then the Sun are shadowed with death Thos Ears inured to heavenly Harmony are filled with scofs and scorns Thos Lips that spake as never Man did are wet with Gal and Vineger Thos hands which swaied Heavens Scepter cary the Reed of reproch and are fastned to the Tree Thos Feet to which al powers of Hel were a Foot-stool are nailed to the Foot-stool of the Cross That whol Body conceived by the holy Ghost is scourged wounded mangled yet al this but the outside of his sufferings but the innner part or Soul of his pains is so far beyond thos sensitiv torments as the Soul surpasseth the Body or Gods wrath Mans malice What the infinit sins of innumerable Men committed against an infinit Majesty deserved in infinit durance al this he in a short space of his Passion suffred or susteined which made him cry My God my God why doost thou forsake me he was affrighted with terrors perplexed with griefs distraught with both It was not so much for millions of Men to despair as for him to fear yet never was any so afraid of Hel as he of his Fathers wrath for our sins and in our steads Thus his Incarnation Nativity Birth place Life Death Burial Resurrection Ascention sitting at Gods right hand with many mo circumstanees of Judas treason and reward the Jews rejecting him and crucifying among Theefs were al divinely foretold of the Messias to com and directly fulfilled in or by Christ to whom only they fitly and fully agree For he is the Womans Seed which should break the Serpents head and in whom al Nations of the Earth shal be blessed The other testimonies touching the time and truth of Messias coming that he shal be of Davids linage born of a pure Virgin perfect God and Man yea a Spiritual eternal King no Temporal or Terrestrial make up a cloud of witnesses to convince the Jews that Jesus Christ is the only tru forepromised Messiah to whom be rendred al Glory Honor Prais and Power for ever Al which might be infinitly inlarged but for brevity omitted Supplementum Pietatis In the Practise of Piety THe Souls Soliquy at end of the Practis of Piety in contemplation Conclusion of Christs Passion shal shape a Catastrophe to thes divine Meditations What hast thou doon sweet Saviour to be betraied by Judas sold to the Jews and led bound as a Lamb to the slaughter What evil didst thou commit to be openly arraigned falsly accused and unjustly condemned what was thy offens or whom didst thou ever wrong to be so pitifully scourged with whips crowned with thorns scoffed with flouts buffeted with fists and beaten with stafs Lord what didst thou deserv to hav thy face spit on thy hands and feet nailed thy self lifted up on a cursed Tree to be crucified with Theefs to drink Gal and Vineger yea to hav thy innocent heart pierced with a spear and pretious blood spilt before thy blessed Mothers eys sweet Saviour how much wast thou afflicted to endure al this when I am so affrighted or amazed but to think of it which made thee cry as if God had forsaken thee being al for Mans sake forsaken of God I inquire for thy offens but can finde none no not any guile in thy mouth thy Enemies are chalenged and none dare rebuke thee of sin the Officers sent to apprehend thee testify That never Man spak like thee thy suborned Accusers agree not in their witnes the Judg publicly cleered thy Innocence his wife warned him by a dream that thou was 't a just Man and he should doo no injustice to thee the Centurion confessed thee of a truth to be the Son of God the Theef hanging with thee justified thee to hav doon nothing amiss What then Lord is the caus of thy cruel ignominy passion and death 'T is I am the caus of thy sorows my sins of thy shame my iniquities of al thy sufferings I committed the fault and thou art plagued I guilty and thou punished I deserved death and thou crucified O the depth of Gods lov and unmeasurable measure of his Mercy the wicked transgressed and the just apprehended the guilty escaped and Innocent arraigned the Malefactor acquited and Harmless condemned the Servant did the sin and Master bore the stroke I committed the crime and thou hangedst on the Cross O Son of God who can condignly express thy lov commend thy pity or extol thy prais I was proud and thou humbled I obstinat and thou obedient I ate the forbidden fruit and thou hangedst on the cursed Tree I plaid the Glutton and thou fastedst I tasted the sweetnes of the Garden and thou drankest the biternes of Gal fond Eve smiled when I laughed but blessed Mary wept when thy heart bled and died Now gracious Lord sith thou hast indured al this for my sake what shal I retribut for al thy benefits I ow already for my Creation more then I am able to pay being bound with al my powers to lov and adore thee If I ow my whol self for creating me of nothing what shal I render for giving thy self to redeem me at so deer a ransom when I was wors then nothing Surely Lord if I cannot pay such thanks as I ow for who can pay thee who givest thy Graces without respect of merit or regard of measure 't is the abundance of thy Blessings which make me a Bankrupt being so far unable to pay the principal as I cannot satisfy any part of the interest For Lord thou knowest since the loss of thy Image by our first Parents fal that I cannot lov thee with al my might and mind as I should therfore as thou first didst cast thy lov on me being a Child of wrath and lump of the lost World so now I beseech thee shed abroad thy Grace through al my faculties and affections that though I can never pay such merit of lov as thou meritest yet I may repay in such maner as thou deignest to accept in Mercy that in truth of heart I may lov my neighbour for thy sake and thee abov al for thâ—ne own sake Let nothing be pleasant to me which doth not pleas thee suffer me not to be a cast away whom thy pretious blood hath bought Let me never forget the ineffable benefit of my redemption whitout which it had bin better never to be then to hav any being Sith then thou hast vouchsafed thy holy Spirits assistance suffer me Heavenly Father who art Father of Spirits by thy Sons mediation to speak a few words in the ears of my Lord. If thou despisest me for my iniquities as I deserv yet shew Mercy for thy Sons merits who suffered so much for me Behold the mysterie of his Incarnation and remit the misery of my transgression so oft as his wounds appeer in thy sight let my sins be hid from thy presence so oft as the rednes of his blood glisters in thy eys let my sin be blotted out of thy Book The lust of my
the whol and every part to make a perfect Woman so caled becaus taken totaly out of Man sans mention of any Soul infusion It appears not that the Soul therein died nor can her Soul be caled part of his more then her body though both extracted from him nor can two be confused but the same transfused in al and every part as the Souls Nature is whol in the whol and whol in every part of the body Of Christ S. Luke speaks God sent the Angel Gabriel to a Virgin espoused to Joseph who said Hail Mary lo thou shalt Luke 1. 26. to the 36. bear a Son and cal his name Jesus Then said she How shal this be sith I know not a man He answered The Holy Ghost shall com upon thee and power of the most high overshadow thee therefore that holy thing to be born of thee shal be caled the Son of God So the manner of his conception was metaphisical or miraculous without male-seed ineffably and incomprehensibly by the Holy Ghost yet was he according to his whol humanity conceived formed fostered in the womb nine Solar moneths or 39 weeks the usual time or term of womens gravidation as other Embryons being like to us in al things save sin only from which he was priviledged becaus the Vessel divinely purified So that if other Souls be created his was if generated his was likewise The debate then concerns al mankind and every individual Soul which is a perplexed knot to unty and intricat Maze to tread aright This blindness bewrais our innat ignorance who scars know what a Soul is whence it proceeds or how 't is produced Nosce teipsum being the hardest lesson to learn which none ever wel attained Ignorant Homines quae sit Natura Animai Lucretius Nata sit an contra Nascentibus insinuetur An simul intereat nobiscum morte direâ—pta An tenebras Erebi visat vastasque lacunas An Pecudes alias divinitus ingrediatur What the Souls nature is men know not wel Nor whether bred or in Babes infus'd can tel Whether by death with us it quit doth quel Or els goes to the dark deep Cels of Hel Or by Gods power in other Creatures dwel God knows himself and â—hen al things intuitivly in himself but man other things betteâ— then hiâ—self yet how can one take measure of any thing saith Pliny that is ignorant of himself To pass by al abstrus virtues of Vegetals arcane miracles of Minerals admirable properties of precious Stones and view their outer surface or color only Who can tel why Grass is green a Ruby red or Pearl pale But what strange strife hath been about the principles of our Nature and production of both Parts For the corporeal how doe Phisitians and Philosophers jar or jangle about the seed whence it should proced Archelaus asserts it a milky slime or mud drawn from the earth A cold muddy conceipt Pythagoras the scum or froth of our best blood A frothy fancy Alcmaeon part of the Brain A brainless buz Plato a distilling marrow of the back bone Democritus a substance extracted from al members Zeno Mans spirit and spoil of his Soul Epicurus a fragment both of Body and Soul Hippocrates a portion of radical moisture Aristotle an excrement of the last concoction in the solid parts Others blood refined by heat of the Genitals Al which are lame not expressing the efficient matter or form For seed materially consists both of Blood and Spirit concocted into a white frothy humor by the Testicles which Females hav latent tho not prominent for the use of procreation and from them not of brain back bone or other part soly derived But whether females send or spend any operativ geniture is much controverted The Perepatetics deny it But Galenists contest that no conception can be without concurrence of both Parents seed which is indubitably the truest Opinion The spiritual part affords much more matter or fuel of altercation about the Soul 1. What it is Aristole refels divers Tenets but his own description halts at last 't is easy to say what 't is not not what ' t is It is no temper of elements nor blood nor energy of life nor Galens Crasis but in general an essential quickning form which givs Plants a life vegetant Beasts a sentient comprising the Former and Men an intelligent including both as a Pentagon contains a Tetragon and that a Trigon For Souls being Forms and thos relativs not subsisting alone but as parts of compounds are hatdly defined or disquired 2. What manner of substance it is whether corporal or incorporeal for God only is simply immaterial and al things els in som sort corporal tho not visible as neither is pure Air. Hence divers Divines aver Angels to be corporeal becaus finit and limited to place being bounded as it were with a superfiâ—ies that they cannot be ubiquitants every wher or elswher at once Much more then Mens Souls which liv in Bodies The Schools say a Body is in place circumscriptivly a Spirit definitivly be it so but is not definit so to be here as not to be elswhere Doo not Spirits ascend descend and change place Is not their motion made in time tho very swift Are not thes acts proper passions of a Body though impalpable invisible imperceptible God then is a Spirit in creat purely immaterial Angels creat comparatly material and so are Souls separat much more thos in Bodies But what maner of substance whether aereal etherial or subtler sublimer essence none save the Father of Spirits can define or determin 3. How it attains or acquires knowledg Whether by remembrance of what it knew before as Plato affirms supposing a precreation which is improbable Or by the senses service as Aristotle asserts which is ignoble Or by her own inbred seeds of understanding which is most honourable the senses conduce much to manure the mind and improv science but our Soul of it self apprehendeth judgeth retaineth reasoneth resolveth without instruction though better or wors according to the various temper or symetry of the brain hir chief organ For 't is absurd that so divine an essence should rely on vile deceitful sens which only comprehends accidents color sound savor odor not the forms or nature of things much less Natures secrets or universal insensible objects Nay if science com from sense then such as hav sharpest sight hearing c. should be wisest or wittiest which oft befals contrary and men born deaf dumb or blind are of acutest entelechy therfore that principle of Peripatum Nothing is in the intellect which was not first under sens can scars stand sound for though it be furthered by sens yet it depends not thereon sith the senses are subordinat and know nothing without it 4. How many Souls cohabit in one body whether three or but one Som say three whereof the Vegetativ and Sensitiv dy with the body but intellectiv livs eternaly The most orthodox allow only one
worth In Arts Wit and Learning to set it forth No one Mans Ey tho sharp and sound al doth see Many known things you know yet retractant be Postscripta subjuncta Postscripts subnected MAn's Soul at first Creation on the sixth day was infused 1 Thesis or breathed into Adam by God a Living Rational Intellectual Spirit distinct from the Body Invisible Immaterial Immortal having a power dower or faculty by his general blessing of Increas and multiply to beget a substance like Light from Light endued with the same qualities of intellect Rationality and Immortality as al other Creaturs doo in their several kinds God can doo no wrong nor ly nor sin being contrary to 2 Thesis his Nature who is Essentialy and Abstractly Justice Verity and Goodnes it self Al that he doth is just but to say 't is al just becaus he doth it is a pure error for Justice is a cardinal Moral virtu the same to God and Man by Nature nor can God make an unjust act just becaus he doth it A Pope in Consistory having denounced Fiatur which a Cardinal whispered was fals Latin broke forth furiously into thes words in contemptum omnium Grammaticorum Fiatur 'T is not so with God who wil not make an unjust thing just nor untruth truth but if he should Reprobat Men of meer free pleasure by absolut irrespectiv Decree to shew his power Soveraignty or Dominion over al his Creatures it were a flat unjust act which al the water in Thamis cannot wash whit becaus he did it but to make Man a free Creature able to stand or fal and foreseing in his simple intelligence who wil embrace the means ordained by him for salvation and who refuse or resist his Grace to elect the one and reject or Reprobat the other is tru Justice mixd with Mercy which is al that God doth in his Decrees of Election and Reprobation Before Kings converted to Christianity the Apostles held 3 Thesis al Ecclesiastic power in their hands and after them such as they ordained to succed who appointed others subordinat caled Elders to preach the Gospel by imposition of hands which imports a giving of the holy Ghost or Spirit of God inabling them with gifts fitting to discharge that office as Moses laid his hands on Josisa being to succed him Now the Divine Trinity Mr. Hobbs in Unity is that the Person of God was represented by Moses and the high Priests in the old Testament but by Christ during his abode on Earth and by his Apostles with their lawful Successors ever since The holy Spirit wherby the Apostles spake is God the son who represented his Father is God and Man but the Father as represented by Moses and the high Priests is the same God Hence thos terms Father Son holy Ghost or Spirit are never used for God in the old Testament becaus they be Persons denomined of representing which could not be til divers Men had born Gods Person in â—uliâ—g or directing under him The holy Spirit is somtime stiled Paracletus properly Assister or caled to help but commonly translated a Comforter who givs gifts or graces to Men fit for such spiritual offices wherto they are ordained Presbytery or Ministry is of divine right instituted by Christ in calâ—ng seventy Disciples whom he sent as Harbingers to Preach and prepare the way and confirmed by the Apostles to whom they were subordinat in ordaining Elders every wher So is Episcopat by the same right of Christs chusing twelv Apostles and their substituted Bishops to succed them but Presbyterial single Government without Bishops by a motly mixture of Ministerial and Laic Elders a meer novity deviâ—â—d by Mr. Calvin when the Genevans had expeld their Soveraign Prelat which exigent was caus of this change This is most tru in point of fact VLTIMAT END Valedictio ad Lectores A Farewel to the Readers Pro libito Lectoris habent sua fata Libelli Noster expectet publica Fata liber On Readers pleasure Books doo depend And let my Book the Fate attend Opinion is a lofty Roial Dame Who 's plumes are raisd on Air of vulgar Fame Who Courts hir Grace shal with Ixion find In Juno's stead an empty Cloud or Wind. Let such as list hir giddy favor curry I like not to be tossd with common whoorry Fair Readers which to take or leav are free Scorn to return base Censures for a fee. Let Critics Momes and Mimics doo their worst He that regards their scoss shal be accurst My resolution fears not Censors knocks Nor shal this Book unles it fal ' mongst Blocks VALETE FAREWEL Postscriptum dc Formis A Postscript of al Forms Mr. Pemble a late learned Oxford Man holds which few els doo that al inanimat Forms and two Souls Vegetant Sentient are no distinct substaances but only the crasis or temperament of qualities in every Compouâ—d or Subject His grounds or proofs are thes if the Form of a natural Boâ—y be a substance it must be either material and corporeal or immaterial and spiritual but 't is neither Som say 't is an imperfect substance in a middle degree between it and an accident which is a silly shift or shelter For an imperfect substance wil require a new Predicament and Peripatetics repute Form most sublime yea the perfection of matter in it self most imperfect but a middle nature betwen both is a meer Chimaera or Catamountain not contained in any Category nor hath it any Entity That Form is no material substance thes Reasons evince 1. That which informs the matter i. so pierceth into al parts and principles as to giv specifical essence is not material or corporeal becaus one Body cannot penetrat another nor material substance matter 2. Every corporeal thing is of it self quantitativ and divisible but a form according to Aristotle is indivisible void of quantity 3. Nothing generable or corruptible is material or corporeal sith matter according to Aristotle cannot be begot or perish but al forms except Mans Soul vanish or perish and new are ingendered 4. Principles of Constitution are divers or distinct in essence and proper passions els al things generable would be uniform and homogeneal but if forms be material they differ not from matter sav in som degrees of subâ—â—ety and purity which suffice not to take away uniformity nor diversity 5. A form is the fountain or origin of al actions but if it be material matter is also activ not purely passiv for it hath that activ virtu from matter not elswher or els cannot be a Principle That 't is not an Immaterial spiritual substance thes pregnant Arguments prov 1. Whatever is bred of matters essence must be material as what is generated of pure Air is Aerial but a Form is not material as foreproved or being Immaterial cannot be bred from the essence of matter nor can Principles be ingendred one of another 2. A Form cannot proced from the accidents of matter sith no
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
sour Grapes grow out The grounds thus laid and materials brought in place the building will be better framed But for fuller disquisition the Infusiastists Arguments with the Traductists Answers shal first be fairly filed then their Objections with the others Solutions orderly mustered Arg. Dust saith Salomon shalreturn to earth as it was Eccls 12. 7. and the Spirit to God that gav it Ergo every Soul or Spirit coms from God Answ This evidently relats to the first creation of both for no mans body since Adams is made of dust as his was but of Seed and Blood and God gav or inspired his Soul whence al others derivativly or secundarily com and shal return to the original Giver as the body shal to earth its Mother so this provs the Souls immortality but no way disprovs the Traducibility sith every particular Soul proceds mediatly from God the first Fountain Arg. The Lord saith Zechary spred the Heavens laid the Zech. 12. 1. Earths foundation and formed Mans Spirit within him Ergo God created it in the Body Answ This is the pregnantst place and best proof in al sacred Scripture for intrinsecal infusion by creation but intends apertly as the former did covertly the protoplasm or primordial production for when God spread the Heavens and founded the Earth he then formed Mans Soul within him but ever since ceased to creat either new Spirits or Souls so this is no plain evidence for jugial creation of every particular Soul Arg. S. Paul makes an Antithesis between the Father of Heb. 12 9. our Bodies and Father of Spirits Ergo God is sole Author and Creator of Souls not the Pâ—â—â—â—ts Answ God is the Father of Spirits as wel in regard of Angels and Saints which is not the Apostles aim as spiritual regeneration ther intended without reference to Soul-creation yet becaus he breathed the first Soul whence al since are derived he may be caled the primitiv Father of Souls though one immediatly beget another Arg. God in Isaiah saith I have made the breath meaning Isaâ— 57. 16. Mans Soul which he originaly breathed in Ergo he only creats it nor is it carnaly generated Answ This is meant in S. Pauls sens in him we liv mov and hav our being or it may be referred to the first Souls inspiration without successiv creation Arg. Zedekiah swore to Jeremy As the Lord livs that made Jer. 38. 16. us thes Souls I wil not sâ—ay thee Ergo 'tis evident that he makes al mens Souls Answ Som interpret it by Synecdoche like the seventy Souls issued from Jacobs loins the principal part for the person as the Lord livs that made us both som literaly of life as the Lord livs by whom we liv I wil not bereav thy life Yet the words may be granted to imply the Souls creation though he meant not properly or purposly the Souls production rather then persons or lifes for 't is a greater emphasis in the Oath as the Lord liveth who created our Souls I wil not take away tâ—ine which he created Howbeit in this sens he could not destroy the Soul it self sav only sever it from the body but life the effect therof Take it either way or any way the words may be aptly applyed to the Souls primitiv creation sans exception or contradiction Arg. Godfashions Mens Hearts saith David and understands Psal 133. 14. al their Works Ergo he forms our Souls ther understood by Hearts as 't is usual in Scripture Answ The inference is infirm for by Hearts here is meant the Wil and Affections but by fashioning disposing Other Scriptural Texts are pressed but of no moment Arg. Whatever is generated shal be corrupted which is an irrefragable principle in Philosophy and Theology Ergo Mans Soul if procreated must be mortal Answ This authentic Axiom properly concerns compounds which are the adâ—quat subjects of generation and corruption not principal parts which are only ingenerated or congenerated but 't is verified in al things bred of a corruptible matter els not For God the Son is begoâ— of his Father and the holy Ghost proceds from both yet eternal without beginning so Angels and Mans Soul were created ex nihilo yet eviternal without ending but al the rest intire composed of the common Chaos Heavens Elements Meteors Mixtils Vegetals Animals and Mans Body which are corruptible in whol or parts and of thes that Maxime is rightly understood not of Mens Souls which are generated of Parents Souls having al a divine faculty by divine blessing to beget an immortal essence like itself Arg. 'T is a disparagement to Man the noblest Creature that his divine part should proced of impure seed like Beasts Ergo this opinion is to be exploded Answ 'T is his chief dignity that he hath power of or in himself to beget both parts specialy one so noble and divine els were he wors then Beasts in that behalf nor doth it proced of seed but from an Animific virtu of the Parents Souls conveied with the seed If then it be immortal as undoubtedly 't is what skils it in that respect whether it be created or generated and what difference whether God be immediat Plastes or giv man power with his general blessing to produce it by successiv propagation having the same power of immortality which the first had by himself infused and power to beget the like incorruptible essence by his special benediction Repl. If any Animific virtu be conveied with the seed then must it be reduced to act instantly at first conception which is most imperfect or gradualy which argues divisibility But both thos are absurd and abhorrent in Nature Ergo no such virtu can be conveied with the seed much less proced from it Answ Both Soul and Body are begot in an instant as every conception is made but as bodily lims and lineaments are gradualy shaped and strengthned from weak waterish rudiments to more maturity so the Soul exerciseth hir vegetativ functâ—ons of nutricion sensitiv of motion and intellectiv of reason daâ—ly by slow degrees as organs are apparated or accommodâ—â—ed whiâ—h argues no divisibility For al things in Nature as God proceded at Creation attain to perfection by divisible degrees yet no division in the Forms or Souls which are conceived in a moment Arg. If ther be virtu in or with the seed to beget a Soul then when 't is shed spilt or spent upon barren or gravid wombs so many Souls are lost which is harsh and horrid to hold Ergo no such Animific energy is conveied with the seed but al Souls proced from God Answ No Souls are lost by loss or sterility of seed but only a power or possibility to produce and procreat them which being not reduced into act perisheth or is frustrat so is the said virtu void to beget so many Bodies and prepare them for reception of Souls which is alone and no absurdity ariseth of either but presseth both sides alike Arg. If Souls be begot
we are for lorn before born being conceived in sin or at least infected in the Womb Ergo Traduction which salvs al scruples and is subject to none is the safer Tenet nor can God otherwise be cleered from being Author of sin for if he creats it pure why did he decree to pollut it presently sith he coula hinder it Al which inormities with the like are voided by Tradaction Sol. Let it serv or suffice for answer That Gods Wil was so to dispose it and who can comptrol it But to shun an inconvenience and run into an evident exploded error is a remedy wors then the Malady To answer the last branch first God decreed to make Man a freewild Creature ad utrumlibet yet imposed a command to try his obedience and foreknew he would prevaricat but determined to permit or not prohibit it which was his Wil so to doo If any ask why he willed not to hinder it sith Qui malum non prohibet cum possit praecipit either by forbearing the Command or by inabling man to keep it or by refraining to creat more Souls for Hel as if he delighted to torture his Creatures S. Paul checks such curious Inquisitors with an Interrogation O man Who art thou that pleadest Rom. 9. 20. with God Who hath known the Lords mind or bin his Counsiler O the depth of the riches of his Wisdom and knowledg how Rom. 11. 33 34. insearchable are his Judgments and his ways past finding out but stil just in al his waies and holy in al his works as David sings Touching the rest 'T is tru that sin is a spiritual vice of the Soul or Wil not of Body sav passivly or organicaly only which stains the Soul at instant of infusion by subtraction of spiritual light wherof being destitut it precipitats into al evil for the Sun is not Author of darknes but light yet by withdrawing his rais induceth darknes So God is no Author of Sin but Grace yet by with-holding his Spirit sin instantly folows in a depraved Soul so saith S. Austin God hardned Pharaohs heart not by impressing of obstinacy but suppressing of Grace howbeit the maner how the Soul is so soon infected and the Body by it is inscrutable and known only to the Father of Lights which is a free confession in this Case But to say it was his Wil to creat every Soul pure to be presently polluted is more then can be warranted by his reveled Wil in the Word For it presupposeth a Postulatum to be granted that Mans Soul is created pure and instantly contracts sin though the manner utterly unknown For upshot the Traductists can better shift the scruple of Immortality then Infusiasts salv or solv that of original sin yet may they not claim the Laurel of Victory sith Verity lies in obscurity Arduares haec est sic sub Judice lis fit This thing is hard and high So in suspence let it ly Thus the Infusiastists Arguments and Replies are 25. so are the Traductists Objections and Replications equal in number with the Answers of ech part to the other but which are the most ponderous or prevalent let the learned Readers judg indifferently and impartialy between both The sum of the Traductists Tenets is That God ceased from Summary of both sides al Creatific Works both Specifical and Individual Compounds and principal Parts being al his Workmanship the seventh day That he gav Man a benediction to multiply like other Animals which beget their own Souls but theirs mortal becaus first formed of the corruptible Chaos and his immortal as being breathed or infused immediatly by God that his Soul by that blessing had a priviledg or dower to produce a like immortal essence though not existing by it self but in a mortal Body That an Animific virtu is conveied with the Spirits of Parents seed to beget or build up a Soul as light diffuseth light That this Soul is the seat of sin being a spiritual vice of the Wil as the Body is the subject of material accidents but Man the denominativ or predicativ subject of both their qualities That this sin is propagated from our first Parents by explicit or implicit Covenant to al their Posterity with the Soul which is produced successivly from Parents Souls with the same stain of sin The Orthodox opinion is fixed on the foundations That as God primarily inspired Adams Soul and afterward Eves so he jugialy creats every Individual That the new-made Soul instantly at infusion whether at conception or quickning acquires the guilt of our Protoparents sin but the maner how inscrutable and inexplicable That this generical sin folows Soul-creating by accident becaus God gav Adam Free-wil to stand or fal for himself and al his Of-spring having predecreed to creat a number of Souls to be infused into Bodies in du times That though God be the Souls sole Archiplast yet Parents properly beget totum Hominem non totum Hominis in regard of preparing the matter or mansion by the Formativ Faculty whence the union necessarily insues by divine decree That Man begets Man becaus he supplies one part intire and concurs to the union though not essence or existence of the other That Mans Soul is not generated as Beasts which perish with them but hav a sublimer origin from the Father of Spirits and shal liv for ever Lastly That this Soul though created pure is at the instant of union guilty of original sin not by imputation but inherent corruption S. Austin Bishop of Hippo durst not presum to decide the debate both parts being so probable But Doctor Goodman In a Treaâ—â—â— of Mans fal lat Bishop of Glocester assums to attone them by a motly moderation that the Soul is both created and generated for God concurs in mans production being to becom his Son by adoption yet every one is not so and Man cooperats by the ordinary way of propagation so in respect of God 't is Creation which implies a beginning different from Natures cours but in respect of Man a usual generation so 't is created ex Traduce in respect of God and procreated ex Traduce by Man thus he This mixt mungrel action obveled in a mist of words is a mystery beyond common capacity and the terms contradictory tho shadowed w th the word Respect For how can one thing be both created and procreated Or how can Creation be ex Traduce the phrase plainly imports that the Soul proceds ex Traduce from Parents though in respect of Gods concurrence as universal Agent it may be caled extraducal creation So let it pass for a rare peece of new coined Logico-Philosophico-Theology But the two forecited Opinions rely on real principles though very dubitable and disputable Six Questions are previously agitated 1. What Seed is 2. What a Soul is 3. Whether it be material 4. How it attains knowledg 5. How many are in Man 6. Whether it be created or generated which last is barely debated
be guilty of sin if his Soul com immediatly from God sav only by propagation Or how can Adam be our Father if the whol Man descends not from him One cannot be a proper Father of the whol unless he beget both parts for to supply meer matter which is elementar makes not a Father sith the Form only denominats which if he doth not generat he can no more be a Father then to Fleas and Lice which are bred of his Body Nay if Fatherhood consists chiefly in giving the Form God is rather the tru Father from whom the principal part proceds then Parents which beget the baser The Soul is Mans essential part without which he is no Man How then can he procreat a Creature like himself if he produce not the Soul specialy sith al agree that he propagats such an accident as sin which inheres in the Soul as its sole subject Can he propagat an unnatural accident Sin which cannot be without the Soul and not a natural essence the Soul without which can be no Sin The faculty of propagation pertains to the Soul so wel as Body yea hath its chif seat in the Soul soly for the Body is as a Pen in the Writers hand but the Soul principal Scribe or Secretary sith then such as the caus is such is the effect the Soul must produce a Soul and whol Man a whol Man not an inform lump which without a Soul is neither Man nor Beast but the Soul stil accompanies the Seed at first conception and gradualy builds the Body fitly framing al the organs from the first rudiments to ful perfection Nor can such effects be doon Exerâ— 6. 55. 5. but by a Soul as subtle Scaliger provs He allegeth many mo Arguments against Infusion and answers al advers Reasons but becaus they are already produced on both parts 't is nausity to serv forth twise sod Coleworts but having refuted Infusiasts and rejected Traductists he vents his own novel Invention His Grounds are thes 1. God created three sorts of spiritual A new opinion Natures 1. Angels so sublime as they cannot join with Bodies 2. Beasts Souls so material as they cannot be separat from Bodies 3. Mens Souls in a mean which can both liv without Bodies after death like Angels and unite with Bodies in this life like Beasts Souls So he ordained That Angels shal neither increas nor decreas Sensitiv Souls both increas and decreas But Rational increas or multiply not decreas or perish Hence he infers that Angels are crated immediatly by God only Beasts Souls procreated mediatly one from another But Mens Souls partly produced by Gods immediat power and partly by mediat propagation or such a production as coms neerest to creation 2. Mans Soul is indued with power to use bodily organs in attaining knowledg of al sensible things yea our knowledg of God ariseth ordinarily from Sens ordered by Reason which is a mean between Beasts sens and Angels Intelligence Therfore God united the Soul with a Body which it naturaly desires being incomplet without it nor knows ought ordinarily but by it As then al ordinary faculties and works are doon mediatly by corporal Natures so is their origin or Of-spring or els could not hav such sympathy with a Body Yet as the Nature and Works therof are som way extraordinary without abov al Elementar Natures so God proportioaly hath a supernatural extraordinary work in producing it different from al others 3. Elementar Natures cannot be produced without a more excellent external efficient then themselfs viz. the Sun and celical bodies by their light motion and influence for so al sublunars depend on them for being beside the matter wherof they are particularly compounded and peculiar Forms but the Soul having a Spiritual kind of composition nobler then the rest from Parents by seed requires a spiritual extern efficient beside it self which must needs be God the Father of Spirits sith Stars being bodies cannot produce Mans Soul to which they are far inferior 4. Human conception often fails and is not so frequent as in other Creatures which argues it is not of Nature alone but by Gods more special power and providence then in other generations If then he acts more in Mans conception why shal not the Soul be produced then without a duple task of creating and infusing at quickning When Rachel rashly cried Giv me Children els â— dy Jacob wisely answered Am â— in Gods stead so 't is said of Ruth The Lord gav hir conception who only opens and shuts the Womb but 't is no wher said he creats Souls For he sets a constant cours with his conserving blessing concurring that like shal produce their like 5. As God eternaly decreed of Man both who shal com into the World how many and when so he works in his conception more then in al others which must needs be as immediat efficient of his Soul wherby he blesseth or blasteth conception ordering it by a special providence according to his decree contrarily sundry inconveniences arise from creation that som Children are fully formed which dying before the Soul is infused cannot com to Judgment that God may be glorified and so his work shal be frustrated 6. 'T is evident in promiscuous copulations of Men or Women with Beasts that Gods efficient power is joined with the Souls propagation sith such bestial births are not indued with Reason nor shal com to Judgment though their sensitiv Entelechy is sharper and subtler then other Animals as Apes and Baboons are supposed to spring primitivly from such unnatural mixtions or conjunctions Nor is the Soul immediatly created by God sans natural means sith Children begot in Incest or Adultery hav it which God shal seem to approv or further when he might hinder it being not bound to infuse Souls This Reason may be retorted sith he is not bound to assist at such coitions being a most free Agent and not a Natural so he cannot be an external efficient as the Sun is in other generations 7. Sith Nature by divine Ordinance produceth daily out of dead Elementar matter admirable powers of Seing Hearing Phantasy Memory belonging to brute Beasts the maner wherof our Reason cannot conceiv how much more can the God of Nature produce out of Mans more excellent Nature others like to it though we cannot comprehend the manner how Nor is corporal Seed which is of far purer temper and subtler Spirits then in other Animals an unfit Instrument to propagat a Rational Soul specialy sith the Spirits in Seed are of sublime Nature which hav neer affinity with the Soul 8. God hath set a natural order That a whol Man shal beget the whol both Body and Soul yet not one the other nor Soul a Soul alone or Body a Body but the Soul a Soul immediatly by the Body and Body a Body by the Soul but both jointly a whol Man for they are Individualy united and their operations concur so Man propagats like other
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
the hands of Omnipotent power the foundation being yet unlaid So al things in that respect are his Of-spring as S. Paul saith being effects in Acts 17. 28 29 their highest Caus who also is actualy in them and the assisting influence of his Deity their Life Let hereto saving Grace be added which begets a special Of-spring of Men to whom he givs the gracious name of Sons We are by nature Adams Ofspring and God in creating him created us al and so many as descend from him hav the root from which they spring But al are not Sons of God nor any one sav by Grace and favor The Sons of God hav his own Natural Son as a secund Adam from Heaven and such as descend from him hav the root from which they spring whos tru Progeny they are by spiritual birth God therfore loving his Son eternaly must needs lov eternaly prefer them before al others which since spiritualy sprung from him Thes were in God as their Saviour not as their Creator only It was the purpos of his saving Goodnes saving Wisdom and saving Power which inclined toward them such as were eternaly in God by intended admission to Life have God by vocation or adoption actualy abiding in them as an Artisan is in the Work which hand is presently to frame We are therefore in God eternaly through Christ according to that purpos wherby we were chosen to be made his through the knowledg had of us and lov born towards us from everlasting but are actualy no longer in God then from the time of our adoption into the body of the tru Church or felowship of his Children for he knows and lovs his Church so that al which are in it are therby known to be in him For our being in Christ by eternal foreknowledg saveth us not without actual adoption into the society of Saints here for we are in him by actual incorporation into that Communion which hath him for their Head Thus he 5. Things doon in Time are Creation of the World which was 5 Creation Gods first act of Power to execut in time his eternal Counsil and Decree It is his whol frame of building perfected and furnished Rom. 1. 20. according to the model of his Mind wherin he made manifest the invisible things of his Wisdom and Goodnes to his own Glory Abov al he made Man to a more excellent end it his own Image so far as was fit for a Creature to partake of divine Nature that was to be good but mutable This Image oâ— likenes appeered in three things 1. Understanding 2. Holines or Righteousnes 3. Immortality and Blessednes The two first as perfections the last as his end being subalternaâ— one to another viz. Understanding to Righteousnes this to Blessednes which is Righteousnes reward and it the work oâ— willingnes 6. Government of Man under the Covenant of Works 6 Government which is the secund temporal act of Gods eternal Counsil that Man might use his perfections and attain the end wherin God as suprem Lord was to command and Man as Vaslal obey Yet it pleased his Goodnes to com into Covenant with him as a free Rational Creature Doo this and thou shalt liv caled the Covenant of Works For the Natural moral Law writen in Mans heart comprised al works to be doon by him but the positiv prohibitiv Precept not to eat of the Tree in the midst of the Garden only a trial or experiment of his obedience and exercise of the moral Law duties in that one particular becaus Man was to observ them and God to perform the Promiss or Covenant of life if he kept them faithfully 7. The fal of Man who being tempted of Satan broke that 7 Mans fal one Mandat and so becam guilty of al becaus he consented willingly having strength enough to resist it But God foreseeing it decreed to permit and not hinder it though he could 1. Becaus he would not impair or imped the liberty of Wil given him 2. Becaus it would the more manifest his own Goodnes and Glory by providing a remedy for forlorn Mans ransom or redemption 3. Becaus he knew it would oblige and make Man more thankful and careful to observ a new secund Covenant of Grace circumscribed with easy conditions 8. Effects of the fal wherof part is within Man as original sin 8 The effects of Mans fal comprising the loss both of primitiv righteousnes supernatural perfections beside a decay of his natural faculties Part without him as the curs of the ground the subject of his Labor the miseries of this life and death both temporal and eternal Thes effects fel on Adam and al his Posterity sith he was not as one single person only but Mankinds whol Nature for God might justly hav rejected and condemned al the race in him the root which brought so bitter fruits Yet he promised Mercy to al that wil return to him and prescribed means of remedy If they wil apply them being offered by Grace in his Son Christ Jesus who died for the sins of al Mankind in general 9. Government of Man under the Covenant of Grace 9 Covenant of Grace which God ordained to restore him being falen that his end of creating might not be quit frustrat by Satans fraud though he L. 3. 0. 33. permitted it Irenaeus saith God ordered Mans salvation at his good pleasure that he might not be overcom by the Serpents craft to destroy al Mankind nor his skil impaired to sav whom he willed To this end he decreed that the Womans seed shal break the Serpents head wherby he might be reduced from Hel and set in a fair way to Heaven on condition of a new Covenant tending to the same ends of righteousnes and life which partly by the remains of Gods Image and partly by supply of his propitious help he was capable to observ els were the Covenant vain 'T is caled a Covenant of Grace yet tru or real wherin both parties are to perform their parts 1. God to send his Son and Spirit for Mans relief to forgiv his sins imput righteousnes and giv life to al that shal obey his Son and Spirit Jer. 31. 33. So Jeremy saith This shal be my Covenant saith the Lord I wil put my Law into their inward parts and write it in their hearts I wil be their God and they shal be my People This is a Covenant of Grace becaus freely pacted with Man a sinner whos salvation is wrought rather by God then himself being more in receiving then giving and in beleeving then doing 2. Man is to humble himself for his sins to God the Creator to beleev in Christ the Redeemer and be led by the holy Spirit the Sanctifier This part is unfolded in the Gospel requiring Faith Repentance and new Obedience Which Covenant was made to al Mankind in Adam and Eve as the stock of al their Seed For som remnents of Gods
the natural power to nil by Sin both natural and supernatural power to wil wel is lost but to nil naturaly remains and to nil supernaturaly augmented By preventing Grace to wil is restored to nil both naturaly and supernaturaly remaining stil by assisting or recovering Grace both to wil and doo but to nil naturaly and work contrarily by augmented nilling by Grace of Regeneration to wil and doo more fully augmented but natural nilling remaining and augmented nilling diminished in state of Glory Man by the beatisic Vision wils and doth perfectly al nilling being removed Hence 't is cleer how Grace and Free-wil concur or cohere in Nature sound depraved renovated and glorified For Man under Nature corrupted without the Law hath his Mind bound Wil obstinat Life impure Conscience stupified being the most wretched Son of wrath yet not knowing his misery Man under the Law as it refers to Grace acknowledgeth his sin in Mind and hath compunction of Conscience by the spirit of fear being less miserable becaus conscious therof Man under Grace Caling preventing working learns by the Gospel the Mercies of the Father Merits of the Son Helps of the holy Ghost wherby he conceivs hope of salvation desiring as a sick Patient to be cured having no power to doo it Man under Grace of Regeneration being helped wils willing beleevs beleeving is justified and saved whos endevors are vain unles holpen but being heales takes up his bed and the Just livs by his Faith Man under protecting and perfecting Grace is joifully thankful for it received watchful over his wais strong to resist Satan fighting against tentations fervent in praier rooted in Faith and persevering in holines Lo thou art healed sin no more lest wors betide thee Obdurat Sinners whos Freewil resists divine Grace are of several sorts 1. Al such as be out of the Church uncaled of whom 't is said whom he wil Rom. 9. 18. Rom 2. 12. Deut. 29. 19. he hardens and thos that sin without the Law shal perish without the Law 2. Thos which harden their hearts against the Law who hide excuse or defend their sins presuming on peace and impunity 3. They that being wounded by the Law despair of Evangelical Mercy and commit al wickednes as Cain and Judas 4. Such as receiving hope of salvation by the Gospel abuse the riches of Grace to wantonnes and d fer repentance or conversion 5. Al that being ingrat for Grace received and given over to security or carnal lusts neglect praier or shaken with fear deny the Faith or tempted by Satan fal into hainous sins who are in danger of damnation unles they Ezek 18 26 27 return to God by a new act of Faith and Repentance to be justified by him In every of which degrees Gods severity hath just occasion to desert Man and not proced to procure his conversion or assist his Wil but if he doth 't is of superabundant Grace Here som doubts occur concerning Caling or Conversion what part a sinner to be converted bears in it Whether he is activ or passiv and how far Whether he can further or hinder it Who puts the difference God or Man To thes it is briefly answered 1. That he is passiv in having the Law and Gospel preached to him but activ in hearing or attending 2. That he is passiv in receiving impressions of fear by the Law and hope by the Gospel but activ in nourishing them by co-working with Grace or cashiring them from his heart by disobeying 3. He is passiv in admitting good thoughts holy desires power to wil but activ in ruminating on thos thoughts cherishing such desires and endevoring to exercise that power offred by Grace to assist his Wil. 4. He is stil passiv in praying yet a willing Patient thirsting after Repentance Lov or what els he prais for but activ by help in producing of the acts therof out of thos gifts and habits infused into him 5. He is both passiv under Gods power protecting him being a Beleever converted and activ in watching over himself with Gods Grace concurring to guard and defend him S. John saith he that is born of God keeps himself wheron S. 1 Jâ—h 5. 18. Austin descants he takes not away Freewil in saying keeps himself who keeps us but God yet he doth not keep the unwilling therfore when thou joinest thy Wil to God thou keepest thy self not of thy self but by him that coms to dwel in thee Somthing is ascribed to thee becaus thy Wil concurs but so that thou mayst stil say with David Lord be thou my helper If thou saiest be thou my helper thou must doo somwhat els how can he help Thus a sinner is never first but secund no leader but folower in every degree at entrance a meer Patient at next step a willing Patient in progress an Agent helped by Gods adjuvant and cooperant Grace saying like a sick Man sith you hav cured me lift me and I wil rise stay me and I wil stand lead me and I wil com God shield us from such madnes 〈◊〉 2. ad Bon. c. 9 as to make our selfs first and God last in his Gifts and Graces saith S. Austin to Pope Boniface 'T is a question when Quest two are equaly caled and one only converted both being supposed pâ—ssible who puts the difference God or Man The Answer is Man for God judgeth Mens acts not his own as Answ every just Judg finds differences betwixt Clients but makes none Cain and Abel were bred both alike in Religion but the difference was in themselfs that God accepted Abels sacrifice and rejected Cains Pharaoh and Nabuchadnezer were by Nature both Men by dignity Kings and held Gods People in bondage One then occasioned their desperat ends only that one sensible of Gods hand groned under the memory of his iniquity the other by his Free-wil fought against Gods merciful verity as S. Austin saith Who also puts a Case of two 〈◊〉 〈◊〉 〈◊〉 l. 12. de civ c. 61. Equals tempted by one fair Woman wherof one yeelds to lust the other persists chast wher 's the difference sav that one would the other would not lose his chastity the Ninivets repented at Jonas preaching but the Jews refused at a greater then Jonas If God put it how shal they rise in judgment against thes yet S. Austin wrests S. Pauls words who makes 1 cor 4. 7. thee to differ from another or what hast thou which thou didst not receiv to Dona gratum facientiâ— as Faith Charity repentance Conversion which plainly intend Dona grat is data as Knowledge Eloquence Toungs For in Gifts necessary to Salvation God wils no difference between Beleevers and Unbeleevers but would hav al beleev and obey the Gospel So the defect proceds so much from the Unbeleevers disobedience wherof God is not the Author as from Beleevers obedience To want the Gifts of Toungs and Prophecying is no sin or shame sith they were
Balthasaer being stil pure silver So our Ministry is Ezâ—a 7. 〈◊〉 non 〈◊〉 Ministe iâ—m holy and divine if refined from superstition as al other Ordinances are though derived through corrupt chanels of the Romish Church Hence our Reformers did not dig new Wels of Ministerial Ordination as Papists falsly aspers which Mr. Mason refuts but purified the puddle water according to Apostolic Institution not requiring more of any ordeined in the Church of Rome then to renounce their superstitious errors Which doon they were admitted to exercise the Ministry received both truly as to the substance and duly to succession without reordination For though that Sword had contracted Rev. 2. 12. rust yet was it the same with two edges which cam out of Jesus Christs mouth nor may it be broken or cast off becaus rusty but cleered clensed furbished from dulnes or bluntnes Ministers may stil continu Gods Laborers though Loiterers Mat. 26 40. as Christ owned his Disciples when they could not wake or watch one hour in his heavy horrid agony Our Antiministerial Antagonists hav less color to argu it Antichristian from Papal usurpation then ther is Reason Scripture and Experience beside common consent of al Reformed Churches to prov it Authentic For if envy teen and avarice did not blind their bloodshot eys they might cleerly see som mighty works wrought on Mens Souls by the Ministry without which thos cavilling calumniators had not bin so much Christian as they boast to be nor so able to contend with specious shews of Piety against the learned Ministry with whos Heifers they plough having nothing but what they received from them and are most ingrat wretches to their pristin Teachers We know that many Churches beside Reformed Gallican Popes Primacy began A 604. Venetian Grecian Russian Asian African deny the Popes universal Primacy of power being bought by proud Boniface 3. of proditorious Phocas the Parricid abov 1000 yeers ago who by Divine Right had no Jurisdiction farther then his own Dioces or Patriarchat limited by general Councils wher four other Patriarchs of Jerusalem Antioch Alexandria Constantinople had equal authority assigned in their several Precincts or Provinces as al know This Antichristian arrogation which gav first hint of revolt to Henry 8. our Bishops and Ministers stil abhorred so much as their Adversaries doo the Genevan Presbytery But it may be feared lest their preposterous zele or prepensed malice may prov the Popes best Engin if they can so far prevail to cashire al learned laborious duly ordeined Ministers which God forbid For then our Church wil becom a falow unfenced Feild fit for Papal subtlety which he wil Plough with an Ox and Ass coâ—yoked politic Jesuits with fanatic Donatists Seminary Priests with gifted Brethren Friers mendicant with Prophets predicant who condog or comply in consortship under divers disguises as is wel known So that no wise Men judg otherwise of this conjuncture but that Jacobs hand is in the py and Ahitophel assistant in counsil with Absolon whos sly plots and practises against tru Ministry good Lord confound Reformations may bend so far on one hand til they meet on the other forsaking that rectitud of the mean in which the truth and honor of Religion consists Antichrist which som fear in name and in others more then in the thing or themselfs is at both ends of extrems of Prophanes defect and confusion on one side and excess of superstition on the other Every Man may suspect Antichrist in his own bosom sith the Kingdom of Christ and Antichrist is specialy within us but 't is better for the Church to retain what is Christs though in common with Antichrist then passionatly to cast off al under color of detesting him sith Men may fal into sacrilege which is too frequent while they seem to abhor Idols 'T is the same evil Spirit which rents the Church by Schisms and that which casts into the fire of persecution and water of superstition But as the Spirit of Idolatry may be cast out for a fit so he may soon return with seven Devils wors then himself Papal darknes and Mat. 12. 4â— Human eclipsings are no warrant to extinguish the light of tru Ministry set up by Christ Nor can Men pleasure Satan more then to put out the Churches Candles instead of snuffing them but som hate our Ministry not for lighting their Lamps at the Popes Taper but for out-shining their dimnes for 't is madnes to cut their Fathers throats becaus they were once sick or descended from diseased Parents if they are becom in sound perfect health Vulgar Spirits are uncouth Reformers who beat down or break in pieces with Axes and Hammers having no Chissels or finer tools to clens and polish as som pul down Crosses to set up Weather-coeks and batter Church windows becaus painted in time of Popery Mans usurpation cannot prejudice Gods dominion nor Human traditions or additions vacat divine Commands nor Antichrists superstitions cancel Christs Institutions nor the heady intrusion of som on Churches rights caus Christians to remov the antient Land-marks of tru Ministry du order and good Government fixed by Christ 'T is much more madnes to abolish the use of holy things then to lerat som abuses with it but right reforming is a staid sober restauration of antient venerable sorms which is never wel handled unless Men hav honest hearts good heads pure hands and cleer eys to discern direct and dispose it but when al meet they wil seriously sincerely and succesfully doo the work of Christ and his Church Christians hav no caus in Reason or Religion to reject our reformed Ministry for any succession from relation to or communion with the Roman Church or Clergy no more then the Objectors hav to pul out their eys becaus Papists see with theirs or destroy themselfs becaus issued from Popish Parents or Progenitors For we may so wel refuse al Leagues Treaties or common Commerce with them as al Rites of Christianity and even that as lawful Ministry or holy succession originaly derived from Christ and his Apostles So far of Ministry in general now of Episcopacy Ob. Som at first brunt oppose that our Ministry being conveied Epictâ—pacy by the hands of Bishops who are not of Christs planting and now supplanted by power the whol order as slips or branches of one stem or stock must needs fal or fail together with the trunck of the Tree Ergo both to be annulled Sol. Lo how thes Antiministerials cudgel Presbyters with the same staf which som of them put into Vulgar hands to beat their Reverend Fathers and banish Episcopat but what ever thos rigid Reformists secret or sinister intentions were surely they wanted the Serpents wisdom to sav the main Head whence life motion and direction descends to al parts wherby the lesser hurts or bruises might easily be recured For the envious and ambitious zele of such Antiprelatical Spirits aspiring to step up into their steads
21. 5. Jer. 7. 11. Mat. 21. 13. Psal 8. 2. Mat. 21. 16. Isai 5. 8. Mat. 21. 33. Ps 118. 22. Mat. 21. 42. Ps 110. 1. Mat. 22. 44. Isai 8. 14. Mat. 21. 44. Zech. 13. 7. Mat. 26. 31. Isai 53. 11. Mat. 26. 54. Psal 41. 9. Mat. 26. 23. Lamen 4. 20. Mat. 26. 56. Isai 50. 6. Mat. 26. 67. Zech. 11. 13. Mat. 27 9. Psal 22. 18. Mat. 27. 35. Psal 22. 2. Mat. 27. 46. Psal 69. 22. Mat. 27. 48. Nothing was doon by Christ which the Prophets foretold not nothing foretold by them which he fulfilled not for he saith al things writen of me hav an end couching al in that one Word on the Cross Consummatum est 't is finished Al Prophecies spoken of him are accomplished al Lawish Ceremonies which prefigured him abolished his own sufferings performed and Mans salvation perfected For al particulars of his Passion are precisely pointed out he must be apprehended so saith Jeremy The Lords Annointed was taken in their nets How To be sold For What Thirty Silver peeces What to doo To buy a Field So saith Zechary They gav thirty Silver peeces the price of him that was valued and gav them for the Potters Field By whom sold By that Child of perdition to fulfil the Scripture Who was he One that eats bread with me So saith David What shal his Disciples doo Run away as Zechary saith I wil smite the Shepherd and the Sheep shal be scattered What shal be doon to him he must be scourged and spit on So saith â—aiah I hid not my face from shame and spitting What more He shal be led to death So saith Daniel The Messiah shal be slain What death He must be life up as Moses did the Serpent Whither To the Cross So saith Moses Hanging on a Tree How lift up Nailed to it So saith David They hav pierced my Hands and Feet With what company Even Theefs So saith Isaia with the wicked was he numbred Wher Without the Gates So saith the Prophecy What shal becom of his Garments They divided them and on my Vesture or Coat cast lots saith David How must he dy Voluntarily Not a bone shal be broken Why It was prefigured in the Paschal Lamb and performed in him the tru Passover as a Sacrifice for sin How then He must be thrust in the side with a Spear so saith Zechary They shal see him whom they thrust through What shal he say Eli Eâ—â— Lama Luke 23 34. sabactani My God my God why hast thou forsaken me as David speaks how shal he resign his Soul Into thy hands I commend my spirit so saith the Psalmist What uttered he of his Enemies Father forgiv them So saith Isai He praied for Psal 22. 1. transgressors Lastly that al predictions might be verified he said I thirst not for any necessity of Nature but to fulfil divine John 19. 28 30 Decree in Scripture Then he cried consummatum est If any Jew or Infidel seing this admirable harmony or concent of al circumstances shal demand like Johns Disciples Art thou Acts 1. 11. he or shal we look for another The two Angels appeering at his Ascention answer with an Interrogation Ye men of Gallile why stand ye gazing or gaping into Heaven for another Messiah this same Jesus now taken up shal so com as ye saw him go into Heaven In him only are al Phrophecies fulfilled and by him al that was predicted to be doon finished No other Spirit could foresee or foresay such things should be doon nor any power possibly doo them so foreshewed sav only Jesus Christ the Son of God and Saviour of the World 2. Touching legal Observations Christ is the end of the Law both Moral which he kept perfectly by himself and satisfied plenarily for us and Ceremonial which was referred to him observed of him and abolished by him For al Lawish Ceremonies Circumcision Passover Tabernacle Temple Laver Altar Shewbread Tables Candlestics Vails Holy of Holies Arc Propiciatory Pot of Manna Aarons Rod high Priest his Order Linage Habits Inaugurations Washings Annointings Sprinklings Offerings Sacrifices and other Rites look'd at Christ which had their virtu from him relation to him and end in him They al died when the Temples vail rent the Obligation of the Ritual Law being cancelled and the way into Heavenly Jerusalem opened for the shews yeelded to the substance when he said Al is finished 3. His sufferings from the Cratch to the Cross are infinit and inexpressible his whol life being a perpetual passion he humbled yea emptied himself to becom Man suffering more herein then al Men can for if Man should be turned into a Beast as Pythagoras dreamed into dust into nothing 't is no such disparagement as God to be made Man What Man if Monarch of the World to tread on Kings necks trampling al Crowns and Scepters under feet it had bin som port or pomp but he cam in form of a Servant and becam the contempt of Men yea a worm and no Man the shame of Men and scorn of the multitud He was born in a Stable cradled in a Cratch or Manger caried a Child into Egypt to avoid Herods butchery basely bred in his Foster-Fathers Cotage lived poorly and obscurely endured al extremities of hunger thirst cold and other calamities during minority but coming to Virility and shewing the power of his Deity he was transported and tempted by Satan derided of his Kindred traduced by the Jews persecuted by the Elders and Pharisees restless harborless comfortless sold by his own servant apprehended arraigned condemned crucified But wher not in a corner but at Jerusalem the Ey and Heart of the World wher he wrought a world of Wonders Wherabout in Calvary among stinking sculs and execrable Malefactors When At the Passover wher Proselits resorted from al parts to receiv the type and reject the archetype who instead of eating the Paschal Lamb slu and sacrificed the tru Passover With whom Betwixt two Theefs He that thought it no robbery to be equal with God is made equal to Robbers What suffred he A cursed lingring tormenting ignominious death even on the Cross being made a curs for us a curs wors then the shame but both wors then the pain and scorn worst of al. His Cross-Companions had no irrision inscription or insultation over them but death only he death with disdain disgrace and derision the Jews Souldiers and Theefs twitted or triumphed over him Al his senses were windows to let in sorows his Eys beheld the tears of his blessed Mother and Friends with manifold despits of his Foes his Ears heard the blasphemous railings and revilings of the Multitud His Nostrils smelt the noisom sent of dead Mens bones His Touch felt the nails His Tast bitter Gal Was ever sorow like his sorow That Head which Angels adored is harowed with thorns That face fairer then the Children of Men is smeared with filthy spittle and furrowed with tears Thos Eys brighter
'T is God which th' Image shews but that no Deity Look on that but adore this not seen by ey This is a poor palliativ plaster but both are Idolatry of the same bran For Heathen Demons were a middle sort of divine Powers betwixt their Soveraign immortal Gods and subordinat Men Deified after death whos office was to be interceding Agents betwen thos Celical Gods and Terrestrial Men in lieu wherof People erected Statues Images Temples and Pillars to them yea adored their Reliques and Sepulchers Semblably Papists Semi-Idolaters Deify Angels and Saints adore their Images erect Churches to their names worship a breaden God for Christ and set up Crosses like Demon-Columns Hereof St. Paul forewarns The Spirit speaks expresly 1 Tim. 4 1. 2 3. that in later times som shal fal from the Faith attending to seducing Spirits and Doctrins of Devils or Demoniac dogmats But the chief is that grand general Apostasy into Analogical larved Idolatry stiled in the Apocalyps spiritual Fornication and Rome mystical Babylon becaus Idolatry was first founded at old Babylon built by Nimrod wher his son Belus and Grandson Ninus with their Successors resided but since revived in a new form at Rome Thes Demons or Deastri saith the Apostle through lying hypocrisy hav seared Consciences forbidding to marry and commanding to abstain from meats Thes indeed are parts of their demoniac Doctrins but the principal is Idolatry disguised under the conterfet color of Iconolatry Ob. The sole exception to this exposition is That Demon or Devil in Scripture sens is stil taken for an evil Spirit or foul Fiend never for a good Angel or Saint though Prophane Authors use both promiscuously Ergo to invoke thos glorified Spirits as Intercessors on our behalfs or adore their Images or consecrate Churches to their honor deservs not to be branded as Doctrin of Devils specialy sith holy Men yet living are so honored and their praiers desired which was ever commended but never condemned in any Church Sol. 'T is tru the Scripture stil takes Demons or Devils in the wors sens becaus Gentils deemed their worthies Deified Souls for Demons which were wicked Spirits seducing Mankind using the word for what they are in truth sith no good Angel or blessed Soul wil freely admit or assume such divine honor derogatory to their Creator nor accept Mens Invocations So the worship of Angels or Saints and their Reliques Pillars or Images may properly be caled Doctrin of Devils sith 't is spiritual whordom and renewed Idolatry wherby they make like evil Demons or Devils what fained fashions or conterfet colors to delude people soever they set to varnish this superstition This is his mellifluous morsel to chaw the cud on which who shal piously digest it wil turn to feed his Soul by abandoning this disguised abomination Germani Doctoris aucta A German Doctors supply A Late Silesian Divine Anonymal set forth a Book caled Clavis Apocalyptica with a confused Comment annexed who is Mr. Medes Ape if not a Plagâ—ary as many of his Countrimen be from whom he borows the Title Method and most speculations citing him twise or thrise both in the Synchronicisms and Explications but varies in som circumstances applied to his Country and comfort of his exiled Brethren assuring their Redemption to draw nigh even at end of A. C. 1655 which is his single or singular crotchet as wil appeer in the book briesly contracted God in his faithful Fatherly providence to comfort the Preamble godly and warn the wicked prefixed certain times in the old Testament how long he would forbear to punish For before the Flood he set one hundred twenty yeers to repent and then destroied al impenitent sinners with a Deluge of waters After it he declared to Abram That his Seed should be a stranger in a Land and serv them in affliction four hundred yeers but that Nation he would judg and they should go out with great substance which promiss at period of time he truly performed drowning Pharaoh with al his Host Indeed â—e destroied Sodom Gomorrah without prefining time becaus their siâ—s were so transcendent and they obduratly impenitent but prescribed fourty dais to Ninivâ—s destruction which was averted by mature repentance He assigned seventy yeers to Babylons captivity which being accomplished he stirred up Cyrus spirit to releas the People In Daniel seventy annal weeks four hundred ninty yeers were determined on the Jews in which time Messiah should be cut off and Jerusalem desolated which were effected in their times Even so ther be set seasons appointed to Gods Church in the new Testament how long she shal be persecuted and when delivered which is expressed in thes places of Scripture 1. The Saints shal be given into the fourth Beasts hand for a time times and dividing of a time 2. An Angel asks how long it shal be to the end of thes wonders another answers for a time times and half So John saith The Woman Gods Church shal be in the Desart a time times and half 3. The two witnesses shal be clad in sackâ—loth one thousand two hundred threescore dais 4. The Gentils shal tread the holy City under foot fourty two months 5. The Beasts blasphemies shal continu fourty two months which three sorts of numbers a time times and half one thousand two hundred threescore dais fourty two months are one and explain ech other taking thirty dais to a month and expounding dais by yeers both which the Prophets and Saint John used to doo 6. Thes three times begin and end together 7. Daniels one thousand two hundred ninty dais of the Sacrifices surreption and setting up abomination begin thirty yeers sooner then the one thousand two hundred threescore but end both at once A. 1655. now next insuing For three yeers and half make fourty two months and one thousand two hundred threescore dais after twelv months ech of thirty dais and three hundred sixty dais in a yeer So al exactly comply or correspond The Hebrew yeer contains twelv months in ech thirty dais in al three hundred sixty but our Julian fiv mo with six hours One day Propheticaly implies a yeer as Daniels hebdomad is Dâ—â— 9. 24. seven yeers and his Vision or Vatiâ—iny of seventy weeks seven times seventy or four hundred ninty yeers On thes two grounds the whol fabric of future Chronical computs consists Dan. 7. 35. 'T is said the Saints shal be given into the fourth Beasts hand tâ—l a time times and dividing of time i. one yeer two Dan. 12. 7. and half so an Angel swears by him that livs for ever it shal be for a time times and half a time Semblably John saith The Rev. 12. 14. Woman Gods Church shal be nourished in the Wildernes of Persecution from the Serpent for a time times and half which is fore-expressed vers 5. by one thousand two hundred Rev. 11. 2. 3. threescore dais as the two witnesses shal be clad in sackcloth so long
reveled in his holy Word 7. Their clashing contradiction is a plenary confutaâ—son for som say no mixtils or Animats shal subsist but only Câ—lical bodies and two Elements yet can shew no caus or colour why they rather then the rest or how the world shal be more glorious being as a bare house unfurnished and unhabited sith variety makes it Mundus or comly som that al creatures shal be restored so wel as men yet know not how to stow them as two were of ech kind in the Aâ—c in the world unles they fain it of infinit capacity som that such only shal be reserved as are extant at last day that is good luck and bad as al the world is now ruled for why they rather then the rest sith al shal be incinerated so wel as thos already corrupted som that none now or then existent are capable of restitution or resurrection but new shal be formed of rare kinds like thos in the Lunar world to serv the Saints in a new material world to com Touching this Earth som say it shal be refined like gold in the fire and bettered or beautified tenfold for the Saints mutual commerce som that it shal be a mansion for such as neither deserv Heaven for their good deeds nor Hel for hainous crimes som that it shal be the habitation of unbaptized Infants which they hold better then Saint Austins dark dungeon Thes are al carnal conceipts or ungrounded unwarranted Phantasms sith the kingdom of Heaven is stiled the Seat of blessed Spirits wher they shal reside as in their proper place of perpetual possession not as an Inn to lodg in for a space and at last leav it for ever nor shal they hav a City hous and country Grange to remov from Heaven to Earth at pleasures as som sottishly surmise but shal enjoy a Heavenly habitation and beatific Vision for their eternal inheritance which wil be no boot to change for an Earthly mansion though they should enjoy Christs personal presence to boot which they also hav stil in Heaven Most Greec Fathers with many Latin assert annihilation Authorities Hilari saith this Heaven caled Firmament shal pass away and not be but that invisible wherin God dwels abides for ever Clement fains his Master Saint Peter to tel Simon Magus that ther be two Heavens one superior increat eternal wher blessed Spirits inhabit another inferior visible studded with stars which at last day shal be abolished Saint Jerom saith thos two Fathers Opinion was most approved as cohering with Saint Pauls saying The things seen are temporal but thos not seen 2 Cor. 4. 18. eternal meaning that al Visibles shal perish to nothing but invisibles abide for ever in infinity Dr. Hakewil cites sundry late L. 6 Apol. sub â—â—nem Protestant Professors as Patrons of annillation viz. Luther Melancthon Bucer Beroaldus Bartolinus Vorstius Junius Rivet Hunnius Tilenus Cassanius Meisnerus Polanus Martinius Brentius Wollebius Gerard Arnobius Frantzius and others whos pregnant testimonies to that purpose he produceth worthy of exact perusal which to recit or capitulat consorts not with my affected brevity who must hasten to answer the Ronovators and Substitutors Arguments Ob. Saint Peter saith The Heavens must contain Christ til the Acts 3. 19 21. times of refreshing and restitution of al things which God hath spoken by al his holy Prophets Ergo al shal be restored Sol. The Syriac Interpreter renders it til the end of al times or worlds consummation but the times of restitution or refreshing signify the complement of our Redemption for as Calvin comments becaus our restitution or redemption is yet imperfect while we grone under the bond of bondage we shal be restored to liberty at last day when 't is perfected but speaks nothing of the Worlds renovation after 't is burnt nor can it be wiredrawn or wrested to any such construction if rightly sensed Ob. David saith God laid the Earths foundations that it Ps 104. 5. shâ—uld not be removed for ever So Salomon One generation passeth and another coms but the Earth abides for ever Ergo Eccles 1. 4. shal not be annilled Sol. Thes places are stifly urgd against the Earths diurnal motion with more color then to oppugn abolition yet truly against neither for the intention is that by Natures cours it is laid to remain for ever without decay or diminution in the whol like other elements had not God decreed to dissolv it but the parts of them al are subject to jugial alteration and corruption the word for ever is so long as Time or the World lasts so caled in comparison of mans mortal condition as circumcision is stiled perpetual Repl. The Lord saith Lo I creat new Heavens and Earth Isai 6â—â—7 Rev. 21. 1. for the former shal not be remembred So Saint John cals them new for the first passed away and ther was no more Sea so Saint Peter The Heavens shal pass away with a nois and Elements 2 Pet 3 10. 13. melt with heat but we look for new Heavens and Earth Ergo being burnt they shal be refined and renovated or new created and substituted but not al utterly abolished or annulled Sol. See how partial Sectists are it was pressed last that the Earth abides for ever now that it shal be renewed or a new surrogated but truth lies in the kernel of genuin sens not in the shel of words surely they are not meant literaly of material Heavens and Earth or if they be it tends rather to annillation then restitution oâ— substitution for Isai saith The former shal com in mind no more Saint John They passed away and there was no more Sea Saint Peter The Heavens shal pass away with a nois and Elements melt with heat how then renewed such as constru to perish pass away be no more c. of the worlds instauration or melioration and not of annihilation must answer wher in Grammar 't is so taken for in Philosophy and Theology renovation diametraly differs from destruction Beza applies Isais alleged words to the Churches State or Christs kingdom which also alluds to the Saints condition in Heavenly Jerusalem as Saint Johns immediat ensuing words import I saw the holy City new Jerusalem Rev 21. 2. coming from God prepared as a Bride trimmed for her husband which intimats their continual cohabitation or hir eternal Mansion with God hir Bridegroom So Saint John and Peter by new Heavens intend the Saints glory in new Jerusalem with God or the Lamb and not any material new Heavens as al authentic Authors expound Rep. Isaiah saith The Moons light shal be as the Sun and Isai 30. 26. Suns sevenfold as of seven dais Ergo at last day al things shal be perfected in far greater glory not totaly abolished to be no more Sol. The Prophet speaks Mysticaly and Metaphoricaly as oft elswher of the Church under Christ which he cals a new Heaven and Earth as the new Heavens
Spirit of Wisdom and mad Men are said to be possessed with a Spirit Thes are al the acceptions and wheâ— none can answer or satisfy that words Sens in Scripture it fals not under Human understanding and Faith consists not in our Opinion but submission specialy wher God is said to be a Spirit or wher by Spirit is meant God For his Nature is incomprehensible and we know not what he is but that he is The Spirit of God moved on the Waters If God heself be meant hereby then is motion and place proper to Bodies only Spirit of God Gen 1. v. 2. Gen. 3. 1. ascribed to him but the like words are used at the universal Deluge I wil bring my Spirit Wind Air or moving Spirit and the Waters shal be diminished Both which may be caled Gods Spirit being his special work Pharach cals Josephs Wisdom Gen. 41. 38. the Spirit of God And God saith Speak to al that are wise hearted whom I hav filled with the Spirit of Wisdom to make Exod 28. 3. Aaron garments to consecrat him 2. Isaiah speaks thus of the Messiah The Spirit of the Lord shal abide on him the Spirit of Wisdom and Vnderstanding the Spirit of Counsil and Fortitud the Spirit of the fear of the Lord. Isai 1. 2. 3. Wher is manifestly meant so many Gifts or Graces of God not Ghosts or Goblins 3. Extraordinary Zele and courage in defens of Gods People is stiled the Spirit of God Judg. 3. 10. ch 6. 34. ch 11. 29. ch 13. 25. ch 14. 6. So 't is said The Spirit of God cam on Saul 1 Sam. 11. 6. 1 Sam. 19. v. 20. against the Amonits and his Anger was kindled greatly no Ghost but a vehement heat of vengeance So Gods Spirit cam upon him being among the Prophets that praised God in songs which was no Ghost but a sudden unexpected zele to join with them in holy Hymns or musical harmony 4. A fals Prophet said to Michaiah which way went the Lords Spirit from me to thee This cannot be any Ghost for Micai 1 Kings 22 24. declared the event of that Battel before as from a Vision not from a Spirit speaking in him So though Prophets spake by Gods Spirit or special gift of Prediction yet their knowledg was not by any Ghost within them but by som supernatural Dream or Vision Was not that inspiration by God 5. 'T is said God made man of dust and breathed into his Nostrils Quaere Spiraculum vitae the breath of life and he was made a living Soul This breath only signifies life not any Individual inspired Soul As Job saith So long as Gods 〈◊〉 is in my Nostrils that is so long as I liv or breath So Ezeâ—â—â—l The Spirit of Life was in the wheels not any Soul but they had life Again The spirit entred Ipse dixit Job 27. 3. Ezek. 1. 20. into me not any Ghost or Spiritual substance possessed his Body and set me on my feet meaning I recovered vital strength to go 6. God saith I wil take of the Spirit upon thee and put it on them the seventy Elders and they shal bear the burden of the People with thee Whereupon two of them Eldad and Medâ—d Prophecied whom Josua not knowing they had authority praied Moses fo forbid but he refused wishing God Nâ—mb 11. 17 25. would put his Spirit on al the People to make them Prophets or giv them authority subordinat to his own So Josuae was ful of the Spirit of Wisdom becaus Moses laid his hands on him viz. ordained him to prosecut the work of bringing Gods People into the promised Land which he-self began but could not Dâ—ut 34 9. finish So Saint Paul saith If any man hath not Christs Spirit not his Ghost but submission to his Gospel he is none of his So saith St. John hereby ye shal know the Spirit of God every Spirit which confesseth that Jesus Christ is com in the flesh is of God Rom. 〈◊〉 〈◊〉 〈◊〉 meaning the Spirit of Christianity or main Article of Faith that Jesus is the Christ but not of any Ghost or Goblin Thos words Luke 4. 1. Jesus ful of the holy Ghost are expresd or expounded Mat. 4. 1. Marc. 1. 12. by Spirit which means zele to doo the work for which God the Father sent him into the World but to interpret it of the third Person in holy Trinity is to say God was filled with God which is most improper oâ— insignificant Spirit literaly implies a thin real substance and metaphoricaly som extraordinary ability of Body and affection of Mind but to translat it Ghost which imports imaginary Inhabitants oâ— Mens Brains ther is no reason or Censure cauâ— By his leav Saint Lukes words ful of the holy Ghost which the other Evangelist hav not refer to Christs Person for it folows he returned to Jordan and was led by the Spirit into the Wildernes al which three relat alike to Christ but our Interpreters generally expound this of the third Person in Trinity nor is it incongruous to say God-Man was â—d by God but 't is more presumptuous if one Writer wâ—l seem wiser then al his Felows 7. The Disciples seing 〈◊〉 walk on the Sea supposed him a Spirit or Aerial Body 〈◊〉 Phantasm for al saw him which Mat. 14 26 Marc 6 49. could not be a delusion of the Brain incident to one at once or a very few surprised with like fear but a Body only compact â—â—cts 12. 15. of Air. When Saint Peter was excarcerated by an Angel and the Maid said he knoâ—kd at dore the rest thought hiâ— mad and said it was his Angel which is a corporeal substance compact upon occasions els the Disciples folowed the Jews and Gentils Opinion that ther be real Apparitions or Spectres which the one stiles Spirits or Angels Good and Evil the other Demons both evil and good For God can form subtle substantial Bodies to use as Ministers or Messengers so Angel signifies in extraordinary metaphysical maner Cannot the Devil doo the like Did he not assum the similitud â—â—are of Samuel when the Witch of Endor caused him to confer with Saul for Samuels Soul it could not be though Saul surmised it to be hâ—s Ghost Such Angels so formed are Corporal substances which take up room as Air doth and mov from place to place in time but are no Spiritual Ghosts in no place or no wher or definitly here as not to be elswher seeming somwhat yet be Nothing For thos thin Substances though invisible as Air hav the same real dimensions greater or lesser as material grosser Bodies Thus the Spirit of God is taken 1. For Wind or Breath See the seven Marginal â—gures 2. For extraordinary gifts 3. For vehement Affections 4. For the gift of Prediction 5. For Life 6. For subordination to Authority 7. For Aerial Bodies Now for Angel 't is generaly a Messenger or spicialy Gods
same condition that Adam and his Posterity were since his fal sav that God graciously promised a Redeemer to such as should repent and beleev but not to thos that dy in their sins impenitent as Reprobats doo so they may liv as they did before with gross corruptible Bodies as al Men now hav and haply beget Children continualy which no 1 Cor. 15. Scripture gainsais St. Paul treats only of the Resurrection Luk. 20 34. c. to life eternal not a word of that to pnuishment nor Christ who saith the Children of this World which liv in the estate Adam left them shal marry and generat successivly by an immortality of Kind not of Persons who are not worthy to be counted among thos that shal rise and obtain the World to com that is life to com not a terren World which alone are Heirs of eternal life equal to Angels and Children of God So a secund eternal death remains to Reprobats when after the Resurrection shal com a time of torment or punishment which by succession of sinners shal last so long as the kind of Man by propagation shal endure that is eternaly but not so every single Person nor shal the Tormenters be Fâ—ends or evil Angels Touching the Souls natural immortality that 't is a spiritual substance subsisting by it self after separation he answers som objections Ob. Salomon saith Dust shal return to Dust as it was and Eccles 12. 7. the Spirit to God that gav it Ergo God created the Soul distinct Spirit Sol. He shews how Mans Body made of dust must return to dust but God only knows what becoms of his Spirit Chap. 3. 20. Breath or Life He hath a sentence of semblable sens Al Man and Beast go to one place al are of dust and turn to dust Who knows except the Omniscient that Mans Spirit goes Ibid. v. 19. upward and a Beasts downward Sith 't is said That which befals the Sons of Men betides Beasts as one dies so doth the other yea they hav al one breath before spirit so that a Man hath no preeminence abov a Beast for al is vanity He praiseth Châ—p 4 2 3. the dead beyond the living and ads Better is he which hath not yet bin nor seen the evil work doon under the Sun then both the dead and living which cannot hold current if Mans Soul be immortal that no Soul were better then it only for a little oppression in this life Lastly he saith The living know they shal dy but the Dead know nothing naturaly before the Body shal rise nor hav any more a reward for their memory is forgot Al which places prostern the Souls immortality and by Spirit is meant Breath or Life as often foresaid Ob. Christ saith Abraham Isaac and Jacob are living Ergo their Souls separat subsist stil for their bodies lay buried many ages before Sol. This purports Gods promiss and certitud of their Resurrection not any actual life as God said to Adam on the day he should eat the forbidden fruit he shal certainly dy so from that day he was a dead Man by Sentence but not by actual execution til 930. yeers after Ob. The wicked shal rise to Judgment and go into everlasting fire torment or punishment wher the worm of Conscience never dieth which is caled a secund everlasting Death and general everlasting Life in torments far wors then Death as appeers in the new Testament Ergo c. Sol. Al this is tru yet it no wher appeers that the Damned shal liv in torments everlastingly for God the Father of Mercies and fountain of Goodnes who doth al what he wil and holds al Mens hearts at his disposing working them to wil and doo without whos free gift no Man hath any inclination to good or repentance of evil wil not punish Mens transgressions committed by inevitable ignorance natural frailty or wilful obstinacy sans end of time or with extremity of torture more then Men can conceiv or imagin Then he proceds to answer Bellarmins places or proofs in both Testaments touching Purgatory which he that lists may read p. 346. c. The next Caus of spiritual Darknes is heathen Demonology 2 Caus or doctrin of Devils as St. Paul cals it which their Poets as principal Priests diffused divulged or dissipated over the World witnes Hesiods goodly Genealogy of Gods For they caled al Spirits good and bad Demons but the Jews gav the name Demon only to evil Spirits stiling the good which Prophets or others inspired had the Spirit of God So they caled Lunatics Maniacs Lycanthrops Epileptics Hysterics or the like direct Demoniacs possest with evil Spirits They said unclean Persons had an unclean spirit dumb Men a dumb Devil aspersing John Baptist and our Saviour himself to hav Devils but Devils specified in Scripture are meer Diseases If any ask why Christ did not cross comptrole or teach Quest the contrary but confirms it by bidding Dâ—vils go out of Men which is improper to speak unto any Diseas that cannot hear He answers that Christs command to any Diseas is no more Answ improper then to rebuke the Fever Wind or Sea which obeied him yet can hear no more then the rest Nor are such speeches improper becaus they import or impart the power of Gods word to command such contumacious Diseases under the appellation of Devils as they were then generaly deemed to depart out of Mâ—ns Bodies So Devils Spectres or evil Spirits which they dreamed of are meer Phantasms or Inhabitants of their own Brains nor are any Ghosts of the Dead or ever were extant in the Air Heaven Hel or any real place as som surmise Al this must be taken upon his bare Phythagorean Ipse dixit Was that legion of Devils who besought Christ to enter 〈◊〉 into the Gergesens Swine and caried a whol Herd headlong into Sea only a Diseas Can Metaphors discurs or doo such mischeef When Christ cast out a dumb Spirit the traducing Pharisees denied not the dispossessing or matter of fact but said he did it by Beelzebub Prince of Devils can Christians then deny it Christ saith St. Matthew was led by or of the Spirit into Maâ— 4. 1. Maâ—â— 1. 12. Luk 4. 1. the Wildernes which Spirti drov him into the Desart saith St. Marc but Luke that he being ful of the holy Ghost which descended on him as a Dov newly before at Baptism was led of the Spirit into the Wildernes al which imply the holy Ghost nor can this be a possession of one substance by another sith Christ and the holy Ghost are one self same substance 'T is said after the Devil took him up into the holy City and set him on a Pinnacle but anon after caried him on a very high Mountain to shew him al the Worlds Kingdoms but certes the Devil did not transport him by force nor is any Mountain so high to shew him one Hemisphere of the World The meaning then must be