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nature_n	father_n	son_n	subsist_v	3,592	5	11.9300	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

receive of mine and shew it unto you All things that the Father hath are mine therefore I said unto you that he shall take of mine and shew it unto you with Joh. 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father Object Our Saviour acknowledgeth the Father to be greater then he Joh. 14. 28. how then can he be equall with him Answ That was spoken in respect of his Humanity with his How the Father is said to be greater then the Son Diety for as he was God he was greater then as he was Man and therefore he saith that he speaketh not of himselfe Joh. 14. 10. but that he was equall with the Father may further appeare in the 14. vers where he saith If ye aske the Father any thing in my name I will doe it As if he should have said If ye aske any thing of my Diety in my name as I am Man as I am God I will grant it SECT 4. Object WHerein consisteth the union of the two Natures Answ In this blessed union the humane Nature of Christ assumed not the Divine but the Divine assumed and took unto Of the union of the two Natures it the humane nature for the Divine nature of Christ was a Person subsisting of it selfe from all beginnings In the union of the blessed Trinity the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the Person of the Son of God And so that human nature consisting of body and soule which Christ assumed became the particular body and soule of the Sonne of God And therefore the Apostle saith that God purchased his Church with his owne blood Act. 20. 28. Yet in the uniting of the two Natures of Christ we must take heed of two errors 1. That by uniting them we imagin not either of the two We are to avoyd two errors in the uniting of them Natures to be absorpt or abolished or that there is a confusion of Natures as in the commixion of Honey and Water neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixion of the Eliments 2. Neither is this Vnity to be too much extinuated or lessened as to thinke the Vnion to consist only in Assistance as the Angel stood by Peter Act. 12. or only in a certaine conjunction as when two divers Mettels are put together but they are so united as that the properties of both natures remaine and yet there is but one person subsisting of them both Like as the body and soule are united together and the fire and red hot Iron SECT 5. Of the communion of the Graces in the union of the two natures AS touching the communion of the Graces in the union of the two Natures 1. The Divine Nature received not any increase of Grace in regard it can have no imminution being it selfe most perfect and unchangeable but the Humanity was perfected by this union and received increase of gifts Joh. 16. 4. 2. The Graces communicated are either created or finite or Graces of two sorts finite and infinite uncreated and infinite The created and finite Graces as Wisdome Knowledge Holinesse and the rest are not in Christ as he is Man the essentiall Of finite Graces properties of his Diety but effects only thereof infused into Christs human Nature being finite and created as the Humanity it selfe was yet they are given to Christ without limitation and measure which in the Saints are limited and given by measure 3. These Graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase by reason of the infirmity of the human nature which he assumed as it is said Luk. 2. 52. That Jesus increased in wisdome but after Christ was glorified then they shined in him in the greatest perfection SECT 6. Of infinite Graces BEsides these finite and created gifts there are others that are not finite neither can be referred to the first sort as the universall dominion over all Creatures the power of remitting of sins of judging the world adoration vivification inffnite glory c. For 1. These being particular to the Divine Nature yet by vertue of this union are even communicated to the man Christ Who is made Heire of all things Heb. 1. 2. Judge of the world Act. 17. 31. 10. 42. And whose flesh giveth life Joh. 6. 51. 2. These divine gifts are not formally or essentially in the human nature nor as the first gifts for this were to make the t●o natures equall and to confound their properties 3. It is more then a visible communicating for such as is the communion such is the union as the one is reall though not essentiall so is the other As in Iron made red hot with fire neither Simile hath the Iron lost his former qualities and yet it giveth light heat and burneth not by any essentiall Phisicall quality infused into it but by the reall union and conjunction of the fire and so the God-head shineth and worketh really in the human nature of Christ 4. The Divine Nature of Christ worketh not now by it selfe alone as before his Incarnation Sed cum ea par ●am but with it and by it exercising and shewing it selfe for the human nature of Christ quickneth and knoweth all things as omnipotent not formally and essentially by it selfe in its owne being as the God-head doth but in having the Divine Nature inseparably united unto it by vertue whereof it doth all those things even as the hot Iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces of the human nature of Christ did not appeare in their perfection all at once so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the God-head was united to his Humanity in the very first conception yet it did somewhat restraine the opperation thereof because of the worke of our redemption the Divine nature did rest in Christ that the Humane might dye 6. In that Christ is said after his Ascension to sit at his Fathers right hand it is neither in respect of his Divine nature which was never absent from thence nor yet as though his Human nature did not sit there before seeing in the very conception the Humane nature was united to the Divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the Divine nature worketh by the Humane and the Humane by vertue thereof administreth all things And yet albeit betwixt the Divine and Human nature of How these Graces were really and personally

communicated unto Christs humane nature Christ there is a communion reall and personall the Graces created and finite are really communicated to Christs humanity as his wisedome knowledge holinesse c. but the gifts which are infinite and peculiar unto God as to be omnipotent omni-present knowing all things c. are imputed only personally As the man Christ is omnipotent omni-present knowing all things but not the Manhood of Christ for our blessed Saviour saith that the Son himselfe that is in his humanity knoweth not the day and houre of his comming to Judgement Mat. 13. 32. And this is further to be considered that the Manhood communicateth not any property to the God-head of Christ really for the Divine nature receiveth nothing but giveth all but only personally ●in concreto non in abstracto As Mary is called the Mother of God-Christ not of his God-head and God suffered for us but not the God-head but the Diety of Christ communicateth to his Humanity both really and personally SECT 7. Hereticks condemned touching Christs Divine Nature HEre then are condemned all such Hereticks which erre touching the Divine and Human nature of Christ 1. As touching Christs divine Nature some utterly denying it making Christ a meere man and not to have been before he was conceived in the Virgin Mary which was the Heresie of Corinthus and Ebion contrary to Scripture which saith that the Word which was made flesh was in the beginning Joh. 1. 1. 2. Them that would have another Nature in Christ besides his Human but not of the same substance with God yet of an higher nature then any creature as Carpocates and Arius but our blessed Saviour himselfe saith I and my Father am one Joh. 20. 30. 3. Them that affirme that Christ besides his Human nature consisted of a Divine yet not begotten of the Father but makeing one Person with the Father as well as being of one substance so the Sabellians and Patro-passians whereas the Apostle saith God sent his Son made of a woman Gal. 4. 4. the Person then of the Son and not of the Father was made man for us SECT 8. Touching Christs human nature 1. IT condemneth all such as affirme that Christ was not a true man but only in outward appearance as the Manaches and The like touching his Human nature Mertionites who are confuted by Christs owne words Luk. 24. 29. Handle me and see me for a Spirit hath not flesh and bones as ye see me have with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5. 2. Those which hold that Christ had not his flesh of the Virgin Mary but brought it with him from Heaven contrary to the Apostle who saith that he was made of the seed of David according to the flesh Rom. 1. 3. 3. Those who hold that Christ had a true Human nature but in respect of his body only as Apollonaris of La●dicea who is convinced by the words of our Saviour Mat. 26. 38. My soule is heavie unto the death 4. Those who grant that Christ tooke upon him our whole Nature but not our human infirmities for the Apostle teacheth the contrary that Christ was in all things tempted in like sort as we are yet without sinne Heb. 4. 15. For infirmities are of two sorts Personall and Naturall SECT 9. Of Personall and Naturall infirmities 1. SOme are Personall as blindnesse sicknesse diseases as Leprosie c. and these Christ was not subject unto 2. There are Naturall infirmitios which doe belong to the whole Human nature as wearinesse hunger griefe and such like and these our blessed Saviour undertooke that he might in all things be like unto us Heb. 5. 2. which is also evidenced Mat. 4. 2. where it is said that after he had fasted forty dayes and forty nights he was afterwards an hungred and Mat. 26. 38. where himselfe confesseth that his soule was exceeding sorrowfull even to the death c. 5. Those that hold that Christ had a true Human Nature but after the uniting thereof with the God-head it was absorpt of his Divine Nature which only remained and this was the Heresie of Swen●feildius But we are otherwise taught in the Scriptures that Christ ascended up in a true visible Human Body and that he shall with the same returne again into the world at the last day Act. 1. 11. 6. Those who hold that the Divine Nature of Christ causeth his Humanity which by the property of its owne nature which The Luthreans error it retaineth for ever can be but in one place at once to be every where which is the opinion of the Luthreans their reason being this viz. because say they the God-head being every where maketh the Humanity for the union sake partakers of its glory To which we answer SECT 10. The Luthreans confuted 1. THat the Assertion concludeth a contradiction for how doth Christs human nature retain the naturall property thereof for ever in being but in one place at once if it be every where by vertue of the God-head 2. If by vertue of this union the human nature can doe all things which the Diety doth then the human nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communion of the properties betwixt the two Natures of Christ but such as destroyeth not the true properties of either but if the property of the Diety were communicated to the humane nature to be every where the Humanity of Christ should be altered in nature being without the true property thereof which is to be but in one place at once 4. As the reason of this Assertion is not sound so the conclusion it selfe viz. of Christs omni-presence in his Humanity is contrary to the Scriptures where the Apostle Peter saith Whom the heavens must contain untill the time that all things must be restored Act. 3. 21. This which hath been spoken I suppose is sufficient to convince all such as deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost but least some curious Naturalists should not be herewith satisfied in the unity of the Trinity and the Trinity in unity relying more upon human or carnall reason then Scripture I will therefore recite the opinions of sundry men touching the Trinity and Vnity of the three Persons in the same by which they may be made unexcusable and also shamed out of their absurd Heresies and Blasphemies and so revoke them for ever SECT 11. Severall sorts of people proving a Trinity of Persons in the God-head 1. TO which purpose some of the Rabbins doe in the name Jehovah comprehend a Trinity for Jehovah say they betokeneth a God begetting or giving essence and if there be a God begetting there must also be a God begotten and because it is impossible but that betwixt the God begetting and the God begotten there should be a coeternall and substantiall love therefore in this name is also insinuated the Holy Ghost the God of

love And hereupon some think that our blessed Saviour alludeth to this name in his prayer Luk. 17. 16. where he saith Father I have manifested thy name unto the men which thou gavest me that is say they he declared openly the Doctrine of the Trinity commanding his Disciples to baptize in the name of the Father Son and Holy Ghost Mat. 28. 19. 2. Damascen doth most excellently prove the Trinity by this demonstration Vnus Deus non sine verbo est God being but one is never without the Word but the Word he hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the ayre because the conditions of our natures is temporall But like as our word proceeding from the minde is neither the same with the minde nor yet altogether divers from it so is the Son unto the Father which is his Word being the same in substance but divers in subsistence But the Word must also have a Spirit for neither is out word without a Spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the Ayre for we are of a compound nature but the Spirit of the Word is of the same substance with the Word He also saith that it is impossible that God should be without naturall fecundity the Lord therefore must needs beget but he begetteth out of his owne substance and that from all eternity but if the Son had not been from the beginning coexistent with him of whom he was begotten we shall bring in a change of his substance for so when he was yet no Father he should afterward become a Father 3. Bernard also thus eligantly inferreth What meaneth this number without a number if there be three how can there be but a number if one where is the number but here I have what I may number and what I may not number there is one substance and three Persons 4. Philo the Jew commenting upon Ephesians 5. 8. where the Apostle speaking of the state and condition of the Ephesians before their calling saith Ye were sometimes darknesse but now are light in the Lord. God is the soveraigne Giver and next to him is the Word of God also there is two firsts the one is Gods Word and the other is God which is before the Word and the same Word is the beginning and end of his good pleasure intent and will And like as a City whereof the Plat-forme is but yet set downe in the minde of the builder hath not being elsewhere but in the minde of the builder so the world had no being elsewhere then in the Word of God which ordained all things and seperated light from darknesse both in the world and mens mindes 5. Rabbie Azariel termeth God Spirit Word and Voyce saying that the spirit bringeth forth both the word and voyce but not by speech of the tongue or by breathing after the manner of men and these three being one spirit viz. one God one Spirit rightly living Blessed be he and his Name who liveth for ever and ever Spirit Word and Voyce that is to say one Holy Ghost and two spirits of that Spirit 6. Rubbie Joseph also saith that the light of the Soule of the Messiah is the living God and the living God is the fountaine of the living waters and the Soule of the Messiah is the river or streame of life and none but the Messiah knoweth God fully He is the light of God and the light of the Gentiles and therefore he knoweth God and God is knowne by him 7. Mercurius Thresmigests saith also to this purpose I thy God saith God am light and minde and of more antiquity then nature of moysture that is issued from the shadow and this light some speech which doth proceed from the minde is the Son of God that which seeth and heareth thee i● the Word of the Lord. and the minde is God the Father these differ not one from the other As for their Vnion it is the union of life and this speech being the work-man of God the Lord of the world hath chiefe power next him and is uncreated infinite proceeding from him the Commander of all things which he made of the perfect and naturall first-bor Son of the most perfect 8. Numius a Pithagorist saith the first God is free from all worke but the second is the Commander which maketh heaven and God the worker and maker saith he is the beginner of bebetting and God the Good is the beginner of being the second is the lively expresse of the first as begetting is an image of being and that this worker being the Son is known to all men by reason of the creating of the world but as for the first Spirit which is the Father he is unknowne unto them 9. Jamblicus another of the Philosophers saith plainly that God made the world by his divine Word and the first God being before the Beer is the Father of a first God whom he begetteth and yet neverthelesse abideth still in the solenesse of his Vnity which thing farre exceedeth all ability of understanding This is the originall patterne of him that is called both Father to himselfe and is the Father of one alone a God verily good indeed 10 Aemelius the Disciple of Plato notwithstanding how great an enemy he was to Christians speaking of the second Person yeeldeth to that which John speaketh Chap. 1. 1. in these words viz. Surely saith he this is the Word which was from everlasting by whom all things which are were made as Heraclitus supposeeth and before God saith he this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning in the ordering and disposing of all things when they were confused and it is the same God by whom all things were absolutely made and in whom they be living and of whom they have their life and being which very Word cloathed it selfe with mans flesh and appeared a man so much that after he had bin put to death he took unto him his God-head againe and was very God as he had bin before ere he came down in bodily flesh and man 11. Another of Plato's imitaters speaking to the same effect saith That the beginning of St. Johns Gospel was worthy to be written every where in letters of gold 12. Suidas relateth that the Devill being asked by the King of Aegypt who he was that reigned before him and who should reign after him answered in these foure verses First God and then the Word and then the Spirit Which three be one and joyn'd in one all three Their force is endlesse get thee hence fraile weight The man of life unknown excelleth thee Thus have I brought a jury of Rabbins Fathers Philosophers yea and the Devill himself to evidence against the Athists and Anti-trenitarians of these times who were compelled to glorifie God in their speeches making as

THe Sacrament then of the Body and blood of Christ is given The Body and blood of Christ only eaten and drunk by faith taken and eaten only after a spirituall manner by the mouth of faith and it is a token of love which Christians ought to have amongst themselves and for which it is called the Lords Table 1 Cor. 10. 11. the Lords Supper 1 Cor. 11. 10. a communion of the body of Christ and they that partake thereof though they be many yet are but one bread and one body 1 Cor. 10. 16 17. Now the same faith shall save us which saved the Fathers before Christs Incarnation who did eate his body and drink his blood spiritually through faith and therefore as the Manna which came down from Heaven and the water which issued out of the Rock was the same to the Israelites as the bread and wine in the Sacrament is to us and in regard as many as did apprehend Christ in the Manna and water of the Rock are said to eate the same spirituall meat and to drink the same spirituall drink which we doe and albeit the figures are changed and altered yet faith abideth one and the same And thus the Fathers did eate Christ before the Manna and after the Manna was ceased Having shewed the manner of eating Christ in the Manna and seeing the like may be spoken of the Pascall Lambe which was not to be eaten raw Exod. 12. 9. that is carnally substantially and visibly with what face can these blockish people think to eate with their mouth and teeth the very body and bones of Christ And who may better be said to eate Christ raw then they which come not with a true and a lively faith but with such an erronious perswasion therefore as raw flesh is offensive to the stomack and such an one as eateth it may to said to eate his owne death so they that eate and drink in the Sacrament unworthily are said by the Apostle to eate and drink their owne damnation 1 Cor. 5. 7. SECT 10. By whom the Sacrament is truly eaten 3. AS none were admitted to eate of the Lambe of Consecration Exod. 29. 33. but such as were of Abrahams Family so none but those that are of Christs Family indeed and doe beleeve in him can be partakers of his body and blood for whosoever saith Christ eateth of my body and drinketh of my blood hath eternall life Joh. 6. 54. so then those men are grosly mistaken and deceived that think that the wicked and unbeleevers doe eate the very flesh and drink the very blood of Christ in the Sacrament for then it would follow upon our blessed Saviours words that they shall have eternall life Further as the Pascall Lambe was not to be eaten by uncircumcised persons or such as were strangers from the faith of Israel Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons for our Saviour would not have us give holy things to doggs or cast pearls amongst swine Mat. 7. 2. This shall seeme to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation as also that the Sacrament of the Altar giveth life Ex eperè operato by the thing done and being present at though there be never a good thought thereunto by him that is present and a receiver thereof as also that the true and naturall body of Jesus Christ is in with and under the Bread and Wine and may be eaten chewed and digested even of Turkes and Infidels as also that the same true and reall body of Jesus Christ may be devoured of Doggs Hoggs Cats Rats and so consequently these creatures receive and injoy by vertue of the same eternall life which is blasphemy in the highest degree SECT 11. Whether the corporall presence of Christ can be in more places then one at one time Obj. THe Papists verifie it may their reason is because Christs Man-hood say they is so annexed to his God-head as fire in Iron which cannot be separated and therefore must be in all places with the God-head Ans That assertion is false as may evidently appeare by The body of Christ not in two places at one time these Scriptures as Luk. 24. 6. when the woman sought Christ at the Sepulchre where the Angels told them that he was not there for he was risen but if his body had been in every place the Angel had lyed As also at the raising of Lazarus Christ saith to his Disciples I am glad for your sakes that I was not there Joh. 11. 15. and so Christ should not have spoken truly if that he had been there as he was Man Moreover Christ saith The poore you shall alwayes have with you but me you shall not have alwayes Joh 12. 8. Again it followeth not that every thing that is in God should be in every place as God is for the Scripture saith That in him we live move and have our being Act. 17. 28. and yet we are not in every place as he is God for so he is in all places but as he is man he sitteth at his Fathers right hand and if we should grant Christ to be in all places as he is Man we should take away the truth of his body for though his Man-hood be in God and God in his Man-hood yet is followeth not that it should be in all places as his Diety is for as touching his Manhood he was on earth not in heaven when he said No man ascendeth into heaven but he that descended from heaven Joh. 3. 13. And further to confirme this point Christ saith to his Disciples I ascend to my Father and yours my God and yours Joh. 20. 17. Again the being of one body in divers places or in two places at once is against nature and Scripture cannot allow of it One writing to his friend to resolve him touching that passage of Christ to the Thiefe on the Crosse where he saith This day shalt thou be with me in paradise Luk. 23. 43. whether our Saviour meant he should be with his Soule or his Body or his God-head in paradise to which question his friend returned this answer Touching Christs corporall Body that day it was in the Sepulchre and that was not in paradise although in a garden and as touching his Soule it was that day in Hel and none will say that paradise was there therefore that text saith he must needs he understood to be spoken of his God-head and therefore Christs Man-hood was neither that day in heaven or on earth but in the Sepulchre SECT 12. Of Christs preaching to the Spirits in prison Object IN that reply is confirmed that the wicked of the old world were not so condemned but that they might be redeemed from them by the descension of Christ who is said by Saint Peter to be quickned in the Spirit by the which he preached to the spirits in prison which

sins of another which cannot forgive his owne as in example If Peter had the power to have forgiven the sins of other men what need had he to have wept and ●●pented for his owne or of whom needed he to have asked pardon seeing he had all the power in his owne hands as they expound the Text Mat. 16. 19. and if so then it must consequently follow that if God would forgive sins he could not without Peters consent of whom the Pope is Successor as they also say in power and holinesse SECT 5. From whence all the glory of Popery sprung and is continued ANd from hence sprange all the glory of the Papacy threatning the Layety whom they kept in the darknesse of ignorance by with-holding from them the light of the Scriptures that if they would not give such and such gifts to the Church build such a Monastery Abbey Nunnery Cathedrall and what not which they pleased as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them they should incur his Holinesse displeasure who had power either to damne or save them by which jugling we have had all the Popish buildings erected which either are or have been in this Kingdom for if his Holinesse commanded it must be accomplished in paine of Damnation or a worse turne which God himself could not hinder if it were his Holinesse pleasure to the contrary and in this manner was the Laiety brought poore and the Clergie rich ingrossing by this means into their hands even the very fat of the Land as it is most apparant to them that observe in what places of the Kingdome those religious houses as they terme them are situated But had Peter had that power which the Pope claimeth as We need not fear the Popes curse any more then Paul did Peter his Successor doubtlesse Paul durst not have gain-sayed him as we read he did Gal. 2. 11. for feare lest he should have damned him as also by this meanes one of the Apostles should have been greater then another in power which is absolutely forbidden as I have formerly shewed it is therefore most evident that Peter had no prerogative above his fellow Disciples neither doe we read in Scripture that ever Peter pronounced Absolution to any man so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions which he requireth of his simple stupid Tenants whom I hope will now have more wit or grace then to be any longer cheated by him or inthralled in his Tyrannicall and Anti-christian Kingdome CHAP. IX Treateth of theîr superstitious meriting by good works c. SECT 1. THis opinion is also opposite to the Scriptures as the words of the Apostle sheweth Ephes 2. 8 who speaking concerning the meanes of our salvation saith absolutely That it is by grace that we are saved and not of our selves and that it is the gift of God He also sheweth that grace and workes cannot stand together Rom. 11. 6. If it be of grace it is no more of works and if of works then no more of grace and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies or unworthy of the least of them by which it plainly appeareth that be attributed no merit or worthinesse to himself but doth acknowledge all to proceed from Gods mercy which reasons are surely of power to convince any rationall man that we deserve nothing at Gods hands in regard that our best workes are imperfect and have need of grace to pardon the imperfections thereof as also that we are the Lords bounden servants and doe no more then our duty when we doe our best and even then we are unprofitable servants Luke 17. 10. God therefore crowneth our good workes but rather of his goodnesse and mercy then our deserving whose mercy is seene in his gracious promising and righteousnesse in his faithfull performing it is his mercy in calling us before we can any waies be prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace and therefore Moses telleth the Israelites Deut. 4. 27. that because the Lord loved their fathers therefore he chose their seed after them SECT 2. No preparation in a mans nature to his calling IT doth also plainly appeare that Gods love was the first motive for the choyce and calling of Abraham in regard that Terah his father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be then in Abraham or provocation as in himself to his calling neither was the beginning only of Gods favour to Abraham of grace and the increase thereof by merit for Jacob being of Abrahams faith saith that he was lesse then the least of Gods mercies or that none of Gods graces first or last were conferred upon him for his worthinesse So then where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promises of God that vouchsafeth of his fatherly goodnesse to The fore-sight of obedience is no cause of the increase of grace crowne the faithfull service of his children for otherwise if our service and obedience be weighed in it self it deserveth nothing In vain therefore I hope will the Popish Clergy plead any longer for such fopperies as to say that Abrahams faith godlinesse and obedience was acause that God bestowed upon him them great favours as the revealing of the destruction of Sodome c. when as the chief reason was in respect of his fatherly love towards him who having once made choyce of his servants doth for ever love them adding grace upon grace untill he hath accomplished their Salvation or otherwise as the Prophet saith all our righteousnesse We offend in ou● bestworks are as a menstruous rage neither did the holy men of God present their supplications for their owne righteousnesse sake Dan. 9. 8. and being unprofitable servants in our best services we are farre from meriting or deserving any thing and if we doe no more then we are bound in duty nor yet all that we have no reason to expect any reward beyond our desert and if the benefit of this life cannot be merrited much lesse the Kingdome of Heaven Again if we can merrit nothing for our own particulars how much lesse for others SECT 3. Against election by works fore-seene 1 Inst AGain that God hath not elected or made choyse of any for good workes fore-seene in them may evidently appeare by divers places of Scripture As for instance in Simeon and Levi who were two fathers in Israel the one chosen from amongst his brethren to execute the Priests Office and yet we see they were guilty of much blood so that we may perceive that God chose them not for any vertue or