'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
before he decreed to creat or permit him to fal or to send his Son for a ransom if he should fal upon which he contrived the whol work of Mans Redemption This pure prescience being previous to Predestination in order of Nature according to our weak apprehension yet al coeternal to God did not look to the mass of Mankind as to be created incorrupt nor as lapsed in Adam Nor to Christ beleeved or not beleeved on but beyond al to the first middle and final estate of ech particular person and universal of al Men. 2. Of Vision which is of things to be doon in time with al acts and events therof which depend on his free Wil and Pleasure Aquinas speaks of both God knows al things which neither are were or ever shal be by his simple understanding but the rest that hav bin are or shal be after what sort soever by the science of Vision This distinction Zanchy Junius and other learned Reformists approv to be authentic in the very terms 4. Gods power or Omnipotence who can doo what he wil which agrees to his Nature is duple 1. Absolut wherby he can do al that he wil and more then he wils 2. Actual by which he doth what ever he wil and hinders what he wil not hav doon in Heaven and Earth with al things therin whos Majesty ruleth and reigneth over al Creatures visible or invisible nor could ever any resist his power or defeat his providence 5. Gods Wil which comprehends his Lov Mercy Goodnes Truth Justice Wrath Patience Holines c. first willeth himself as chief Soveraign good and in himself al other good things freely which are out of himself Hereby he decrees for Decree is no Attribut but an Act of his Wil joined with power and prescience what of thos infinit things presented by his understanding shal com into being For Knowledg is his Counsilor but Wil King and both himself who works al according Eph. 1. 11. to the Counsil of his Wil as S. Paul saith By it he orders al things causing or allowing what shal be in what maner Rom. 9. 18 19. and to what end Hence S. Paul ascribes al to it as suprem universal caus into which al inferior are resolved as the prime spring This is absolut and independent for til God passed his Decrees al things were known but as possible if he would giv being or not Ther be other distinctions of divine Wil according to several objects as that of Sign and good pleasure used in Schools but to giv God a duple different Wil in himself secret and reveled as if he willed openly in his word to sav al yet decrees to reprobat most part in his hidden Counsils is most abhorrent For he is a God of Truth no Lier Dissembler or Mocker using simplicity and sincerity in al his sayings which are yea and Amen Nor wil he make general promises in his Gospel to al Beleevers yet bar them by a clos clandestine decree of his secret Wil that they shal not beleev but it hath divers objects or one placed in divers times as 't is his reveled Wil ther shal be a day of Judgment yet he concels the time So the Gospel of Salvation was his secret Counsil before the World began but since opened to the Patriarchs Prophets Apostles c. which can no more be caled his hidden Wil. Indeed 't is said Secret things belong to God but the reveled to us Deut. 29. 29. and our Children which provs a diversity of objects but no duplicity of Wils warning us only to attend what is reveled in his Word as his general promises prescribed and not pry into his privy purposes to inquire who are elect or who reprobats lest like Thales in gazing at the Stars we fal into the Pit for this is a perilous precipice of carnal presumption 6. The Gospel is a manifestation of Mans Redemption by Jesus Christ which God first reveled in Paradise that the Womans seed shal break the Serpents head Next to Abram at Haran that in his seed al families and Nations shal be blessed Then to Moses in Egypt and the Wildernes when God instituted the Passover and several Sacrifices as Types or Figures of the holy Lamb slain before the World for the Worlds sins Afterward to the Prophets And lastly to the Evangelists who wrot our Saviours whol life death after his Incarnation or appeerance in the flesh which is the mystery of our Redemption 7. Gospel Grace is Gods free Mercy offered to al lapsed Mankind whoever wil beleev in his Son repent their sins and persever to the end shal be saved Which promiss must be preached and published to al sorts sans respect of Persons as he is no respecter nor delights in the death of a sinner For Man hath som liberty of Free-wil stil left if revived or quickned by Grace to obey or resist receiv or reject the motions of Gods Spirit 8. Gods Decree is duple 1. Primary Proceeding from his Omnipotence wherby he eternaly willed to creat the World in du time and to giv Man made after his Image absolut Free-wil Decretum 1 Absolutum 2 Conditionâ—tum without restraint any way 2. Secundary Depending on his Omniscience wherby foreseing Adams fal as he did the evil Angels Rebellion he in meer Mercy ordained a remedy to send his only begotten Son to be a Sacrifice for al but with condition of beleef in him and tru repentance for sin both which are equaly eternal flowing from the Fountain of the Deity who willeth what he wil and doth what he willeth Hence proceds Predestination which is his secundary conditionat Decree depending on Prescience wherby he freely elects som to lif being al liable to death in Adam and rejects or passes by the rest to perish in their disobedience 9. Sin is of two sorts 1. Original so caled by S. Austin contracted from our first Parents 2. Actual committed by al particular persons The remedy of one is Baptism into Christs faith either by personal confession as in those of tipe age or by their Sureties sponsion as in Infants The other is cured or clensed by repentance through the merits of Christs death whos blood by tru faith in him purgeth from al sin 10. God eternaly Decreed to creat al things in time indued with several Natures and to make Man a free Intelligent Creature like Angels who gav one only prohibitiv precept upon pain of death which foreseing in his pure prescience he would violat or prevaricat both to his own and Posterities perdition if justice be executed as it must necessarily be by a just God He by his knowledg of Vision decreed secundarily in meer Mercy to send his Son to salv al that shal believ in him and use such means of faith repentance and obedience as are prescribed in the Gospel 11. God commands no more of Man then he givs power or ability to perform as Adam had by Nature and al
Image Life Knowledg of good and il liberty of Wil in Natural Moral and Civil things Conscience accusing or excusing are stil left after the fal which though given at Creation and so belong to Nature yet to retain them is of Grace both by giving capacity to contract or Covenant and to be a beginning of his restauration but sith thes alone be not able to rais him or recover righteousnes or keep the new Covenant by his old remains God being no hard Task-master or Covenant maker supplies by his Spirit what is farther needful to keep it sith none is bound to impossibilities Upon this keeping the new Covenant depends the eternal Bliss or bale and wo of every Man which he must obediently observ 10 Caling 10. Dispensation of the Covenant by Caling which is a proclaming therof from time to time by preaching the Word els it would soon be forsaken forgoten and slighted This S. Paul Rom. 8. 30. conjoins with Predestinating as he puts Prescience before it which is defined to be a revelation or proclamation of the Gospel Covenant injoining repentance toward God and faith in the Lord Jesus Christ promising remission of sins and life eternal to al that obey It consists of two essential parts or divine acts to make one complet work of Vocation viz. the extern preaching of the Word wherto belong Sacraments Blessings Corrections and intern operation of the Spirit accompanying or assisting the outer means This Caling hath bin dispensed diversly by Gods Wisdom and good Pleasure according to the difference of Times 1. In the old Testament before Christs coming as an outward means and measure of the Spirits operation with effects sutable to both When the bounds were narrower the Word obscurer the Sacraments more mysterious the Spirit more sparing and obedience slenderer then under the new Testament for from Adam to the Confusion of Toungs the caling was universal being al one language under the righteous Patriarchs But afterward God permitting Men which forsook their Religious Ps 147. 19 26. Fathers to walk their own waies renewed his Caling or Covenant with Abram and his Seed contracting the bounds Eph. 2. 12. of his Church The Gentils then were al under wrath and Satan without God in the World Aliens from the Covenant of Promiss For as the Church excommunicats ungodly persons so God excluds unworthy Nations for many generations to punish their ingratitud and contempt of his Word or to make future Ages cleav faster to him by default of former being left to themselfs The mystery of whos Judgments why he one while shuts out Gentils admitting the Jews another extruds the Jews receiving the Gentils is admirable and inscrutable Rom. 11. 25. 33 But why he left al to Covenant with Abram and his Seed no reason can be rendred sav only his free Grace not of Works but Rom 9. 10 11. of him that caleth 2. Under the new Testament after Christs coming which outwardly hath the Word and Sacraments exhibiting Christ with his benefits more cleerly And inwardly more abundant measure of the Spirit intended to multituds of Nations with greater fruits of mens conversion then under the old Testament This is termed the caling of the Gentils when Jews were shut out til their time shal com Here Gods Judgments are to be admired why he witholds from the Jews his inward illumining Spirit and softning Grace which he grants to Gentils keeping stil his word or outer Caling from many Nations which never heard of Christ no more then the old Heathen But we that be under the Grace of Gods caling must be more thankful for it and more careful that it be not conferred in vain upon us Divers Divines make Caling duple 1. Outward of the Word only common to Reprobats and never obeied with truth of heart being ineffectual 2. Inward of the Spirit joined with the Word peculiar to the Elect and never disobeied which is effectual This is not orthodox sith ther is but one Caling both of the Word and Spirit as Body and Soul which is effectual in it self to al under it but if it fail the fault is in the Caled which obey it not For the Spirit goes not so with the Word as to make Man perform what he can by natural strength sith 't is given to help Natures failings but to keep it waking and attentiv So if the Spirit be not present with the Word to som 't is becaus they are not present to it through their stupid supine security Nor is the concurrence of Word and Spirit natural necessary or inseparable but free or arbitrary in Gods good pleasure For as Grace is annexed to the Sacraments so is it to the Word by divine ordinance Hence the Church before Sermons prais for the Spirits illumining power to concur with the Word which God expects he should ask who is to pray for himself and others Another defect why the Spirit doth not stil work with the Word is when 't is not duly and diligently asked Som also are past Grace given to Reprobat sens to whom the Spirit is not present with the Word for former contempt or neglect in their Visitation when God caled who now givs them up to blindnes and hardnes holding back the light of his Spirit and dew of Grace from the Word preached in their hearing though Men know them not in particular and so admit al. We must distinguish betwen the word Caling Persons Caled and operations of the Spirit with the Word in them The Word is duple 1. The Law which hath two parts viz. the 1 The Law Precepts to accuse or convince and the Curs for al transgressors therof to wound or kil The Persons Caled by Gods Minister using the Law are al natural unregenerat sinners or Regenerats relapsed into grievous sins who are either ignorant of their evil estate to whom Law-precepts must be preached to make them know their sin or know it but are secure and sensless of their carnal condition and to such the curs must be denounced The Spirits operations on thes by Laws ministry are to open their eyes and prick their hearts with fear of the Curs which effects the Spirit with the letter of the Law ordinarily produceth by working on thos remains of light left in the mind and of Conscience accusing which works are wrought in many Reprobats who hav som initial parts of Grace as Papists grant 2. The Gospel which hath a Precept to repent of sin shewed 2 Gospel by the Law and beleev in Christ who givs life wher the Law-Curs killeth with a Promiss of sins remission and eternal life Acts 2 38 39. to al that repent and beleev The Persons caled in the words of the Gospel are al sorts of sinners but convict terrified wounded Mat. 11. 28. ful of compunction and self-condemning wrought by the Spirit in preaching the Law The Spirits operations on such by the Gospels ministry are to open their eyes to see
Creatures without respect to foreknowledg But for Election to Life being his free Gift they more confidently ascribe to his meeâ— Wil without Prescience which they hav more color for if the Saints glory were only a Gift of Grace and not also a retribution of Justice But God makes it a retribution of Justice upon foresight of their laboring to attain the end and a gift of free Grace too knowing what wil bring them to happines if he grant them thos benefits wherby he shal also attain his end even the glory of his free Lov in giving eternal life to whom he wil which is the tru harmony This Judgment being ex praeteritis Predestination must be ex praevisis for the judg ordained by God is the Lord John 5. 22. Jesus that al may honor the Son as they doo the Father John 3. 19. becaus as the Father created so the Son redeemed Mankind even the universality The grand crime for which the World shal be judged is that Men loved darknes more then light and John 12. 48. Christs Word shal judg him at last day whoever rejected or contemned Marc. 16. 16. Christ Since the Gospel is preached the rule of judging is He that beleeveth and is baptised shal be saved he that 2 Thes 1. 7 8. beleeveth not damned Which S. Paul more fully explicats When the Lord Jesus shal be reveled from Heaven to recompence 2 Cor. 5. 10. thos that hav suffred for his truth and in flaming fire take vengeance on them that know not God nor obey his Gospel The severity of this Judgment to render vengeance the specification Rom. 2. 16. of persons we must al appear before his seat the assignation of causes to be judged the very secrets of Mens hearts with the maner of judgment when such as hav sinned without the Law shal perish without the Lâ—w having a Law written in their hearts but thos that hav sinned in the Law shal be judged by the Law semblably such as hav not obeied the Gospel shal be judged by it Al this argues that original sin which is one just caus of death shal be alleged against al who hav no other caus of condemnation but this as Infants which dy having not this sin purged by the Laver of Regeneration either in act or vow of the Church but to lay it unto them that liv to ripe yeers of knowing God obeying the Gospel or haply had forgivnes of sins sealed by Baptism this seemd strange to Doctor Whitaker that any shal be Reprobated for sin remitted so 't is strange that any should be condemned for such sins as he was not Reprobated for sith the sentence of Reprobation is the hardest and heaviest that can be which draws with it the sentence of Condemnation Surely such sins as the wicked shal be judged of at last are the same they were Reprobated for at first being Jude v. 4. eternaly foreseen specialy their final impenitence and inobedience els what needs this exact differencing of Causes or how are the guilty more burdned to hear their several crimes if al be rejected in the common Case of Mankind lapsed and unable to rise having no Saviour to dy for them nor Spirit to cal them nor help to heal them but are excluded or debarred by Gods absolut irrespectiv Decree God wil overcom in Judgment yet not by pleading his Soveraign power or Prerogativ and silencing Men with his dominion els was Abram too bold to expostulat Shal not the Worlds Judg doo right but by Justice and Equity rewarding every one according to his works els he would not put himself on trial Judg I pray between me my Vineyard what more could I doo then I hav doon God wil Isai 5. 3. convince the ungodly putting them to silence and shame by their own stubborn ingratitud against his abundant Goodnes Patience and long suffering not by his own plenipotence or Prerogativ Sadolet to an Objection We being born of corrupt original are by Nature made to perdition that thos whom God passeth by and caleth not might hav no just caus of complaint answers thus I conceiv that Christ Jesus sitting in Judgment for his Father on them whom he hath conâ—emned wil not so pass or pronunce Sentence sith ye proceded from Adams corrupt loins and contracted your Parents guilt doo I condemn you to endless torments but wil say Go ye cursed into everlasting fire for ye saw me hungry and fed me not c. which are not the common sins of al Mankind but particular faults of ech several person which shal be alledged and wherby they shal be judged lest in that sharp torture and grief they presume to ask Mercy of God who denied it to their poor Brethren begging it Mr. Plaifer handles al thes deep points at large wel worth a serious survey which are here succinctly summed up and conduce much to the main subject If any mislike his Tenets as many of different Judgments wil let them seek satisfaction of him who can best resolv al scruples But if I hav misprised any material circumstances through insciousnes not wilfulnes let me bear the blame who undertake to be his faithful eccho Now for fuller application and farther addition take what folows in a more confused maner To found Predestination on Prescience of simple Intelligence best consorts with al conditions consequents and circumstances therof wherby al divine Attributs are best accorded and advanced the sole scruple rests which Opinion best agrees with the Holy Ghosts tru meaning For al Sects arrogat to sens the Scriptures best if they may be Judges or Interpreters to preach the Gospel purest if faith be given to their bare words and to administer the Sacraments sincerest if their new cuts daily varied may pass for current coin as three main marks of their Church caled the little Flock when al others censure or condemn them for fals Teachers as every one doth ech other and al tort or distort Gods Word to serv turns Howbeit for trial of truth the chief Texts shal be brought to test or touchstone for Prescience these places are pregnant S. James saith Known unto Acts 15. 18. God are al his works from everlasting S. Peter To the Elect 1 Pet 1. 2. Rom. 8. 29 30. according to the foreknowledg of God the Father S. Paul Whom he foreknew he predâ—stinated whom he predestinated he caled whom he caled he justified whom he justified he glorified Again Blessed be God who hath blessed us in al heavenly things Eph. 1. 3 4. through Christ as he hath chosen us in him before the Worlds foundation Ergo we are eternally Elect by Faith in Christ foreseen which preceds Predestination To conceiv rightly the maner and order of this high mystery according to Gods Mind reveled in his Word we must consider somthing of his Nature who predestinats and therin revere his infinit â—intellect just Wil matchless Mercy and soveraign Dominion with
perswation be rooted or rivited that both salvation and damnation depends on absolut Decree Ministers may be fit instruments for Politic States to deter People from enormous Offenses but can do no spiritual good nor draw one Soul to God 'T is said the Defenders of this Doctrin are pure pious Men which open no gap to loos life but others pervert the truth to their own damnation So the Epicures in defens of their dogmat that the cheif Good consisted in carnal pleasure said most of their Sects were honest Men but Tully tels them that this proceds rather from their courteous disposition then curiosity of Opinion therfore the force of honesty prevailed more with them then the folly of pleasure which they pleaded for Another Apology is made That though they teach absolut Election and Reprobation yet design not who is elected or rejected but exhort Men to work out their salvation and get assurance of it by good works wherby they excite or encourage not stifle or curb holy honest duties Indeed they doo so But the ignorance of a Mans particular state alters not the case for if I know the Decree is absolut both wais why should I be sollicitous of either sith it can doo no good nor hurt nor can this knowledg at best be infallible in this vally of frailty but is obscured with many clouds of incertity in the point of undoubted perseverance 5. 'T is a Doctrin ful of despair both to them that stand and 5 Reason thos that fal to Men out of tentation and in it But the Gospel of glad tidings is a sweet store-hous of comfort in our worst condition under al changes as S. Paul saith Thes things Rom. 15. 4. are writ that by patience and comfort of the Scriptures we might hav hope Now absolut Reprobation procures tentation for sith ther be many mo Reprobats then Elect the Devil can easily perswade one he is one of the most rather then fewest or at least that al his labor is lost sith the Decree is irrefragable and irrevocable Bucer saith To doubt whether we be predestinat or no is the head of every tentation for he that doubts cannot confide he is caled or justified So every Man must presume he is elected To what end then is S. Pauls exhortation Work out your salvation with fear and trembling 't is a Gorgons head to affright or amaze the Tempteds fancy that the strongest arguments of consolation applied with the best art cannot avail Gods lov to Mankind Christs death for al the caling of sinners without exception of persons and al other motivs are easily eluded by this Opinion Suppose a Minister and tempted Soul talking thus Tempted Wo is me I am a cast away utterly rejected from A Dialog Grace and Glory Minister Be not danted poor afflicted Soul God hath not cast thee off he hates nothing which he hath made but lovs al Men and thee among the rest Temp. God hates none as his Creatures but many as sinners and lovs al Men with a general lov affording his outward temporal blessings only but not his special lov of eternal life which he shews to a very few his chosen ones wherof I am none Min. Yes he lovs al so as to desire their eternal good who would hav al to be saved and none to perish nor thee in particular Temp. Al is taken for al sorts or calings of Men high low rich poor bound free som of al which shal be saved but not al Individuals of thos ranks nor me in particular or if he wils in his Word to sav al yet by his secreâ— Wil he decrees millions to be damned wherof I am one Min. Nay but Christ cam to seek and sav what was lost and is a propitiation for the sins of the whol World Ergo for thy sins to sav thee Temp. The word World implies a World of Elect wherof I am none not al Mankind yet if he died for al it was only dignitate pretii by the worth of his ransom not voluntate propositi by the intention of his redemption that al should be saved Min. God made a universal Covenant with Man in the Mediators blood intending it to be shed for al and promises to sav every one that beleevs excluding none except they refuse Temp. God purposed his Son should dy for al profering and promising remission of â—ins to every one but on condition if they wil repent and beleev which he decrees that far the greatest part shal not doo Min. God means truly that al who are caled shal repent and beleev that they may be saved being caled by the preaching of the Word to knowledg of the Truth Temp. God hath a duple Cal an outer by the Word preached in Mens ears an inward by irresistible working of his Spirit in the heart which he vouchsaâ—s to a few secret ones only wherof I am none Thus no sound solace can accru by this Tenet The sole solid grounds of comfort to a dejected Soul are Gods lov to Mankind Christs death for al and the new Covenant of Grace which three he that applies wisely may easily releas or reliev the Tempted But such as hold absolut Reprobation â—oc Com. p. 526 cannot doo it Melancthon saith The universal promiss of Grace and Salvation is a Christians sole Bulwark in this combat of tentation let us not therfore leav Christ and seek for an Election out of the Word Again As 't is needful to know that the promiss of Salvation is free so 't is necessary to take notice that 't is universal against som dangerous doctrins of Predestination This he thought to be the only tru Balsam to cure a wounded Soul for thes three Gods Lov Christs Death the universal Promiss are directly contradictory to the tentation which cannot stand with an absolut antecedent Wil Intention or Decree to cast off the greatest part of Maâ—kind of meer free pleasure as if it were his sport or delight what ever quirks or quiddities are vented or invented to sully or shadow it If two contradictories cannot be tru he that proveth the truth of one disproveth the untruth of the other as he that confirms this Proposition God wil hav al to be saved beleev repent and be redeemed to be tru makes it â—leer to every understanding that the contradictory God wil hav most Men to be absolutly and inevitably damned is flatly fals and so raiseth or relieveth a tempted Soul from distress For demonstrat to a Man who fears himself to be an absolut Reprobat that ther is no such but every one that repents and beleevs shal be saved therfore his fear is fancy and doubt a dream then you driv out one nail with another and expel the terrible tentation This is the pure Nepenthe of a sick sorowful Soul and Alexanders sword to dissolv the Gordian knot Now the maintainers of absolut Reprobation cannot use it against the Replies of the tempted becaus ther is a plain
as they approved may be set over them which was somtime granted somtime not but to ordein of themselfs Saul and Vzziah had so much right to offer Incens as they to doo it Al humble Christians look to the rock whence they were hewen and pit wherout they were digged who did not make Ministers but they sent by Christ made People Christians Such as sat in darknes had light brought them and were found of God by his Ministers sent as Shepherds to the lost Sheep which sought not God So ther is no caus for People to embrace that fury folly and faction which would lay al in common sith Levellers can allege nothing to repeal the divine approbation of Ministry which hath continued a peculiar peaceable possession to Church Officers by Christs Institution for sixteen Centuries without cessation in a constant successon of Ordination We grant People in a particular Parish or Congregation may desire a special Man to be their Prelat or Pastor as thos of Milan did St. Ambros but cannot chus by their proper power much less Ordein as Souldiers may petition the General for one to be their Captain but cannot chus creat or constitut any without Commission They may so wel set up a new Christ or new Gospel as new Ministry or new Ordination which Christ hath doon once for al times and places to the Worlds end without Peoples interest A wise Spaniard said 'T is better in a State to prefer corrupt Men then silly Sots the one like a Theef in a Vinyard wil only take ripe Grapes til he be satiat but the other as an Ass eats ripe and green treads down al with his heels and being filled tumbles in it to spoil al such is the unskilful Vulgar in Church affairs Quest Som scornfully ask what can Bishops confer in Ordination more then other Men what charm is in their praiers or imposing of hands to invest Church power or how can they giv the Graces of the holy Ghost why doo they claim to be caled Clerics as peculiar to that Tribe and contemptuously cal others Laics sith al the Lords People are the lot of his Inheritance being spiritualy annointed to be Kings Priests Prophets Answ Thes Scarrows are soon repelled 1. Touching the term or title of Clergy and Laity which captious Critics imput as pride in Ecclesiastics to incens People against them this distinction was ever used ab initio as al antient Fathers Councils and Histories ratify nor is the one upbraided as a badg of vainglory to the Ministry nor the other aspersed as a brand of infamy to the People but only to difference both calings as 't is in our Laws and Language Nor is it avers to Scripture sens which cals them Pastor and Flock Doctor and Disciple Ruler and Ruled yea al Faithful in general are stiled Clerus a Church or portion of the Lords heritage but Ministers in special Clerus Ecclesiae a lot given by the Lord to his Acts 2. 6. Acts. 13. 2 3. Church as consecrat apart to his service So the Apostles chos Matthias by lot and the holy Ghost after said Separat Barnabas and Paul for the work wherto I hav caled them who having fasted praid and layd on hands sent them away Gods Ministers disdain not to be counted or caled his People as Children of one spiritual Father and brethren of the same Family of Faith Nor wil humble Christians covet to be clyped Clerics or scorn the appellation of Laics to avoid confusion of Calings who accompt or acknowledg tru Bishops and Ministers as their Fathers Overseers and Instructers Men may so wel bogle at the words Trinity three persons and Sacraments which are not found in the letter but truth and sens of Scripture Nor is Logomachy or word-war fit for wise Men being a meer Sciomachy or shadow-fight like stumbling at straws and syllabical scruples No Religion bars convenient compendious terms to distinguish degrees but thes word-Carpers hav a malitious meaning to make People abandon both Name and Thing even the Office and Ordination 2. To the demand what charm is in Bishops hands or praiers to confer the holy Ghost more then in others so wel or better gifted It may so wel be asked as Atheists and Apostats use what virtu is in Baptism water to wash away sin regenerat sinners confer Grace or represent Christs blood more then in other as proud Catabaptists contested Or what efficacy in Bread and Wine at the Lords Supper more then in the same Elements at usual Tables or Taverns How doth the form of consecration by using Christs words ad or alter them At this rate of carnal reasoning Men may cavil at Christs Deity and Humanity for the outward poverty of his life and death which made many doubt or deny him to be the tru Messias So this fond futilous frivolous question fals to ground with its own weight or weaknes as if there were more light in lat modern Meteors then in the great Lamps Sun Moon and Stars of Scripture Church and antient Christians who with the same holy humble Faith as they beleev Jesus to be the promised Messias maugre al which blind Jews and babarous Infidels obtrud doo also religiously reverence al his holy Orders and Ordinances how poor or plain soever setled in his Church Nor doth the means of outward appeerance weaken their duty or devotion who liv by Faith see with the ey of Faith and act with Faiths hand in al divine mysteries For God makes foolish things effectual by his spirit and Grace to thos high holy ends for which they were ordeined So 't is not any Magic charm which makes common Accedit Verbū Elemento fit Sacramentum Elements becom Sacraments being consecrat by Ministers nor in Bishops hands and praiers to ordein them but his powerful Word and Spirit who commands the duty confirms the Order and givs a blessing to Ministerial Ordination so wel as to al other Ordinances The result is That Ordination makes nothing to Ministers Natural Moral or Spiritual endowments nor doth it confer any Physical power no more then the Office of a Judg Ambassador or martial Commander to their personal abilities but invests them alone with authority to exercise thos Functions which none els may presum to perform who hath not that order of Office consigned to him Nor can any power in Men make a Gospel Minister though never so gifted to consecrat holy duties sav only such as are set apart or separat therto by du Ordination The benefits therof are manifest and manifold 1. For Gods glory and salvation of Mens Souls by beleeving tru Ministers testimony that Jesus Christ is sole Saviour of the World who began this Ordinance and sent som special witnesses to proclaim him by a constant continual succession in al ages and places til his secund coming 2. It evidenceth the Churches care and fidelity both in preserving the divine Oracles and in celebrating holy Mysteries as Seals to confirm
as if their cavilling were sufficient When Cyril saith That Moses Law to punish Adultery with death is out of date he comptrols his Opinion as corrupt May it not more justly be said Nomine mutato narratur fabula de se The Tale change but the Name Of them is stil the same When Theodoret testifies That Chrysostom Patriarch of Constantinople had the charge of other Churches in Asia Thracia Pontus beside his own See and Sozomen saith he deposed thirteen Bishops for Simony Cartwright cogs an answer That he had no other care over them then al Godly Ministers ought to hav over al Churches in Christendom or if he took rule over them he was a proud Prelat like the Pope yet haply he deposed thos Bishops by consent of the Presbytery not by his own authority al which bewray gross ignorance contrary to known truth When the first Nicen Synod which placed Patriarchs over Primats is urged for the antiquity and authority of both Cartwright scofs at it as no famous Council taxing divers Decrees of error specialy in points of Disciplin yet al Churches receiv them as authentic and Arrians or other Heretics may so wel cavil at the Doctrins When Antioch Council caled fifteen yeers after Decreed That inferior Bishops shal not act without their Metropolitan sav what pertains to their own Dioceses He glosseth that a Metrapolitan was only set over a chief City and the name makes no more difference then to say a Minister of London and Newington but by Dioces is meant a Parish so he stil translats the Greec word becaus it bears a Parochial and Episcopal division though generaly used for the later wher a chief Minister had som Mercat-Town with vicine Villages appendent to his Church as at Hitchin and elswher Sic parvis componere magna solebat What fine foists and brazen bolts are thes to bolster a bad caus When Athanasius avers That Denys Patriarch of Alexandria to which Jurisdiction Egypt Thebais Mariota Lybia and other Provinces pertained had the Churches of Panâ—apolis committed to his care as Epiphanius saith the same of Peter another Patriarch to whom the Archbishop of Miletus was subject Cartwright consters it of a voluntary care not authoritiv which every Minister ought to take of Churches round about him When Theodoret Bishop of Cyprus saith Heself had Government of eight hundred Churches Cartwright checks him for a vain boaster upbraiding his writing against Cyril quid ad rhombum When the Councils of Nice Antioch Carthage and Sardis declare that only Bishops hav authority to excommunicat Cartwright from Calvin the chief Coryphee declares That in so doing they fomented ambition Thus they speak Magisterialy from their Chair what they list which their partial poor blind Proselits hold for Oracles When Mr. Fox provs Archbishops to be abov Bishops and them abov Ministers Cartwright givs a dor That he writing a Story was more diligent to deliver what is doon then how wel or il doon Yea he censures al learned Men under Edward 6. that they knew only in part and being sent out in the morning dawn yer the Gospel Sun was risen high might oversee much which som not so quick eyd can better discry for what they had in acutnes of sight others enjoy by cleernes of the Suns light He prescribes two learned observations 1. That in the Nicen Synod and others within two hundred yeers after many Canons and Cautions were made touching a Metropolitan in every Province what honor or title he shal hav what limits of Jurisdiction and what place to sit in which shews that it was opposed in thos dais intimating that som Schismatic Spirits opposed the Ecclesiastic Hierarchy then as Disciplinarians did since which is no warrant so to doo 2. That among Pastors Elders and Deacons in every Church one was chosen by the rest to propone matters whether doubts to be debated censures to be decreed or elections to be determined who gathered voices and was the common mouth to moderat the whol Assembly A learned lesson to shew that Episcopal Government jumps just like Germans lips with Genevan Presbytery as if they should shake hands who shape al to their own cut as an old Dotard at Athens deemed al ships his own which cam into the Haven Howbeit they differ diversly among themselfs For Cartwright 〈◊〉 draws the Elderships origin from Moses and Aaron who assembled the Elders at Gods command which he interprets of Laics but Gallaesius of Preachers Peâ—â—itan Berâ—ram and Siniler of Civil Rulers Senators and Princes Beza brings proof out of Moses Pentateuch Chronicles and Prophets But Calvin the Founder saith The Jews Sanedrim was founded after their Captivity being then inhibited to creat a King yet the seventy being instituted by Jethros advise were a lawful Polity allowed by God to censure maners and Doctrins The titles given to Ministers in the new Testament Acts 10. 28 Acts 26. 16. Rom. 15. 16. 1 Cor. 14. 32. Phil. 1. 1. 1 Tim. 3. 2. Beza Junius and Cartwright ascribe to their Elders which Calvin applies to al Ministers Thus they run som into Egypt before the Law som to Mount Sinai in the Wildernes som elswher to seek their Eldership yet cannot find it but agree like Saâ—sons tail-tied Foxes Wher any mention is made of Elders Congregation Church Court Bishops Rulers Thrones Christs Kingdom c. Beza Junius Danaeus Cartwright and that cru imagin it to ring a peal for their Presbyterian platform suting the Scriptures to their tunes For as poor folks beget Children but know not how to keep them so Sectists breed or broch new Opinions and seek Scriptures to maintain them who as Hilary saith care not what the words mean but put their own meaning on them Lastly Listen how highly they prais themselfs and Hyperbolicaly Eudogâ—es extol their Disciplin We hav Christ and his Apostles with al the Prophets for us We striv for everlasting truth which God hath left and may not leav it the matters we meddle in are according to Gods Wil in his Word We propound his Caus faithfully and for it are persecuted We are his poor Servants painful Ministers zelous Professors feeders of his Flock Christs litle ones the foolish things of this World chosen to confound the wise of immortal seed lawful successors to thos who by Faith quenched the violence of fire unreprovable modest most worthy Watchmen We hold nothing not taught in Scripture but what old and new Writers affirm and exemples of primitiv times confirm We seek not to pleas Men or pleasure our selfs but patiently abide til the Lord bring our righteousnes to light and just dealing as the noon day We merit prais of the Law and of Gods Church seeking only to doo good our zele is parallel to that of Moses Elias the Prophets John Baptist Paul the Apostles and Christ Our side detests sin and wickednes our Ministers suffer al evil at Magistrats hands for refusing to doo evil at their commands professing to
natural line from David to shew how he is his Son after the Flesh Matthew the Legal to specify how for default of Jeconiahs Issu he succeeded in Davids throne as tru Heir and King of the Jews rightly so caled Nor can they name any of their Nation neerer in succession yet wilfully cried we hav no King but Note Casar a forren Conqueror So tho Christ was not Salomons natural Son nor is promised to be yet was his Legal or Regal by Salathiel and Davids genuin by Nathan Here the sudden decay of Salomons Kingdom for ten Tribes in Rehoboam and the two other in Jeconiah with al his Roial race warns al how ominous the sins of carnal and spiritual whordom be For Salomon to stablish his posterity and satisfy his Luxury multiplyed Wifes and Concubins contrary to Gods command who made one Woman for one Man to be one Flesh but to pleas them permitted Idols in a holy Land and at last fel to Idolatry wors then Harlotry which was perilous to his own Soul had not God given Grace to repent and pernitious to al his posterity The last concluds al from Zerobabel Son to Pedaiah 5 Sect. Grandson to Salathiel to Christ wher Matthew recompts by Abiud alias Hananiah 1 Chr. 3. 19. Josephs Forefathers in number nine but Luke from Rhesa alias Meshullam secund Governor after the Captivity whom Philo cals Rhesa Mesciola numbers Maries Progenitors eighten just twise so many At end of which line rests one difficulty becaus Matthew cals Joseph Son to Jacob Luke to Eli which is fairly reconciled for Jacob was his Natural Father Eli Legal So in Christs Natural line deduced from Mary by Luke Joseph only is not Natural Father but so supposed as he saith Hence 't is cleer how meet he was to doo the work wherto he was consecrat For Zechary cals him Gnâ—mith Jehovae the Lords felow Zech. 13. 7. Job 19. â—5 Isai 7. 14. which St. Paul intâ—rprets equal with God in regard of his Deity but Job Goel my Kinsman in respect of his Humanity as foretelling his Incarnation in which sens he is stiled Shiloh signifying that skin or tunicle which incloseth Embryons Isaiah terms him Immanuel God with us implying both Natures in one Person Jobs title Goel from Gaal i. Redemit vel vindicavit imports a Redeemer or Revenger for by the Law to redeem an Inheritance belonged to the next Kinsman as also to revenge his Blood so our Heritage being lost by sin and Adams Of-spring slain by Satan our next Kinsman a Son of Adam coms to ransom the one and expiat the other yea to perform what no Typical Redeemer or Temporal Revenger ever could doo For Men might kil him which slu their Brethren if they found him out of a Refuge City yet could not restore them to life but Christ flu the Murderer Satan found out of refuge and as a peerless Conqueror gav life to his Brethren even al the Sons of Adam that shal beleev in him One rub rests to be removed how Josephs Ancestors can Quest be clyped or computed Christs Progenitors either Natural or Legal and why recited in his Pedigree Surely they are not properly so termed sith he was but supposed 〈◊〉 Father yet inserted for special purpos to stop or satisfy al Cavils exceptions and objections For if only Maries descent had bin displaied Men might say what matters it for his Mothers Prosapy His Father was a Carpenter basely born and bred If Josephs soly others would object what 's that to Christ who issued not from his loins or linage But when both their stock Fathers are so evidently drawn from Jessâ—s root the mouth of malice and malediction must needs be musâ—ed or bungd up nor can detraction derogat or deny his Regal right from David Thus tho the two Evangelists vary in maner of Accompt or form of words yet they agree pointly and precisely in the matter and truth of things without the least clashing or contradicting one another A Series or Synopsis of the premisses wil make al circumstances more obvious to every Ey or common Capacity St. Luke draws Christs Golden line of Genealogy on Summary which runs the whol Book of God comprising 77. Generations 1. God 2. Adam 3. Seth. 4 Enos 5. Cainan 6. Mahalaleel 7. Jared 8. Enoch 9. Methusalem 10. Lamech 11. Noah 12. Sem 13. Arphaxad 14. Salah 15. Eber 16. Peleg 17. Reu or Regu 18. Sarug 19. Nahor 20. Terah In both which Sections he walks alone in the third St. Matthew and he go hand in hand reckonig the natural line to David by direct descent 21. Abraham 22. Isaac 23. Jacob 24. Juda 25. Pharez 26. Ezrom 27. Aram 28. Aminadab 29. Naasson 30. Salmon 31. Booz 32. Obed. 33. Jesse 34. David 35. Nathan 36. Matatha 37. Mainan 38. Melea 39. Eliakim 40. Jonan 41. Joseph 42. Juda 43. Simeon 44. Levi 45. Matthas 46. Jorim 47. Eliezer 48. Jose 49. Er. 50. Elmodam 51. Cosam 52. Addi 53. Melchi 54. Neri 55. Salathiel 56. Pedaiah 57. Zerobabel In this fourth Section from David he runs apart except in the three last links whom St. Matthew cites caling Salathiel Jâ—coniaâ—s Son as successor or next of kin but Luke stiles him Son to Neri being so by Blood and Birth In the last Section thes 58. Rhesa 59. Joanna 60. Juda 61 Joseph 62. Sâ—mâ—i 63. Mattathia 64. Maath 65. Naggi 66. Esli 67. Naum. 68. Amos 69. Mattaâ—hâ—as 70. Joseph 71 Joanna 72. Melchi 73. Levi 74. Matthat 75. Eli 76. Mary 77. Christ Thus he recites the Natural line only sav that he saith Joseph was of Eli not Son that is belonged to him as Son in Law having espoused his Daughter Mary Christs Mother Now Matthew handles the Legal Regal line to prov him lawful King of the Jews or next of kin from Jeconiah to sit on his Father Davids Throne So if Lukes twenty first Patriarchs be annexed to his Genealogy both wil be complet from Adam to Christ in their several wais or intentions which are divers but not advers one to another Matthew in the Legal line cites thes after David Salomâ—n Roboam Abâ—â— Asa Jehosophaâ— Joram Ozia Joatham Achaz Ezekiah Manasse Amon Josia Jehoichim Jeconiah Salathiel Zerobabel Abiud Eliakim Azor Sadoe Achim Eliud Eleazer Mattham Jacob Joseph Christs supposed Father Wher next to Jâ—coniah he reckons Salathiel and Zerobabel before Abiud but omits three successiv Kings of Juda after Ozia Joas Amazia Azaria beside Athalia the usurping Queen and Pâ—daiah Zerobabels Father purposly to make a Tesserad ecad of just fourten generations in ech of his three spaces or Sections which is no falsity or forgery to cut off or abridg som links of the long line From Adam to David the Parents are one but from David to Joseph Matthew numbers twenty seven and Luke to Mary twenty three in their differing reckonings Al Penmen of the holy Ghost Prophets and Evangelists Note pursu the right line of Genealogy til they
two Prophecies 1. The sealed 1 Part. Book 2. The litle Book open In the Seal Prophecy is described the celical Imperial Session sutable to Israels incamping The twenty four Elders signify Bishops resembling the Rev. 4. 4. c. Priests and Levits in their twenty four courses The four Beasts are Israels Ensigns 1. Like a Lion 2. A Rev 6 per totum Bullock 3. With a Mans face 4. A flying Eagle They were ful of Eys to shew sagacity and ech had six wings implying agility The first Seals opener a Lion shewed a whit Hors and his Rider armed viz. Christ the Lion of Juda from the East who laid the foundation of conquest over the Dragon when Oracles ceased The next a Bullock presented a red Hors and his Rider denoting Trajan a Spaniard from the West whos reign was Bloody The third with a Mans face exhibited a black Hors and his Rider importing Septim Severus an African from the South who held Ballances in his hand indicating justice in the Empire The fourth an Eagle shâ—wed a pale Hors with his Rider which points out Maximinus a Thracian from the North in whos time and som Successors the Sword Famin and Pestilence messengers of death raged every wher The fifth no Hors nor Rider enters with A. C. 268. Aurelian til Rev. 7 4 to 10 Dioclesian presenting the primitiv persecutions The sixth declares a strange shaking of Heaven and Earth signifying the change or conversion of Heathen Rome by Constantin But before the seventh care is had for the Church to seal a company of one hundred forty four thousand viz. of every Tribe twelv thousand In which type is an unusual reckoning yet such as best resembles the profession of tru Religion miraculously preserved in midst of the old and new Idolatry The twelv Apostles aptly answer Israels type the number twelv being the Ensign of Apostolic race which by multiplying sets forth their progeny Hereto is added by representation of innumerous Palmbearers a most ample state of every Nation People Tribe Toung which praised God The seventh seal contains seven Angels with seven Trumpets Rev. 〈◊〉 7. to 12. sounding alarm to the Empires ruin by sevenfold plagues the four first of less extent The first wasts the Empires terraetenures by terrible incursions of north Nations like hail mixd with blood and fire who destroied a third part of al green things the Empire swaying a third part of the known World which began at Theodosius death by Alaric Rhadagaso and others A C 395. A 410. A 455. A 476. A â—42 The next assails the very Empire expressed by the Sea when Alâ—â—ic sacked Rome After which it daily declined til Gensericus took it and then began the ten Kingdoms The third casts down the Western Caesar omniously named Augustulus who being a baleful bitter Prince is resembled to a Star caled Wormwood The fourth bereavs the light and lustre of Roman Majesty with a third part of Sun Moon and Stars which shone bright before under Ostrogoth Kings when Romes Consulship with al Pomp of other Officers câ—ased Then folow three Wo Trumpets the fifth being the first of Rev. 9 per totum Wo sends hostil bands of Arabians Sarrasens likened to Locusts who not only spoiled the soil from A. 830. to 980. 150. yeers or 5. annal Months but poisoned Mens Souls with Mahometism like the venom of Scropions having a King cald in Hebrew Abaddon in Greec Apollyon destroier The sixth or secund Wo Trumpet looseth four Angels before bound at the River Euphrates being the Turcs four Sultanies as they were long so divided til Ottoman united them into his Monarchy This is to be accomplished in a Prophetic Day Month and Yeer viz. 396. yeers from A. 1051. when Tangrolipix took Bagdet til Mahomet 2. surprised Constantinople slaying a third part of Men A. 1453. Their number of Horses is computed two hundred thousand Rev. 10 〈◊〉 to 11. thousand their Ordnance Powder and Munition explicated by smoke fire and brimstone then invented The seventh or third Wo Trumpet is suspended til the litle Books Prophecy which contains the Churches destiny and John bid to eat it which was sweet in mouth but bitter in belly who is commanded to prophecy again before many People Nations Toungs and Kings This comprehends the consummation of Gods mystery the event wherof is declared by a mighty Angels Oath at whos loud cry seven Thunders uttred their Voices which John is forbid to write and bid to seal up The measured Court displais the primitiv Churches state conformed Rev. 11. 2. to 13. to Gods Word contrary wherto is the Court not to be measured being not his operature but to be prophaned by renewed Idolatry or Antichristian Apostasy which shal reign forty two Annal months During this space two Witnesses clad in sackcloth testify Gods truth and exhort to repent 1260. dais or yeers equivalent to forty two months of prophanation Thes denounce Gods Judgments which begin at pouring out the Phials and debarring the Idolaters from hope of eternal life Their fate is after finishing their testimony to suffer semblably with Christ as the Roman sevenhead Beast shal inflict on them Thes must dy mysticaly lying unburied three dais and half but then shal be restored to pristin place or eminenter estate and dignity Upon a Commotion or change of Politic affairs the City Rome being but a tenth part of what it was shal be overthrown at fifth Phial and seven thousand Men of mark and name the Clergies or Companies of Men slain This is the end of the sixth Trumpet when Kings of the East the Jews shal erect a new Kingdom and the two hornd Beast the Papal Clergy with Antichrist the fals Prophet the Pope driven from Rome before the great battle The Vision of the open Book goes through the whol cours 2 Part. of Revelation to shew its connexion with Seals and Trumpets Rev. 12. per 〈◊〉 after which insu many great mysteries The Roman Empire worshiping the Dragon or Devil persecuts Gods Church represented by a Woman in travel of mystical Christ 300. yeers but when Constantin cast him from the Throne he and his Successors enjoied it which chance or change contemporizeth with the sixth Seal The Woman being delivered of a Son dwels in the Desart forty two months or a time times and half or one thousand two hundred sixty dais typifying the Churches middle condition as being freed from Pagan persecution yet stil tossed with a flood of errors and Heresies cast from the Dragons mouth A new tragedy of troubles pursues hir who lighted on two Rev. 13 per 〈◊〉 Beasts at entring the Desarts porch one tenhornd rising from the Sea viz. the secular Empire shared into ten Kingdoms another two hornd coming out of the Earth which is the Ecclesiastic State or Pope and his Clergy Both reign with neer alliance together under the seventh Head of the old Beast exercising the Dragons
or thin For Mans Soul they say 't is created by pouring in and poured in by creating what 's that For the caus of Sens they make an ubiquity of Species or shews of objects which appeering to the Ey make sight to the Ear hearing to the Palat tast to the Nostril smelling and to the rest of the Body feeling For the caus of willing to doo any act they make the faculty or wil it self doo somtime one thing somtime another making the Power caus of the act as if on should assign Mens ability to doo any things the very â—aus of good or evil acts Yet oftimes they put their own ignorance to be caus of natural events or effects but disguised in other words as when they make Fortune a caus of contingents wherof they know no caus or when they ascribe effects to occult qualities not known to them nor as they sâ—rmise to any els or to Sympathy Antiphaty Antiperistasis specifical properties which neither signify the agent producing nor operation produced being only Clokes to cover ignorance Their Moral and Politic Philosophy hath the like or greater Politics absonances for if any doo injury or injustice contrary to Law they say God is prime Caus of the Action but not of the injustice or deviation this is vain Philosophy as to say that one makes a right and crooked line but another the incongruity or inconformity This distinction was devised to defend the doctrin of Free wil not subject to Gods wil. Why not to vindicat God from being Author of sin notwithstanding Quaere his absolut irrespectiv Decree to Reprobat men who must needs sin Aristotle defines Good and Evil by mens appetit which may seem tru sith every one is ruled by his own list or lore but in a Common-wealth the measure is fals wher not mens privat appetits but public Law of the State is sole Rule yet their doctrin soly practised wher every one doth what seems good in his own eys To make lawful mariage unchast or impure as they doo who deny it to the Clergy under color of continual chast continence to attend at the Altar and administer the holy Eucharist is vain Philosophy wherby they make mariage a moral vice and themselfs by abstaining spiritual like the Angels in Heaven From Aristotles Civil Polity they cal al Common-wealths sav the popular such as then Athens was Tyranny and al Kings Tyrans so they termed thirty Legislators set up by the Lacedemonians who subdued Athens thirty Tyrans and Democraty liberty yet Tyran truly taken signifies simply a Monarch but when that Government grew odious in all Greece it was branded with the Popular hatred of Tyranny and when Kings were expeld from Rome they did the like So when the same men are displeased with Democraty or Aristocraty they nickname the first Anarchy the last Oligarchy or Tyranny of a few Hence riseth another error of Aristotle that Laws not men should govern as if men wil be ruled by words or paper and not by men which hav power by the Sword to punish or put them to death giving life to the Laws this is a pestilent pernitious error wherby they seduce men so oft as they like not their Governors to rais war against them which the Clergy cherisheth Another error in Civil Philosophy which they never learned of Pagans is to extend the Law the Rule only of actions to mens very thoughts and Consciences by examination or inquisition of what they hold tho they conform in Words and Actions Herby they are forced to answer the truth of their thoughts or an untruth for fear of punishment Another error not drawn from Heathens is that a privat Man without the CoÌ„mon-wealths authority may interpret the Law by his own Spirit but are not Scriptures wher they are a Law made a Law by the CoÌ„monwealths authority and consequently a part of the Civil Law So they which impropriat Preaching to one certain Order of Men wher the State leavs it free commit the like error for if the State forbids me not to Preach none els can If I be among Judians or Infidels shal I being not in Orders think it sin to Preach Christ Jesus or expound Scriptures In such cases of necessity say they wher is no Ministry it may be doon without mission as wherever a dispensation is du for necessity ther needs none when no Law forbids it Ergo to deny thes functions to whom the civil Soveraign denies them not is to take away lawful liberty The Schoolmens writings are mostly insignificant terms or trains of strange barbarous words otherwise used then in common Latin language which would pose Cicero Varro or any Grammarian of antient Rome For let any try whether he can translat them into any modern Toung which if he cannot how can that be intelligible in Latin which is not so in other languages Howbeit this insignificance of speech is no fals Philosophy but both a quality to hide the truth and make Men think they hav it being skild in School-notions and so desist from farther serch of it in others He saith elswher what kind of felicity God ordains for them that devoutly serv him one shal no sooner know then enjoy being Quaere jois now so incomprehensible as the School-mens words beatific Vision unintelligible but doth not that signify to enjoy the perpetual presence of the divine Trinity as Men delight in ech others company face to face Which if Christ must reign on a new finit Earth with his Saints for ever none ever shal doo For beatific Vision is to see the blessed Trinity face 4 Caus to face in his eternal mansion The last caus of spiritual Darknes is to mix uncertain Traditions and untru Histories like the golden legion of fals fictious miracles in Saints lifes of Ghosts Goblins and Apparitions alleged by Romish Doctors to varnish their Doctrins of Hel Purgatory Exoâ—cisms and such like Which tho som pious Fathers Pope Gregory 1. St. Bernard c. broched yet they were Men and might take it on trust from others as Beda also did but if any speak it of their own knowledg 't is no confirmation of such vanity but a detection of their fraud fallacy or frailty The suppression of tru Philosophy by Men that hav no authority nor sufficient study may be joind with the introduction of falsâ— for our late Navigators and al learned Men acknowledg Antipodes as it appeers daily more that yeers and dais are determined by the Earths motions yet such as only supposed it heretofore were punishd by Ecclesiastic power What reason had they Is it becaus 't is contrary to tru Religion That cannot be if the opinions be truâ— let the truth be first disquired by competent Judges or refuted by such as pretend to know the contrary Is it becaus they disturb Government or Religion established Let the Teachers be silenced or punished by civil Rulers who can chastise disobedience in thos that teach
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
rule in this World or Heav'n for ever Nec patet An Terris regnabit mille per annos Cum Superis Sanctis Martyribusque suis Whether he shal reign on Earth one thousand yeers With Angels Saints and Maryts 't not appeers 5. As to the Worlds final dissolution whether it shal be by a refined renovation of the Old a created substitution of a New or a predecreed abolition into Nothing I stand stif for the last against al Opposers or Oppugners 6. Anent Christmas and other holy harmless Pests forecited I suppose them to be both lawful and needful among prophane people who should be compeld to Church in season and out of season as the Spaniards at first drov uncatechised Indians like herds of Cattle to Baptism for the service of God yet al too little among stupid carnal Gospelers for al which assertions with others on the by I have rendred strong sufficient Reasons from other mens works in the particular Theses Treatises or Theorems but the three middle of Prophecies concerning the Messiah to com Christs two Genealogies and Revelation reveled are no Polemical points nor wil require farther explication or exposition therfore take this dry Distich for a final Farewel Quid volo scire voles sic stat sententia nostra Qua data hoc addo tibi Lector Amice Vale. Wilt know what I hold So sounds my judgments knel Which giv'n I bid thee Reader Friend Farewel Protestatio Verissima Protestation A most tru Protestation Tu Domine Omnipotens mea qui praecordia nosti Spargere velle nihil me nisi vera vides Thou Lord Almighty who my heart doost know Knowst that I nought but truth abroad would sow AN END Additio de Anima Humana An Addition of Mans Soul WHile my Pen was busy to transcribe the Prolog previous Theorems I met with Mr. Hobbs learned Leviathan of a Common-wealth and among divers Paradoxal points or positions as who cannot devise new dogmats and colorably defend his devises Found four flatly opposit to so many of my Theological Theses or Tenets which I thought fit by way of vindication to enumerat but not by way of refutation to recriminat being far too weak to incounter so strong a Champion as a Dwarf to a Giant 1. That Mans Soul is no special Entity Essence or Existence distinct from the Body which after separation by death shal subsist in Heaven or Hel til the general Resurrection of al Flesh and particular reunion of every individual Soul with its own identic Body but only the Breath Life Energy or Accidental quality therof as is in other animats or animals so denomined of Anima not Vita yet the Body shal rise at last day the self same living Man it was in this World This novity crosseth cleerly my first Thesis concerning the 1 Thesis Souls origin or production wherin I maintain with the current stream of al Orthodox writers that 't is an essential part of Man so wel as the Body but after death or dissolution of one from the other a distinct individual immaterial tho no simple Spirit and immortal substance which shal immediatly by Gods particular Judgment partake of Heavenly jois or Hellish torments and in fine reunite with its own Body at general Resurrection The whol controversy is largly debated already needing no vain repetition but the Souls Verity Unity and Immortality shal be farther proved by a few select places of sacred Scripture promiscuously collected and congested together for the present occasion God breathed into Gen. 2. 3. Adam the Spirit of Life or infused a living Soul as 't is generaly interpreted Which cannot be simple life sith Zechary expounding it saith The Lord spred the Heavens laid the Zeâ—h 12. 2. Earths foundations and formed Mans Spirit within him which provs intrinsic infusion Semblably saith Salomon Dust shal 〈◊〉 12. 〈◊〉 return to Earth as it was and the Spirit to God who gav it which cannot imply life or Breath sith that only ceaseth or vanisheth but returns not to God who first infused into Adam a substantial Spirit whence al others are successivly derived David speaking of Christ saith My flesh shal rest in hope 〈◊〉 16. 9 〈◊〉 for thou wilt not leav my Soul in Hel nor suffer thy holy one to 〈◊〉 〈◊〉 26 27. see corruption This is meant of our Saviours condition after his Passion as deep Divines define that his flesh in the Grav shal rest in hope but his Soul descend into Hel to conquer the strong Man Satan in his own Kingdom not to be left ther nor the whol compound see any corruption being to rise speedily The blessed Virgin saith My Soul doth magnify Luk. 1. 46 47. the Lord and my Spirit rejoice in God my Saviour which two pathetical terms Soul Spirit she would not use of life or breath a blast bubble bawble nor can Christ be caled hir Saviour in that respect sith hir life did not depend on him Christ saith Ther was a rich Man clothed in purple that fared Luk 16. 19 20. sumptâ—ously every day and a begger named Lazarus who lay at his gate ful of sores Lazarus dying was caried by Angels into Abrahams bosom but the rich Man tormented in Hel flame This he whiffles off slightly that 't is a Parabol yet many learned Men take it for a tru story becaus the begger is named nor would Christ so pointly pourtray Abrahams bosom the rich Mans dialog with him and Hel-torments no not in Parabols to teach People old wifes fables if al were fals figments or that Mens Souls did not liv after dissolution from the body which was his main scope to instruct or to what end els did he propone it Yea elswhere he bids Men not to fear them which kil the Body and cannot kil the Soul but to fear Mat. 10. 28. him which is able to destroy both Soul and Body in Hel. How can this be eluded Here are two distinct parts directly specified Body and Soul nor can the last be life for he that kils the Body is able and actualy doth take away that too at once together with it nor would he ad fear him which is able to destroy both Soul and Body if he meant life only Christ said to the penitent Theef on the Cross Today instantly Luk. 23 43. 〈◊〉 and immortaly shalt thou be with me in Paradise which must needs intend both their Souls sith their Bodies were to be buried that night Indeed many able interpreters expound to day eternaly yet al apply it to their Souls which shal liv with God for ever and ever St. James bids his Countrimen with Jam. 1. 〈◊〉 meeknes to receiv the word which is able to sav their Souls not their lifes for Gods word cannot sav them Many mo places may be alleged beside Reasons and testimonies of Authors if any refutation were intended but sith he saith the contrary to his Assertion that Soul and Life
signify the same cannot be proved by Scripture thes few pregnant Texts shal serv to vindicat the truth Politia Ecclesiastica An Ecclesiastic Polity 2. THat the Church is no different or distinct Oeconomy or Corporation from the civil Common-wealth but subject and subordinat to it in al things nor hav Clergy Men except they be temporal Princes any spiritual Government or coerciv jurisdiction unles delegated by suprem Magistrats special Commission but al their function is to Preach Teach administer Sacraments and doo other Ecclesiastic duties Which the Soveraign Magistrat may also execut if he pleaseth so wel as perform a Constables Office or any other civil faculty yea he can constitut what Books of the Bible shal be Canonical and which Apocryphal binding the Subjects to observ the one or other as he shal dictat direct or determin under pain of civil obedience or disobedience For Ministers are only our Ghostly instructers and School-Masters not Rulers or Governors no not in spiritual sanctions which concern the life to com whos precepts are pious Counsils not positiv commands This â—latly contradicts my third Tenet touching Church-Government 3 Thesis from the Creation to the first Century after Christs Birth and consequently to our times who defend that for divers of the first generations al Rule both sacred for Soul and secular for Body consisted in Fathers and Elders of Families but after when Men gathered like Partridges in Covies into several Societies public Poliâ—y grew up to two distinct Bodies which had sundry privileges of Rule but subordinat or subalternat one to another This is â—atified at large in the unwrested History of both Bodies drawn down from the first times to our modern ages which to reâ—terat wil be tedious if not nauseous Yet som few proors or places of Scripture shal be briefly subjoined as in the former Moses who first instituted Government over Gods people Israel Deut 17 9 12. erected by divine dictat or direction two distinct Courts one for Church-matters caled a Consistory another for Common-wealth affairs clyped a Judicatory as Jeremy Jer. 26. 8. 16. was arraigned accused and condemned to dy by the first but acquited and released by the last Thes two in process of time by long slavery of the Jews to sundry Nations were much pared or impaired yet som prints remained til Christs coming Who cals the secular Councils and spiritual Synagogs Mat 10 17. yea if any offend a Man and he tel him of it privatly but the other wil not hear Christ bids the party tel it to the Church Mat. 18 17. which if he also neglects to obey let him be as a Pagan or Publican Mat. 5 22. He describes both Courts in thes words Who ever is angry with his Brother causlesly shal be culpable of Judgment meaning the lesser Court who cals him Rhaca in scorn shal be liable to a Council or cheif Consistory but who shal say thou Fool shal be in danger of Hel fire Thus far of Church government under the Law which had power to punish Blasphemy Idolatry Adultery and som other crimes with death Now under the Gospel Christ as suprem Head held al rule soly to himself but after his death and departure into Heaven the Apostles in a joint Copersigniory governed al who toward their deceas appointed Bishops or Prelats to preside over Presbyters which were ordained before like the sâ—vâ—nty Disciples sent abroad by Christ to Preach Baptise and doo other spiritual duties for suppression of Sâ—hisms and Heresies sowen by Satan in thos dawning dais Men of pervers minds Who despise dominion and speak evil of dignities St. Paul being Judâ— v 8 Acts 19. 21. to leav the Eâ—st and go to Rome substituted Titus in his stead as Bishop of Crete a large I le To ordein Elders in every 2 Câ—r 8 6 16. Titus 1. 5. 1 Tim. 1 3. 1 Tim 5 20 21 22. Tit. 2. 15. City so he appointed Timothy about the same time to abide at Ephesus that he might charge som to teach no other doctrin The Rules which he prescribes to both being before but common Presbyters plainly indicat that he gav them coerciv power over other Elders to over see censure rebuke or silence them with al Deacons under their charge but to doo nothing partialy nor lay hands on any suddenly St. Jâ—hâ— after his return from Patmos exile constituted som supervisors in divers Cities planted whol Churches and ordained Presbyteries in several places as Paul and Timothy used to doo the like did other Apostles in divers Dioceses as many antient writers and authentic Historians truly testify Much more might be added for proof of the premisses which is omitted to avoid prolixity De regno Fidelium aterno Of Saints eternal reign THat no elect Saints when their Bodies shal be raised to life at last day according to Gods iterated promisses shal reign in the Kingdom of Heaven or third Heaven Gods highest Throne but only here on a new Earth with our Lord Jesus Christ as King not for a thousand yeers before or at the day of Judgment as Chiliasts conceiv but for ever and ever For it sutes not with the Majesty of so great a King that his Subjects or Servants shal hav place so high as his Throne or abov the Earth his Footstool which yet is commonly caled the Kingdom of Heaven in reference to that place of Eternity wher God reigns in glory This diametraly opposeth my seventh Theorem against the 7 Thesis Millenar reign of Christ with his Martyrs and som Saints at Earthly Jerusalem who hold that Christ shal com in the Clouds to judg al mankind whos bodies shal then be raised every one reunited to its proper identic Soul according to their works but shal carry his Saints with him into Heaven ther to reign or remain in ineffable jois eternaly Which position is proved by thes pregnant places without descant division or distortion Earthly Jerusalem shal be never restored no more then Sodom Acts 6. 17. or Samaria as the Prophets inform but eternal life in new Jerusalem which is Metaphoricaly meant of his Spous the Church is the reward of just Men at last day as St. Paul testifies 2 Tim. 4 6. Ergo none shal reign on Earth with him much less he with them in Jerusalem new built The holy Martyrs Souls Rev. 6 9. rest under the Altar in Heaven but shal not return to reign here on Earth either temporaly or everlastingly For al the Godly at Christs secund coming shal rise immediatly to glory 1 Thes 4. 16 17. upon sound of the Trumpet and thes then living caught up in the Clouds with them together to meet the Lord who coms not to reign or reside with them here but to carry them with him into Heaven ther to reign and remain for ever Now if it sutes not with the Majesty of God so great a King that his Subjects and Servants shal sit