come Rev. 1.8 With whom is no variableness nor shadow of turning Jam. 1.17 Whatever Man is or is in Man he and it might never have been and considered in its own Nature and Essence it is still capable of Annihilation If it be Actually perpetuated and made Eternal à parte post it is indebted to the Being of Beings for this 1 Cor. 15.10 By the Grace of God I am what I am The Heterodoxy of some expressions of our Author put me upon making this a distinct Preliminary the Essence of God is incommunicable to Creatures p. 27. Though this measure to wit in every Man be not the fulness or the whole entire Essence yet it is of God in a measure of his own Spirit which is not distinct therefrom but it is one with it 1 John 5.7 and therein communicable to Men. The words of 1 Joh. 5.7 are There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one that is God Father Son and Spirit are essentially one Therefore the Eternal Spirit the third Person of the Trinity and that which is in every Man are not distinct but essentially one There 's Divinity for you 5. Preliminary It is a received Principle both in Divinity and Philosophy omne quod recipitur recipitur ad modum recipientis when one thing is said to be in another every such inexistence is to be understood that it 's according to the receptivity of the Receiver When God Christ and the Spirit are said to be in Man it is in a suitableness to the Essential Constitution of Man as a Rational Being having Understanding Will and Affections Christ and his Spirit are in Believers to exert and put forth gracious Acts and Operations upon them as their respective exigencies do require to humble them when they want humbling to give a check to their corruptions and mortifie them when there is occasion to recover them out of the snare of the evil one when entangled therein to enlighten and enliven quicken and comfort them to corroborate and strengthen them in and under all their Weaknesses Infirmities Troubles Trials and Temptations I know there are some magni nominis and whom I do really Reverence who have said much for a personal Inhabitation of the Spirit in Believers but I humbly take leave to dissent from them in this Those Texts of Scripture that speak of the Spirits being or dwelling in Believers are not to be understood of an Hypostatical or Personal Union between the Spirit and them it is purely Mystical and Spiritual What Learned Norton Orth. Evang p. 289. 290. says of the Union between Christ and Believers both negatively and positively the same I may say of the Union between the Spirit and them Negatively it is not Essential such as is the Union of the three Persons in one Essence in God nor Personal such as is the Union of the Divine and Humane Nature in one and that an Increated Person in Christ Not natural whether Essential as is the Union of the Form with the matter or by local contract that is natural touching one of another as Water is united to the Vessel or by mixture as Water is united to Honey or by the coupling together of common and special nature as the Genus is united to the Species or by cohesion as when one part of the Body cohereth with another or by Adhesion as when pitch cleaveth to our hands or by Inhesion as when an Accident inhereth in the Subject it 's not Civil as is the Union of many Persons into one Body politick Positively it 's a Spiritual Union in respect of the verity thereof it 's real not imaginary in respect of the things united it 's substantial in respect of its way and manner it 's supernatural and secret in respect of the nearness of it it 's close and intimate Some of the reasons of my dissent from those that Assert a personal Inhabitation are these If there be a personal Inhabitation of the Spirit in Believers there is also a personal Inhabitation of the Father and of the Son in them 1 Joh. 4.15 16. Gal. 2.20 John 17.23 The latter is absurd therefore also the former If the Person of the Spirit be in the Person of every Individual Believer then every Individual Believer is two Persons The latter is absurd therefore the former If the Union between the Spirit and Believers be personal then there are more Hypostatical Unions than that of the Divine and Humane Nature in Christ The Scripture knows no more 1 Tim. 3.16 Joh. 1.14 therefore there are no more Where the Person of the Spirit is there is the Father Son and Spirit for the Essence of God is inseparable from either of the Persons The Essence of Father Son and Spirit is not in Believers therefore not the Person of the Spirit If the Personal property of the Spirit which is Procession from the Father and the Son be inseparable from the Person of the Spirit then the Person of the Spirit is not in Believers The former is true therefore the latter The reason of the connexion of the Major is this The personality of the Spirit was from Eternity is at this day what it always was and will be to all Eternity what it hath ever been The Spirit did does and will invariably proceed from the Father and the Son Where the Person of the Spirit is there must be the Person of the Father and of the Son Believers were not from Eternity and now they have an actual Existence the Person of the Father nor the Person of the Son not being in them from whom the Spirit does proceed the consequence to me is clear that the Person of the Spirit is not in them The Spirit is no otherwise in Believers now than before the Incarnation of Christ I have not heard of any that plead for a Personal Inhabitation of the Spirit in Old Testament-Believers and there is no reason appears to me why this Privilege should be peculiarly appropriated to us more than to the other 'T is true that which is called The Promise of the Father Act. 1.4 and the Promise of the Spirit Joh. 16.7 8. was not to have its Accomplishment till after the Ascension of Christ but that is to be understood of the pouring out of the Spirit in a larger measure and on a far greater number than before Joel 2.28 Act. 2.17 If the Person of the Spirit is in Believers now in the Days of the Messiah either he is so in all or only in some If in all hath he been so in all Ages from the Incarnation or Ascension of Christ till now or only in some Ages Does he enter into them when first the Work of Regeneration is begun in them or afterwards Where he once comes does he never after recede If in all and at all times how comes it that he hath manifested his personal Presence to so few all this while
Fathers concerning the Flesh Rom. 9.5 John 1.14 The Word was made Flesh Verbum says Learned Jeans aut est prolativum aut substantiale the Word is either Enunciative or Substantial It is the Word in the latter not in the former sence that is made Flesh Joh. 1.1 In the beginning was the Word and the Word was God Rev. 19.13 His name is called the Word of God Rom. 1.3 Concerning Jesus Christ our Lord which was made of the seed of David according to the Flesh The Holy Ghost by a supernatural and miraculous Operation framed his Flesh in the Womb of the Virgin Mary without the seed of Man Luke 1.31 32 35. The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God Gal. 4.4 When the fulness of the time was come God sent forth his Son made of a Woman Heb. 8.2 and 9.11 and 10.5 A Body thou hast prepared for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the Creation of it and the Sanctification of it That which was made of a Woman must be a created Being Such is the humane Nature of Christ Therefore Phil. 2.7 8. He took upon him the form of a Servant and was made in the likeness of Men and being found in fashion as a Man he humbled himself and became obedient unto Death even the Death of the Cross An increated Being is impassible or incapable of suffering the humane Nature of Christ is capable of suffering and did actually suffer death therefore it 's no increated Being and why should any thing in Man exalt itself to move in a Sphere or Orb above the humane Nature of Christ It is taken into the Vnity of the second Person of the Holy Trinity and that is an Honour conferr'd upon no other Creature By vertue of this Hypostatical or Personal Union He that is God-Man is the first born of every Creature Col. 1.15 which is not so to be understood as if he had been created before all other Creatures but that the Rights and Privileges of Primogeniture did belong to him The First-born by the Law was advanced to a degree of super-eminent dignity above his Brethren he had Power and Authority over them he was Prince of the Family Psalm 89.27 see Ephes 1.21 22 23. Heb. 2.7 8. Thou crownedst him with glory and honour and didst set him over the work of thy hands thou hast put all things in subjection under his feet When once the humane Nature was assumed into the Unity of the second Person that Vnion remained firm and indissoluble when Death made a separation between his Soul and Body for a time the Union between the divine Nature and the humane continued Luke 23.43 Though the humane Nature as such is not Adorable nor to be adored yet he that is God-Man is the Object of Adoration Psalm 22.27 28 29 30. Isa 45.23 Rom. 14.10 11. Psal 45.11 Rev. 5.13 Psalm 2.10 11 12. Rom. 11.33 1 Pet. 2.6 Psalm 72.5 11. Mal. 1.11 The Humane Nature of Christ is the Organ and Instrument by and thorough which is conveighed all the Grace that Men have Ephes 4.16 Col. 1.19 Joh. 1.16 Eph. 1.23 Col. 2.19 2 If that Grace which was and is in the humane Nature of Christ be no increated Being Grace in Believers is not so The former is true therefore the latter If those Supernatural Divine Qualities wherewith the humane Nature of Christ was endowed did not commence or begin to exist till the humane Nature itself did begin to exist they were no increated but created Excellencies The former is true Therefore Isa 11.1 2 3. There shall come forth a Rod out of the Stem of Jâ—sse and a Branch shall grow out of his Roots and the Spirit of the Lord shall rest upon him the Spirit of Wisdom and Vnderstanding the Spirit of Counsel and Might As was the Rod that was to come forth out of the Stem of Jesse and the Branch that was to grow out of his Roots so was the Spirit of the Lord that was to rest upon him But so it was that the Rod that was to come forth out of the Stem of Jesse Was the Messiah considered according to his humane Nature a created Being Therefore so was also the Spirit that was to rest upon him a created Spirit That which is capable of growing must needs be a created Being such was Habitual Grace Inherent in the humane Nature of Christ Therefore Luke 2.40 46 52. he increased in Wisdom and Stature What Grace was suitable to the State of Childhood that he had to the full and afterwards what Grace was suitable to a more Adult State that also he had in such perfection as the humane nature was capable of Zech. 3.9 Behold the Stone that I have laid before Joshua upon one Stone shall be seven Eyes Behold I will engrave the graving thereof saith the Lord of Hosts The Stone is Jess Christ the chief corner Stone By Eyes is meant Knowledge Wisdom and Providence seven denotes Perfection and Sufficiency By engraving the graving thereof is signified the Beautifying and as it were polishing the humane Nature of Christ with all Gifts and Graces needful for a due discharge of the Work and Office he was called unto probably the Prophet alludes to the costly and curious Workmanship of the Stones of the Temple which did in some weak manner set forth the excellency of Christ's Gifts and Graces Col. 1.19 It pleased the Father that in him all fulness should dwell Here is says Jeans an Adjunct Grace set forth to us by its Extent and Excellency expressed in two several gradations a Fulness an Al fulness of Grace its subject in him i. e. in Christ as Man The Inhesion of this Adjunct in this Subject dwelleth to denote that it was in him after a permanent and fixed manner The cause of all this fulness dwelling in him the Decree of the Father Christ owed it not to his own or others merits but solely to the free purpose and pleasure of Heaven In this Fulness of Grace that dwells in Christ there is an All sufficiency and an Indeficiency It is sufficient for himself and for others for All his at all times and in all States and Conditions It will never fail It is a bottomless Ocean that can never be exhausted or drawn dry by thousands of Millions of Sinners or Saints in him are unemptible Treasures and an over-flowing redundancy of Spirit and Grace Orth. Er. p. 48. Norton confirms what we have said created Habitual Grace which Christ received out of measure John 3.34 was in him in its full Latitude in four respects In respect of its Subject here it is to be found in its proper Subject as Light in the Sun Grace is not only in Christ as in its proper but as in its superexceeding Subject In respect of its Nature there is in Christ all kind of
blindness of their Heart then that which is in them is meer Darkness and no Gospel Light they can know nothing of Evangelical Verities and whatever is of supernatural Revelation from any thing within themselves The former is true Luke 1.79 Ephes 4.18 Therefore also the latter If that which is in Heathens is the Devil and the Spirit of the Devil then that which is in them is not the Spirit of God for what Communion hath Light with Darkness What Concord hath Christ with Belial 2 Cor. 6.14 15. The former is true Ephes 2.2 Act. 26.18 Col. 1.13 Joh. 8.44 1 Joh. 3.8 I call this but one Argument for it is diversified only with respect to the several denominations which J. E. gives unto that which is in every Man without Restriction or Limitation I humbly leave it to those that are impartial whether this alone is not of sufficient force cogency and validity utterly to overthrow the very Foundation of John's Book and consequently whether the whole of the Superstructure is not also therewith overthrown and whether I deserved such hard words for calling not that which is in True Believers and a special Work of the sanctifying Spirit of God a great nothing but that which is nominally only and equivocally called the saving Grace of God in All Turks and Mahometans Heathens and Pagans Papists and Atheists Where Foundation and Superstructure are both naught these will not be able to bear the trial by fire 1 Cor. 3.11 12 13 14 15. But I pass from this to the disquisition of what I have seen cause chiefly to insist on which you may take in this categorical Proposition Thesis or Position The saving Grace of God in True Believers is no Increated Being That which is Grace in those that are Christians indeed is a Creature a mere Creature and an imperfect Creature For methods sake and a regular procedure herein 1. I shall set down some Preliminaries tending to a right stating of the Question or the Thing in controversie between us and to the clearing of some things ignorantly and confusedly delivered by the Author of the saving Grace of God 2. It 's needful there should be some Definition or Description given of Grace otherwise we are like Men beating the Air disputing of we do not know what 3. Having given one or two descriptive Defintions of Grace we shall by express Scripture Testimonies and Arguments from thence deduced prove the Thesis Grace in Believers is no Increated but a Created Being 4. What is said of this Theme and Subject is to be improved by us and in order thereunto I shall give you some practical Inferences from all the premisses 1. Preliminary There is no Person or positive Entitie in Heaven or Earth but what 's Created of the Lord Jehova Father Son and Spirit Sin being no positive Entitie but privative properly hath no efficient but rather a deficient Cause This is a Principle and the Foundation of all Religion therefore it 's the first Lecture read from Heaven to us by him that was the first authorized Amanuensis of the Holy Ghost in Penning some Part of the Sacred Oracles Gen. 1.1 See also Acts 17.24 God made the World and all things therein If Grace be one of those things that 's in Heaven or Earth then it is to be reckoned among the number of Created Beings but Grace is one of those things that 's in Heaven or Earth Therefore 2. Preliminary follows upon the former The word Increate signifieth that which is not created or made at all Hence the Argument runs thus If Grace be that which is not created or made at all it must be Self-existent Independent the first Being and Creator of the Universe But it 's not Self-existent Independent the first Being nor the Creator of the Universe therefore it 's no Increated Being It 's a true saying in School Divinity omne ens est vel Primum vel à primo ortum whence if Grace be Increate it must be the first Being from which every other Being derive theirs 3. Preliminary There is a passage in my Opponents Pamphlet pag. 26. which savours so much of unsoundness Heterodoxy and scandalous Ignorance in this our Goshen or Land of Light that I cannot let it pass without some Animadversion His Words are speaking of Grace in his fence It is of his divine saving nature but yet not the only entire God Eternal Jehova Doth not this imply that Grace is God though not Jehova and doth not this imply that Jehova is a divisible and compounded Being Jehova is the entire God and the English of our Authors Phrase is Grace is a piece or part of Jehova This occasions my third Preliminary as an Antithesis hereunto Deus est ens simplicissimum God is an uncompounded and indivisible Being and this is one thing that doth distinguish him from all created Beings Simplicity says Nort. Orthod Evang. is God one mere and perfect Act without all composition his name is I AM Exod. 3.14 that is mere essence wherein is nothing past nor to come from what is there more largely treated of I contract this Argument If God does admit of composition it is either a composition of Parts which are bounded by quantity or of Matter and Form or of General and Special Nature or of a Subject and Accident or of an Act and Possibility or of a Person and Nature or of Being and Individuation But God doth not admit of any of these Compositions therefore of none at all the enumeration is full and complete else the defect must be shewed 4. Preliminary The Divine Essence is incommunicable to Creatures When some of the Attributes and Perfections of God are said to be communicable unto Men all such Predications are Analogical and Equivocal Deus creaturae nihil habent commune praeter nomen Any resemblance that Man hath unto God is very low mean dark and shadowy notwithstanding of any likeness between God and Man The disproportion and distance between them is still as great as between Infinite and Finite Perfect and Imperfect Perfection and Imperfection that which is Eternal and that which is of Yesterday as between that which is the Supreme Being and that which is only subordinate as between that which is Independent and Dependent as between him that is Essentially All and that which is Originally nothing Whatever it is that Man is or whatever it is that is in Man compared with God it is imperfection it self and as nothing Isai 40.17 All Nations before him are as nothing and they are counted to him less than nothing and vanity The Essence of God says Nort. Orthod Evang. p. is that one pure Act of God by which he is God Deus est necesse esse God could never have been any other than what he is God cannot hereafter cease to be any other than what he now is and ever was This is the Signification of Jehova He that was He that is He that is to
called Weak It is sown in weakness for the Vngodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat conditionem hominum 〈◊〉 modo malocum sed usque adeo in malitia sua perditorum ut nuâ—la illis vis supersit quà salutem reâ—â—â—erare pâ—ssint Christ died for us not only when we were Sinners but when we had gone so far in Sin and Wickedness that we could do nothing towards the Salvation of our own Souls Ausim vertere Cum essemus mortui for so the Seventy do often in the Old Testament take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Sence Psal 9.3 Dan. 11.19 33 41. cum pro peccatis Justitia Deâ—satisfacere nosmet abâ—ra Dei morâ—e vindicare non poteramus proinde vâ—â—dice alâ—o servatore egebamus when we were in no capacity to satisfie Divine Justice for our Sins or to grapple with the Wrath and Anger of God or with Deash when our Circumstances were such that we must eternally perish if some other had not interposed and step'd in to act in the capacity of a Redeemer for us Rom. 5.8 God commendeth his Love towards us in that while we were yet Sinners Christ died for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while we were peccatores i. e. nondum Reconetliati sed in statu peccati peccata peccatis addentes peccatis dediti in quibus regnat peccatum in peccaâ—â—s mortui ut vox peccatores accipitur Luc. 7.34 Joh. 9.31 1 Joh. 1.9 and 3.8 Christ died for us when we were unreconciled to God in a State of Sin adding Sin to Sin when we had given up our selves to work Wickedness with greediness and delight when we were in Sins and Trespasses VI. This is not the whole of lapsed Man's Misery that Nature is deeply depraved in him and that he is helpless hopeless irremediless as to any thing that himself or Creatures can do for him but that he hath no due Sense of his Sin or Misery he thinks that it is better with him than it is he does not with a due Seriousness seek unto God for Relief he does not so much as enquire the way to Heaven and eternal Happiness Isa 65.1 I am sought of them that asked not for me I am found of them that sought me not Hâ—s 2.23 Râ—m 9.25 26. Whatever God does for any all is only of his Free Love and Rich Grace Deut. 7.6 7 8. Eph. 1.3 4 5 6 7. and 2.4 5 6 7 8. 2 Tim. 1.9 10. Tit. 3.3 4 5 6. VII Take Man now in his lapsed Estate and put him into some part of the World where nothing is known or heard of Salvation for Sinners by the Son of God and there is nothing in him that does or can tell him of this or any such thing When Peter made that short but substantial Confession Thou are Christ the Son of the living God Jesus said unto him Blessed art thou For Flesh and Blood hath not revealed it unto thee but my Father which is in Heaven Matth. 16.13 14 15 16. Christ points at his Humane Nature Son of God at his Divine Nature He is God as well as Man and equal with the Father Joh. 19 6 Thou art points at the Unity of his Person the Divine and Humane Nature united in him were but one Person Christ being no proper but an Appellative Noun points at his Office Thou art he who art the Anâ—inted called and qualified with Gifts and Graces for the Work and Office of a Mediator Thou art a King Priest and Prophet and I do accept of thee as such to be my King Priest and Prophet If ever my Heart is subdued to thy self thou must do that for me as my King If ever my Person or Performances have Acceptance with God it must be by that Sacrifice which the great High-Priest once offered for aâ—l If ever I have any saving Knowledge of Supernatural Truths it must be by this Prophet I receive him as my King in this respect that what Laws and Ordinances he hath enjoined me to observe I do freely and readily subject my self thereunto and do come unto himself for Power whereby I may be enabled so to do And I make use of him as my Prophet to teach me what are his Ordinances and what is that Obedience which he expects and requires I receive him as my King and therefore I little value any opposition I may meet with from Men or Devils on the account of my being a Follower of Christ for I expect Protection Safeguard and Defence from him against them and the worst they can do As often as I make Addresses to God it 's only in the name of Christ as my Priest and whatever he hath purchased for me by his death I look to be put in Possession thereof by his Intercession and I make use of him as my Prophet still more and more to instruct me what are the Benefits which redound to me by his Death and Intercession and every thing else that is needful for me to know and believe in order to the eternal Salvation of my Soul and all this by his Word by his Ordinances and by his Spirit accompanying his Word and Ordinances All this and much more is in this short Creed Thou art Christ the Son of the living God Blessed art thou Flesh and Blood hath not revealed it unto thee but my Father which is in Heaven i. e. The Contents of this Creed no Man hath dictated to thee neither are they the Product of what is in thy self These are Principles which the Light of Nature teach not they are originally of a Heavenly Extract they come from above from the Father of Lights and the Father of Spirits thou couldest never have known these things concerning the Natures Person and Offices of Christ thou couldest never have known him to be the Messiah and Saviour of Sinners if thou hadst not been told it from without Object We do not say That the Knowledge of Supernatural Truths is attainable by the Light of Nature but Christ being now come into the World he hath given a Measure of his Spirit to all and if they would but hearken thereunto it would teach them all things Answ Notwithstanding of Christs being come into the World there are none that do actually participate of his Spirit or Spiritual Benefits by him but by the Gospel preach'd to them by such as are called commission'd and authorized thereunto Rom. 10.13 14 15 16 17. Whosoever shall call upon the Name of the Lord shall be saved How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent So then Faith cometh by hearing and hearing by the Word of God God doth not ordinarily Work Faith or any other Grace in them that are adult but by the preaching of the Gospel 2 Cor. 5.19 20. 1 Cor. 1.21 22 23. After
Perrot I must let J. E. know that I am not ignorant of what Francis Bug hath written against Fox and his Party as also what Rogers of Bristol and the Spirit of the Hat have said against him and his Faction and the Divisions among them in Pensilvania and New-Jersie at this day do call aloud for Humiliation rather than the Exaltation of this Principle which hath so demonstratively proved it self a Great Nothing Both Parties are high Pretenders that they are acted by and speak from the Spirit of the Lord within them And the whole Vniverse besides themselves see this to be a Spirit of Delusion and not the Spirit of God for he differs not from himself He says not Yea in one and Nay in another When I have given an Epitome of some of the most memorable Matters of Fact relating to this Principle and what strange Practices it hath led many Persons into partly from the Writings of profest Quakers and partly from such Authentick Testimonies as are of good Credit and Authority may be he may say that if that within him told him it was an Impulse from the Spirit of God that put him upon writing against me it hath deceived him it hath trepanned him into that which hath been more trouble to him than he thought It hath in fine brought Shame and Confusion of Face upon him and I wish this may be the ultimate effect of All that for the future he may be fixedly resolved never any more to hearken to such Foolish Counsels to say no worse Solomon's Instruction is rather to be minded Prov. 17.14 The beginning of Strife is as when one letteth out Water therefore leave off Contention before it be meddled with Avoid the Occasions and prevent the beginnings of Cotention Eccles 10.12 The Words of a wise Man's mouth are gracious but the lips of a Fool will swaâ—â—ow up himself The beginning of the Words of his mouth is Foolishness and the end of his Taâ—k is mischievous Madness The more he talks the more does his Folly appear He proceeds from Evil to worse and adds Wilfulness to his Weakness Prov. 25.8 Go not forth hastily to strive lest thou know not what to do in the end thereof when thy Neighbour hath put thee to shame FINIS BOOKS Printed for and Sold by Thomas Cockerill at the Three Legs in the Poultrey near Stocks-Market FOLIO HIstorical Collections the 3d Part in 2 Volumes Never before Printed containing the Principal Matters which hapned from the meeting of the Parliament November the 3d. 1640. to the end of the year 1644. wherein is a particular Account of the Rise and progress of the Civil War to that Period Impartially related Setting forth only Matter of Fact in Order of Time without Observation or Reslection By John Rushworth CHARNOCK's Works in 2 Vol. A Scheme of the Sins and Duties of the Members of particular Churches by the late Reverend Mr. John Flavel in a sheet of Paper Life Reign and Tryal of Mary Queen of Scots stitched QVARTO Speculum Theologiae in Christo Or A view of some Divine Truths by Edward Polhill of Burwash in Sussex Esq A Demonstration of the first Applications of the Apocalypse together with the consent of the Ancients concerning the fourth Beast in the 7th of Daniel and the Beast in the Revelation by Drue Cressener D. D. The Morning Exercise at Cripplegate or several Cases of Conscience practically Resolved by sundry Ministers A Supplement to the Morning Exercise or several more Cases of Conscience prasctically resolved by sundry Ministers A seasonable Discourse wherein is examined what is lawful during the Confusions and Revolutions of Government Stitched Geography rectified Or a Description of the World in all its Kingdoms Provinces Countries Islands Cities Towns Seas Rivers Bayes Capes Names Inhabitants Situations Histories Customs Commodities Government Illustrated with about 80 Maps Third Edition by Robert Morden OCTAVO Instructions about Heart Work what is to be done on God's part and ours for the cure and keeping of the Heart c. by that Eminent Gospel Minister Mr. Richard Alleyn With a Preface by Dr. Annesley The 2d Edition The Evidence of Things not seen Or divers Spiritual and Philosophical Discourses concerning the State of Holy Men after Death By that eminently Learned Divine Moses Amyraldus Translated out of the French Tongue by a Minister of the Church of England Poems on several Occasions with a Pastoral To which is added A Discourse of Life by John Tutelin A Succinct and Seasonable Discourse of the Occasions Causes Natures Rise Growth and Remedies of Mental Errors To which is added 1 An Answer to Mr. Cary against Infant Baptism 2. An Answer to some Antinomian Errors 3 A Sermon about Union by John Flavel Mr. John Flavel's Remains being two Sermons The one preached at Dartmouth in Devon on the day of the Coronation of their Majesties The latter intended to be preached it a Meeting of the united Ministers of several Counties With some account of his Life