Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	person_n	son_n	union_n	7,947	5	9.5066	5	true

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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

know ' Gainst which two Wolves which would devoure this Land This Treatice like a cumbatant doth stand For preservation of it therefore all That doth desire to see those Meters fall Out of their Ayrie Orbs Read and comply And you are freed from all such tiranny To the Supreame power of the Nation The Commons assembled in Parliament with the Counsell of State c. Right Honourable IT is acknowledged that like Martha you are cumbred about much businesse 〈◊〉 regard of the loud clamors of the men of the world whose chiefe affections are taken up with civill affaires as in a flourishing State with the appurtenances thereunto belonging as in a free trade c. But there is an Vnum necessarium which is farr from their thoughts and I feare not very neare yours viz. the flourishing of the Kingdome or Church of Christ which ought to be your chiefe object to adorne in that the other would fall in of course as our Saviour affirmeth Mat. 6. 33. c. A chapter worthy of your most serious meditations in your now present imployments For doubtles providence doth as well extend it self● over whole Nations as over a particular Person or a Sparrow but such is the fraile condition of our Natures that we dare not trust God with our temporals the best of us are ready with Jacob to capitulate with our Maker and to indent with him viz. that if God would grant him food rayment protection c. then he would build God an house Gen. 28. 20 21 22 c. So we if God will but first build us seeled Houses make us great and eminent men in the world put us into a gallant state capacity c. O then we will promise to doe great matters for God As in a reformation of Religion which shall be Jure divino or agreeable to the will and appointment of Jesus Christ but we will doe nothing for him before unlesse with Jacob to poure a little oyle upon the stone where we intend to erect our promised Fabrick Right Honourable you have with Jacob made large promises touching a full perfect and thorow Reformation viz. to pluck up Antichrist root and branch and that without respect of persons and the Lord Christ having performed your request on his part doth now expect a performance also on your part to him as he did from Jacob but so backwards are you in matters of Divine concernment as that he is also constrained to invite you to it as he did Jacob Gen. 35. 1. Therefore in Christs stead I desire you to imitate Jacob by your free assent who immediatly upon the reminding him o● his promise did instantly as a preparative to the worke stirre up his Family to put away the strange gods which was then amongst them and to be cleane and wash their Garments as also to arise and goe with him to Be●●● where he would erect an Altar unto God who had answered him in the day of his destresse and had been with him in the way which he went Now how neare that his relation did and doth agree with your past and now condition I appeale to your selves O that you had now also hearts to doe the like to your Family of the Common-wealth whereof under God you are Keepers as also that your Houshold of the Nation would as willingly relenquish their Heresies and Schisms as the other did their Idols and eare-rings which that they may doe with more freedome of spirit I hav● by Divine assistance attempted a discovery of them to the end neither you nor they may be mistaken in them viz. Neither they in their Voluntarie delivering them unto you or you in the buriall of them I am bold also in Christs name to minde you of something further to this purpose as in relation to your duty in this present designe of Christ which I presume you are not ignorant of or if you be that you will not continue so having your understanding illuminated At the present it is visibly apparent both to you and all Professors that the Reformation in point of Religion is at a full stand which is by meanes of two distinct Parties viz. the Presbiterian and the Independant the one pulling one way and the other another by which meanes it is betwixt them even almost pulled in pieces the Presbiterian Party being such as would dwell upon a forme and the other being contrary to all forme running themselves into a Chaos of confusions their distempered spirits being utterly voyd of all order or decency so that it is as impossible for these two extreames to unite into one as Hell and Heaven I have therefore by Divine assistance attained to the discovery of the Golden Meane by which they may not only be reconciled together but also brought to practise Jure Divino according to the will and appointment of Jesus Christ in his Word which thing is the now grand designe of Christ therefore it behooves you to stirre up these two parties to comply with this revealed insuing Truth which though it be as yet despicable yet i● will prove most honourable It is confest you have by Divine providence acted very much in relation to a Reformation viz. you have passed over the Red Sea of Prelacy in which Pharaoh and his Hoast were drown'd but all that Spirituall Egypt is not destroyed many of them uncircumcised ones have marched with us into the wildernesse we are now in There be yet thousands of Cavalier Priests amongst us besides you are to know that before you can enter into the promised Land you are also to beare the Arke of God over the River Jordan viz. that of Presbitery it being also an obstacle in the way albeit not so seemeing dangerous as the other Right Honourable the Cloud doth now remove and you are by providence brought even to the brinke of that River through which you must passe or you will never enter the Holy Land take courage therefore right Worthies by considering what the Lord hath done for you and how he hath to that very purpose purged you both from the Episcopall and Presbiterian drosse which were amongst you and how he hath made you and your Government as that new Heaven and new Earth from and unto which the new Jerusalem is to descend the Lord being pleased to make this Nation the Theatre on which he will begin to act his present Designe I shall further presume to minde you that as you have so you are yet to swallow up such waters as the Dragon of Prelacie with his Presbiterian Tayle shall belch out against the Woman you being the earth appointed for that very purpose untill you have dryed up their Sea and River which you by providence have almost accomplisht but till you have thorowly drained them dry you obstruct the descending of the new Jerusalem or the Marriage of the Lambe which is immediatly to insue Therefore I beseech you to delay not time but with a Christian courage resolve to act

of Justification best known to him that hath it Object THe Scriptures commending the righteousnesse of Abraham and other Patriarks doth rather make 〈◊〉 sure and certaine of their salvation then themselves Ans No mans salvation can be better knowne unto 〈◊〉 then to himself for as the life of the body is more felt where that life is then of others which only see the body to live so faith which is the life of the Soule as the Scripture saith the just shall live by faith is better apprehended of those that have the possession of it then of such as only behold it Again in vain doth the Apostle exhort us to labour to make our calling and election sort 2 Pet. 1. 10. if it could not be accomplished Obj. The Apostle exhorteth us to work it out with feare and trembling Phil. 2. 12. Ans The Apostle in that place doth not deny but that it may be wrought out he therefore exhorteth us so to demeane our selves as that we doe not presume of any worthinesse in our selves that may deserve it and therefore he also exhorteth them that stand to take heed lest they fall 1 Cor. 10. 12. lest being secure of our election which is certaine and infallible in regard that whom God loveth he loveth unto the end We sinne presumptuously trusting to Gods election and therefore the Apostle exhorteth us to work it out with feare and trembling least we being circumvented of Satan who can transforme himself into an Angel of light to deceive us and so be prevented of that which we vainly hoped for Obj. When may a man be certain of his election or salvation Ans When he regardeth not sinne in his heart and untill When a man may be assured of his salvation then he cannot for the Prophet David speaking by experience saith that so long as he regarded sinne in his heart the Lord would not beare his prayers Psal 66. 18. so that when we feele in our selves that we are throughly dead unto sinne and to all the affections and desires of the same it is impossible that we should be certaine of our election for in this it may be said as of the Commandements that he that keepeth them all and offendeth in one that is he that keepeth them all but one is guilty of the breach of all in regard that the charge was to keep that one as well as all the rest So he that in his affections is dead to all manner of sins but one which he still desireth to retaine being his darling sinne and that either for profit or pleasure is in the same respect guilty of all it being probable that he would breake the rest upon the like termes in which state and condition a man cannot be fully assured of his salvation SECT 10. How a man is said to sinne and yet sinneth not Object SVppose that a man should finde in himself that he is dead in his affections to all manner of sinne yet this man so long as be liveth will sinne how can be then be assured of his salvation Ans I have told you that was the maine reason why the Apostles did give the exhortation to worke it out with feare and trembling yet neverthelesse though such a man sinne daily so is be not with a desire and affection but in respect of the flesh ●usting against the Spirit yet may he be assured of his salvation for the Apostle affirmeth touching his owne person being in the same predicament that it wa● not he that sinned but sinne or the corruption of his owne nature that dwelled or remained in him Rom. 7. in which Chapter he maketh an absolute distinction betwixt them who may be assured of their election and them that may not and that in respect of mens affections and desires to sinne or not to sinne where making himself the president he confesseth that in him that is in his nature there dwelleth no good thing and that to will was present with him but how to performe that which was good he found not and that the good which he would have done he did not Whereupon he maketh a second conclusion that it was not he that did it but sinne c. So that the reason of the Apostle thus excusing himself in sinning was because he had a delight in the Law of God in the inwardman And that he had no pleasure in those sins which he daily committed through the infirmity of his flesh and the temptations and allurements provoking him thereunto from Sinne is made g●eater or l●sse in respect of the delight which is taken in sinning which he desired deliverance so that albeit his so sinning he doth not doubt of his election but was assured of it as appeareth in the 25. vers by Jesus Christ who had taken away one guilt of such sins And from this argument of the Apostle we may conclude that it is not sinne that procureth damnation to any one but meerly the delight which men take in the action of sinne And therefore the Apostle describing the blessed estate of a The bl●ssed state of a regenerate man regenerate man saith that he sinneth not neither can sinne which is so spoken in regard he taketh no delight or pleasure in that sinne so committed by him and so is not imputed unto him as sinne The same Apostle also saith that there is no condemnation Rom. 8. 14 15 16 17. to such as wal● not ●f●er the flesh but after the Spirit Rom. 11. 1. And that as many as are led by the Spirit of God are the Sonnes of God and if Sonnes then Heires and Co-heires with Christ so then as many as are such may claime such a title and priviledge And contrariwise them that are not such are not to enioy such priviledges or prerogatives CHAP. XI The eleaventh Chapter treateth of their tenent of Free-will SECT 1. THe Pelagians were of opinion that they could without the grace of God doe some good worke or act by which they put a thick wall betwixt them and the fire of Gods Spirit lest they should be heated thereby and warmed with love To which opinion the Roman Catholicks consent whose assertion is Obi. That a man naturally without faith or without the speciall assistance of God can performe some Morall good workes if no temptation let Ans Both these assertions is sufficiently confuted in that one sentence of our Saviour Joh. 15. 5. Without me you can doe nothing yet to cleare the point more fully I will lay down all their arguments by which they vindicate their assertions and answer ●o each particular and to this purpose SECT 2. THey urge the words of the Prophet Isaiah Chap. 1. 19. If ye will consent and they ye shall eate the good things of the Land As also Exod. 15. 26. If thou wilt give care unto his Commandements As also Exod. 19. 5. If ye ●ill heare my voyce and keep my covenant From these and such like places they argue

of the heart and the answer of the tongue is both said to be from the Lord Prov. 16. 1. The Wise man also saith Mans goings are of the Lord how can he then direct his owne steps Jer. 10. 23. Again Who is he that saith and it commeth to passe when the Lord commandeth it not Lamen 3. 37. as also by these words of our Saviour to his Apostles Take no thought what ye shall speake for it shall be given you c. for it is not you that speak but the Spirit of the Father that speaketh in you Matth. 10. 19. It is also said Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi the sonne of Hur c. and filled him with the spirit of Wisdome and understanding and knowledge and in all manner of workmanship c. from which we are taught that the honour of every good thing ought to be given to God and if humane Arts proceed from Gods Spirit how much more hath man no activity at all in divine things but as it is wrought by grace this therefore which hath been spoken with them words of our Saviour Joh. 15. 5. Without me you can doe nothing is sufficient to overthrow all opinions of Free-will in divine things SECT 4. Why a Law was given to Adam Object VVHy did the Lord give that precept to Adam Ans For the better triall of Adams obedience it was fit that he should be prohibited to doe that which in it self was not evill that Adam abstaining from that which was good might shew his humanity to his Creator Obj. The Apostle saith that the Law is not given to the righteous man but unto the disobedient and Adam in his innocency was just and righteous and therefore he needed not a law Ans The Law in two respects is not to be given to a just man as 1. In respect of the negative precept as to abstaine from Murder Theft Adultery c. but in regard of the affirmative precept to returne them in obedience and doing of good workes and so the just man had need of a Law and so had Adam 2. A just man need not feare the punishment of the Law as Paul speaketh in another place concerning the Magistrate which i● the speaking or living Law who is not to be feared for doing good workes but evill Rom. 13. 4. and in this respect so long as Adam lived in his integrity the punishment in the Law concerned him not Obi. Why did the Lord give that precept to Adam which he knew he could not keep Ans I have answered formerly but further God gave him a Law which was possible to be kept and Adam had power to keep it if he would it was not then Gods fault that gave him Free-will but his owne that abused that gift Obi. Why did not God give him grace to abstaine from transgressing that precept Ans God could have given him such grace and to the Angels also that they should not have fallen but it was fit that God Why God did not restraine Adam from sinning should leave the Creature to their Free-will and not hinder the course of Nature which he had made and albeit that God did fore-see mans transgression yet that was no reason to with-hold the precept for then God should neither have made Angels nor men because he fore-saw that some of both should be reprobates as also God by the same reason should not have given his written Word because many Hereticks doe pervert it to their owne destruction As therefore God fore-saw mans transgression so likewise he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods fore-sight of Adams transgression he was not to forbeare to charge Adam with this Commandement in regard of the great good which he did fore-see should ensue by it CHAP. XII Treateth of originall sinne SECT 1. Obiection CHrist by vertue of his Passion hath set us in that first estate in which Adam was created by takeing away originall sinne for the Apostle saith Cor. 15. 22. That as in Adam all were dead even so in Christ all are made alive that is in every respect Ans To cleare that and other Texts of All man Kinde c●●pable of originall sin Scripture which seemeth to admit of such interpretations it is requisite first to know the state and condition which Man-kinde was involved in by reason of Adams transgression by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ and how farre and to whom it doth extend it selfe SECT 2. The people of God confessed themselves guilty of it ANd first that all Mankinde became culpable of originall sinne by the fall of Adam is most certaine witnesse David a Prophet and a man after Gods owne heart who saith that he was borne in sinne and brought forth in iniquity Psal 51. 5. from which Text as also from the testimony of the Apostles who saith that we are all by nature the children of wrath Ephes 2. 3. It is evident that all that were before Christ as also since Christ are by nature the children of wrath for if we observe the Apostle speaketh not of the time past viz. before Christs comming in the flesh and so saith we were the children of wrath but he speaketh of the time present for he saith We are all by nature the children of wrath intimating that the Passion of Christ as it was an Act viz. by the thing done did not cleanse us though under the Gospel from originall sinne or corruption of the flesh for that is only done by faith in his blood for as the Sacraments doe not confirme grace Ex opera operato by the thing done the same is in the sacrificing of himself for the sins of the world It is also confirmed by our Saviour Matth. 15. 19. where he saith Out of the heart proceedeth evill thoughts c. as also Gen. 8. 21. where it is said that the imaginations purposes and desires of the heart of man are evill and that continually or from day to day even from the day of his birth Chap. 5. Now in those places I have named we are not to think or understand them to be meant passively of the frame of the heart which was created of God for that is good because God created nothing evill but we are to understand it actually for that which the heart of man imagineth or frameth it selfe which is called the imagination or framing of the thoughts it is that The substance of th● heart nor evill but the actions●●i which is esteemed evill wherefore that place giveth no occasion to prophane persons to conceive of God as though he was the Author of evill For the heart as it is created of God is good the substance thereof is of God but the evill qualities thereof is of the corruption of our owne nature

judge the world It is also confirmed Rev. 12. 7. where Michael and his Angels are said to fight against the Dragon and his Angels and shall overcome them with Rev. 17. 14. SECT 4. Obj. VVHat course shall they take to effect it Ans The same which our Saviour hath prescribed How 〈◊〉 sh●ll be effected for that very purpose Rev. 18. 6 7. viz. by doubling to them double according to their workes c. Obj. The plagues mentioned there are Spirituall therefore the Saints are not to kill their bodies with materiall swords or to double to them double killing and persecution in that case we are to doe them good Ans That injunction of our Saviour is to reward them even Antichrist is to be rewarded with a double punishment as they have done to the Saints viz. in the same nature and quality viz. as well by the materiall as Spirituall sword their Doctrines ought to be destroyed by the sword of the Spirit proceeding out of the Lambs mouth Rev. 19. 15. which is the Word of God and their persons by the materiall Sword for we are commanded to double unto them according to their workes or actions as in them verses fore-mentioned he doth not say double unto her double according to the corruption of her Doctrine as to teach them two errours for one but according to her workes viz. according to the bloody Massacres and Persecutions which they have inflicted upon the Saints for other●ise I cannot conceive how the Saints shall fulfill the will of Christ for if it be taken in a Spirituall sence it must needs b● by inforcing them to double errors which I am confident no Christian will allow of Obj. Neither will any Christians allow of the other as to kill two for one c. Ans It is evident that the praise of the Saints consists in that Wherein the praise of the Saints consist the Lord hath avenged the blood of the Saints upon the Antichristians as in chap. 19. 2. where it is said that the Lord did not only judge the Whore but also that he did avenge the blood of his Martyred Saints so that he will not only judge them by discovering their notorious Blasphemies but will also avenge the blood of the Murderers Gen. 9. 6. for he that sheds mans blood by man shall his blood be shed so in revenge of the Spirituall wrong offered by them to the Saints viz. by their Doctrines they shall be destroyed by the sword of the Spirit c. and 2. As in relation to the wrongs and injuries they have offered to the persons of the Saints Christ hath also given a charge to requite them even with a like temporall punishment and that in a double nature which words seeme to be spoken by him as being full of wrath and indignation against them yea it is to the same effect as if he had said Goe burne and destroy two of them for every one they have kided of your fellow Saints as also to shew the full resolution which the Lord hath to destroy them and their damnable Doctrines SECT 5. Obj. IF his blood must be shed who sheedeth mans blood then the Saints ought to be used accordingly Ans The Command of Christ as I have formerly shewed you Christs command maketh the lawfull which i● it s●l●e 〈◊〉 unlawfull maketh that lawfull which otherwise in it selfe is unlawfull as instance in the Israelites robbing the Aegyptians the slaughtering of the Cananites man woman and child The Prophet Hosea taking A Strumpet to wife c. which being commanded by God was lawfull yea and was to be accomplished and that upon paine of punishment Instance in Sauls ●p●ring of Agag c. Therefore this being a Command of Christ ought also to be accomplished Obj. They ought first to be called out of Babilon as in the fourth verse before they are to be punished as in the sixt verse as also to shew them the heinousnes of their abomination that they may bee thereby the easier drawne out of her Ans To that purpose I have writ this Treatise which I am To what purpose this Treatise was written confident will perswade many of her Customers to renounce her which indeed ought to be dispersed even to Rome it selfe to the end the Pope himselfe may be put in minde of his presumptuous Blasphemies as also being acquainted with Christs present designe may be altogether found inexcusable when the Armies of the Saints shall face him in his owne Palace and destroy both him and it with all that appertaine unto them which withour doubt will shortly come to passe Let them beware of Let Rome beware 〈◊〉 Hugh Peter's Nol Crumwels Army lest Hugh Peter come to preach in Peter's Chaire if he doe Obj. Would you have all the Antichristian Clergy so destroyed that will not come out of Babilon by their relinquishing their call which originally came from him as the Prelates Pr●sbiters c. Ans We are only to punish according to the Fact but their Fact is not so great they being but Merchants at the second and third hand and therefore for them to lose the benefits of their present Trading and to Confiscate their Wares will be punishment sufficient their persons being kept under a sharpe Authority as in Chapter nineteene vers 5. The Epilogue I 'Me confident this my attempt will be Judged an act of downe-right foolery By most that read it yea I doe confesse The Method and the Stile expresse no lesse But for the Matter which I wish thereby Might cleerly be deserned I deny It wholly or in part ' gainst any he That shall oppose it yea although it be Grand Cerberus himselfe I meane the Pope Or any of his sublime Horriscope And so by consequence ' gainst any he That stands for Pope Prelates or Presbitery Or any other faction which I have Convinced in my Book how e're they rave Against me by such termes as Bedlam-wise Their madded Braines shall dictate or devise And having fram'd my speech to each degree In this our new built Arrastocracy I shall reduce them to that three-fold state Of Layicke Clergy and the Magistrate To the Magistrate And first to you the last in nomination Whose ayrie pomp remaineth yet in fashion You that have seene bright Lucifers downe-fall With his retinue House of Lords and all That hath oppos'd the work you have in hand To wit the reformation of the Land In Church and State to you I thus begin Remember first the state that you are in Next how it was attained then for what For be you well assured 't was not that You should be imitaters of their wayes Or meerly for to crowne you with their Bayes No 't was because the Lord of Hosts will bring A desolation upon every thing That stands in opposition to his Will Which in this very age he will fulfill And therefore be ye wise and circumspect Doe not confront him by the like neglect As