Press but with this difference or dissonance Dictio Praeconis tenues cito transit in auras Scriptorum at remanent dogmata saepe diu A Preachers wordst ' empty Air turn again But Writers works oftimes doo long remain Al Men are apt to er but the modest ready to acknowledg and amend it if detected or displaied as I vow in presence of our great God freely to doo if any shal fairly shew it nor ever wil be found a Beast perversly to persevere therin I wil serv no Person Sect or Faction for fear favor or flattery but only deliver my privat personal Judgment how weak or worthless soever sincerely according to verity or verisimility This such as know my constant resolut disposition wil easily beleev but others may take it on trust til they shal hav time to try the contrary Al the Theses are too redious but ther prolixity consists more in multitud of matter then words for I could hav made the Work twise so voluminous with half the toil but doo study brevity to spare the Readers Purs and Pains The Speculations are somwhat sublime but stile facil and familiar fit for vulgar understandings Let every one take or leav and take al in good part Farewel Rustica Ruricolae Fabrique Fabrilia tractent Tangere nec Medicos dogmata sacra decet Let Clowns the Plow and Smiths their Forge attend Nor should Phisitians to things sacred bend Articuli Fidei Anglicae 39 Articles of our Faith THE Articles of Religion concluded in Convocation and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify al lest men like Lynces should seem sharp sighted to look into the Confessions of other Reformed Churches abroad and Lamiae or blind Beetles at home in being ignorant of our own Principles and Doctrins the general Catalog of which follows in order 1 Of Faith in the holy Trinity 2 Of the Word which was made Man 3 Of Christs descent into Hel. 4 Of his Resurrection 5 Of the holy Ghost 6 Of the Scriptures sufficience to salvation 7 Of the old Testament 8 Of the three Creeds 9 Of original birth-sin 10 Of free wil. 11 Of mans justification 12 Of good works 13 Of works before justification 14 Of super trrogation 15 Of Christ alone without sin 16 Of sin after Baptism 17 Of Predestination and Election 18 Of obtaining salvation only by Christ 19 Of the Church 20 Of the Churches authority 21 Of general Councils 22 Of Purgatory 23 Of ministring in the Congregation 24 Of speaking ther in an unknown toung 25 Of the Sacraments 26 Of the Ministers unworthines which hinders not their effects 27 Of Baptism 28 Of the Lords supper 29 Of the wicked who doo not eat Christs Body and Blood 30 Of both kinds 31 Of Christs Oblation finished on the Cross 32 Of Priests marriage 33 Of Excommunicat Persons how they are to be shunned 34 Of the Churches Traditions 35 Of â—omilies 36 Of Consecrating Bishops c. 37 Of the Civil Magistrat 38 Of Christians goods which are not common 39 Of a Christian mans Oath The Particulars insu Article 1. THere is but one only tru living God everlasting without body parts or passions of infinit power wisdom and goodness maker and preserver of al things both visible and invisible in unity of which Godhead ther be three Persons of one substance power and eternity the Father Son and holy-Ghost Article 2. The Son who is the Word of the Father begot of him from everlasting the very eternal God of one substance with the Father took mans Nature in the womb of the blessed virgin of hir substance so that two whol perfect Natures the Godhead and Manhood were joined in one Person never to be severed wherof one Christ consists perfect God and very Man who suffered was crucified dead and buried to reconcile his Father to us and be a sacrifice not only for Original guilt but also for al actual sins of men Article 3. As Christ died for us and was buried so 't is to be beleeved that he went down into Hel. Article 4. Christ truly rose from death and took again his body with flesh bones and al things pertaining to the perfection of Mans Nature wherwith he ascended into Heaven and ther sits til he shal return to judg al men at last day Article 5. The holy Ghost proceding from the Father and the Son is one substance majesty and glory with the Father and Son very eternal God Article 6. Holy Scripture contains al things necessary for Salvation so that whatever is not read therin nor may be proved therby is not required of any man to be beleeved as an Article of Faith or be thought needful to salvation By the name of holy Scripture we understand thos Canonical Books of the Old and New Testament whos authority the Church never doubted of and the other Books as saint Jerom saith the Church reads for exemple of life and instruction of maners but doth not apply them to stablish any Doctrin All the Books of the new Testament as commonly received we receiv and reput them Canonical See their names and number in the holy Bible Article 7. The old Testament is not contrary to the New for in both everlasting life is offred to mankind by Christ who is the only Mediator between God and Man being both God and Man Therfore they are not to be heard which fain that the old Fathers looked only for transitory promises though the Law given of God by Moses touching Ceremonies or Rites doo not bind Christians nor the civil precepts of necessity to be received in any Christian Commonwealth yet no Christian man whatever is free from obedience of the Commandements caled moral Article 8. The three Creeds Nicen Athanasius and that commonly caled the Apostles ought throughly to be received and beleeved for thes may be proved by most certain warrants of Scripture Article 9. Original sin stands not in imitating Adam as the Pelagians vainly talk but is the fault and corruption of every mans Nature that is ingendred of Adams ofspring wherby man is far gon from original Righteousnes and inclined to evil so that the flesh lusteth against the spirit and therfore in every person born into the world it deservs Gods wrath and damnationthis infection of Nature remains yea in the Regenerat wherby the lust of the flesh caled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which som expound the wisdom som the sensuality som the affection som the desire of the flesh is not subject to the Law of God and though ther is no condemnation to them that beleev and are baptized yet the Apostle confesseth that Concupiscence hath of it self the nature of Sin Article 10. The condition of man after Adam's fal is such as he cannot turn or prepare himself by his natural strength and good works to Faith for
we hav no power to doc good or pleas God without his grace preventing us that we may hav a good wil and working when we hav that wil. Article 11. We are accompted righteous before God only for the merit of our Lord and Saviour Jesus Christ by Faith not for our own works or deservings which is a most wholsom doctrin very ful of comfort Article 12. Albeit works which are fruits of Faith and follow justification cannot put away our sins and endure the severity of Gods judgement yet are they pleasing and acceptable to God in Christ and doo spring necessarily from a tru lifely Faith insomuch that by them a lifely Faith may be so evidently known as a Tree discerned by the fruit Article 13. Works doon before the Grace of Christ and justification of his Spirit are not pleasant to God for as much as they spring not from Faith in Jesus Christ nor doo they make men meet to receiv Grace or as School-writers say deserv Grace of congruity yea rather becaus they are not doon as God hath willed and commanded to be doon we doubt not but they hav the nature of sin Article 14. Voluntary works over and abov Gods Commandements caled works of supererogation cannot be taught without arrogance and impiety for by them men declare they doo not only render to God so much as they are bound to doo for themselfs but doo more for his sake then of duty is required which shal transcend to sav others wheras Christ saith plainly When yee hav doon al which is commanded say we be unprofitable servants Article 15. Christ in truth of our Nature is made like to us in al things except only sin from which he was cleerly void both in Life and Spirit he is the Lamb without spot who by sacrifice of himself once made took away the sins of the World and no sin as saint John saith was in him but we although baptised and born again yet offend in many things and if we say we hav no sin we deceiv our selfs and no truth remains in us Article 16. Not every deadly sin willingly committed after Baptism is sin against the holy Ghost and unpardonable wherfore the grant of Repentance may not be denied to such as fal into Sin after Bâ—ptism After we hav received the holy Ghost we may depart from Grace given and fal into sin and by Gods grace we may rise again and â—mend our lifes therfore they are to be condemned which say they can sin no more so long as they liv here being once justified or deny place of forgivnes to such as truly repent Article 17. Predestination to life is Gods everlasting purpos wherby before the worlds foundation he constantly decreed by his Counsil secret to us to deliver from curs and damnation thos whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting Salvation as vessels made to honor Therfore they which are induâ—d with so excellent a benefit be caled according to Gods purpos by his Spirit working in du season they through Grace obey the caling are justified freely made sons of God by Adoption like the Image of his only begotten Son Jesus Christ walk Religiously in good works and at length by Gods mercy attain everlasting felicity as the godly consideration of Predestination and Election in Christ is ful of sweet pleasant unspeakable comfort to godly persons and such as feel the working of Christs Spirit mortifying the works of the flesh and their earthly members and drawing up their minds to high Heavenly things aswel becaus it doth greatly establish and confirm their faith of eternal Salvation to be enjoied by Christ as bicaus it fervently kindles their lov toward God so for curious carnal persons lacking his Spirit to hav the Sentence of Gods Predestination continualy before their eys is a most dangerous downfal wherby the Devil thrusts them into desperation or rechlesnes of most unclean living no less perilous then despair Farthermore we must receiv Gods promises as they be generaly set forth in holy Scripture and that wil of God is to be folowed in our doings which is expresly declared to us in his word Article 18. They are also to be had accursed who presum that every man shal be saved by the Law or Sect which he professeth so that he be devour and diligent to frame his life according to that Law and Light of Nature for holy Scripture sets out unto us only the name of Jesus Christ wherby we must be saved Article 19. Christs visible Church is a congregation of faithful men in which Gods Word is purely preached and Sacraments duly administred according to Christs Ordinance in al things of necessity râ—qu sit to the same As the Church of Jâ—â—usalem Alexandria and Antioch hav erred so hath that of Rome not only in their living and matter of Ceremonies but also in many matters of Faith Article 20. The Church hath power to decree Rites or Ceremonies and authority in controversies of Faith yet is it not lawful for the Church to ordain any thing contrary to Gods Word nor may it so expound any place of Scripture that it be repugnant to another wherfore tho the Church be a witnes and Keeper of holy writ yet as it may not decree any thing against the same so ought it not to enforce any thing besid it as an Article to be beleeved for necessity of Salvation Article 21. General Councils may not be gathered without command and wil of Princes when they are gathered being but an Assembly of men and al not guided by the Spirit and Word of God they may er and som times hav erred in matters pertaining to God Wherfore things ordained by them as necessary to Salvation hav neither strength nor authority unles it may be declared that they are taken out of holy Scripture Article 22. The Romish Doctrins touching Purgatory Pardons Worshipping both Images and Reliques and Invocation of Saints is a fond thing vainly invented and grounded on no warranty of Scripture but rather repugnant to Gods word Article 23. It is not lawfull for any man to undertake the office of public Preaching or ministring the Sacraments before he be lawfully caled and sent to execut the same such we ought to judg lawfully caled and sent which be chosen or caled to this work by men that hav public authority given them in the Congregation to cal and send ministers or laborers into the Lord's Vineyard Article 24. 'T is flatly repugnant to Gods word and primitiv Churches practis to hav public Praier or Sacraments ministred in a toung not understood of the People Article 25. Sacraments ordained by Christ be not only baâ—ges or tokens of Christian mens profession but rather sure witnesses and effectual signs of Grace and Gods good will toward us by which he works invisibly in us and not only quicken but also strengthen and confirm our faith in him There be two Sacraments ordained by
or discussed not boldly decided or determined Spiritus an jugiter genitus sit five creatus Quim Deus infudit lis violenta manet Whether Mans Soul which God breath'd and created Be stil infus'd or bred 't is much debated In dubio lis est an Mens ex Traduce nata Aliter Sit cujusque Hominis sive creata magis 'T is doubt whether ech Mans Soul be generated From Parents Souls or rather by God created Particula in nobis divinae Spiritus aurae Alias Quaeriter an genitus sive creatus inest The Soul 's in us a Part by God inspired Whether begot or creat 't is inquired Nescit Homo an sua mens generetur sive creetur Secus Se tamen ostentat noscere cuncta miser Poor Man knows not if's Soul be bred or moulded Yet boasts that he hath al things els unfolded Appendix Additionalis An additional Appendix THe ensuing Theory is taken mostly from Mr. Henry Woolnots Treatis intituled The tru original of Mans Soul which is brifly extracted God hath a duple voice one speaking in Scriptures which is his written word of Grace another in the Preamble Creatures which is his wrought Word of Nature For as Natural Works are his ordinary power and miraculous extraordinary so Nature is his ordinary Voice and divine Oracles extraordinary What God spake in his Word he hath wrought in the World whos Words and Works agree for secret things belong to him but reveled to us and our Children Wher he hath no toung to speak we may not hav an ear to hear nor heart to inquire but as Creatures we must submit to our Creator and as Christians beleev wher reason cannot reach Now to the Question The Rational Soul whether produced immediatly from Thesis God or mediatly by Man is of immortal Nature yet stained with our first Parents first sin by propagation but how can we know how 't is made before it be in being sith we cannot conceiv what it is being made For though we know 't is a spiritual substance realy subsisting in a Body yet what maner of metaphysical matter 't is made of none knows No marvel then if we be ignorant of the origin which is harder to explore For 't is spiritual and such are difficiler to discern or disquire then corporals subject to sens specialy sith ours is an incomplet Spirit or part of a Creature Man being composed of a mortal Body and immortal Soul the one indued with senses to receiv al corporeal Images the other furnished with a faculty of Reason which from thos Images draws discurses and consequents wherby it gets knowledg of causes and effects wherof Sens is incapable Hence it happens that when we discurs of spiritual Natures which transcend Sens we are put out of our usual way and wander as half lost in incertainty without any exact knowledg to content the Mind Whatever excellences be in inferior Natures are much more perfectly in superiors as thos of other Animals more eminent in Man chiefly in his Soul thos of his Soul more conspicuous in Angels and al perfections of al most trascendent in God So the knowledg of inferior Natures is comprehended in superior but not contrarily Nor can any sav God who hath no superior know it self purely or properly but only by reflexion as the Ey which sees al things cannot behold it self sav in a Glass Nor can we know our own Soul but as 't is shewed in a myrrhour of the Works and as by it we know other things so by them we hav a glimps of it To omit several Opinions of Pagan Philosophers and Christian Opinions Heretics The orthodox jointly agree that Mans Soul is either immediatly created by God or mediatly generated by Man both which are bipartit In point of Creation Hilary with others hold it to be formed without the Body and then infused But the general Tenet is that 't is created and infused in the Body which runs most current So for propagation Som suppose it a corporeal substance and begot in bodily maner which is generaly exploded Others hold it spiritual so produced like light from light which was the mind of most Western Doctors but S. Austin and Eucherius stood in suspens between both inclining chiefly to Creation The case is very dubious and difficil For how can Spiritual substances beget one another If it be daily created of nothing how can it stand with Gods rest from farther creating or his setled cours of al things to multiply their Kinds 't is a silly shâ—ft to say That he rests from creating new Kinds and Compounds but not from Individuals or principal Parts for the words imply no such limitation nor any place els in Scripture so 't is spoken gratis without warrant and a bare begging of the Question or meer fiction for they grant it tru in al things els except only this their own exception which they obtrud without reason when Moses makes it general of al Gods Works A greater obstacle occurs how it can stand with original sins propagation This made the Pelagians and Anabaptists who hold Soul-creation to deny ther is any such sin sav by imitation yea divers Divines seeing the absurdities arising therhence assert Traduction This makes the cheif Patrons of Creation stagger who decline it as a curious Question sith they cannot giv sufficient satisfaction exhorting to Faith beyond Reason and forbid farther disquisition for if the Soul flow immediatly from God how is it defiled being created sinless the Body cannot doo it being drawn into sin by it Nor can this contagion com from the union sith that is Gods Work who wil not put a Soul in it self simply good and his own workmanship into an unclean Vessel purposly to make it guilty of death and damnation for anothers fault shal not the judg of the World doo right 't is a poor position that 't is created in infusing and infused in creating which is al one as to say 't is made in marring and marred in making Nor is it safe to say God so willed or decreed sith it cannot be proved and being unjust is justly disproved It stands not with his Justice that Adams sin should be imputed to us or reputed ours sav as 't is our own by sinning potentialy in him as the root nor is it ours by imputation sav only in respect to propagation but inhesion for if we were simply sinless as a new created Soul is his sin cannot justly hurt us God may punish al for Adams sin yet not soly for it sith he saith The Son shal not bear the Fathers iniquity Ezek. 18. 2â— but becaus by his sin they becam sinful or rather sinned in him they are justly punished for their own sin so propagation is the sole source of original corruption Now if we receiv the worst part only from Adam which is not the subject of sin sith not the parts but whol Person sinned How can a Man
whereof we must not glory being our duty Nor should thos poor things of Mans Wil to wish or wil labor endevor yeeld or obey be once named when Gods Grace is praised or works pleaded yet somtimes a necessity compels therto For Men under color of piety to magnifiy Gods Grace and reprov Natures Parasits becom disparagers of Free-wil and Flatterers of Grace wherby Satan seeks to subvert Gods truth and righteousnes destroying tru Piety and Religion in Men by bringing a stupid sloth on som a remorsless infidelity or impenitence on others and an invincible desperation or obduration in most which is the genuin Of-spring of that Doctrin which deprivs Mans Wil of al freedom in matters of salvation by turning the Gospels general promises into particular limitings of special Grace effectual only to a few secret ones by direct absolut Decree leaving the rest forlorn or destitut of tru Grace though caled by the same word of the Gospel Melancthon speaks herof before Arminius was ever heard of Loc commun de Praedest Let us remov from S. Paul such Stoical disputs as destroy Faith Prayer for how could Saul beleev or pray when he doubted whether the Promiss belonged to him or when the fatal Table of Destinies had prepossesled him for 't is decreed thou shalt be a Castaway If Free-wil avail nothing til I perceiv Regeneration wrought in me by the Spirit I wil be indulgent to my self-unbeleef and other vitious affections of the flesh This Manichean imagination is flat falshood and our minds are to be drawn from it and taught that Free-wil with Grace avails much Thus he who also in point of discrimination saith When Promises are universal and no contrary or contradictory Wils in God ther must needs be som caus of difference in us as why Saul was rejected and David received som disparity in thos two caused it yet stil remember that the doing som good or il action is not to be conceived to be by meer natural strength of Wil but as 't is helped by divine Grace beware lest in shunning Scilla thou fal not on Charybdis 15. Regeneration is caled by som the first Resurrection and 15 Regeneration Conversion a new Creation who assert that Man doth no more to his new Creation then he did at first nor to his Regeneration then Generation nor to his Resurrection from sin then Lazarus did in raising his dead body Hence Pemble saith that the seed of spiritual life and habits of Faith and Grace are infused like a new Soul before Men be supernaturaly illumined sith illumination goes before the act not habit of Faith and sanctifying Grace in the Soul So Mr. Tailor on S. Pauls words whoever is in Christ is a new Creature infers that Grace cannot be resisted becaus no Creature can resist his Creator in framing him Such dangerous dogmats thei grand Rabbies instil into their credulous Disciples This savours too much of Enthusiasm and in our spiritual Nativity as in the Natural are many preparatory dispositions not al by infusion nor are Arguments taken from Allegories which is too rife among Sectists authentic if extended beyond Scriptures tru sens Saint Pauls words if any Man be in Christ he is a new Creature 2 Cor. 5. 17. are not strictly to be sensed for new Creation is meant of qualities not substance els if literaly pressed a kind of Transubstantiation in Mans Conversion may be better maintained then Papists doo of Christs body in the Eucharist Chrysostom expounds it wel That new birth is not the substance but dignity of Grace for it intimats the universality of this change in qualities to be so diffused over the whol Man as one shal not know him to be the same whence 't is more bluntly caled Resurrection to shew the great mutation or variation So Saint Paul describes the old and new Man by alteration of quality Gal. 3. 9. 10. Gal. 5 6. 1 Cor. 7. 19. 't is faith working by lov which makes a new Creature and to keep Gods Commandments It respects also the necessity of this change in opposition to our first birth in Adam Except a John 3 3. Man be born again he cannot see the Kingdom of God saith Christ but by Faith we are new born to righteousnes and holines as in a secund Adam Ther is a supernatural Principle of this change or Conversion even God for he makes us not we our selfs in both creations So saith S. Paul We are his workmanship Eph. 2. 10. created in Christ Jesus to good works Ech Creation and Generation hath a proper peculiar maner for he that made us without us wil not sav us without us In the one is a change a non Ente ad Ens from a rude inanimat Chaos In the other a non Tali ad Tale in a living Rational Creature Ther God wrought immediatly here by means ther no Creature ever said Creat or renew me Lord here David cries Creat Psal 51. 10. in me a clean heart O God and renew a right spirit within me Ther it never was said to any Make thy self here God saith Make you a new heart and spirit for why wil ye dy Ther no Ezek. 18 31. Creature was ever blamed for not being or being as it is but here to keep on the old Man or not put on the new is reputed a notorious fault to them which profess Christ and the Gospel Nazianzen saith It was a sicknes in his time not to estimat In Apologeâ— good or bad men by their maners and conversation but from Faction for thos things which in such a Man pleased to day if he turned to morow another way were disliked and what was commended yesterday shal be condemned to day How wel this agrees with our age indeed with al times since Adam let the world judg and apply as they list Under Henry 8. was a Book published by the Clergy wherof An. Reg. 35. A. C. 1543. Archbishop Cranmer was chief and confirmed by Parliament stiled A necessary Erudition for a Christian wherin Freewil is declared to remain in Man after Adams fal as thes Texts testify Be not overcom of Evil Neglect not the Grace in thee Lov not the World If thou wilt enter into life keep the Commandments al which doubtless were in vain if Man had no power or faculty with help of Grace to understand the Commandments and freely obey them but it wils not any good acceptable to God unles holpen by Grace willing what is il of it self Hence som Divines define it to be a power of Reason and Wil by which Good is chosen wâ—th assistance of Grace or Evil without it Next it shews the disparity between our Protoparents Free wil to obey or disobey and their Posterities which is prone only to Evil unles illumined and made free by special Grace or supernatural working of the Holy Ghost which Gods goodnes offers to al yet they only enjoy it who by
but the chief charms are reserved for the Children to be Baptised as appeers in their Ceremonies The like are used in Mariage Visitation of the Sick extrem Unction consecrations of Churches and Church-yards to expel Phantasms Faieries and imaginary Spirits al which belong to the Kingdom of Darknes being effects of our natural ignorance Another error is from misinterpreting the words eternal Life everlasting Death and secund Death of which three in order Adam had an estate to liv for ever not by nature in himself Eternal Life or any part of his but by eating the Tree of Life which he had leav to doo so long as he obeied God but was thrust out of Paradise so soon as he sinned lest he should feed theron and liv for ever Now Christs death is a discharge of sin and restitution of Life eternal to al the faithful who beleev in him and to them only Yet the general doctrin of Divines is that every Man hath eternal life by nature of his immortal Soul so that the flaming Sword at entrance of Paradise may hinder him from tasting the Tree of Life but not from immortality which God bereaved Nor shal he need Christs sacrifice for recovery of the same sith not only the faithful or righteous but the wicked and Heathen shal enjoy eternal Life without Death much less a secund everlasting death To salv or shadow this they say by secund everlasting Death is meant a secund everlasting Life but Torments which is a figure never used sav in this very case Is not secund Death an eternal being both of Body and Quaere Soul in Hel-fire under Satan This tenet of the Souls immortality is founded on som obscure places of the new Testament which yet in a different sens of his own mint are cleer enough and unnecessary to Christian Faith For suppose when a Man dies nothing remains but his Carcas cannot God who made clay a living Creature by his word rais it again by another word Yes but not to the same life which vanished to nothing wheras the Soul being immortal persists identical Soul in Scripture stil signifies either Life or a Living Creature and Body jointly with Soul a Body alife As God saith Let the Waters produce Reptile animae viventis the creeping thing with a living Soul we translat that hath life Again God created Whales omnem animam viventem in English every living Creature but of Man God made him of dust and breathed in his face the spiracle or breath of life factus est Homo in animam viventem and Gen. 8. 21. Man was made a living Creature So God said when Noah cam out of the Arc I wil no more smite omnem animam viventem Deut 12. 23. every living Creature Eat not the Blood for 't is the Soul or Life But if Soul signified a substance immortal existing after separation from the Body it may be said of any other Animal so wel as Man Is it said of any other that God having made the Body of Quaere Earth breathed into his face spiraculum Vitae the Spirit of Life Which al interpreters expound of creating and infusing the Soul together He goes on the Souls or Lifes of the Faithful which being accidents that annihilated when the Bodies died must be new made are by Gods special Grace not of their own Nature to remain in their raised Bodies for ever after Judgment Wher 't is said in the new Testament that any shal be cast Body and Soul as if they were distinct Quaere parts into Hel-fire it imports Body and Life how can Life be cast being a bare accident That they shal be cast alife into Rev. 19 v. 20. Gehenna So 't is said The Beast and fals Prophet were both cast alife into a Lake of fire burning with Brimstone This dark doctrin of the Souls subsistence after separation opens a sluce to let in the superstitious superstructures of Purgatory and Indulgences Ghosts or Goblins and Exorcisms invocating of Saints yea Heaven and Hel too with som others For Men before Christs coming being taught from the Greecs Demonology that Mens Souls were distinct substances which after separation must subsist somwher by their own Nature the Doctors of the Church long doubted wher they resided til the general Resurrection supposing they lay under the Altars but finding that Martyrs Souls of them slain for Gods word if they hav Souls why not others Quae c. Lay under the Altar the Church of Rome for their profit Rev. 6 9. erected Purgatory Surely they doo al for profit to maintain their pomp pride power and prodigality Beza to prov Gods Kingdom began at Christs Resurrection Mat. 16. 28. and continues stil urgeth his words Verily I say to you som of them which stand here shal not tast of death til they hav seen Mat. 16. 28. Marc 9. 1. Luk. 9. 37. Gods Kingdom com with power Ergo either Gods Kingdom cam shortly after and is now in this World or els som then standing by Christ are yet alife Sol. This is a darke difficil place which provs nothing necessarily but if Gods Kingdom began at Christs Resurrection why doo we stil pray thy Kingdom com Therfore 't is not meant therof Yea after his Resurrection the Apostles asked Wilt thou now restore the Kingdom of Israel He answered 'T is not for you to know the time or season which the Father hath put in his own power but ye shal receiv power by the holy Ghosts coming on you and shal be my Witnesses in Jerusalem in al Judea and utmost part of the Earth So he told them his Kingdom was not com nor shal they foreknow when 't is to com Christ said to Peter of John If I wil that he tarry Joâ—n â—1 v. 22. til I com what is that to thee Which bred a beleef that he should not dy yet the truth of it was neither confirmed nor confuted by thos words but left as a dark saying and so must this Howbeit sith Christs transfiguration is the next Act handled by al three Evangelists haply he cals that Gods Kingdom which som ther should see being a representation or vision of his glory and Majesty as he shal com in his Kingdom which cannot be proved to begin til the day of Judgment Wher is it proved that any terren Kingdom shal commence Quaeâ—e then Then shal the Faithful rise with glorious spiritual Bodies inlifened and becom Christs Subjects in his Kingdom wher they shal not eat drink marry as they did in their natural Bodies but liv happily in their individual Persons for ever The elect then alife shal be suddenly changed and their Bodies made spiritualy immortal but Reprobats shal rise to receiv punishment yet not eternaly in their individual Persons nor can any place prov it As after the Resurrection the Elect shal be restored to Adams estate before he fel so Reprobats shal be in the
others by Grace if then he requires since Mans fal faith repentance obedience and perseverance to work out our salvation by his Grace certes he givs ability to beleev repent obey and persever by cooperating with it but doth not cross-bar it by any contrary decree which were meer mockery far from Mercy for if one ly on the ground bound hand foot 't is mockery to bid him rise or run away but mercy to loose or let him go The Case is quadratly semblable and aptly applicable Our good God is no mocker but al Mercy nor respecter of persons but receivs al that cal on him 12. God delights not in the death of a sinner but would hav al to be saved he hath spoken it who wil not beleev him so wel as beleev in him But if he hath absolutly and peremptorily decreed from which is no appeal nor repeal that Man shal sin and consequently dy he delights in his death and wil hav but a few saved Hath he made him according to his own Image purposly to make him the wrechedest of al Creatures Surely his Wil and Decree is to reward every Man according to his works Thes twelv stones thus laid like Josuas twelv stones paralel to Jos 4. 20. Israels twelv Tribes set up in Gilgal for a memorial of Jordans retroversion for a fair foundation the fabric wil be the better finished but becaus Mr. Plaifer wel versed in this point hath handled it at large in his Appâ—liâ— Evangelium the chief contents shal be sincerly abstracted or abbreviated and applied to common capacities sans ambiguity He reckons fiv dissident Opinions touching the order of 1 Opinon Predestination 1. Calvin Beza Piscator Whitaker Perkins c. hold that God eternaly Decreed to creat a set number of Men wherof he elected som to everlasting life and reprobated the rest to eternal death of his free wil pleasure only to shew his Grace Goodnes or Mercy on the one and his Justice Power or Dominion on the other To which end he Decreed sin should enter on al that he might justly punish most part for sin and to send his Son for redemption of the Elect in Mercy by free Grace This peremptory position is generaly condemned by Papists Refutation Lutherans Arminians and divers Reformed Divines as perilous and erroneus becaus it makes God the prime Author of sin rejecting Men before they were evil by an antecedent absolut Decree without respect to Adams future fal but elects som before they are considered as sinners sans respect to the ones faith or the others failing as if prescience had no place in Praedestination 2. The Synod of Dort Peter Moulin and many English 2 Opin Theologists defend That God eternaly decreed to make Man holy and good giving him perfect Free-wil but foreseing he would by Satans tentation fal into sin if he hindred it not decreed to permit it and out of this lost lapsed lump chos a certain number to salvation suffering the rest to perish in sin whom he passeth by of free pleasure but punisheth for just demerits Yet decreed to send his Son to redeem or sav the elect and his Spirit to cal or sanctify them that they may be glorified The first sort are stiled Supralapsarians having no respect to Adams fal decreed to send his Son so they grant prescience in order to preced Decree This opinion freeth Gods justice on Infants dying unbaptised which the first doth not who hav no other desert of death but original sin This Tenet is scarce veritable or warrantable which Refut to defend divine justice supposeth mankind corrupted before any Decree of election passed which seems needless becaus ther be good and bad Angels without any corruption or fal and Christ was not in the lapsed lump yet as man elected to life It also supposeth Original sin to be caus of Reprobation which is remitted to many Reprobats condemned for actual sins as Doctor Whitaker avers it likewise teacheth that Christ is sent to sav the elect only as dying for them alone who are to be caled by the Word and Spirit but Reprobats being outwardly caled who are barred from obeying are more deeply condemned for refusing it yet hav no power to embrace it which is harsh doctrin 3. Doctor Overald a late learned Bisshop coined a new 3 Opin Tenet That God decreed to creat man good but foreseeing his fal appointed his Son to dy for al and to cal men by his Word offering Salvation to al with common suffiâ—ient Grace to work Faith by the ordinary means if they be not wanting to themselves but knowing our infirmity that none would beleev by the common Grace decreed to ad a more special effectual to whom he pleased being chosen according to his purpos wherby they shal not only be able but actualy and necessarily beleev being drawn by the Father irresistibly This is plausible but scars solid for that common Grace Refut which savs none is not Gospel Grace offered to al nor deservs that name nor indeed is any such sith it never produced the effect Nor can a special superabundant Grace be it sith 't is rejected by none to whom 't is offered but tru Gospel Grace is received by som and refused or resisted by others Thes three Opinions infer a kind of despair into mens minds becaus none shal be saved by that special Grace given to a few according to Gods secret purpos which whether he intends to giv or not the general promises cannot assure to any Soul 4. The Lutherans with som Papists maintain that God decreed 4 Opin to make Man a free Creature but permit him to stand or fal and to send his Son upon foresight of his fal for redemption of al by a general conditionat Decree of Faith Repentance Perseverance with a special absolut of electing such as he knew would beleev and persever under the means but to pass by and damn the rest whom he foresaw incredulous and impenitent making Prescience or Prevision the occasion on which his Decrees proced This is faulty in som points 1. Becaus ther is no such general Refut conditionat Predestination 2. Becaus the special Decree of Election makes Men chus God first rather then God them which is preposterous 3. Becaus the Decree of Justification and Condemnation is confounded with election and Reprobation which S. Paul distinguisheth 4. Becaus it allows no more Rom. 8 19. Grace given to the Elect then Reprobats nor greater caus of gratitud Yet this opinion rightly extends the objects of Prescience not only to Adams fal but to Christ Incarnat and beleeved on in the World to the last end of al that shal persever in Faith or unbeleef This sutes with Scripture which builds Predestination on Foreknowledg simply and properly taken at large promising salvation to al beleevers which shal persever to the end Thes four opinions ech of which hath som peeces of truth giv great light to this
sin to one and punish him for it with eternal death or to ordain Men to perdition simply without looking at sin but they say he may doo the one without wrong to Justice Ergo the other So saith Doctor Twiss If God may decree Men to Hel for Adams sin derived to them by his sole constitution he may so justly doo it without any such ordination Indeed 't is al one to decree a Mans misery as to involv him in a sin which shal make him miserable but neither is just nor agreeable to the Judg of the World Is it justice to require Faith in Christ of thos to whom he hath by flat decree denied it Yet so they fain God to doo For Zanchy saith Every Man sans exception even Reprobats is bound to beleev that he is chosen in Christ to salvation or els he sins grievously as Christ saith The Spirit shal convince the World of sin becaus they beleeved not in me This they generaly hold yet absolut Reprobats John 16 9 cannot justly be bound to beleev becaus barred by divine Decree and hav no power to doo it shal any be tied to impossibilities If al be immutable more Medorum their endevor is vain and al preaching vain For 't is not Gods serious Wil they shal beleev whom he doth not furnish with necessary power but rather the contrary that they shal not beleev The Devils hav no part in Christ or the new Covenant and therfore not bound to beleev in the one nor punishable for transgressing the other no more can God justly require Faith of Reprobats or destroy them for not beleeving if they hav no more part in Christ or the Covenant then Devils which wil make the doctrin that Christ died for al Men a flatâ—ly What can be more injust then to punish Men for omitting to doo which his own Decree makes impossible for them to perform Som answer that Gods Decree is just tho it seem hard to 1 Defens Mans erring understanding This is fals and the contradictory tru that nothing is truly Answer just which human understanding purged from prejudication hath in al places and persons judged unjust becaus God by Natures light and general notions of good and evil of just and unjust imprinted in Mens hearts sufficient ability to judg in such cases If a Man bids his Son or Servant to eat and punish him for not eating yet resolvs he shal hav no meat may we not say he is unjust both in the precept and punishment Semblably 't is in God sith Virtues in Men are but the Image of his perfections being in substance the same tho infinitly differing in degrees God cals Men to be judges of his wais and Ezek. 18. 25. works judg ye hous of Israel are not my wais equal and yours unequal The high mysteries of Christs Incarnation birth by a Virgin resurrection of the Body and such like which are proper objects of Faith God never offers to Mens trial but rather derides those which presume to judg them by Reason becaus they be supernatural and Man no competent judg by natural understanding but he makes him judg in the equity of his Decrees and Wais who is able to discern what is just in divine acts Others say the Scriptures define thes Decrees to be 2 Defens Gods Wil which is the rule of righteousnes Ergo they must needs be just This Rule is much abused by the Patrons of absolut Reprobation Answer for Gods Wil is no rule of justice to himself as if things were just becaus he wils or works them but his justice is rather a rule of his Wil and Works who decrees and executs becaus they agree to that justice which dwels in the divine Nature So S. Jerom saith God commands nothing sav what is honest but doth not make things honest which are abominable implying that he doth not wil a thing and so make it good but willeth it becaus 't is antecedently good So Zanchy makes Gods justice antecedent to his wil and therfore the rule of it rather then regulated by it nor can God wil ought which is not just in it self So Gods Wil is no rule of justice to himself but to us who must square al our thoughts words and works by it as suprem rule of them Nor are thes absolut decrees of salvation and damnation any parts of his reveled Wil in Scripture which to assert is to beg the question This is al their ground to gain credit as al sects use to doo but a fals foundation unles they may sens it as they list For absolut Reprobation repugns right reason and begets absurdities which no Truths doth sith sundry truths are reveled in holy Writ abov reason but none contrary to it Faith and Reason Scripture and Nature are Gods excellent gifts which never diametraly differ tho ther is a disproportion betwen them if then absolut Reprobation be unjust it cannot be justified by Scripture Therfore to say Gods Wil is the rule of Justice and this a part of his reveled Wil both which propositions are untru is but a sly evasion and colorable collusion They say farther That God is not bound to restore Men power 3. Defens to beleev having lost it by their own fault as a Master is not tied to renew his Servants stock having misimploied it 'T is tru God is bound to none being a most free dispenser Answer of his own favors wher what and to whom he wil sith none is afore hand with him Who hath given to him first and it shal not be recompenced again Yet is he conditionaly bound both by decreing being liable to his own Ordinance or els should be mutable by promising which is a kind of debt â—ith 't is just to perform and by giving Men a Law to keep which without supernatural Grace they cannot When God commanded his Creatures to increas and multiply he gav them a generativ faculty when Christ bad the lame Man rise and walk he added ability to his lims so when the suprem Law-giver imposeth a Law he givs the people power to keep it els he becoms a hard Master as the evil Servant stiled his reaping wher he sowed not being the tru proper caus of transgressing it When God gav Adam a spiritual Law to obey he conferred such strength answerable to doo it as S. Austin saith he had a power or possibility not to fal tho not such as he could not fal To apply al If God entred into a new Covenant with Men which he needed not and required obedience of al promising eternal life to thos that observ it and everlasting death to such as disobey then no doubt he is bound to restore ability of beleeving unto al nor can justly punish the disobedient without it no more then a Magistrat having put out an Offenders eys can require him to read and put him to death for not reading so 't is injustice in God to punish such for not beleeving
entring at dore as tru Shepherds of the Flock or owners of the Family betwen conterfet Cranks and approved Ambassadors of Christ For the Gospel Ministry is a dreadful imployment to discharge it duly which requires peculiar Workmen fit for so high a Function nor is it less weighty now then of old When Ministers must contend with blunt rusticity bold barbarity Schismatical curiosity fantastical novity Heretical subtlety disguised Hypocrisy superstitious vanity Factions fury politic prophanenes and al sorts of spiritual wickednes Nothing old can pleas though never so tru nor new com amiss though never so fals a new Church way new fangled Ministry new ordered Sacraments new sensed Scriptures and what not Every one sings In nova fert animus With such proud silly scornful Sophisters who need Teachers yet dare to teach must Ministers incounter who cast off al Church Order and Government so 't is most requisit to keep such unruly Buls of Basan under Rashnes is no part of Fortitud nor confidence a character of courage nor Confusion any ingredient of Charity nor Faction a support of Faith nor disorderly walking fit fuel of holy flames Psal 122. 3. in Christians hearts For the Church is compared to a City at unity in it self and to an Army with Banners which holy allusions Cant 6. 3. argu that ther is to be exact government in al affairs but the enemies of reformed Ministry who affect subtleties more then solidities becom Ministers Rivals from whom they had thos pretended Gifts and like Balaams Beast presume to teach their Masters trampling their feeders under feet but such Sectists or Seducers make Ministers most necessary to oppose their fury repel their folly and reform novity which els like wild Bores would destroy the Lords Vineyard if thes faithful Watchmen did not prevent them Thus much in general of the whol Ministry now more neerly concerning Episcopacy which is assaulted at first entry Ob. If it be granted to be of divine Apostolic Institution at first yet it hath since declined into Antichristian Apostacy under Popish Primacy being linealy derived from it Ergo both Bishops and Ministers like links of one chain or branches of the same Tree are to be lopped off Sol. Indeed Bishops hav constantly and continualy ordeined Ministers ful 1600 yeers but Popes of Rome usurped Antichristian Supremacy in the West as they would over the whol world if they could catch it about 1050 yeers yet al sacred Ordinances used or abused by them must not be abandoned as Antichristian for then we may seek new Scriptures Creed and Sacraments with another Gospel and Messias so wel as Bishops and Ministers sith al thes hav been defiled by their depraved doctrins and superstitions Nor was the Church Catholic against which Hel-gates shal never prevail to blot out Christs name wholy ruined by Antichristian superstructures that the main fabric must be puld down and made Nehustan instead of repairing or restoring it to pristin purity For so Christ reduced divine worship to his own Hous when avarice had made it a Den of Theefs Nor did the Jews Priesthood ceas for the Priests enormities Nor the dialectic teaching part fal from Moses Chair though the Scribes and Pharisees fat therin teaching Mens traditions Nor doo the Sacraments or Evangelic Ordinances fail by any Papal alterations or additions Hence al Godly Reformers specialy in England were content to cast out al corrupt doctrins vain customs impure mixtures and superstitious vanities which Papal novity had built on the foundations of Christian Religion laid by the antient Architects al over the World reserving the Scripture Canon with al sound Doctrin holy Disciplin Sacramental seals and other duties of Praier fasting c. according to the cleer sens of Gods Word and practis of primitiv Churches yet were they not so silly or giddy to reject al which the Popish party received or retained but only refined gold from dross the pure from vile which they had from Christian Predecessors Martyrs and Confessors in that once famous Roman Church by du succession though since much degenerated No Christian in his right wits whos Conscience is guided by science and zele tempred with Charity wil or should reced from them farther then he finds them to deviat from the rule of Faith held forth by Apostolic Precepts and primitiv Precedents But in matters of extern prudential order every Church hath like liberty to use or refuse such Ceremonies as ech thinks fit In som points we may convers with them as simply Men in som imitat them as Secular or Ecclesiastic Rulers in many join with them so far forth as they hold the truths of Religion and Fundamentals of Faith But their misexpositions of Scripture with al Antichristian additionals we utterly detest disclaim and disavow For instances We celebrat the Lords supper with the same Lords Supper Elements but renounce that sens of Christs words on which they rais the new doctrin of Transubstantiation sith 't is contrary to Gods providence both in Natural and Spiritual things which change not the substance but only the relation or use from Natural to Mystical contrary to Scripture phrase in like expressions wher things related by religious Institutions are mutualy denomined without essential changes contrary to common Reason and four of fiv Senses testimony which are the proper Judges of sensible objects contrary to Christs way Sâ—ght Smel Taft Touch. or end of strengthning a Receivers Faith which is not doon by what is harder to be beleeved then the whol Gospel mystery beside for nothing is less credible then that Christ sitting at Table gav his own very visible Body to be eaten by his Disciples and al Communicants after when as he stil sits as Man at his Fathers right hand in Heaven Thes with like fancies ful of absurdities and consequential Idolatry of Bread-worship and sacrilegious detaining the Cup from Laics contrary to Christs express Drink ye al of this words and primitiv Churches practis for many ages we flatly abjure or abandon yet receiv it with the same pious veneration of purest Antiquity but doo not determin the maner of that mysterious Union endevoring for the Graces which may make us worthy partakers when we receiv that dreadful yet most desirable seal of our Faith not by eating his flesh grosly with our mouths but by receiving him spiritualy into our Souls Yet by the same Faith we realy partake his merit death body and blood to eternal life before we receiv him by the said Sacrament yea though we should never hav oportunity so to doo which yet we may not neglect sith 't is the same object received by the same Instrument to the same end but in different degree and way yet the same Saviour of the World For Baptism we retain the words and form but discard the Baptism superfluous superstitious dresses Salt Oil Spittle Insufflation which deform that duty though not destroy it nor doo rebaptise thos baptised by them Semblably
as if their cavilling were sufficient When Cyril saith That Moses Law to punish Adultery with death is out of date he comptrols his Opinion as corrupt May it not more justly be said Nomine mutato narratur fabula de se The Tale change but the Name Of them is stil the same When Theodoret testifies That Chrysostom Patriarch of Constantinople had the charge of other Churches in Asia Thracia Pontus beside his own See and Sozomen saith he deposed thirteen Bishops for Simony Cartwright cogs an answer That he had no other care over them then al Godly Ministers ought to hav over al Churches in Christendom or if he took rule over them he was a proud Prelat like the Pope yet haply he deposed thos Bishops by consent of the Presbytery not by his own authority al which bewray gross ignorance contrary to known truth When the first Nicen Synod which placed Patriarchs over Primats is urged for the antiquity and authority of both Cartwright scofs at it as no famous Council taxing divers Decrees of error specialy in points of Disciplin yet al Churches receiv them as authentic and Arrians or other Heretics may so wel cavil at the Doctrins When Antioch Council caled fifteen yeers after Decreed That inferior Bishops shal not act without their Metropolitan sav what pertains to their own Dioceses He glosseth that a Metrapolitan was only set over a chief City and the name makes no more difference then to say a Minister of London and Newington but by Dioces is meant a Parish so he stil translats the Greec word becaus it bears a Parochial and Episcopal division though generaly used for the later wher a chief Minister had som Mercat-Town with vicine Villages appendent to his Church as at Hitchin and elswher Sic parvis componere magna solebat What fine foists and brazen bolts are thes to bolster a bad caus When Athanasius avers That Denys Patriarch of Alexandria to which Jurisdiction Egypt Thebais Mariota Lybia and other Provinces pertained had the Churches of Panâ—apolis committed to his care as Epiphanius saith the same of Peter another Patriarch to whom the Archbishop of Miletus was subject Cartwright consters it of a voluntary care not authoritiv which every Minister ought to take of Churches round about him When Theodoret Bishop of Cyprus saith Heself had Government of eight hundred Churches Cartwright checks him for a vain boaster upbraiding his writing against Cyril quid ad rhombum When the Councils of Nice Antioch Carthage and Sardis declare that only Bishops hav authority to excommunicat Cartwright from Calvin the chief Coryphee declares That in so doing they fomented ambition Thus they speak Magisterialy from their Chair what they list which their partial poor blind Proselits hold for Oracles When Mr. Fox provs Archbishops to be abov Bishops and them abov Ministers Cartwright givs a dor That he writing a Story was more diligent to deliver what is doon then how wel or il doon Yea he censures al learned Men under Edward 6. that they knew only in part and being sent out in the morning dawn yer the Gospel Sun was risen high might oversee much which som not so quick eyd can better discry for what they had in acutnes of sight others enjoy by cleernes of the Suns light He prescribes two learned observations 1. That in the Nicen Synod and others within two hundred yeers after many Canons and Cautions were made touching a Metropolitan in every Province what honor or title he shal hav what limits of Jurisdiction and what place to sit in which shews that it was opposed in thos dais intimating that som Schismatic Spirits opposed the Ecclesiastic Hierarchy then as Disciplinarians did since which is no warrant so to doo 2. That among Pastors Elders and Deacons in every Church one was chosen by the rest to propone matters whether doubts to be debated censures to be decreed or elections to be determined who gathered voices and was the common mouth to moderat the whol Assembly A learned lesson to shew that Episcopal Government jumps just like Germans lips with Genevan Presbytery as if they should shake hands who shape al to their own cut as an old Dotard at Athens deemed al ships his own which cam into the Haven Howbeit they differ diversly among themselfs For Cartwright 〈◊〉 draws the Elderships origin from Moses and Aaron who assembled the Elders at Gods command which he interprets of Laics but Gallaesius of Preachers Peâ—â—itan Berâ—ram and Siniler of Civil Rulers Senators and Princes Beza brings proof out of Moses Pentateuch Chronicles and Prophets But Calvin the Founder saith The Jews Sanedrim was founded after their Captivity being then inhibited to creat a King yet the seventy being instituted by Jethros advise were a lawful Polity allowed by God to censure maners and Doctrins The titles given to Ministers in the new Testament Acts 10. 28 Acts 26. 16. Rom. 15. 16. 1 Cor. 14. 32. Phil. 1. 1. 1 Tim. 3. 2. Beza Junius and Cartwright ascribe to their Elders which Calvin applies to al Ministers Thus they run som into Egypt before the Law som to Mount Sinai in the Wildernes som elswher to seek their Eldership yet cannot find it but agree like Saâ—sons tail-tied Foxes Wher any mention is made of Elders Congregation Church Court Bishops Rulers Thrones Christs Kingdom c. Beza Junius Danaeus Cartwright and that cru imagin it to ring a peal for their Presbyterian platform suting the Scriptures to their tunes For as poor folks beget Children but know not how to keep them so Sectists breed or broch new Opinions and seek Scriptures to maintain them who as Hilary saith care not what the words mean but put their own meaning on them Lastly Listen how highly they prais themselfs and Hyperbolicaly Eudogâ—es extol their Disciplin We hav Christ and his Apostles with al the Prophets for us We striv for everlasting truth which God hath left and may not leav it the matters we meddle in are according to Gods Wil in his Word We propound his Caus faithfully and for it are persecuted We are his poor Servants painful Ministers zelous Professors feeders of his Flock Christs litle ones the foolish things of this World chosen to confound the wise of immortal seed lawful successors to thos who by Faith quenched the violence of fire unreprovable modest most worthy Watchmen We hold nothing not taught in Scripture but what old and new Writers affirm and exemples of primitiv times confirm We seek not to pleas Men or pleasure our selfs but patiently abide til the Lord bring our righteousnes to light and just dealing as the noon day We merit prais of the Law and of Gods Church seeking only to doo good our zele is parallel to that of Moses Elias the Prophets John Baptist Paul the Apostles and Christ Our side detests sin and wickednes our Ministers suffer al evil at Magistrats hands for refusing to doo evil at their commands professing to
exalted sith for their sakes al Creatures shal be renewed with them as they were cursed for Mans fal and fault Yet shal they not partake the same measure of glory but a better condition after every capacity yet what that shal be in Inanimats Plants and Beasts is curiosity to inquire sith the chief part or pitch of corruption is annillation This implies that they may be freed from bondage of corruption not simply from corruption as Regenerats are released from sins reign by utter abolition which he cals a cheif part or pitch of corruption but renovation is the Acme of perfection Now if the Text be taken literaly how can mute Creatures groan or travel in pain But say 't is meant Metaphoricaly of their Natural appetit to be freed from bondage yet how can they enjoy a like liberty of Gods Sons for whom Christ died Or grant too that no identity is intended but only an analogical proportion by exemplar resemblance yet how can they partake a redemption of the Body which having bin the Souls receptacle here shal be reunited to it for ever 'T is sown a 1 Cor. 15. 23. corruptible Body raised incorruptible sown in dishonor raised in glory sown in weaknes and riseth in power Which is evidence enough for restitution of Human Bodies but al Creatures els being compact of the common Chaos which was made of meer nothing shal probably revert to nothing this seems to sute best with Faiths analogy and Scriptures harmony which tends more to utter abolition then restitution or substitution for al at last day shal be delivered from corruptions bondage when Gods sons shal be and for their sakes tho the maner diametraly differ viz. the one by Redemption of the body the other by deletion of the whol substance So saith Saint Ambros the Creature travelling in pain hath this comfort that it shal rest from labor for ever when al shal beleev whom God knows are to beleev Howbeit if it be granted that al shal be Individualy raised yet it folows not that a finit containing World shal be restored or new created but rather al turned to infinity so wel as time to Eternity for such infinity of Creatures as hath bin since the World began In brief St. Paul intends the time when they shal be delivered not the terminus or thing into like liberty with the Saints This Question is very difficil to decide by Scripture nor is Perclose defined by any Synod nor any Article of salvific Faith Paraeus declines the decision but saith som points are plainly asserted Rom. 8. 20 21. which must be beleeved as that al Creatures are subject to vanity for mans sin that al shal be delivered from bondage 2. Pet. 12. 13. of corruption into the glorious liberty of Gods Sons or rather for and together with it that good Angels shal abide with the Saints that the Elect shal enjoy eternal glory with Christ that the created Heavens Elements and works therin shal be burnt up that a new Heaven and Earth must be expected wherin dwels righteousnes but other clauses how dumb Creatures shal partak the liberty of Gods Children whether by renovation or abolition How many sorts of Creatures shal be released Whether al a few or none How Heaven and Earth shal be dissolved by fire whether as Gold is refined or utterly annilled being of no farther use what manner of fire it shal be material or immaterial what shal be the condition use place quantity quality glory of the new Heaven and Earth if any such shal be Al which with other like Saint Austin saith t is better to leav hid in doubt then litigat about incertanties sith they may be debated with danger but left in suspens sans harm or hazard he holds that al scruples are safest satisfied by annihilation that the fire shal be material as the old world was drowned by ordinary water so saith Aquinas and most School-men but on no good grounds yet al agree it shal not work as a natural Agent but divine Instrument to consume the whol mundan Machin with al things therin as God eternaly decreed therfore it behovs al to decline the fury of it by turning from our sins and returning by repentance to God in Christ Master John Down a pious Pastor of Insto sororal Nephew to Bishop Juel had a smart bout by Pen with Doctor Hakewil his intimat friend for the worlds renovation specialy touching the tru sens of that dark precited Text but in fine approved Annihilation peruse it pondrously but I forbear to abridg it for the prolixity Surely of al three opinions about Restitution Substitution and Annillation the last brings best Cards or fairest Colors both of Scriptures Reasons and Authorities Judicio extremo post ultima secula Mundus Ignibus extinctus materialis erit At the last Judgment when Time is finished This real world with fire shal be extinguished Non renovatus erit praesens nec conditus alter Alitâ—r Cosmos cum veniet sero suprema dies This world shal not renewd be nor new formed When the last day at length shal be performed Mundus hic ut perhibent passim sacra Biblia postquam Alias Vertitur in cineres annâ—hilatus erit This world as Scriptures speak after 't is burned To ashes shal be into Nothing turned Quod fuit ex nihilo factum post secula tandem Secus In Nihilum hoc Mundi grande adigetur Opus This worlds huge work which was of nought compounded Shal into Nought at last day be confounded In cineras Mundi redigetur maxima moles Sive In Nihilum cineres mox adigentur item The worlds huge Mass in t ' ashes shal be brought Thos ashes too shal soon be turnd to Nought Inchoat hicce liber primaeva ab origine Mundi Epiphonema Cum Mundi excidio terminat istud Opus At the Worlds origin that Book inchoats With the Worlds period this work terminats Incipit a Mundo primus liber iste creato Aliud Cum Mundi exitio desinit hicce liber That first Book took rise at the Worlds creation This last takes end with the Worlds annillation Juvenci carmina de mundi conflagratione Immortale nihil mundi compage tenetur Non Orbis non Regna hominium non aurea Roma Non Mare non Tellus non ignea Sydera Coeli Nam statuit Genitor rerum irrevocabile tempus Quo totum torrens rapiet flamma ultima mundum In Mundan machin naught 's immortal found Not golden Rome not realms not the Globe round Not Sea not Earth not Stars within Heavens bound For the Worlds founder fixd time doth propound When the last fire shal the whol World confound FINIS SVPPLEMENTA SVBJVNCTA SUPPLEMENTS SUBIOYNED Supplementum de Festis A Supply about holy Dais Festa Christi sacranda Christian Fests sacred Natalis Christi Festum Christs Birth-days Fest The two debats touching Name and Thing about celebrating Essay