presume A Christian Cavâ—at too far on the certitud of Election that he shal infallibly persever til the end but stil work out his salvation with fear and trembling Nor let any diffide or despair upon denunciation of Gods absolut Decree that he is rejected or Reprobated but rely on his general Promises and use the means prescribed in the Gospel stil laboring by praiers and tears for farther degrees of divine Grace wherby he shal be saved infallibly rather then any overweening presumptuous Pharisee sith the end is attained by the means I profes my self no Divine nor fit to handle such high Theological Theories but hav only gleaned or gathered som scattered ears of Corn from several fields brought into one Barn that every one may take what he likes best To say with Supralapsarians That God decreed Mans Fal Summary of free pleasure to shew his power is perilous To define with Sublapsarians That God upon foresight of Adams fal elected a few and reprobated the rest without respect to his Prescience of their obedience or disobedience no less erroneous To hold with Doctor Overald That God offers sufficient Grace to al but more abundant effectual to the Elect frivolous sith the want of efficacy is in every self So to maintain with the common Lutherans That God from foreknowledg of every Mans works decreed to sav som of free Mercy and pass by the rest to perish in their sins is obnoxious to exceptions becaus it makes him an accepter of persons But to assert That God upon simple Prescience of Adams fal and every Individuals demerits in receiving or refusing Grace if he should creat them decreed the means and maner of Redemption with the Covenants or Conditions prescribed and proclamed in the Gospel which seems most veracious to conspire best with al divine Attributs In fine Prescience of pure simple Intelligence preceds al Divine State of the Theorem Decrees in order of Nature wherby God regulated the whol work or Mystery of Predestination both concerning Angels and Mankind But his knowledg of Vision or Seing folows his Wil and Decree Which if Calvinists intend by excluding it from Election and Reprobation their Tenets may in som sort seem tru or tolerable touching pure pleasure but then 't is nihil ad Rhombuâ—â— sith the first only of simple Prescience hath place in Predestination and not the last of Vision So thos doleful discords betwixt Brethren are slight Sciomachies with Ghosts and Goblins grounded on mutual mistakes of ech other while Lutherans say God founded al his Decrees on pure Prescience and Calvinists refer it to his free pleasure without respect of Vision or Prevision Dicere nil superest hic terminus ultimus esto Nought more rests to disclose Be this the last perclose Scire praeit sed velle suo venit ordine certe Decretum sequitur velle perenne Dei To
then the Sun are shadowed with death Thos Ears inured to heavenly Harmony are filled with scofs and scorns Thos Lips that spake as never Man did are wet with Gal and Vineger Thos hands which swaied Heavens Scepter cary the Reed of reproch and are fastned to the Tree Thos Feet to which al powers of Hel were a Foot-stool are nailed to the Foot-stool of the Cross That whol Body conceived by the holy Ghost is scourged wounded mangled yet al this but the outside of his sufferings but the innner part or Soul of his pains is so far beyond thos sensitiv torments as the Soul surpasseth the Body or Gods wrath Mans malice What the infinit sins of innumerable Men committed against an infinit Majesty deserved in infinit durance al this he in a short space of his Passion suffred or susteined which made him cry My God my God why doost thou forsake me he was affrighted with terrors perplexed with griefs distraught with both It was not so much for millions of Men to despair as for him to fear yet never was any so afraid of Hel as he of his Fathers wrath for our sins and in our steads Thus his Incarnation Nativity Birth place Life Death Burial Resurrection Ascention sitting at Gods right hand with many mo circumstanees of Judas treason and reward the Jews rejecting him and crucifying among Theefs were al divinely foretold of the Messias to com and directly fulfilled in or by Christ to whom only they fitly and fully agree For he is the Womans Seed which should break the Serpents head and in whom al Nations of the Earth shal be blessed The other testimonies touching the time and truth of Messias coming that he shal be of Davids linage born of a pure Virgin perfect God and Man yea a Spiritual eternal King no Temporal or Terrestrial make up a cloud of witnesses to convince the Jews that Jesus Christ is the only tru forepromised Messiah to whom be rendred al Glory Honor Prais and Power for ever Al which might be infinitly inlarged but for brevity omitted Supplementum Pietatis In the Practise of Piety THe Souls Soliquy at end of the Practis of Piety in contemplation Conclusion of Christs Passion shal shape a Catastrophe to thes divine Meditations What hast thou doon sweet Saviour to be betraied by Judas sold to the Jews and led bound as a Lamb to the slaughter What evil didst thou commit to be openly arraigned falsly accused and unjustly condemned what was thy offens or whom didst thou ever wrong to be so pitifully scourged with whips crowned with thorns scoffed with flouts buffeted with fists and beaten with stafs Lord what didst thou deserv to hav thy face spit on thy hands and feet nailed thy self lifted up on a cursed Tree to be crucified with Theefs to drink Gal and Vineger yea to hav thy innocent heart pierced with a spear and pretious blood spilt before thy blessed Mothers eys sweet Saviour how much wast thou afflicted to endure al this when I am so affrighted or amazed but to think of it which made thee cry as if God had forsaken thee being al for Mans sake forsaken of God I inquire for thy offens but can finde none no not any guile in thy mouth thy Enemies are chalenged and none dare rebuke thee of sin the Officers sent to apprehend thee testify That never Man spak like thee thy suborned Accusers agree not in their witnes the Judg publicly cleered thy Innocence his wife warned him by a dream that thou was 't a just Man and he should doo no injustice to thee the Centurion confessed thee of a truth to be the Son of God the Theef hanging with thee justified thee to hav doon nothing amiss What then Lord is the caus of thy cruel ignominy passion and death 'T is I am the caus of thy sorows my sins of thy shame my iniquities of al thy sufferings I committed the fault and thou art plagued I guilty and thou punished I deserved death and thou crucified O the depth of Gods lov and unmeasurable measure of his Mercy the wicked transgressed and the just apprehended the guilty escaped and Innocent arraigned the Malefactor acquited and Harmless condemned the Servant did the sin and Master bore the stroke I committed the crime and thou hangedst on the Cross O Son of God who can condignly express thy lov commend thy pity or extol thy prais I was proud and thou humbled I obstinat and thou obedient I ate the forbidden fruit and thou hangedst on the cursed Tree I plaid the Glutton and thou fastedst I tasted the sweetnes of the Garden and thou drankest the biternes of Gal fond Eve smiled when I laughed but blessed Mary wept when thy heart bled and died Now gracious Lord sith thou hast indured al this for my sake what shal I retribut for al thy benefits I ow already for my Creation more then I am able to pay being bound with al my powers to lov and adore thee If I ow my whol self for creating me of nothing what shal I render for giving thy self to redeem me at so deer a ransom when I was wors then nothing Surely Lord if I cannot pay such thanks as I ow for who can pay thee who givest thy Graces without respect of merit or regard of measure 't is the abundance of thy Blessings which make me a Bankrupt being so far unable to pay the principal as I cannot satisfy any part of the interest For Lord thou knowest since the loss of thy Image by our first Parents fal that I cannot lov thee with al my might and mind as I should therfore as thou first didst cast thy lov on me being a Child of wrath and lump of the lost World so now I beseech thee shed abroad thy Grace through al my faculties and affections that though I can never pay such merit of lov as thou meritest yet I may repay in such maner as thou deignest to accept in Mercy that in truth of heart I may lov my neighbour for thy sake and thee abov al for thâ—ne own sake Let nothing be pleasant to me which doth not pleas thee suffer me not to be a cast away whom thy pretious blood hath bought Let me never forget the ineffable benefit of my redemption whitout which it had bin better never to be then to hav any being Sith then thou hast vouchsafed thy holy Spirits assistance suffer me Heavenly Father who art Father of Spirits by thy Sons mediation to speak a few words in the ears of my Lord. If thou despisest me for my iniquities as I deserv yet shew Mercy for thy Sons merits who suffered so much for me Behold the mysterie of his Incarnation and remit the misery of my transgression so oft as his wounds appeer in thy sight let my sins be hid from thy presence so oft as the rednes of his blood glisters in thy eys let my sin be blotted out of thy Book The lust of my
flesh provoked thee to wrath O let his chastity procure thy Mercy that as my pollution seduced me to fal so his purenes may reduce me to thy favour My disobedience deservs sharp revenge but his obedience merits much more Mercy for what can Man deserv to suffer which God that made Man cannot merit to be forgiven When I ponder the greatnes and grievousnes of his Passion I see the saying tru That Jesus Christ can into the World to sav the chiefest sinners Darest thou then O Cain cry thy sins are greater then can be forgiven thou liest like a murderer the Mercies and merits of one Christ are sufficient to sav millions of Cains if they wil beleev and repent For al sins are finit but Gods Mercies and Christs Merits infinit therfore O Father for his bitter death and bloody passion pardon al my sins deliver me from the vengeance they hav deserved and let his merits make me partaker of thy Mercies My importunity shal never ceas to cal and knock with the Man that would borow the Loafs til thou open the gate of thy Grace If thou wilt not bestow the Loafs yet Lord vouchsafe the Crums of thy Mercy which shal suffice thy hungry Hand-maid Lastly sith thou requirest nothing but to lov thee in truth of heart wherof a new Creature is the truest outward testimony and 't is so easy for thee to make me such as bid me be so Creat in me O Christ a new heart and renew a right spirit within me then shalt thou see how mortifying old Adam and his corrupt lusts I wil serv thee as a new Creature in a new life after a new way with a new toung new words and new works to the glory of thy name and gaining of other sinful Souls to the Faith by my devout exemple Keep me for ever dear Saviour from Hels torment and Satans tyranny So when I shal leav this life send thy holy Angels to carry me as they did Lazarus Soul into thy Kingdom receiv me into that most joiful Paradise which thou promisedst to the penitent Theef who at last gasp so earnestly begged mercy and admission into thy Kingdom Grant this O sweet Saviour for thy names sake to whom I ascribe as is most du al Prais power and glory for evermore Postscriptum sacratum A very pious Postscript THis Appendix is annexed chiefly to the premisses out of Mr. Henry Smiths Arrow against Atheists to this effect The main marks of Messiah to com were manifested in Christ alone specialy how the Jews should not know or acknowledg Psal 12. 22 Isâ—i 53. 3. him but reject and refuse him to the end he might be doon to death for Mans salvation according to Gods determinat Decree For if they had received him as the tru Messias surely he had not bin so But becaus they denied derided and put him to death doubtless he was so Al particular Promises and Prophecies pointing out the Messiah were fulfilled in him or by him as that the Womans seed should break the Serpents head that a Virgin should bear him the Birth place Bethleem al Infants thereabouts slain for his sake Kings to adore him with presents of Gold and other gifts he should be presented at Jerusalem for the greater glory of the secund Temple fly into Egypt and be caled thence a Star should shew his coming into the World John Baptist caled Elias becaus he cam in his Spirit and Power should go as a Messenger or Usher to prepare the way before him and cry in the Desart that he should be poor abject and despised of Men preach with al humility and meeknes of spirit doo many miracles and heal al Diseases be slain for Mens sins betraied by his own Disciple which dipped in the dish with him be sold for thirty silver peeces with which a Potsherd field must be bought the Traitor to be cut off and another take his Office he should ride into Jerusalem on an Asses Foal be apprehended arraigned beaten buffeted scourged spit on his hands and feet nailed his side pierced he to drink Vineger and be crucified among Malefactors his cloaths divided and lots cast for his Coat but not a bone broken he should rise from death the third day ascend into Heaven and sit at his Fathers right hand as a Conqueroâ— Al which were pointly verified in him or perfectly performed by him The time of Messias coming concurs soly in Christ for Daniel foretold how in the fourth Monarchy the eternal King Dan. 2. 39 44. shal com and build Gods Kingdom through the World which befel under Augustus Caesar founder or establisher of that Agge 2. 8. Empire Agge foreshewed that the desired of al Nations shal com and the secund hous filled with greater glory then the first for Herod built and beautified it outwardly in great pomp and Christ graced it inwardly with his glorious presence yea Malachy Mal 3. 1. saith He shal com during the secund Temple and Daniel Dan 9. 26. That it shal not be demolished til Messias be slain who foretold its destruction Jacob told his Sons That the Scepter shal not Gen 49. 10. depart from Juda til Shiloh com which is the Gentils expectation Al which circumstances completly cohere with Christs first coming in the appointed time He must be an everlasting Psal 89. 3. 4. King for God saith I hav sworn to David my Servant I wil prepare thy Seed for ever and build up thy seat to al generations which cannot sort to Solomon for his Kingdom was rent by Jeroboam and after suppressed by Nabuchodonosor nor can the words for ever be applyed to any temporal King but eternal which must descend from Davids loins and linage This Premist Jer. 23 5 6. God confirms saying Behold the dais com that I wil rais up to David a righteous seed he shal reign a King to doo judgment and justice on Earth in his dais Juda shal be saved and Israel dwel safely and this is the name men shal cal him Our just God To whom can this consort sav to the Son of God caled Catexockâ—n the Son of David who was his Father in the flesh and bore his type or figure Hence Ezekiel and Hose stile the Messiah David Ezâ—k 34 33. Hos 3. 5. being to descend of his seed I wil set over them a Shepherâ— even David my Servant he shal be their Shepherd and I wil be their God and my Servant David a Prince among them Now becaus the Jews look for Messias to be a Temporal King to reign in Judea and subdu their Enemies as Chiliasts deem or dream he shal doo at next coming with his Martyrs the confutation of their fond conceipt wil be a strong confirmation of the contrary For their expected time of the Messias as the Mahometans of their fals Prophet is long ago expired yet no such Terren King ever reigned ther and it repugns Scripture Daniel cals him An eternal King and
of them his own way Flâ—s de Jesse fuit Davidis sanguine Christus Catastrophe Sicuâ— Evangelii Biblia sacra probant Christ Jesses Flower from Davids blood did spring As Gospels sacred Books plain proofs doo bring THESIS VI. Apocalypsus patefacta The Revelation Reveled THe Apocalyps is a sublime speculation of Prophetic Preamble Visions reveled by Christ to John Evangelist exiled at Patmos by cruel Domitian Author of the secund primitiv persecution Son to mild Vespasian and Brother to merciful Titus termed Mankinds delight whom 't is thought he poisoned to enjoy the Empire Al Prophecies specialy Apocalyptic are deep dâ—rk mysteries seldom descried or disclosed til finished and fulfilled But becaus Mr. Joseph Medâ— late Felow of Christs College in Cambridg wher he died An. 1638. aged 53 a most rare Phoenix for al learned Languages and liberal Literature hath set out an exact Key of Synchronicisms or châ—onical Symetries and most accurat Comment on most part of the Text somwhat amply yet very obscurely they shal be more concisely contracted and cleerly complicated for every common capacity to guid their steps in this intricat labyrinth wher som things must be premised or predeclared for better understanding of it Clavis Appellativorum The Key of Terms or names THe seven spirits standing before Gods Throne after caled Precogâ—â—â—s â—ev 1. v. 4. seven Lamps of burning fire Rev. 4. v. 5. and the Lambs seven horns and seven eys Rev. 5. v. 6. are faithful zelous Ministers of the Word which wait before the Throne of God and Jesus Christ The seven golden Candlesticks are seven Churches in lesser â—â—ib v. 11 12 20. Asia ther named Ephesus Smyrna Pergamus Thyatira Sardis Philadelphia Laodicea to whom John is bid by God to write in a Book what he saw The seven Stars which the Son of Man held in his right hand Ibid. v. 16 10. out of whos mouth went a sharp two edged Sword and his Face shone at the Sun are the Angels of thos seven Churches al Diocesan Bishops The whit Stone given to him that overcometh with a new Rev. 2. v. 17. Name writen which no Man knows sav he that receivs it betokens purity of Faith and integrity of Conscience Haply it relats to an old custom at Rome to giv Men acquited a whit stone and the condemned a black that their Officers might dispose of them accordingly wherof Ovid. Mos fuit antiquus niveis atrisque Lapillis His damnare reos illis absolvere culpam 'T was an old wont whit and black Stones to giv Thes damnd the guilty thos did the fault forgiv The twenty four Elders sitting on twenty four seats clothed Rev. 4. v. 〈◊〉 in whit with gold Crowns on their Heads round about Gods Throne are holy Prelats for number answering to the Priests and Levits twenty four courses of attendance in the Temple The four Beasts in midst of the Throne and round about it Ibid v. 6 7 8 being ful of Eys before and behind to shew sagacity ech of which had six Wings implying agility to execut Gods commands are the Israelits four Ensigns at their incampings in the Wildernes 1. Like a Lion for Juda's Camp on the East 2. A Bullock for Reubens on the South 3. With a Mans face for Ephraims on the West 4. A flying Eagle for Dans on the North side The Book writen within and sealed with seven Seals on the Rev. 5. v. 1 back side which the Lamb only was found worthy to open shews the various changes and chances of the secular Roman Empire til the end or dissolution therof The Lamb slain from the beginning Which stood in midst of Ibid. v. 6. the Throne and of the four Beasts and Elders having seven Horns and seven Eys is the Lord Jesus Son of God and Man That taketh away the sins of the World by his Death The seven seals which the Lamb opened in order are plagues Rev 6. per totum or punishments inflicted by God on the World wherin he useth the ministry of Angels The one hundred forty four thousand which were sealed of Rev. 7. v 3. to 8. Israels twelv Tribes twelv thousand or twelv times one thousand in ech are Christs elect Church caled afterward undefiled Virgins which folow the Lamb wherever he goeth Rev. 14. 1 5. The great multitud which none could number clothed with Ibid. v. 9 14 whit Robes and Palms in their hands are the numberless Nations Kindreds People Tribes and Toungs which cam out of tribulation singing praises to God The seven Angels with seven Trumpets given them which Rev 8. v. 1 2. sounded in order when the seventh Seal was opened are holy heavenly Messengers sent to denounce Gods heavy Judgment on the Earths Inhabiters The great Star burning like a Lamp or Torch which fel from Ibid. v. 10 11. Heaven into a third part of Rivers and Fountains caled Wormwood which made the Waters bitter that many died is Augustulus Romes last Emperor who fel from his high Throne and bittered a third part of Waters being a Prince of much baleful bitternes anguish and affliction to al his folowers The Angel flying through midst of Heaven and crying aloud Ibid. v 13. Wo Wo Wo to the Earths inhabiters is an Usher or forerunner of three others ready to sound great Woes The Locusts or long winged Grashopers coming from the bottom Rev. 9 v. 3. c. less Pits smoke are Mahometans derived from Arabia the Country of Locusts which plagued Egypt The King of Locusts caled in Hebrew Abaddon in Greec Ibid v. 11. Apollion the destroier is the Angel of the bottomless Pit stiled before Satan the old Serpent the Dragon the Devil and afterward the Accuser The four Angels bound at the great River Euphrates which Ibid. v. 14. c. the sixth Trumpeting Angel loosed are the Tures four Sultanies or Signiories who lay long confined neer that River but long ago let loos into the Eastern Empire which it hath since swalowed with much of West The litle open Book which a mighty Angel Christ had in his Rev. 10. v. 2 30. hand and made Johns belly bitter being bid to eat it declares the Churches destinies The Temple or inner Court to be measured is the primitiv Rev. 11. v. 1. Churches State under persecution of Pagan Emperors before Constantines conversion The outer Court not to be mesured but given to the Gentils Ibid. v. 2. who shal tread the holy City under foot forty two Annal months or 1260. yeers is the same Church given to new Idolaters or Image-worshipers caled Gentils The two Witnesses clad in sack-cloth which shal Prophecy Ibid v. 3. 4 5. 1260. annal dais being two Oliv trees and two Candlesticks are Patrons or Preachers of divine truth caled two becaus in the Law every Word shal be established by two Witnesses and in regard of Gods two Testaments which they use in prophecying
Rev. 16. 3. Politic World So Babylons dominion is expressed wher the Lord threatens to dry up the Sea and springs The Assyrian Kingdoms amplitud is described by the same Metaphor the deep or Sea hath exalted hir 'T is said of Pharaohs Kingdom the waters shal fail from the Sea therof or his Dominion shal be bereaved So the four great Beasts or Kingdoms rose from the Sea which implies largenes of Dominion Dan. 7. 3. Now a third part of the Roman Sea becam blood which denots slaughter of Animals and inanimats ruin too therfore the Sea becoming blood by a great Mountains fal betokens violent destruction as a Beast is butchered bleeding For so 't is said in the Phials that the Sea becam as the blood of a dead Man or one slain The like mystery of a Mountain meant by a City is applyed to old Babylon even a Mountain burning Jer. 51. 25. with fire as here For point of History Alaric after Stilicos death returned as a Ram and took Rome creating Attalus A. C. 410. the Hun Emperor whom he soon deposed and reinthroned Honorius Immediatly insued a total renting of the Empire which was shortly shared into ten Stats or Soveraignties 1. Brytans 2. Saxons in this I le 3. Francs in Galle 4. Burgundians in Belgia 5. Visi-Goths in Aquitain and part of Spain 6. Sueds in Gallaecia 7. Alans in Lusitania 8. Vandals in Africa 9. Almans in Germany 10. Ostrâ—-Goths in Pannonia beside Greecs in the East Empire which is counted one of the ten when the West was dissolved in al which befel notable changes Howbeit the number of ten is not taken so strickly as if should be no mo nor fewer nor other but that it should be severed into about ten So after Alexander four Kingdoms are predicted Macedon Asia Syria Egypt Dan. 8. 22. yet a fifth of Thracia was added by Lysimachus which ended with his life The third Trumpet is of a Star falen from Heaven burning 3 Trumpet like a Lamp on the third part of Rivers and Waters named Wormwood making the waters bitter wherof many died This is meant of Hesperus or west Caesar who after Gensericus K. of Vandals had sacked Rome fel headlong to ruin strugling a while with death under the obscure Emperors Avitus Majoranus Severus Anthemius Olybius Glicerius Nepos Augustulus who were Princes of baleful bitternes and perished by mutual Massacres or Trecheries Augustulus which is an ominous diminutiv of the first founder was expeld by Odoacer K. of Heruli but when the west Empire lay A. C. 〈◊〉 A. C. 〈◊〉 Note buried 324 yeers P. Leo 3. surrogated Charlemaign to be Emperor becaus under this coverture of Caesar revived or the Beasts sixth Head stil reigning the Pope may not be reputed seventh or last which is Antichrist as is too evident to every judicious Ey This Papal Caesar pertains not to the Heads of the Roman Beast but to the Horns or Kingdoms into which it was to be torn being ready to resign his room to the last seventh Head By the Star burning as a Lamp the blazing Star Lampadios is described and such is the Hesperian Caesar great in dignity but of short durance whos coming must continu but a short space Isaiah saith of Babylons King How art thou falen from Heaven O Lucifer Son of the morning Isai 14. 12. For by Stars great Princes Powers and Potentats are figured The fourth sounded greater calamities of darkning the Sun 4 Trumpet Moon and Stars of Roman Majesty which before shined dimly under Ostro Goth Kings For after the Consulship failed and Totila demolished a third part of Rome it was in som sort restored A C. 542. by Belisarius and Narsetes Justinians brav Commanders but now this Worlds Queen was stripd of al Consular power Senat and Magistrats which as Stars gav great light yea becam inslaved to the Exarchat of Ravenna hir Handmaid vassal 〈◊〉 1. 1. Jer. 31. 35. O deep darknes how doth the City sit solitary that was ful of People How is she becom a Widow She that was Queen among Nations and Princess of Provinces how is she made tributary This is that smiting of Sun Moon Stars that they could giv no light by day or night For when Senat Consuls and other Officers were suppresd what could be but a total Eclips such as never was before Next folow three Trumpets of Wo so stiled becaus an Angel flying through Heaven cried Wo Wo Wo to the Earths inhabiters which are the most grievous of al. For when thos of the Christian Empire had defiled themselfs with Idol-Images of a new stamp during the four former Trumpets sounding God sent thos new plagues to punish a duple sin one for the Martyrs deaths under Heathen Rome the other for Iconolatry under Christians as 't is Rev. 20. intimated that they worshiped the Devil and Idols of Gold Silver Brass Stone and Wood. The fifth or first Wo Trumpet is of Locusts rising from the 5 Trumpet Rev. 9. 1. 10 12 smoke of the bottomless Pit which is meant of Mahometans seduced by their Pseudo-prophet to the perdition of many Nations This smoke obscured the Gospels light latly shining Exod. 10 13 14. abroad whos professors rightly resemble Locusts in many respects For thos which plagued Egypt cam from Arabia wher Mahomet spred his Hellish smoke and the Arabs likened to Judg 7. 12. them for multitud They are also stiled Sons of the East relating to Egypt wher the â—sralites learned so to term them Achmetes refers Locusts to troops of Enemies which devour ordestroy Countries Thes are compared to Scorpions for power and foâ—m having tails like Scorpions so they were Locusts-Scorpions which had power in their teeth and poison in their tails Thes were forbid to hurt grass trees or any green thing as the common sort doo but only Mâ—n not marked with Gods Seal so no Natural but Symbolical vermin are here implied They were like Horses prepared to battle with Mens faces and Womens hair but had Lyons teeth with brest-plats of Iron and sound of their Wings as Chariots of many Horses running to battle Al which import armed Souldiers as the Sarrasens erected a vast Kingdom by war yet subdued not the East Empire like the Turcs For while the former Trumpets sounded a new pontifical State started up from the ruins of the old Politic but Sarrasens subverted neither whos Kingdom crept up to so sudden greatnes as never any for Mahomet was but a Merchant as Romulus a Shepherd whos Kingdom in one Century subjected Palestine Syria Armenia minor Plin. l 6 c 28. l. 〈◊〉 c. 29. Asia Persia India Egypt Numidia Barbary Portugal Spain and part of Italy beside Sâ—cil Sardinia Corsica and other Iles wheras 500. yeers expired yer Rome subdued al Italy They had long hair like women as Arabs then and stil use whos durance to destroy was but fiv months as Locusts com at Spring and dy in Autumn
Martyr actualy and arbitrarily who gladly gav his life to preach or publish him for the tru promised Messiah 21. John his best beloved Apostle Evangelist Analogical Martyr who suffred cruel torments and was exiled being ready to lay down his life 22. Innocents of Bethleem Juda who in deed not desire were slain by Herod the great in Christs stead tho not for his sake Thes are al the fixd Fests but his Resurrection is sanctified weekly in lieu of the seventh day Sabbath and yeerly too at Easter his Ascention 40. dais after Which are al except the holy Ghosts decent at Pentecost and Trinity seven dais after consecrat to the three Persons in Deity The last with som Appendices are Movables and three of them Easter Pentecost or Whitsunday Trinity celebrat on the Lords day Al the rest which relish of superstition invention and exaltation of the Cross the blessed Virgins pretended sinless Conception and supposed Assumption al Souls in Purgatory beside Tho. Becket a Pseudo Martyr and many mo of like bran we utterly reject renounce or repudiat What harm then in al this sith it tends soly to sanctity Yes say Malignants becaus Papists ordained prescribed and pro phaned them Indeed they abused not appointed them being instituted before by the primitiv Church as is plentifully proved but such as they superstitiously superadded are abrogated and abandoned Yet what if Papist ordeined al shal we receiv or retain none If they go on their heels shal we walk on our heads If they profes one God in three Persons shal we beleev three Gods in one Person Let pious institutions be embraced but al impious abuses or Ordinances exiled and extermined In sum I prescribe no Fests to be sanctified nor find fault Sumâ—ary with their suppression but only assert the lawful Religious use of them freely agnizing that the state or such as sit at stern hav lawful human power to annul or abrogat them and to restore or reestablish them with other Adiaphoral Ordinaces except Articles of Faith wherin we must obey God and not Man so far am I from taxing or traducing our Superiors actions that I doo and wil obey them in al indifferent things either Religious or Civil which doo not trench on a good conscience Yet if they wil be pleased to redintegrat the public Liturgy and principal Festivals which stand ratified by several Acts of Parlement unrepealed they shal make glad millions of good hearts in this Common-wealth which greatly griev at this interruption rather then abolition or suppression of them On whos behalfs sith 't is no Mony-matter nor can any way prejudice the State this poor Distich may humbly be presented Gratum Opus Angligenis si restituatur ut olim Publica forma Precum Festaque sacra foret If Common-Praier Book could as of old be had And sacred Fests English hearts would be glad Let incomparable Bishop Andrews words concerning the In a Sermon on John 8. 50. chief Soveraign Queen of Festivals close up the Catastrophe Ther is no day so properly Christs as that of his Birth which by comparing it with others wil appeer For the Passion day is not so truly or peculiarly his becaus two Theefs suffred with him at the same time place and maner nor Resurrection day sith many mo rose then too and went into the holy City appeering unto many nor Ascention day for that Enoch and Elias ascended bodily long before him much less the Circumcision day which was common to al the Jews Male-Children but the Birth day of a pure Virgin by power of the holy Ghost is soly his without Felow none ever so born none born such God and Man in one Person Therfore as no Fest els 't is attended as Christ he-self was with an Apostolic retinu of twelv Holy days Thus this sweet singer of England or golden mouthd Chrysostom descants The final result rests on two questions 1. Positiv whether Upâ—â—or it be lawful for Gods Church and al obedient Members to set apart or sanctify one day of 365. in a yeer for the memory of our Saviours manifestation in the flesh as the Jews did the Altars dedication and our State the deliverance of that Devilish Powder-plot which no sober Christian can deny 2. Comparativ whether it be superstition thankfully to celebrat one day annaly with public worship in remembrance of Mans redemption or rather wilfully to scorn slander prophane and contemn it If thes two be laid in the scales of unbiassed impartial judgment the pious veneration wil far preponderat the impious irrision in al good Mens eys Shal we set apart or sanctify divers dais of Thanksgiving and Humiliation for Temporal benefits of Victories or other occasions and cannot be content to afford to allow one for the greatest Spiritual blessing of our eternal Redemption from the power of sin and slavery of Satan began by his blessed birth and finishd by his bitter death and burial with other consequent glorious works of Exaltation viz. his Resurrection Ascention and continual intercession at his Fathers right hand in Heaven God shield us from such guilt wherto thes two Heroics may be aptly applied Absit tale nefas pudet haec opprobâ—â—a nobis Aut dici potuisse aut non potuisse refelli Far be such crime 't is shame should be imputed Thes scandals to us or could not be refuted For shâ—me then let Pulpits ring no more of such rediculous reasons prealleged not worth a Fig which if a young Sophister should urge in Schools he were worthy to be hissed out as being unwoâ—thy to be answered Dr. Hammond a deep Divine from whos learned lucubrations I hav pickd som precited materials as he and al writers borow from others in his Resolution to certain modern Quaeres wherof this concerning Christmas and other Fests is the last answers sixten addle interrogatories of his Antagonist in this point which he that lists may peruse but to requite his pains proposeth three pithy Quaeres at end of that Treatise wherto three mo shal be superadded 1. Whether the Church Catholic or any particular specialy 〈◊〉 nâ—â—rest the Apostles age hath sufficient power to make one or mo daiâ— sacrâ—d and let apart fâ—om servil works to Gods service in memory of som eminent mercy conferred on his People to be yeerly celebrated with tru piety which shal bind al dutiful Children to obey and observ them 2. Whether the annal Fest of Christs Birth being both lawful 2 Qâ—aere and laudable in the right religious use weeding out al abuses ordained by the Catholic Church may justly be abolished or abandoned by any Church or State much less privat Persons without regard to the universal sith it hath so long continued sans comptrole or contradiction by any 3. Whether it be a good ground in Conscience or Common 3 Qâ—â—â— e. reason to cancel or cashire so pious a constitution under a fucatious color of causless superstition becaus som pedissequent dais hav bin rudely
holy Land but Jerusalem the City of general worship more holy the Temple holier and Sanctum Sanctorum holiest of al places A Sacrament is a separation of som visible thing from common use consecrated to Gods service for a sign of our admission Sacrament into his Kingdom or a commemoration of the same Circumcision was the sign of admission in the old Testament Baptism in the new but the commemoration in the one was eating the Pascal Lamb once annaly to mind them of the night when they were delivered from Egypts temporal bondage and celebrating the Lords Supper in the other wherby we are remembred of our deliverance from sin and Satan by our Saviours crucifixon The Sacraments of admission Circumcision and Baptism are used but once to every one becaus we are admitted no oftner but thos of commemoration Passover and the Lords Supper often reiterated becaus we must be often minded of our deliverance and allegiance Ther be other Consecrations which in ample acception may be stiled Sacraments as the word implies a sacred institution for Religious uses as Ordination Matrimony and many mo but as it imports an Oath Promiss or Covenant of Allegiance to God thos precited are soly so named A Common-wealth cannot possibly consist wher any sav the Soveraign hath power to giv greater rewards then life or inflict Chap 38. grievouser punishments then death but sith eternal life excels temporal and endless torments exced death of nature 't is worthy to be wel weighed of al that wil obey Authority to avoid the calamities of confusion and civil war what is meant in Scripture by eternal life and endless torment as also for what offenses and against whom committed Men are to be eternaly tortured and for what actions to enjoy everlasting life Adam had enjoied it in the terren Eden Paradise for ever had he not broken Gods commandment to eat the forbidden fruit who had the Tree of Life allowed to eat but so soon Eternal Life Gen. 3. 22. as he tasted the one God thrust him out of the Garden lest he should take of the other and liv for ever So if he had not sinned he should liv on Earth perpetualy but mortality seized on him and al his posterity for this first sin Sith then he forfeted eternal life by sin he who is to cancel that forfeture must recover it by righteousnes which Christ Jesus did by satisfying for the sins of al that beleev in him and so recovered life eternal lost by Adam to al beleevers So saith St. 1 Cor. 15. 21 22. Paul sith by Man cam death by Man cam also the Resurrection of the dead for as in Adam al dy so in Christ shal al be made alife Touching the place wher Men shal enjoy eternal life the precited Texts seem to set it on Earth for if al forfeted it in earthly Paradise by Adam they shal enjoy it on Earth by Christ els the comparison were not consonant nor complet So saith David God commanded the blessing on Zion Ps 133 3. even life for evermore So St. John to him that overcometh Rev. 2. 7. I wil giv to eat of the Tree of Life in the midst of Gods Paradise Rev. 21. 2. 10. This was the Tree of eternal life on earth Again I saw the holy City new Jerusalem coming down from God as a Bride adorned for his Husband As if he should say new Jerusalem Gods Paradise or rather the Church Christs Spous shal descend from Neaven at Christs next coming to Gods people and Acts 3. 11. not they ascend to it So the two Angels in whit clothing said to the Apostles looking at Christ ascending This Jesus who is taken up from you into Heaven shal so com as you see him go up into Heaven As if they had said Glossa corrumpit textum he shal com down to govern them under his Father eternaly on Earth he coms to Judg not to Rule and not take them into Heaven This conforms to the restauration of Gods Kingdom began under Moses which was the Israelits Politic Mat. 12 30. government on Earth Christ saith In the Resurrection Men neither marry nor giv in mariage but are as the Angels in Heaven This describes eternal life like that which Adam lost at point of mariage For sith Adam and Eve if they had not sinned had lived on Earth eternaly yet could not continualy propogat Progenies becaus if immortals should immortaly procreat as Men doo now the Earth in short space could not afford Foot-room to stand on much less food to sustain them How then can a new created Earth except extended to Quaeâ—e iâ—finit immensity contain al Mankind which are unimaginable multituds born and to be born since the Creation Thes with sundry such quirks surpass the reach of reason to resolv The comparison betwen life eternal lost by Adam and recuperated by Christs victory over death holds thus that as he lost it by sin yet lived long after so a faithful Beleever recovers it by Christ though he dy 〈◊〉 natural death for a long time even til the general Resurrection for as death is counted from Adams condemnation not execution so is life reckoned from the absolution not from the Resurrection of thos elected in Christ Jesus Such are his specious speculalations favouring of singularity That Men after the Resurrection shal liv eternaly in Heaven Ascention into Heaven caled by St. Paul the third Heaven is not evident in Scripture by the Kingdom of Heaven is meant Gods Kingdom who dwels in Heaven which was Israels People whom he ruled by Judges Prophets and high Priests as Lieftenents til they rebelled and required a mortal King like other Nations So when our Saviour by his Ministers shal perswade the Jews to return and accomplish the fulnes of Gentils ther shal be a new Kingdom of Heaven becaus God whos Throne is Heaven shal be King yet it folows not that Man shal ascend to his seat of happines or higher then his Footstool No Man John 3. 13. hath ascended into Heaven but he that cam down from it even the Son of Man that cam down from Heaven Wher note that thos are St. Johns words not Christs as al the rest were who was not then in Heaven So David saith Thou wilt not leav Ps 16. 10. my Soul in Hel nor suffer thy Holy one to see corruption which St. Peter provs to be spoken of Christs Resurrection not of Acts 2 31 34. himself becaus David is not ascended into Heaven If any answer 't is tru they shal not ascend in bodies til the Resurrection but their Souls enter Heaven so soon as they dy As Christ confirms Who provs the Resurrection by Moses words Luk 20. 37 38. at the bush when he cals the Lord the God of Abraham Isaac and Jacob who is a God of the living not of the dead This cannot be construed of the Souls immortality sith Christ ther
without torture of Body and Mind in which sens it shal endure for ever unquenchable and the torments endlesss Yet it folows not that he so cast in shal so endure or resist it as to be eternaly burnt and tortured but never dy or be destroied Yea tho many places prov everlasting fire and torments into which Men may be cast successivly one after another for ever yet none assert that any individual Person shal perennaly abide or endure therin but he shal hav an everlasting secund Death For when Death and the Grav Hel hav delivered up the Rev. 20. 13 14. dead in them and every Man judged according to his works Death and Hel shal be cast into the Lake of Fire this is the secund Death Hence 't is cleer that every Reprobat condemned at general Judgment must suffer a secund Death after which he shal dy no more But what is meant by Mind so oft iterated if not Mans Quaere Soul The jois of eternal Life are comprised in Scripture under Eternal Life the name of Salvation or being saved which signifies to be secured either respectivly against special evils or absolutly from al as want sicknes death Now becaus Man was made immortal or immarcescible and fel from it by sin it results that to be saved from sin is to be freed from al evil and afflictions acquired by the same Ergo Remission of sin and Salvation from death and misery is al one As when Christ Mat. 9. 2 5. cured a Paralytic Man saying Friend be of good cheer or comfort thy sins be forgiven the Scribes said within themselfs he blasphems but he asked whether 't is easier to say thy sins be forgiven or arise and walk Yet he used that form of speech to shew he had power to remit sins which implies that 't is al one to the saving of the sick to say thy sins are forgiven or rise and walk For sith death and misery are punishments of sin the discharge of it releaâ—eth the other two being absolut Salvation such as the elect shal enjoy after the Judgment day by Christ Jesus favor who for that caus is caled our Saviour Touching particular Salvations from enimies or miseries 't is needless to treat but becaus the general Salvation must be in the Kingdom of Heaven ther is great debate or difficulty about the place Becaus Kingdom is an Estate ordained by Men for security Kingdom of Heaven against enimies and want it seems this Salvation which sets forth our Kings glorious reign by conquest not a safety by escape shal be on Earth For wher we expect Salvation we must look for Triumph Victory and Battle in order which cannot be supposed in Heaven and wher els we must serch the Scriptures Isaiah largely describes it To be at Jerusalem Isai 33. 20. c. a quiet habitation a Tabernacle not to be taken down The Saviour is Our Lord Judg Lawgiver King The condition of the saved is The People that dwel therin shal be forgiven their iniquities By this 't is cleer that it shal be in Jerusalem wher God shal reign at Christs next coming and fil up the Salvation of Gentils which shal be received into his Kingdom for ever Isai 66 20 21. Isaiah more expresly declares it That the Gentils who had any Jews in bondage shal bring them from al Nations on Horses Charets and Litters to Jerusalem the place of Gods John 4. 22. worship As our Saviour told the Woman of Samaria that Salvation is of the Jews or begins at them As if he should say ye worship God but know not by whom he wil sav you we know it shal be by one of Juda and not a Samaritan This Rom. 1. 16 17. St. Paul explains The Gâ—spâ—l is Gods power of Salvation to every one that beleeveth to the Jew first and also to the Greec Joel 2. 30 32. So Joel describing the Judgment day saith God wil shew wonders in Heaven and Earth Blood Fire and Pillars of smoke wherto he ads In Mount Zion and Jerusalem shal be Salvation Obad. v. 17. c. So saith Obadiah On Mount Zion shal be deliverance and holines Jacobs hous shal possess their possessions which he particularly points out by The Mount of Esau Land of Philistins fields of Ephraim Samaria Gilead and Cities of the South concluding thus The Kingdom shal be the Lords On the other side no plain pregnant place provs the Saints Ascention into Heaven sav that 't is caled the Kingdom of Heaven which was becaus he governed the Israelits by commands sent to Moses from and after sent his Son as he wil again thence or els that his Throne is Heaven and Earth his Footstool but that his Subjects or Servants shal sit so high as his Throne or abov his Footstool sutes not with the glorious Majesty of so great a King Al thes Kickshews of arguing from similituds which he Answer derides in others are soon satisfied that his subjects shal not sit on his suprem Throne as Coequals or Coordinats but only dwel as Princes Servants doo in their Palaces in his holy John 14. 2. Hous of Heaven This saith Christ hath many mansions being infinity it self wheras not a tithing paâ—â— of Mankind can possibly find place to stand on a new Earth or finit world Three Worlds are specified in Scripture 1. The old before Noahs flood wherof St. Peter speaks 2. The present of 2 Pet. 2. 5. which Christ saith My Kingdom is not of this World 3. That to com of it St. Peter saith We according to his promiss look for new Heavens and Earth which is that World wherin Christ coming in the Clouds with great glory shal send his Angels to gather the Elect from the four Winds or utmost parts of the Earth to reign over them under his Father everlastingly Thus he But wher is the World to com taken for a Real material Quaere World as the other two be 'T is not Cosmos or Mundus venturus but Seculum vita vel Aevum futurum the Time Life or Age to com Nor is ther any warrant in al Gods word for thos last words that Christ shal reign over the Saints â—iz on Earth under his Father everlastingly but that they shal reign with him 1000. yeers as Chiliasts contest Touching Understanding he saith 't is only imagination Understanding raised in Man or any Animal that can imagin by words or signs which is common to Man and Beasts As a Dog by use understands his Masters cal or check with sundry strange tricks by 〈◊〉 〈◊〉 calture so doo divers other kinds yea som 〈◊〉 to speak but understanding peculiar to Man is not only to know one anothers wil but his thoughts or conceptions by the consequents of things Names into affirmations â—eâ—ations and other forms of speech of which he wil treat elswher For Witchcraft he holds it to be no real power yet are
invested or indowed with the faculties forenamed which dy not with the body tho their acts and operations ceas for want of fit organs as the power of seeing remains when the eys ere dimmed or torn out Nor doth diversity of faculties and functions derogat from the Souls unity more then different offices or operations in the Sun to soften harden melt dry up c. els ther must be many Souls in the Microcosm and Suns in the Macrocosm but as the Sun suffers no decay when during an eclips it neither shines nor warms so the Soul dies not nor her faculties though after separation she useth no faculties being destitut of organs Zanohy holds the Souls unity consisting of three essential parts wherof the Vegetal being first infused at coming of the Sentient perisheth others of his opinion say vanisheth or removeth and that upon access of the Rational which is harsh doctrin to digest For hereby a duple death must insu by destruction or departure of those two first Souls Indeed they are distinct essences in Plants Beasts and Men but subordinat subservient faculties to Mans Soul and cannot subsist without it 5. Whence it coms or how it enters this earthy mansion whether by infusion or generation which is the main Sparta scope or subject of this subsequent speculation For as ther be three productions of Man beside the common foretouched First Without natural Father and Mother as Adam created by God The secund From a carnal Father without Mother as Eve out of Adams Rib. The third Of a Mother without human Father as Christ of the Virgin Mary by the Holy Ghost So are said to be three several origins of Mans Soul 1. By infusion as Adams 2. By transfusion as Eves 3. By Traduction or procreation as al their Posterities since which is the debat here to be discussed but hardly decided or defined Divers dissident opinions occur which shal be fully and fairly vented or ventilated specially the two principal of Creation and Traduction They are reduced to three general heads 1. The efficient whence Souls com whether of God Angels or Men 2. The matter whereof whether of somthing or nothing 3. The time when whether from eternity or eviternity The particulars shal be handled promiscuously 1. Pythagoras and Plato thought Mans Soul to proced Opinions from the Worlds Soul of celical immortal substance but created by God in set number not to be augmented or diminished which in du time descend to be united with bodies designed for them Thes being separat pass into other bodies as the Jews deemed or dreamed when som said Christ was John Baptist or Elias or one of the Prophets who were dead 2. Origen the father of fancies or fopperies held That God created al at once keeping them in a Treasury to be sent into bodies prepared for them becaus he rested from al creatific Works the seventh day and doth not stil form new Souls His reason is better then his opinion 3. Philo the Maniches and Priscillianists from the Stoics suppos them al created at once of Gods own substance becaus he breathed into mans face the Spirit of life divina particulam aurae which is not meant his own Spirit but a new created by his word Fiat which Moses expresseth Catanthropopeian by breathing 4. The Massilians from Philaster maintain them to be made by Angels of Fire and Spirit but God is sole Creator 5. The Traductis are of two sorts Som hold the Soul is corporeal and begot carnally as the Body whom saint Austin justly condemns 6. Others that 't is a Spirit spiritualy derived from both Parents Souls with the Seed like light from light 7. So Apollinaris and many Godly Bishops defended with most of the Western Church as S. Jerom testifies whom sundry modernists Hunnius Magirus Goclenius Brightman c. folow 8. The Infusiasts also are bipartit Som imagin them created without as Aristole intimats and after instilled which is generaly exploded 9. Others within the Body That it is created in infusing and infused in creating The two last of each side shal be sifted but al the rest excluded S. Austin and Eucherius hang in bivio between both who neither deny lineal traduction from Parents Souls becaus al are tainted one from another nor jugial creation de novo nihilo becaus universaly received but conceiv it cannot be evidently evinced out of sacred Scripture Many of no mean mark in the Traductists Tenets literary Republic assert That the Soul is produced or procreated from Parents by an Animific virtu conveied with the Seed imparted successively from the first Soul which had a power property or prerogativ given by Gods general blessing be fruitful and multiply to beget a spiritual and immortal substance like it self in a mortal material Body but contamined with the stain of that sin which was contracted by our Protoparents primitiv disobedience in whom al Mankind offended as the Root against the Creators command and commination so Traduction if duly weighed doth no way wound or weaken its immortality For God who inspired an immortal essence into a Casket of Clay gav it a faculty or energy to produce the like indued with the same immortal authoquality no less inseparable though not essential then Rationality or Risibility according to the received Rule Naturae sequitur semina quodque suae This is the ground work or chief Ancher-hold wherto they stick like Limpets to a Rock But on the other part how that primeval pollution of our first Parents prevarication which at once defiles both Body and Soul linealy transcending through the loins of Mankind should infect a spiritual pure-made Soul wherein no corporal thing can impress unless it be derived from Parents polluted Souls is a very hard Theory to conceiv or comprehend Nor doo the many coyned curious distinctions of Schools satisfy the scruple if strictly scanned though Cobweb-Lawns wil suffice to Partialists 'T is a lepry inseparably hereditary which may be sullied or slubbered over with palliativ salvs But al the wiles or wavings of mens wits in the world cannot cleerly cure it if it be created pure which traduction easily skinneth The Souls immortality on one side and original sins traduction on the other are two difficil tasks to reconcile but neither repugning to evident Scripture nor to any Article of Faith which concerns salvation Indeed the first Council of Bracarum in Spain censured Priscillianists for holding with Origen That al Souls were created together and sinned in Heaven but the Apollinarians Tertullianists or mere Traductists never were condemned of error or heresy for asserting the Souls traduction from Parents Souls which ever had pious Patrons in the Church nor doth any absurdity arise therfrom The Infusiastists build on thes foundations 1. That our Infusiasts Grounds Protoparents personal sin becam natural or universal by derivation from the Root 2. That God in his prohibition and commination Of the Tree of knowledg thou shalt not eat for in