one Man speaks to another prohibiting Adam to eat of the Tree of knowledg and upon disobeying exiled him out of Eden from enjoying eternal Life wherto he was created had he not sinned Gen. 7. 7. Afterward he punished his Posterity for their Vices al sav egth Persons in whom his Kingdom consisted with a deluge Gen. 8. 18. of Waters but his first Kingdom by solen compact was with Gen. 17. 7 8. Abram in thes words I wil establish my Covenant between me and thee and thy Seed after thee for an everlasting Covenant to be a God to thee and them and wil giv thee and thy Seed al the Land of Canaan wherin thou art a Stranger for an everlasting possession In memorial herof he instituted Circumcision Exod. 19 5 〈◊〉 8 caled the old Covenant as the sign or Sacrament therof The same Covenant God renewed by Moses at Sinai they being newly becom a Nation which is expresly stiled tho the name of King and Kingdom not before used a Kingdom of Priests and holy People for they promised to doo as the Lord commanded which argues their peculiar consent compact or covenant but al the Earth is the Lords by power property and precedent So 't is a cleer case that by Gods Kingdom is meant a civil Common-wealth instituted by Subjects consents for regulating their behaviour both toward God their King in obeying his Laws toward one another in point of Justice and toward Forreners in peace or war This was properly a Kingdom when God was King of Israel which befel to no People els and the high Priest after Moses his sole Lieftenant or Viceroy whence 't is forecaled Regnum Sacerdotale a 1 Pet 2 9. Kingdom of Priests and by St. Peter Sacerdotium Regale a Roial Priesthood sith none but the high Priest might enter Sanctum Sanctorum only once a yeer to inquire Gods Wil 1 Sam. 8 7 c. of him Many mo places prov the same as when the Elders greiving at Samuels Sons corruption required a King to rule them Like al Nations God said they did not reject Samuel but himself that he should not reign over them Thus God was their King and Samuel only delivered what he dictated So saith 1 Saâ— 12. 12 Samuel when ye saw Naash King of Ammon com against you ye said to me a King shal reign over us when the Lord God was King After they had rejected God and broken the Covenant by that revolt or rebellion chusing another King the Prophets foretold his restitution that it shal be in Zion Davids Throne at Jerusalem on Earth See Isai 24. 23. Ezâ—k 20. 33 37. Micah 4. 7. So saith the Angel Gabriel of Christ He shal be great and caled the Son of the most high and the Lord Luk. 1. 32 3â— shal giv him his Father Davids Throne and he shal reign over the hous of Jacob for ever and of his Kingdom shal be no end This is a Kingdom on Earth for whos claim Christ was crucified as an enemy to Caesar and on his Cross inscribed Jesus of Nazaret King of the Jews being in scorn Crowned with Thorns So 't is said of the Disciples That they did contrary Acts 1â— 7. to Caesars Decrees saying ther is another King one Jesus Therfore Gods Kingdom is real no metaphorical Monarchy and so taken in both Testaments When we say For thine is the Kingdom power and glory 't is understood by force of our Covenant not by right of his power So it were frivolous to pray Thy Kingdom com unles it be meant of Gods Kingdoms restauration by Christ which was interrupted by the Jews electing Saul Nor is it proper to say the Kingdom of Heaven is at hand or thy Kingdom com if it had stil continued for Gods Kingdom of Power is every wher In sum Gods Kingdom is a civil Monarchy which consists Summary in the Israelits obedience or obligation to observ thos Laws which Moses first should bring from Sinai and what the high Priest afterward shal deliver before the Cherubins in Sanctum Sanctorum which being cast off by electing Saul the Prophets foretold should be restored by Christ and we daily pray for its redintegration thy Kingdom com acknowledging the right of it in adding For thine is Kingdom Power and Glory for ever Amen The proclaiming herof was the Apostles Preaching wherto Men are prepared by Gospel-Teachers and to promiss obedience to Gods government is to be in the Kingdom of Grace becaus God givs such power to be his Subjects gratis when Christ shal com in Majesty to judg the World and actualy govern his own People which is caled the Kingdom of Glory If Gods Kingdom caled for its gloriousnes and celsitud the Kingdom of Heaven were not a Government which he executs on Earth by Vicars or Vicerois who deliver his commands to the People ther needs no digladiation who it is by whom God speaks to us nor would Priests trouble themselfs with spiritual jurisdiction nor any suprem Rulers deny it them From this literal interpretation of Gods Kingdom ariseth Holy what a genuin Exposition of the word Holy signifying what in Monarchies Men cal public or the Kings property who is the public Person or Representativ of al his Subjects As God King of Israel is stiled the holy one of Israel and the Jews Gods People a holy Nation So the Sabbath Gods day is a Holy day the Temple Gods hous a holy Hous Sacrifiâ—es Offerings Tiths Gods Tributs Holy duties Priests Prophets Annointed Kings Gods Ministers holy Men the celical Spirits Gods Messengers holy Angels or the like For wherever holy is taken properly ther is stil somwhat signified of property got by consent For al Mankind is Gods Nation by property of power but Israel only an holy Nation by Covenant In saying Halowed be thy Name we pray for Grace to keep the first Commandment to hav no other Gods but him The word Prophane is usualy taken in Scripture for common Prophane what and consequently the contraries holy and proper or peculiar must signify the same thing but figurativly such as liv godly giving themselfs to devotion as if they forsook the World are caled Bonhoms That which God makes holy by appropriating it to his own Sacred what use is stiled Sacred or Sanctified as the seventh day in the fourth Commandment and the elect in the new Testament are said to be sanctified as indued with the spirit of godlines That too which Men dedicat or giv to God for his public service Churches Chapels with their Utensils Priests Victims Oblations external Rites of Sacraments c. is stiled Sacred or set apart to God Now ther be divers degrees of sanctity or holines when things are sequestred or consecrated for Gods neerer service thâ—n others as al the Israelits were a holy People peculiar to God yet Levies Tribe more holy and Priests among Levits more but the high Priest most holy so Judea was a
of them his own way Flâ—s de Jesse fuit Davidis sanguine Christus Catastrophe Sicuâ— Evangelii Biblia sacra probant Christ Jesses Flower from Davids blood did spring As Gospels sacred Books plain proofs doo bring THESIS VI. Apocalypsus patefacta The Revelation Reveled THe Apocalyps is a sublime speculation of Prophetic Preamble Visions reveled by Christ to John Evangelist exiled at Patmos by cruel Domitian Author of the secund primitiv persecution Son to mild Vespasian and Brother to merciful Titus termed Mankinds delight whom 't is thought he poisoned to enjoy the Empire Al Prophecies specialy Apocalyptic are deep dâ—rk mysteries seldom descried or disclosed til finished and fulfilled But becaus Mr. Joseph Medâ— late Felow of Christs College in Cambridg wher he died An. 1638. aged 53 a most rare Phoenix for al learned Languages and liberal Literature hath set out an exact Key of Synchronicisms or châ—onical Symetries and most accurat Comment on most part of the Text somwhat amply yet very obscurely they shal be more concisely contracted and cleerly complicated for every common capacity to guid their steps in this intricat labyrinth wher som things must be premised or predeclared for better understanding of it Clavis Appellativorum The Key of Terms or names THe seven spirits standing before Gods Throne after caled Precogâ—â—â—s â—ev 1. v. 4. seven Lamps of burning fire Rev. 4. v. 5. and the Lambs seven horns and seven eys Rev. 5. v. 6. are faithful zelous Ministers of the Word which wait before the Throne of God and Jesus Christ The seven golden Candlesticks are seven Churches in lesser â—â—ib v. 11 12 20. Asia ther named Ephesus Smyrna Pergamus Thyatira Sardis Philadelphia Laodicea to whom John is bid by God to write in a Book what he saw The seven Stars which the Son of Man held in his right hand Ibid. v. 16 10. out of whos mouth went a sharp two edged Sword and his Face shone at the Sun are the Angels of thos seven Churches al Diocesan Bishops The whit Stone given to him that overcometh with a new Rev. 2. v. 17. Name writen which no Man knows sav he that receivs it betokens purity of Faith and integrity of Conscience Haply it relats to an old custom at Rome to giv Men acquited a whit stone and the condemned a black that their Officers might dispose of them accordingly wherof Ovid. Mos fuit antiquus niveis atrisque Lapillis His damnare reos illis absolvere culpam 'T was an old wont whit and black Stones to giv Thes damnd the guilty thos did the fault forgiv The twenty four Elders sitting on twenty four seats clothed Rev. 4. v. 〈◊〉 in whit with gold Crowns on their Heads round about Gods Throne are holy Prelats for number answering to the Priests and Levits twenty four courses of attendance in the Temple The four Beasts in midst of the Throne and round about it Ibid v. 6 7 8 being ful of Eys before and behind to shew sagacity ech of which had six Wings implying agility to execut Gods commands are the Israelits four Ensigns at their incampings in the Wildernes 1. Like a Lion for Juda's Camp on the East 2. A Bullock for Reubens on the South 3. With a Mans face for Ephraims on the West 4. A flying Eagle for Dans on the North side The Book writen within and sealed with seven Seals on the Rev. 5. v. 1 back side which the Lamb only was found worthy to open shews the various changes and chances of the secular Roman Empire til the end or dissolution therof The Lamb slain from the beginning Which stood in midst of Ibid. v. 6. the Throne and of the four Beasts and Elders having seven Horns and seven Eys is the Lord Jesus Son of God and Man That taketh away the sins of the World by his Death The seven seals which the Lamb opened in order are plagues Rev 6. per totum or punishments inflicted by God on the World wherin he useth the ministry of Angels The one hundred forty four thousand which were sealed of Rev. 7. v 3. to 8. Israels twelv Tribes twelv thousand or twelv times one thousand in ech are Christs elect Church caled afterward undefiled Virgins which folow the Lamb wherever he goeth Rev. 14. 1 5. The great multitud which none could number clothed with Ibid. v. 9 14 whit Robes and Palms in their hands are the numberless Nations Kindreds People Tribes and Toungs which cam out of tribulation singing praises to God The seven Angels with seven Trumpets given them which Rev 8. v. 1 2. sounded in order when the seventh Seal was opened are holy heavenly Messengers sent to denounce Gods heavy Judgment on the Earths Inhabiters The great Star burning like a Lamp or Torch which fel from Ibid. v. 10 11. Heaven into a third part of Rivers and Fountains caled Wormwood which made the Waters bitter that many died is Augustulus Romes last Emperor who fel from his high Throne and bittered a third part of Waters being a Prince of much baleful bitternes anguish and affliction to al his folowers The Angel flying through midst of Heaven and crying aloud Ibid. v 13. Wo Wo Wo to the Earths inhabiters is an Usher or forerunner of three others ready to sound great Woes The Locusts or long winged Grashopers coming from the bottom Rev. 9 v. 3. c. less Pits smoke are Mahometans derived from Arabia the Country of Locusts which plagued Egypt The King of Locusts caled in Hebrew Abaddon in Greec Ibid v. 11. Apollion the destroier is the Angel of the bottomless Pit stiled before Satan the old Serpent the Dragon the Devil and afterward the Accuser The four Angels bound at the great River Euphrates which Ibid. v. 14. c. the sixth Trumpeting Angel loosed are the Tures four Sultanies or Signiories who lay long confined neer that River but long ago let loos into the Eastern Empire which it hath since swalowed with much of West The litle open Book which a mighty Angel Christ had in his Rev. 10. v. 2 30. hand and made Johns belly bitter being bid to eat it declares the Churches destinies The Temple or inner Court to be measured is the primitiv Rev. 11. v. 1. Churches State under persecution of Pagan Emperors before Constantines conversion The outer Court not to be mesured but given to the Gentils Ibid. v. 2. who shal tread the holy City under foot forty two Annal months or 1260. yeers is the same Church given to new Idolaters or Image-worshipers caled Gentils The two Witnesses clad in sack-cloth which shal Prophecy Ibid v. 3. 4 5. 1260. annal dais being two Oliv trees and two Candlesticks are Patrons or Preachers of divine truth caled two becaus in the Law every Word shal be established by two Witnesses and in regard of Gods two Testaments which they use in prophecying
Christ was fairly agitated THe name term or title Christmas Christide State of the Question Christs Nativity or Birth-day may indifferently be used sans scandal as men pleas being meer tittle tattle or word-war but the thing or matter of most concernment is whether it be lawful useful or behooful to set apart solennize and sanctify one day or mo annaly in memory of Gods greatest mercy to Mankind for sending his only begotten beloved Son to sav sinners by assuming our Nature into his Person and suffering death for us Specialy sith his dear Spous the Church hath instituted and injoyned it to be religiously not riotously observed by al tru Christians Which causless controversy shal be succinctly and sincerely discussed with al modesty and moderation on both sides not declining to by diverticles The Opposers cheif Objections folow in order Ob. The tru time set season main month and direct Day is utterly unknown or cannot certainly be prefined or prescribed Ergo the thing is not to be used Sol. The consequent halts on al four feet for the thing is pious and imposed by authentic authority tho the time dubious or disputable nor is the antecedent veritable or irrefragable for al antient Tradition tels that it befel at the Hyemal Solstice then sited on December twenty five but now removed farther forth ful twelv dais and eight hours because we folowing the Julian Calender without reforming take in ten minuts and forty four secunds every yeer more then the Suns tru revolution allows which in one hundred thirty four yeers complet a day yet still December twenty five tho not at Solstice So the Gregorian Calendar subtracting ten dais which should hav bin twelv keeps so long righter before us Hence Luk. 1â— 8 9. our Saxon Ancestors caled it Midwinter day as John Baptists byrth day is caled mid-Summer being just six Solar months or half a yeer asunder and known to be Estival Solstice by his Fathers then waiting in the cours of Abia implying that day John 3. 30. for Christ was born as dais were beginning to lengthen and John at shortning whence John saith He must increas but I decreas alluding as som surmise to the time of both their births Justin Martyr makes it most manifest by Augustus Caesars Censual Role which grand general Tax accited Joseph and Mary to Bethleem that he was born December 25. about Winter Solstice which Tertullian the best Antiquary precisely ratifies Chrysostom saith they received it from most accurat Observers dwelling at Rome who had it traditionaly from their Antecessors up to the Apostles wherto Origen Cyprian Austin Lâ—o and al Antients agree Leo saith Christs generation is the Churches initiation and the Birth-day of the Head a beginning of the Body For the Church in imitation therof consecrated Fests to the Apostles Martyrs and som Confessors which in process of time multiplied beyond du bounds but most of them expunged by our Mother Church since the In Niâ—omedia Reformation Dioclesian burnt twenty thousand Martyrs on Christs byrth day December the twenty fifth as tru Records testify which are proofs sufficient for the season month and day yea far better then al their negativ cavils to the contrary yet to gratify them it shal be granted gratis that the time is incertain if they will freely and fairly confess the Thing which impudence it self cannot deny to be lawful That Christians may without offens keep holy one Anniversary day appointed by the Catholic Church in memory of our Saviours manifestation in the flesh Ob. The bug Bear title Christmas is taken from the Popish Mass Ergo the thing represented or celebrated must needs be superstitious idolatrous and antichristian Sol. The word Missa Mass is derived from missio sending becaus at celebration of the Eucharist al non-Communicants were dismissed or bid go forth but used by the Church to signify sacred service long yer Popery was hatched or Antichrist appeered and al superstitious Ceremonies crept up since are crushed or cashired by our Church Mass in old Saxon language imports a Fest or Holy-day as Verstegan informs yet more probably Fests had that appellation from Mass but no matter of moment lies in words no more then to cal our week dais by their old Heathen names which may be altered or innovated at the imposers wils and al words meer wind free or far enough from Popish superstition and Antithristian Idolatry Ob. Many Ethnic customes remain stil among the Vulg in our Land Ergo the thing which occasions them is to be abolished as Ezekiah demolished the brasen Serpent Sol. The inference is infirm for good grain must not be cast out with weeds nor is the brasen Serpent a semblable instance which the Israelits made an Idol and burnt Incens to it but rude People adore the tru God with som mixture of foolish fashions now mostly left being better taught Yet the Antecedent argues that this levan hath continued ever since their conversion and is a proof beyond exception of its Antiquity and that it was stil celebrated on December 25. Ob. Sundry superstitious Rites of Carols Washâ—ils Riots Drinking Dancing Dicing Carding and prophane sports borowed from the mad Saturnalia held in Decem. for the honor of Saturn and Ceres to whom they sung filthy Cariles like thes Carols are retained stil Ergo such scandals should be suppressed root and branch Sol. Let al just scandals and abuses be rooted out as most are but the impeachment is impious invented by the Scripture Almanack maker that becaus Pagans did such wicked pranks to fals Gods Christians doo the same in serving the tru God Indeed the Saturnalia were held in December but Ceres Cariles in April and what is either to Christmas Nor may common Carols which are sacred songs like holy Anthems suted to the Seasons be compared with Heathen Hymns but Washails are rude ridiculous revellings almost antiquated Such attendant abuses may be redresâ—ed or repressed by Ministers prudence and Magistrats penalties without which the Lords day would be prophaned like the rest The Church only appoints praiers and praises to God not allowing any abuses nor are riots practised on Christmas day which was ever sanctified very devoutly with divine Service Sermons and Sacraments when al Houskeepers fed at home temperatly but al excess doon on the dais appendent which is reasonably restrained Drinking Dicing and al exorbitant enormities may be decried by preaching or discarded by punishing but civil Dancing moderat Carding and harmless country sports for recreativ mirth to shew Peoples rejoycings tolerated 'T is preposterous to use the Mattock when a prunning Hook wil better rectify For noxious surcles may be pared or pruned off yet the main Tree or thing preserved from rooting up Lastly for Belly fare ther is modus in rebus and much ods betwixt gurmandizing superfluity and gratuitous hospitality with charitable feeding the poor which yet through general poverty and parsimony is greatly abated that ther is more caus to complain of
one end nor is it so sole-sufficient to shuffle out the right religious celebration of al other Festivals for wher is it said we shal sanctify that only or why doo we ordain others upon occasions the Ascension was Christs last act of appeering on Earth yet may it not exclud the commemoration of his Resurrection no more then that can includ the celebration of al antecedent blessings or benefits imparted by his Passion Circumcision Nativity and Conception let God be glorified in al his wondrous works yea thos Annal Fests were instituted by the same authority that the weekly Lords Day tho this haply first by the Apostles meeting theron A. C. 324. to break bread which yet they did at other times but Constantin published the first Edict or Law for strict observing of it which Decree enjoyns also an Anniversary celebration of other Fests consecrat to our Saviours name as Eusebius and Sozomen relate thos words of the fourth Commandement six dais thou shalt labor are only permissiv thou shalt hav leav to labor six dais not preceptiv to injoyn it sith the sole intention is to sanctify the seventh Master Fisher who writes judiciously of this subject saith Of Gospel Festivals that the moral part of the fourth Commandement in the first words Remember to keep holy the Sabbath Day injoyns only a Sabbath no precise particular time to Gods public service but the Ceremonial commands the seventh day since abrogated on which God rested to be halowed yet the Lords Day is not appointed to be sanctified by the Letter of that Commandement nor is it moral no nor doth the Gospel giv any warrant to keep it weekly St. John specifies two times of Christs appeering to his Disciples John 20. 9. 19. after his Resurrection 1. At evening the same day he Luk 24 29. 33. 41. 42. rose when they assembled with the dores shut for fear of the Jews and had broild fish with an Hony comb for supper but they met not to celebrat his Resurrection as new Sabbatarians teach nor had they any Praying Preaching or other Divine duties ther mentioned For Mary Magdalens going to the Sepulcher with Spices and the two Disciples traveling John 20. 26. to Emaus cleerly convince it in their reput to be a or commonday 2. After eight dais or when eight dais were complet which haply was the ninth so it fals on the secund third of next but cannot be on the first day of the week unles they say as som doo that after eight dais must be interpreted before eight dais viz. on the seventh which is preposterous In al the Acts of Apostles is no appointment of holy Assemblies on the first day abov the rest St. Paul being to depart next morow cam together with the Dâ—sciples at Troas on the Acts 15. 28. 29. first of the week to break bread which al grant was Sunday night and continued together til Day-break must we therfore keep the Lords day from Sunday night til Monday morning or rather from Saturday night to Sunday night as they say surely they then met daily to Pray Preach and break bread without distinction of one day before another and that assembly was in the night when the Lords day was past In al the sacred Epistles of Paul James Peter John Jude is not one syllable of the Lords day thos words ther remains therfore Heb 4. 9 11. 14. a rest to Gods People are not meant of a temporal weekly rest but a spiritual eternal in the Heavens wher Christ Jesus our high Priest is gon before us into which Men must striv to enter by Faith being begun in this life by ceasing from sin and dooing righteousnes but finished or perfectly continued in the life to com Indeed St. Johns speech That he Rev. 1. 10. was in the Spirit on the Lords day at Ile Patmos shews ther was a day then so caled but whether it were a Festival whether weekly or Annal And if weekly whether the first of Christs Resurrection or sixth of his Passion which the Greecs kept weekly til Constantins Edict and Patmos is a Grecian Iland is not expressed nor is the weekly celebration of it commended or commanded in sacred Scripture Yet it is very antient even in the Apostles dais grounded on the foresaid words and generaly received in al Churches so 't is a custom constitution or tradition of the Catholic Church but no Doctrin or Article of Faith prescribed in Gods Word as al Orthodox Authors agree The Church set it apart in stead of the seventh day on good grounds 1. The Morality of the fourth Commandement requires set dais or times for Gods public service so the Church according to the liberty wherwith Christ hath made her free consecrated the first day among other Annals to be weekly kept holy without any affiâ—mation of morality which is but the blind zele of som men 2. The equity of a seventh day under the Law moved the Church to assign a like proportion of the first day every week to be Religiously halowed howbeit shâ— hath sufficient Reasons to refuse the last day and chuse the first 1. that by not observing the Sabbath Christians might be and they are freed from the yoke of the Ceremonial Laws 2. that herby a difference or distinction might be put betwixt us and the Jews The like two motivs or inducements she hath to chuse the first 1. Becaus God began the Creation on that day 2. In memory of our Saviours Resurrection becaus therby he mightily declared himself to be the Lord in which regard t is caled the Lords Day yet t is so spoken by way of affirmation not appropriation as if he declared himself to be the Lord at Mat. 1. 23. no other time or no day els to be termed the Lords 1. For he mightily declared himself to be the Lord by being born of a pure Virgin as no meer man ever was and that is so wel to be caled the Lords day yea he self expresly cals it his day John 8. 56. Semblably in sustaining Gods wrath for the sins of the World he mightily declared himself to be the Lord and the Passion day may be so stiled Again by ascending into Heaven in his Apostles view he mightily declared himself to be the Lord and that is also the Lords day 2. Christ by his Resurrection occasioned the first day to be kept holy whence som Writers say he changed the Sabbath into that day not as if he were Author or Institutor and did actualy set it apart to be halowed but only was Causa sine qua non or occasion of it as 't is said here the Papists made Nov. 5. an holy day yet the Parlement inacted it 3. That Christs rising is a part of Mans redemption but not the whol work but his Incarnation Birth Passion Ascention hav their several shares so wel as the Resurrection Sith then to be conceived born crucified buried rise again ascend
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
millions of Souls so wel as Worlds in a moment by his word Fiat yet is no particular Agent or Parent so the Sequel is denied sith his Word and eternal Decree doth al in al without any particular concurrence Repl. The Souls supposed creation necessarily concurs to Mans generation But God is sole Agent therin using no subordinat Ergo a particular third Parent for if Parents be particular Agents who only prepare the matter for union why not God so too who creats the Caus without which no union can be Sol. Parents are particular Agents according to Natures ordinary cours but God metaphysical and extraordinary yet no particular third Parent Ob. If God concurs in every generation whether lawful or lustful to creat a Soul then he assists al Adulterous Incestuous Spurious coitions and conceptions which is horrid to imagin or impose for a Pagan Poet tels us Non vacat obscoenis rebus adesse Jovi Ergo c. Jehov is not at leisure To wait on ech mans plesure Sol. He concurs to the Entity or Naturality not to the Obliquity or Morality of evil acts which is no way horrid to hold for he givs the earth virtu to multiply al Grain whether stoln or ones own yet is not Author or accessary to the stealing so he decrees â—o infuse new created Souls into human prepared Bodies however begot in Adultery Inâ—est or Fornication yet is no Author Actor or Assistant in the sin Ob. Jacobs of-spring are by Synecdoche taking the principal part for the whol person stiled seventy Souls which cam out of his loins But why are Souls specialy named unless they so wel as the Bodies and persons transcend from Parents Sol. 'T is said to be becaus the preparation of matter for the Souls reception â—nd union proceeds from them Be it so yet this resolvs not why their Progeny are caled so many Souls unless thos issu from their loins Ob. God created Man in his own Image and Adam begot Seth in his own likenes but this Image and likenes consists soly in the Soul or in the Humanity not in the Body Ergo Adam begot that part wherin Gods Image chiefly consists if not soly resides Sol. This is soon resolved God created Man in his Image of righteousnes and tru holines as S. Paul expounds it but Adam begot Seth in his natural similitud both of body and whol humanity not of Soul only Repl. S. Paul indeed speaks of spiritual Regeneration by casting off the old Man and putting on the new in righteousnes and tru holines But wher doth he cal it Gods Image wherin Adam was created However even that spiritual Image consists soly in the Soul and Adam begot Seth in his natural likenes Ergo the subject of both resemblances is spâ—cialy if not soly the Soul as by comparing the words Gen. 5. 1. 3. plainly appears Sol. Seths likenes to Adam consistâ— in his whol Nature which he dispositivly begot totum Hominem non totum Hominis by preparing the matter for the Souls introduction and consequently the whol Humanity by union of both parts though he had no interest in production of the Soul Repl. Adam begot Seth in a triple sim litud beside that of sin viz. of Soul Body Person which personal likenes of Châ—â—dren to Parents is also triple 1. Specifical as Men which mostly folow the Mother becaus she suppeditats most matter both blood and seed in generation and for another reason glanced at by Aristole that the Male ingenders in another the Female by another in it self for if a Ram couples with a shee-Goat they produce a Kid of soft hair but if a Buck Goat with an Ew a Lamb of hard wool as Athaeneus avers 2. Sexual as Male or Female which proceds from permixtion of both Parents seed according to predominance for both hav a hot vigorous masculin sperm and a cold weak Feminin at several times as Hippocrates tels So if both bring Masculin they beget brav Spirited Boies if the Womans be weak and Mans strong yet prepondering they get a Son though less lifely If the Womans be masculin and Mans feminin yet prevailing they also procreat Males but weak and womanish the like in Females If both Parents seed prov feminin they engender dul Wenches If the Mans masculin and Womans feminin but exceding they breed bold Girls of middle temper If the Fathers feminin and Mothers masculin but predomining they produce lusty lifely Virago's So the diversity and dominion of Parents seed makes the difference of Sex 3. Individual which is seen in peculiar properties of vigour favour feature stature complexions and conditions arising usualy from the formativ faculty and casualy from Parents phantasy for the seed flows soly from the Testicles of both yet al parts impart a plastic power by subtle spirits to the Sperm which according to either Parents prevalence producâ—th a similitud in particular parts Hence som resemble Father som Mother som both in several members more then others yea many are like their ancestors whos fashioning virtâ— lurks in seed sometimes four descents as Aristotle attests like a Loadstone which draws four or fiâ— needles appending So Nicaeus a Poet of Constantinople born of white Parents was Maurish as his Grandsire and Helides by an Ethiop had a fair Daughter like her Father so Children conform to Parent both in Body and Mind Ergo the Soul is Traduced Sol. This multiloqâ—y may be answered briefly That the maners of the Mind and personal conditions of Children semblant to Parents folow the temper of Body as Phisick and Philosophy teach which argues not any traduction of the Soul but a several disposition of bodily Organs Repl. One once aâ—swered al Bellarmins works with two words Thou liest but ther be sundry Virtues and Vices of the Wil which no way rely on the Bodies temper proper and peculiar to som Stock or Race as whol Families by lineal descent or natural disposition are addict to generous qualities and various sports wherto Mantuan apâ—ly alluds Qui viret in foliis venit e radicibus humor Sic Patrum in Natos abeunt cum semine morcs The leass fresh juice doth from the root proceed So Parents maners pass to Sons by Seed Ergo the Soul is the seat or subject of such Virtues and Vices transcends from Progenitors to their Progeny by Traducal propagation Sol. Such hereditary properties folow the bodily temperatur of som principal Organs Brain Heart Liver Spleen Gal more or less as Aristotle saith Mores Animi seqâ—untur temperamentum corporis but not from the various inclination of the Soul Repl. Maners of the Mind may be somwhat inclined by bodily temper but Childrens complexions oft-times by matches differ more from their proper Progenitors then strangers â—et symbolize in the Souls secret sympathies with them Ergo thosinnat resemblances proced from it rather then from bodily temperature which is only accidental Sol. In Mans frame or fabric are sundry secret sympathies of principal parts on whos temper
him who is neither Author nor accessary but 't is propagated in generation by the first Mans fal or fault through the loins of perpetual posterity one from another It rests to present som gleanings gathered from the said Corollary Treatis which tends to this Theory 1. Creation is a metaphysical production of a Thing out of Nothing immediatly by God so the first Chaos caled Heaven and Earth was made of meer nothing and the rest mediatly out of it but Adams Body of Earth mediatly and his Soul immediatly of nothing by a middle way of Production 2. Propagation is a Natural act or faculty wherby a living Creature begets his like for continuance of the Kind this is the proper perfection of every Animal Vegetant Sentient Intelligent being the most excellent faculty ingrafted in Nature by Gods special charge and blessing of Increas and multiply which is duple 1. Equivocal when Plants or Animals are bred of putrefaction as Weeds Magots Eeles c. 2. Univocal when ech Animat brings its like as Wheat Wheat Whale a Whale Eagle an Eagle Lion a Lion Man a Man This is doon by the seed of generation which contains the whol Nature to continu the Species for ever wheras Individuals are al mortal or momentany So Mans seed Natures quintessence containing the whol Kind is lodged in a place fit for propagation of another conspecifical which generation being Mans perfection he cannot be said propagat either part but the whol or a third consisting both of Form and Matter Hence our propagation from Adam is a deduction of the whol Man according to Natures cours in turning our potential being into act which derivs his Nature to us but if the Soul be fetch'd from Heaven and Body from Earth how shal both ends be brought together or what shal this mix'd action be caled Simple Creation it cannot be nor pure propagation but a Mungrel like a Mule For Creation and Propagation differ divesly 1. One is Gods work by himself of meer nothing wrought by his sole Word and Wil the other Natures of som preexistent matter according to ech Creatures kind by Gods ordinance setled in Nature 2. That is doon in an instant by an infinit essence which requires no time this by previous preparations or gradual perfections which take time tho the very conception is acted in a moment 3. One is performed without any motion or mutation but in the other the same matter is changed or varied into several forms 4. In the first things are not made of one substance with the Creator but in the last both hav the same substance 5. In Creation privation preceds the habit power act and darknes light but in Propagation contrary habit foregoes privation as sight blindnes act power and light darknes The Reasons that Mans Soul cannot be propagated by cours of Creation are thes 1. It impugns Gods Justice to put a 1. Reason pure innocent essence into a condition to be instantly damned for anothers sin which it must be if an Embryo dies before born and baptised To this 't is said the new Soul is guilty by union which is a greater aspersion on divine Justice but no salvo for if it be in no fault why shal it be guilty and punished for Adams fal If it be replied That God so eternaly Decreed this farther aggravats nor doth it appear that he so Decreed which to aver without warrant is most hainous for if he Decreed as Supralapsarians harshly hold that al should sin and suffer death in Adam 't is requisit to be by just means which if it may be doon by Traduction rather then Creation yea by that way and not this then is that to be counted Gods Decree Can Justice it self deal unjustly surely in equity is no iniquity God promiseth and proclameth that a faultless Child shal not suffer Ezek. 18. 20. for his Fathers guilt why then shal a good Soul be so deeply punished for anothers sin to whom it is scars kin sith Adam that sinned was no simple Soul but a Man 2. If the Soul be immediatly created pure it cannot be polluted by a Body which of it self is not the subject of sin nor can defile a spiritual substance being the first mover of al acts in the Body and it should rather sanctify that then be stained by it So it may better be defended that we hav original righteousnes becaus the Soul coms from God then original sin becaus the Body coms from Adam If it should be granted that the Soul is polluted by yeelding to bodily lusts yet this is actual sin not original corruption Nor can it com from a pure created Soul To this 't is said That at the instant of Creation God bereavs al supernatural gifts for Adams laps which though it put not evil into the Soul yet original sin necessarily flows or folows This seems uncouth that God shal at once doo and undoo or make and mar so soon as 't is made or giv goodness and take it away instantly Nay if it be created in infusing 't is void of supernatural gifts and so cannot be deprived of what it never had But if it be created without thos gifts which to us are supernatural he creats it evil as al Men are without such nor can a Soul be good without them If then God makes it so that it must needs be evil he makes it evil sith he makes it that it cannot be good Yet if al the premisses be conceded 't is never the neer to salv original sin sith this is not to sin in Adam but to becom sinful for him So it results that the Soul if created good cannot possibly contract Adams sin nor can al Mens wits or wiles cleerly shew how a Soul created pure can be polluted and al shifts hitherto devised are silly Cobweb Lawns pervious to every ey The last refuge that it coms neither by Soul nor Body but by union of both sith by it we becom Sons of Adam and so his sin made ours is Mr. Calvins curious conceipt but scars satisfactory For it is a spiritual Lepry which hereditarily infects the whol Man with al parts and powers If then the Soul at first union be pure and Body polluted the Child shal be half holy and half sinful Or if both be clean at first how can union make both or either unclean for when two good are conjoined both becom better Hence som say Adams sin is only imputed not inherent and so we only reputed corrupt Indeed Christs righteousnes is realy ours by imputation and a voluntary institution as a Covenant of Grace differs from ordinary Justice in cours of Nature sith 't is free to shew mercy without caus but not to punish without du desert Nor can this sin be justly imputed to al unles the whol Man be propagated for 't is a real infection of the whol Nature both Body and Soul 3. As by Gods Ordinance original sin passeth from one to al
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
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
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
the light of Gods marvellous mercy toward sinners of Christs infinit lov in dying for them the inestimable merits of his death the powerful Gifts Graces and aids of the holy Ghost To pour into sinners hearts hope which shal stay them from desperat sinning To inspire the Grace of praier that they may escape the wrath to com and receiv Gods favor to beget repentance and work Faith that they rely wholy on him and cast themselfs into the arms of his goodnes to be saved by him Thes Graces the holy Ghost is stil ready to work by the Gospel in a repentant sinner humbled and prepared by the Law for what proportion of power the Spirit had in the Law on Unregenerats to humble them the same it hath in the Gospel on the humbled to work hope and infer the other Graces of Praier Repentance Faith Justification Mortification Vivification and new Obedience Howbeit if the Spirit is not present in preaching the Law to giv Unregenerats strength of new obedience becaus 't is present to convince and condemn their wickednes Nor is it present in preaching the Gospel to one not yet penitent or beleeving to giv new obedience or work Peace Joy and Lov as it doth in Beleevers for such degrees com not per saltum The sum is Gods Spirit is annexed to his Word for such Gifts and operations as the hearer is a fit disposed subject to receiv for God works by order of things antecedent or preparativ which if they find no admission the subsequent are suspended Hence coms the frequent just separation of the Spirit by the word by the great Pastor of Souls who sercheth the heart and renes To prov this point that Gods Word in the Law and Gospel is perfect and powerful to convert Souls read Psal 9. 7. Joh. 17. 17. Joh. 20. 21. 2 Cor. 3. 8. Heb. 4 12. wher the Gospel is caled the ministration of the Spirit not of the Letter becaus it givs what it commands but the Law commands and givs no help for the Law was given by Moses not hearts to receiv it Joh. 1. 17. but Grace and Truth cam by Jesus Christ saith S. John To prov that Caling is al one to them that obey not and obey Christs words are cleer Many are caled but few chosen Here Mat. 22. 14. two sorts are specified som caled but not chosen and som caled and chosen of thos many yet the Caling one of both which is not by the outward Word alone for by it none are chosen but by the Word and Spirit in common So the few chosen excelled not in number or Caling but in obeying when the rest refused as the Sun hardens clay and melts wax Christ saith The Ninivets shal rise in judgment with this generation Mat. 12. 41. and condemn it If Jonas preached without the Spirit how did they repent If Jesus preached without it how is he greater then Jonas If refusers be not al equaly caled how can Ninivets rise in Judgment they can answer we were not caled like you by Gods voice speaking to the heart but by Mans barely to the ear If God had excited us as he did you we would repent as you did The Jews exemple confirms the same being yet uncaled not becaus they liv without the Gospels sound sith they convers scatterdly with Christians and may hear Sermons or read Scriptures but becaus they persist obdurat and reject the illumining softning Spirit often offered therfore the distinction of Caling into outward ineffectual and inward effectual is fals or frivolous Bare preaching may be a commanding like the Law not a Caling as the Gospel for God may stil require obedience as a natural duty sith he created Man able but becaus the new Covenant cals Men to Faith and Repentance being unable to rise or recover of themselfs it were a mock and no cal to say turn repent beleev and liv unles som Grace be prepared to doo it The effect of this Caling is ascribed to one caus chefly the Spirits operation yet ther be mo and if any fails the effect fals for obedience to Gods Caling is an act of Mans wil under aid of the Spirit which is oft refused or resisted and Grace offered in vain sith God doth not cross the cours of the secund Causes established at first It also makes Gods Covenant differ from al other in which no party performs al but ech a part for himself wheras here God is made to perform al pacts and promises for both who only undertakes to make his conditions feasible and afford his help so far as is needful as Isaiah intimats For 't is not safe to rely soly on Isai 59. 21. Gods absolut Wil as if we were tied to nothing or to gul our selfs as if God required nothing of us For this Covenant of Grace hath som conditions for Man to fulfil which by Gods universal Grace he is able to doo as shal be shewed 11. Conversion of a Sinner which is the end of Gods Caling 11 Conversion Men by the Word is the obedience of him that is Caled for he must hear and obey els no conversion The terms a Quo ad Quem are from Satans power to God viz. in his mind from darknes to light in wil from Idols to serv the living God Acts 26. 18. and in his whol life from unrighteousnes to holines This conversion is duple 1. When a natural Man is regenerat and made a Member of Gods Church as the Gentils being Aliens were converted 2. When a Regenerat faling into sin returns 1 Thes 1. 9 Acts 1â— 3. by repentance as Peter being converted after his Apâ—stasy was bid strengthen his Brethren The prime principal Caus of Luke 22. 32. Lam. 5. 21. conversion is Gods holy Spirit working on a sinners heart both at beginning middle and end The ordinary instrumental is the word preached the adjuvant means are the cross that chastens Jer. 31. 18. blessings which draw or allure others praiers and exemples of Men already converted The main scruple is what part a sinner to be converted bears in it being a living rational subject whether he be Activ or meerly Passiv whether he can further or hinder it whether supposing two equaly Caled one may be converted and not the other if so whether it riseth from God or Man 12. Gods Grace is al that proceds from him of free favour 12 Free Grace universal tending to a sinners salvation wherby is not meant the remains of Nature as som light of Reason sens of Conscience though thes by Grace were left after the Fal nor the Law describing the righteousnes of Works though the Preacher of Grace useth it to prepare a sinner for Christ nor the bare outward Word of the Gospel though cal'd the Word of Grace becaus internal Grace goes with it but only the inward illuminations teachings tractions motions operations inspirations and gifts of the holy Ghost merited by Christ for
whereof we must not glory being our duty Nor should thos poor things of Mans Wil to wish or wil labor endevor yeeld or obey be once named when Gods Grace is praised or works pleaded yet somtimes a necessity compels therto For Men under color of piety to magnifiy Gods Grace and reprov Natures Parasits becom disparagers of Free-wil and Flatterers of Grace wherby Satan seeks to subvert Gods truth and righteousnes destroying tru Piety and Religion in Men by bringing a stupid sloth on som a remorsless infidelity or impenitence on others and an invincible desperation or obduration in most which is the genuin Of-spring of that Doctrin which deprivs Mans Wil of al freedom in matters of salvation by turning the Gospels general promises into particular limitings of special Grace effectual only to a few secret ones by direct absolut Decree leaving the rest forlorn or destitut of tru Grace though caled by the same word of the Gospel Melancthon speaks herof before Arminius was ever heard of Loc commun de Praedest Let us remov from S. Paul such Stoical disputs as destroy Faith Prayer for how could Saul beleev or pray when he doubted whether the Promiss belonged to him or when the fatal Table of Destinies had prepossesled him for 't is decreed thou shalt be a Castaway If Free-wil avail nothing til I perceiv Regeneration wrought in me by the Spirit I wil be indulgent to my self-unbeleef and other vitious affections of the flesh This Manichean imagination is flat falshood and our minds are to be drawn from it and taught that Free-wil with Grace avails much Thus he who also in point of discrimination saith When Promises are universal and no contrary or contradictory Wils in God ther must needs be som caus of difference in us as why Saul was rejected and David received som disparity in thos two caused it yet stil remember that the doing som good or il action is not to be conceived to be by meer natural strength of Wil but as 't is helped by divine Grace beware lest in shunning Scilla thou fal not on Charybdis 15. Regeneration is caled by som the first Resurrection and 15 Regeneration Conversion a new Creation who assert that Man doth no more to his new Creation then he did at first nor to his Regeneration then Generation nor to his Resurrection from sin then Lazarus did in raising his dead body Hence Pemble saith that the seed of spiritual life and habits of Faith and Grace are infused like a new Soul before Men be supernaturaly illumined sith illumination goes before the act not habit of Faith and sanctifying Grace in the Soul So Mr. Tailor on S. Pauls words whoever is in Christ is a new Creature infers that Grace cannot be resisted becaus no Creature can resist his Creator in framing him Such dangerous dogmats thei grand Rabbies instil into their credulous Disciples This savours too much of Enthusiasm and in our spiritual Nativity as in the Natural are many preparatory dispositions not al by infusion nor are Arguments taken from Allegories which is too rife among Sectists authentic if extended beyond Scriptures tru sens Saint Pauls words if any Man be in Christ he is a new Creature 2 Cor. 5. 17. are not strictly to be sensed for new Creation is meant of qualities not substance els if literaly pressed a kind of Transubstantiation in Mans Conversion may be better maintained then Papists doo of Christs body in the Eucharist Chrysostom expounds it wel That new birth is not the substance but dignity of Grace for it intimats the universality of this change in qualities to be so diffused over the whol Man as one shal not know him to be the same whence 't is more bluntly caled Resurrection to shew the great mutation or variation So Saint Paul describes the old and new Man by alteration of quality Gal. 3. 9. 10. Gal. 5 6. 1 Cor. 7. 19. 't is faith working by lov which makes a new Creature and to keep Gods Commandments It respects also the necessity of this change in opposition to our first birth in Adam Except a John 3 3. Man be born again he cannot see the Kingdom of God saith Christ but by Faith we are new born to righteousnes and holines as in a secund Adam Ther is a supernatural Principle of this change or Conversion even God for he makes us not we our selfs in both creations So saith S. Paul We are his workmanship Eph. 2. 10. created in Christ Jesus to good works Ech Creation and Generation hath a proper peculiar maner for he that made us without us wil not sav us without us In the one is a change a non Ente ad Ens from a rude inanimat Chaos In the other a non Tali ad Tale in a living Rational Creature Ther God wrought immediatly here by means ther no Creature ever said Creat or renew me Lord here David cries Creat Psal 51. 10. in me a clean heart O God and renew a right spirit within me Ther it never was said to any Make thy self here God saith Make you a new heart and spirit for why wil ye dy Ther no Ezek. 18 31. Creature was ever blamed for not being or being as it is but here to keep on the old Man or not put on the new is reputed a notorious fault to them which profess Christ and the Gospel Nazianzen saith It was a sicknes in his time not to estimat In Apologeâ— good or bad men by their maners and conversation but from Faction for thos things which in such a Man pleased to day if he turned to morow another way were disliked and what was commended yesterday shal be condemned to day How wel this agrees with our age indeed with al times since Adam let the world judg and apply as they list Under Henry 8. was a Book published by the Clergy wherof An. Reg. 35. A. C. 1543. Archbishop Cranmer was chief and confirmed by Parliament stiled A necessary Erudition for a Christian wherin Freewil is declared to remain in Man after Adams fal as thes Texts testify Be not overcom of Evil Neglect not the Grace in thee Lov not the World If thou wilt enter into life keep the Commandments al which doubtless were in vain if Man had no power or faculty with help of Grace to understand the Commandments and freely obey them but it wils not any good acceptable to God unles holpen by Grace willing what is il of it self Hence som Divines define it to be a power of Reason and Wil by which Good is chosen wâ—th assistance of Grace or Evil without it Next it shews the disparity between our Protoparents Free wil to obey or disobey and their Posterities which is prone only to Evil unles illumined and made free by special Grace or supernatural working of the Holy Ghost which Gods goodnes offers to al yet they only enjoy it who by
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
himself to the Gentils Rom. 1. 20. by the Creatures that they might be without excuse So Simon saith of Christ that he is appointed for the faling and Luke 2. 〈◊〉 rising again of many in Isarel S. Paul saith I preach Christ 1 Cor. 1. 23. 2 Cor. 2. 16. to the Jews a stumbling block Again To them that perish we are the savour of death to death Thes places in general point out the end which is oft effected by them not what is primarily or principaly intended in them sith they may occasionaly produce such effects in som Men by their voluntary rebellion contrary to the Doners intention Phisitions minister medicins for the Patients good which somtime by misguidance turn to his hurt so Gods blessings intended for Mens eternal welfare tend to their perdition by il imploying them So the event doth not vary the intent sith no sinful event is properly under Gods decree but under his prescience or permission at most Now by this Tenet of absolut Reprobation al gifts both of Nature and Grace hav another end for either God intends them not to such tho they enjoy them being mix'd with the elect to whom only they are directed or if he doth 't is only to puff them up abov the common rank of Men to make their L. 3. Inst c 24. §. 13. ruin greater So saith Calvin God sends his Word to Reprobats that they may be made more deaf sets up a light to make them blinder and affords a remedy that they may not be healed Beza saith Let it not seem absurd that God offers Grace to som Reprobats not to this end that they should be saved but that they may be less excusable and more punishable Maccovius saith God knocks at Reprobats hearts who neither can nor wil open not that he may enter but partly to upbraid their impotence and partly to increas their damnation nor can any other conclusion rise or result from this doctrin for how can God intend the gifts of Grace for their salvation whom he hath irrevocably decreed to damnation Hence it infers that God meerly deludes miserable Men whom he cals to salvation in his Sons name by preaching the Word yet intends their perdition and that Ministers are fals Witnesses who preach salvation to many conditionaly whos damnation is decreed absolutly If a state closly contriv that no Dutch shal be Denisens yet publicly proclaim to giv them high privileges on condition to becom free doo they not conterfet or cosen the poor people to make them su or seek in vain Semblably may not Reprobats rightly plead Lord wilt thou punish us for not beleeving in thy Son being caled by preaching to beleev when thou hast decreed to leav us in Adams sin without al power to beleev How canst thou justly charge us with sin or increas our torment for not beleeving in him whom thou resolved st from eternity we should never beleev in Certes that Ministry givs Men a fair excuse which is given only to leav them without excuse as the Patrons of absolut Decree proclaim For the Sacraments signify nothing seal up nothing and confer nothing to such as are not saved but are meer blanks or empty Ordinances yet not by their fault but by Gods irresistible Wil nor are al other gifts tho never so glorious of any avail to promot their salvation in Gods absolut intention nor given out of lov but meer hatred that they may use them il and prepare to themselfs a greater damnation For he that receivs most of him shal most be required so they be but as snares to intrap Mens Souls like baits on barbed hooks to beguil Fishes sith they are lifted up therby that with the load of their goodly indowments they may sink the deeper into Hel. So they hav no caus to lov the Doner but hate him rather sith such favors are like a griping Usurers bounty or Jaels courtesy to Sisera 4. 'T is prejudicial to Piety and Promoter of prophanes 4 Reason cutting off the very sinews of Religion for it takes away al hope to attain happines by godlines and fear to sustain any hurt by wickednes sith al is ordered by absolut Decree Hope is the sole spur to stir Men on to virtu and fear the chief bar to withdraw them from vice For our Saviour in hope of Heb. 12 2. Mat. 10 32. the joy set before him endured al shame of the Cross who by it hardned his Disciples to suffer for his sake By this the godly in al ages hav bin excited to wel dooing See Acts 24 15. Phil. 3. 26 Colos 1 9 Titus 2. 12 13. Heb. 11. per totum Al noble Heroic acts hav sprung from the hope of eternal glory He that eareth and thresheth must doo it in hope saith S. Paul 1. Cor. 9. 10. For hope saith Aquinas conduceth to action as appeers in Souldiers Mariners and al Professions The hope of Heaven then is chief incentiv to piety and fear of Hel a main bar to impiety yea fear promots a good action accidentaly becaus Men fearing the evil of mischief or misery annexed to the evil of sin think they are never safe til they attain a contrary state by doing wel Now by an absolut Decree Hope and Fear are bereaved for hope is properly versed about some good to be attained by industry not which must be of necessity and the object of fear is an evil that may be avoided but by this Decree Heaven and Hel are no possible objects but necessary for the elect shal infallibly enjoy the one and Reprobats impossibly escape the other sith Men hav no power to alter their eternal state being prefined by eternal Decree Al Gods decrees are immutable irreversible and irresistible so that al Mens indevors are in vain to alter or avoid them See Isai 46. 11. Ps 115. 3. Rom. 9. 19. 'T is absolutly decreed the Devils shal be damned so it were folly in them by praier or tears to alter it Mans Soul is simply decreed to be immortal and 't is vain for any to attemp the abolition 'T is ordained that The Sun shal rule the day and Moon the night what power then can divert their cours so if no power be left in Man to attain eternal life or avoid death but he must needs take what is destined or designed he strivs in vain either way For if the Decree be absolut the Minister preacheth and People hear in vain Not one Soul can be saved by either of their means which is decreed to Hel nor one damned designed to Heaven 'T is frivolous and fruitless folly to be studious or sollicitous in what cannot be altered amended or avoided as Christ said to his Disciples why take ye thought about such Luk. 12. 25 26. things 'T is a misery to toil about impossibles as Sisyphus is said to rol up a stone to the top of an high hil in Hel which instantly fals down again If this
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
were ordeined Bishops Presbyters and Deacons as is evident in the new Testament The next succession is cleer by testimony of Clement and other Apostilic Men beyond exception or evasion al which entring by the Dore are as tru Shepherds Stewards Fathers Rulers and Watchmen over the Flock being caled the Light of the World Salt of the Earth Fishers of Men Stars in his right hand Angels of the Churches c. who are charged to Preach the Word in season and out to feed Lambs to care for the Flock to fulfil their Ministry to exhort command and Rebuk with al Authority to whom Christ gav many peculiar privileges and promises of special assistance Hence 't is cleer as the Noonday that som not al and thos ordeined not voluntiers are sent successivly by Christs authority to doo the work of the Ministry which dreadful imploiment injoined with a bitter Wo if neglected the very Angels wil not undergo unles sent nor then without horror much less should sinful Men to whom a duple Wo is du desperatly dare to intrud being unsent uncaled unordeined and unfurnished which is proud presumption As then som are duly invested with Ministerial power and strictly injoined to use it for the Churches good so al others not impowered tho never so wel gifted are flatly forbid to usurp that sacred Office or confer what they never received on others which neither Melchisedec Moses Aaron Samuel nor any of the Prophets no nor Christ John Baptist the Apostles Evangelists or any tru Bishops and Presbyters ever durst to arrogat without divine mission or commission mediatly or immediatly derived from Christ This Ministerial Ordination hath continued abov sixteen Centuries by lawful succession even to wonder amidst al Persecutions Confusions and changes of Human affairs For Christ promiseth to be with his Church and Ministers to the Worlds end and Helâ—gates shal not prevail against them This laying on of Hebr 6. 1 3. Hands in Ordination is reckoned among the fundamental Principles of Religion joyned with Faith Repentance Baptism Resurrection and last Judgment nor can Confirmation be duly doon to the Baptised and Catechised sav by such as are ordeined therto which to gainsay is as if Men should reject thos other grand Articles forecited Surely al divine Ministrations of Preaching Celebrating the Sacraments and other Ordinances necessary to the being so wel as wel being of a Church had ceased long since if God had assigned no peculiar Men to hold forth the great Salvation which leavs Men excuseless sith they are taught by such as hav special Characters or Letters of Credence from Christ if they wil not hear Moses and the Prophets or Men sent by him whom wil they beleev Ther be four sorts of Laborers in Gods harvest som sent by him soly as Moses most Prophets the twelv Apostles St. Paul som by Gods assignation but Mans Ordination as Aaron Josua Elisha Timothy som by Ordination of the Church yet of Christs institution as al Evangelical Ministers duly ordered som not sent by God or Man but run or rush in of themselfs as fals Prophets Deceivers Intruders Sectists and al Satans Disciples who boast of extraordinary Enthusiasm as Angels of light saying Thus saith the Lord When he never sent nor spak by them For no Beleever though indued with great Gifts and Graces as St. Ambros had before he becam Bishop ought to assum Ministerial power for then every Christian of both Sexes as ther be sundry She-Preachers which pretend to the Spirit in thes licentious times may claim the Keis to themselfs and dispens Holy things to others or rule Christs Houshold in his stead which repugns common Reason as if every domestic Servant or Scullion should chalenge the Stewards place or every Member arrogat the office of Eys Toung or Hands becaus they belong to the same Soul Body and Head Sith then no Natural Moral or Religious gifts or abilities can instate any to be a Magistrat Judg Ambassador or public Officer unles he be invested by the Fountain of Civil power So ther should be a right derivation of Spiritual Power from Christ Jesus as Head either immediatly as the Apostles had or mediatly as Bishops and Presbyters since who without fraud force or unjust Usurpation received it from the Apostles by Praier Benediction and imposition of Hands in Christs name Which pregnant truth morosely to deny is as if an Hog should answer al Arguments with grunting Yea to act against so strong a stream of authority befits only Ranters Seekers Shakers and Enthusiasts or Jews Turcs and Infidels but not sober Christians or Members of the Church which ever enjoyed a tru succession of ordeined Ministry wherby the Gospels light is continued to this day amidst al Pagan persecutions Heresical confusions and Schismatical Fractions bent to undermine it Al Nations by Natures lore owned som Deity and had peculiar Persons to execut Religious Rites nor did ever any sober Men reject Gods service for Ministers faults frailties or infirmities For a Divine must be distinguish'd from the Man sith Gods power works with human weaknes nor need we be more nice or nauseous Lastly ther is a necessity of ordeined Ministry sith none of free accord wil undergo so hard and hazardous a task in times of primitiv Persecutions to hold forth the doctrin of a crucified Saviour as al carnal Men deemed it unles they had the duty of divine caling laid on their Consciences Yet however in the Gospels Halcyon serenity many new Teachers out of avarice or popular ambition rush rashly upon it which the best Men durst not weild without weeping as St. Austin did when he was made Presbyter and trembling thos rigid storms of yore would hav quenched the now so forward flashes of thes Sparks when to be a Prelat or Presbyter was to expose themselfs to fire and fagot wild Beasts jaws and a thousand tortures So unles divine authority had imposed and special Grace assisted together with promises of eternal Glory doubtles the glorious Gospel of salvation had yet this time bin buried in oblivion fith none had heard or beleeved that report if none had dared to preach or publish it as Men sent and ordeined did Nor would any els be so fool hardy to hazard al worldly interests honor estate liberty life on such an uncouth unwelcom unsafe message unles they had bin conscious of a special duty laid on them by divine authority derived in that solen sacred Ordination of Ministry Whence St. Paul denounced a Wo to himself if he preached not the Gospel For every one that can handle the Hod Hammer or Trowel is not instantly an Architect Nor can every gifted Man supply the place of such a Workman as hath both Materials Tools Art and Approbation Ther is great ods betwen plausible cunning to draw Disciples and sincere conscience to make folowers of Christ betwen intruding popular Masters and tru ordeined Ministers betwixt clambring over the wal like Robbers or Plunderers and
Devils like Frogs coming Rev. 16. v. 13 14. out of the mouths of the Dragon Beast and fals Prophet working miracles are Papal Emisaries or Ambassadors sent to sommon the Kings and Potentats of the whol World to the battel of that great day of God Almighty wherin the Dragon shal assist the Beast and fals Prophet with al his warlike powers worldly plots and wily policies but the seven Angels poured out their seven Phials of Gods wrath The Woman in rich attire sitting on a Scarlet Beast ful of Rev 17 v 3. c. names of Blasphemy having seven heads and ten horns on whos forehead was writ a Mystery Great Babylon Mother of Harlots drunken with the blood of Saints and Martyrs of Jesus is Romes Papacy which rides on the Empire in the seven headed City being both but as one head the seventh and last consisting of the Temporal and Spiritual State which is even the eighth yet one of the seven reigning jointly together The Man which sat on a whit Hors in Heaven caled the Word Rev 19 v 11 c. of God who was clothed with a Vesture dipt in blood having on it and on his thigh a name written King of Kings and Lord of Lords is our Lord Jesus who shal smite the Nations ruling them wiâ—h a rod of iron and subdu al with great slaughter The Beast and fals Prophet which shal be tormented in a lake Rev 20. v 10. of fire and brimstone for ever is the whol Papacy and Antichrist the Pope head of that State or Society The holy City new Jerusalem prepared as a Bride adorned for Rev. 21. vers 2 hir Husband is the Company of Elect ever ready to receiv hir Bridegroom or best beloved Lord. The Lambs Bride or Spous that great City holy Jerusalem is Ibid. v. 9 10. Christs Militant Church on Earth which jointly with the triumphant in Heaven makes Christs Spous Thes new notions of names forty four in number never vented til now wil if wel digested make the meaning more obvious in most mysteries Many mo circumstantial terms are sparsed in the Text which are amply unveled in the insuing Commentary but this short Index shal serv to lead strangers steps in this Labyrinth Analysis Apocalypseos The Apocalyps Analysed THree principal parts are considerable 1. The Preface Analysis Part 1. which is both general of the whol Prophecy noting the Matter Pen-Man and Profit and special relation to the seven Asian Churches and in them to the Catholic Church wherin is a nomination of the person writing and thos writen to with a salutation of them and description of Jesus Christ 2. The substance and Body of the Book which contains a narration of the Churches State both Militant and Triumphant The Militant is deciphered at present as it was when John wrot and for future as it shal be at last day The Triumphant is declared both for the inchoation at general Judgment and duration to eternity 3. The Conclusion which confirms the whol Prophecy 1. By an Angels testimony who shewed it to John from the Lord 2. By Christ who testifies it to be tru and amplified by Johns earnest request on the Churches behalf 3. By John who denounceth direful judgments on al that shal ad to or take from it with a salutation to the Saints at end of al. The particulars of the Church Militant exhibit two points 1 Vision Ch. 1. 2. 3. 1 A Vision of seven golden Candlesticks and seven Stars signifying the Asian Churches 2 A description of thos Churches in seven Epistles directed to the Bishop-Angels of thos seven Seas in al which is one current constant form observed which imports 1 A description of Christ Jesus sutable to his Vision 2 A narrativ of the good commendable or evil culpable in every Angel and Church 3 Promises or menaces proportional to their Virtues or Vices 4 An exhortation to attend things writen to the Churches The Churches State for future specialy in Europ is more mysticaly unfolded which is to premonish hir of grievous persecutions by Tyrans Heretics and lims of Antichrist against al which the holy Ghost givs many comforts That God wil be with her in al distresses whos tribulations shal terminat in short space but hir Enemies shal perish and she in fine set safe or secure in the life to com al which things are pointly or precisely expressed in six Visions one after another Thes are comprised in two Prophecies or Systems Ch 4 〈◊〉 11. of Visions contemporar the first begins with the sealed Book the last lasts to the end of Apocalyps taking in som passages of five Trumpets viz. the litle Book the measuring of the Temple the out Court not to be measured and fate of the two mourning witnesses The Churches future estate is reveled in a mysterious Vision 〈◊〉 Vision Ch. 4. of a Book fastned with seven seals wherin is comprised a preparatory to open them which displais God 's sitting on a Throne in Heaven with his Ensigns or Emblems of Majesty viz. twenty four Elders and four Beasts Lightnings Thunders Voices Trumpets seven Lamps which are his seven Spirits a Sea of Ch 5. glass like Crystal and Songs of prais by them al to him that sits on the Throne The sealed Book held in his right hand which none was worthy or able to open sav the Lamb shewed to John the Churches future state til the worlds end In the seventh seal are Ch. 6. presented seven Trumpets and in the last seven Phials of Gods wrath ful of the last seven plagues or punishments The first Seal shews a whit Horse the secund a red the third a black his Rider bearing Ballances in his hand the fourth a pale his Rider death with Hel folowing at heels the fifth the Martyrs Souls under the Altar crying for vengeance which had whit robes given them with promiss of complet glory when their felow Brethren should be fulfilled The sixth sets forth Gods direful Judgments on the Churches Enimies attended with dreadful signs viz. A great Earthquake the Sun becam black and Moon as blood the Stars fel to Earth Heaven departed as a scrole and every Mountain and I le moved out of their places Herat Kings great Men cheif Captains Bond and Free even al Persecutors fel to despair hiding in Dens desiring the Mountains and Rocks to cover them from the Lamb. The seventh contains more Mysteries then any viz. A Vision 3 Vision Ch. 7. Ch. 8. of seven Angels with seven Trumpets as shal be specified but the holy Ghost comforts the Church and an Angel seals Gods Servants in the Foreheads as a sign of their deliverance At opening wherof was half an hours silence in Heaven betokening great things to com and the Angels addressed to sound The first sounded And Hail mixd with Fire and Blood insued which burnt a third part of al green things At sound of the secund A mighty Mountain burning with
with the remnent of hir seed 2 While she abode ther wher two Beasts occurred one rising from the Sea with seven Chap. 13. heads and ten horns and on his horns ten Crowns with the name of Blasphemy on his heads A secund coming out of the Earth who had two horns like a Lamb but spake as a Dragon he did great wonders making fire descend from Heaven and deceived them that dwel on Earth bidding them make an Image to the other Beast which was wounded and did liv and caused such as would not worship it to be slain He also made al receiv a mark in their right hands or foreheads that none might buy or sel sav he that had the mark name or number of his name which is 666. During thes Beasts joint reign the Churches state on mount Chap. 14. Sion and Gods imparting his Wil to the World touching the everlasting Gospel Babylons future fal punishment of the Beasts folowers and gathering the Harvest and Vintage are declared Gods Judgments on the Beast are poured out in seven Chap. 15. golden Phials of his last plagues by seven Angels coming out of the Temple in Heaven clothed with pure white linnen and their brests girded with gold girdles The first poured his on the Earth Chap. 16. and a noisom sore fel on the Beasts worshipers The secund poured his on the Sea which becam as blood of a dead Man The third his on Rivers and Fountains which turnd to blood The fourth his on the Sun which scorched Men with fire that they blasphemed Gods name The fift his on the Beasts seat whos Kingdom was darkned that Men gnawed their toungs for torment The sixt his on Euphrates which was dried up that the way of the Eastern Kings might be prepared The seventh his into the Air whence folowed Voices Lightnings Thunders and such a mighty Earthquake as the like was never seen by Men and huge hail 〈◊〉 every stone weighing a Talent and Men blasphemed God 〈◊〉 of this plague Ther cam three unclean Spirits of Devils lik â—â—ogs from the mouths of the Dragon Beast and fals Prophet which by lying miracles gathered the Kings to battel of that great day of God Almighty at Armageddon Next the judgment and mystery of Babylons great Whore sitting on a scarlet Beast with seven Chap. 17. heads and ten horns is shewed to John that the seven heads are seven hils and ten horns ten Kings After it Babylons destruction Chap. 18. is declared and great lamentation of several sorts made for it as may ther be read 3 As she cam out of the wildernes Chap. 19. great gratulations are given to God for perdition of Babylon and preparation for the Lords marriage with his wife then the Armies of Heaven on whit Horses under conduct of Christ caled the Word of God who had on his vesture and thigh a name writen King of Kings and Lord of Lords made war with the Beast fals Prophet and Kings wherto an Angel invited al Fowls to eat the flesh of the slain but the Beast and fals Prophet were taken and cast alife into a lake burning with fire and brimstone 4. During hir reign with Christ after she cam out Chap. 20. of the wildernes one thousand yeers when Satan being loosed a little space shal deceiv the Nations Gog and Magog to gather them to battel but fire cam from God and devoured them Lastly A new Heaven and Earth caled the holy City new Jerusalem Ch. 21. Ch. 22 coming down from God prepared as a Bride for hir Husband is pourtraied at large Thes Analyses in a prosal method or maner are plainer better At end of his Annotations and briefer for the vulgar sort then such as are set in Sections and Subsections but Dr. Deodat hath a very ample one on the Apocalyps in substance the same with the 2 former or very litle varying which he that lists may survey Now to my main task The Author of Apocalyps is John the Divine Christs best Introduction beloved Disciple Son to Zebedee a Fisher Man and Brother of James the greater whom Herod the King â—lu with the Sword who wrot the fourth Gospel and three general Epistles but not John a Presbyter in thos dais as Eusebius and Dionysius Alex deem nor any other of that name as al Antients agree for he only was exiled to Patmos A. C. 97 wher thos Rev. 1. 9 10. Rev. 1. vers 1 2 11. Visions were presented on the Lords day to which he gav that appellation mis-named by many the Sabbath without any Scriptural warrant nor did any of the Fathers so stile it The Authority also is every way divine being indited by Christ Jesus Authority as God gav it him and sent to John by an Angel that he should communicat it to the Churches who wrot it in a Book and sent it to the seven Churches of minor Asia So John imparted it to the Churches an Angel to John Christ to the Angel and God to Christ Jesus what can be a more divine Origin or Pedigree Specialy being an inspired Prophecy For Moses the Man of God and his peculiar Favorit had the honor to Pen the first Book of the old Testament and John Christs chief favorit the last of the new Testament so the one commands old Israelits not to ad or take from Gods Word Deut. 4. 2. and the other threatens al which shal ad to the Words of his Prophecy that God wil inflict the plagues writen therin but Rev. 22. 18 19. if any shal detract God wil take away his part from the Book of Life and holy City The Excellence of it apppeers many wais for the stile is Excellence most statly and sublime the matter ful of Majesty and Mystery the expressions pathetical and pithy som mystical in dark Visions to exercise the Judgments of the wisest som more facil or familar to succour the infirmities of the weakest Much more might be added ingeneral but I hasten to Mr. Medes Clavis and Comment whom Dr. Twiss highly admires saying he hath sundry rare notions stiled Specimina or Essais wherin he excels specialy in rendring the Revelations right sens which is most Tropical or Figurativ As in the mystery Rev. 12 of the battle in Heaven and casting Satan to Earth he shews that Stats and Kingdoms in the politic World are resembled in Scripture sutable to the Natural wherin Heaven and Earth denot the Nobility and Commonalty For Heaven consists of Sun Moon and Stars of greater or lesser magnitud as in a Realm is a King Queen Nobles and other officers of divers degrees but on Earth is much more variety of Creatures as Trees Herbs Flowers Fishes Beasts Serpents so among People of any Community no less difference of Trades and Professions He destinguisheth the whol Prophecy into the Book closed Division with seven Seals comprising an History from the Gospels first preaching to the Worlds
worship the Doner Dragon Ergo the Courts measuring the womans Childing the Dragons waiting and his Duel with Michael synchronize even at the very Epoche of St. Johns repeated Prophecy 9 The pouring out of seven Phials by seven Angels synchronize Rev. 15. 2 3. with the Beasts downfal and Babylons destruction for which the Victors sing Moses triumphant hymn Thus far of the nine chief Synchronicisms Now the Apocalyps contains three parts 1 The Vision of seven golden Candlesticks or Asian Churches which takes up the three first chapters 2 The Prophecy of seven Seals and Trumpets from Chap. 4. to 10. vers 8. 3 The Prophecy of the litle open Book Rev. 16. 10 19 or body of Prophetic Visions which John being bid eat up from Chap. 10. vers 8. to the end of al. That this is a repetition of the Prophecy appeers by the Angels words to John Thou must Prophecy again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to many People Nations Toungs and Rev. 10. v. 11. Kings which are plainly distinguishd from the rest of Prophecies He hath other synchronicisms of Seals Trumpets and Phials too tedious and invious or obscure beatus qui intelligit Howbeit som confused collections shal be exhibited to be better sifted or scanned 1 The seventh Seal touching the first six Trumpets is the Rev. 8. same with the two Beasts which concur with the company of one hundred forty four thousand Virgins being opposit to the Rev. 7. Beasts reigning this initiats with the sixth Trumpet or beginning of the seventh for sith the witnesses mourning one thousand two hundred threescore dais ends with the sixth Trumpet or as the seventh begins the Beasts forty two moneths must needs expire then also and by consequent the Beasts tyranny is confined in the compas of the first six Trumpets For the Vision of witnesses being the first repeated Prophecy the most wise Spirit runs through as a Weaver doth his warp with Rev. 11. his woof the whol body of repeated Prophecies to connect them aptly with the Seals The Beasts overthrow Cities fal Note slaughter of Men by an Earthquake are not meant of the Beasts utter destruction but end of his authority and reigning forty two moneths which the Beasts and two witnesses synchronicisms being granted must determin together For the Beast shal remain a short space but so unlike former as scars to be reputed the same which soon after under the seventh Trumpet shal be absolutly abolished 2 The seven Phials of wrath being so many degrees of the Rev 16. 10. Beasts fal or fate synchronize with the inchoation of his destruction but his Kingdom fel so fast the sixth Trumpet yet sounding which put a period to his power of forty two months over the Saints that he cannot be quit ruined til the fifth Phial be poured out when his seat shal be shaken and kingdom Rev. 10. 6. darkned Ergo fiv Phials were poured out yer the sixth Trumpet ceased for the seventh Phial of consummation concurs with the seventh Trumpets initiation which also sounds the termination 3 The thousand yeers of the Dragons binding and shutting up in the Rev. 20. the bottomless pit with a seal set theron that he should no more deceiv the Nations concurs with the seventh consummation Trumpet and Beasts confusion for the use was to seal up a place or prison sure as Darius did the Lions Den with a ring and the Jews Christs Sepulcher by sealing the stone Som suppose his casting down to Earth and shutting up is the same but 't is not so For his ejecting from Heaven hindred not his doing harm on Earth but being clos prisoner in chains he cannot Rev. 12. wander to doo hurt nor doo the things related agree sith during the first six Seals and under the six first Trumpets of the seventh he was free or loos Ergo his shutting up for one thousand yeers fals under the seventh Trumpet For he was not bound at the battle nor while the woman staid in the wilderness nor during the ten hornd Beasts reign sith his Scholar the fals Prophet seduced People with signs and wonders al that Rev 9. 11. time Yea the Locusts King caled the Angel of the bottomless pit is the very Dragon or Satan then not sealed when the sixth Angel poured out his Phial and seventh ready to pour his For three unclean Spirits like Frogs cam out of the Dragons Rev. 16. 13 14. Beasts and fals Prophets mouths which wrought wonders and went to the Kings of the World Ergo the thousand yeers of his being bound belong to the seventh Trumpet So the war when Satan after a thousand yeers is loosed a little space differs from that when the Beast and fals Prophet are cast alife into the burning Rev. 20. 10. Brimstone Lake For the first war is waged by him that sat on a whit Hors caled Gods Word who smot the Nations with a sharp Sword and was folowed by Armies in Heaven on Whit Horse◠But in the last at Armageddon God sent fire from Heaven to devour them and Satan is cast into that Lake wher the Beast and fals Prophet are before For he is first clapt close in prison a thousand yeers and then loosed but now condemned to be incessantly tormented for ever Sith then the war with the Beast and fals Prophet differs from this last either 't is to be waged during thos thousand yeers which cannot be sith Satan was then bound or before as it must needs be Ergo thos yeers commence at or after the Beasts casting into a firy Lake or rather together at one time 4 The thousand yeers of Christs Imperial reign at coming Rev. 20. 4. wherof the triumphant Elders sang gratulatory Hymns to God being immediatly at conquest of the Beast and Babylon which contemporize with the seventh trumpet For this Kingdom is given to the Saints as a reward of their faith and constancy becaus they did not worship the Beast nor his Image nor receiv his mark This is that Kingdom caled Christs who Rev. 11. 15. shal reign for ever which the Angels foretold that the mystery of God should be finished at sound of the seventh Trumpet as the Rev. 10 6 7. Prophets declared Then neither the Beasts forty two months nor the witnesses mourning one thousand two hundred threescore dais nor a period of a time times and half no nor time it self shal any more remain 5 The new Jerusalem the Lambs Bride and seventh consummation Rev. 21. 2. Trumpet or time of the Beasts and Babylons confusion synchronize for new Jerusalem is the Lambs Bride or beloved City which immediatly at the thousand yeers end is compassed by the last troop Gog and Magog of Satan then loosed for a little space Ergo it was extant before at sound of the seventh trumpet At pouring out the seventh Phial when the Beast is destroied ther cam a loud voice from the Rev 16 〈◊〉 17.
long Lord holy and tru dâ—ost thou not judg and avenge our Blood on them that dwel on Earth Thes had whit Robes given them and were bid rest a smal season til their felow-Servants or Brethren which were to be killed should be fulfilled This denots the grand persecution by Dioclesian which was longer and crueler then al former as Orosius observs Rev. 14 1. 4. For in Egypt only were massacred 144000. sutable to the Virgins number as Ignatius relats beside infinit multituds in al other Provinces The sixth at whos opening was a great Earthquake the Sun 6 Seal Rev 6. 12. ad sinem becam black as hairy Sackcloth and Moon red as Blood begins when the fifth ended A. 311. when Constantin initiated the persecution ceased and heathen Idols with their Priests Temples and Sacrifices vanished which is the finishing or fulfilling of Christs victory founded in the first Seal By the Earthquake is understood the change of things turned topsy turvy which tends not to the Empires Politic state as the former Seals did sith 't is not yet to be dissolved but as 't is subject in a Religious respect to Satan and his Angels which was now broken in peeces with great nois The Suns blacknes and Moons rednes betokening their Eclipses design the Dragons downfal with al Pagan Priesthood The Stars fel to Earth as a Fig-tree casts hir fruits being shaken by a mighty Wind Heaven departed as a Scrole roled together viz. the Stars appeered not as letters rold up in a Book are not seen This is taken from Isaiah The Heavens shal be roled up as a scroâ—e and al their Isai 34 4. Host fal as a leaf from the Vine and Fig from the Figtree Al Mountains and Ilands were moved from their places â— Men of eminent quality and inferior or by Iles may be meant their Temples invironed with Wals like roâ—ks Thos Ethnic Temples Constantin only shut up which Julian soon opened but Theodosius quit demolished and abolished al reliques of Idol worship The Kings of the Earth great Men rich Men cheif Captains mighty Men bond and free hid themselfs in dens and rocks saying to them Fal on us hide us from his face that sits on the Throne and from the Lamb. For the great day of his Wrath is com and who shal be able to stand This shews that al Christs Enemies Maximian Galerius Maxentius Martimian Licinius Julian Emperors with Eugenius and Arbogastes Tyrans shal perish most miserably and the Lamb get a signal victory For most persecutors feeling Gods judgments heavy on them confessed Christ to be only tru God and gav him glory Here betwixt the sixth and seventh Seal is interposed a Vision Intâ—rslice Rev. 7 4. of Gods Servants sealed viz. 144000. which are the elect faithful Church contemporizing with thos said six sails This Vision is twise cited 1. At entrance of the Trumpets wher 144000. of al Israels Tribes are sâ—aled for their preservation amidst the Trumpets destruction 2. In opposition to the Rev. 4 1. 4. 5. Beasts reigning wher they are caled Virgins in whos mouth was found no guile being free from fault before Gods throne for prais of their alleigance to God and the Lamb when the rest of the World revolted and received the Beasts mark Hence 't is cleer that the Prophecy of the Beast synchronizeth with the Trumpers yet no further then going forth of the sixth when the Beasts forty two months ended with the Witnesses Rev. 11. 14. 1260. dais Now touching the first Vision of the Sealed wher their preservation is handled After this I saw four Angels Rev. 7. 1. Jer. 49. 36. stand on the Earths four corners holding the four Winds that no wind should blow on the Earth nor Sea nor any Tree The Angels who are not the same with the Trumpeters had Jer. 51. 1. 2. power to restrain the winds or tempests of war for the Parabol of winds among Prophets imports martial motions hostil Dâ—n 7. 1. 3. invasions and violent impulsions which thos Angels could curb out of what coasts or corners soever they rose til it pleas God to giv leav or liberty that wars shal rage and reign for Rev. 7. 2. 3. correcton of sin I saw another Angel haply Christ ascend from the East having the Seal of the living God who cried loud to the four Angels which had power given by setting the Winds free to hurt the Earth and Sea saying hurt not Earth Sea nor Trees til we hav sealed Gods Servants in their Fore-heads to sever them from the plagues of others as som at Jerusalem werâ— marked which must be preserved lest they should be damnified For 't is a wonder how in that Empires grand vastation by barbarous Aliens to Christ the Church could continu amidst thos storms when al conspired hir ruin and the Beast polluted al places Rev. 7. 4 c. with fals worship untainted and unstained I heard the number of the Sealed which were one hundred forty four thousand of al the Tribes viz. twelv thousand of ech or twelv times twelv thousand in al. Here the Gentils Church to be fenced with Gods Seal is figured by the type of Israel the twelv Apostles aptly answering to the twelv Patriarchs nor is it doon without good caus specialy sith the Church since the Jews rejection is to be gathered of the Gentils and fitly stiled surrogated Israel whom God owned a while til the fulnes of the Gentils was com in stead Hence S. Paul saith The Jews Rom. â—11 11. â—5 fal brought salvation to the Gentils and their casting off was the Worlds reconciling Not that els they should not be caled in du time for al the Prophets proclaim it but not by way of substitution or surrogation to the Jews unles they had first renounced Christ So St. Paul tels them It was necessary the Acts 13. 46. Word should be opened to you first but sith ye reject it and judg your selfs unworthy of eternal life Lo we turn to the Gentils This number of 12 multiplied by 12 times 12 is an Ensign of Apostolic Race or Prosapy for as the Beasts number 666 denots thos which folow him so the Apostles number designs their legitimat of-spring The Analogy of new Jerusalem Rev. 21. 12. 14. 16. shews the same in the frame wherof the dimensions of Gates Foundations Courts compas of Wals Longitud Latitud Altitud express the number of 12 or multiplication by 12. Of the Tribe of Juda Reuben Gad Aser Nepthali Manasses Simâ—on Levi Isachar Zabulon Joseph Benjamin were sealed twelv thousand in ech which Tribes are no wher in Scripture so reckoned yet diversly registred for Dan and Ephraim are here excluded and in the rest no birth-order observed but the last mix'd with the middle and younger Sons of Handmaids set before the elder-born of Wifes Sons This no doubt Judg. 17. Judg. 18. is doon for som mystery hid in so unusual order for Dan
11. 15. Christs who shal reign for ever What can be cleerer Ergo the Time which the Angel swore shal be no more is the period of al four Monarchies in general or Roman in special which is one effect of a time times and half This consummation of Gods mystery is the matter of the seventh trumpet attended with seven thunders which uttered their voices while the Angel proclamed it and synchronize with that trumpet But John is bid to seal up thos things of the thunders being inscrutable til the proper times that God shal revele it This trumpet discovers the mystery reserved to another place but both Prophecies of the Seals and litle Book are concluded with one issu which this trumpet exhibits the ful opening wherof is deferd til a ful passage be made to the litle Books new Prophecy and then the seventh trumpets mystery which is the Catastrophe is aptly and amply declared as shal be shewed Hence this busines is undertaken by no other Angels but by that excellent one who held in his hand the litle Book eaten by John If that Angel be Christ as his Roial attire and furniture imports this suspending the last sound in favor of the other Prophecy agrees to none so wel as him but if it were Michael the great Prince or another Angel clothed in linnen and his Dan. 1◠〈◊〉 Dan. 1â— 6. â—oins girded with fine gold of Vphaz as appeered to Daniel the case alters not being from God Here the first part or Prophecy of Seals ends touching the 2 Part. Empires affairs the next or nobler concerns the Churches fate to be agitated John proceds herein The voice which I heard Rev 10. 8 9â— 10 11. from Heaven spake to me again saying Take the litle open Book in the Angels hand who oat it up as he was bid wherby he was prepared to Prophecy again before many People Nations Toungs and Kings but the mystery to be reveled was sweet as hony in his mouth and the secret part of the Churches woful condition bitter as Aloes in his maw the representation is taken from Ezekiel The Prophecy proceds which begins from Ezek 3. 1 2 3. his work about Gods Templeâ— which presents the Churches duple state by two Courts one measured and another cast out Ther was given me a reed like a rod and the Angel said Rev. 11. 〈◊〉 measure Gods Temple and Altar and them that worship but the Court without measure not for 't is given to the Gentils who shal tread the holy City under foot forty two Months Here the primitiv state of Christs Church conformable to Gods Word is described by measuring the inner Court the type wherof an Angel shewed to Ezekiel The outer Court not to Ezek 〈◊〉 be measured sets forth Gods holy City or Christian Church which must be given to new Idolaters caled Gentils becaus they defiled it with Antichristian Apostasy fourty two annal months as shal be fully handled in the Story of the two horn'd Beast contemporizing herwith Jerusalems Temple had two Courts 1 Inner wher the burnt Offrings Altar stood at the 2 〈◊〉 Temples entry which was open only to Priests and Levits 2 Outer or great Court common to the People cald the Court of Israel The first termed Thyasterium or Altar of Sacrafice John is bid to measure but ths outer is given the Gentils to prophane fourty two months If it be said 't is the holy City not out Court which must be troden under foot 'T is answered that both are one and cald the holy City becaus People assembled here for holy Services To thos Herod at rebuilding the Temple added a third for Gentils and unclean persons who were prohibited the two others I wil giv power to my two witnesses V. 3 4 5. who shal Prophecy in sackcloth one thousand two hundred threescore dais thes are two Oliv Trees and two Candle sticks standing before the God of the Earth If any wil hurt them fire proceds from their mouths to devour their Enemies and if any wil hurt them he must thus be killed Thes mourning witnesses are Preachers or Patrons of divine truth which shal bewail the filthy pollution of Christs Church Idolizing like Gentils as Monitors to desist from their abomination and guids for the Saints to persist pure They are named two according to three famous Pairs in the old Testament viz. Moses and Aaron in the wildernes Elias and Elisaeus under the Baalitic Apostasy Zerobabel and Jesua at the Babylonish Captivity For they sympathise with thos types in number power and acts as the state of the Church when thes Prophecied suting with that of Israel is resembled to the wildernes Baalatism and Babylon V. 6. Thes hav power to shut Heaven that is rain not during their Prophecy as Elias and Elisaeus had and to turn waters into blood as Moses and Aaron had and to smite the Earth with al plagues so oft as they pleas Thes are caled Oliv Trees and Candle sticks standing before the Lord like Zerobabel Prince of Juda and Jesua the high Priest whom God annointed to restore Zech. 4 3 11. the Jewish Church under Captivity as Zechary alluds This Prophecy til the seventh trumpets sounding is not presented in Vision but dictated by an Angel personating Christ The witnesses are caled two as the Law requires to confirm every word and in regard of Gods two Tables or Testaments which they used in Prophecying They shal Prophecy one thousand two hundred threescore dais being forty two months which are not natural dais nor three dais and half when they shal ly dead so meant becaus the Beast whos time they contain contemporized with the hundred fourty four thousand sealed and they with the six first trumpets which cannot run out in so short a space as 1260. dais If any ask why the Gentils prophanation Note is measured by months the witnesses defending Gods pure Worship by dais 't is becaus Idolatry is the power of darknes or night which the Moon rules but tru religion compared to light or day which the Sun governs So Paul is said To turn the Gentils from darknes to light from Satans Acts 26 18. power to God Sith then Months are measured by the Moons motion but dais and yeers by the Sun the Beasts blasphemy is stil reckoned by months and the Womans stay in the wildernes by dais or yeers Zechary likens the two Oliv trees to the Zech. 4. 14. two annointed Zerobabel and Jesua which stand by the Lord but he mentions only one Candlestick signifying the Temple of that time and John two implying haply the East and West Church as it was divided during the witnesses mourning Thes did not avenge or afflict their Enemies by war and weapons but by fire from their mouths or denouncing Gods wrath on the abusers of his Ministers As the Lord speaks to Jeremy I wil make my Words in thy mouth fire and this Peo-ple Jer
habitation viz. the Christian World wher she keeps hir faith and chastity undefiled when the Beast polluted al with adulteries and slaughters The name Lamb is left out in most English Bibles and his Fathers only inserted but the best Translators hav both and the matter requires to read it so For the allusion to mark Servants and Souldiers belongs to the Lambs folowers that they should bear his name so wel as his Fathers in their foreheads at Baptism being signed with the Cross At which time they giv faith personaly or by Sureties to renounce Satan and al his works and worship which in Apocalyptic phrase is to abandon the Dragon and his power with al his Angels or Devils In this Sacrament we solenly profes faith to the Lamb and his Father for 't is the Lords Seal as the Antients cal it Origen saith let us bear the immortal laver in our forheads which when the Devils shal see they tremble St. Austin terms it the Roial mark of our Redeemer which Seal is defaced or obliterated by Idolatrous superstition as Tertullian Isodor and many mo teach or testify The Persons Rev. 7. 4. sealed both before and here are the same but the reason for the end of sealing different for ther the matter of protection is treated here of fealty yet 't is needless to seek another Seal beside Baptism which performs both becaus with it God ads his Grace wherby he owns them as his and takes them into tuition the one is handled in the other Vision of the sealed the other in this Hence Clemens Alex. cals Baptism a perfect safeguard and Nazianzen a seal S. Basil saith unles the Angel take notice of thy mark how shal he fight or defend thee from the Enemy hereby saith Nicetas we are kept safe from Satans snares Thus Baptism is the seal and sign of the Cross the mark of the Lamb as al agree I heard a voice from Heaven as many Waters a great Thunder V. 2. 3. and the voice was as of Harpers playing with their Harps They sung as it were a new Song before the Throne and four Beasts and Elders and none could learn it but the one hundred forty four thousand which were redeemed from the Earth The voice as of many Waters and Thunder signifies a great multitud Rev. 19 6. such as was the Levits singing with musical Instruments for 't is after caled the voice of a great multitud as of many waters and mighty thunderings Daniel describing the Son of Dan. 10. 6. God saith the voice of his Words was like a multitud which St. John cals many waters The Singers were Celical Angels glorifying the Father and the Lamb as they did before when he unsealed the Prophecies The Song is stiled new in both places being different from that sung before Christ was sent and for the new benefit of his coming granted to no foregoing ages but only to the last times the form wherof is expressed Rev. 5. 13. before viz. to him that sits on the Throne and to the Lamb be blessing honor glory and power for ever Amen Which agrees with the Evangelical Hymn after Christ appeered in the flesh wher to him that sits on the Throne and the Lamb jointly redemption power riches wisdom strength honor glory and blessing are devoutly ascribed None could learn that song so long as the Beast bore sway in Christendom sav such as be of the one hundred forty four thousand who only sans spot of Idolatry glorify the Father on Earth as Angels doo in Heaven as Christ teacheth us to pray Thes are not defiled with Women but Virgins they folow the V. 4. Lamb wherever he goeth thes are bought from among Men being first fruits of God and the Lamb. Women here meant in a Prophetic phrase are Christian Cities addicted to Idols whos Queen is great Babylon Mother of Harlots with whom Kings and Nations commit fornication but the Lambs company convers not with such being Virgins free from Idolatrous Incest or pollution Thes folow the Lamb or faithfully cleav fast and never forsake him in what City or Country he shal set up his Standard thither they folow Thes are bought out of the prophane multitud to be a peculiar People like first fruits which imply al things exempt from il uses to God and the Lamb. In their mouth was found no guile for they were without fault V. 5. No ly was found in them but al Christian Idolaters are Liers who say they worship God the creator but giv it to Creatures as St. Paul saith They turned the truth of God into a ly worshiping Rom. 1. 25. the Creature as the Creator Hence Amos cals Idols lies but thes tru worshipers were faultless and no ly found in their Amos 2. 4. mouths I saw another Angel sly in midst of Heaven having the everlasting V. 6. Gospel to preach unto the Inhabiters on Earth and to every Nation Kinred Toung and People After a description of the Company folows the history of things doon by them and their leader the Lamb against the common Enemy which is duple 1. Of Admonition to the Beasts folowers presented by three Angels 2. Of Revenge by a Parabol of Harvest and Vintage The Monitor Angel is caled another in respect of thos foregoing musical Angels wherof this Prcacher was none Wher note that in such Visions the Angels represent them Note whom they govern but this lofty Flier seems to be more eminent then any Rulers of Men being emploied to declare his Gospel caled everlasting not so much in respect of time to com as that past viz what was promised touching the Womans seed to break the Serpents head at beginning of the World as St. Paul saith that which God promised before or Titus 1. 2. when the World began is eternal life He said with a loud voice fear God and giv him glory for V. 7. the hour of his judgment is com worship him that made Heaven Earth Sea and Fountains of Waters This Angel knowing Gods Kingdom to be at hand when Judgment must be executed on Idols and Idolaters the Devils being cast down and despoiled of the Roman Throne exhorts al Nations Kinreds and People to becom Christians to worship God only as he is declared in the Gospel and beware of Idols Surely Iconolatry is analogical Idolatry tho not identical with Heathen Fear God and giv him glory for the hour of his Judgment is com viz. wherin Christ by his Cross hath spoiled Powers and Principalities declaring by his Apostles and Evangelists to the Nations which through so many ages he suffred to walk in their own wais that they should turn from Idols or at his coming suffer eternal death Why then doo Christians who profes faith in this Judg return as it were by a back dore to adore Idols or Devils under new names having no Textual warrant of precept or precedent so to doo St. Paul Acts 14. 〈◊〉
power as he first framed it of meer nothing without help of any Agent or Instrument rather then by Fire Thes are his self singular speculations Quisque suo sensu sed Medus maxime abundat His wit reacheth beyond the Moon and diveth beneath the bottom of the great Deep being indeed incomparably piercing or profound for the familiarly conversed in the darkest deepest mysteries of al Prophecies specialy the Apocalyps and was most ready in al learned languages Hebrew Syriac Chalde Perfic Arabic Greec Latin and in the Jewish Rabbins or Doctors wherin he super-excelled nor was any part of abstruse literature strange to him or hid from him yet his gay gloss how specious soever it shews that as God created the Univers of nothing by his bare word Fiat so if his wil be to dissolv it into nothing he would doo it by his sole word sans help of Fire this is of litle solidity for he made only the Chaos or rude Lump of simply nothing as the common stock of al the rest wherof they were compact so at last dissolution he wil consum them al by Fire but the ashes or reliques left at last like the first Chaos shal be quite annihilated by his bare word Cesset or Desinat that is as Saint John renders it Let their place be found no Rev. 20. 11. more so the proportion holds pointly or perfectly between the first Creation and final Consummation of this World as the next Thesis shal shew His other cringe concerning Abraham Isaac and Jacob to Answers possess the promised Land in person hath no more solidity or sincerity then the former for they dwelt ther personaly though but as Sojourners and bought som parcels wherin their bodies ly as a livery and seisen of the whol as their progeny or posterity enjoyed it proprietarily for many ages according to Gods Covenant pacted to them and their Seed Gods saying to Moses and Christs inference He is God of the living not of the dead doo not argu that thos Patriarchs shal be raised to possess the promised Land in person a thousand yeers with or under Christ but only that they now liv in blessed condition with God and shal rise at last day to inherit eternal glory both in Body and Soul united in the highest Heaven wheras damned Reprobats ly dead in Hel whos God he cannot be caled The City which Abraham looked for whos builder is God must needs be Heavenly Jerusalem clyped his Country which is prepared for al the faithful not any new material Metropolis to be made in Palestine or any place of this Earth as they dream Zacharias words of performing his mercy promised to our Fathers and remembring his holy Covenant cleerly concern Christs first coming so oft promised in the old Testament wherof John Baptist then born was the faithful forerunner Lastly Christs words many shal com from East and West to sit down with Abâ—aham Isaac and Jacob in the Kingdom of Heaven cannot in property of phrase possibly purport any terren temporal reign but Men are too prone to strain Scriptures after their own sens how violently or untruly soever God giv us al grace to be wise to sobriety and not wrest his holy Word according to our own Wils which may turn to our damnation and perdition of sundry silly seduced Souls For the main Thesis of Christs Millenar reign Mr. Mede Opinions saith Eusebius a strong Adversary to it fains one Gaius to father it on Cerinthus but none knows any such Man sav himself Surely he was a sincere Historian not given to foisting or faining and Cerinthus generaly reputed the original Author nor is any other alleged He farther saith St. Jerom did hâ—s best to decry or disgrace the Tenet but he usualy mis-related things out of peevish petulant partial passion yet durst not damn it becaus many authentic Authors and Martyrs maintained it Contrarily Justin Martyr an Apostolic Man ascribed the origin herof to St. John and told Trypâ—â— that none but Heretics gain said it Now for later writers Piscator holds that the Saints of the first Resurrection shal reign with Christ a thousand yeers in Heaven but Alsted Mr. Mede and almost al els on Earth Yet Piscator Alsted and the rest agree that it shal be at Christs secund coming to reign before his third to Judgment but Mr. Mede finding no warrant for a third coming dissents from them al making the Day of Judgment one continued act with the Millenar reign which is a devise of his own subtle wit never broched before Sic a principiâ— est fratrum concordia discors In varios sensus lis furiosa trahit Thus Brethren from beginning il agree Who into different minds distracted be My privat resolution in this point and that other whether Christ shal reign personaly on a new Earth for ever resigning his Kingdom of glory wher he now sits to his Father Must needs amidst such a copious cru of learned Clercs who hav diversly debated it both wais be very amphibolous or ambiguous as a giddy Ostrich which having laid hir first Eg at rovers on the sands regards not how she lodgeth the rest nor on what heap she sits on brood so that I may truly cant out thes two dubious Distichs Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Nec patet an terris regnabit mille per annos Cum superis sanctis Martyribusque suis Others Opinions make me doubtful whether Christ shal rule in this World or Heaven for ever If he shal reign on Earth one thousand yeers With Angels Saints and Martyrs it not appeers Touching the Argument or Contents of the Premisses they are couched or concluded in a few familiar verses like the former Impius asseruit Christum annis mille Cerinthus Persona in terris velle manere sua Vile Cerinth said Christ wil in person reign One thousand yeers and here on Earth remain Velle Redemptorem regere annis mille Chilarchae Aliteâ— Judicii in terris asseruere die Chiliarchs affirmd that Christ on Earth wil sway One thousand yeers at the last Judgment Day Mille annis Christum Chiliarchae in somnia produnt Aâ—ias Hic cum Martyribus velle manere suis Vain Chiliasts dream that Christ with 's Saints wil stay One thousand yeers and here on Earth bear sway Regnare in terris mille annis velle Chilistae Secus Christum cum sanctis dogmata fâ—lsa tenent That Christ with 's Saints one thousand yeers wil reign On Earth bold Chiliasts doctrins fals maintain De christ imperiâ— Chiliastae mille per annos â—â—ve Ante Diem extremum somnia vana canunt That Christ one thousand yeers on Earth shal reign Before last Day Chiliasts vain dreams doo fain THESIS VIII Mundi hujus Dissolutio The Worlds dissolution THe wisest Heathen held that this World shal hav an end even by fire as St. Jerom and L. Vives
so high as his Heavenly Throne or abov his earthly Footstool how can it consist with the dignity of Christ our King that his Saints shal sit at Table som at his right hand som on his left to eat and drink wiâ—h him freely and familiarly for ever Let this suffice for Scriptural confirmation of the elects eternal reign with our blessed Saviour in Heavenly habitations De aeterno Christi regno Of Christs eternal reign THat Christ at the Judgment day and general Resurrection of al Flesh shal resign up the Kingdom of Glory wher he now sits in Majesty to his Father and reign personaly on Earth at his Metropolis of Jerusalem to be new built with his Saints eternaly never to see Heaven again which is to suscipere gradum Simeonis from a Câ—lical infinit Kingdom to a Terrestrial finit Paradise Thus Scriptures seem to hav several sensâ—s according to Mens various interpretations of arbitrary authority This openly oppugns my last Opinion of the Worlds annihilation 8 Thesis against renovation of the old or substitution of a new wherto this Position of Christs eternal Personal reign at new built Jerusalem principaly tends but I defend that this present finit World which was at first made of meer nothing shal in fine be utterly abolished or resolved into nothing when 't is once dissolved or destroied by fire This is expresly evinced or evidenced by thes texts of sacred Scripture current coin David saith Heaven and Earth shal perish Ps 102 26. Mat. 24 3â— Job 14. 12. Christ They shal pass away Job They shal be no more Isaiah they shal vanish like smoke al their Host shal be dissolved and Isai 51. 6. Isai 34 4 2 Pet. 3. 10 Rev 20 11. roled together as a scrole they shal fal down as a leaf from the Vine and a faling fig from the figtree St. Peter they shal pass away with great nois St. John they fled away and no place found for them Al which phrases to perish pass away be no more vanish like smoke roled up as a scrole fal down as a Vine-leaf or fig from a figtree fly away and their place no more found strongly imply abolition or at least impugn a perfecter condition to be the place for our Saviours perpetual personal reign with his Saints yeelding up the Kingdom of Glory the third Heaven never to return 'T is a sory unequal exchange to quit a Celical infinit increat mansion for a Terrestrial finit created habitation nor can any of the premised terms plainly purport or senisibly signify melioration as if the new Heaven and Earth shal be bettered or beautified sith in al language of Men or Grammatical construction perfection is advers to perdition and to perish or pass away asystat to perfection If the World is to be renewed or repaired it shal hav no end but 't is said the end of al things is at hand and the ends of the World are com upon us In nature is nothing but time place and space but afterward al eternity ubiquity and infinity as in Man corruption shal put on incorruption mortality immortality weaknes power and dishonor glory Many most pressing reasons and authentic authorities are alleged on behalf of annihilation in the eighth or last Thesis which 't is not my guise or property to reaccumulat Howbeit having gleaned or gathered sundry select speculations scattered through his whol work som veracious som fucatious som dubious som suspitious som erroneous I presume to present them in public sans answer or animad version Specimina diversimoda Several sorts of Essais MAster Hobbs is a great general Scholar who hath an excellent Entelechy to devise novities but deems them al verities and would faiâ— hav the World dance after his Pipe which wil never be For Men may catch Ruddicks or Thrushes in Pitfals and Woodcocks in Springals but bigger Birds are too wild wily and wary then to be snapd in such silly snares Real inventions if good are very laudable and verbal too if veritable but novel Opinions contrary to common current Tenets of al Authors most suspitious and mostly erroneous Not to linger any longer in the Porch thes which folow are som of his sporadical Positions Touching the signification of som words in Scripture he saith they depend not Chap. 34. on the writers wil or vulgar use but on their tru proper sens in Gods word Body and Spirit in Schools language are stiled Substances Body what Corporeal and Incorporeal but a Body naturaly imports that which fils up som space room or place being a real part of the visible univers which is an aggregat of al Bodies and no part of it but a Body nor is any thing a Body which is not part of it and contained or included in it This Body being subject to change in various apparence to Animals senses is caled Substance or Subject of sundry Accidents as somtime to mov somtime to stand stil somtime hot somtime cold somtime of one color sound smel tast or touch somtime of another Which several seemings produced by diversity of Bodily operations on our Senses Organs we cal Accidents of thos Bodies according to which acception Body and substance signify the same so to conjoin or cal ought an Incorporeal Substance is to destroy ech other as if one should say an incorporeal Body Thus much for the interpretation of the word Body Now the vulgar doth not denomin al the univers Body but Spirit what only such parts as they find by feeling to resist their force or by seeing to hinder farther prospect but Air and such subtle substances not subject to the Ey they term wind breath or latinly spirits as that which in any Animal givs life and motion is caled the Vital and Animal spirits Wheras thos Idols of the brain representing bodies wher they are not either in Dream or to a distempered brain waking are nothing as St. Paul cals al Idols nothing at al wher they seem to be and in the brain it self nothing but tumult rising from the objects confused action or Organs disorderly agitation Hence som which search not their Causes but rely on others knowledg cal them thin Bodies supernaturaly compact of Air becaus the depraved sight judgeth them Corporeal and som term them Spirits or Spectres becaus the Touch descries nothing wher they appeer that resists their fingers So the genuin signification of Spirit in common speech is either a subtle fluid invisible Body or a Ghost Idol or Phantasm of the Brain but metaphorical meanings are many Somtimes it signifies a Mans disposition or inclination of Mind as one having a humor to comptrol others is said to hav the Spirit of contradiction if one be addicted to uncleannes an unclean Spirit If to peevish perversnes a froward Spirit If to sullennes a dumb Spirit If to holines the Spirit of God Somtimes any eminent ability or extraordinary passion or diseas of Mind as great prudence is clyped the
Angel what Messenger which relats any thing that makes known his extraordinary presence or power principaly by Dream or Vision The Scripture speaks not of their Creation but cals them ministring Spirits and Spirits as is said somtime signify thin imperceptible Bodies as Air Wind vital or animal Spirits somtime Images of the phansy in Dreams and Visions which are no real substances but intentional or accidental appeerances in the brain yet when God raiseth them supernaturaly to signify his Wil they are termed his Messengers or Angels Were not multituds of real individual Angels created by Qâ—â—â— God as Divines deem or define to wait on his Wil Or are the Good only formed on occasions and dissolved again If so then doth not God ceas from his work but creats new thin Aerial Bodies continualy Here he hath a large discurs that the Jews from the Gâ—ntils not by any proof or pressure in the old Testament hâ—ld thos apparances which God somtime raiseth in Mens phâ—â—sy for his service caled Angels to be real substances or permanent Creatures wherof som which they thought behoâ—ful or beneficial they caled Angels of God but such as they deemed hartful evil Angels foul Fiends Spirits or Devils For they â—sâ— eâ—ed Pythonists mad-Men Lunatics Epilectics or the like Demoniacs Then he shews how the word Angel in the old Testament is only an Image supernaturaly raised in Mans imagination to signify Gods presence in executing som supernatural work but no permanent Creature or incorporeal Ghost Touching Angels names in Daniel Michael Gabriel by the Dan. 12. 2. first is meant Christ under the title of a great Prince but the last was a supernatural Vision by which Daniel deemed or Dan. 8. 16. dreamed as divers doo that two Saints talked together and one said to the other Gabriel make this Man to understand Dan 9. 21 the Vision but God needs not to difference his servants by names which are helps only for weak short mortal memories nor can it be proved in the old Testament that Angels except when they are put for Men made Messengers or Ministers of Gods Wil Words or Works are permanent or incorporeal individuals as the Schools say The chief places alleged in the Mat. â—5 41. new Testament are thes Go ye cursed saith Christ into everlasting fire prepared for the Devil and his Angels This indeed provs their permanence but not immateriality sich no simple 2 Pet. 2. 4. spirits are patible of material fire St. Paul saith know ye not that we shal judg the Angels St. Peter if God spared not Jâ—dâ— v. 6. the Angels that sinned but cast them into Hel St. Jude the Angels which kept not their first estate he reservs in everlasting chains under darknes unto the Judgment of the great Day Thes prov both the permanence of Evangelical nature and immateriality also For as incorporeal is taken for not Body not for a subtle invisible Body an incorporeal substance is a contradiction and to an Angel or Spirit in that sens incorporeal substance is a Cambridg Bul and in effect to say ther is no Angel or Spirit at al. He was of Opinion that Angels were only supernatural apparitions of the Phansy raised by God to notify his presence and precepts to Mankind specialy to his chosen People but confesseth that upon so many pregnant places and Christs plain words he beleevs ther be real substantial permanent Angels yet not incorporeal immaterial indefinit or nothing 'T is wel he sees his error in this point which argues he may overween in others and it were to be wished he would review sundry strange singularities to retract what he finds faulty or erroneous but not seduce or lead on the silly sort who are apt to clasp any shadows Was not the Angel Gabriel who audibly annunciated to Quaere the Virgin Mary hir present Conception by the holy Ghost Rev. 12 7. the same with Daniels so caled And Michael who with his Angels fought against the great red Dragon and his Angels the same Inspiration literaly as Spirit is a thin Air implies a blowing Inspiration into Man som thin air vapor or wind as one fils a bladder with his breath but if Spirits exist only in the phansy 't is but the blowing in of a Phantasm which is improper or impossible to say of such things as only seem to be somwhat yet are nothing The word is used in Scripture Metaphoricaly soly as when God inspired into Adam the breath of Life vital Gen. 2. 7. motion is meant Why not rather his rational Soul the fountain of Life and Quaere motion which was infused at creating and created in infusing as St. Austin asserts St. Paul saith Al Scripture is given by inspiration of God 2 Tim 3 16. speaking of the old Testament which is tru of the new Testament but 't is a Metaphor that God inclined the Spirit or mind of thos writers to pen infallibly tru as they did by his special dictat or direction St. Peter saith Prophecy cam not in old time by 2 Pet 1. 21. Mans Wil but thos holy Men spake at the holy Spirit moved them Here holy Spirit signifies Gods voice by supernatural Dream or Vision which is not inspiration nor when Christ breathed on his Disciples saying Receiv the holy Spirit was that John 20. 22. breath the very holy Ghost but only a sign of thos spiritual Graces he gav them So when 't is said of our Saviour or others he was ful of the holy Spirit 't is not meant any infusion of Gods substance but accumulation of his gifts whether supernaturaly attained as the firy cloven toungs sat on the Acts 2. 3 4. Apostles filling them with the holy Ghost or ordinarily acquired by industry as Men get learning by study which in al Cases are Gods gifts alike Thou then that hast received more then others must be most thankful Infusion and inspiration are not taken properly as if good or bad Spirits entred into Men but only for Gods imparting his Graces or Virtues which are not to be poured in as Bodies into Barrels but instilled ordinarily or supernaturaly Gods Kingdom is taken by most Divines metaphoricaly Kingdom of God Chap. 35. for eternal felicity after this life in the highest third Heaven which they cal the Kingdom of Glory or somtime for sanctification the earnest of it clyped the Kingdom of Grace but properly in Scripture 't is Gods real Monarchy or Soveraignty over any Subjects by their own consent or Covenant so the Israelits peculiarly chose God for their King upon his promising them the Land of Canaan but very seldom metaphoricaly and then 't is used for dominion over sin in the new Testament only becaus such a dominion every subject in Gods Kingdom shal hav without prejudice to the Soveraign From the Creation God reigned over al Men naturaly by his might and commanded his peculiar Subjects by voice as
certain Philosophia prima on which al other ought to depend consisting chiefly in right limiting the fignifications of most universal names or appellations to avoid ambiguity or equivocation in reasoning Such are caled Definitions as of Body Time Place Matter Form Essence Subject Substance Accident Act Power Finit Infinit Quantity Quality Motion Action Passion c. necessary to explane a mans conceptions concerning the Nature and Generation of Bodies which Theory is termed Metaphysics Thes mixd with Scripture to make School Divinity teach that ther be certain Essences abstract or separat from Bodies caled substantial Forms for interpreting which Jargon take these solid grounds 1. The univers or Mass of al created things is corporal or an aggregat Body having the Dimensions length bredth depth of maâ—nitud so is every part of it a Body with like dimensions but what is not Body is no part of it and consequently Nothing or No wher becaus the univers is al in al. Yet it follows not that Spirits are Nothing or No wher sith they hav dimensions though commonly caled incorporeal 2. Of Words som are the names of things conceived as of al Bodies in the World som names of Ideas Images and Imaginations of things which we see or remember as Definition Affirmation Negation Syllogism Interrogation Promiss Covenant and other forms of Speech som names of names or several sorts of speech as Universal Plural Singular som to shew the dependance or repugnance of one name to another as when 't is said a Man is a Body being but several names of the same thing Man by coupling them together with the word is in Latin est which signify their consequence and may be expresd by placing two names in order without est or is if it were the custom But what then wil becom of thos terms Entity Essence Essential derived from it with many mo depending on them as commonly applied so they are no names of things but signs which notify how we conceiv the consequence of one Name or Attribut to another as when we say a Man is a living Body we mean not that the Man is one thing a living Body another and Is or Being a third but that Man and living Body is one thing becaus the consequence is tru being signified by the word Is so to be a Body walk speak see and lik Infinitivs which signify just the same are the names of just Nothing 3. This doctrin of separated Essences built on Aristotles vain Philosophy frights men with empty names as Birds are scared from Corn with a bare doublet hat and crooked stick from obeying the Laws of their Country for hence 't is inferred that a Mans Soul or Lâ—f can walk after death and is seen among Graves that the figure color and tast of bread hath being ther wher they say is no Bread but Christs Body that Faith Wisdom and other spiritual Virtues are somtime poured into a Man somtime blown from Heaven which beleefs lessen Subjects dependance on Soveraign power for who wil obey his Country Laws if he expects obedience to be blown into him or who wil not obey a Pâ—irst that can make God rather then his Soveraign or God or who that fears Ghosts wil not honor such as can make holy water to chase them away This Error of separated Essences draws on divers other absurdities for if thos forms be real they must hav som place but becaus they hold them incorporeal they doo not but only invisible sans dimension and Place must be filled with corporals they are driven to devise a ridiculous distinction that they are in place Definitive non circumscriptive when circumscription is the defining or determining of a thing to its place and so both terms of their distinction are the same Touching Mans Essence Soul they say 't is al in the whol and al in every part who wil swalow such gudgeons or beleev thes gulleries Yet they must who beleev the real existence of a Soul or Spirit separat from the Body If it be asked how a Soul can be tormented with fire being incorporeal They only say it cannot be known how fire can burn Souls Sith motion is change of place proper only to Bodies they are troubled to resolv how a Soul can go hence to Heaven Hel or Purgatory without a Body Or Mens Ghosts with Cloths can walk by night Haply 't is definitive non circumscriptive or spiritualy not corporaly and temporaly Are not inanimats compounds consisting of two constiâ—ntiv Quaere parts matter and form which last distinguisheth one kind from another as a Stone from Iron And are not animats so differenced by their several specifical Souls as a Man Mous Marygold If it be said they differ in external shape of Body which is sufficient how doo we differ from Mairmen in shape not at al sav only in rational Souls which they hav not nor any use of Reason more then brute Beasts Much more may be alledged 4. For eternity they wil not hav it an endless succession of time for then they can render no reason how Gods Wil or Decrees to com should not be before his Prescience of the same as an efficient caus before the effect or Agent before the action but a standing stil of the present caled in Schools Nunc stans which they nor any els understand more then they can Hic stans for an infinit immensity of place or the like Wheras we hold a Body having many parts to hav many places for them they teach that by Gods Almighty power one may be in many places or many in one at once as if it were a magnifying of Divine power to say that which is is not or that which has bin hath not bin Such incongruities with many mo Men fal into who disputing Philosophicaly of divine nature in stead of admiring or adoring it heap absurdities one upon another Of Physics or natural Philosophy they render no secundary Physics subordinat causes of events but empty words if ye ask why som Bodies sink down to Earth and others ascend They say from Aristotle 't is through heavines if ye ask what heavines is they say an endevor tending to the Earths Center or to be below is not this like a Horsin a Mâ—â— to say Bodies ascend or descend becaus they doo They say 't is becaus the Center is a resting place for al heavy things wher they desire to be as if stupid inanimats can discern the place they aim at or desire rest like animals or a peece of Glass were less safe in a window then faling to ground If yâ— ask why the same Body without adding or subtracting seems somtime greater somtime lesser They say it only seems so being ratified or condensed as if ther can be matter which hath not a determined quantity and one Body greater then another or as tho a Body were made without any quantity and more or less of it put in afterward to appeer more or less dens