Theoremata Theologica: THEOLOGICAL TREATISES. Octo Theses Theologicae: Eght Theses of Divinity. 1. Animae Humanae Productio: Production of Man's Soul. 2. Pura Dei Praedestinatio: Divine Predestination. 3. Verum Ecclesiae regimen: The true Church regiment. 4. Praedictiones de Messia: Predictions of Messiah. 5. Duae Christi Genealogiae: Christ's two Genealogies. 6. Apocalypsis patefacta: The Revelation reveled. 7. Christi regnum in Terra: Christ's Millenar reign. 8. Mundi hujus dissolutio: The World's Dissolution. Scandala si tulerit Criticus quicunque; legendo: Seria nil nisi me velle movere sciat. If Critics ought in reading shall offend: Know that I nought but weighty things intent. Compiled or Collected by ROB. VILVAIN. Price at Press in Sheets 3. s. LONDON, Printed by R. Hodgkinson (for the Author) and are to be sold at his House in Thames-street near Baynards-Castle. A. D. 1654. Prefatio pro Theologis: A Foretouch for Divines. SI Medicus crepidam Medicinae transiat ultra, Parcite Theiologi: nil nisi vera cupit. It a Physician beyond his Art aspires, Bear with't Divines: he nought but truth desires. Justa pro se Vindicatio: A just Defence of himself. DUm velut Eccho sonans aliena reverbero verba, Just nemo potest insimulare probri. While I shrill Echo-like others words relat, Of wrong none can me justly criminat. Mendae omissae emendandae: The Errats' to be emended. This work hath few faults, and those of no moment; which every Ey can soon espy, and Pen emend: so it shall sav the Author a labour to specify them. Who in lieu thereof, hath published extempore a petty Pamphlet of Chronography (3. d. price at Press) well worth perusal, which he that will may annex to this Theologic Theory, or buy by itself, or leave as he lists, being both of one Paper and Letter. Anglica Prosa minus vitiis obnoxia Preli, Carmina quàm latio scripta lepore sient. A●tamen hocce libro mendae evascre minutae: Quas lector calamo rectificare potest. English Prose is to Press-faults less inclined, Then Verses are in Latin phrase inscrited Yet in this Book some small faults have passed by. Which Readers may with Pen soon rectify. coat of arms of the University of Oxford ACADEMIA OXONIENSIS. SAPIENTIA ET FELICITATE THEOREMATA THEOLOGICA: THEOLOGICAL TREATISES. Summa octo Theorematum: A Summary of eght Theses. OCTO Theiologi sublimia dogmata tractant: Quae tenue hoc liquido stamine pandit opus. Divines of eght high Mysteries do treat: Which this slight work doth with clear stile repeat. Octo a Theiologis Theoremata tradita constant: Alias. Ordine quae certo scripta sequente l●bro. Eght Theories handled by Divines there are: Which in set rank the following works declare. 1. Humanae Thesis est Animae Productio prima: 2. Qûi Deus Adamum praedestinat, altera tangit: 3. Tertia qua forma est moderata Ecclesia pandit: 4. Quarta Propheteias de Messia explicat omnes: 5. Stemma Genethliacum describit proxima Christi: Naturale & legale. 6. Maxima sexta aperit mysteria visa Joanni: 7. Septima agit Christi de regno mille per annos: 8 Extremum mundi excidium postrema remonstrate. Man's Souls Production in first file doth proceed: The next shows, How of Adam God decreed: The third in what form Church is ruled, declareth: The fourth all Prophecies of Messia explaineth: The fifth describes Christ duple Pedigrees: The sixth unfolds john's deepest mysteries: The seventh Christ's thousand year's reign doth debate: The last this World's destruction doth relate. Questiones Emergentes: Questions on the Theses. An. Anima cujusque; Hominis post Adamum sit ex traduce? Praedestinatio sit ex puro Dei placito & absoluto Decrete? Regimen Ecclesiae sit Monarchicum, Aristocraticum, vel mixtum? Propbetiae de Messia venturo, praestitae sint in & per Christum? Duae Christi Genealogiae in Evangeliis, sint verae & perfectae? Apocalypticae Revelationes futurae, sint certo praenoscendae? Christus regnabit in terris cum Martyribus per mille annos? Mundus hic materialis annihilabitur post ultimum Judicium? Whether Every Man's Soul since adam's, be generated by the Parent's Souls? Predestination proceed from God's pure pleasure and absolute Decree? Church Government be Monarchic, Aristocratic, or mixed of both? All Prophecies of Messiah to come, were fulfilled in and by Chest? Christ's two Genealogies in the Gospel (natural and legal) be perfect? The Apocalyptic Revelations to come, can be certainly foreknown? Christ shall reign on Earth with his Martyrs one thousand years? This material World shall be annihilated after the last Judgement? Epistola gratulabunda: An Epistle gratulatory. To the Right worshipful my dearest of Friends John Mainard Esquire, Sergeant at Law. Honoured Sir, I Presume to prefix your Name before this Book, not in expectance of perfunctory protection (though you best able to plead or patronise a good cause, and a bad will bewray itself worse by defending) sigh every Author must answer for his own faults: but partly as a Testimony of my true gratitude for all former favours; and partly that it should try the touchstone of your exact censure: who's intellectuals having attained 50. Yeer●. the Jubilee of your age; are now arrived to the zenith of perfection. Such sublime speculations here handled, soar abov the Sphere of your and my Profession: yet sigh our Theological teachers have tendered them to public view, with manifold jarrings or janglings among themselves; we both may boldly like the Bereans take leave to try whether thes things be so: specially such as concern our Soul's salubrity or salvifical felicity. I am sufficiently conscious by much mutual amity and acquaintance, of your rare rational endowments (for which you are bound to bless God the giver of all Goodness) as sharpness of invention, soundness of Judgement, suddenness of Apprehension; fastness of Memory, firmness of Entelechy, and fluentnes of Expression or Elocution (which I would not enumerat, were they not evidently eminent to every eye) with other strong practic parts fit for your Faculty; which make you desirable of most men. Howbeit I will not accumulat Eulogies ●ho diserved, lest it may render me suspect of flattery, from which I was ever free: but wish you abundance of divine Grace, to dispens his Gifts like a faithful Steward for the general good of this Commonwealth: and even so abruptly conclude with zealous wishes of welfare to you and yours, who will still remain ready to serve you with the utmost of my Faculties: Your most entirely devoted at all Essais Rob. Vilvain. Hunc, mihi vir multis titulis Charissime; Libr●● Pro magnis meritis consecro jure tibi. Non patrocinium cupio, non ambio grates: Tantum ego grati ●nimi pendo tributa mei. Sir, many ways most Dear; this book I t' you Devot, for great demerits justly du. I crav no Patronage, nor seek thanks to find, But only tribute pay of gratful mind. Non adulatorem simulo, aut mendacia ●ingo: Sed refero meritis inferiora tuis. I play no Parasites part, nor lies invent: But some things much beneath your merits vent. Proloquium ad Lectores: A Preamble to all Readers. THIS sacred work selected from the learned lucubrations of divers deep Divines, I presum to present as borrowed Feathers from sundry rare Birds: having a faculty or facility to abstract and abbreviat Authors, that the owners (muchless others) shall scarce know they are collected from them; which hath much steaded me in compiling thes Theological Theories. For I am by Profession a Physician (no Prophet, nor Prophet's Son) utterly unfit and unworthy to meddle with such mysterious matters. The first Thesis was penned in young years, but since polished with intent to be published: and lately augmented by Mr. Woolnots labours. The next is taken mostly from Mr. Plaifers Appello Evangelium. The third from Dr. Tailor and Mr. Thorndike. The fourth from Mr. Smith's Arrow against Atheists. The ●●fth from Bishop Cowper of Galoway. The sixth from Mr. Mede and a Germane Doctor. The seventh from Mr. Baily a Scot The last from Dr. H●k●w●s apology. In all which I can claim but industry in collecting, brevity in compiling, perspicuity in penning, and fidelity in rendering ●ch Authors intentions: leaving the censure of all to the Readers, who are chief Carvers or comptrollers. I have gathered almost all the glean of every Thesis or Theorem together, which lay scattered in several ●●elds, and brought them into this Barn, that every one may the easier thresh out what grain will serve ●is turn. Haply I shall seem somewhat saucy to put my sickle into other harvests: but 'tis a time when all Laborers are bid welcome, and I blow with others Heifers. If any dislike the doctrines (as divers wildistast, what most Men approv, or contrarily) let them blame those who's Echo I am: but if ought be misrelated, misprised, or maliciously torted, let it be laid to my sole charge. For I ven● lale or nothing of mine own, nor dare positiuly define, or peremptorily decide any point. So if any except against the dogmats or documents, let the Authors answer it; unless I be found a falsarian, which every one may compare, whether it ●● done fully, fairly, and faithfully. Som● haply will disgust the first, as dissonant to the general received Tenet of Soul-Creation: yet is it only alteratratly debated, not actualy determined. Many may no less snar● at the next decried by Presbyterians: yet is it defended by divers Zealous Protestants. The like virulence will be spewed out against the third, as Demetrius the Silversmith at Athens persecuted St. Paul, because the great Goddess Diana was contemned: yet the History only is handled de facto, not the jure. The two next will pass current among all Christians; but gainsaid by Jews and Infidels, who are of no regard. The sixth cannot be greatly branded though not generaly believed. The penultimat may be traduced by Anabaptists and their adherents, who dream of a dry Summer, that Christ shall reign gloriously on Earth 1000 years before or at the Day of Judgement. For the last, some will like, some dislike according to their various palates. For partiality like mortality reigns over all Mankind, which none can cast off, no not with a furc; so long as we far in this fleshy fabric: yea the soundest sincerest Judgements are so blinded with self conceit, that they cannot possibly see it in themselves, yet discern it palpably in all Men else. I am very cautious (as others are captious▪ to discuss all points modestly and moderately, rather relating others opinions than mine own resolutions: who can be content Men shall censure freely, if they leave uncharitable despite and displeasure. For there is no ground in reason or Religion, why ●ne should be angry with another for dissenting in opinions: such their ●e so many differing fancies and affections, as Faces and Complexions. If two cannot see with one eye, let them not scratch out each others eyes, lest both become blind as Beetles. All are wedded to their own wills, and overween their self-worth by nature, which is tolerable being indeclinable: but to break the bonds of charity, is contrary to the common rules of Christianity and damnable. Listen how the Catholic Moderator checks all contenders about Articles of Religion, and givs good council in thes metres: Why for Opinions interkil we thus, Whos truth not force, but Reason must discus? Reason, who's chief force in Opinion lies; Reason, who's falls gloss oft deceius the wise. God doth in peace, lov, concord, unity dwell: Hate, envy, malice confines are to Hel. If then God's Vision thou desire t' attain, Eat strife, teen, discord, scorn, and proud disdain. My chief comfort in this case is, what some censure or condemn, others will confirm or commend: but Caesar's jacta est alea is the best bulwark of a resolute spirit. If any be apt to quarrel, he shall fight a Sciomachy with his own shadow, and be answered in supine silence: for his teen will be spent on a senseless stock that regards it not, nor will accept his challenge, being supernnited to fight combats. So many Sects swarm abroad, and all so partial to their principles; that if any shall seem to cross their Tenets, they are ready to gnash their teeth, and stone him with bitter censures or calumnies (as the Jews served Stephan) which is the dismal destiny of all writers: but I hope for better things from the godly. For why should Lutherans hate Calvinists, or th●y Lutherans; Presbyterians Cavaliers and Independents, or either of them Presbyterians, only upon discordance in points of Religion? St. J●hn exborted Catechumen Christians, Filioli● diligite invicem: little Children, lov one another: for lov is a Christians cognisance or Character and fulfilling of the Law: yea the chief Commandment (next to lov God abov all in the Gospel unity in opinion is to be wished, though hardly hoped: but amity in common conversation should be embraced, and charity in Christian profission chetfly practised: without which none shall ever enjoy eternal ●liss or beatitud. For we have one Creator God the Father, one Redeemer God the Son, and one Sanctifer God the holy Ghost; in which three Persons and one God we all believe with one Faith one Baptism, and one Profession: let us not then hate in heart for diversity of opinion. If any can cure People's spiritual pride or philauty in themselves; carnal affection or partiality toward their Faction; and Infernal hatred or prejudicacy against others (all three or either) he shall be more famous than Apollo, Aesoulapius, or Hypocrates; and have far more Patients for the Vertigo, Cardialgia, and Icteritia, (a Cephalical, Cardiacal, and Hepatical malady) than all the Emperics, Mountebanks, or Land skippers in this Land: but Iprofes myself no Physician for such deplored diseases. Overweening expectation is a main Enemy to all writers; but factious emulation and previous prejudication much more: when men preposterously devov others works to Vulcan or Stercutins, yer they see the Sun. Preachers may vent what virulences they list in Pulpit, as Authors can at Press: but with this difference or dissonance, Dictio Praeconis tenues cito, transit in auras: Scriptorum at remanent dogmata saepe diu. A Preachers wordst ' empty Air turn again, But Writers works oftimes do long remain. All Men are apt to er, but the modest ready to acknowledge and amend it, if detected or displayed; as I vow in presence of our great God freely to do, if any shall fairly show it, nor ever willbe found a Beast perversely to persevere therein. I will serve no Person, Sect or Faction for fear, favour or flattery; but only deliver my private personal Judgement (how weak or worthless soever) sincerely, according to verity or verisimility: This, such as know my constant resolute disposition, will easily believe; but others may take it on trust till they shall have time to try the contrary. All the Theses are too redious, but their prolixity consists more in multitude of matter then words: for I could have made the Work twice so voluminous with half the toil: but do study brevity to spare the Readers Pursenet and Pains. The Speculations are somewhat sublime, but style facile and familiar, fit for vulgar understandings. Let every one take or leave, and take all in good part, Farewell. Rustica Ruricolae, Fabric Fabrilia tractent: Tangere nec Medicos dogmata sacra decet. Let Clowns the Blow, and Smiths their Forge attend: Nor should Physicians to things sacred bend. Articuli Fidei Anglicae: 39 Articles of our Faith. THE Articles of Religion concluded in Convocation, and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify all, lest men like Lynxes should seem sharp sighted to look into the Confessions of other Reformed Churches abroad; and Lamiaes or blind Beetles at home, in being ignorant of our own Principles and Doctrines: the general Catalogue of which follows in order. 1 Of Faith in the holy Trinity. 2 Of the Word which was made Man. 3 Of Christ's descent into Hel. 4 Of his Resurrection. 5 Of the holy Ghost. 6 Of the Scriptures sufficience to salvation. 7 Of the old Testament. 8 Of the three Creeds. 9 Of original birth-sin. 10 Of free wil 11 Of man's justification, 12 Of good works. 13 Of works before justification. 14 Of super trrogation. 15 Of Christ alone without sin. 16 Of sin after Baptism. 17 Of Predestination and Election. 18 Of obtaining salvation only by Christ. 19 Of the Church. 20 Of the Church's authority. 21 Of general Councils. 22 Of Purgatory. 23 Of ministering in the Congregation. 24 Of speaking there in an unknown tongue. 25 Of the Sacraments. 26 Of the Minister's unworthiness, which hinders not their effects. 27 Of Baptism. 28 Of the Lord's supper. 29 Of the wicked, who do not eat Christ's Body and Blood 30 Of both kinds. 31 Of Christ's Oblation finished on the Cross. 32, Of Priest's marriage. 33 Of Excommunicate Persons, how they are to be shunned. 34 Of the Church's Traditions. 35 Of homilies. 36 Of Consecrating Bishops, etc. 37 Of the Civil Magistrate. 38 Of Christian's goods which are not common. 39 Of a Christian man's Oath. The Particulars ensue. Article 1. THere is but one only true living God, everlasting, without body, parts or passions, of infinite power, wisdom and goodness: maker and preserver of all things both visible and invisible: in unity of which Godhead there be three Persons of one substance, power, and eternity; the Father, Son, and holy-Ghost. Article 2. The Son who is the Word of the Father begot of him from everlasting (the very eternal God of one substance with the Father) took man's Nature in the womb of the blessed virgin of her substance, so that two whole perfect Natures (the Godhead and Manhood) were joined in one Person never to be severed, whereof one Christ consists perfect God and very Man: who suffered, was crucified, dead, and buried to reconcile his Father to us, and be a sacrifice not only for Original guilt, but also for all actual sins of men. Article 3. As Christ died for us and was buried: so 'tis to be believed, that he went down into Hel. Article 4. Christ truly risen from death and took again his body, with flesh, bones, and all things pertaining to the perfection of Man's Nature: wherewith he ascended into Heaven, and there sits till he shall return to judge all men at last day. Article 5. The holy Ghost proceeding from the Father and the Son, is one substance, majesty, and glory with the Father and Son; very eternal God. Article 6. Holy Scripture contains all things necessary for Salvation; so that whatever is not read therein, nor may be proved thereby; is not required of any man to be believed as an Article of Faith, or be thought needful to salvation. By the name of holy Scripture we understand those Canonical Books of the Old and New Testament, who's authority the Church never doubted of, and the other Books (as saint Jerom saith) the Church reads for exemple of life and instruction of manners, but doth not apply them to establish any Doctrine. All the Books of the new Testament, as commonly received, we receiv and reput them Canonical. See their names and number in the holy Bible. Article 7. The old Testament is not contrary to the New; for in both everlasting life is offered to mankind by Christ, who is the only Mediator between God and Man, being both God and Man; Therefore they are not to be heard, which fain that the old Fathers looked only for transitory promises, though the Law given of God by Moses touching Ceremonies or Rites do not bind Christians, nor the civil precepts of necessity to be received in any Christian Commonwealth; yet no Christian man whatever is free from obedience of the Commandments called moral. Article 8. The three Creeds (Nicen, Athanasius, and that commonly called the Apostles) ought throughly to be received and believed: for thes may be proved by most certain warrants of Scripture. Article 9 Original sin stands not in imitating Adam (as the Pelagians vainly talk) but is the fault and corruption of every man's Nature, that is engendered of Adam's offspring: whereby man is far gone from original Righteousness, and inclined to evil: so that the flesh lusteth against the spirit, and therefore in every person born into the world, it deservs God's wrath and damnationthis infection of Nature remains, yea in the Regenerate, whereby the lust of the flesh (called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which some expound the wisdom, some the sensuality, some the affection, some the desire of the flesh, is not subject to the Law of God, and though there is no condemnation to them that believe and are baptised, yet the Apostle confesseth, that Concupiscence hath of itself the nature of Sin. Article 10. The condition of man after Adam's fall is such, as he cannot turn or prepare himself by his natural strength and good works to Faith, for we have no power to doc good or pleas God, without his grace preventing us: that we may have a good will, and working when we have that wil Article 11. We are accounted 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 wholesome doctrine very full of comfort. Article 12. Albeit works (which are fruits of Faith, and follow justification) cannot put away our sins and endure the severity of God's judgement, yet are they pleasing and acceptable to God in Christ, and do spring necessarily from a true lifely Faith: insomuch that by them a lifely Faith may be so evidently known as a Tree discerned by the fruit. Article 13. Works done 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 do they make men meet to receiv Grace, or (as School-writers say) deserv Grace of congruity: yea rather because they are not done as God hath willed and commanded to be done; we doubt not but they have the nature of sin. Article 14. Voluntary works over and abov God's Commandments (called works of supererogation) cannot be taught without arrogance and impiety, for by them men declare they do not only render to God so much as they are bound to do for themselves; but do more for his sake then of duty is required, which shall transcend to sav others: whereas Christ saith plainly, When ye have done all which is commanded, say we be unprofitable servants. Article 15. Christ in truth of our Nature, is made like to us in all things except only sin; from which he was clearly 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 have no sin, we deceiv ourselves, and no truth remains in us. Article 16. Not every deadly sin willingly committed after Baptism, is sin against the holy Ghost, and unpardonable: wherefore the grant of Repentance may not be denied to such as fall into Sin after Baptism. After we have received the holy. Ghost, we may departed from Grace given and fall into sin, and by God's grace we may rise again and ●mend our lives: therefore 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 forgiunes to such as truly repent. Article 17. Predestination to life is Gods everlasting purpose, whereby before the world's foundation, he constantly decreed by his Council secret to us, to deliver from curs and damnation those whom he hath chosen in Christ out of mankind; and to bring them by Christ to everlasting Salvation, as vessels made to honour. Therefore they which are endued with so excellent a benefit, be called according to God's purpose 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 God's mercy attain everlasting felicity. as the godly consideration of Predestination and Election in Christ, is full of sweet, pleasant, unspeakable comfort to godly persons, and such as feel the working of Christ's Spirit, mortifying the works of the flesh and their earthly members, and drawing up their minds to high Heavenly things: aswel because 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 have the Sentence of God's Predestination continually before their eyes, is a most dangerous downfall, whereby the Devil thrusts them into desperation or recklessness of most unclean living, no less perilous than despair. Farthermore we must receiv God's promises, as they be generaly set forth in holy Scripture, and that will of God is to be followed in our do, which is expressly declared to us in his word. Article 18. They are also to be had accursed, who presum that every man shall 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, whereby we must be saved. Article 19 Christ's visible Church is a congregation of faithful men, in which Gods Word is purely preached, and Sacraments duly administered according to Christ's Ordinance, in all things of necessity r●qu sit to the same: As the Church of J●●usalem, Alexandria, and Antioch have 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 God's Word, nor may it so expound any place of Scripture, that it be repugnant to another; wherefore though the Church be a witness and Keeper of holy writ: yet as it may not decree any thing against the same, so ought it not to enforce any thing beside it, as an Article to be believed for necessity of Salvation. Article 21. General Councils may not be gathered without command and will of Princes: when they are gathered (being but an Assembly of men, and all not guided by the Spirit and Word of God) they may er, and some times have erred in matters pertaining to God. Wherefore things ordained by them as necessary to Salvation, have neither strength nor authority, unless it may be declared that they are taken out of holy Scripture. Article 22. The Romish Doctrines touching Purgatory, Pardons, Worshipping both Images and Relics, and Invocation of Saints, is a fond thing vainly invented and grounded on no warranty of Scripture, but rather repugnant to God's word, Article 23. It is not lawful for any man to undertake the office of public Preaching, or ministering the Sacraments before he be lawfully called and sent to execute the same: such we ought to judge lawfully called and sent, which be chosen or called to this work by men that have public authority given them in the Congregation, to call and send ministers or laborers into the Lord's Vineyard. Article 24. 'Tis flatly repugnant to God's word and primitiv Church's practice, to have public Prayer or Sacraments ministered in a tongue not understood of the People. Article 25. Sacraments ordained by Christ, be not only barges or tokens of Christian men's 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 Christ in the Gospel; viz. Baptism and the Lords Supper: those fiv commonly called Sacraments (Confirmation, Penance, Orders, Matrimony, extreme Unction) are not properly Gospel Sacraments; being such as have grown up partly of corrupt interpreting the Apostles, and partly are states of life allowed in Scripture; but have not like nature of Sacraments with the o●het two: for they have no visible sign or Element ordained by God. The Sacraments were not instituted by Christ to be gazed on or carried about; but that we should duly use them, and in such only as receiv them worthily, they have a wholesome effect or operation: but they that receiv the same unworthily, purchas to themselves damnation, as saint Paul saith. Article 26. Though in the visible Church the evil be ever mingled with the good, and sometime have chief authority in ministration of the word and Sacraments: yet sigh they do not the same in their own name but in Christ's, and minister by his Commission or authority, we may use their ministry, both in hearing God's word and receiving the Sacraments; nor is the effect of Christ's Ordinances taken away by their wickedness, nor the grace of God's gifts impaired from such as by Faith rightly receiv the Sacraments ministered to them: which are effectual by reason of Christ's institution and promise, though they be ministered by evil men. Nevertheless it appertains to the Church's Discipline, that inquiry be made of evil Ministers, and that they be accused by those which have knowledge of their offences; and finaly being found guilty, by just judgement be deposed. Article 27. Baptism is not only a sign of Profession, and mark of distinction; whereby Christians are discerned from others not Christened: but is also a sign of Regeneration or new birth, whereby as by an instrument, they that receiv Baptism rightly, are grafted into the Church: the promises of sins f●rgivnes, and our adoption to be sons of God by the holy Ghost, are visibly signed and sealed, Faith confirmed, and Grace increased by virtu of prayer to God. The Baptism of young Infants in any wise is to be retained in the Church, as most consonant to Christ's institution. Article 28. The Lord's Supper is not only a sign of Christians lov, which they ought to have among themselves, but rather a Sacrament of our Redemption by Christ's death: so that to such as worthily receiv the same, the Bread which we break is partaking of Christ's body, and the cup of Blessing is a partaking of his Blood. Transubstantiation or change of the substance of Bread and Wine, cannot be proved by holy Writ, but repugns the plain words of Scripture, overthrows the nature of a Sacrament, and givs occasion to sundry superstitions. Christ's Body is given, taken, and eaten in the Supper only after a spiritual heavenly manner; and the mean whereby 'tis received and earen is Faith. This Sacrament by Christ's Ordinance, was not reserved, carried about, lifted up, or worshipped. Article 29. The wicked and such as be void of life by Faith, though they do carnaly and visibly press with their teeth (as saint Austin saith) the Sacrament of Christ's Body and Blood: yet in no wise are partakers of Christ; but rather do eat and drink the Sign or Sacrament of so great a thing to their condemnation. Article 30. The Cup of the Lord is not to be denied to lay people: for both parts of the Lords Sacrament; by Christ's Ordinance and commandment ought to be administered unto all Christian men. Article 31. The Offering of Christ once made, is that right perfect Redemption, Propitiation, and Satisfaction for all sins of the whole world, both Original and Actual, and there is no other satisfaction but that alone. Wherefore the Sacrifices of Masses, in which it was commonly said the Priests did offer Christ for quick and dead, to have remission of pain and guilt; are blasphemous fables and dangerous deceits. Article 32. Bishops, Priests, and Deacons are not commanded by God's Law either to vow the estate of single life, or to abstain from marriage: but 'tis also lawful for them, as for all other Christian men, to marry at their own discretion; as they shall judge it to serve better to godliness. Article 33. That person which by open denunciation of the Church, is rightly cut off from the unity thereof and excommunicate, aught to be taken by the multitude of the whole Faithful as an Heathen or Publican, till he be openly reconciled by penance, and received into the Church by a Judge that hath authority thereto. Article 34. It is not necessary that Traditions and Ceremonies be one or utterly like in all places: for they have been divers and changed at all times, according to diversity of Countries, Times, and men's manners; so that nothing be ordained against God's word. Who ever doth willingly or purposely on his private judgement openly break the Church's Traditions and Ceremonies, which be not repugnant to holy Writ; but be ordained and approved by common authority; aught to be rebuked openly, that others may fear to do the like, as one that offendeth against the public Order of the Church, and woundeth the consciences of weak Brethren. Every particular or Nationall Church hath authority to ordain, change, and abolish Ceremonies or Rites of the Church ordained only by man's authority, so that all be done to edifying. Article 35. The second book of Homilies (who's several titles are joined to this Article) contain Godly wholesome doctrines, and necessary for thes times; as the former book doth, set forth under Edward 6: therefore we judge them to be read in Churches by all Ministers diligently and distinctly, that the People may understand them. Their names are thes: 1 Of the right use of the Church. 2 Against peril of Idolatry. 3 Of repairing and keeping clean Churches. 4 Of good Works: first of Fasting. 5 Against Gluttony and Drunkenness. 6 Against excess in Apparel. 7 Of Prayer. 8 Of the place and time of Prayer. 9 That Common Prayer and Sacraments ought to be in a known tongue. 10 Of the reverend estimation of God's Word. 11 Of Alms doing. 12 Of Christ's Nativity. 13 Of Christ's Passion. 14 Of Christ's Resurrection. 15 Of the worthy receiving the Sacrament of Christ's Body and Blood. 16 Of the Gifts of the holy Ghost. 17 For the Rogation days. 18 Of the state of Matrimony. 19 Of Repentance. 20 Against ●●lenes. 21 Against Rebellion. Article 36. The Book of consecrating Archbishops and Bishops, and ordering of Priests and Deacons set forth under Edward 6, and then confirmed by Parliament, contains all things necessary to such consecrating and ordering; nor hath it aught that of itself is superstitious or ungodly. Therefore whoever are consecrated or ordered according to the Rites of that Book, since the second year of that King to this time, or hereafter shall be consecrated or ordered according to the same; We decree all such to be rightly, orderly, and lawfully consecrated and ordered. Article 37. The King's Majesty hath chief Power in this Realm of England, and his other Dominions; to whom the chief Government of all estates (whether Ecclesiastic or Civil) in all Causes doth appertain, nor aught to be subject unto any foreign Jurisdiction. Whereas we attribute chief Government to the King's Majesty (whereby we understand the minds of some slanderous folks to be offended) we giv not to our Prince the ministering of God's word or Sacraments; which thing the Injunctions also sometime set forth by our late Queen Elizabeth, do plainly testify. But that only Prerogativ, which was ever given to all Godly Princes in holy Scripture by God himself; which is, That they shall rule all Estates and Degrees committed to their charge (whether Ecclesiastic or Temporal) and restrain with the Civil Sword all stubborn and evil doers. The Bishop of Rome hath no Jurisdiction in this Realm of England. The Laws of the Land may punish Christian men with death for heinous grievous offences. It is lawful for Christians, at commandment of the Magistrate, to wear Weapons and serve in Wars. Article 38. The Goods of Christians are not common touching the right, title, and possession of the same, as Anabaptists falsely boast: yet every man ought of such things as he hath, liberaly to give Alms to the Poor according to his ability. Article 39 As we confess vain and rash swearing to be forbid in Christian men, by our Lord Jesus Christ, and James his Apostle: so we judge that Christian Religion doth not prohibit, but a man may swear when a Magistrate requires it in a cause of Faith and Charity; so that it be done as the Prophets teach, according to Justice, Judgement, and Truth, for the composing of strife. Articuli Lambethae cusi. The Articles of Lambeth. An Appendix of nine Articles touching Praedestination; agitated by John Archbishop of Canterbury, and others An. 1595. at Dr. Whitakers instance, against three Propositions of Dr. Baro a Frenchman, Lady Margaret's Professor at Cambridg. Article 1. GOd from eternity predestinated some men to life, and reprobated the rest to death or damnation. Article 2. The moving or efficient cause of Predestination to life, is not any foresight of Faith, Perseverance, good Works, or any thing in the persons praedestinated, but only in the Will of God's good pleasure. Article 3. Of the predestinate there is a prefined certain number, which can neither be increased nor diminished. Article 4. They that are not predestinate to salvation, shall necessarily be condemned for their sins. Article 5. True liuly justifying Faith, and sanctifying Spirit of God, is not extinguished, doth not fall off, nor vanish in the Elect, either finally, or totally. Article 6. A man truly believing or endued with justifying Faith, is certain, by or with full persuasion of Faith, of his sins forgiveness and everlasting salvation by Christ. Article 7. Saving Grace is not given, nor communicated, nor granted to all men, whereby they may be saved if they will. Article 8. No man can come to Christ unless it be given to him, and unless the Father draw him; nor are all men drawn of the Father, that they come to the Son. Article 9 It is not in the free choice and power of every man to be saved. These Assertious or Positions, like many more, are obtruded in general, obscure, ambiguous terms, subject to divers interpretations. Animadversio apposita: A useful Animadversion. THe first Proposition is true de facto, but treats not of the order and manner, why God elected some and reprobated the rest; which is the debate. The second designs the moving efficient cause of election; but mentions not the object (whether it be man simply, or man a sinner, or man repentant, or man persisting obstinate and obdurate) which is all the question: for God's foresight is no efficient cause of his Predestination, but his Wil The third of a set number not to be increased or diminished, is a very verity in regard of God's infallible foreknowledge and immutable Wil The fourth is a bifront Janus most ambiguous; for if it suppose non-praedestination to necessitat condemnation for sin, it puts non causam pro causa: but if it make non-praedestination a mere negativ in God, and supposes sin unrepented the cause; God may in true Justice condemn the sinner that neglects the remedy; for every one perisheth by his own default, as Preachers inculcat daily. The fifth is generally granted, That the elect do not fall away finally or totaly: but who they are no mortal man knows, and all men may fall. The sixth in a true sens is true, That Believers, being reconciled to God by repentance, may be certain of their present condition by a full persuasion of Faith; yet must not presume of infallible perseverance, sigh many Saints through frailty have fallen dangerously. The seventh is true in part, That effectual saving Grace is not given to all, that they may be saved if they will: but sufficient is offered to all (and that seriously or intentionaly) if they will use and not refuse, reject, or resist the means, working out their salvation with fear and trembling. The eighth is to be rightly expounded, that no man can come to the Son unless the Father draw him; and all men are not drawn by him: but 'tis because he foresees that they be obdurate, and will not come when called; for his prescience is the condition (not the cause) of proceeding. The last is indubitat, that 'tis not in every man's nay in no man's free choice and power to be saved without Grace; but by help thereof, and use of the means prescribed in the Gospel, any man may be saved, if he will cooperat with God's Grace, and not wilfully reject the same. Dr. John Rainolds at Hampton-Court Conference (beside many more both before and since) petioned, that thes 9 Lambethian Articles might be annexed to the other 39 by public authority; but could never obtain it, because their meaning or construction was very dubious or dissonant to the true sens of our Churches seventeenth Article, which handles the point of Predestination more plainly and perfectly then thes. 'Tis said that Dr. Whitgift Archbishop granted this discussion to gratify Dr. Whitakers importunity, and pacify that present Cantabrigian fury; but left it in such doubtful terms, that no prejudice might occur to the said Article of Predestination predefined. THESIS' I. Animae Humanae productio: Production of Man's Soul. 1 A solen Question; Whether every Man's Soul, since adam's, be created or procreated? THE Case is clear for creating Adam's Gen 2. 3. Soul; God breathed into his nostrils the Spirit of life; whereof S. Augustine's Axiom (respect still had to this first Souls production) is infallibly true; 'tis created in infusing, and infused in creating. Of Eve 'tis said, God in a deep Gen. 2. 21. 23. sleep took one of Adam's ribs (closing up flesh in its stead) and the Rib he made a Woman. The learned say it was no dead bone, but animat, the material part being extended to a shapeful human body, and the spiritual at the same instant diffused over the whole and every part, to make a perfect Woman; so called, because taken totaly out of Man sans mention of any Soul infusion: It appears not that the Soul therein died, nor can her Soul be called part of his more than her body, though both extracted from him: nor can two be confused, but the same transfused in all and every part (as the Souls Nature is) whole in the whole, and whole in every part of the body. Of Christ S. Luke speaks: God sent the Angel Gabriel to a Virgin espoused to Joseph, who said Hail Mary; lo, thou shalt Luke 1. 26. to the 36. bear a Son, and call his name Jesus. Then said she, How shall this be sigh I know not a man? He answered, The Holy Ghost shall come upon thee, and power of the most high overshadow thee; therefore that holy thing to be born of thee, shall be called the Son of God: So the manner of his conception was metaphisical or miraculous without male-seed ineffably and incomprehensibly by the Holy Ghost: yet was he according to his whole humanity conceived, form, fostered in the womb, nine Solar months or 39 weeks (the usual time or term of women's gravidation) as other Embryos, being like to us in all things, save sin only, from which he was privileged, because the Vessel divinely purified: So that if other Souls be created, his was; if generated, his was likewise. The debate than concerns all mankind and every individual Soul; which is a perplexed knot to untie, and intricat Maze to tread aright. This blindness bewrais our innat ignorance, who scars know what a Soul is, whence it proceeds, or how 'tis produced; Nosce teipsum being the hardest lesson to learn, which none ever well attained. Ignorant Homines, quae sit Natura Animai: Lucretius. Nata sit, an contra Nascentibus insinuetur? An simul intereat nobiscum morte dire●pta? An tenebras Erebi visat, vastasque lacunas An Pecudes alias divinitus ingrediatur? What the Souls nature is, men know not well; Nor whether bred, or in Babes infused, can tell. Whether by death, with us, it quit doth quell? Or else goes to the dark deep Cells of Hell? Or by God's power, in other Creatures dwell? God knows himself, and ●hen all things intuitiuly in himself; but man other things bette● than himself: yet how can one take measure of any thing (saith Pliny) that is ignorant of himself? To pass by all abstrus virtues of Vegetals, arcane miracles of Minerals, admirable properties of precious Stones, and view their outer surface or colour only: Who can tell why Grass is green, a Ruby red, or Pearl pale? But what strange strife hath been about the principles of our Nature, and production of both Parts? For the corporeal, how do Physicians and Philosopher's jar or jangle about the seed, whence it should proceed? Archelaus asserts it a milky slime or mud drawn from the earth: A cold muddy conceit. Pythagoras, the scum or froth of our best blood: A frothy fancy. Alcmaeon, part of the Brain: A brainless buzz. Plato, a distilling marrow of the back bone. Democritus, a substance extracted from all members. Zeno▪ Man's spirit and spoil of his Soul. Epicurus, a fragment both of Body and Soul. Hypocrates, a portion of radical moisture. Aristotle, an excrement of the last concoction in the solid parts. Others, blood refined by heat of the Genitals. All which are lame, not expressing the efficient, matter, or form: For seed materially consists both of Blood and Spirit, concocted into a white frothy humour by the Testicles (which Females have latent, though not prominent) for the use of procreation; and from them (not of brain, back bone, or other part) solely derived: But whether females send or spend any operativ geniture, is much controverted. The Perepatetics deny it: But Galenists contest, that no conception can be without concurrence of both Parent's seed, which is indubitably the truest Opinion. The spiritual part affords much more matter or fuel of altercation about the Soul: 1. What it is? Aristole refels divers Tenets; but his own description halts at last: 'tis easy to say what 'tis not; not what ' 'tis. It is no temper of elements, nor blood, nor energy of life, nor Galens Crasis: but in general, an essential quickening form, which givs Plants a life vegetant, Beasts a sentient comprising the Former, and Men an intelligent including both; as a Pentagon contains a Tetragon, and that a Trigon. For Souls being Forms, and those relatius, not subsisting alone; but, as parts of compounds, are hatdly defined or disquired. 2. What manner of substance it is; whether corporal or incorporeal? for God only is simply immaterial, and all things else, in some sort corporal, though not visible; as neither is pure Air. Hence divers Divines aver Angels to be corporeal, because finite and limited to place; being bounded, as it were, with a superficies, that they cannot be ubiquitants every where or elswher at once: Much more than men's Souls, which liv in Bodies. The Schools say a Body is in place circumscriptiuly, a Spirit definitiuly: be it so: but is not definite so to be here, as not to be elsewhere? Do not Spirits ascend, descend, and change place? Is not their motion made in time, though very swift? Are not thes acts proper passions of a Body, though impalpable, invisible, imperceptible? God then is a Spirit in create, purely immaterial; Angels create comparatly material; and so are Souls separat, much more those in Bodies. But what manner of substance, whether aereal, etherial, or subtler sublimer essence, none, save the Father of Spirits can define or determine. 3. How it attains or acquires knowledge? Whether by remembrance of what it knew before, as Plato affirms, supposing a precreation, which is improbable? Or by the senses service, as Aristotle asserts, which is ignoble? Or by her own inbred seeds of understanding, which is most honourable? the senses conduce much to manure the mind and improv science; but our Soul of itself apprehendeth, judgeth, retaineth, reasoneth, resolveth without instruction, though better or worse, according to the various temper or symmetry of the brain, her chief organ: For 'tis absurd that so divine an essence should rely on vile deceitful sens, which only comprehends accidents (colour, sound, savour, odor) not the forms or nature of things, much less Nature's secrets, or universal insensible objects. Nay if science come from sense, than such as have sharpest sight, hearing, etc. should be wisest or wittiest, which oft befalls contrary; and men born deaf, dumb, or blind, are of acutest entelechy: therefore that principle of Peripatum (Nothing is in the intellect, which was not first under since) can scars stand sound: for though it be furthered by since, yet it depends not thereon; sigh the senses are subordinat, and know nothing without it. 4. How many Souls cohabit in one body, whether three or but one? Some say three, whereof the Vegetativ and Sensitiv die with the body; but intellectiv lives eternaly. The most orthodox allow only one invested or endowed with the faculties forenamed, which die not with the body though their acts and operations cease for want of fit organs: as the power of seeing remains when the eyes ere dimmed or torn out. Nor doth diversity of faculties and functions deerogate from the Souls unity, more than different offices or operations in the Sun to soften, harden, melt, dry up, etc. else there must be many Souls in the Microcosm, and Suns in the Macrocosm: but as the Sun suffers no decay, when during an eclipse it neither shines nor warms: so the Soul dies not nor her faculties, though after separation she useth no faculties being destitut of organs. Zanohy holds the Souls unity consisting of three essential parts; whereof the Vegetal being first infused, at coming of the Sentient perisheth (others of his opinion say vanisheth or removeth) and that upon access of the Rational, which is harsh doctrine to digest: For hereby a duple death must ensue by destruction or departure of those two first Souls. Indeed they are distinct essences in Plants, Beasts, and Men; but subordinat subservient faculties to Man's Soul, and cannot subsist without it. 5. Whence it comes, or how it enters this earthy mansion, whether by infusion or generation? which is the main Sparta, scope, or subject of this subsequent speculation. For as there be three productions of Man (beside the common) foretouched▪ First, Without natural Father and Mother, as Adam created by God. The second, From a carnal Father without Mother, as Eve out of adam's Rib. The third, Of a Mother without human Father, as Christ of the Virgin Mary, by the Holy Ghost. So are said to be three several origins of Man's Soul. 1. By infusion, as adam's. 2. By transfusion, as Eves. 3. By Traduction or procreation, as all their Posterities since; which is the debat here to be discussed, but hardly decided or defined. Divers dissident opinions occur which shall be fully and fairly vented or ventilated, specially the two principal of Creation and Traduction. They are reduced to three general heads: 1. The efficient, whence Souls come, whether of God, Angels, or Men? 2. The matter whereof, whether of something or nothing? 3. The time when, whether from eternity or eviternity? The particulars shall be handled promiscuously. 1. Pythagoras and Plato thought Man's Soul to proceed Opinions. from the World's Soul of celical immortal substance; but created by God in set number, not to be augmented or diminished; which in du time descend to be united with bodies designed for them. Thes, being separate, pass into other bodies, as the Jews deemed, or dreamt, when some said Christ was John Baptist, or Elias, or one of the Prophets, who were dead. 2. Origen, the father of fancies or fopperies, held, That God created all at once, keeping them in a Treasury to be sent into bodies prepared for them; because he rested from all creatific Works the seventh day, and doth not still form new Souls. His reason is better than his opinion. 3. Philo, the Manichees, and Priscillianists, from the Stoics, suppos them all created at once of Gods own substance; because he breathed into man's face the Spirit of life, divina particulam aurae; which is not meant his own Spirit, but a new created by his word, Fiat: which Moses expresseth Catanthropopeian by breathing. 4. The Massilians, from Philaster, maintain them to be made by Angels of Fire and Spirit; but God is sole Creator. 5. The Traductis are of two sorts: Some hold the Soul is corporeal, and begot carnally, as the Body; whom saint Austin justly condemns. 6. Others, that 'tis a Spirit spiritualy derived from both Parent's Souls, with the Seed, like light from light: 7. So Apollinaris, and many Godly Bishops defended, with most of the Western Church, as S. Jerom testifies: whom sundry modernists (Hunnius, Magirus, Goclenius, Brightman, etc.) follow. 8. The Infusiasts also are bipartit; Some imagine them created without (as Aristole intimats) and after instilled; which is generaly exploded. 9 Others, within the Body, That it is created in infusing, and infused in creating. The two last of each side shall be sifted, but all the rest excluded. S. Austin and Eucherius hang in bivio between both, who neither deny lineal traduction from Parent's Souls, because all are tainted one from another; nor jugial creation de novo & nihilo, because universally received; but conceiv it cannot be evidently evinced out of sacred Scripture. Many of no mean mark in the Traductists' Tenets. literary Republic assert, That the Soul is produced or procreated from Parents, by an Animific virtu conveied with the Seed imparted successively from the first Soul; which had a power, property, or prerogativ given by God's general blessing (be fruitful and multiply) to beget a spiritual and immortal substance like itself, in a mortal material Body; but contamined with the stain of that sin, which was contracted by our Protoparents primitiv disobedience (in whom all Mankind offended, as the Root) against the Creator's command and commination: so Traduction, if duly weighed, doth no way wound or weaken its immortality: For God who inspired an immortal essence into a Casket of Clay, gav it a faculty or energy to produce the like endued with the same immortal authoquality, no less inseparable (though not essential) than Rationality or Risibility; according to the received Rule, Naturae sequitur semina quodque suae. This is the ground work, or chief Ancher-hold, whereto they stick like Limpets to a Rock. But on the other part, how that primeval pollution of our first Parent's prevarication (which at once defiles both Body and Soul) linealy transcending through the loins of Mankind, should infect a spiritual pure-made Soul (wherein no corporal thing can impress) unless it be derived from Parents polluted Souls, is a very hard Theory to conceiv or comprehend: Nor do the many coined curious distinctions of Schools satisfy the scruple, if strictly scanned; though Cobweb-Lawns will suffice to Partialists. 'Tis a lepry inseparably hereditary, which may be sullied or slubbered over with palliativ salus: But all the wiles or wavings of men's wits in the world, cannot clearly cure it, if it be created pure; which traduction easily skinneth. The Souls immortality on one side, and original sins traduction on the other, are two difficil tasks to reconcile; but neither repugning to evident Scripture, nor to any Article of Faith which concerns salvation. Indeed the first Council of Bracarum in Spain, censured Priscillianists for holding with Origen, That all Souls were created together and sinned in Heaven; but the Apollinarians, Tertullianists, or mere Traductists, never were condemned of error or heresy, for asserting the Souls traduction from Parent's Souls, which ever had pious Patrons in the Church; nor doth any absurdity arise therfrom. The Infusiastists build on thes foundations. 1. That our Infusiasts Grounds. Protoparents personal sin became natural or universal by derivation from the Root 2. That God in his prohibition and commination (Of the Tree of knowledge thou shalt not eat; for in the day thou eatest, thou shalt die the death) enfolded an implicit Covenant for all his Posterity to be liable thereto, as Traitors Children are tainted: Hereof Saint Paul saith, As by one Rom. 5. 12. man sin entered into the World, and death by sin: so death went over all men, sigh all have sinned; viz. in him and by him: for when the Parents eat sour grapes, the children's teeth were set on edge; and the whole race of man liable to duple death: damnati S. Bernard. antequam nati, forlorn before born. 3. The Soul sinned in consenting and lusting, the Body in tasting and eating: so both are guilty. 4. Neither Soul nor Body apart is the adequat subject of sin, but both united, or the whole man: the Body subjectum a quo of derivation, the Soul in quo of inhesion, the whole de quo of predication; to whom all accidents of both parts are denominatly ascribed. 5. It cannot properly be styled sin, till the Souls infusion, because the Embryo is inanimat and imperfect; but the rational Soul must first animat, yet it can be styled sin. For whatever is not capable of God's Image (as seed is not) is not liable to its privation; because the habit and privation belong to the same subject. 6. The Principium a quo is derived by seed from Parents, begetting a depraved disposition in Man, whereto a polluted womb adds more fuel; which by the Soul's union breaks forth into a flame, and sets the whole house on fire; both parts together corrupting and being corrupted by a kind of emanation. So before 'tis infused, we are said to contract sin from Parents, as Infants draw diseases (Stone, Gout, Lepry, etc.) that is, the impression or inclination only. 7. This sin is no simple privation, as blindness which deprius sight for ever; but potential only, including a positiv propension thereto. 8. There be three degrees of purity. 1. Absolute of God. 2. Subordinat, according to the creatures capacity, of Angels and Man in innocence. 3. Comparat, when being created pure, they decline from it: So our Souls being form subordinatly pure, soon degenerate by natural concupiscence; being, in respect of Adam and Angels, less pure, because procliv to sin. 9 The manner of imparting it from Adam to all Posterity, is rather to be believed (saith Doctor Whitaker) then inquired, and better inquired than explored; but easier explored then expressed: For its nature is most arcane, and the conveyance much more obscure. 10. Parent's Souls work to frame the whole compound Man, not by giving being to the new Soul, but by preparing a place to unite it with the Body: So they may be said to concur in its production cuasaly, by disposing the Body to receiv it; not formally by procreating it, as Peter Lombard and his School Sectators define. Thes are their curious Cautions, and best bulworks of defence, yet all too little. To the Question, Why God sends a pure Soul into a polluted prison? They say, because she hath a natural necessary proneness thereto, being ordained to unite with a Human Body, and both guilty of Adam's sin. For 'tis not created a simple Spirit to subsist by itself, but in the Body with relation to it: which being derived from Adam, draws the guilt of his sin by that preparation and union, without carnal traduction; so she becomes guilty both privatiuly and positiuly; yet God no Author, Actor, nor Abettor therein. This sin than follows creation by accident: for at Adam's Souls infusion, was mens sana in corpore sano; but in every union since is sin. So we must distinguish between Gods making and Adam's marring: for he creates every Soul in substance sound; but concupiscence (which S. John says, is not of the Father) 1 Joh. 2. 16. creeps in instantly by God's desertion; sigh every Soul (even before 'tis infused) is virtualy guilty of Adam's fall, as he was Father and Fountain of all Mankind, both in morals and naturals; because God covenanted either explicitly, as Cumel contests; or implicitly, as Sotus saith; that he should stand or fall for himself and all his Offspring, by his proper power of unrestrained Freewill. The Schoolmen descent diversely, whether original sin be positiv, privativ, or mixed? If positiv, whether Re or Ratione? whether God doth necessitat the act or entity, and Man the defect or obliquity? whether he pacted explicitly with Adam, or implicitly only? but such subtle niceties shall be left to the Schools. Zanchy the best Patron of Soul-creation, adds more Propositions. 〈◊〉. 2. de Hom. ●reat. c. 5. 1. That God decreed all things eternaly to be executed in time, and creates no more nor fewer Souls than predecreed, and as they become stained by union. 2. That his Decrees are just and immutable, nor is it unjust to unite pure Souls with sin-tainted Bodies. 3. Though he made all Decrees at once, in respect of himself; yet must they be effected or executed successiuly in respect of the things: as his decree to permit sin, and deriv it by one to all Mankind; subserus to the decree of Election and Reprobation. 4. When Adam received integrity, he had it as the root of all, whence his righteousness is styled original; and we were created in him just after God's Image. 5. His disobedience and fall was semblably ours; because the Precept (Thou shalt not eat) belongs to all in him the Stockfather. 6. His transgression being the Head, is justly imputed to us, as Members, and the corruption of Nature or proclivity to evil inflicted as the penalty thereof. This Saint Paul plainly proclaims in the Antithesis betwixt Adam and Christ: who's Rom. 5. 15. righteousness whereby we are justified, hath two parts. 1. The Grace or gift, which with remission of sins by his obedience is imputed ours. 2. Regeneration or Renovation of Nature as the effect. So original sin is Adam's disobedience imputed to us together with its guilt; and corruption of Nature not only a sin, but a punishment on all, which sinned by his fall. 7. When the Soul is said to be stained by union with the Body; 'tis not meant properly by any Physical impression: but so soon as both are united, a man is form, to whom the guilt of Adam's sin is instantly imputed; and by it a propension to all evil inevitably follows, because the Command and Commination was given to all Mankind in A●am. Thus he is driven to decline sins inhesion, inferring that the Soul is not infected by the Body, as Wine by a mu●y Cask; but by union of both a Man is born Adam's son, to whom his disobedience is only imputed: but the corruption or contagion imposed as a punishment by divine decree, and not by any action of the Body. This is a kind of Gallimaufry; how sound, let Divines define: but certainly original sin is inherent in the principles of Nature like Gehezais lepry in all Adam's Progeny, and not imputativ only. Hinc lolium infoelix, ●vae hinc oriuntur a●verbae. Hence baleful tares do sprout, From hence sour Grapes grow out. The grounds thus laid, and materials brought in place, the building will be better framed: But for fuller disquisition, the Infusiastists Arguments with the Traductists Answers shall first be fairly filled: then their Objections with the others Solutions orderly mustered. Arg. Dust (saith Solomon) shalreturn to earth, as it was; Eccls. 12. 7. and the Spirit to God that gav it: Ergo every Soul or Spirit comes from God. Answ. This evidently relats to the first creation of both: for no man's body since adam's is made of dust as his was; but of Seed and Blood; and God gav or inspired his Soul, whence all others derivatiuly or secundarily come, and shall return to the original Giver, as the body shall to earth its Mother: so this prous the Souls immortality; but no way disprous the Traducibility: sigh every particular Soul proceds mediately from God the first Fountain. Arg. The Lord (saith Zechary) spread the Heavens, laid the Zech. 12. 1. Earth's foundation, and form Man's Spirit within him: Ergo God created it in the Body. Answ. This is the pregnantst place, and best proof in all sacred Scripture, for intrinsecal infusion by creation: but intends apertly (as the former did covertly) the protoplasm or primordial production: for when God spread the Heavens, and founded the Earth, he then form Man's Soul within him, but ever since ceased to create either new Spirits or Souls: so this is no plain evidence for jugial creation of every particular Soul. Arg. S. Paul makes an Antithesis between the Father of Heb. 12 9 our Bodies, and Father of Spirits: Ergo God is sole Author and Creator of Souls; not the P●●●●ts. Answ. God is the Father of Spirits, as well in regard of Angels and Saints (which is not the Apostles aim) as spiritual regeneration there intended, without reference to Soul-creation: yet because he breathed the first Soul (whence all since are derived) he may be called the primitiv Father of Souls, though one immediately beget another. Arg. God, in Isaiah, saith, I have made the breath, meaning Isa● 57 16. Man's Soul, which he originaly breathed in: Ergo he only creates it; nor is it carnaly generated. Answ. This is meant in S. Paul's since; in him we liv, mov, and have our being: or it may be referred to the first Souls inspiration, without successiv creation. Arg. Zedekiah swore to Jeremy, As the Lord lives that made Jer. 38. 16. us thes Souls, I will not s●ay thee: Ergo 'tis evident that he makes all men's Souls. Answ. Some interpret it by Synecdoche (like the seventy Souls issued from jacob's loins) the principal part for the person; as the Lord lives that made us both: some literaly of life, as the Lord lives by whom we liv, I will not bereav thy life. Yet the words may be granted to imply the Souls creation (though he meant not properly or purposely the Souls production) rather then persons or lives: for 'tis a greater emphasis in the Oath, as the Lord liveth who created our Souls, I will not take away t●ine which he created: Howbeit in this since, he could not destroy the Soul itself (sav only sever it from the body) but life the effect thereof. Take it either way, or any way, the words may be aptly applied to the Souls primitiv creation, sans exception or contradiction. Arg. Godfashions men's Hearts (saith David) and understands Psal. 133. 14. all their Works: Ergo he forms our Souls, there understood by Hearts; as 'tis usual in Scripture. Answ. The inference is infirm; for by Hearts here, is meant the Will and Affections; but by fashioning disposing. Other Scriptural Texts are pressed; but of no moment. Arg. Whatever is generated shall be corrupted, which is an irrefragable principle in Philosophy and Theology: Ergo Man's Soul, if procreated must be mortal. Answ. This authentic Axiom properly concerns compounds, which are the ad●quat subjects of generation and corruption; not principal parts, which are only ingenerated or congenerated; but 'tis verified in all things bred of a corruptible matter, else not: For God the Son is bego● of his Father, and the holy Ghost proceds from both; yet eternal, without beginning: so Angels and Man's Soul were created ex nihilo, yet eviternal without ending: but all the rest entire composed of the common Chaos (Heavens, Elements, Meteors, Mixtils, Vegetals, Animals, and Man's Body) which are corruptible in whole or parts; and of thes that Maxim is rightly understood; not of men's Souls, which are generated of Parent's Souls, having all a divine faculty by divine blessing to beget an immortal essence like itself. Arg. 'Tis a disparagement to Man, the noblest Creature, that his divine part should proceed of impure seed like Beasts: Ergo this opinion is to be exploded. Answ. 'Tis his chief dignity, that he hath power of or in himself to beget both parts specially one so noble and divine; else were he worse than Beasts in that behalf: nor doth it proceed of seed; but from an Animific virtu of the Parent's Souls conveied with the seed. If then it be immortal, as undoubtedly 'tis, what skils it in that respect, whether it be created or generated? and what difference, whether God be immediate Plastes, or giv man power, with his general blessing, to produce it by successiv propagation, having the same power of immortality which the first had by himself infused; and power to beget the like incorruptible essence by his special benediction? Repl. If any Animific virtu be conveied with the seed, then must it be reduced to act instantly, at first conception, which is most imperfect; or gradualy, which argues divisibility: But both those are absurd, and abhorrent in Nature: Ergo no such virtu can be conveied with the seed, much less proceed from it. Answ. Both Soul and Body are begot in an instant, as every conception is made: but as bodily limbs and lineaments are gradualy shaped and strengthened from weak waterish rudiments, to more maturity: so the Soul exerciseth her vegetativ functions of nutrition, sensitiv of motion, and intellectiv of reason da●ly by slow degrees, as organs are apparated or accommodated; whi●h argues no divisibility: For all things in Nature (as God proceeded at Creation) attain to perfection by divisible degrees; yet no division in the Forms or Souls, which are conceived in a moment. Arg. If there be virtu in or with the seed, to beget a Soul; then when 'tis shed, spilt, or spent upon barren or gravid wombs, so many Souls are lost; which is harsh and horrid to hold: Ergo no such Animific energy is conveied with the seed; but all Souls proceed from God. Answ. No Souls are lost, by loss or sterility of seed; but only a power or possibility to produce and procreate them: which being not reduced into act perisheth or is frustrate: so is the said virtu void to beget so many Bodies, and prepare them for reception of Souls; which is alone, and no absurdity ariseth of either, but presseth both sides alike. Arg. If Souls be begot, than every efflux, shift, and abortiv is a Man: But what manner of Man will such a shapeless senseless substance be at the general Resurrection, when every one shall resum his identic numerical Body? Ergo the generation of Souls is subject to sundry absurdities in Nature and common Reason. Answ. Such as hold Infusion at time of conception (as Traductists inferences violently enforce) are liable to the same difficulties: so are they that set it at quickening: for if it miscarries the day after (which a few hours distance makes no difference) what manner of Man will that be? cannot God perfect the one so well as the other? do not all bodies turn to dust? do not Divines say all shall rise in such stature as at Christ's age? Why not then the first coagulation so well as an inform infirm Embryon? cannot omnipotence extend a Body into any dimensions, so well as amend all imperfections? Thes are arcan mysteries, known only to him that knows all, and can do all in all: But Insusiasts are equally engaged to answer it, sigh the power to prepare a Body for the Souls union is defeated or destroyed, and by consequence so many Souls lost, which by divine preordination should be created and infused: but it crosseth not Traduction; and men must be wise to sobriety, not searching into God's secrets. Arg. 'Tis improbable, that impure material seed should be the conduit to convey a power of producing so pure a substance or divine Spirit: Ergo, etc. Answ. No more than that the Body, a mere putrid mass, should be the seat or subject of the Soul itself, which is a divine, immortal, immaterial essence. Arg. Spirits do not multiply or beget one another; nor can Angels propagat or generat, because Spirits: but Man's Soul is a Spirit, so scripturaly styled: Ergo, etc. Answ. Simple Spirits cannot propagat, and Angels are individuals, subsisting alone: but human Souls organised and united to Bodies wherein they exist, being so ordained to preserv the race of Mankind. Some distinguish that Compounds generat, and principal parts only propagat: but this is a vain evasion, no veritable satisfaction: for propagation properly pertains to Kind's, generation to Individuals, and both to Compounds: nor are the terms convertible in the abstract; for every generation is not propagation: but in the concrete or subject, what ever is generated is propagat, and reciprocaly. To apply it, neither Soul nor Body is truly said to beget or be begot; but the whole Man, who begets and is begot completly, but the parts incompletly. Arg. Marsilius Ficinus prescribes three sorts of production. 1. The making of Man's Soul from nothing into being, called Creation. 2. The mutation of a lifeless Body into an Animal by the Soul, height Formation. 3. The change of an Embryo into the whole Compound, clyped Generation. The object or Terminus of Creation, is immortality, of Formation a Soul; not considered simply, but as in a Body; of Generation an Animal, consisting of both. Now (saith he) in every Generation is a decision of something from the Begetter, which a Soul hath not; because it admits no division nor decision: Ergo it cannot generat. Answ. The Traductists exclude the fi●st branch, except with reference to Adam's Soul solely; yet grant immortality to be the Terminus in production of al. The other two they apply to Compounds only, wherein the Soul sends no material seed or substance by decision▪ as the Body doth; but only a procreativ virtu with the spirit of seed, to produce the like spiritual substance: the manner whereof is inscrutable, as is also original sin: for Man is Nature's miracle and Epitom● of all Creatures; yet differs from all, having an immortal spirit in a corruptible casknet, and his generation wonderful. Arg. Beasts Souls die, because bred of seed or with it: Ergo if men's Souls be engendered in the same sort, by or with the conveience of seed, they must likewise perish. Answ. This is non causa pro causa; for Beasts souls die not solely, because bred of seed; but specially because form at first entirely of the common corruptible Chaos: But God made man's Body of dust, whereto it must return; but infused or inspired a Soul, which is immortal or eviternal, like Angels, partaking the same divine origin. Arg. If the Soul proceds from both Parent's Souls, than either two grow into one, or their Souls are extracted, and they remain Soulless; or part of their Souls passeth, and so are divisible: But all thes are gross enormites', and neither possible: Ergo Traduction is no way tolerable. Answ. All thes inferences are impertinent: for both Parents concur to beget the Body too; yet two grow not together, nor are they impaired: but God ordained in course of Nature, that both Sexes shall cooperat in generation: so from their Bodies flows a material seed with a corporific virtu, to beget a Body; and from their Souls proceds an animific power with the seeds spirit to produce a Soul: both which conjoining, is called Prolific in regard of the Compound: yet neither are the Parent's Souls nor any part of them (no more than their Bodies) extracted or exhausted; but only an energy, issuing from them to generat a new. Arg. The Soul exerciseth her essential operations, to Will and Understand, without help of bodily organs, as appears being separat: Ergo it needs no Parents seed to its production: for as every thing works, so is its essence and contrarily, as Aristotle avers: who concludes man's Soul not to depend of the body, L 2. de gen. Anim. c. 3. because it works within it. Answ. The Soul, while it is in the Body, useth its organs in her chief operations of Will and Intellect, though when separate she needs them not: nor is Parent's seed the efficient of producing, to depend thereon; but only the instrum ut to carry virtu of producing a new Soul with the seed which impeacheth not the exerci●e of her chief operations without organs in the Body: nor is there any sap or solidity 〈◊〉 this Argument against Traduction, any way however wrested. Arg. The Soul dies not with the Body: Ergo 'tis not generated with it: For there is the same reason of generation and corruption; sigh the Souls presence is the cause of life, as the Suns is of light; and absence of death, as his is of darkness: so if the Body's procreation cause the Souls production, its death must be her perdition. Answ. This is pithier than a former; viz. whatever is generated shall be corrupted: But the Body's generation doth not cause the Souls production, sigh 'tis generated with it, not by it: and though it giv the Body life, as the essential Form; yet dies not with it, as not proceeding from it; but from the Parent's Souls. Arg. Aristotle asserts, That the Mind or Intellect alone comes from without, and is of divine origin: Ergo not generated by Parents, as Bodies be. Answ. 'Tis thought those words (Sola mens foris adve●it) were foisted into the Text without any coherence to antecedents or consequents: for no man by mere reason can conceiv the mystery of Soul-creating: nor do they infer infusion; for that is done within the Body: Haply he might learn of his Master Plato, that all Souls were created at once, and descend daily into Bodies designed for them: but he taught the Souls immortality more confidently (being Nature's principal Secretary) by many evidences of common reason: which if any Traductist or other Sectist shall doubt or deny, he is worse than an Ethnic or Atheist; sigh both Nature's light and Scriptures lore so evidently demonstrat it to every eye: nor doth Traduction oppose it. Arg. Scaliger holds the Soul to be created apart, and infused after du organization; because if it be introduced at the instant of conception, that first coagulation must be a Man, which is most absurd: Ergo 'tis not infused till the time of quickening; much less engendered by way of Traduction. Answ. His opinion is no Oracle, and the reason resolved afore; That 'tis no more absonous to call the fi●st coagulation a Man (imperfect or incomplet) then a weak waterish Embryo at instant of quickening: Or that a Beasts soul being begot by seed, should denominat the first rudiments of conception a Beast, being brought gradualy to more maturity, till time of parturition; but the quickening is or may be retarded by many human contingents. Arg. Th● Schoolmen say, That Eves Soul was created, else Adam would have added she is Soul of my Soul, so w●l as bone of my bone, and flesh of my flesh, being a nierer relation than those carnal ones, as Divines define: Ergo as their two first Souls were created, so consequently are all others from generation to generation. Answ. So say they, but other learned Clercs gainsay: Scaurus ait, Varus negat, utri creditis? yet the consequent halts, sigh their two productions differ from all else because neither had two Parents, and all else, except Christ, begot by carnal coition: but specially because created within the first six days, wherafter God rested from all creatific works. To the Antecedent and reason thereof, 'tis answered, That she was form entirely of an animal Rib, and the Soul therein became hers by divine operature as the Text seems to speak; for 'tis said of Adam, God made Man (me●●ing the material part) of dust; not made dust a Man as if both parts come from dust: But of Eve, the Rib made he a Woman (entirely both Body and Soul) not the Woman of a Rib, as importing the material part only. All parts were built of that bone; why not then the Soul too by diffusion, so well as the integrals by extension? but sigh Scripture is silent, let it pass in suspens. Repl. If Eves Soul come of a Rib, and had no divine origin; then either women have no Souls (as some Dotards dream) or those material, which will s●ars relish their palates. Answ. Not so, nor so: for that Rib had a Soul, which God, by diffusing made hers, as he did her B●dy by distending the material part: so both savour of their several principles; one of spirituality & immarcescibility, the other of materiality and mortality; but both apt or able to beget alike substance endowed with the same qualities Arg Christ's Soul was not traducted from Adam; for than it should be tainted with his sin, which is blasphemy to assert: E●go not ours, sigh he is like us in all things except only sin. Answ. He was the Woman's seed and Son of Adam according to his whole humanity, and his Soul produced in the same sort as ours (wh●●her by creation or generation, is the main Question) being like 〈◊〉 things 〈◊〉 sin. For ours, if cre●ted, are infused no less 〈◊〉 〈◊〉 his; and his by union with a polluted Body, no freer from sin then ours: so this Stork bites both before and behind alike: for if he took from his Mother inanimat fl●sh only, his Soul must thereby be stained (though created pure) as others are defiled: but one salv shall heal both sores: for albeit she was conceived in sin and Luk. 1. 47. needed a Saviour, as she herself confesseth (which Dominicans grant, and Franciscans deny) yet was sanctified from all stain, and purified from guilt by the wonderful working of the Holy Ghost; being made a clean Vessel to receiv and conceiv that holy thing called the Son of God, even the immaculate Lamb without spot, slain before the beginning of the World; who could contract no pollution from her that had none, being perfectly purified, though he should assume both Body and Soul from her. Repl. Zanchy saith, Some Traductists forced by this Argument, confess, That Christ's Soul w●s created, but all else traducted; but the production is like: Ergo all created. Answ. Haply he dreams so; but there is no necessity of any such confession or concession; for the Argument is already plenarily satisfied. Certes Christ had his whole human Nature from his Mother, by the Holy Ghosts miraculous operature, in the same manner (by creation or generation) as others have from Parents. Arg. Three Sects or Septs of Heretics held Traduction. 1. Luciferians, by Soul's transfusion. 2. Marsilians, who denied all Creation. 3. Tertullianists and Apollinarians, who assert that Souls generat Souls, as Bodies do Bodies: Ergo Traduction is an Heretical Tenet, condemned by the Church. Answ. They were condemned Heretics; but Traduction no condemned Heresy, nor a matter de fide; and inserted for aggravation (as crossing the common received opinion) to fill up a number, which was usual: yet the two first erred circumstantialy in that point: But all Heretics held some verities, and the best Orthodoxists some falsities; sigh all Mortals are obnoxius to manifold errors. Thes are the Infusiastists chief Arguments, with the Traductists Answers sincerely exhibited: Next follow the Traductists Objections or offensiv weapons; and Infusiastists defensiv Solutions, taken from their best Armouries. Ob. God bid Man bring forth fruit and fill the earth: but this Ge●. 1. 28. Precept concerns the whole compound, conflated of Soul and Body: Ergo both parts proceed from Parents. Sol. Man is said in some sort, to beget the whole, because by producing and preparing the material part, he is Author of the union, wherein consists the whole Humanity, which sufficeth to univocal generation, though the principal part be not product by him: How satisfactory this is, shall be left to Arbitrement. Ob. God ceased from all creatific works the seventh day, 〈◊〉. 2. 2. whereof the infusing of man's Soul was one: Ergo he doth not create multituds of Souls every moment. Sol. He ceased from creating Compounds and Species or Kind's; but not from forms or Essential parts, such as Souls be. Repl. If he create all individual Souls (there being numberless births every instant in the vast univers) than he concurs as a particular Agent or third Parent: but he is only universal Father of all Creatures: Ergo no particular third Parent in Man's production. Sol. God is Omnipotence and Infinity in the Abstract, who can create millions of Souls (so well as Worlds) in a moment, by his word Fiat; yet is no particular Agent or Parent: so the Sequel is denied, sigh his Word and eternal Decree doth all in all, without any particular concurrence. Repl. The Souls supposed creation necessarily concurs to Man's generation: But God is sole Agent therein, 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 creates the Caus, without which no union can be? Sol. Parents are particular Agents according to Nature's ordinary course, but God metaphysical and extraordinary; yet no particular third Parent. Ob. If God concurs in every generation (whether lawful or lustful) to create a Soul; then he assists all Adulterous, Incestuous, Spurious coitions and conceptions, which is horrid to imagine or impose; for a Pagan Poet tells us: Non vacat obscoenis rebus adesse Jovi. Ergo, etc. Jehov is not at leisure To wait on each man's pleasure: 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 all Grain, whether stolen or ones own; yet is not Author or accessary to the stealing: so he decrees ●o infuse new created Souls into human prepared Bodies, however begot in Adultery, In●est, or Fornication; yet is no Author, Actor, or Assistant in the sin. Ob. jacob's offspring are by Synecdoche (taking the principal part for the whole person) styled seventy Souls which come out of his loins: But why are Souls specially named, unless they, so well as the Bodies and persons transcend from Parents? Sol. 'Tis said to be, because the preparation of matter for the Souls reception ●nd union proceeds from them. Be it so: yet this resolus not, why their Progeny are called so many Souls, unless those issue from their loins. Ob. God created Man in his own Image, and Adam begot Seth in his own likeness: but this Image and likeness consists solely in the Soul, or in the Humanity; not in the Body: Ergo Adam begot that part wherein God's Image chief consists, if not solely resides. Sol. This is soon resolved: God created Man in his Image of righteousness and true holiness, as S. Paul expounds it: but Adam begot Seth in his natural similitude both of body and whole 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 righteousness and true holiness: But where doth he call it God's Image wherein Adam was created? However, even that spiritual Image consists solely in the Soul; and Adam begot Seth in his natural likeness: Ergo the subject of both resemblances, is specially (if not solely) the Soul; as by comparing the words (Gen. 5. 1. 3.) plainly appears. Sol. Seths' likeness to Adam consist● in his whole Nature, which he dispositiuly begot (totum Hominem, non totum Hominis) by preparing the matter for the Souls introduction; and consequently the whole 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 likeness of Children to Parents is also triple. 1. Specifical, as Men, which mostly follow the Mother because she suppeditats most matter (both blood and seed) in generation; and for another reason glanced at by Aristole, that the Male engenders in another, the Female by another in itself: for if a Ram couples with a shee-Goat, they produce a Kid of soft hair; but if a Buck Goat with an Ewe, a Lamb of hard wool, as Athaeneus avers. 2. Sexual, as Male or Female, which proceds from permixtion of both Parent's seed according to predominance: for both have a hot, vigorous, masculine sperm; and a cold, weak, Feminin at several times, as Hypocrates tells. So if both bring Masculine, they beget brav Spirited Boys; if the Woman's be weak and Man's strong yet prepondering, they get a Son, though less lifely: If the Woman's be masculine and Man's feminin, yet prevailing, they also procreate Males, but weak and womanish: the like in Females: If both Parent's seed prov feminin, they engender dull Wenches: If the Man's masculine and Woman's feminin, but exceeding; they breed bold Girls of middle temper: If the Father's feminin and Mother's masculine, but predomining, they produce lusty lifely Viragoes. So the diversity and dominion of Parent's 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 Parent's fantasy: for the seed flows solely from the Testicles of both; yet all parts impart a plastic power by subtle spirits to the Sperm; which, according to either Parent's prevalence, produc●th a similitude in particular parts: Hence some resemble Father, some Mother, some both in several members more than others: yea, many are like their ancestors, who's fashioning virt● lurks in seed sometimes four descents, as Aristotle attests, like a Loadstone which draws four or fi● 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 multiloquy may be answered briefly: That the manners of the Mind, and personal conditions of Children semblant to Parents, follow the temper of Body, as Physic and Philosophy teach; which argues not any traduction of the Soul, but a several disposition of bodily Organs. Repl. One once answered all Beauties' works with two words, Thou liest: but there be sundry Virtues and Vices of the Will (which no way rely on the Body's temper) proper and peculiar to some Stock or Race; as whole Families by lineal descent or natural disposition, are addict to generous qualities and various sports, whereto Mantuan ap●ly alluds: Qui viret in foliis, venit e radicibus humour: Sic Patrum in Natos abeunt cum semine morcs. The leass fresh juice doth from the root proceed: So Parents manners 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 follow the bodily temperatur of some principal Organs (Brain, Heart, Liver, Spleen, Gal) more or less, as Aristotle saith, Mores Animi seq●untur temperamentum corporis: but not from the various inclination of the Soul. Repl. Manners of the Mind may be somewhat inclined by bodily temper: but children's complexions ofttimes by matches differ more from their proper Progenitors than strangers; ●et symbolise in the Souls secret sympathies with them: Ergo thosinnat resemblances proceed from it rather than from bodily temperature, which is only accidental. Sol. In Man's frame or fabric are sundry secret sympathies of principal parts, on who's temper the manners of the Mind and Faculties of Soul depend; wherein Children may resemble their Progenitors; though in countenance, complexion, or constitution, more like to strangers: so there is no certain or convincing Argument for Traduction to be taken from such variable observations. Ob. If aformativ faculty in seed, to build the Body, proceed from Parent's Souls; then doth also an animific virtu to produce the Soul: But all sides grant the one: Ergo the other follows. For if Parent's Souls impart to it a power to prepare a place; that power is able to beget a Soul. Sol. The formativ animific (or rather Prolific) faculty preparativ to sit the matter for union, proceds from Parent's Souls; but not procreativ to beget a Soul; being only able to build the bodily part, and make it ready for reception of the Soul, when it shall be infused. Repl. This seems a mere Postulatum without proof, not rendering any reason why 'tis able to prepare a place, and not procreate the Soul: For what belongs to every Kind cannot, sans derogation or disparagement, be denied to the noblest Creature: but the entire production of Individuals with their principal parts (both matter and form) pertains to all Species else: Ergo to Mankind also. Sol. 'Tis no disparagement, but a dignity, that God deigns to create in Man a divine pa●t: yet he may be said to beget Individuals entire for perpetuity of his Kind; viz. praeparando & uniendo, though he begets not the Soul itself: hic murus abeneus esto: this is the main Anchorhold. Ob. David saith, Man is conceived in sin; which either is Psal. 51. 5. impressed before the Souls infusion, or the Soul corrupted at conception and first creation; or an inanimat Embryo the subject of sin; or else the Soul is traducted, which salus and sa●isfies all scruples: but the three first are absonous: Ergo the last alone authentic. Sol. Some say Parents sin, committed in procreation, is there meant: but that in all lawful Marriages is sanctified; and who can call that polluted which God hath cleansed? Others fly to the Souls infusion at first conception; which must eeds be, else it will not hold water. But most say the very seed is defiled with an hereditary stain (as 'tis with the seeds of sundry diseases) which is not properly sin, till the Soul be infused, being the sole subject thereof. ●trum horum mavis? for men will never agree in this intricat Maze. Ob. All Accidents follow their Form, nor can subsist without their Subject: but vegetation is visible and vigorous in an Embryo, before the quickening or motion: Ergo the Soul or Subject must needs be there at conception, and consequently traducted or generated. Sol. Zanchy answers (how orthodoxly, judge ye) that in building L. 2. de Hom. create. c. 5. Man's Body, as it hath first the form of blood, next of milk, then of flesh, and last a human shape: so at first is no Soul, but only an energy in the spermatic spirits to produce a vegetant Soul, when the Embryo lives as a Plant; then that Soul perishing, the Sentient is generated, and that lives as an Animal: which being also extinct, the Rational succeeds or supervens, not produced from the same energy, nor from Parent's Souls; but created and infused by God. This implies a duple death, upon extinction of the two first Souls. Others say the Vegetant powers arising from seed, spirits, and blood, are cherished by warmth of Nature's Garden, the Womb, till time of motion; but ever after the new infused Soul exerciseth all functions, till it brings the Embryo to birth and perfection. Thus they are puzzled touching the time when 'tis infused: but certainly the quickening is very uncertain. Repl. The proper source and principal subject of all such Faculties is a Soul; not seed, spirits, or blood: Ergo either the seed had a Soul begetting energy, or they were faculties of the succeeding Soul, and so subsisted alone without a subject; or else are Creatures distinct and remain divided: but the two later assertions are gross absurdities; and the first rests irrefragable, that the seed carries an animific virtu or Soul-begetting energy from the Parent's Souls by natural traduction, which best salus the propagation of original sin. Sol. Some say those Faculties predepend on the Seminal Form till infusion of the Intellectual: yet how can that, being inanimat, be the subject of vegetation or motion? Or if it were a Soul, how did it vanish? it died not, as Zanchius dreams; nor is swallowed up of the succeeding Soul; nor can there be any coition or coalition of Souls. Others forced by thes pressures, hold 'tis created at conception (which is more tenible of the two) exercising her functions gradualy, as organs are apparated and accommodated. For that time is fixed; but the quickening sooner or later according to the Embryos vivacity and other various contingents: but God is not tied to create Souls upon all human casualties, till his set appointed time: yea Christ's conception, at the Angel's salutation (Ave Maria) is called his incarnation, which is the production of his whole Humanity: and his Mother went immediately to her Cousin Elizabeth then impregnant of John Baptist; who being filled with the Holy Ghost, called her, the Mother of our Lord: so that he was then Luke 1 43. perfect God and Man at first conception, and the Babe leapt in her Womb for joy; being before quick as plainly appears. Ob. Man's Soul is impure at first conception, and the whole Man polluted; for, what is born of flesh is flesh, saith Christ; but God John 3 6. creates nothing impure: Ergo the Soul is not created, but conceived and generated impure from the Parent's Souls. Sol. God creates the Soul in substance found, sans stain; but corruption or contagion called Concupiscence, is not of the Father (saith S. John) but of the World: for the guilt of original sin is imputed to the whole Man, so soon as both parts are united. Ob. Adam's Rib was made a complete woman, and the Soul therein became hers, no new being infused: Ergo every Soul is not created. Sol. The Schoolmen say Eves Soul was created and infused, though it be not expressed: yet the extraordinary creation of the first Woman extends not to the ordinary production of all others: nor is it clear that the Rib was animat, or the Soul thereof made hers. Repl. In this case it holds: for the Infusiasts infer, that all men's Souls are created, because adam's was: Ergo it follows of all Women from Eve. Sol. The reason is not semblable: for he was the root of all Mankind, Male and Female; therefore all our souls infused, as his was: but not she of Womankind: so it skilleth not whether hers was created ex nihilo, or diffused from that animat Rib, sigh 'tis not reveled. Ob. Christ took his whole Humanity from the Virgin, by the Holy Ghosts overshadowing: Ergo both Body and Soul come from her. Sol. He took only Flesh from her, which includs the whole Humanity; because when the Body is prepared, God hath decreed to infuse a Rational Soul. This is soon said gratis; but by what warrant? or where doth it appear, that God so decreed? Repl. Flesh animat is Man's whole Nature, not inanimat: Ergo the Flesh which he assumed had a Rational Soul at first conception. Sol. Some say that Flesh was potentialy animat, to be endowed with a Soul in du time. Others which hold Soul-creation at conception, grant it was actualy animat: But as she is called Mother of God, in regard of the Hypostatic union, though he had only his Humanity from her. So Parents may be said to beget the whole Man, in relation to the union, which God hath decreed in du time; though they beget only the bodily part apt and apparated to entertain the Soul; which sufficeth for denomination. Repl. The reason reaches not right. sigh Men are Parents to Children, because the whole Nature is derived from them, as Christ's Humanity was from the Virgin: but she is styled Deiparent; not in respect of his Deity, which depends not on her; but for the said hypostatic union of both Natures in one Person; having his humanity entirely from her: Ergo the Godhead shall be better tied to his whole Manhood by Traduction of both parts, then barely to clothe him with inanimat Flesh. Beside, she is called Mother of God for the hypostatic union actualy in being; but Parents are said to beget a whole Man, in regard of the union to come. Sol. He had his whole Humanity from her in manner foreshowed: For when the Body is accomplished and accommoded, the Soul shall be necessarily instilled or infused in du time; which is all that can be answered in this point, of the whole Humanity derived from Parents. Ob. The Woman's seed shall break the Serpent's head: but Christ fulfilled this promise and prophecy, chief in Soul; which descended into Hell, to lead Captivity captiv, and bind the strong Man in his own Kingdom; as his body triumphed over Death in his dominion the Grave, by his tridual Resurrection: for how is he the Woman's seed unless he had his whole Humanity from her? Or how can the Body break the Serpent's head? Or how could this victory be achieved, if his Soul had not descended? Ergo he assumed his Soul also from the Woman by the Holy Ghosts cooperation. Sol. Divers Divines deny Christ's descent into Hell in Soul but that may rest in debat, sigh it concerns not the production, sav only to show that by it he broke the Serpent's head. Touching the promise and prophecy, it was performed principally by his Soul (or rather person) and that derived potentialy or preparatiuly from the Woman, in manner foretold; but primitiuly and actualy from God the Creator or Infuser. Ob. To bind up sundry bunches of sour Grapes in one bundle: If the Soul be created pure, how can it be defiled in an instant, by inanimat flesh, not capable of sin? Or why doth God cast his own workmanship into a stinking Prison purposely to be polluted? Or how can a spiritual substance be stained by a material mass? specially sigh sin inheres solely in the Soul; which is primarily guilty by willing or consenting, and the Body only in obeying; the one actiuly as efficient, the other passiuly as Instrument. Upon this ground of the Soul created pure, and in capacity to be polluted by lifeless flesh Pelagius built his branded Tene●, That Children are born free from original sin: And S. Austin, seeking to crush this Cockatrice in the Eglantine (like such as bow or bend a stick back to bring it right) broached another error, That all dying unbaptised, are infallibly damned or deprived of Beatific vision. being liable to the lack or loss of Heavenly happiness; though not to the pain of Hellish torments, whence be is styled durus Infantum Pater. Lastly our Protoparents personal sin, became like sap derived from the root participatly ours; not by imputation, as Zanchy contests, but by true inhesion; infecting the whole Nature: which hereditary corruption or contagion is contracted linealy from Parent's loins: Ergo the Soul, as seat, source, and subject, is ex Traduce. Sol. This Gordian knot many have essayed, few extricated, or cut it asunder like Alexander; who shadow it with a vele of windy words, but no real resolution. Some say the seed is stained ex traduce; which, like levan, sours the whole lump; and the Soul supervening, receivs stain from it, as new Must put into a musty cask, which the best Divines disclaim: For there can be no proper physical action of material upon immaterial, and the Soul shall be polluted passiuly only, which sufficeth not to make it guilty, unless it be a voluntary Agent: yea, the similitude halts; for there the Vessel taints the Wine; here the Soul was first soiled, and principal efficient: there both be material; here the chiefest spiritual; nor can inanimat flesh be capable of sin, before it hath a Soul. Zanchy and others hold, That as Christ's righteousness, so Adam's guiltiness, is ours imputatiuly only; but Nature's corruption ensuing, a just punishment by divine Decree. Out alas! this sin is a lepry cleaving closes to the flesh, and consequently corrupting our whole Nature; or else could not beget and bring forth such a serpentin spawn of actual sins. Peter Moulin professeth plainly, that the Soul is not vitiated by the Body; for to incarcerat an innocent Creature, his own operature, in a plaguy Bridewell purposely to be infected, repugns God's Justice and Goodness: but sin being a spiritual vice of the Will, first seizeth the Soul before the Body becomes accessary: as Adam first sinned in Will and Consent yer he stretched his hand to touch or cast: so sin passeth from the Soul to the Body; not contrarily. For the manner of spreading, He saith God creates the Soul spotless, but destitut of supernatural light, which Man lost by his fall: hence flows or follows perverseness of Will, purblindnes of Mind, and procliunes to all evil, even from inordinate self lov not guided by metaphysical illumination; and the temper of Body doth much incens or increase this contagion according to every complexion; yet are not humours the causes, but incentius to sin; nor do impress or imprint on the Soul, but only incline it thereto. Quot homines, tot sensus, so many men, so many minds; but all driven to sundry shifts, how sin can be propagated without traduction of the Soul; which being granted will soon satisfy all scruples. Repl. This last devise, being newest, takes best; but is scars soundest: for sin is an effect of natural corruption, which is more than a defect of supernatural illumination; and a positiv depravation of Will, far beyond deprivation of Grace. Man indeed lost metaphysical light by his fall; yet if our Souls be created spotless, they must at first infusion be sinless: so all the doubts rest entire, how they can so suddenly contract this hereditary pollution, diffused over our whole Nature, unless the Soul bring that stain with it? for we are for lorn before born, being conceived in sin, or at least infected in the Womb: Ergo Traduction (which salus all scruples, and is subject to none) is the safer Tenet; nor can God otherwise be cleared from being Author of sin: for if he creates it pure, why did he decree to pollut it presently, sigh he coula hinder it? All which inormities, with the like, are voided by Tradaction. Sol. Let it serve or suffice for answer, That Gods Will was so to dispose it; and who can comptrol it? But to shun an inconvenience, and run into an evident exploded error, is a remedy worse than the Malady. To answer the last branch first, God decreed to make Man a freewild Creature ad utrumlibet; yet imposed a command to try his obedience, and foreknew he would prevaricat; but determined to permit or not prohibit it; which was his Will so to do: If any ask, why he willed not to hinder it (sigh Qui malum non prohibet cum possit, praecipit) either by forbearing the Command, or by enabling man to keep it, or by refraining to create more Souls for Hell, as if he delighted to torture his Creatures? S. Paul checks such curious Inquisitors with an Interrogation; O man! Who art thou that pleadest Rom. 9 20. with God? Who hath known the Lord's mind, or been his Counsiler? O the depth of the riches of his Wisdom and knowledge; how Rom. 11. 33, 34. insearchable are his Judgements and his ways past finding out? but still just in all his ways, and holy in all his works, as David sings. Touching the rest; 'Tis true, that sin is a spiritual vice of the Soul or Will; not of Body, sav passiuly or organicaly only; which stains the Soul at instant of infusion by subtraction of spiritual light; whereof being destitut, it precipitats into all evil: for the Sun is not Author of darkness, but light; yet by withdrawing his raise induceth darkness. So God is no Author of Sin, but Grace; yet by withholding his Spirit, sin instantly follows in a depraved Soul: so saith S. Austin, God hardened Pharaohs heart; not by impressing of obstinacy, but suppressing of Grace: howbeit the manner how the Soul is so soon infected, and the Body by it, is inscrutable, and known only to the Father of Lights; which is a free confession in this Case: But to say it was his Will to create every Soul pure, to be presently polluted, is more than can be warranted by his reveled Will in the Word: For it presupposeth a Postulatum to be granted, that Man's Soul is created pure, and instantly contracts sin, though the manner utterly unknown. For upshot, the Traductists can better shift the scruple of Immortality than Infusiasts salv or solv that of original sin; yet may they not claim the Laurel of Victory, sigh Verity lies in obscurity. Arduares haec est, & sic sub Judice lis fit. This thing is hard and high, So in suspense let it lie. Thus the Infusiastists Arguments and Replies are 25. so are the Traductists Objections and Replications equal in number, with the Answers of each part to the other: but which are the most ponderous or prevalent, let the learned Readers judge indifferently and impartialy between both. The sum of the Traductists Tenets is, That God ceased from Summary of both sides. all Creatific Works (both Specifical and Individual, Compounds and principal Parts being all his Workmanship) the seventh day: That he gav Man a benediction to multiply like other Animals, which beget their own Souls; but theirs mortal, because first form of the corruptible Chaos; and his immortal, as being breathed or infused immediately by God: that his Soul by that blessing had a privilege or dower to produce a like immortal essence, though not existing by itself, but in a mortal Body. That an Animific virtu is conveied with the Spirits of Parent's seed, to beget or build up a Soul, as light diffuseth light: That this Soul is the seat of sin, being a spiritual vice of the Will, as the Body is the subject of material accidents; but Man the denominativ or predicativ subject of both their qualities: That this sin is propagated from our first Parents (by explicit or implicit Covenant) to all their Posterity with the Soul, which is produced successiuly from Parent's Souls, with the same stain of sin. The Orthodox opinion is fixed on the foundations: That as God primarily inspired Adam's Soul, and afterward Eves; so he jugialy creates every Individual: That the newmade Soul instantly at infusion (whether at conception or quickening) acquires the guilt of our Protoparents' sin; but the manner how, inscrutable and inexplicable: That this generical sin follows Soul-creating by accident, because God gav Adam Freewill, to stand or fall for himself and all his Offspring; having predecreed to create a number of Souls, to be infused into Bodies in du times: That though God be the Souls sole Archiplast; yet Parents properly beget totum Hominem (non totum Hominis) in regard of preparing the matter or mansion by the Formativ Faculty, whence the union necessarily ensues by divine decree. That Man begets Man, because he supplies one part entire, and concurs to the union (though not essence or existence) of the other: That Man's Soul is not generated as Beasts, which perish with them; but have a sublimer origin from the Father of Spirits, and shall liv for ever: Lastly, That this Soul, though created pure, is at the instant of union guilty of original sin; not by imputation, but inherent corruption. S. Austin Bishop of Hippo durst not presum to decide the debate, both parts being so probable: But Doctor Goodman, In a Trea●●● of Man's fall. at Bishop of Gloucester assums to atone them by a motley moderation; that the Soul is both created and generated: for God concurs in man's production, being to become his Son by adoption (yet every one is not so) and Man cooperats by the ordinary way of propagation: so in respect of God 'tis Creation, which implies a beginning different from Nature's course; but in respect of Man, a usual generation: so 'tis created ex Traduce in respect of God, and procreated ex Traduce by Man: thus he. This mixed mongrel action obveled in a mist of words, is a mystery beyond common capacity, and the terms contradictory, though shadowed with the word Respect: For how can one thing be both created and procreated? Or how can Creation be ex Traduce? the phrase plainly imports, that the Soul proceds ex Traduce from Parents; though in respect of God's concurrence, as universal Agent, it may be called extraducal creation. So let it pass for a rare piece of new coined Logico-Philosophico-Theology. But the two forecited Opinions rely on real principles, though very dubitable and disputable. Six Questions are previously agitated. 1. What Seed is? 2. What a Soul is? 3. Whether it be material? 4. How it attains knowledge? 5. How many are in Man? 6. Whether it be created or generated? which last is barely debated or discussed; not boldly decided or determined. Spiritus an jugiter genitus sit, five creatus Quim Deus infudit? lis violenta manet. Whether Man's Soul, which God breathed and created, Be still infused, or bred? 'tis much debated. In dubio lis est, an Mens ex Traduce nata Aliter: Sit cujusque Hominis, sive creata magis? 'Tis doubt whether each Man's Soul be generated From Parent's Souls, or rather by God created? Particula in nobis divinae Spiritus aurae, Alias. (Quaeriter an genitus, sive creatus?) inest. The Soul's in us a Part, by God inspired: Whether begot, or create? 'tis inquired. Nescit Homo, an sua mens generetur, sive creetur? Secus. Se tamen ostentat noscere cuncta, miser. Poor Man knows not, if's Soul be bred or moulded? Yet boasts, that he hath all things else unfolded. Appendix Additionalis. An additional Appendix. THe ensuing Theory is taken mostly from Mr. Henry Woolnots Treatis, entitled, The true original of Man's Soul; which is brifly extracted. God hath a duple voice; one speaking in Scriptures, which is his written word of Grace: another in the Preamble. Creatures, which is his wrought Word of Nature. For as Natural Works are his ordinary power, and miraculous extraordinary: so Nature is his ordinary Voice, and divine Oracles extraordinary. What God spoke in his Word, he hath wrought in the World, who's Words and Works agree: for secret things belong to him; but reveled to us and our Children. Where he hath no tongue to speak, we may not have an ear to hear, nor heart to inquire: but as Creatures we must submit to our Creator, and as Christians believe where reason cannot reach. Now to the Question. The Rational Soul, whether produced immediately from Thesis'. God, or mediately by Man, is of immortal Nature: yet stained with our first Parents first sin, by propagation: but how can we know how 'tis made, before it be in being, sigh we cannot conceiv what it is being made? For though we know 'tis a spiritual substance realy subsisting in a Body; yet what manner of metaphysical matter 'tis made of, none knows: No marvel then, if we be ignorant of the origin, which is harder to explore: For 'tis spiritual; and such are difficiler to discern or disquire than corporals, subject to since: specially sigh ours is an incomplet Spirit or part of a Creature; Man being composed of a mortal Body and immortal Soul: the one endued with senses to receiv all corporeal Images; the other furnished with a faculty of Reason, which from those Images draws discurses and consequents, whereby it gets knowledge of causes and effects, whereof Sens is incapable. Hence it happens, that when we discurs of spiritual Natures, which transcend Sens, we are put out of our usual way, and wander, as half lost, in incertainty, without any exact knowledge to content the Mind. Whatever excellences be in inferior Natures, are much more perfectly in superiors: as those of other Animals more eminent in Man, chief in his Soul; those of his Soul more conspicuous in Angels; and all perfections of all most trascendent in God. So the knowledge of inferior Natures, is comprehended in superior; but not contrarily: Nor can any, sav God (who hath no superior) know itself purely or properly, but only by reflection; as the Ey, which sees all things, cannot behold itself, sav in a Glass: Nor can we know our own Soul, but as 'tis showed in a myrrhour of the Works: and as by it we know other things; so by them we have a glimpse of it. To omit several Opinions of Pagan Philosophers and Christian Opinions. Heretics: The orthodox jointly agree, that Man's Soul is either immediately created by God, or mediately generated by Man: both which are bipartit. In point of Creation, Hilary, with others, hold it to be form without the Body, and then infused. But the general Tenet is, that 'tis created and infused in the Body, which runs most current. So for propagation: Some suppose it a corporeal substance, and begot in bodily manner; which is generaly exploded. Others hold it spiritual, & so produced, like light from light; which was the mind of most Western Doctors: but S. Austin and Eucherius stood in suspens between both, inclining chief to Creation. The case is very dubious and difficil: For how can Spiritual substances beget one another? If it be daily created of nothing, how can it stand with God's rest from farther creating, or his settled course of all things to multiply their Kind's? 'tis a silly sh●ft to say, That he rests from creating new Kind's and Compounds; but not from Individuals or principal Parts: for the words imply no such limitation, nor any place else in Scripture: so 'tis spoken gratis, without warrant, and a bare begging of the Question, or mere fiction: for they grant it true in all things else, except only this their own exception; which they obtrud without reason, when Moses makes it general of all God's Works. A greater obstacle occurs, how it can stand with original sins propagation? This made the Pelagians and Anabaptists (who hold Soul-creation) to deny there is any such sin, sav by imitation: yea divers Divines, seeing the absurdities arising therhence, assert Traduction. This makes the chief Patrons of Creation stagger, who decline it as a curious Question, sigh they cannot giv sufficient satisfaction; exhorting to Faith beyond Reason, and forbidden farther disquisition: for if the Soul flow immediately from God, how is it defiled, being created sinless? the Body cannot do it, being drawn into sin by it: Nor can this contagion come from the union, sigh that is God's Work; who will not put a Soul in itself simply good, and his own workmanship, into an unclean Vessel, purposely to make it guilty of death and damnation, for another's fault: shall not the judge of the World do right? 'tis a poor position, that 'tis created in infusing, and infused in creating; which is all one as to say, 'tis made in marring, and marred in making: Nor is it safe to say, God so willed or decreed, sigh it cannot be proved; and being unjust, is justly disproved. It stands not with his Justice, that Adam's sin should be imputed to us or reputed ours, sav as 'tis our own by sinning potentialy in him as the root; nor is it ours by imputation (sav only in respect to propagation) but inhesion: for if we were simply sinless (as a new created Soul is) his sin cannot justly hurt us. God may punish all for Adam's sin; yet not solely for it, sigh he saith, The Son shall not bear the Father's iniquity: Ezek. 18. 2●. but because by his sin they became sinful, or rather sinned in him; they are justly punished for their own sin: so propagation is the sole source of original corruption. Now if we receiv the worst part only from Adam, which is not the subject of sin; sigh not the parts, but whole Person sinned: How can a Man be guilty of sin (if his Soul come immediately from God) sav only by propagation? Or how can Adam be our Father, if the whole Man descends not from him? One cannot be a proper Father of the whole, unless he beget both parts: for to supply mere matter (which is elementar) makes not a Father, sigh the Form only denominats; which if he doth not generat, he can no more be a Father then to Fleas and Lice, which are bred of his Body: Nay, if Fatherhood consists chief in giving the Form, God is rather the true Father, from whom the principal part proceds, than Parents which beget the base. The Soul is Man's essential part, without which he is no Man: How then can he procreate a Creature like himself, if he produce not the Soul? specially sigh all agree, that he propagats such an accident as sin, which inheres in the Soul as its sole subject. Can he propagat an unnatural accident Sin, which cannot be without the Soul; and not a natural essence the Soul, without which can be no Sin? The faculty of propagation pertains to the Soul so well as Body, yea hath its chif seat in the Soul solely; for the Body is as a Pen in the Writers hand, but the Soul principal Scribe or Secretary: sigh then such as the cause is, such is the effect; the Soul must produce a Soul, and whole Man a whole Man; not an inform lump, which without a Soul is neither Man nor Beast: but the Soul still accompanies the Seed at first conception, and gradualy builds the Body, fitly framing all the organs from the first rudiments to full perfection: Nor can such effects be done Exer●. 6. 55. 5. but by a Soul, as subtle Scaliger prous. He allegeth many more Arguments against Infusion, and answers all advers Reasons; but because they are already produced on both parts, 'tis nausity to serve forth twice sod Coleworts: but having refuted Infusiasts, and rejected Traductists, he vents his own novel Invention. His Grounds are thes: 1. God created three sorts of spiritual A new opinion Natures. 1. Angels so sublime, as they cannot join with Bodies. 2. Beast's Souls so material, as they cannot be separate from Bodies. 3. men's Souls, in a mean, which can both liv without Bodies after death, like Angels, and unite with Bodies in this life like Beasts Souls. So he ordained, That Angels shall neither increase nor decreas: Sensitiv Souls both increase and decreas: But Rational increase or multiply, not decreas or perish. Hence he infers, that Angels are crated immediately by God only: Beasts Souls procreated mediately one from another: But men's Souls partly produced by God's immediate power, and partly by mediate propagation, or such a production as comes nearest to creation. 2. Man's Soul is endued with power to use bodily organs in attaining knowledge of all sensible things: yea our knowledge of God ariseth ordinarily from Sens ordered by Reason; which is a mean between Beasts since and Angels Intelligence. Therefore God united the Soul with a Body, which it naturally desires, being incomplet without it, nor knows aught ordinarily but by it. As then all ordinary faculties and works are done mediately by corporal Natures; so is their origin or Offspring, or else could not have such sympathy with a Body. Yet as the Nature and Works thereof are some way extraordinary, without & abov all Elementar Natures: so God proportioaly hath a supernatural extraordinary work in producing it different from all others. 3. Elementar Natures cannot be produced without a more excellent external efficient than themselves, viz. the Sun and celical bodies, by their light, motion, and influence: for so all sublunars depend on them for being, beside the matter whereof they are particularly compounded, and peculiar Forms: but the Soul having a Spiritual kind of composition, nobler than the rest from Parents by seed, requires a spiritual extern efficient beside itself, which must needs be God the Father of Spirits; sigh Stars being bodies, cannot produce Man's Soul, to which they are far inferior. 4. Human conception often fails, and is not so frequent as in other Creatures: which argues it is not of Nature alone, but by Gods more special power and providence, then in other generations. If then he acts more in Man's conception, why shall not the Soul be produced then, without a duple task of creating and infusing at quickening? When Rachel rashly cried, Giv me Children, else ● dy; Jacob wisely answered, Am ● in God's stead? so 'tis said of Ruth, The Lord gav her conception, who only opens and shuts the Womb: but 'tis no where said, he creates Souls: For he sets a constant course with his conserving blessing concurring, that like shall produce their like. 5. As God eternaly decreed of Man, both who shall come into the World, how many, and when: so he works in his conception more than in all others; which must needs be as immediate efficient of his Soul, whereby he blesseth or blasteth conception, ordering it by a special providence, according to his decree: contrarily, sundry inconveniences arise from creation, that some Children are fully form; which dying before the Soul is infused, cannot come to Judgement, that God may be glorified; and so his work shall be frustrated. 6. 'Tis evident in promiscuous copulations of Men or Women with Beasts, that God's efficient power is joined with the Souls propagation; sigh such bestial births are not endued with Reason, nor shall come to Judgement, though their sensitiv Entelechy is sharper and subtler than other Animals; as Apes and Baboons are supposed to spring primitiuly from such unnatural mixtions or conjunctions. Nor is the Soul immediately created by God sans natural means, sigh Children begot in Incest or Adultery have it; which God shall seem to approv or further, when he might hinder it, being not bound to infuse Souls. This Reason may be retorted, sigh he is not bound to assist at such coitions, being a most free Agent, and not a Natural: so he cannot be an external efficient, as the Sun is in other generations. 7. Sith Nature by divine Ordinance, produceth daily out of dead Elementar matter admirable powers of Seeing, Hearing, fantasy, Memory, belonging to brute Beasts; the manner whereof our Reason cannot conceiv: how much more can the God of Nature produce out of Man's more excellent Nature others like to it, though we cannot comprehend the manner how? Nor is corporal Seed (which is of far purer temper and subtler Spirits then in other Animals) an unfit Instrument to propagat a Rational Soul; specially sigh the Spirits in Seed are of sublime Nature, which have near affinity with the Soul. 8. God hath set a natural order, That a whole Man shall beget the whole, both Body and Soul: yet not one the other, nor Soul a Soul alone, or Body a Body; but the Soul a Soul immediately by the Body; and Body a Body by the Soul; but both jointly a whole Man: for they are Individualy united, and their operations concur: so Man propagats like other Animals, but by God's immediate power in manner v. 9 The Soul being not produced simply by Nature's power, nor made of mere corporal matter, transcends the common condition of all corporeal Creatures, and is in itself immortal, having God the extern efficient to produce it. 10. The Soul being propagated from Parents, is polluted with Nature's stain contracted from Adam's sin; which is derived from Parents to Children, with the whole Man, as the adequat subject of it; yet God in no fault: sigh our Souls are not corrupted by him, but from our Parents and ourselves. If any cannot conceiv how one Soul produceth another (which is the hardest knot) let him consider how it can be united to a Body and organised with it, which will allay the difficulty: For if Angels have aereal bodies (as many Ancients deem) or at least are not pure Spirits, compared to God; mu●h more may men's Souls have such a spiritual composure, as merely resembles Matter and form in Bodies, which may well accord with the manner of propagation prespecified, and no way repugn the Souls divine essence. If this way oppugn Reason, yet 'tis safer than that which repugns Religion. By this Card our Author, sailing betwixt Scylla and Charybdis, Conclusion. discovered Pachinus (a middle Promontory in Sicil, as Columbus did Cuba) viz. that as the Sun is external efficient in the general generation of all Sublunars, beside their internal particular principles: so is God in the special production of every Man's Soul, beside the peculiar Parent's Souls working virtualy in the seed, as his pretended premises prov: Which he farther confirms thus. 1. There is no diametral Conformation. difference between Soul and Body, but they may be naturaly coupled together: For though the Soul be not visible; yet hath it a spiritual substance, not simply pure, but the lowest degree of Spirits, prone to unite with corporeal natures, and so may be propagated with them, as united to them. 2. Every Nature, the more excellent 'tis, hath a nearer union with the first Being, on which it depends, and is more immediately moved by it: whence it follows, that the Soul being more excellent and nearer to God than any corporal Creature; in which he works more immediately than others, after they are made: so he doth in the first production of it. 3. Nothing is generated but hath some extern efficient Caus, which in Coporeals is the Celical bodies: whence 'tis said the Sun and Man be get a Man, as the Sun and Lion a Lion: But the Soul being a Spirit, and made at first by God, can have no other extern efficient sav the same immediate power: So it may more truly be said, God and Man generat the Soul; God as efficient, and Parents as his procreant instruments, to produce what, how and when he pleaseth, according to his eternal Decree: Nor is it absurd, that Man hath two extern efficients; but rather an honour that God and Nature concur to his generation. 4. Mortality proceds not from natural generation, but divine malediction: for had not Man sinned, his Body should be eviternal so well as Soul: Ergo if it were compounded and generated in a corporal way (which is not so) yet it follows not to make it mortal. 5. Whatever hath being immediately from God, cannot be annihilated but by his immediate power, which is the true cause of immortality. Hence the Body being produced solely by Nature's power, doth die or perish; yet the Soul produced by immediate act of the Deity, can never die but by the same power which gav it life. Thus it appears, that though the Soul be produced as aforesaid; yet is it immortal: sigh 'tis neither made of corporal matter, nor generated in mere natural manner: Nor is God faulty, though we be sinful; sigh being wholly in Adam, and actualy one with him; our whole Nature is so defiled, and Gods pure ordinance in producing Souls depraved; that a total corruption passeth in the very conception, and we stained with original sin at our very first being. To clear the Case, he frames some objections against this middle way. 1. Ob. If the Soul be resolved into a first principle of Adam's Soul, whence all are derived, as Mixtils are into Elements; it must needs be mortal as all such are: Ergo 'tis not so derived, or else 'tis mortal. Sol. The comparison is unlike: for Mixtils are compact of Elements into which they resolve; but men's Souls not compounded of Adam's (no nor Bodies) nor one of another; but of the same nature, and so simple as his. Nor doth it follow, if the Soul be compounded like Elements, it must inevitably be mortal: for death and corruption comes not from composition or propagation, but merely from malediction for sin; the wages whereof is death. 2. Ob. If God cooperats with Man in producing Souls, he no less rests from his works then in jugial creating them of nothing: for the thing is the same, and terms little differing: Ergo this novity of a middle way, to make God the external efficient, is very vanity and of no validity. Sol. Here is no creation of nothing, but production of a thing from former principles: Nor doth it repugn Gods creatifie rest, to concur in other works of providence, government, and the Souls spiritual acts; nor in assisting its production as an extern efficient, which tends only to preserv Mankind; specially sigh it hath not mediate manner in ordinary course of nature, sav only God's immediate concurrence in extraordinary manner. 3. Ob. If Man cannot generat his like without God's special extraordinary help; he is in this behalf inferior to Beasts, as Traductists urge against Creation: Ergo, etc. Sol. Not so: for Beasts beget also by the Heaven's help, as exterior efficients: If then Man's Soul for excellence hath a far sublimer supercelical efficient: And he acts so much in generation of his like, as other Creatures do in theirs; 'tis rather a dignity abov all, than any disparagement at al. So this exception holds against jugial creation, wherein Man no whit concurs, which may seem a derogation: but not against natural propagation. 4. Ob. If God be immediate extern efficient of our sin-polluted Souls by natural propagation; he is Author or accessary to sin, rather than by creation: Ergo, etc. Sol. Nothing less: for he is only external efficient of the Soul, not of sin; which comes from corrupt Parents, who supply the internal matter of the whole Man, wherein sin consists, sigh generation is not of Parts, but Persons; it being his just ordinance in nature, That as the Tree is, so shall the fruit be. Sith than he made Man perfectly good at first, to beget Children perfect like himself; who prevaricated and polluted all his Progeny or Posterity: God performs his part still to confer his efficient power in the perpetual production of Mankind: And as he first infused his Soul, so he still concurs in producing it, though not in the same sort: yet sin is merely accidental in respect of him, who is neither Author nor accessary: but 'tis propagated in generation by the first Man's fall or fault, through the loins of perpetual posterity one from another. It rests to present some glean, gathered from the said Corollary. Treatis, which tends to this Theory. 1. Creation is a metaphysical production of a Thing out of Nothing immediately by God: so the first Chaos (called Heaven and Earth) was made of mere nothing, and the rest mediately out of it: but Adam's Body of Earth mediately, and his Soul immediately of nothing, by a middle way of Production. 2. Propagation is a Natural act or faculty, whereby 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 engrafted in Nature by God's special charge and blessing of Increase and multiply; which is duple. 1. Equivocal, when Plants or Animals are bred of putrefaction; as Weeds, Maggots, Eels, etc. 2. Univocal, when each Animat brings its like; as Wheat Wheat, Whale a Whale, Eagle an Eagle, Lion a Lion, Man a Man. This is done by the seed of generation, which contains the whole Nature to continue the Species for ever; whereas Individuals are all mortal or momentany. So Man's seed, Nature's quintessence containing the whole Kind, is lodged in a place fit for propagation of another conspecifical: which generation being Man's perfection; he cannot be said propagat either part, but the whole, or a third consisting both of Form and Matter. Hence our propagation from Adam, is a deduction of the whole Man, according to Nature's course, in turning our potential being into act, which derius his Nature to us: but if the Soul be fetched from Heaven, and Body from Earth; how shall both ends be brought together; or what shall this mixed action be called? Simple Creation it cannot be, nor pure propagation; but a Mongrel like a Mule. For Creation and Propagation differ divesly. 1. One is God's work by himself, of mere nothing; wrought by his sole Word and Will: the other Natures of some preexistent matter according to each Creatures kind, by God's ordinance settled in Nature. 2. That is done in an instant by an infinite essence which requires no time; this by previous preparations or gradual perfections which take time, though 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 have the same substance. 5. In Creation privation preceds the habit, power act, and darkness light: but in Propagation contrary, habit foregoes privation (as sight blindness) act power, and light darkness. The Reasons that Man's Soul cannot be propagated by course of Creation are thes. 1. It impugns God's Justice, to put a 1. Reason. pure innocent essence into a condition to be instantly damned for another's sin; which it must be, if an Embryo dies before born and baptised. To this 'tis 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 shall it be guilty and punished for Adam's fall? 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 heinous: for if he Decreed (as Supralapsarians harshly hold) that all should sin and suffer death in Adam, 'tis requisite to be by just means: which if it may be done by Traduction rather than Creation; yea by that way and not this; then is that to be counted God's Decree. Can Justice itself deal unjustly? surely in equity is no iniquity. God promiseth and proclaimeth, that a faultless Child shall not suffer Ezek. 18. 20. for his Father's guilt: why then shall a good Soul be so deeply punished for another's sin, to whom it is scars kin? sigh Adam that sinned was no simple Soul, but a Man. 2. If the Soul be immediately created pure, it cannot be polluted by a Body, which of itself is not the subject of sin, nor can defile a spiritual substance, being the first mover of all acts in the Body; and it should rather sanctify that, then be stained by it. So it may better be defended, that we have original righteousness, because the Soul comes from God; then original sin, because the Body comes from Adam. If it should be granted, that the Soul is polluted by yielding to bodily lusts; yet this is actual sin, not original corruption: Nor can it come from a pure created Soul. To this 'tis said, That at the instant of Creation, God bereaus all supernatural gifts for Adam's laps, which though it put not evil into the Soul; yet original sin necessarily flows or follows. This seems uncouth, that God shall at once do and undoo, or make and mar so soon as 'tis made; or giv goodness and take it away instantly. Nay if it be created in infusing, 'tis void of supernatural gifts, and so cannot be deprived of what it never had. But if it be created without those gifts which to us are supernatural, he creates it evil; as all 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; sigh he makes it that it cannot be good: Yet if all the premises be conceded, 'tis never the near to salv original sin; sigh this is not to sin in Adam, but to become sinful for him: So it results, that the Soul if created good, cannot possibly contract Adam's sin: nor can all men's wits or wiles clearly show, how a Soul created pure can be polluted; and all shifts hitherto devised, are silly Cobweb Lawns, pervious to every eye. The last refuge (that it comes neither by Soul nor Body, but by union of both; sigh by it we become Sons of Adam, and so his sin made ours) is Mr. Calvin's curious conceit, but scars satisfactory: For it is a spiritual Lepry which hereditarily infects the whole Man, with all parts and powers. If then the Soul at first union be pure and Body polluted, the Child shall 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 become better. Hence some say Adam's sin is only imputed, not inherent; and so we only reputed corrupt. Indeed Christ's righteousness is realy ours by imputation; and a voluntary institution, as a Covenant of Grace differs from ordinary Justice in course of Nature; sigh 'tis free to show mercy without cause, but not to punish without du desert: Nor can this sin be justly imputed to all, unless the whole Man be propagated; for 'tis a real infection of the whole Nature both Body and Soul. 3. As by God's Ordinance original sin passeth from one to all Mankind; so by propagation all Mankind proceds out of one: and as that sin overspreads the whole Man; so both parts being infected must needs be propagated. Again as this sin is seated specially in the Soul; so 'tis chief propagated according to Nature's course. Hence three points rest to be proved. 1. That original sin passeth only by propagation, as Scriptures universally testify. By one man death passed upon all, because all sinned in him: and 'tis imputed to his Posterity, because all were in him as the Root or Stock, and all descend out of him; so his sin becomes ours both by imputation and propagation; but by the first because of the last: For 'tis not another's sin imputed, which is not ours, but that made ours by propagation actualy, which before was only potentialy. This is clear by the Antithesis between the first and second Adam; as in one all die, so in Christ shall all be made aliv: The one being Root of Mankind, in whom all are by Nature; the other Head of the Elect, in whom they are all by Grace. Such than are deceived, as deem Adam's sin only imputed, like Christ's righteousness; sigh this last is the Creator's voluntary Institution and work of mere Mercy; but the first a necessary operation of the Creature and work of Justice. So the Antithesis holds true thus: As in Christ we fulfilled the Law, suffered death and attained salvation, being members of his Body by Grace: So in Adam we eat the forbidden fruit, became Satan's bondslaves, and were in state of damnation, being all members of his Body by Nature. So Christ derius his righteousness to his Children by spiritual regeneration, as Adam did his sin to all Men by natural generation: Ergo as Christ's righteousness is not imputed but by means of regeneration, whereby we become members of his Body: So Adam's sin cannot be imputed but by generation, whereby we descend from him as his members. If Adam's sin be simply imputed, because we are Men as he was, who received or lost for himself and all Mankind; then must it be imputed to Christ as Man, so well as to us; which is not so: for our sinning in him, and being sinfully propagated from him, makes us liable; which Christ was not, because sanctified in the womb, by the holy Ghost, at first conception: but all else derived from him, and his sin to us through one another's loins. 2. Original sin cannot be propagated, unless the whole Man and both Parts be; which necessarily flows from the premises: for except the whole Man descends from him, the whole cannot be infected; sigh neither Soul nor Body alone is the subject of sin, but the Person. Or if the whole be not the subject, 'tis not properly sinful. The Law likewise is given to the whole, and the Person punished or rewarded. 3. The whole Man cannot be propagated, unless the Soul be; sigh the whole consists of its parts. To say the Soul comes from Adam quoad existentiam & unionem, non quoad essentiam, is sly Sophistry, not real or rational: for then Man contributs but the worst part, not the whole nor half: Nor is it true, that Adam is cause of the union; but rather God, if he creates the Soul. Nor if the Soul be infused, can any tell how long time after conception; during which space the Woman works alone. But if the whole Man be said properly to proceed from Adam, because the body doth; much more may it be verified to come from God, because the Soul doth: so the union rather to be ascribed to God, as the noblest suprem Agent, then to Man the base and inferior. If then the whole Man and both parts be not propagated, it results that we were in Adam wherein we are not, viz. the Person: that we sinned in him without that, without which he could not sin, viz. the Soul: That the whole Man was in Adam yet never come from him: That we lost in him which we never had of him, viz. original righteousness: That he shall still be full of Souls which he never had: That the whole person proceds from him, yet not that which makes the whole. 4. Christ's Soul was not created; but his whole Humanity taken from the Virgin: for his birth, life, death are curiously and circumstantialy recorded by the Evangelists; but no Soul creation: which they would not omit being so pregnant a proof that he was without sin, if it was created pure: Nor is any Soul's creation, since adam's specified in Scripture. Christ is called the seed of the Woman, and David's seed▪ according to the flesh: which imports the whole Humanity, as opposed to his Deity. but if his Soul was created, the imputation of Adam's sin to all Men, must be likewise liable to him as Man. Ad hereto, That the Soul and Body (as 'tis in all others) were conceived at once: for the divine Nature being immediately united to the Soul, and by it to the Body; the Soul must be produced in the moment of conception with the Body; or else the Deity was first united to a brute Body, which is brutish to imagine. The truth is, his Soul being united with the Body into one Nature at first conception, became one Person with the eternal Word, by a miraculous working of the holy Ghost, who purified the Womb, that the Birth became exempt from sin. So his whole Humanity (Soul and Body) was deduced from Adam, and separated from the Virgin by the holy Ghost: But a Soul cannot be produced by Nature's ordinary course (no more than a Body) without concurrence of both Sex's Souls: yet being performed by supernatural power; 'tis a true Soul, and so is the Body; both which joined in one Person make a perfect Man; as Eve was a very Woman, though taken out of Man; and Christ true Man, taken only out of Woman. For in Man's quadruple production, ●● a duple concordance: Adam made immediately by God, without Man or Woman: Eve mediately out of Man, without Woman: Christ immediately out of Woman, without Man: but all else mediately by both. 'Tis said the holy Ghost sanctified part of the Virgin's substance, assumed by the Godhead, to make Christ's Person: which terms are true, if well understood: For by part of her substance is meant, the whole Nature, or both parts, (not Body only) whereof his Humanity was framed. By sanctifying is not meant cleansing that portion from sin; but consecrating it to that holy purpose, indowing it with gifts fit for so divine union: yet was it free from sin, or rather never sinful, by reason of this union. For all substances were created exceeding good, and depend immediately on God: Nor is sin essential to Man's Nature, but accidental, cleaving to the person by Adam's fall; and not properly in the substance of Human Nature. Nor are evil actions or affections styled simply sinful; but the Man: sigh sin consists not in any pravity of matter; but in the corrupt Will or intent of the doer: Nor is there any Law to punish parts or substances, but persons or malefactors. So 'tis clear that Christ's substance, or whole Humanity, taken from the Virgin in such miraculous metaphysical manner, was not stained with sin, because not propagat by ordinary generation: For if it had been sinful, it could never be cleansed, nor any Man saved: sigh there is one only Mediator, who's blood cleanseth us from all sin; which the holy Ghosts sanctifying cannot do, without virtu and reference to his redemption. If then his substance never was sinful, the holy Ghost did nor clens it from sin; but only separat what in itself was sinless, from a sinful Person, that it might unite and subsist with a divine Person: For his Soul and Body, though derived from Adam, like others, could not be propagated, because he was conceived extraordinarily without Male-seed, by severing some of the Virgins sinless substance from her sinful person, and uniting it to God's person. Lo here a summary of this sublime mystery; but a Labyrinth which he traceth forth and back, to show that Christ's Humanity, being taken from sinless substance, could not be sinful. Thus three dissident Opinions have been alterutratly agitated. Censure. 1. For the Souls jugial creation, which is most general. 2. For natural propagation from Parent's Souls, as Lamps deriv light one from another, which seems more rational. 3. for a mixed production, betwixt both, which is merely Mathematical. 'Tis a witty novity, or castle in the air; yet likely to take better with most Men then old received Tenets; being haply borrowed from Dr. Goodman's crotchet, but much changed: howbeit if both deny the Souls creation, there is no necessity to make God an extern efficient in its production; specially sigh all inconveniences may be salved by simple Traduction, so well as any other way. Nor is there any warrant, that God concurs in extraordinary manner to propagat Mankind, more than any other Creatures; but leavs all indifferently to Nature's course, first instituted by him, with a general benediction to increase, multiply, and propagat their several Kind's. Indeed his disposing providence is universal suprem efficient of all things, that a Sparrow cannot fall to ground without it: but that he is special Agent in Man's generation, more than other Creatures (as the Infusiasts and Mr. Woolnot contest) hath no grounds. God is said to keep the keys of the womb, which he opens and shuts at free pleasure: So he keeps the keys of the Clouds and all other works of Nature: But to make him a particular efficient with Man in the Souls production (as the Sun and celical bodies are superior subordinats in other generations) is asserted gratis, without grounds; nor will Ipse dixit serve to induce a credulity for such a novity. He tartly taxeth the Infusiasts, for asserting God to create new Souls, and ascribing it to his eternal Decree, without warrant in his Word; yet he doth the same, having no author concuring, as they have. God created all things with a Word, which was no weary work; and could make millions of Worlds (as he did myriads of Angels) in a moment: but his Will was to proceed gradualy, taking six day's time to accomplish one: which having ended, he rested on the seventh from all such works (whereof creating of Man's Soul was one) for ever, and sanctified or set it a part for a Sabbath, in memory of his rest; enjoining it afterwards by a Law to be observed by Man for ever. If then he creates Souls continually, how doth he rest from all such Works? Or how can it be said, that hw will at last Judgement create new material Heavens and Earth, when the old shall be destroyed? Or lastly, that he still assists Man as an extern efficient in every Soul production, which emulates creation? If any will seek the premises of this Postscript in Mr. Woolnots said Treatis, he shall so soon find a needle in a Bottle of Hay: so various are our garbs both for stile, structure, method, and matter, one from another; as will appear in all the rest of the Theses. Nostram Animam ex nihilo negat Author hic esse creatam: Externum efficiens vult tamen esse Deum. This Author our Soul made of nought denies: Yet God to be extern efficient implies. Si po●erit summus Pater omni assistere partu; Allter. Sie Animas potuit Voce creare novas. If God assists all births when propagat, He can so well with's Word new Souls create. The Case is clear as the Sun, to salv immortality: For Adam's Soul by God's immediate infusion, Eves by transfusion from his, and all others since by traductiv derivation (either immediate or mediate) from both theirs; like light from a Lamp, which never wastes by kindling one another; together with God's command and benediction to increase and multiply their Kind's in each kind; have acquired that excellent dower or prerogativ of indubitat immortality, beyond all exception and evasion. THESIS' II. Pura Dei Praedestinatio. Divine Predestination. THis is a profound point and very ponderous: for better clearing whereof, certain previous Propositions shall lay a foundation. 1. Providence is God's general Government of all 1. Proposition. Things: Predestination his special care over free Intelligent Creatures, Angels and Men. Of it are two parts or branches: viz. Election to Life or Salvation; and Reprobation to Death or Damnation. Election (as our Churches seventeenth Article defines) is God's choosing of some in Christ out of Mankind before the World's foundation; and his everlasting purpose secret to us, to deliver them from Curs and Damnation, and bring them as Vessels of honour to eternal Salvation, by the same Christ in whom they are chosen. So Reprobation must be his secret will 2 Cor. 13. 5. not to deliver from Curs and Damnation those whom he hath not found in Christ; but to pass them by and cast into everlasting fire, as Vessels of dishonour. Now this Theorem or Treatis concerns the manner and means of Gods proceeding in both; which must be the Basis of this great stupendious structure to be raised or framed. 2. God's Attributs or expressions of his Essence (Omnipotence, Omniscience, Infinity, Eternity, Ubiquity, Unchangeableness, Understanding, Wisdom, Will, Goodness, Lov, Mercy, Justice, Truth, Patience, Holiness, Blessedness, Majesty, etc.) must be considered as conspiring in one, without confusion or contradiction; specially those that most concern this subject, which follow to be more precisely and particularly agitated. 3. Omniscience or Prescience is twofold, as Schools define. 1. Of pure simple Intelligence, whereby God knows all things past, present, to come (necessary or contingent) and what might Nota bone. have been, if he had pleased to giv them being: yea the very events of all that shall be done by himself or any Creature from eternity to eternity. This the highest pitch of knowledge in an Intelligent Nature to work with Wisdom, and therefore worthy of the wisest Agent; specially in the first contriving and ordering of all things concerning contingent events of free Creatures. Hereby he foreknew Adam's fall, before he decreed to create or permit him to fall: or to send his Son for a ransom, if he should fall; upon which he contrived the whole work of Man's Redemption. This pure prescience being previous to Predestination in order of Nature (according to our weak apprehension) yet all coeternal to God; did not look to the mass of Mankind as to be created incorrupt, nor as lapsed in Adam; Nor to Christ believed or not believed on: but beyond all to the first, middle, and final estate of each particular person, and universal of all Men. 2. Of Vision, which is of things to be done in time, with all acts and events thereof, which depend on his free Will and Pleasure. Aquinas speaks of both: God knows all things which neither are, were, or ever shall be by his simple understanding: but the rest that have been, are, or shall 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. God's power or Omnipotence (who can do what he will which agrees to his Nature) is duple. 1. Absolute, whereby he can do all that he will, and more than he wils. 2. Actual, by which he doth what ever he will, and hinders what he will not have done in Heaven and Earth, with all things therein; who's Majesty ruleth and reigneth over all Creatures visible or invisible; nor could ever any resist his power, or defeat his providence. 5. God's Will (which comprehends his Lov, Mercy, Goodness, Truth, Justice, Wrath, Patience, Holiness, etc.) first willeth himself, as chief Sovereign good, and in himself all other good things freely, which are out of himself. Hereby he decrees (for Decree is no Attribute, but an Act of his Will joined with power and prescience) what of those infinite things presented by his understanding shall come into being. For Knowledge is his Counsilor, but Will King, and both himself; who works all according Eph. 1. 11. to the Council of his Will, as S. Paul saith. By it he order all things causing or allowing what shall be, in what manner, Rom. 9 18, 19 and to what end. Hence S. Paul ascribes all to it, as suprem universal cause, into which all inferior are resolved, as the prime spring. This is absolute and independent: for till God passed his Decrees, all things were known but as possible, if he would giv being or not. There be other distinctions of divine Will, according to several objects, as that of Sign and good pleasure used in Schools: but to giv God a duple different Will in himself (secret and reveled) as if he willed openly in his word to sav all; yet decrees to reprobat most part in his hidden Counsils, is most abhorrent: For he is a God of Truth, no Liar, Dissembler or Mocker, using simplicity and sincerity in all his say, which are yea and Amen: Nor will he make general promises in his Gospel to all Believers, yet bar them by a closes clandestine decree of his secret Will, that they shall not believe: but it hath divers objects, or one placed in divers times: as 'tis his reveled Will there shall be a day of Judgement, yet he concels the time. So the Gospel of Salvation was his secret Council before the World began; but since opened to the Patriarches, Prophets, Apostles, etc. which can no more be called his hidden Wil. Indeed 'tis said, Secret things belong to God, but the reveled to us Deut. 29. 29. and our Children; which prous a diversity of objects, but no duplicity of Wills; 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 fall into the Pit: for this is a perilous precipice of carnal presumption. 6. The Gospel is a manifestation of Man's Redemption by Jesus Christ; which God first reveled in Paradise, that the Woman's seed shall break the Serpent's head: Next to Abram at Haran, that in his seed all families and Nations shall be blessed: Then to Moses in Egypt and the Wilderness, when God instituted the Passover and several Sacrifices as Types or Figures of the holy Lamb, slain before the World for the World's sins: Afterward to the Prophets: And lastly to the Evangelists, who wrote our Saviour's whole life & death, after his Incarnation or appearance in the flesh, which is the mystery of our Redemption. 7. Gospel Grace is God's free Mercy offered to all lapsed Mankind: whoever will believe in his Son, repent their sins, and persever to the end, shall be saved. Which promise must be preached and published to all sorts, sans respect of Persons; as he is no respecter, nor delights in the death of a sinner: For Man hath some liberty of Freewill still left (if revived or quickened by Grace) to obey or resist, receiv or reject the motions of God's Spirit. 8. God's Decree is duple. 1. Primary, Proceeding from his Omnipotence; whereby he eternaly willed to create the World in du time, and to giv Man, made after his Image, absolute Freewill, Decretum; 1 Absolutum. 2 Condition●tum. without restraint any way. 2. Secundary, Depending on his Omniscience; whereby foreseeing Adam's fall (as he did the evil Angel's Rebellion) he in mere Mercy ordained a remedy, to send his only begotten Son to be a Sacrifice for all: but with condition of belief in him, and true repentance for sin; both which are equally eternal, flowing from the Fountain of the Deity, who willeth what he will, and doth what he willeth. Hence proceds Predestination, which is his secundary conditionat Decree, depending on Prescience: whereby he freely elects some to life, being all 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 called by S. Austin) contracted from our first Parents. 2. Actual committed by all particular persons. The remedy of one is Baptism into Christ's faith; either by personal confession, as in those of type age; or by their Sureties sponsion, as in Infants. The other is cured or cleansed by repentance, through the merits of Christ's death; who's blood, by true faith in him, purgeth from all sin. 10. God eternaly Decreed to create all things in time, endued with several Natures, and to make Man a free Intelligent Creature, like Angels; who gav one only prohibitiv precept upon pain of death; which foreseeing in his pure prescience, he would violate 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 knowledge of Vision decreed secundarily, in mere Mercy, to send his Son, to salv all that shall 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, than he givs power or ability to perform; as Adam had by Nature, and all others by Grace: if then he requires since Man's fall faith, repentance, obedience, and perseverance to work out our salvation by his Grace; certes he givs ability to believe, repent, obey, and persever by cooperating with it; but doth not cross-bar it by any contrary decree, which were mere mockery far from Mercy: for if one lie on the ground bound hand & foot, 'tis mockery to bid him rise or run away; but mercy to lose or let him go: The Case is quadratly semblable and aptly applicable. Our good God is no mocker, but all Mercy; nor respecter of persons, but receivs all that call on him. 12. God delights not in the death of a sinner, but would have all to be saved: he hath spoken it who will not believe him, so well as believe in him? But if he hath absolutely and peremptorily decreed (from which is no appeal nor repeal) that Man shall sin and consequently die; he delights in his death, and will have but a few saved. Hath he made him according to his own Image purposely to make him the wrechedest of all Creatures? Surely his Will and Decree is to reward every Man according to his works. Thes twelv stones thus laid (like Josuas' twelv stones parallel to Jos. 4. 20. Israel's twelv Tribes, set up in Gilgal for a memorial of Jordan's retroversion) for a fair foundation, the fabric will be the better finished: but because Mr. Plaifer well versed in this point, hath handled it at large in his App●li● Evangelium▪ the chief contents shall be sincerely abstracted or abbreviated, and applied to common capacities, sans ambiguity. He reckons fiv dissident Opinions touching the order of 1 Opinion. Predestination. 1. Calvin, Beza, Piscator, Whitaker, Perkins, etc. hold, that God eternaly Decreed to create a set number of Men, whereof he elected some to everlasting life, and reprobated the rest to eternal death of his free will & pleasure; only to show his Grace, Goodness, or Mercy on the one; and his Justice, Power, or Dominion on the other. To which end he Decreed sin should enter on all, 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; because it makes God the prime Author of sin▪ rejecting Men before they were evil by an antecedent absolute Decree, without respect to Adam's future fall, but elects some before they are considered as sinners, sans respect to the one's 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 Freewill: but foreseeing he would by Satan's tentation fall into sin, if he hindered 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 call or sanctify them, that they may be glorified. The first sort are styled Supralapsarians, having no respect to Adam's fall, decreed to send his Son: so they grant prescience in order to preced Decree. This opinion freeth God's justice on Infants dying unbaptised (which the first doth not) who have 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: because there be good and bad Angels without any corruption or fall, and Christ was not in the lapsed lump, yet as man elected to life. It also supposeth Original sin to be cause 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 called by the Word and Spirit: but Reprobats being outwardly called (who are barred from obeying) are more deeply condemned for refusing it; yet have no power to embrace it, which is harsh doctrine. 3. Doctor Overald a late learned Bishop, coined a new 3 Opin. Tenet, That God decreed to create man good, but foreseeing his fall, appointed his Son to die for all, and to call men by his Word, offering Salvation to all: with common sufficient Grace to work Faith by the ordinary means, if they be not wanting to themselves: but knowing our infirmity that none would believe by the common Grace; decreed to add a more special effectual to whom he pleased, being chosen according to his purpose: whereby they shall not only be able, but actualy and necessarily believe, being drawn by the Father irresistibly. This is plausible, but scars solid: for that common Grace Refut. which saus none, is not Gospel Grace offered to all, nor deservs that name; nor indeed is any such, sigh it never produced the effect: Nor can a special superabundant Grace be it, sigh 'tis rejected by none to whom 'tis offered: but true Gospel Grace is received by some, and refused or resisted by others. Thes three Opinions infer a kind of despair into men's minds, because none shall be saved by that special Grace given to a few according to God's secret purpose; which whether he intends to giv or not, the general promises cannot assure to any Soul. 4. The Lutherans with some Papists maintain, that God decreed 4 Opin. to make Man a free Creature; but permit him to stand or fall; and to send his Son upon foresight of his fall for redemption of all, by a general conditionat Decree of Faith, Repentance, Perseverance; with a special absolute of electing such as he knew would believe 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 proceed. This is faulty in some points: 1. Because there is no such general Refut. conditionat Predestination. 2. Because the special Decree of Election makes Men chus God first, rather than God them, which is preposterous. 3. Because the Decree of Justification and Condemnation is confounded with election and Reprobation, which S. Paul distinguisheth. 4. Because it allows no more Rom. 8▪ 19 Grace given to the Elect then Reprobats, nor greater cause of gratitude. Yet this opinion rightly extends the objects of Prescience, not only to Adam's fall; but to Christ Incarnate, and believed on in the World: to the last end of all that shall persever in Faith or unbeleef. This suits with Scripture, which builds Predestination on Foreknowledge simply and properly taken at large: promising salvation to all believers which shall persever to the end. Thes four opinions (each of which hath some pieces of truth) giv great light to this deep dark mystery: for the first 1 Pet. 1. 1, 2▪ holds forth God's power or dominion: The next his Mercy and Justice: The third his Truth and special Grace: The last his Wisdom and Prescience: Yet all, with S. Paul, acknowledge his Judgements inscrutable, and ways past finding out; the depth Rom. 11. 32. whereof none can fathom. 5. Arminius (startle not, he is no Bugbear; but a at learned 5 Opin. Protestant Professor at Leyden after Junius) taught, That God by his infinite intellect knew all things as possible to be, if he would giv them being: and among all conceived this visible World, with all Mankind's race, from first to last, every one in order, government, and event; yet only as possible, if he pleased: That some things might be necessary, some voluntary; some Causes, some Effects; some as ends, some as means; some his own acts, some of free Creatures; some good, some evil; some as rewards, some as punishments: That he knew how to order and vary all, or any part or person; so as other effects or ends might be produced then thes now extant, if he otherwise willed: But deemed it good for manifestation of his Power, Wisdom, Justice, Mercy, to put this World's frame and order of Mankind (than only as possible) in execution or being. That he foreknew if he should do it, some particular persons would by this order of means be brought to eternal life; and others by neglect or disorder go to perdition through their own fault, if Justice be done upon them. That foreknowing all, he determined of his absolute Will and Pleasure to say F●at▪ and execute all which he intended in du time: and in so doing predestinated some to life, some to death eternaly. In reference whereto, S. Luke styleth the Elect such as are ordained to eternal life; and S. Judas calls Reprobats Acts 13. 48. those that were of old ordained to condemnation. Under Judas vers. 4. this order is comprised the Creation of Man righteous, permission of his fall, correction of his fault, means of redemption by Christ, caling and converting of a sinner; his Faith, Repentance, Perseverance, Blessings, Chastisements, Trials, and what else is found in order of any Man's salvation; or aversions and aberrations from that order, whereby Men come to perdition. Hence Predestination is defined to be a Preparation of God's Definition. benefits, whereby all are delivered which are freed: Or (as Fulgentius fuller) the preparation of God's Works which in his eternal Providence he foreknew he would do, either mercifully or justly. Here two things are to be observed in the Decree of Predestination: 1. An act of God's understanding, in respect of things not in being, called Prescience; which in order of Nature preceds all Decrees, as prespecified. 2. An act of his Will, which is proper to Predestination: for God works according to the Council of his Will, as S. Paul speaks. Thes two acts Eph. 1. 11. 1 Pet. 1. 1, 2. Rom. 8. 28. being coeternal, have priority of order only, not of time; and Prescience put as the first link by S. Peter and Paul. This Tenet of simple Prescience previous to Predestination, advanceth all God's Attributs more than the four former: 1. His Wisdom and Knowledge in foreseeing not only his own Works, but those of free Creatures, and all circumstances of each, how to govern them for his glory, in permission of sin, and obedience or resistance of Grace, that he may judge the World righteously▪ 2. His power in creating and governing all things, bringing light out of darkness, life out of death, happiness out of misery. 3. His goodness in making all good, and overcoming evil with good. 4. His universal Grace and Mercy in preparing a wa● of Redemption for all Men, who were become slaves to sin and Satan; and ordaining means to apply or accomodat the same. 5. His truth in extending his promises to all that shall keep the Covenants or Conditions: for he is truth who speaks no other than as he ordains, nor intends otherwise then as he speaks. 6. His Justice in punishing all that use not the rectitud of their Nature, or benefit of Redemption offered. 7. His special Grace or singular lov in confirming them (as he did the good Angels) whom he foresaw would use his Grace if it were given, in embracing the means which should bring them to Glory: showing less Grace to those whom he foresaw would fail by their own incredulity, ingratitude or obstinacy; whom he could have cured by bettering his benefits; but decreed to make Vessels of wrath by their own deserts. 8. His dominion and sovereign Lordship, in that being suprem Ruler, he order all after his free pleasure; choosing or refusing whom he will, because they wilfully forsake him: as Irenaeus saith, the Father excels in Wisdom, because he saus whom he ought, and judges such as are worthy of judgement: to be counted cruelty, considering his foregoing preventing goodness. 9 It excluds Stoical Fate, which the three first Opinions making Man's salvation or damnation necessary by an antecedent absolute Decree, cannot possibly decline: whereas this, by placing it in order after Prescience, makes both infallible to his knowledge (which, as simple science, is no cause) but free and contingent to Man; who must work out his salvation by coworking with divine Grace; or incur damnation by refusing his Mercy extended to al. 10. It makes God's Election absolute, immutable, and irrevocable, whereby he chooseth Man; and not contrarily: but the fourth opinion is liable to thes imputations. 11. It diverts despair on the one side (which too many fall into, supposing themselves decreed to damnation) and prevents presumption on the other, which some confiding too far on infallible certitud of salvation and final perseverance, have become their own Butchers to accelerate their glory; as may be showed by sundry instances in both kinds. 12. It ministers much matter of comfort to the Godly, which walk in the ways leading to life; confirming their saving Faith in Christ and lov toward God. Lastly, It magnifies the deepness of God's Judgements, and inscrutablenes of his Counsils: for who can conject, why he loved Jacob and hated Esau; or decreed to elect Peter and reject Judas; or saus one and suffers another to perish, who could dispose them to contrary ends? all which proceds from his Prescience; sigh none is rejected, but upon prevision of refusing life offered; and there is sufficient Grace in the means of conversion, to Remedy the weakness or perverseness of depraved Nature: Nor is any decreed to salvation, but upon foreseen readiness to accept life offered: and Gods general promises have conditions, which Men by his Grace must observe on their part, if they will partak the benefit. For God decreeing to make Man a free Creature in all his Corollary. actions, and foreseeing his fall, whereby he forfeited that liberty of Will for himself and Posterity in all spiritual supernatural Graces; permitted Men to use or abuse it in all other matters of this life (Natural, Moral, Civil) as Man had before his laps: Whereby, according to his first precept or privilege of increase and multiply; Parents beget Children in a corrupt Nature, but better or worse disposed and inclined: which is greatly altered and addicted to Virtu and Vice by better or worse education, good or i'll company and divers other concurring circumstances. This makes some by pious tutorage become more apt to embrace God's Grace and cooperat with it, which draws willing, not nilling minds. But others by bad breeding, i'll company, and other lewd incentius, grow obstinate and obdurate, like deaf Adders which will not be charmed. All which God in his infinite Omniscience foreseeing, chos some to be Vessels of honour, and passed by the rest to perish in the suds of their sins, through wilful impiety, infidelity, and impenitency: for S. Paul makes Prescience Rom. 8. 29. the prime link of Predestinations golden Chain. Next follow some particular points appendent to be briefly agitated, viz. God's Knowledge, Will, Providence, Predestination, Election, Reprobation before Time: Creation, Government of Man under the Covenant of Works, Man's fall with its effects, Man's Government under the Covenant of Grace: by Caling, concurrence of the Word and Spirit, Conversion, Grace, Freewill, with both jointly, Regeneration, Perseverance, and last Judgement, all done or to be done in Time. This is a large field, which tends to unfold the verity of this mystery. 1. For divine knowledge, S. James saith, known to God 1 Divine Knowledge▪ Acts 15. 18. 1 Pet. 1. 1, 2. are all his works from everlasting: S. Paul, whom he foreknew, he predestinated: S. Peter, To the strangers elect according to God's foreknowledge. Some interpret Prescience by Precognition, presupposing lov or approbation, rather than simple science: but this is a very verbal nicety; for the Greek word (Prognosis) properly imports foreknowledge, but approbation arbitrarily: as when 'tis said, God knoweth (i approveth) the way of the righteous; Psal. 1. 6. yet it follows not from the bare word: for if Peter and Paul make foreknow and predestinate, or foreknow and elect or approv all one; then they refer the act of his Understanding to the Will (yet our Will is guided by the Intellect, and that by Judgement) imputing to Foreknowledge what properly belongs to Predestination and Election: sith approbation is more discovered by the Act of Will, which is to Predestinat and Elect; then by that of understanding, which is to foreknow. Yet if with Origen, they will join Prescience with his good liking or approving the subject foreknown, as capable of choosing; it shall be granted: for in Scripture only the elect are styled Praesciti, not Reprobats; though they also are foreknown simply, but not with approbation, which hinders not his simple foreknowledge, nor infers any argument, that men are chosen for any good approved in them; nor that they must be chosen because good in God's knowledge: For God might see many Worlds of Men (to be created, if he pleased, whom he hath covered in darkness of never being) so eligible as those whom he hath chosen; sigh to be eligible and elect are two distinct things, which do not follow one another. For clearing whereof, his duple knowledge of simple Intelligence (which is of all things possible or comprehensible by his Omnipotence) and of Vision (which is of things that shall be by his Decree depending on his Will) must be well weighed. Here two doubts occur: 1. Whether the objects of thes 1 Doubt. Knowledges (possible and future) be divided, so that possibles pertain solely to pure Intelligence, and future to that of Vision? as if the same things cannot be first known as possible to simple Intelligence; and after as future (the divine Decree intervening to make them future) to be objects of Vision. This is easily resolved, That knowledge is no cause of things, Resolution. unless his Will concur: for 'tis not from his knowledge that things are, but only that they may be. Zanchy saith, God created all things, having the Idea, form, or model first in his mind: for what Artisan doth any thing, who's pattern he conceived not before? So S. Austin, God made nothing ignorantly, as no Artist L. 11. de Civ. c. 10. or Architect doth: whence we see a kind of miracle, yet truth; that this World could not be known to us unless it had been; but unless God had known it before it was, it never had been. Dr. Prydeaux in his Scientia media saith, That God is cause of all things which he framed, not simply in himself; but by his Will adjoined: For his knowledge of pure Understanding respects all things possible; that of Vision only future, which causeth all to be by concurrence of his Wil So simple Intelligence preceds all acts of Will, whereby the same things respected as possible, are now looked on as future; because the act of his Will supervening, makes them to be future in their times. 2. The next doubt is, whether future, contingent, conditional 2 Doubt. things (specially free acts of a created Will placed in this or that order) be a subject of Gods simple Intelligence? because such as dislike the Jesuits Scientia media say, that the object hereof is nul, and therefore the knowledge taken away: for all acts of Freewill are determined by divine Decree; so that God no otherwise foreknows they shall be, then because he decreed them to be. This middle Science partakes more of simple Intelligence resolute. then free knowledge; which sees no more than a possibility of things in futurition only, upon a supposition if God make them to be by his word Fiat. For all agree, That before God decreed to create, he had a certain absolute knowledge of all things (present, past, future, contingent, necessary) together with all their connexion's; and after knows conditionat things to come: but the Question is, whether he knows them by pure Understanding (which foreruns all Decrees of his Will) that they shall absolutely be; or by Vision while they lay suspended under God's free-pleasure, whether they should be or no? for God by his infinite essence knows what shall be necessarily, and what shall come to pass by his Wil Bellarmin best resolus both doubts, That God by his simple Understanding knew Man would fall if he were made, before he willed to create him; for things necessary are in God first, than the voluntary: but 'tis necessary for God to know all things possible, else he cannot be Omniscient, and Voluntary only that he should decree to make Man. If then God hath a simple Intelligence, he can show it in no act more than Predestination: for as 'tis the first and highest act of his Will, so is that of his understanding; and the wisest Agent willeth nothing but what he perfectly knew and understood. Now the first Opinion excluds all use of Prescience, referring Application. all to his free Pleasure, which with all their fine distinctions and similitudes can hardly free him from being the Author of sin. The second acknowledgeth his simple Prescience of Man's future fall, if he were created, before he decreed to create: but why they should not extend it to all men's free acts so well as to that one of the first Man's, no reason can be rendered. God foreknew if Christ were sent to the Jews, they would despise him; if Peter should be tempted, he would deny him, even before he decreed to send Christ, or to create Peter. But if it be asked, Quest. how far this knowledge extended, before he decreed aught concerning Men? Whether to the Creation of Mankind's mass in Adam or to the fall of all in him, or to Christ's mission, or to men's faith beginning and persevering to the end? Surely 'tis Answ. most suitable to God's infinite Wisdom, Justice, and Mercy, to extend it unto all and over all (universa & singula) even to the World's end, which agrees best with all his Attributs. This is all they intent, who refer Christ and faith in him to pure Prescience, before the act of Electing or Predestinating, not staying at the knowledge of Man's foreseen fall: not that they make Believers faith any Caus of God's Predestination; but only an object of his simple Prescience, concurring with his good pleasure and Will, to make some Vessels of honour, and some of dishonour. Howbeit People are taught to admire or adore some Men as Oracles, and abhor others as Scorpions, who's Tenets they know not. 2. Touching Gods Will, which Predestinats or decrees 2 Gods Wil what of those infinite things presented by his understanding shall come into being: for unless both Will and Power conjoin, their being known is not enough to be: For Gods Will being in itself one and simple (not duple, secret and reveled) may be considered diversely, as conversant about divers things. 1. Some as to be done by himself, or his own power; as the World to be created of nothing; his Son to be sent made of a Woman, etc. which never fa●l, because he works alone. 2. Some which he wils to be done by his Creatures, either Natural Agents, as Flowers to grow by Sun; or Voluntary, as righteous Works to be wrought by sinful Men, but with his concurrence or cooperation: this often fails by the Creatures failing which he wils to work it; yet permits and not hinders the failing, as he could do. 3. Some which he wils and doth of himself, or with others; as all the good we have in Nature or Grace: part whereof he doth as leading or antecedent of his free goodness, called the Will of his Mercy; part as following, led or urged, upon occasion of evil in the Creature; as to forsake punish or destroy; which is the Will of his Justice. Thes may well cohere; as a Merchants chief will is in a storm, to sav all his goods; yet by a second will, casts some into Sea. So God wils all Men to be saved, as his Creatures; but permits some to perish, as impenitent sinners. The first act of Gods Will in choosing things to be; and refusing the rest, of infinite variety, which might have been if he would, concurs with his simple Intelligence; there being an act of his Will even in knowing; as David saith, God hath done whatever pleased him: but the second, whereby he decreed all things which concern Creation, Election, Reprobation, etc. presupposeth pure prescience, as previous in order of Nature, according to our apprehension. 3. Of Providence concerning God's Decree or Will in all 3 Providence and Predestination. things sav about Man; and Predestination, whereby he decrees touching Man the principal part of his Providence (as Fortune concerns Man, and Chance all things else) which last is an act of his Will from eternity, decreeing the ends of all Men, and means which he foreknew would bring them to those ends of Life or Death. So by Predestinating some to those means, which he foreknew by their own obstinacy (not by any insufficience of the means, sigh others by the same attain it) will not bring them to Life, becomes a negativ Reprobation, by their own default or disobedience, or by their fault who have charge over their Souls: but that God hinders it not or givs not effectual Grace (which he knew would sav them if given) proceds solely from his just Will and free pleasure. Nor can this be rightly nicknamed Postdestination (as some aspers it) sigh it follows his simple science: and knowledge is not of things absolutely to be, but conditionaly, if it pleas him to say, they shall be. 4. Anent Election and Reprobation, wherein God useth 4 Election and Reprobation. both Knowledge and Will; as the Scriptures sometime style the Elect from one of those whom he foreknew; sometime from the other, those whom he predestinated according to purpose or Wil: Rom. 11. 2. Rom. 8. 28. hence they may be described either way; viz. Election is a foreknowledge of God's benefits, whereby a man will be saved, if they be given him: Or election is God's purpose and Will to giv Man those benefits, by which he knows he will be saved, if given him. So Reprobation is a foreknowledge of God's benefits, under which a Man, through his own ingratitude will perish, if no other be given or will be given: Or 'tis God's Decree, to giv a Man no other benefits than those, under which he foreknows he will by his own wilful ingratitude perish, if no other be given. Here Prescience looks precisely on Man's ingrat neglect of saving benefits, and Gods will denies to giv any new, or more than those which are ineffectual by their abuse or neglect. So God hath mercy on whom he will, and hardens whom he pleaseth: giving to one Grace of repentance, and leaving the other in his corruption, by withholding those Graces, which he knows would sav him, if granted. Not as if he gav not sufficient to life; for he received the Graces given in vain, and God would confer no more: for to harden is not ●o subtract all Grace sufficient to salvation, but to bar or withhold that high hidden Grace of his Power and Will, which he knows would convert and sav, if given; but that it would be refused. Thus Man first hardens his Psal. 95. 8. Exod. 8. 15. own heart (as Pharaoh did) by refusing Grace offered; and God secundarily, in not adding or increasing stronger Graces, which would mollify if given. But if they were extended to all, none could perish; for 'tis his pleasure to exercise Justice on wilful despisers of his sufficient Grace by making them Vessels of wrath; and mercy on those whom he foresaw would obey his Cal. Let profound Hooker put a period to this point: That L. 5. part. 5. which moveth God to work is goodness; which orders it, Wisdom; which perfects it, Power; all things produced in their times were eternaly in him, as a work unbegan in the Artificer, which he after frameth: therefore whatever we behold in this World, was enwrapped in the bowels of divine Mercy, writ in the Book of eternal Wisdom, and held in the hands of Omnipotent power, the foundation being yet unlaid. So all things in that respect are his Offspring (as S. Paul saith) being effects in Acts 17. 28, 29 their highest Caus, who also is actualy in them, and the assisting influence of his Deity their Life. Let hereto saving Grace be added, which begets a special Offspring of Men, to whom he givs the gracious name of Sons. We are by nature Adam's Offspring, and God in creating him created us all, and so many as descend from him, have the root from which they spring: But all are not Sons of God, nor any one sav by Grace and favour. The Sons of God have his own Natural Son as a second Adam from Heaven, and such as descend from him have the root from which they spring, who's true Progeny they are by spiritual birth. God therefore loving his Son eternaly, must needs lov eternaly & prefer them before all others, which since spiritualy sprung from him. Thes were in God as their Saviour, not as their Creator only: It was the purpose of his saving Goodness, saving Wisdom, and saving Power, which inclined toward them, such as were eternaly in God by intended admission to Life, have God by vocation or adoption actualy abiding in them, as an Artisan is in the Work, which hand is presently to frame. We are therefore in God eternaly through Christ, according to that purpose, whereby we were chosen to be made his, through the knowledge had of us, and lov born towards us from everlasting; but are actualy no longer in God then from the time of our adoption into the body of the true Church, or fellowship of his Children: for he knows and lous his Church; so that all which are in it, are thereby known to be in him. For our being in Christ by eternal foreknowledge saveth us not, without actual adoption into the society of Saints here: for we are in him by actual incorporation into that Communion, which hath him for their Head. Thus he. 5. Things done in Time are; Creation of the World, which was 5 Creation. God's first act of Power, to execute in time his eternal Council and Decree: It is his whole frame of building perfected and furnished Rom. 1. 20. according to the model of his Mind, wherein he made manifest the invisible things of his Wisdom and Goodness to his own Glory. Abov all he made Man to a more excellent end it his own Image, so far as was fit for a Creature to partake of divine Nature, that was to be good but mutable. This Image o● likeness appeared in three things: 1. Understanding. 2. Holiness or Righteousness. 3. Immortality and Blessedness. The two first as perfections, the last as his end; being subalternal one to another; viz. Understanding to Righteousness, this to Blessedness, which is Righteousness reward, and it the work o● willingness. 6. Government of Man under the Covenant of Works, 6 Government which is the second temporal act of Gods eternal Council; that Man might use his perfections, and attain the end: wherein God, as suprem Lord, was to command; and Man, as Vaslal, obey. Yet it pleased his Goodness to come into Covenant with him, as a free Rational Creature (Do this, and thou shalt liv) called the Covenant of Works. For the Natural moral Law, written in Man's heart, comprised all works to be done by him: but the positiv prohibitiv Precept (not to eat of the Tree in the midst of the Garden) only a trial or experiment of his obedience, and exercise of the moral Law duties in that one particular; because Man was to observe them, and God to perform the Promise or Covenant of life, if he kept them faithfully. 7. The fall of Man; who being tempted of Satan, broke that 7 Man's fall. one Mandate, and so became guilty of all, because he consented willingly, having strength enough to resist it: But God foreseeing it, decreed to permit and not hinder it, though he could. 1. Because he would not impair or imped the liberty of Will given him. 2. Because it would the more manifest his own Goodness and Glory, by providing a remedy for forlorn Man's ransom or redemption. 3. Because he knew it would oblige and make Man more thankful and careful to observe a new second Covenant of Grace circumscribed with easy conditions. 8. Effects of the fall; whereof part is within Man, as original sin, 8 The effects of Man's fall. comprising the loss both of primitiv righteousness & supernatural perfections; beside a decay of his natural faculties: Part without him, as the curs of the ground, the subject of his Labour; the miseries of this life; and death, both temporal and eternal. Thes effects fell on Adam and all his Posterity: sigh he was not as one single person only; but Mankind's whole Nature: for God might justly have rejected and condemned all the race in him the root, which brought so bitter fruits: Yet he promised Mercy to all that will return to him, and prescribed means of remedy, If they will apply them, being offered by Grace in his Son Christ Jesus, who died for the sins of all Mankind in general. 9 Government of Man under the Covenant of Grace; 9 Covenant of Grace. which God ordained to restore him, being fallen, that his end of creating might not be quit frustrate by Satan's fraud, though he L. 3. 0. 33. permitted it. Irenaeus saith, God ordered Man's salvation at his good pleasure, that he might not be overcome by the Serpent's craft, to destroy all Mankind; nor his skill impaired to sav whom he willed. To this end he decreed, that the Woman's seed shall break the Serpent's head; whereby he might be reduced from Hell, and set in a fair way to Heaven; on condition of a new Covenant, tending to the same ends of righteousness and life; which, partly by the remains of God's Image, and partly by supply of his propitious help, he was capable to observe; else were the Covenant vain. 'Tis called a Covenant of Grace; yet true or real, wherein both parties are to perform their parts. 1. God to send his Son and Spirit for Man's relief, to forgiv his sins, imput righteousness, and giv life to all that shall obey his Son and Spirit: Jer. 31. 33. So Jeremy saith, This shall be my Covenant, saith the Lord: I will put my Law into their inward parts, and write it in their hearts: I will be their God, and they shall be my People. This is a Covenant of Grace, because freely pacted with Man a sinner, who's salvation is wrought rather by God then himself; being more in receiving then giving, and in believing then doing. 2. Man is to humble himself for his sins, to God the Creator; to believe in Christ the Redeemer, and be led by the holy Spirit the Sanctifier. This part is unfolded in the Gospel, requiring Faith, Repentance, and new Obedience: Which Covenant was made to all Mankind in Adam and Eve as the stock of all their Seed. For some remnents of God's Image (Life, Knowledge of good and i'll, liberty of Will in Natural, Moral, and Civil things; Conscience accusing or excusing) are still left after the fall: 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 sigh thes alone be not able to raise him or recover righteousness, or keep the new Covenant by his old remains, God being no hard Taskmaster or Covenant maker, supplies by his Spirit what is farther needful to keep it, sigh none is bound to impossibilities. Upon this keeping the new Covenant, depends the eternal Bliss or bale and woe of every Man, which he must obediently observ. 10 Caling. 10. Dispensation of the Covenant by Caling; which is a proclaiming thereof from time to time, by preaching the Word; else it would soon be forsaken, forgotten, 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 all that obey. It consists of two essential parts or divine acts, to make one complete work of Vocation; viz. the extern preaching of the Word (whereto belong Sacraments, Blessings, Corrections) and intern operation of the Spirit, accompanying or assisting the outer means. This Caling hath been dispensed diversely by God's Wisdom and good Pleasure, according to the difference of Times. 1. In the old Testament, before Christ's coming; as an outward means and measure of the Spirits operation, with effects suitable to both: When the bounds were narrower, the Word obscurer, the Sacraments more mysterious, the Spirit more sparing, and obedience slenderer than under the new Testament: for from Adam to the Confusion of Tongues, the caling was universal, being all one language under the righteous Patriarches: But afterward God permitting Men (which forsook their Religious Ps. 147. 19, 26. Fathers) to walk their own ways; renewed his Caling or Covenant with Abram and his Seed, contracting the bounds Eph. 2. 12. of his Church. The Gentiles than were all under wrath and Satan, without God in the World, Aliens from the Covenant of Promise. For as the Church excommunicats ungodly persons, so God excluds unworthy Nations for many generations, to punish their ingratitude and contempt of his Word; or to make future Ages cleav faster to him by default of former, being left to themselves. The mystery of who's Judgements (why he one while shuts out Gentiles, admitting the Jews; another extruds the Jews, receiving the Gentiles) is admirable and inscrutable: Rom. 11. 25. 33 But why he left all to Covenant with Abram and his Seed, no reason can be rendered, sav only his free Grace, not of Works, but Rom 9 10, 11. of him that caleth. 2. Under the new Testament, after Christ's coming: which outwardly hath the Word and Sacraments, exhibiting Christ with his benefits more clearly: And inwardly more abundant measure of the Spirit intended to multituds of Nations, with greater fruits of men's conversion then under the old Testament. This is termed the caling of the Gentiles, when Jews were shut out, till their time shall come. Here God's Judgements are to be admired, why he witholds from the Jews his inward illumining Spirit and softening Grace, which he grants to Gentiles? keeping still his word or outer Caling, from many Nations which never heard of Christ, no more than 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 calling duple: 1. Outward of the Word only, common to Reprobats, and never obeyed 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, sigh there is but one calling both of the Word and Spirit, as Body and Soul; which is effectual in itself to all under it: but if it fail, the fault is in the Called, which obey it not: For the Spirit goes not so with the Word; as to make Man perform what he can by natural strength, sigh 'tis given to help Natures failings; but to keep it waking and attentiv: So if the Spirit be not present with the Word to some, 'tis because 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 still work with the Word is, when 'tis not duly and diligently asked. Some also are past Grace, given to Reprobat since; to whom the Spirit is not present with the Word for former contempt or neglect in their Visitation, when God called; who now givs them up to blindness and hardness, 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 between the word Caling, Persons Called, 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 all transgressors thereof, to wound or kill. The Persons Called by God's Minister, using the Law, are all 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 senseless 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 those remains of light left in the mind, and of Conscience accusing: which works are wrought in many Reprobats, who have some initial parts of Grace, as Papists grant. 2. The Gospel which hath a Precept to repent of sin showed 2 Gospel. by the Law, and believe in Christ, who givs life where the Law-Curs killeth; with a Promise of sins remission, and eternal life Acts 2 38, 39 to all that repent and believe. The Persons called in the words of the Gospel are all sorts of sinners; but convict, terrified, wounded, Mat. 11. 28. full of compunction, and self-condemning; wrought by the Spirit in preaching the Law. The Spirits operations on such by the Gospel's ministry, are to open their eyes to see the light of God's marvellous mercy toward sinners; of Christ's infinite 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 shall stay them from desperate sinning: To inspire the Grace of prayer, that they may escape the wrath to come, and receiv God's favour: to beget repentance and work Faith; that they rely wholly on him, and cast themselves into the arms of his goodness, to be saved by him. Thes Graces the holy Ghost is still 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 Prayer, 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, because 'tis present to convince and condemn their wickedness: Nor is it present in preaching the Gospel to one not yet penitent or believing, to giv new obedience or work Peace, Joy, and Lov, as it doth in Believers; for such degrees come not per saltum. The sum is, God's 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 comes 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 God's 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. where the Gospel is called the ministration of the Spirit▪ not of the Letter; because 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 come by Jesus Christ, saith S. John. To prov that Caling is all one to them that obey not and obey, Christ's words are clear; Many are called, but few chosen: Here Mat. 22. 14. two sorts are specified; some called, but not chosen; and some called and chosen of those 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 choose 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' shall rise in judgement with this generation Mat. 12. 41. and condemn it: If Ionas preached without the Spirit, how did they repent? If Jesus preached without it, how is he greater than Ionas? If refusers be not all equally called, how can Ninivets' rise in Judgement? they can answer, we were not called like you, by God's voice speaking to the heart; but by Man's, 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 because they liv without the Gospel's sound, sigh they convers scatterdly with Christians, and may hear Sermons or read Scriptures: but because they persist obdurate, and reject the illumining softening Spirit, often offered: therefore the distinction of Caling into outward ineffectual; and inward effectual is falls or frivolous. Bare preaching may be a commanding, like the Law; not a Caling, as the Gospel: for God may still require obedience as a natural duty, sigh he created Man able; but because the new Covenant calls Men to Faith and Repentance, being unable to rise or recover of themselves; it were a mock, and no call to say, turn, repent, believe, and liv, unless some Grace be prepared to do it. The effect of this Caling is ascribed to one cause chiefly, the Spirits operation; yet there be more, and if any fails, the effect falls: for obedience to Gods Caling is an act of Man's will, under aid of the Spirit, which is oft refused or resisted, and Grace offered in vain; sigh God doth not cross the course of the second Causes, established at first. It also makes God's Covenant differ from all other, in which no party performs all, but each a part for himself: whereas here God is made to perform all 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 'tis not safe to rely solely on Isai 59 21. God's absolute Will, as if we were tied to nothing; or to gull ourselves, as if God required nothing of us: For this Covenant of Grace hath some conditions for Man to fulfil, which by God's universal Grace he is able to do, as shall be showed. 11. Conversion of a Sinner (which is the end of God's Caling 11 Conversion Men by the Word) is the obedience of him that is Called; for he must hear and obey, else no conversion. The terms a Quo & ad Quem, are from Satan's power to God, viz. in his mind from darkness to light; in will, from Idols to serve the living God, Acts 26. 18. and in his whole life from unrighteousness to holiness. This conversion is duple: 1. When a natural Man is regenerate and made a Member of God's Church, as the Gentiles, being Aliens, were converted. 2. When a Regenerate falling into sin returns 1 Thes. 1. 9▪ Acts 1●. 3. by repentance; as Peter, being converted after his Apostasy, was bid strengthen his Brethren. The prime principal Caus of Luke 22. 32. Lam. 5. 21. conversion is Gods holy Spirit working on a sinner's 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 prayers, 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 merely Passiv? whether he can further or hinder it? whether, supposing two equally Called, one may be converted and not the other? if so, whether it riseth from God or Man? 12. God's Grace is all that proceds from him of free favour, 12 Free Grace universal. tending to a sinner's salvation: whereby is not meant the remains of Nature (as some light of Reason, since of Conscience; though thes by Grace, were left after the Fall) nor the Law describing the righteousness of Works, though the Preacher of Grace useth it to prepare a sinner for Christ; nor the bare outward Word of the Gospel, though called the Word of Grace, because 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 Adam's sons, in their time and order, to raise them fallen, and sav them lost; which S. Austin terms the Grace of Christ. For in Man is no merit of Grace, but only an occasion of God to show it; which yet he is free to receiv or refuse: Nor is the good use of former Graces any merit or cause of giving more; which are so freely given as the first, else Grace were no Grace. This Grace being one in essence, hath divers denominations, according to the difference of relations and effects: the most usual distinction is into preventing, working, or exciting Grace; and following, coworking, or helping: but to divide it into sufficient and efficacious, is an idle buzz: For how can it be Grace or sufficient, which never produceth any effect? sigh if it become effectual, it loseth the name of sufficient, and is one with the other; for all Grace in itself is sufficient or efficient alike; but the defect in the subject or some other cause: Yet Grace may be called effectual from the event as issuing from God's special mercy guided by Prescience, not else. Lapsed Man hath a necessity of Grace, as S. Austin maintains against Pelagius, who denied original sin, or any loss to Adam's Offspring by his fall; holding Mankind so sound as God made it, as there needs no Grace: all which are gross errors. For Man without God, can do no good, because the Commandments are beyond his strength without Grace, to which nothing is impossible: and 'tis most just the Creature should rely on the Creator, that he may still apply to him. The Air is not a lucid body like the Sun; for than it would continu so still in absence of his light: So Man is enlightened by God's presence; but in his absence immediately darkened, whom we forsake wilfully. The power of Grace is glorious, such as wrought in Christ when he risen from the dead; whence our conversion is Eph. 1. 19, 20. called a new Birth, a new Creation, and first Resurrection. For the power to Will good, is created again as at first; sigh our endeavours are vain unless they be stirred, and void unless helped, as Bernard saith. The habits of Faith and Lov are no more in our Rom. 7. 18. power, than a blind Man can giv himself sight: he may have present to will; but to do what the Law injoins he finds not, except the Spirit help him: So that when we are ready to receiv Phil. 2. 12. 1●. Gods mighty power, he works and givs our desire: hence S. Paul exhorts to work our Salvation, having power given to work, by him which works both to will and do. Yet when Man wilfully resists his power, he yields out of will, not weakness; and lets him fall into a reprobat sens, who will not necessitat or hold up any in obstinate disobedience: for that power which builds up supernatural things, doth not destroy natural; such as is the liberty to disobey being before the Fal. Touching universal Grace, Origen extends it to all Men and Devils, whom S. Austin refuts. Huber held universal Election, 2 de Civ. 〈◊〉 that Christ's death brought all into state of Salvation, whom the Lutherans and Synod of Dort condemn. Andradius and other Papists say, that Ethnics have sufficient saving Grace by Nature's light; which if they use well, Gospel Grace shall be reveled to them. All which are evident errors, but three Orthodox: 1. That 3 Pregn●● Points. as Christ took the Nature of Man (not of Angels) so he paid the price of Redeeming all Mankind, as our common Catechism teacheth; I believe in God the Father, who made me and all the World; in God the Son, who redeemed me and all Mankind; and in God the holy Ghost, who sanctifies me and all the Elect. 2. That the promise of the Gospel is universal to all within hearing, and may be seriously proffered to all Men, as 'tis preached to Pagans: for our Church wils all to receiv the Promises, as they be generaly held forth in holy Scriptures. 3. That with the Promise and Word of the Gospel, there goes ordinarily sufficient Grace of the Spirit, to work belief and obedience in all under the Gospel: but that all do not obey, proceds from Men, being wanting 〈◊〉 Cor. 2. 1, 2. to God's Grace; not for any defect on his part, as S. Paul plainly prous. Now whereas 'tis said, how Christ laid down his life for his Sheep, for God's Children, and for his Church; but elsewhere, that he died for all, Men interpret as they list or like: yet must such Texts be cautiously and conscientiously construed, lest they clash one against another. It may well cohere, that God in mercy to Mankind, sent his Son to die for all, being no accepter of persons; willing primarily to sav all: but foreseeing the fruit or success of his death, that some would thankfully embrace it, and the rest not, he accepted even those few, and sent his Son by a secundary will to sav them in whom he would glorify his bounty; who could have changed the course of his Graces and Government to sav more, if he pleased. Hereof S. Chrysostom speaks; 'tis meet every one be no less thankful, then as if Christ come into the World for his sake only, sigh he would not refuse it even for one: so mightily he lous every particular with the same measure of affection, as he doth all Mankind: therefore he was offered a Sacrifice for our whole Nature, which he assumed into his Person; being sufficient to sav all; but will be useful or available only to Believers: yet was he not scared from this dispensation for the paucity; but as the Feast was prepared for Luke 14. 16. etc. all, yet such as were invited would not come; the Lord did not presently take away what was provided, but called in all sorts of Guests: So doth God. S. Austin saith, as to the valu or virtu of the price, so far as concerns all Mankind; Christ's blood is a Redemption of the whole World: but such as liv without Faith and the mystery of new Birth, are Aliens thereto. When therefore by that one Nature of us all, which he took for all our sakes, we are truly said to be all Redeemed, yet not all freed from captivity: for the cup of immortality hath enough to profit all, yet to such as will not drink, 'tis nothing profitable. 13. Freewill is more debated then well discerned, how far the 13 Freewill. Liberum ad 〈◊〉. prints remain since Adam's fall. 'Tis a natural power in a Rational Creature to will or nil, choose or refuse, be it good or evil. This is looked on with great prejudgment, and by Dr. Abbot sometime Bishop of S●rum scornfully styled Tomsons strumpet: but sundry Fathers stiffly defend her as the Handmaid of Grace, against the Manichees and other Heretics. 'Tis a true saying, If there be not Grace, how shall God sav the World? and 'tis as true; if there be not Freewill, how shall he judge the World, sigh all shall be judged according to their free works? Freewill to good was a faculty in the first Man's Soul, corroborated or guarded by the gift of supernatural Grace, which God conferred to make him will good more cheerfully and constantly: but he by wilful disobedience lost this endowment, and the very freedom of will to any good of the highest kind: as to lov G●d abov all, to work righteousness of the Law, or do any spiritual act suitable to those, as to repent, believe, obey: yet some freedom to Human, Natural, Moral, Civil acts remains still, with outward good acts of Religion, as to frequent the Church, hear Sermons, kneel at prayer, etc. which any Man can do as he learns Sciences in Schools. So all freedom of will to spiritual supernatural good is forfeited in Man's Nature fallen, unless it be renewed or restored by Grace of Christ, which goes with the Gospel: but if the Son make us free, we shall be free indeed; else not. There is a triple spiritual good, whereto freedom is restored by Grace: 1. That which the Law commands, as righteousness and true holiness: in this Freewill is lost, and not immediately restored by Grace, till after one is justified and made a new Creature. 2. That which is suppositiuly, not simply good; when sin is committed (as Aristotle saith, blushing is good ex hypoth●si) as compunction, terror, since of guilt, conscience accusing: freedom of will hereto remains in a sinner, who is oft stru●k with fear, as Adam fled and hid his head. 3. That whi●h th● Gospel commands, as to repent and believe: herein Man hath no Freewill left, but the same Gospel brings freedom two ways: 1. By framing the Commandments so facile or feasible to the wills weakness, as may be a proportion between it and them; whereby Gospel Grace shall apply or accommodat the work to the Workman, or task to the labourer. 2. By giving the Will so much help or power as is requisite to enable a sinner, though it be a task so hard and heavy as the works of the Law. To repent of sin, believe in God's Mercy, and rest on his Sons merits, seem to be acts very mercifully prepared, as fittest to a sinners weak condition: yet this way of freedom is not so evident as the later, which prevents the will, and prepares it by infusing Grace, to will spiritual good required, in that order or proportion as is prescribed to depraved Nature assisted by Grace, which brings power with it to quicken the dead, strengthen the impotent, and loosen the Captiv: whereby Gospel Precepts are made liable to be obeyed by Man lapsed, which the Law doth not enable: so that none can be excused in disobeying them, for want of power to repent or believe. Freewill on the left hand to evil, is under God's Grace or notwithstanding it; whereby one may will good, or decline to evil. This in Adam was a single innocent possibility or a Creatures mutability toward evil; sigh God only is immutably good. So Adam's supernatural Grace given to corroborat him, did not immobilitat his will to evil: for he is prais-worthy, who can transgress and will not; not he that is good, and can be no other; as some say Grace cannot be resisted. This natural freedom to evil (called resistentia connata) remains in Man fallen, and is not removed by Grace; but there is added resistentia adnata, or a precipitat proclivity to evil, by thraldom to Satan's tyranny and dominion. So the natural freedom to sin, is not in itself evil; but the use and practice only: yet prones to evil, and servitud to sin, which is in us since the Fall, is evil. Thes differ so much as a mortal man living, and one actualy dead: The first Grace takes not away in this life, but essais to remov the other, and to weaken or restrain it; preserving the natural freedom to evil still. This Doctor Baro, in his learned Lectures on Ionas accuratly unfolds, which must be carefully heeded in this dark Theory. Freewill (as Doctor Charlton in his abstruse Treatis inscribed, The darkness of Atheism dispeld by Nature's light shows) is not taken in Tully's since, for a liberty to liv as every one lists; nor as the Civil Law intends, for freedom from servitud: but for what is properly in Man's power or disposing, to elect or reject what object he will, good or evil: which concerns only Man's natural condition; whereto in equity, the reward of Piety or Virtu, and punishment of Impiety or Vice is solely du. This liberum Arbitrium is not only an assent or approbation, but an adhesion to that abov others, which the Mind or Intellect shall chus: for the essence of it consists primarily in the Rational faculty, and dependently on the Will; which in itself is blind or undiscerning, except guided by the Intellect to inform and conduct it. Some Divines say Man's will is most free, when 'tis so fixed on the chief Good, as it cannot will Evil, because the dilection and fruition of that is voluntary, and therefore free. This is an evident error, by confounding spontaneous and voluntary actions: for a spontaneous is a blind impuls of Nature, grounded on no foregoing deliberation; as Fire spontaneously mounts up, Bruts mov from place to place, Infants suck; without ratiocination or liberty of will: but a voluntary arbitrary action depends on previous deliberation, dijudication, and delection; which is free indifferently to Good or Evil: So that if the appetit be restrained only to Good; it may act spontaneously (as a stone mous downward) but not arbitrarily add utrumlibet. They say the appetit confined to good is volent, and therefore free: but this volence is a mere libence, free from coactiv violence; no true liberty to chus several objects; and therefore not arbitrary, because barred of indifferency. They reply, that 'tis the perfection of Freewill so to embrace Good, as not to be capable of evil. Tru, 'tis the perfection of Man's will or appetit, so to enjoy true Good (specially the chief) that nothing can divorce or divert it to seek any counterfeit: Yet this is not the wils liberty to either; nor incident to Man in this life, being a beatitud of Souls separat, which have no other object sav the true Summum Bonum, nor other appetit than a full fixed dilection thereof. Thus Will is guided by the Intellect, and this by Judgement which it givs concerning Good & Evil objects; that this is good and that evil, or this more and that less good. So when the will is averted from one and converted to another; that mutation proceds from mutability of Intellectiv Judgement, which is now for one thing and anon for another: for the Intellect makes use of some notions called simple apprehensions, whereby it givs judgement of their Natures; as it hath a prenotion what Honey is, and what sweetness; yet it can judge Honey to be sweet: But though in matters of speculation it relies on this simple Judgement, nor can infer farther by necessary consequent: yet in objects reducible to action it hath a compound notion called Proposition or Enunciation, immediately annexed to the former simple notion and superadded as a Conclusion, which is called Practical Judgement: as when it judgeth Hony sweet, it adds a second complex notion, if sweet 'tis to be tasted; and infers instantly a Conclusion, that Honey may be tasted. Now because practical objects are singulars, the Intellect givs judgement that this present Honey is sweet; and secondly infers that 'tis to be tasted, whereto the will assents and chooseth it. Hence Aristotl● L. de motu Animal. c. 7. allows no distinction between an action or execution, and a Conclusion; because this resulting from two Propositions is the very action, which he prous by several exemples: So this Conclusion which is the action itself, whereto the execution coheres, is called Practical Judgement. This action or execution of a Judgement cannot succeed, unless the appetit or will concurs: so that every judgement or notion of Good hath annexed an appetition of that Good; and every judgement of Evil, an aversion from it. So soon then as the Intellect judgeth a thing to be sweet, and therefore to be tasted; up riseth the appetit and wils actual degustation of this sweet presented, where both Intellect and will conjoin. Thus when the Intellect givs judgement of Good (which is the Wills proper object) the Will is instantly incited to desire fruition, which follows on the heels of Judgement, as a shadow attends the Sun's body: so that if the one judge it good, the other desires it; if evil, the Will declines it. Now because the Intellect is mostly fickle or inconstant in judgement, the Will no less wavers or varies in appetition: so that when the one to day judgeth a thing good and to morrow evil; the other affects it to day and abhors it to morrow: so the Will conforms wholly to the Intellects judgements concerning Good or Evil. Good is duple: 1. Tru or real. 2. Seeming or counterfeit. So evil is either realy so, or gilded with the specious show of Good. Hence Cicero aptly compares it to a Balance, which if Geometricaly adjusted by dimidiation, is indifferent to be depressed at either end or extreme, and so forced from its equilibry, or depressed at that side on which the greater weight is laid: As the contrary end may be depressed by over-poising it with a greater weight: Semblably the Intellect is in itself indifferent, and inflected to that object, whereto the greater appearance of Verum & Bonum. Truth or Good adheres; as it can upon a greater appearance of either reflect to a second, being still led by verisimility: for the Will is as the Needle, and Intellect the Magnet, by who's verticity it turns parallel to the point of Good, whether real or apparent. Or the Will is as a Mariner, and Intellect the compass by which she steers. For the Wills indifferency is but a shadow or representativ of that indifferency congeneal to the Intellect; and consequently the determination of that indifferency in the Mistress, causeth a like determination of indifferency in the Maid, to this or that object. For oftimes our Minds are equilibrated betwixt two judgements, or waver between two objects equally attractiv: which fluctuation riseth, because the weights of reason are equal on either side, that the Mind can acquiesc in the election of neither. Hence three excellent consequents occur. 1. That so oft as the Intellect having embraced true judgement, quits it to pursu a falls one; so oft something intervens, which diverts the appearance from a good object to an evil one, and so causeth a mutation of the Intellects assent or judgement. 2. That the change of the objects appearance, is sole immidiat cause of the Intellects varying in judgement and assent. 3. That the Will is hereby obliged to conform to the Intellects guide or conduct; who's flexility flows from the others flexibility. So 'tis in vain to attempt a change of the Wills appetition, till care be had to change the Intellects judgement: Or to make the one constant in appetition, unless the other be settled in judgement. Thus he of Freewill in general. 14. Of Grace and Freewill jointly, which cooperat in every 14 Grace and Freewill. Phil. 2. 13. spiritual work: wherein three Principles or Axioms are to be declared. 1. That in all their operations at our first conversion, or in every good work; Grace is still prime principal Leader from first to last: But Man's Will never works first, not alone; being as a wheel in a Mil, which is kept going by the water's motion, and that staying it soon stops: So is this kept working by God's Grace, which flows from his goodness or desire of our salvation. 2. That when Grace works on Man's Understanding, Will, or Affections; it preserus the natural powers, properties, and motions of a Reasonable Creature: for it destrois not Nature but helps it; nor doth Nature repel Grace, but receivs it. Though then the habits of Faith, Hope, Charity be infused by God, and not acquired by human industry; yet are inspired after the manner of Acquisits; because instilled by means of hearing, praying, meditating, reading, studying, and endeavouring. For so saith S. Austin, not I, but God's Grace 〈◊〉 Grat. & 〈◊〉. ●●b. c. 5. with me: that is, not I alone, nor his Grace alone; but both jointly; sigh he that made thee without thee, will not sav thee without thee. 3. That in all operations of Grace, Man's Will is to rely on God, as the Creature on the Creator; Receiver on the Donor; Weak on the strong; Imperfect on the Perficient; and Supplicant on the Lord: as the Earth depends on Heaven for rain, heat, and influence: which when Man neglects, rejects, or forgets; he is dry, void, and barren of all spiritual fruits, by his own fault. The imperfect work on Mat. 6. saith, Lo, how appositely Homil. 14. Christ speaks: he saith not Father sanctify thy name in us, bring thy Kingdom to us, thy Will be done of us; lest God should seem to sanctify himself by Men, or bring his Kingdom on whom he lists, or make his Will be done of whom he pleaseth; and in that regard be an accepter of persons: Nor did say, Let us sanctify thy Name, take thy Kingdom, do thy Will; lest it should seem to proceed from Man only: But he speaks indefinitely or impersonaly, hollowed by thy Name, thy Kingdom come, thy Will be done, to show how needful the work of both is; because Man hath need of God, and he is helpful to Man in performing righteousness: For as Man can do no good without God's help, so he works no good in Man except he be willing: as if he had said, if ye do thes things, if ye pray for thes, ye are worthy of such a Father, who will giv them. To try the truth, take thes four Propositions. 1. Man's Will, without Grace, can and doth Will and perform spiritual good: this is Pelagius' Heresy, condemned by the whole Church. 2. Man's Will, without Grace, cannot will good; but being enabled by it, can after, sans farther Grace, both will and perform alone: this is the massilians or Semipelagians error. 3. By or through God's Grace working on the Will, it can both will and do good; but not without it, nor can continue without farther assisting Grace: this is truly orthodox, which subjoins Man's Will to God's Grace in willing and acting good. 4. The Will, by or through Grace working on it, cannot but will and perform good: this S. Austin held in heat of arguing against Pelagians and Massiliens, who fell too far into the extreme, like such as bow a crooked stick back to make it straight, as S. Chrysostom compares. S. Austin asserted, that Grace affords such help to the predestinate, as they were not only unable to persever without it; but by means of it could not chus but persever. The state of the Question (which if rightly put, is like an Hebr. 6. 16. Oath to end strife) consists about the manner and measure, how Grace works on the Will, or with it? whether the Will cooperats, as the third Proposition holds; or whether it so works that the Will must needs concur, as the fourth avers? For explaining whereof, Grace meant in the third, shall be styled efficient; that in the fourth (which works necessarily or infallibly, causing the Will to consent) efficacious, Which in true terms is, whether Grace be resistible, or not? If it be so prevalent or Of resisting Grace. prepotent, as it carries the Will to obey willingly (if that be willing which cannot do otherwise) the fourth is true: But if Grace be only an efficient, adjuvant, prior Caus; and Man's Will prepared by it, a cooperant second Caus in the work of Conversion; which may fail, resist, or disobey; then the third is more authentic. To prov it for brevity sake, read Acts 5. 32. Acts 7. 5. Rom. 10. 16. 2 Cor. 9 13. Gal. 3. 1. Gal. 5. 7. 2 Thes. 5. 8. All which places are most plain, that one may disobey Gospel Grace. Dr. Ward, a stiff Stickler for effectual Grace, defines thus: We freely confess, that neither operating, nor cooperating Grace, at Conversion or after; doth take off from Man's Will the power to resist, if it will: for resistibility is natural born with us, and inseparable from the Will, as a nativ faculty: but 'tis not questioned simply, whether God in the work of Conversion or any other doth mov the Will resistibly, for that's granted: only the manner of resistibility is in controversy; wherein we say, when God works in the Will ipsum Velle to will, Grace produceth non resilience, which is effected by certain knowledge and prevalence of delight, as S. Austin saith. Therefore we avow actual resistance to be taken away for that time, sigh 'tis impossible such should stand with effectual Grace: for two opposites (the Will to be wrought on by effectual Grace, and to resist it at once) cannot coexist; which were to make the Will obey and resist at one instant. Thes shifts pass current among Partialists: but he saith all the Controversy is about the manner or resistibility, which indeed is none at all: for all grant resistibility or power to resist, is not removed by Grace: the Question only is of actual resistance or manner of not resisting: wherein none is so silly to say, that when the Will yields actualy to Grace, there is then any renitence; sigh contingence is not when things are in Esse, but before they were so, whether they might not possibly be otherwise: that is resist, when it did obey? so the debat lies in resistibility before the act of good or evil, not in it: for a Regenerate may sin resistibly, not in the very moment of willing it; but because he could have resisted yer he willed it. So a Convert obeyeth Grace, or willeth his conversion resistibly; because yer he willed it, he could have resisted: else why doth S. Paul so seriously exhort not to resist the Spirit? Sin may be resisted, but not after consent: so may Grace, but not when the Will ha●h embraced it: for to be actualy received, and then resistible, cannot cohere. Howbeit if non-resistence be granted, 'tis dubious what the cause is, and wherein it consists; whether in effectual Grace, or effectual Will? for what is said of the one, may be verified of the other; sigh when it obeys, 'tis impossible it should will to resist; but it may before. Nor can any tell by the very act of obeying, which is cause of non-resisting: for put either to remov resistance, 'tis surely gone by consenting: and it seems Will is ●h● proper cause which ends resistance. 1. Because effectual Grace is n●men sine re, which cannot determ in the Will without destroying it, who's nature is to determine itself. 2. Because to resist or not, are special acts of the Will: as to convert, repent, believe, belongs to Man, who converts, reputes, beleeus; for God promiseth only to circumcise Deut. 30. 6. the heart; and Man is bid to circumcise his own heart: so De●t. 10. 16. God promiseth to put a new Spirit into Man; and Men are enjoined Jer. 4. 4. Ezek. 11. 1●. to make them a new heart and Spirit, both being evangelical. So the promise implies or supposes an impotence in us to do supernatural acts; tendering God's power, assistance, and operation to encourage us: but the Precept imports some power in us, under his assisting Grace, to endeavour or do somewhat toward those acts, which appear to be ours, because they savour of our imperfections. Hence we still accuse ourselves, complaining on the weakness of Faith (Lord, I believe, help my unbelief) coldness of lov, pride of heart; yet God givs Faith, Lov, Humility, who is all perfect. Why then do we not rather magnify his Goodness and Graces, if he doth all; then ingratly disgrace them, as being impotent or imperfect? sav only because we have impaired or made them defectiv by being wanting to Grace. Let sweet Bernard, a magnifier of Grace, end this point: Grace so operats with Freewill, as it only prevents in the first act, and accompanies in the rest; but is so far preventing, as it even cooperats with Grace; yet so, that what is begun by Grace alone, is perfected by both alike: so they work jointly, not severally; together, not by turns in particular degrees: not partly Grace, partly Freewill; but each jontly performs the whole. Freewill doth all, and Grace all; but as the whole is wrought in the Will▪ so is it wholly done by Grace. Thus he; which is the t●u state of the whole debate. This will better appear by consistence of Grace and Freewill in Man's four estates. 1. Of Nature sound. 2. Of Nature lapsed. 3. Of Nature renewed. 4. Of Nature glorified: which sh●l be particularly agitated, together with the order of a sinner's Conversion. Man, at Creation, had to will or nil naturaly: by supernatural Grace to will more fully, which took not away the natural power to nil: by Sin both natural and supernatural power to will well is lost; but to nil naturaly remains, and to nil supernaturaly augmented: By preventing Grace to will is restored; to nil both naturally and supernaturaly remaining still: by assisting or recovering Grace both to will and do; but to nil naturaly and work contrarily by augmented nilling: by Grace of Regeneration to will and do, more fully augmented; but natural nilling remaining, and augmented nilling diminished: in state of Glory, Man by the beatisic Vision wils and doth perfectly, all nilling being removed. Hence 'tis clear, how Grace and Freewill concur or cohere in Nature sound, depraved, renovated, and glorified: For Man under Nature corrupted without the Law, hath his Mind bound, Will obstinate, Life impure, Conscience stupefied; being the most wretched Son of wrath, yet not knowing his misery. Man under the Law (as it refers to Grace) acknowledgeth his sin in Mind, and hath compunction of Conscience by the spirit of fear, being less miserable because conscious thereof. Man under Grace Caling, preventing, working, learns by the Gospel the Mercies of the Father, Merits of the Son, Helps of the holy Ghost, whereby he conceius hope of salvation; desiring as a sick Patient, to be cured, having no power to do it. Man under Grace of Regeneration being helped wills, willing beleeus, believing is justified and saved: who's endeavours are vain, unless helped; but being heals, takes up his bed, and the Just lives by his Faith. Man, under protecting and perfecting Grace, is joifully thankful for it received, watchful over his ways, strong to resist Satan, fight against tentations, fervent in prayer, rooted in Faith, and persevering in holiness. Lo, thou art healed; sin no more, lest worse betid thee. Obdurate Sinners (who's Freewill resists divine Grace) are of several sorts. 1. All such as be out of the Church uncaled, of whom 'tis said, whom he will Rom. 9 18. Rom 2. 12. Deut. 29. 19 he hardens, and those that sin without the Law, shall perish without the Law. 2. Thos which harden their hearts against the Law, who hid, excuse, or defend their sins, presuming on peace and impunity. 3. They that being wounded by the Law, despair of Evangelical Mercy, and commit all wickedness, as Cain and Judas. 4. Such as receiving hope of salvation by the Gospel, abuse the riches of Grace to wantonness, and d fer repentance or conversion. 5. All that being ingrat for Grace received, and given over to security or carnal lusts, neglect prayer; or shaken with fear, deny the Faith; or tempted by Satan, fall into heinous sins: who are in danger of damnation, unless they Ezek 18, 26, 27 return to God by a new act of Faith and Repentance to be justified by him. In every of which degrees, God's severity hath just occasion to desert Man, and not proceed to procure his conversion, or assist his Will; but if he doth, 'tis of superabundant Grace. Here some doubts occur concerning calling or Conversion, what part a sinner to be converted bears in it? Whether he is activ or passiv, and how far? Whether he can further or hinder it? Who puts the difference, God or Man? To thes it is briefly answered: 1. That he is passiv, in having the Law and Gospel preached to him; but activ in hearing or attending. 2. That he is passiv in receiving impressions of fear by the Law, and hope by the Gospel; but activ in nourishing them, by coworking with Grace, or cashiring them from his heart by disobeying. 3. He is passiv in admitting good thoughts, holy desires, & power to will; but activ in ruminating on those thoughts, cherishing such desires, and endevoring to exercise that power offered by Grace to assist his Wil 4. He is still passiv in praying, yet a willing Patient, thirsting after Repentance, Lov, or what else he prais for; but activ by help in producing of the acts thereof, out of those gifts and habits infused into him. 5. He is both passiv under God's power protecting him, being a Believer converted; and activ in watching over himself, with God's Grace concurring to guard and defend him. S. John saith, he that is born of God keeps himself: whereon S. 1 J●h. 5. 18. Austin descants, he takes not away Freewill in saying keeps himself: who keeps us but God? yet he doth not keep the unwilling: therefore when thou joinest thy Will to God, thou keepest thyself, not of thyself, but by him that comes to dwell in thee. Something is ascribed to thee, because thy Will concurs: but so that thou mayst still say with David, Lord, be thou my helper: If thou sayest, be thou my helper, thou must do somewhat, else how can he help? Thus a sinner is never first, but second; no leader, but follower in every degree: at entrance a mere Patient, at next step a willing Patient, in progress an Agent helped by God's adjuvant and cooperant Grace, saying, like a sick Man, sigh you have cured me, lift me and I will rise; stay me and I will stand; lead me and I will come. God shield us from such madness 〈◊〉 2. ad Bon. c. 9 as to make ourselves first and God last in his Gifts and Graces; saith S. Austin to Pope Boniface. 'Tis a question when, Quest. two are equaly called, and one only converted (both being supposed p●ssible) who puts the difference, God or Man? The Answer is Man: for God judgeth men's acts, not his own: as Answ. every just Judge finds differences betwixt Clients, but makes none. Cain and Abel were bred both alike in Religion, but the difference was in themselves, that God accepted Abel's sacrifice and rejected cain's. Pharaoh and Nabuchadnezer were by Nature both Men, by dignity Kings, and held God's People in bondage: One then occasioned their desperate ends, only that one sensible of God's hand groaned under the memory of his iniquity; the other by his Freewill fought against God's merciful verity, as S. Austin saith: Who also puts a Case of two 〈◊〉 〈◊〉. & 〈◊〉 l. 12. de civ. c. 61. Equals tempted by one fair Woman; whereof one yields to lust, the other persists chaste: where's the difference, sav that one would, the other would not lose his chastity? the Ninivets' repent at Ionas preaching; but the Jews refused at a greater than Ionas: If God put it, how shall they rise in judgement against thes? yet S. Austin wrists S. Paul's words (who makes 1 cor. 4. 7. thee to differ from another? or what hast thou which thou didst not receiv?) to Dona gratum facienti●, as Faith, Charity, repentance, Conversion; which plainly intent Dona great is data, as Knowledge, Eloquence, Tongues. For in Gifts necessary to Salvation, God wils no difference between Believers and Unbelievers, but would have all believe and obey the Gospel. So the defect proceds so much from the Unbelievers disobedience (whereof God is not the Author) as from Believers obedience. To want the Gifts of Tongues and Prophesying is no sin or shame, sigh they were given suddenly without means: but to fail in Faith and the rest requisite to salvation, after means afforded, is sin; sigh men used not such diligence as they should▪ the difference in measure of Gifts comes from the Giver, but the different using from Man; as the Lord gav one Servant fiv talents, Mat 25. 15. another two, another one; but they employed it diversely (which was from themselves) and were regarded or rewarded accordingly. Ob. If Man makes the difference in receiving or using Grace, than God doth no more for the Elect then Reprobats; nor have Saints more cause to be thankful than the wicked; but one may glory against oth●rs, that he did more than they: all which Scripture ●on●emns: Ergo it proceds from God. Sol. If it be granted▪ which is not so) that God doth no more in the Grace of Vocation for the Elect then Reprobats; yet in Predestination h●doth incomparably more; because foreknowing the different success of his Caling and ends of the Called; he decreed to confirm it unto some which would be saving to them, and leave the rest to that which would not be saving through their disobedience, when it was in his power to alter it. So in the preparation and execution of his gracious Caling, his election and lov to them appeers singular, who have infinite cause of gratitude abov Reprobats; ●et have they reason to thank God for preparing that Caling, whereby they might be saved so well as others, being to blame their own refusal only. Nor was God bound to alter their Caling, as seeing the event would prov evil by their own fau●t; for than none had perished. Here is much inequality in Lov and favour, but still a liberty left of Man's Will under Grace: that of two equally called one may obey and not another; or unequaly obey, when both being often Called, one obeiss sooner than the other. For there is infinite variety in most, yet God indifferent to all, and damns none but by their own default. Touching thankfulness, Grace is not therefore Grace, because given to one and denied to another; but because 'tis given to the unworthy (for it were not lesss, but greater if extended to all) so that my thanks are du to God, because he had mercy on me unworthy; not because he shows more mercy to me then others: Nor are my thanks the less, because many more partake with me in the benefits; but should rather be greater, if millions more were partakers then be. Salvianus saith men owe a general debt for Christ's passion, and all Mankind sans exception bound thereto: yet none owes the less, because others owe the like: For though the debt be general, yet 'tis special too, and every particular equally engaged: sigh as Christ suffered for all, so he did for each; and bestowed himself on all, as he did on every one: wholly for all and wholly for each individual. In which regard as all owe themselves wholly to him for it, so doth every one wholly; sav that each owes more than all Mankind, because he reaps so much benefit as all Men. This is a good rule, but beware of the Pharisees comparativ form of thanks, too rife now adaiss: Lord, I thank thee I am not as other Men. Indeed as some put the Case of Mankind like a cru of Rebels, of whom the King pardons such as he lists, and executs the rest, those pardoned owe more thanks. But the Scripture states it thus: God mercifully proclaims a general Gospel pardon to all Rebels, on condition that he which submits and yields his Sword, taking a Ticket of his pardon, shall go safe; but such as refuse or stand out shall be destroyed. Such as submit, magnify his Mercy and griev for their Fellows obstinacy, justifying the execution done on them. Thos that in the first way amplify God's Grace for sparing some simply, prejudice his Truth proclaimed to all: But such as advance his Grace for sparing all on fair, facile, feasible conditions exhibited in the Gospel; set his Favour forth, Mercy, and Truth much more. It may more literaly be laid thus. If a King having all his Subjects in his power and pleasure to destroy for Rebellion, shall publicly proclaim pardon to all that will submit to his Son, on such conditions as they shall be able by his gracious assistance and acceptance to perform; knowing that some will tractably obey, but the rest persist obstinate or obdurate in their Crimes: he than is bound by promise or Covenant to pardon the penitent; but resolus to punish the rest according to their deserts. Here both his Mercy and Justice is equally or eminently extended to all, without respect of persons: but the difference consists in the new obedience of one sort, and old obstinacy of the other: yet doth not the Caus depend on the effect (as some fond object or cavil) but the Monarch, according to his merciful Proclamation freely pardons the penitent, and justly destrois the impenitent. As to glorying that one doth more than another; Let him that glorieth glory in the Lord, or not glory: for God's Gifts are duple. 1. Immediate from himself solely (as Tongues, Miracles, Prophesying) of which Paul speaks, What hast thou which thou hast not received? and if thou hast received, why boastest thou? 2. Mediate, which proceed from God's Grace and Man's Will jointly (as Faith, Repentance, Obedience) being both God's gifts wrought by Grace; therefore not glorying but in the Lord, as S. Paul saith: and duties owing by us upon peril of 1 Cor. 15. 10. Phil. 4. 13. 1 Cor. 9 16. salvation, which proceed from the Will helped by Grace; and in that regard no glorying: as S. Paul saith, though I preach the Gospel, I have not to glory; for necessity is laid on me, and woe is me if I do not: So woe to all which believe not in Christ. To receiv as a Gift not only excluds glory, but includs duty: for in doing all which is commanded, we do but our duty being unprofitable servants. Christ saith, doth the Master thank his servant, Luk. 17. 9 because he did what was bid? I trow not. Yet we may glory with S. Paul, in the testimony of a good conscience; as Samuel 2 Cor. 1. 12. 1 Sam. 12. 13 Neh. 5. 15. called witness of his integrity; and Nehemiah recorded his own sincerity. Howbeit whatever our natural parts be, or labour and industry beyond others, or how prosperously soever it succeeds; who is so void of piety as not to ascribe it to the fountain of all good? God builds the house more than all Laborers, keeps the City abov all Warders, givs more increase than all Planters or Waterers; yet Builders, Warders, Planters, Waterers have all subordinat Offices, which being neglected the House is unbuilded, City unguarded, and Plant unmanured: Because God doth most in converting, and Man nothing in comparison, but all by him; the Saints may rejoice and say, not unto us Lord, not to us; but to thy name giv the glory. Yet (not unto us) implies something to be done by us, whereof we must not glory, being our duty. Nor should those poor things of Man's Will (to wish or will, labour, endeavour, yield or obey) be once named when God's Grace is praised or works pleaded: yet sometimes a necessity compels thereto. For Men, under colour of piety, to magnifiy God's Grace and reprov Nature's Parasites, become disparagers of Freewill and Flatterers of Grace; whereby Satan seeks to subvert God's truth and righteousness, destroying true Piety and Religion in Men; by bringing a stupid sloth on some, a remorseless infidelity or impenitence on others, and an invincible desperation or obduration in most; which is the Offspring of that Doctrine, which deprius Man's Will of all freedom in matters of salvation, by turning the Gospel's general promises into particular limitings of special Grace, effectual only to a few secret ones by direct absolute Decree; leaving the rest forlorn or destitut of true Grace, though called by the same word of the Gospel. Melancthon speaks hereof before Arminius was ever heard of: Loc common. de Praedest. Let us remov from S. Paul such Stoical disputs as destroy Faith & Prayer: for how could Saul believe or pray, when he doubted whether the Promise belonged to him, or when the fatal Table of Destinies had prepossesled him? for 'tis decreed thou shalt be a Castaway. If Freewill avail nothing, till I perceiv Regeneration wrought in me by the Spirit; I will be indulgent to my self-unbeleef and other vicious affections of the flesh. This Manichean imagination is flat falsehood, and our minds are to be drawn from it, and taught that Freewill with Grace avails much. Thus he, who also in point of discrimination saith: When Promises are universal, and no contrary or contradictory Wills in God; there must needs be some cause of difference in us: as why Saul was rejected and David received, some disparity in those two caused it: yet still remember that the doing some good or i'll action, is not to be conceived to be by mere natural strength of Will, but as 'tis helped by divine Grace: beware lest in shunning Scylla thou fall not on Charybdis. 15. Regeneration is called by some the first Resurrection, and 15 Regeneration. Conversion a new Creation: who assert that Man doth no more to his new Creation than 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: sigh illumination goes before the act (not habit) of Faith and sanctifying Grace in the Soul. So Mr. Tailor on S. Paul's words (whoever is in Christ, is a new Creature) infers that Grace cannot be resisted, because no Creature can resist his Creator in framing him. Such dangerous dogmats they grand Rabbis 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 all by infusion: nor are Arguments taken from Allegories (which is too rife among Sectists) authentic, if extended beyond Scriptures true since. Saint Paul's 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: else if literaly pressed, a kind of Transubstantiation in Man's Conversion may be better maintained, than Papists do of Christ's body in the Eucharist. Chrysostom expounds it well; 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 whole Man, as one shall not know him to be the same: whence 'tis more bluntly called Resurrection, to show 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 'tis faith working by lov which makes a new Creature, and to keep God's 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 righteousness and holiness, as in a second Adam. There is a supernatural Principle of this change or Conversion, even God; for he makes us, not we ourselves, in both creations. So saith S. Paul We are his workmanship, Eph. 2. 10. created in Christ Jesus to good works. Each Creation and Generation hath a proper peculiar manner: for he that made us without us, will 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. There God wrought immediately, here by means; there no Creature ever said, Create or renew me, Lord; here David cries, Create Psal. 51. 10. in me a clean heart, O God, and renew a right spirit within me: There it never was said to any, Make thyself: here God saith, Make you a new heart and spirit, for why will ye die? There 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 sickness in his time, not to estimat In Apologer. good or bad men by their manners and conversation, but from Faction: for those things which in such a Man pleased to day; if he turned to morrow another way, were disliked: and what was commended yesterday, shall be condemned to day. How well this agrees with our age (indeed with all times since Adam) let the world judge and apply as they list. Under Henry 8. was a Book published by the Clergy (whereof An. Reg. 35. A. C. 1543. Archbishop Cranmer was chief) and confirmed by Parliament, styled A necessary Erudition for a Christian: wherein Freewill is declared to remain in Man after Adam's fall, as thes Texts testify; Be not overcome of Evil: Neglect not the Grace in thee: Lov not the World: If thou wilt enter into life, keep the Commandments: all 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, unless helped by Grace; willing what is i'll of itself. Hence some Divines define it to be a power of Reason and Will, by which Good is chosen w●th assistance of Grace, or Evil without it. Next it shows the disparity between our Protoparents Free will to obey or disobey, and their Posterities; which is prone only to Evil, unless illumined and made free by special Grace, or supernatural working of the Holy Ghost: which Gods goodness offers to all; yet they only enjoy it, who by Freewill accept the same. Nor can they, being so helped, accomplish or perform things for their saving health, but with much labour and endeavour: For though Reason's light remains, yet 'tis much dimmed or darkened, and hardly discerns inferior things of this life; but utterly unable to understand spiritual belonging to a better. So though there is left a freedom of Will in works of this present life; yet to act high and Heavenly, 'tis of itself insufficient, and being wounded or maimed, needs help Psal. 119. 18. to heal and repair it. Hereto David reflected, Open thou my eyes, that I may see the wondrous things of thy Law: and Jeremy, Heal me, Lord, and I shall be made whole. S. Austin avers the same, That Freewill is in Man since the Fall, which no Catholic can deny: But in spiritual desires and works to pleas God, 'tis so frail and feeble, that it cannot begin or perform them, unless it be prevented and excited by Grace the principal Agent, without which Man can do nothing good or Godly, as thes places prov: Without me ye can do nothing: No Man comes to me except John 15 5. John 6. 44. 2 Cor. 3. 5. the Father draw him, and unless it were given of my Father: We be not sufficient of ourselves to think any good. So Freewill must be helped by Grace preventing, but being so enabled may freely cooperat with it; and being by the same sustained, may persist or increase in Grace. Surely 'tis solely by it, that we be first inspired, incited, or moved to good: But to resist tentations and go forward in goodness; is both of God's Grace and our own Freewill jointly. Lastly, when we have persevered to the end, 'tis God's free gift and Mercy to Crown us with glory, who hath graciously ordained to reward Men after this life, according to the good works done by his Grace. Therefore all are to be monished (chief Preachers) that in this deep dark point, they neither so teach God's Grace as to exclude Freewill; nor extol Freewill to impeach Grace. Thus they very orthodoxly. Here is no Freewill to spiritual good without Grace, nor Grace so prepotent or violent but may be resisted or refused: yet enough to glorify God's goodness, and convince Man's ingratitude. All which is sound Theology, and shows that they were learned in those days. 16. Perseverance or Assurance to the end, is God's special 16 Perseverance. gift or Grace; because no Man of himself alone can continue against all assalts of the World, Flesh, and Satan: yet no doubt the Elect do finaly persist in Faith and Sanctification by Grace; else they are not of that number, whom God infallibly foreknew will so persever. Nor is the Question whether every Believer may lose his faith; for many fall from some degrees, and not lose all Graces at once, retaining only such as be essentialy necessary to Salvation? but 'tis whether true Faith working by Lov, can be lost? for there is a strong, vigorous, rooted Faith, which cannot fall or fail: and a feeble, green, tender (yet true salvific) which may. Such was Peter's, which a silly Damosel shattered: but after the Holy Ghost given at Pentecost, his Faith and Lov were so corroborated, as he despised the Whips and wounds of all Persecutors; yea death itself by preposterous crucifixion of his heels upward. Hence two Questions arise: 1. Of Men not Elected, whether Two Questions. some such do not attain true Faith, Repentance, Justification, Sanctification; yet lose them, and not finaly persever, but perish? 2. Of the Elect, Whether some of those do not sometimes fall into heinous sins (Theft, Adultery, Murder) and if so, whether they be then justified or in state of Salvation? For perseverance is of two sorts or degrees: either continued by constant holding Faith and a good Conscience to the end, which is rare: or interrupted with falls and rise, or renewings by Repentance, which brings Salvation at last. For the first which are not Elect, 'tis said, He that endures to Mat. 24. 13. the end shall be saved. Here he that hath Salvation promised, if he persist finally, is supposed to be in a right course wherein he should continu, and so be saved: but it implies that he may possibly fall from Faith, or wax cold in Lov, and not be saved. Hereof S. Bernard saith, falendued with Lov had persevered, our Lord in vain exhorts his Disciples to continu therein: for if they did not yet Lov, he would not say continu, but be in Lov: or if they did Lov already, he needed not exhort to perseverance, according to some Opinions: Else where he saith, such have no root, who for a while believe, but in time of tentation fall away. Whence or whether do they fall? even from faith to unbeleef. I ask, could they be saved in that Faith, or not? If they could not, what prejudice had our Saviour, or Satan profit by their falling away? S. Jerom saith, If every one born of God cannot sin nor be tempted, why doth Christ warn us to fly tentation? Some say such Exhortations, Precepts, and Promises are used to uphold Perseverance: But if it be infallible, they are used in vain; unless obedience to them be in Man, who failing on his part, those means often fail. David knew the two Commandments, as means to restrain his two sins; but they failed through him. Peter's forewarning of his denial was a means to humble his confidence, but he made no use of it. Others say, In regard of our weakness we may fall, and means must be used for support: but by God's Election, and Christ's Mediation, we shall stand sure. Tru, But the Question is of those which 'tis uncertain whether th●y be Elect or no? Or if a few means be infallible, all other supplies are superfluous, and we may securely rely on them. Ezekiel speaks more plainly to the purpose: If the wicked Ezek. 18. 21, 26, 27. will turn from all his sins, and keep my Statutes; he shall surely liv, and not die. When a righteous Man turns from his ways, and commits iniquity, he shall die: Again, When a wicked Man turns from his iniquity, and doth what is lawful and right, he shall sav his Soul. What evasion can be here, if the comparison be well observed? For if it be denied, that a righteous Man can fall and die; it may also that a wicked can turn and liv, which is to giv the Holy Ghost a . If the wicked there meant or mentioned be truly and legaly wicked, then are the Righteous truly and Evangelicaly Just: For legaly just none but one ever was. If then any wicked Man ever turned from sin and lived; a justified Man may turn from his righteousness and die, else Ezekiel speaks untruth. The Dort Divines answer not this place, being too hard a knot: but say to others, that the Apostles speak of initial degrees of Faith, from which Men a little entered may go back: But not of true justifying, from which they that have attained cannot finaly fall. Let the Touchstone try the truth: 'Tis impossible Heb. 6. 4, 5, 6. (saith S. Paul) for those who once being enlightened, tasted of the heavenly Gift, and partaked the Holy Ghost, and tasted Gods good Word and powers of the World to come; if they shall fall away to renew them unto repentance. He speaks not of non. Entities nor of Novices, but such as were enlightened and tasted the heavenly gift, God's good Word, and powers of the World to come, and partaked the Holy Ghost: which metaphors of Sens (tasting, seeing, etc.) imply in Scripture no slight superficial sens of spiritual things. So S. Peter: If after they have escaped the 2 Pet. 2 20, 21, 22. World's pollutions, through knowledge of the Lord Jesus; they be again entangled and overcome; the la●ter end with them is worse than the beginning: For it had been better not to have known the way of righteousness; then having known, to turn from the holy Commandments delivered to them: But it happened to them according to the true Proverb, the Dog returned to his vomit, and the washed Sow to her wallowing in the mire. To escape the World's pollutions through knowledge of our Lord Jesus, is no small fruit of the Spirit; but a full, clear, certain fruition: whence it is so hard or impossible for such as fall from so great a measure of Grace to be renewed by Repentance; but from De Cor. & Gr. c. 6. lesser lapses ordinary. S. Austin saith, 'Tis much to be marveled, why God givs not perseverance to some of his Children whom he regenerated in Christ, and gav Faith, Hope, Lov; when he forgius so great wickednesses to others, and confers the grace of Sons on them: he wonders why God did not snatch such away as lived Godly from the evil to come, lest their i'll inclinations should cause a change. So he holds, if those Men had died while they lived justly and piously, they had been saved: Ergo their Faith was more than initiated, and they more than outside Christians. As God first calls Man before he follows; so Man first falls from God before he forsakes, who is still ready to receiv all into Grace upon true repentance. So saith our sixteenth Article: After we have received the Holy Ghost we may departed from Grace and fall into sin, and by God's Grace rise again and amend our lives. Therefore they are to be condemned which say they can no more sin so long as they liv here, or deny to true Penitents place of forgiunes. Touching the terms of falling totaly and finally, it is certain only to God's Prescience, but unknown to us: for the Faithful may fall, and God alone knows, whether they will repent or rise again; but we must still work with fear and trembling. If they cannot fall, why doth Christ bid us pray, Led us not into tentation, but deliver us from evil? or why doth our Liturgy say, Suffer us not at last hour for any pains of death to fall from thee? For the Elect those of Dort grant, that a Regenerate falling into grievous sins, is not actualy reconciled till he repent; but in state of damnation, and unapt to enter into God's Kingdom: but they add, 1. Though the Regenerats so sinning be guilty; yet they shall be in God's purpose absolved: Tru, So they were before they believed. 2. That God deals not with them in rigour: No more doth he with many Reprobats fallen from Faith, whom he would bring to repentance by long suffering. 3. That they have not lost Jus ad Regnum, but usum Juris: as a Lepet loseth the use of his house, not right: But similitudes are no sound Arguments. Hath an Elect committing murder jus add Regnum? then S. Paul speaks falls: I tell you, they that do such 1 Cor. 6. 9 things, shall not inherit God's Kingdom, but all that have right James 2 10. shall inherit. 4. That their universal Justification is not made void by sinning: surely their absolution from former sins is not frustrated; but this new sin which makes them Sons of wrath and guilty of the whole Law, needs Absolution and Justification from it: But universal Justification is no remission of sins past, present, and to come: For what need then Repentance? 5. That their state of Adoption remains immovable: Tru, In God's purpose, not in act; but that they may fall. 6. That some seeds remain, by which Life may spring again: It may for sooner than in an habituated Sinner; Yet this altars not the Case, if he be guilty of death, no more than a Nobleman's crime, who hath many friends to beg his life. S. John saith, Whoever is born of God, 1 John 3 9 commits not sin; for his seed remains, and he cannot sin because born of God. Hence Calvinists infer, if God's seed remain in a Regenerate and he cannot sin (deadly) then can be no intercision of his Justification. Certes, his scope is not to prov, that those born of God cannot fall from righteousness to sin, or that a Member of Christ cannot become the member of an Harlot by Adultery; and he that hath been the member of an Harlot, become the Member of Christ by Repentance: But he means, that to be born of God and commit deadly sin cannot consist; nor can any be a Member of Christ and an Harlot at once being Asystats. S. Jerom writing against Jovinian (who abused this Text, as Men do now) interprets thus: S. John saith, He that is born of God commits not sin, because ye should not sin; not that ye cannot; but so long as ye commit not sin, ye are Gods Children: yea such as persist his Sons cannot sin. For there is first a falling from God, before we fall into sin, sigh those two cannot cohere. Tertullian tells how some say, They have God sure enough in Heart and Mind, yet show no sign in their actions, and so commit sin, thinking their fear and Faith safe: as if they committed Adultery, yet deemed their chastity not impaired; or poisoned their Parents, thinking to do God good service. Thus while they continu in sin, notwithstanding their fear; they shall be cast into Hell, notwithstanding their Faith. Bishop Ridley saith S. John means, He cannot sin so long as God's seed abides in him; but Faith, Hope and Charity cannot stand with evil living, nor without good Works. David, while he stood guilty of a duple crime, could not be in state of Regeneration; nor Peter, till he repent his denial: Yet some say it was salvo amore & fide; because as we are born but once, so we are new born no oftener. This metaphor holds not; for S. Paul saith, Little Children, of whom I travel in birth again, till Christ be form in you: meaning so oft as we fall into heinous sins, we must still be renewed by Repentance: but Men will expound Scripture as they list. As to the certainty of Perseverance, Election, Salvation; this concerns not God, who's knowledge is infallible, and purpose immutable; but us, while we liv here. For deciding or defining whereof, weigh thes three conclusions: 1. That a Believer, being in present state and use of holy means, tending to salvation, and out of tentation in the peace of a good Conscience through Faith in Christ; may, by the testimony of the Holy Ghost, have a comfortable assurance of Salvation, which begets trusty fervent lov and thankfulness to God: specially when he is near the end of his race or point of death. So S. Paul by inspiration saith, I am now ready to be offered up: I have sought a good 2 Tim 4. 6, 7, 8. fight, finished my course, and kept the Faith: Henceforth is laid up for me a Crown of righteousness. This place Lutherans press against Papists, who will have all by doubting, and none certain of his present condition, no not at best: But he that hath right knowledge of God, true Faith, steadfast Hope, lifely Lov, and awful Filial fear, with an holy trade of Life; he may rejoice in God, with comfortable confidenre and affiance of perseverance to the end. 2. That for time to come (specially when we have probably a long race to run, and divers dangers of wild wanton Youth to pass) we cannot have infallible certitud of future or final persevering; but must confide in God's Grace 1 Cor. 10. 13. and Goodness, that he will assist, if we apply all our endeavours to De Civ c. 11. 12 continue in it. Hereof S. Austin speaks, We call them blessed whom we see liv well with hope of future immortality, and without such crimes as make shipwreck of Conscience: who, though they may rely on the reward of Pe severance; yet are not sure of persevering. For who knows certainly he shall continu in doing righteousness to the end, except he be assured by some revelation from him, who is not pleased in his just secret judgement to inform all touching this point, though he deceius none? S. Ambros thus: David saith not, I offer the sacrifice De bono mo●● c. 3. of Prais, but will offer; showing or signifying that to be a perfect sacrifice, when every one freed from the fetters of this Body, shall stand before the Lord and offer himself a Sacrifice: For before death can be no perfect Prais; nor can any be truly extolled in this life, when his latter times are so incertain. S. Bernard Serm. 1 in Se●. tuag. also: Who can say I am one of the Elect predestinate to Life, or in the number of Sons; sigh we have yet no certainty? but we may be comforted with hopeful affiance, and not tormented with despair or doubting: for some signs or marks are given, that such may be sure they are Elect which have them: for this cause 'tis necessary to be still in awful fear and humbled under God's hand; sigh we know in part what we are at present, but not what we shall be, which is impossible to know: therefore Let him that stands take heed lest he fall; for presumption is so perilous as desperation. 3. That certitud of salvation cannot be infallible in this life, as S. Austin attests: What De Cor. & Gr. 13. Believer, so long as he lives in this fleshly Tabernacle, can presum to be predestinate? 'tis needful to be concealed in this life, where puffing up is to be shunned; sigh so great an Apostle was buffeted by Satan, lest he should be pufed up. Many such things are spoken for the usefulness of this secret, lest any shall presume: for even he that runs well may fear, sigh 'tis hid whither he shall go. Much more he vents to the same effect: For God's Promises in Christ are certain, but made with conditions; so that we may miss of the end, if we fail in the means to fulfil our Covenants; sigh no Man shall be crowned till he fight it out and the battle ended; triumph not before the victory. God's Decrees are known solely to himself, but secret to us, who must rely on the Promises by performing the Covenants. If we may be fully assured of true Faith, that it cannot fail, but we shall infallibly persever to the end, through all frailties and tentations; then God's Council is not secret to some, nor his Decree unknown: which is high presumption to arrogat or affirm; sigh we must still work it out with fear and trembling. This is a Cavaliers Creed or confidence in the point of final perseverance, and salvations infallible certainty; who holds the middle betwixt two extremes of despair and presumption: but had rather be a meek humble Publican, than a proud presuming Pharisee; Lord, be merciful to me a sinner, and grant me Grace to continu in thy fear till the end. 17. The last Judgement is the execution of all Divine Decrees 17 Last Judgement. concerning Men: For Predestination of the ends, is a foreknowledge and approbation of the last Judgement to Life or Death; which execution shows the Decree, as a building being erected and finished declares the Architects plot or devise; for this Judgement exhibits the consecution of those ends: So if we grant (as we must) that God proponed an end, viz. the glory of his Mercy or Bounty, in giving some life eternal; and glory of his Power and Justice, in inflicting eternal death on others; he hath attained his end in the last Judgement: So if we admit Note. (as we must) that God prescribed means for Men to aspire or attain to eternal life; or for lack thereof to incur everlasting death; those ends are executed also in the same Judgement: Rom. 6. 23: Howbeit if we grant (as we do) that Life is given both as a 2 Tim. 4. 8. Rom 9 21. 22. Bounteous Gift and reward of Righteousness; as also that eternal Death is imposed both as the wages or punishment of sin, and a demonstration of God's sovereign dominion, yet with Justice and Equity. No ordinary understanding can conceiv, how a Decree of thes things could be made from eternity, without Prescience; si●h Life is a reward and Death a punishment, which no Justice can prepare without foreknowledge of good or evil deserved. This is called simple or natural Intelligence, as Life is a Gift of God's free goodness, and Death a Declaration of his dominion, being both an attainment of his own glory. Hence 'tis clear, that Prescience (which is God's first, highest, simple Understanding) is to be put in the definition of Predestination, which too many separate or dis-join. Let Prosper decide this point: If we consider all Men together, Ep●g●. 28. whereof some may be saved in Mercy, others damned in Truth; all the Lords ways are distinguished by the end: but if we look only on the Saints, thes ways are not discerned: for Truth is not distinguished from Mercy, nor contrarily; sigh the Saint's beatitud is both from reward of Grace, and retribution of Justice. So he makes eternal Death a retribution of Justice, which cannot eternaly be decreed without Prescience of sin: which Calvinists ground on God's pure pleasure, as Lord over his Creatures, without respect to foreknowledge: But for Election to Life, being his free Gift, they more confidently ascribe to his mee● Will without Prescience; which they have more colour for, if the Saint's 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 labouring to attain the end; and a gift of free Grace too, knowing what will bring them to happiness, if he grant them those benefits: whereby he shall also attain his end, even the glory of his free Lov in giving eternal life to whom he will; which is the true harmony: This Judgement being ex praeteritis, Predestination must be ex praevisis: for the judge ordained by God is the Lord John 5. 22. Jesus; that all may honour the Son, as they do the Father; John 3. 19 because as the Father created, so the Son redeemed Mankind, even the universality: The grand crime for which the World shall be judged is, that Men loved darkness more than light, and John 12. 48. Christ's Word shall judge him at last day, whoever rejected or contemned Marc. 16. 16. Christ. Since the Gospel is preached, the rule of judging is, He that believeth and is baptised shall be saved; he that 2 Thes. 1. 7, 8. believeth not, damned. Which S. Paul more fully explicats, When the Lord Jesus shall be reveled from Heaven to recompense 2 Cor. 5. 10. those that have suffered for his truth, and in flaming fire take vengeance on them that know not God nor obey his Gospel. The severity of this Judgement (to render vengeance) the specification Rom. 2. 16. of persons (we must, all appear before his seat) the assignation of causes to be judged (the very secrets of men's hearts) with the manner of judgement, when such as have sinned without the Law, shall perish without the L●w having a Law written in their hearts; but those that have sinned in the Law, shall be judged by the Law; semblably, such as have not obeyed the Gospel, shall be judged by it. All this argues, that original sin (which is one just cause of death) shall be alleged against all who have no other cause of condemnation but this, as Infants which die 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 years of knowing God & obeying the Gospel, or haply had forgiunes of sins sealed by Baptism; this seemed strange to Doctor Whitaker, that any shall be Reprobated for sin remitted: so 'tis strange that any should be condemned for such sins as he was not Reprobated for, sigh 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 shall be judged of at last, are the same they were Reprobated for at first, being Judas v. 4. eternaly foreseen; specially their final impenitence and inobedience: else what needs this exact differencing of Causes? or how are the guilty more burdened to hear their several crimes, if all be rejected in the common Case of Mankind lapsed, and unable to rise, having no Saviour to die for them nor Spirit to call them, nor help to heal them; but are excluded or debarred by God's absolute irrespectiv Decree? God will overcome in Judgement; yet not by pleading his Sovereign power or Prerogativ, and silencing Men with his dominion (else was Abram too bold to expostulat, Shall not the World's Judge do right?) but by Justice and Equity, rewarding every one according to his works, else he would not put himself on trial, Judge I pray between me & my Vineyard; what more could I do, than I have done? God will Isai 5. 3. convince the ungodly, putting them to silence and shame by their own stubborn ingratitude against his abundant Goodness, 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 those whom God passeth by and caleth not, might have no just cause of complaint) answers thus: I conceiv that Christ Jesus sitting in Judgement for his Father, on them whom he hath con●emned, will not so pass or pronunce Sentence, sigh ye proceeded from Adam's corrupt loins, and contracted your Parent's guilt, do I condemn you to endless torments; but will say Go ye cursed into everlasting fire; for ye saw me hungry, and fed me not, etc. which are not the common sins of all Mankind, but particular faults of each several person, which shall be alleged, and whereby they shall 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 all thes deep points at large, well 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 Judgements will) let them seek satisfaction of him, who can best resolve all scruples: But if I have misprised any material circumstances through insciousnes, not wilfulness; let me bear the blame, who undertake to be his faithful echo. Now for fuller application and farther addition, take what follows in a more confused manner. To found Predestination on Prescience of simple Intelligence, best consorts with all conditions, consequents, and circumstances thereof: whereby all divine Attributs are best accorded and advanced: the sole scruple rests, which Opinion best agrees with the Holy Ghosts true meaning? For all Sects arrogat to since 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, called the little Flock, when all others censure or condemn them for falls Teachers as every one doth each other, and all tort or distort God's Word to serve turns. Howbeit, for trial of truth, the chief Texts shall be brought to test or touchstone: for Prescience these places are pregnant: S. James saith, Known unto Acts 15. 18. God are all his works from everlasting, S. Peter, To the Elect, 1 Pet 1. 2. Rom. 8. 29, 30. according to the foreknowledge of God the Father. S. Paul, Whom he foreknew he predestinated; whom he predestinated, he called, whom he called, he justified; whom he justified, he glorified. Again, Blessed be God, who hath blessed us in all heavenly things Eph. 1. 3, 4. through Christ as he hath chosen us in him before the World's foundation: Ergo we are eternally Elect by Faith in Christ foreseen, which preceds Predestination. To conceiv rightly the manner and order of this high mystery, according to Gods Mind reveled in his Word; we must consider something of his Nature who predestinats, and therein revere his infinite ●intellect, just Will, matchless Mercy, and sovereign Dominion; with something of Man which is predestinated, whom it pleased the Almighty to make more excellent than any of his visible Creatures; to consist of Spirit and Flesh, being inferior to Angels, and superior to Beasts: for he is a Rational free Creature; yet not so absolutely sufficient of himself, and wholly independent to be under none (which is proper solely to God) but free in his own Nature to will or nil, choose or refuse, and rule his own acts: whereby he was capable of holiness or sin, obeying or disobeying, to do good or evil; and thereby a subject of Prais or Punishment, Bounty or Justice: which no Creature can properly be, that is not perfectly free in Will, and loose at liberty from all necessary restraint. Ob. Some opposites object, that Adam haply had such perfect Freewill; but by his Fall that absolute liberty to all things is lessened, and to Spirituals lost: Ergo, etc. Sol. 'Tis granted, but with Proviso, That God foreseeing this fall and loss, with intent not to prevent it, prepared sufficient Graces of his powerful Spirit, to repair or restore what was decayed, by giving a new Command or Covenant, fit for Man's infirm wounded Will; and those Graces of his holy Spirit; which he would be still ready to supply by preventing, assisting, protecting, and preserving, if he be not wanting to his duty: For God's Wisdom is not so weak to make such a noble Creature only for show to Angels, or to set him in the World for a day or two, and banish him for ever into Hell fire, under the slavery and tyranny of Rebellious Fiends, of his own free Decree, without foresight of any deserts good or evil; which is the Manichees error, horrid to conceiv of so gracious a God, who created him purposely to be the subject of his righteous Judgement. 'Tis a true saying, If there be not the Grace of God, how shall he sav the World? If no Freewill in Man, how shall he judge it? We must so defend the one, as not destroy the other, which will well consist together. Hence it follows, That a just Decree before all time what shall be done to every one at end of time; cannot possibly be conceived to be made but by Gods simple Prescience of every Man's works, rendering to each accordingly. Now because that Decree passeth from a Sovereign Lord of absolute Will, who will be Debtor to none, but all to him; it follows also that this foreknowledge on which the Decree is founded, must needs be (according to our utmost capacity) Gods natural simple intelligence of all things while they were but as possible, before any Decree made for their being. To which knowledge when his omnipotent Will was joined, an imitable inevitable Decree passed (like Laws of Medes and Persians) that things should be as now they are, necessary or continge it; means or ends, causes or effects, such as Prescience previously apprehended: so every Man's salvation is solely from God, and others perdition wholly from themselves, which divine Prescience neither furthers nor hinders. The disput is not of predestinating all things that are and rejecting the rest; but only of Angels and Men: in what manner or order some were ordained to life, and all else reprobated? this proceds from Gods simple knowledge which preceds Predestination; not from that of Vision or sight (which is of things that either have had or shall have being) which follows and is founded on it. By this God understood if he would endu some Creatures with Reason and a free Nature; 1. He should best show forth in them his Wisdom, goodness, mercy, justice, fidelity, and all his sublime properties: 2. That such Creatures will vary in their choices; some cleaving to good, some to evil (as Men are moraly virtuous or vicious) which he foresaw not only in general, but every particular person if created and put to trial: yet it rested in his free pleasure, to create and try, or hinder their choices. 3. That of such whom he knew would prevaricat if permitted free, he might justly punish them for disobeying; or could fit means to restore and reconcile them, yet decreed neither. 4. He conceived it juster or equitabler to punish rebellious Angels being created individual and most intellectual; but to spare Men in mercy being to multiply their kind and made more frail; specially if seduced by subtle Spirits. 5. He foreknew if he should ordain sufficient means to raise all Men lapsed; that some would gratfully receiv his bounty to their salvation, and others wilfully or ingratly reject it for the pleasure of sin to their perdition: holding still the determination what to do or permit in his full power. 6. He knew if he should condemn the contumacious, and favour such as returned to him; he should deal justly with the one, mercifully with the other, and judge all righteously. All thes things with every circumstance (as they are in being from beginning of the World to the end) God understood as under condition or supposition, it he should pleas to put them in execution: which after du deep deliberation in his eternal council (to speak still after our shallow apprehension) his divine Will and Wisdom was to pronounce this mighty Word or Decree, Fiant, let them be. He could in a moment have framed millions of Worlds, but proceeded gradualy to perfect this one in six days, that his Majesty might be the more magnified: who's Wisdom, Justice, Mercy, Grace, Goodness, Power, and Dominion be glorified through all generations. Thes are the Lutheran or Arminian Principles, who make simple Prescience the basis of Predestination: which if indifferently weighed with a single impartial eye, will not seem half so heinous, as 'tis prejudicatly proclaimed in Pulpits and Pamphlets. Let Tertullian put the perclos. 'Tis no good nor solid faith L●de Exhert. Castit. which refers all to God's Will and absolute decree, flattering the world with saying all is done solely by it: but we must understand there is some power in us, which God expects to accomplish our salvation. For to say God hath determined of us without any reflection on our works; is to make a Pillow for some men's sloth, and prepare a precipice for others despair. He sleeps too securely that thinks to carry his happiness in a Wallet: we must ever work, or shall never receiv wages: for doubtless God will recompense according to every Man's works. Calvinists (both Ant and Postlapsarians) ascribe Predestination to God's pure pleasure by absolute antecedent Decree; without respect of foreseen demerits in his simple intelligence: who's principal proofs shall be produced in heaps to shun prolixity. Ob. Touching divine Decree in temporal things Job saith, Joh. 14 5. Man's days are numbered or determined, and bounds appointed Ps. 139. 16. which he cannot pass. So David, in thy Book are all my members Written: So Christ, not a Sparrow shall fall on the ground without Mat. 10 29, 30. your Father: and the hairs of your head are all numbered: Ergo all depends on divine Decree. Sol. Thes Texts tend all to the Registry of God's simple Prescience and Providence: which though they be no causes of any effects, yet are certain in the events, and cannot be frultrat: but make nothing for absolute Decree of a prefixd period to our days Dr. Charlton debats this point acutly and accuratly, part whereof shall be decurted. God the giver of life, sole moderator, but not Author of death: for all natural motion proceds from one first mover God; whence S. Paul saith, In him we live, mov, Acts 17. 28. and have our being. The term Life is taken either for the period of every Man's days, caused by a sensible decay or dissolution of all ligaments which chain the Soul to the Body; or by an extinction of his vital flame upon consumption of the Radical fuel, when no preternatural causes interven to anticipat the dissipation of that elementar temper, on which Life's subsistence necessarily depends: or else for the end of every Man's Life in general, by what means or whensoever; be it by diseases or violent accidents, without respect to the gradual decay and consequent cessation of natural temperament in old age. From the first acception arise 2. Questions. 1. Whether this term of Life circumscribed by a natural deflux of the Body (which is a kind of mature facile falling away of Nature's ligaments, like ripe Apples, be definitly fixed by divine Ordinance to leave every in dividual in his own moderation, without prescribing or procuring, that this decay of temperature should have more or less duration, then what may naturaly occur from the more or less durability thereof? 2. If Life be thus fixed by Gods decree not to prolong it beyond the point of its natural durability; whether he can without altering his own established course of Nature, being moved by men's prayers or pity (as he added 15 years to Ezekiahs' days) correct those depravities procured by excess, sickness, or other extraneous means, and so hinder the dissolution thereof? That is, whether if God hath predetermined that none shall exced the term, to which the durability of his individual temper or strength of constitution may probably extend; his special Providence doth not permit, that the temperament may be vitiated, impaired, or ruined by putrefactiv destructiv preternatural causes obvenient, and so not hold out to that point of time, which otherwise by its primigeneous nativ condition it might have reached unto: For the second acception of Life in general by what means of dissolution soever (sickness, surfeit, shipwreck, suffocation, famine, war, wounds, or otherwaiss) this question occurs, whether the immature p●●e●natural period thereof be so precisely prefixd; that no Human prudence or providence can prevent or prolong it, nor fortuitous accidents accelerate or prevert it? In brief, whether the Catastrophe of each Man's life be prefined in the Book of Fate or Divine Decree? Life is said to be fixed in a duple sens: 1. In respect of some absolute Decree antegredient to God's Prescience of all second instrumental causes; so that Man cannot possibly prorogue it beyond, or fall short of that fatal term. 2. In respect of some conditionat Hypothetic Decree; who's alteration or accomplishment is superseded by the electiv liberty of man's Will, either as guided by supernatural light of divine Grace to pursu the real true good; or seduced by delusion of its own sensual judgement, to wander in the devious tracts of error, and so chus seeming falls Good. Now it skils not, whether this conditionat Decree be grounded on certain prenotion of all concomitant circumstances and corollary relations, concerning Man's election of adhering to good and evil Objects; and his consequent virtuous or vicious course of life? Or whether it be made without any such infallible prenotion or volition, yet with a positiv deliberate sentence certainly to be executed in du time, when the right use or abuse of Freewill shall be fulfilled. Hence arise 3. Opinions: 1. Some hold the term of every 1 Opinion. very Man's life, with all causes and clauses conducing to be flatly fatal or immovable, by God's irresistible Will and Decree; according to the vulgar saying, his time is come; this is a Stoical devise used as a spur to excite magnanimous spirits against dangers of death, that every Man's destiny is writ with invisible indelible characters in his forehead: which all Mahometans maintain doctrinaly, and many Christians ignorantly. But 'tis in itself impious if not blasphemous; to confine Confut. Gods chief attribute of infinite Omnipotence, within the definite lists, laws, or limits of second causes: and it derogats from the liberty of Man's will, leaving nothing in his power to elect or eschew, nor to act or shun. For if Fatal necessity be defended, all our actions shall be but so many accomplishments of ineluctable Destiny; and results of Council the decrees of Fate; so all human prudence is palpable folly, 〈◊〉 study of Wisdom painful vanity, and all Laws mere tyranny: si●h th●y enjoin only what must haurin done otherwise, or restrain what would else be checked by coercing fatality. Thus shall all prayers be fruitless, vows hopeless, exhortations to good needless, d●hortations from evil frivolous, and acts of piety or devotion superfluous: with a ●●yriod of other incongruities appendent, if absolute fatality be admitted; which is inconsistent to the rules o. Reason and Religion. 2. Others assert a fixed fatality of every Man's life 2 Opin. a posteriori, not to be extended beyond the natural condition of each particular constitution; but not a priori, sigh it may be contracted or abbreviated, as 'tis commonly (but simply) said, one may shorten though not exced his time appointed by divine Decree. Certes God made no such absolute decrees for the length Confut. of any Man's life; but leavs every Man free to be his own Carver in all temporal mundan affairs. 3. Divers defend, that Man's life may be lengthened or 3 Opin. shortened more or less of what it usually is in most Men, by the right use or abuse of means: according to God's prenotion or Hypothetic determination, leaving the means to every man's Freewill. This is perpendicularly proved by many plain places and Confirmat. pregnant instances extant in holy Writ; but none that have any colour for a fixed fatal period. Solomon saith, The Prov. 10. 27. fear of the Lord prolongeth days, but the wickeds years shall be shortened. For God promiseth long life to them that honour their Parents, and generally to all such as shall keep his Commandments. Yea he said to Solomon, If thou wilt 1 Kings 3. 14. walk in my ways as thy Father David did, I will lengthen thy d●is. And David definitly saith, Bloody and deceitful Men shall Ps. 55. 23. Ps. 102. 24. Ps 6. 4, 5. Ps 30 Ps. 8●. not liv out half their days. Again, Take me not away in the midst of my days. The like he prayed in sickness, That God would not cut off the th●ed of his Is●: and givs thanks for preserving him from death. Ezekiah hearing imminent death denounced, prayed with tears, and had his life prolonged 15. years. Jonah from God threatened destruction to Ninive within 40 days: yet upon repentance they were preserved. Contrarily sundry exemples are current of such as have been cut off for their sins: so was the whole stock of mankind (except 8. Persons) in the universal Deluge: so all the israelites (except Josua and Caleb) were buried in the Desert: so Corah, Dathan, and Abiram with their families were swallowed quick of the Earth, beside many more. To Jobs place pr●cited he answers, that it means not the term of particular men's lives: but in general of mankind, that his time comparatly is very short, being cycled within a small circle of months and days. In which since it runs parallel with that of Moses, The days of our years are 70; and Ps. 90. 10. if by reason of strength Men come to 80, yet is their life but labour and sorrow: for 'tis soon cut off and we fly away. So David Ps. 39 5. saith, Lo, thou hast made my days as an handbreadth, and my age is nothing before thee: verily every Man at his best state is altogether vanity. Nor doth Job show by what manner of ordinance or decree God made that definition of days and months, but most probably refers to his infallible prescience of every Man's future demeanour, upon the Hypothesis of his good or i'll use of Freewill. Ob. 'Tis objected, That it matters not whether God's prescience preced his preordination of any future event and so founded upon prevision; or else be subsequent to Preordination, which is the basis of prevision: for it follows both ways, that the term of life is intransibly fixed, sigh divine Prescience can no more be defeated then decree. Sol. Indeed Prescience whether it preced or succeed Decree, is ever certain, precise, or infallible in event by necessity of consequence, not of consequent: that is from the Hypothesis or conditionality, though not from the efficacy or causality. For if God infallibly foreknows (as he doth) that the period of Man's life shall be by such means or manner; than it will assuredly be so: yet his prenotion hath no influence on our actions, as the Schools say. For divine Prescience Prescience is duple: 1. Antecedent to Preordination, who's Object is a future thing without any previous Decree: hereby God eternaly foresaw all things to come, both necessary by the impuls of natural causes, and future contingents depending on Freewill, sans relation to any after Decrees. Hereof Rabbi Isaac Bar Sesac saith, God from eternity disposed all mundan affairs, and foresaw all effects which should ensu in time, even the action of Freewill, whether to be done or not. Hownbeit Man doth not any thing in time because God foreknew it: but contrarily because Man will do this or that in time, therefore God eternaly foreknew it would so come to pass. 2. Subsequent to God's Decrees, which hath for its Object a thing to come and presupposeth it so fully as the former, together with the manner or Order of its futurition as fixed and stable, being so constituted by an antecedent preordination. This last is also duple: 1. Conditionat, That if a Man being born of a sound durable constitution, shall observe good courses tending to health, and use fit remedies against maladies; God foresees he shall liv long: but if he take contrary courses, God foreknows he shall be subject to diseases and die untimely. 2. Absolute, whereby God certainly knows that such a Man will chus a prudent course of life, and fit means to prevent or cure diseases, whereby he shall liv long in health: or that another will liv intemperately, or neglect means and shorten his days. Both which suppose a certainty of divine Prescience touching the precise period of every man's life, as also the order or manner of its futurition and all concurring causes. Among which the most energetical is the right use or abuse of h●s own Freewill, in who's power it was to prolong or abbreviat that term forward or backward: so far is God's prenotion or prevision from excluding a temperate diet and phisical remedies; that it necessarily includs it, else God foreknows he will be accessary to shorten his own days like a F●lo de se. For if Man hath no Freewill, to use or refuse sitting means, God's Prescience is uncertain, sigh it determins nothing, but presupposeth all: nor doth he by any Decree subsequent to Prescience preordain, that this or that Man shall recover of such or such a sickness, unless he shall use the means ordained by divine providence: but if he wilfully or negligently rejects it, he hastens his own Catastrophe. The result of all is, that God foresees all things and the manner of means how they will come to pass; yet doth neither cause nor compel any necessity of the event. Next for the absolute Decree of Predestination, their main arguments shall be mustered up together. Ob. S. Paul saith, The children being not yet born, nor having Rom. 9 11, 12, etc. done good or evil; that God's purpose according to election might stand, not of works, but of him that caleth, it is written: Jacob have I loved, but hate● Esau. For he saith to Moses, I will have mercy on whom I will: So 'tis not of him that willeth or runneth, but of God that showeth mercy. For he hath mercy on whom he will, and hardens whom he will; as he did Pharaoh to show his power in him. Thou wilt ●ay ●h●n, why doth he yet find fault? for who can resist his Will? nay but O Man, who art thou that repliest against God? Shall the thing form say to the Former, why madest thou me so? Hath not the Potter power over his Clay, of the same lump to make one Vessel of honour, and another to dishonour? What if God to sh●w his wratk and make his power known, endured with long suffering the Vessels of wrath prepared for destruction; and to manifest the riches of his glory on the Vessels of mercy, which he had prepared to glory? Isaiah crieth, though Israel be as the Sea sand a remnent only shall be saved: Ergo all depends on God's absolute antecedent Decree of pure pleasure. Sol. The Lutherans refer all to simple Prescience, whereto they stick like limpets: nor is any warrant in holy Writ for absolute irrespectiv Decree, or to exclude Prescience from Gods proceed: but this place of S. Paul is one of which S. Peter speaks, that Many misunderstand to their condemnation. God loved Jacob and hated Esau, before they did good or evil: but not before he knew what both would do: for Men are prius d●mnati, quam nati; sed non quam noti. God knew Adam the root and all particular branches of Mankind: what their affections, actions, and ends will be, so well for matters of this life as that to come, if he should Decree to create them and passed permissiv Decrees accordingly. He knew Moses and David would be Men after his own heart: Christ knew Peter at a silly Damosels challenge would deny him, and upon his look repent bitterly: how Saul would obey his call, and of a bloody persecutor become a bold blessed Professor. God is Exod 8. 15. 32. said to harden Pharaohs heart by withholding his Grace, who first hardened his own by disobeying, which he would not mollify. So he deals with all obstinate obdurant sinners, who first refuse or resist Grace offered, nor will use the means prescribed: but how far he useth Prescience in all thes works, he self only knoweth. The similitude of the Potter showeth, that none hath cause to contest or complain against God; sigh every one by lapsed Nature is liable to condemnation, and 'tis his mere mercy to sav any. The elect are called vessels of honour and mercy, but Reprobats of dishonour, wrath, and fury: both which presuppose sin, specially disobedience and impenitence in thes, whom God endured with long suffering (as he did the wicked of the old World) but being despised, shown his wrath and power on them. The salvation of all that are saved, and perdition of all which perish, is rightly referred to his Will as suprem universal cause, mover, disposer and Governor of all; who could have ordered them otherwise if he pleased: yet must this chief Agent be considered, not as doing all by himsef alone; but suffering other created Natures to use their free faculties, as his Wisdom, Justice, Mercy, Dominion shall judge fit to apply them holily and righteously after his own Nature. Thus he prepared some to life, some to death, as their several ends; but by intervent of their own acts foreseen so well as his; who proceds in his purposes so blamelessly, as a Potter in making of the same Clay some Vessels for better, and some for base uses or services. For though there be much neernes between the Potter and his Clay to dispose at his pleasure; yet is much more between God and his Creatures. So whom he chose in Christ and willed to sav by him (supposing his own acts of giving his Spirit to them, and their readiness to receiv and obey) such are Vessels made to honour: But those whom he rejected and decreed to destruction (upon like supposal of their acts, in despising his Promises and abusing his Graces) such are Vessels made to dishonour and damnation: For such supposals are necessary here, sigh Mankind is not like a lump of Clay, senseless and reasonless; but a free Intelligent Creature, made to work or procure his own ends both good and evil: good by working with God, who seeks Man's good; or evil, by forsaking and falling from him in this work: But because God could have altered or amended his whole mass or any parcel, which the Potter perhaps cannot always do in his; therefore he hath a far nobler power over Mankind then a Potter of his Clay to make Vessels of honour or dishonour: whereby all is resolved to his Will, as the prime suprem Caus, which allows all subordinats to work according to their Natures, and applies them to his own glory: Nor doth the Potter destroy or cast away his vessels; no more will God his Creatures sans cause. Ob. S. Peter saith, the Jews took Jesus of Nazaret, being Acts 2 23. delivered by God's Council and foreknowledge, whom by wicked hands they crucified and slu: Ergo, etc. Sol. It was done by God's Council, but foreknowledge conjoined: for the execution of divine Decrees hath two parts. 1. An absolute operation to produce all good things: 2 Permissiv of any evil to be done by others, which he turns to good ends. So Joseph told his Brethren, ye purposed evil against me, Gen. 50. 25. but God disposed it for good to preserv his People alive. Semblably he turned the Jews malice with Judas treason to Man's salvation: but 'tis not said that he in secret council Decreed either; but only permitted and turned it to good. Calvinians distinguish betwixt the Entity of every act which is good from God; and Obliquity which is evil from Man: instancing in a bias Bowl and halting Horse, who's deviations proceed not from the Caster or Rider. The Lutherans say such distinctions and comparisons are poor palliations, like Cobwebs to catch silly Flies and partial followers. For God decrees no evil (either Entity or Obliquity) but only foresaw all in his pure Prescience, and determined in his secret council to permit it only. For Decree is the act of his sovereign will which no creature can resist at any time: but he offers sufficient Grace indifferently to all, which may be refused or resisted by any, and is by too many; who have Freewill on the left hand to evil, as all sides unanimously agree. Some say Grace flows from God by two Fountains of Purpose and Preaching: but that of Purpose flows also from Preaching: for Faith cometh by hearing. S. Paul reconciles both, making God's foreknowledge the first link which leads all: for though his general lov be the sole source, whence Preaching, Caling and promise of Grace proceds even to the Elect; who's calling he chief intended, as if he sent his Word only to them: yet published it to the rest also, that his goodness to all may be manifested. So Preaching is the Fountain of conveying Grace to them that receiv it, and might be to the rest which reject it; sigh God's purpose from Prescience, is the Fountain of Grace to such as have it; but those who have it not (to whom also the Word is preached) want it by their own disdain or disobedience foreknown; not for default of divine Predestination. For Quos praescivit preceds praedestinavit, as Quos praedestinavit doth vocavit, justificavit, & glorificavit, which are the successiv links of that Heavenly golden Chain leading to life everlasting. Non decet Ingenuos jurare in verba Magistri: Dogmata nec pigeat discere falsa retro. Free Men should not swear their Teacher's Word t' observe Nor griev t' unlearn falls Doctrines, or back swerv. Ne placido errores exugite lacte latentes: Nam cum Vino Homines saepe venena bibunt. Suck not up errors hid in Milk most fine; For Men drink poisons oftimes mixed with Wine. Reprobatio ex praevisis. Reprobation foreknown. HItherto the bright side of Predestination or Election, hath been solely showed: now the black Globe of Reprobation shall be succinctly surveied. Mr. Calvin (who first broached Instit l 3. C● 3. 54. 57 the absolute Decree of Adam's Fall, for which Lutherans so bitterly brand him) vents those peremptory positions: That he fell away according to God's knowledge and ordinance; who decreed that he should perish by his own falling away: That all Adam's Sons fell away by God's Will, by who's secret Council Man's fall was ordained: That Men have nothing in agitation, Inst. l. 2. c. 17. sec. 11. nor bring aught into action, but what God by his secret direction hath decreed: That Devils and Reprobats are not only held fast in God's fetters, as not to do what they would; but Inst. l. 2. c. 4 § 3 are forced by his bridle to do as he will have them: That God not only hardens Men by leaving it to themselves; but by appointing their Counsils, ordering their deliberations, stirring up their Wills, and confirming their purposes by the Minister of his wrath Satan, to destroy them: That he prepared S●hon King of Ammorits, by hardening his heart, because he intended his ruin: Inst. l 14 c. 18. §. 1, 2. That the distinction of a permissiv decree, is a fiction of the flesh, and they play the fools that use it as a subterfuge to shift off this seeming absurdity. His contemporar Colleague Mr. Beza, and all his rigid Sectators (styled Supralapsarians) agreed in all Points. Visne Deum ex placito Reprobos addicere paenae? Durus hic est Sermo: quis ●olerare potest? Wilt make God punish Reprobats of's pleasure? This is an hard speech: who can it endure? Ob. He objects, That to permit Man's Fall, and to Will or In Gen. c. 3. Decree it, is all one in effect: because what he could hinder if he would, must come to pass by his Will in not hindering it, sigh he had power to prevent it: Ergo he willed it. This all his Disciples vouch as irrefragable verity. Sol. By their leavs this follows not: for though the Proverb be true in Men, Qui non vetat cum possit jubet: yet in this case it holds not with God, but crosseth his chief desig● or Decree to make Man a free Creature ad utrumlibet, to stand or fall: which could not be if he had limited the liberty of his Will, and not permitted him to choose either way. So they say to foresee what will come to pass, and to decree it, is all one: which is untru. The Decree of Reprobation (both in the privativ act of preterition, and positiv of punishment) depends on God's simple Prescience, which anteverts all Decrees concerning the World's Creation or disposal of Man, both for matters of this life and a better; who had absolute Freewill in all his actions, being not barred or blocked up by any absolute antecedent Decree of pure pleasure, as those rigid Rhadamants pretend. The Supralapsarians present Man to God in the Decree of Reprobation abov or beyond Adam's fall: as if without any respect of foreseen sin (original or actual) in the Creature, he decreed to glorify his Sovereignty in the eternal rejection and damnation of most Mankind as the end, by their wilful disobedience and final impenitence as the means. The Sublapsarians to shun some inconveniences incident to that assertion, fall a little lower, and exhibit Man as guilty of original sin, for which God freely decreed the greatest number of Men to eternal pardition, only to show his Power and Justice. The difference is small, not sufficient to cause a breach betwixt them, as they confess▪ nor is any reason to jar about circumstances, when they accord in substance. For both conspire that Gods moving cause of Reprobation is God's Will, and not Man's wickedness: So their final impenitence is utterly inavoidable by Gods absolute antecedent irrespectiv Decree, which both sides hold. This prefractory position is oppugned by many Reasons. 1 Reason. 1. Because 'tis a novity which hath no footing in antiquity: for the upper way was never taught by any, no not the stoutest asserters against Pelagians; nor the lower till S. Augustine's time: but all concurred, that Men might possibly be saved which in event were damned; and to have repent, who died impenitent; sigh no Decree of God lais any necessity of perishing on Adam or his Posterity. Hence Prosper, S. Augustine's Scholar, saith that almost all Ancients consent, how God decreed all men's ends, according to his foresight of their actions. Minutius Faelix presents Pagans, upbraiding Christians, that they held all events inevitable; framing an unjust God, who punished their indeclinable destinies, and not men's voluntary iniquities: for as others ascribe it to Fate, so you to God. He answers, That Christians Fate is God's Decree, grounded on his Prescience, which determins retributions according to men's foreseen actions. S. Jerem, a stiff Antipelagian saith the same, that all depends on God's Foreknowledge; for whom he knows will be righteous, he lous before he comes out of the womb, and hates the contrary. For his lov and hatred riseth from foresight of future things; else he loveth all things, and hates nothing what he hath made: yea he saith God chooseth whom he seethe to be good. The result is, That God makes no Decree to damn or sav; but what is built on foreknowledge of men's actions. S. Austin and Prosper held chief Patrons of absolute Decree the Postlapsarians way, let fall words to this effect; viz. That Apostats lie not under a necessity of perishing, because they were not predestinate; but were not predestinate, because God foresaw they would prevaricat; that because God foreknew they would perish by their own Freewill, therefore he did not predestinatly sever them from the Sons of perdition: That God withdraws not from any Man ability to yield obedience, because he is not predestinate; but did not predestinate upon prescience of his falling from obedience. So Fulgentius saith, Thos whom God foresaw would die in sin, he decreed should liv in endless punishment. The Council of Arles against Pelagians, denounceth thes Held A. C 490 anathemas. Cursed be he that shall say, a Man which perisheth might not have been saved: Or that a Vessel of dishonour may not rise to honour. The Valentine Synod saith, The Wicked perish not because they could not, but because they would not be good, and by their own fault remain in the mass of perdition. Again, That God's power predestinats any to evil so as he cannot be good; we do not only not believe so great an evil, but with all detestation denounce such accursed. So did the Arausican Council. Thes are only Human testimonies, which are no rules of Faith: yet grey Antiquity and grav Assemblies must be more approved then green Novity or corner Conventicles: specially sigh Calvin and Beza acknowledge, that the common Opinion of conditional respectiv Decree, had many great A. betters in all Ages, who aspers Origen as the Author. 2. It shuns the test or touchstone of trial, which is a shrewd 2 Reason. suspicion of falsity: for in the Disput at Momplegart between Beza and Jacobus Andreas, with their Associates, having argued the points about Christ's Body & the Lords Supper; Beza flatly refused to touch Reprobation, lest the Ignorant should take scandal, being unacquainted with such high mysteries. At closing up of which Colloquy, Frederic Earl of Wirtenberg earnestly exhorted his Lutherans to declare the Calvinians for Brethren, by giving hands one to another: but they denied it, saying, Th●y would pray God to open their Eyes and do them any office of charity, but not giv them the right hand of Fraternity, being found guilty of gross enormous errors, naming this as chief. At Hague Conference, the Contra-Remonstrants would not condescend to argu this point with the Arminian Remonstrants, but resolved rather to break off then begin it. At Dort Synod, the Precedent warned the Remonstrants to debat the point of Election, but not touch the harsh string of Reprobation; yet both are parts of Predestination, the well or il stating whereof, doth much concern God's glory and good of Religion: Nor can one be rightly handled without the other, specially sigh all uproars than risen about Reprobation; which doctrine was deeply challenged of error, and bound to be cleared. Nor was it to be discussed among the simpler sort, who might haply stumble at it, but by profound learned Men, who as threshing Oxen were to beat out the Corn, and bolt out truth couched in the bare letter of Scripture. Vives saith, True Religion is not gilded, but gold itself; which being scraped shows the brighter: let's not then fear lest our Faith when 'tis said open appear filthy; but let falls fucacious Religions be afraid of this. The Jew is loath to argu his Law with Christians; and Mahometans are forbid to disput the Alcoran; because their Doctrines are brittle as glass, broken with every touch: But a Christian fears no examination, nay provokes his Adversary to combat: thus he. Truth seeks no corners as error doth, but dares abide the sifting: So saith our Saviour, Every one that John 3. 20, 21. doth evil hates the light, lest his deeds be reproved: But he that doth truth comes to the light, that his deeds may be made manifest to be wrough in God. S. Paul describes an Heretic to be a Self-condemner, Titus 3. 11. as rufusing trial. He is deemed as a silly Sciolist, who is loath to be opposed; and those Opinions falls, which would walk in a mist or dwell in silence. 3. The obloquy of it: for 'tis odious to Papists, who revile 3 Reason▪ our Religion in this point: opprobrious to Lutherans, who for this causcal us damned Calvinists; protesting they will rather return to the Papacy, then admit the Sacramentary or Predestinary pestilence, as Sir Edwin Sandys reports: who saith the Greecs deeply disgust it, deeming it very injurious to God's goodness and directly opposite to his very Nature. The Jews also detest it, that God of his pure pleasure should affect the extreme misery of his chief Creatures, to show the severity of his Justice in tormenting them: or that the calamity and casting away of most part, should redound more to his glory, than the felicity of them all by his Mercy: thus he. Yea Hemingius leaving his Lutheran side, joined with Calvinists in the Sacraments and some other points; but would never subscribe to this. Mousieur Moulin saith, If God Reprobats Men sans consideration of sin, or ordained them to sin; yet 'tis a wise Man's part to conceal rather than utter such things; because, being vented or defended, they giv great scandal, and fill men's heads with scruples; beside the advantage which our Adversaries take to defame true Religion: such be the fruits of holding this absolute Decree. 4. It hath affinity with the exploded error of Stoics and Manichees, 4 Reason. though differing from both: For Stoics held all actions and events fatal, either by the Heavenly Bodies impositions, or dispositions of Natural causes; that one thing must necessarily follow another and be as they are, though God would have some things otherwise. The Manichees maintain all men's actions to be determined, the Good by a good God, who created all things Good; and the Evil by an Evil, who is Author of all evil. Now the Asserters of absolute Decree defend, either that all actions (Natural, Moral, Good, Evil) and all events are simply necessary; or else that all men's ends are unalterable by any power in their Wills: which in effect is the same. For in vain is freedom in actions and means, if the end be decreed and determined; sigh all actions are for the ends sake, to attain it by them, and involv the means which forego that end: as if a Man be predecreed to damnation; he must needs sin, else he cannot be damned. In thes three Opinions two things may be noted. 1. The substance or formality, which is an indeclinablenes of men's actions and ends, wherein all consort, that insuperable nenecessity predominats. Hence Melancthon charged the Church of Geneva with Stoical error, caling absolute Decree the Tables of Destiny. 2. The circumstance or ground, wherein they differ: For Stoics draw this necessity from the Stars or first matter; Manichees from two first Principles eternal and coeternal: but Calvinists from God's peremptory Decree. The two first in some respects have the better of this last: for 'tis safer to deriv necessity of evil from an evil God or Nature's course, then from a good God's decree. The first was condemned by the best Philosophers, the next by all the Fathers: specially for the main matter, because it made all things and events necessary, plucking up the roots of virtu, planting vice and leaving no place for reward or punishment: What then shall be said of the last, who realy maintain the same? 5. It dishonours God, charging deeply with men's eternal damnation, as prime principal cause thereof by his voluntary disposition 5. Reason. antecedent to all deserts in them, which they cannot possibly decline by reason of his absolute irrevocable Decree. This is contrary 1. to Scripture, which makes God all mercy, and Man sole cause of his own ruin. See Hose 13. 9 Lament. 3 33. Ezek. 33. 11. Wis. 1. 12, 13. and elswher. 2. It repugns God's Nature, who is merciful, gracious, long-suffering, abundant in goodness. See Ps. 86. 5. Joel 2. 16. Jonah 4. 22. Micah 7. 18. 3. 'Tis advers to sound reason, which cannot but impeach such a Decree of extreme cruelty, far from the Father of mercy. For what natural Parent can resolve to beget Children, and after birth living a while with him to hang up by the tongue, tear off their flesh with scourges, pull it from the bones with burning pinsers, or put them to other hideous tortures; only to show his power and authority over them? Yet worse by infinite degrees is imagined of God, if he should of free pleasure ordain so many myriads of Men made after his own Image to everlasting fire, only to show his sovereign dominion over them. Abram held it high injustice in Gen. 18. 25. God to destroy the righteous with the wicked even temporaly, and expostulats with an Absit, far be that from thee, O Lord. How deeply then would he detest any thought, that he will destroy millions upon his own absolute decree eternaly? Far be it from our God. 6. It chargeth God with all sorts of sins committed since the 6. Reason. Creation, as sole Author or Abettor, being a necessary product of his absolute Decree: yet David saith, he delights not in wickedness. 〈◊〉. ●. So S. James, Let none say he is tempted of God, for he tempts James 1. 13, 14. no man to evil: but every one is drawn by his own concupiscence. 1. John 2. 16. S. John tells us, That the lust of the flesh, lust of the eye, and pride of life is not of the Father, but of the World. This Tenet makes God worse than the Devil, who's tentation may be resisted; but God's powerful effectual Decree cannot be frustrated. Prosper saith, If this were charged on the Devil, he may in some sort clear himself, sigh he can compel none to sin, what madness then is it to aspers that on God, which cannot justly be imputed to Satan? Tertullian saith, He cannot be accounted Author of sin, who is Avenger and Condemner of it: nor can he be a just holy God (saith S. Basil) nor Judge of the World, if he decree sin: sigh 'tis all one to say God is Author of sin, and to aver he is not God. The defenders disclaim this Tenet in direct terms, being so harsh to Christian ears; but deliver it in truth by necessary consequence. For they avouch the Decree of Reprobation to be absolute and inevitable; nor can Reprobats be saved, though they do all the works of Saints, sigh God created them to this very purpose, that they should sin, else he could not attain his principal ends, to manifest his mercy in saving the elect, and execute his justice in damning Reprobats; who are eternaly decreed to sin even to death. Thus say Piscator, Marlorat, Zanchy, and many more. This is by clear consequents to make God the Author of sin: which is ordinarily imputed to those who have not such interest or influence in production of it, as this assertion ascribes to God. The Devil is called the Father of lies, and semblably of all sins 1. John 3. 8. 10. else, as sinners are styled his Sons, and sin a work of the Devil; which the Son of God come to loose. Yet the Devil only eggs or excites Men by outward suggestions and inward tentations to sin, which is all he can do: but if God necessitats by his absolute Decree, and after determinats by his powerful secret working in men's Souls, and disposing or overruling their Wills, that they cannot but sin and perish; he doth infinitely more, then barely suggest, entice, or persuade; which is horrid to imagine. So wicked Men are reputed Authors of their sins, because they plot, purpose, choose, and commit them as immediate Agents: but if God overrules their projects and purposes by an uncomptrolable decree, that they must needs do as they do and die; though they would fain do otherwise and be saved; he is chief the Author, and they only second Actors or subordinat Instruments under him. Haply they have free power in itself, but no free use to do as they list, sigh God determins their actions by his Omnipotent Wil Evil Counsilors and Allurers to sin, are also esteemed causers, and punished with others which commit crimes by their instigation: as J●zabel was guilty of Nabaths murder for counsiling and contriving it: but they say God doth even enforce it by an Almighty Decree, which cannot be resisted: therefore he is much more the chief author and actor then mere abetter or accessary. If a King shall procure a Subjects ruin by plotting his offence (as Henry 7. is said to seek Edward Earl of Warwick's destruction, by contriving his escape out of London Tower) all men will charge him as Author of his crime and death: much more God, if he design the sin and damnation of Reprobats. So saith Moulin, who will not abhor a King that to hang a man by Law, plots to make him a Thief or Murderer, that he may seem to do it justly? For he shall not only make an innocent wretched, but wicked too, and destroy him for that offence whereof he is Author. So dissembling Tiberius decreeing Sejanus Daughter to death, caused the Hangman first to deflower her; because their Laws forbade Virgins to be strangled: yet was he chief Author both of her rape and ruin. If then God Decrees to damn millions upon millions, and shall cause or permit the Devil first to defile them that he may justly destroy them; is not he the chief cause of their sins so well as sufferings? All Men grant God to be sole Author of men's conversion and salvation: yet doth he no more in procuring it, than thes Men ascribe to him in reprobation and damnation. For he absolutely and antecedently from eternity decreed to sav the elect, and by irresistible means to work faith, repentance, and final perseverance for their salvation and accomplishment of his Decree: semblably he peremptorily decreed (as they say) to damn Reprobats, leading them on by an insuperable power and immutable providence from sin to sin, till they have made up a full measure; and in fine inflicts vengeance for acting what he appointed. What difference then in thes courses, or why shall not God be reputed Author of the ones sins, so well as of the others salvation? The Fathers held it a parallel case, a therefore made sin an object only of Prescience, bending their Arguments against this perilous position of an absolute, antecedent, irrespectiv, irresistible, enforcing Decree of Reprobation. Dr. Usher relating the Church ●●st of Got●●s●. p 138. of Lion's answer to Seotus against Gotteschalc, hath thes words: whoever saith there is a constraint or necessity of sinning laid on any Man; he grossly and grievously blasphems God, making him to be the Author of sin: nor can all the quaintest wits in the world avoid it. Howbeit to show fair play, and scan this point at full; all their Defences, Devises, Shadows, Similitudes, Evasions, and Elusions shall be amply agitated and aptly answered. 'Tis said there is a duple Decree: 1. Operativ, by which God 1 Devise. positiuly works his purpose; and this would infer him to be the Author of sin. 2. Permissiv, by which he only Decrees to let it come to pass; and this doth not make him Author of sin, which is all that they maintain. If it be all, 'tis well: let that be tried. Answer. Indeed God permits all sin, else could be none if he would effectualy hinder it: as he left Adam in the hand of his own Al●s 14 16. council to stand or fall. So he suffered the Nations to walk in their own ways▪ And still suffers all Men to slide into sundry sins: not because he stands in need of sin to set forth his glory, but because he is suprem moderator of all▪ knowing how to bring good out of evil; and specially because he made Man (as Tertullian tells) a free creature undetermined either way in his actions, till he determins himself, and may not be hindered from sinning by Omnipotence, because he ordained otherwise. Nor doth a permissiv Decree cause sin being merely to the sinner, which hath no influence on it. If they intent nothing else in good earnest than a bare permission, 'tis granted: but their main conclusion falls to ground, and the debat at an end. Hence their chief Coryphees reject this distinction as a fiction of the flesh, and make God to decree sin efficatiously with an energetical working will; blaming those that refer aught to God's prescience only. Permission properly is an act of Gods consequent judiciary Will, by which he punisheth Men for abusing their freedom in committing sins day by day, which they might have declined, and 'tis called his long-suffering▪ proceeding to punish with a slow unwilling pace. See Ps. 81. 11, 12. Ezek. 18 39 Rom. 1. 21, 24. Rev. 22. 11. but Permission by them intended, is an act of God's antecedent Will exercised on innocent men lying under no guilt; whom he eternaly preordains to sin and punishment. So true Permission about whomever exercised, is only not to hinder them from falling which are able to stand, and supposeth a possibility in the party permitted to sin or not: but in their sens 'tis a withdrawing or withholding of Grace needful to shun sin; and so infolds an absolute necessity of sinning: as the fall of Dagons' house followed sampson's plucking down the Pillars which supported it. So Maccovius saith, Permission is a subtraction of divine assistance necessary to prevent sin: so Dr. Whitaker, Permission is a privation of that aid, which b●ing present would have prevented sin. So Pareus, That help which God witheld from Adam, made that he could not so use his endowments as to persever; which he saith is the doctrine generaly defended by their side. So their Permission of sin being a subtraction of necessary Grace, is equivalent to an actual effectual procuring and woking of it: for a deficient cause in things necessary is truly efficient: so this devise is a very figleaf to cover the ugly nakedness of their Opinion. Others consider two things in every evil act: 1. The matter 2 Devise. or Entity, whereof God is Author. 2. The form or Obliquity which proceds from Satan, as in a lame Horse. This distinction halts worse than the Horse: nor holds in all Answer. sins, sigh in many the very acts are sinful; as Adam's eating the forbidden fruit, and saul's sparing Agag, which in others had not been sin. NO will it serve their turn: for they make God's Decree cause of all those means which lead to damnation: therefore of sinful actions as sinful, and not as bare Entities; sigh they deserv death not as simple actions, but as transgressions of the Law. As to their sly Simile, that Master or Owner, who shall first resolve to kill his Horse, and after Iames him that he may have colour to do it; is cruel to his Beast, and Author both of his halting and death: so if God first decree to cast Men into Hell, and then bring them into a state of sin that he may effect his purpose justly; he must needs be Author of sin, so well as the actions to which it cleaus, sigh he intends destruction. Thes are horrid aspersions. Some coin a third evasion, that the Will is determined to an 3 Devise. object two ways. 1. By compulsion against its inclination; so God forceth not Man. 2. By complying with its natural appetit or liking: So God may lead a Man to what he would, yet not be Author of sin, but only necessitats it. When Men sin, 'tis true they cannot choose, and as true they will not but sin: so 'tis not God's Decree, but their own wicked Will, which is cause of their sin and death. The Fathers and Schoolmen make Compulsion and Necessity Answer. all one, denying that God necessitats any to sin; for than he is Author of it so well as if he compelled Men; sigh thereby it must inevitably be committed, which else might be declined. Nay what necessitats the Will to sin, is more the cause then the Will itself; because it overruleth and bears most sway, bereaving all t●● liberty to dispos it's own acts, which should be free Lord of itself. For the Necessitater is Commander, comptroller, and Compeller; but the Will a servile instrument determined by divine Decree: from which all such acts rather proceed then from men's wicked Wills. When two Causes concur to produce an Effect, one principal overruling, the other instrumental at the principals devotion: the Effect is ascribed to the influx or impression of the former, and not to the later, which is only a subservient Servant. See Mat. 10. 20. 1 Cor. 15. 10. Gal. 2. 20. where the work is wholly imputed to the principal Agent. Adam's Will in innocence was whit paper or a clean-Table, equally inclined to good or evil: So if God decreed his Fall (as Supralapsarians say) that necessity was a coaction: but all others by depraved Nature are disposed to evil, yet determined by divine decree both Elect and Reprobats Wills. Though then Man's Will works with God's Decree in sinning; yet si●h it doth it by the commanding power of his irresistible Decree, the sin cannot so rightly be attributed to Man's Will the inferior, as to Gods Decree the superior Caus. Yea that which makes a Man sin by necessity with and not against his Will, is cause of his sin in wor● sort, than he which constrains him against his will: as he that by powerful persuasion draws one to k●l himself, is more grossly the cause of his self-homici●, than he who enforceth him to it, because it makes him consent to his own death. So if God's Decree makes Men sin, and willingly too (which is both to act and will evil) he hath a deeper stroke in the sin. Another shift is suggested, that sin is considered as sin, and 4 Devise. so God doth not destinat Men to it: Or as a means to manifest his Justice, and so he doth decree to punish it; yet is not the Author of sin. This is a silly slide, for a good end cannot justify an i'll actions: Answer. Both end, matter, and manner too must be good, else the act is evil. If a Man shall steal to giv Alms, as Robin Hooa did; or commit whoredom to beget Children for the Church, as the Harlot did which was mother to three famous School-Doctors, or the like; be his end never so good, he sinneth heinously; sigh 'tis a violation of God's Majesty, and directly opposite to divine Good; as S. Paul saith, We must not do evil that good may ensue. If then God willeth evil for ends never so Rom. 3. 8. good; yet sigh he decrees it with a powerful necessitating Will, he is Author of it. For sin simply is a means of punishment: If then he wils it as a means of punishment, he wils it as simply sin by an absolute Decree: Absit omen. This Position loads him with three indignities. 1. Want of Wisdom, which must needs be weak if he can find no way to glorify his Justice but by bringing in sin, which his Soul hates; that he may manifest it in punishing 2. Want of sincerity or plain dealing: as Tiberius, purposing to destroy Drusus and Nero (sons to Germanicus) provoked them to revile him, that so he might justly put them to death. So if God, appointing Men to eternal perdition, decrees they shall sin, that so they may be damned; he dissembles like that Tyrant, and destrois them under colour of Justice, for such sins as he draws them into, appointing it as a means of their ruin. 3. Want of Mercy, as if he delighted in blood; who rather than he will not destroy men's Souls, decrees them to liv and die in sin, that he may destroy them. Justin Martyr saith of Pagan Princes, They feared Apol. l. 2 lest all should be just, that they might have none to punish; which is the property of Hangmen, rather than good Princes: far be such foul enormities from the God of Truth and Father of Mercies. Thus we see, Causa patrocinio non bona pejor erit. 7. It overthrows Religion and good Government: 1. Because 7 Reason. it makes sin no sin in deed, but only in Opinion. The Proverb is, Necessity hath no Law, and Creatures or actions swayed by it, are free from Laws. Lions are not forbid to prey, Birds to fly, or Fishes to swim, nor any thing to do its kind sigh 'tis Natural or Necessary, they can do no otherwise: But Laws are given to Rational Animals which have liberty of Will; yet not to such as have no use of Reason; nor to Men that can use it, sav in those actions that are voluntary: For none is forbid to hunger, thirst, sleep, weep, laugh, etc. because those actions and affections are necessary, being transgressions of no Law, and 1 John 3. 4. consequently no sins; as S. John concludes. Justin Martyr saith, if it be destiny (as the Fathers call absolute Necessity) that Men are good or bad, they be neither good nor bad: So Virtu and Vice will seem nothing but in opinion only, which is great Injustice and Impiety: For to what purpose was the Son of God made Man and a Sacrifice for sin? Why was Ministry ordained or Heaven and Hell appointed? Faith, the Word, Sacraments, and all Religious Rites are mere Fables, if sin be nothing. 2. Because it bereaus all conscience of sin: for if it pleas or profit Men, why shall they fear the perpetration which they cannot shun? or why weep and mourn, having sinned, if they be necessitated? sigh sin is an effect of that irresistible Decree or nothing, tears may be so well spared as spent. 3. Because it cancels the guilt of sin, sigh no fatal offences can justly be punished either temporaly or eternaly; but Deut. 22. 25, 26. Necessity must bear the blame. God gav a Law, If a Maid be forced to incontinence, she shall not die, being rather a sufferer then sinner. Tertullian saith, The reward of good or evil cannot justly be given to such as are so by necessity, and not freely. So Nemo sit fato nocens. S. Jerom, Where necessity swais, there is no place for retribution. So S. Austin, We place men's nativities under no constellations, that the Will may be freed from all hand of Necessity. So Epiphanius, If Stars impose a necessity of sinning, they may with more Justice be punished then Men: shall it then be said that God's Decree doth the same? Prosper saith, God's Judgements cannot be just, if Men sin by his Will or determination. So Fulgentius, 'Tis great Injustice if God punish one whom he doth not find, but makes an Offender. Epiphanius refuting the Pharees (who held the Soul's immortality and resurrection of the Body, together with fatal necessity) saith 'tis mere madness to grant a Rusurrection and day of God's righteous Judgement; yet to say there is any fatality or necessity in men's actions: for how can they cohere? which implies, that God necessitats none to sin or damnation. Nor can his Judgements be just, if Men be held by the Adamantin chains of necessity under the power of sinning; teach or preach in words what any can to the contrary: For by that position all our actions are Gods Ordinances, and imaginations branches of his eternal Decree: yea all events in Kingdoms and Stats necessary issues of divine Destiny: which will makes all pillars of Piety and Principles of Policy totter or tumble to ground; the best Laws cannot restrain one sin, the greatest rewards promote one Virtu, the powerfullest Sermons convert one sinner, the humblest devotions divert one Judgement, nor the strongest endeavours effect any more than what will be done without them: God's Decree doth all in al. Prosper saith, Whoever holds that Men are urged to sin or damnation by God's Predestination, as by inevitable necessity; he is no Catholic. Thes Men preach clean contrary in show, and dehort from sin with terrible threats of vengeance: sed evi bono, if Men by Decree be necessitated to do it, and have no possible power to decline it? Lazarus at Christ's call come forth, but being bound could not walk, till he was loosed and let go. Nor can Men repent or come to Christ, so long as they lie fastened with the fetters of necessity, under a fatal Decree, deprived from all power of Freewill, till they shall be set at liberty by God's cooperating Grace. The Arausican Council saith, That any are predestinate to sin by divine power; we not only not believe, but with greatest detestation denounce Anathema to such (if any be) as will believe so great an evil; which shall shut up this point. The Sublapsarians or Disciples of Dort Synod (who, like Lapwings, hid their heads, thinking the whole Body safe; suppose Sublapsarians censured. themselves more flight-free from scandal then Antelapsarians) hold, That God looking on the lost lump of forsorn Mankind in Adam's foreseen Fall, decreed of free pleasure to send his Son in time to say some Elect Vessels by Ordinances prescribed in the Gospel; but to leave the rest in the suds of their sins to perish everlastingly. This Tenet shall be more pointly touched or taken in task, which is faulty in many manifest respects. 1. It repugns sundry pregnant places of holy Writ: As I 1 Reason. liv, saith the Lord, I have no pleasure in a sinner's death, but that Ezek 33. 11. the wicked turn from his way and liv: Ergo he doth not decree of free pleasure they should perish. He delights not in the death of wicked Men, much less of Innocents' liable only to Original sin, to seal up so may millions of millions under it vincible damnation, merely to show his sovereign dominion. Saint Rom. 11. 2. Paul saith, God hath shut up all under unbeleef, that he might have mercy on all: Here are two Als of equal extent: all Unbelievers, and all Objects of Mercy; implying that Gods will is to have mercy on all Unbelievers, if they will turn from infidelity. If then every Man is under Mercy, God hath no antecedent John 3 16, 7, 18. Will to exclude some from all possibility of obtaining it. God so loved the World as he gav his only begotten Son, that whoever beleeus in him should not perish: Ergo he loved all lying in the lump of sin, sending his Son to be a Saviour; but hated not most part lying in laps predecreed to Reprobation. Some slily expound the word World for a World of Elect or Believers only: which is not where so taken; but either for all Men, or all living in some certain place, or at some certain time, sans distinction of good or bad: Or if it be any where restrained, 'tis applied to wicked Men wedded to this World. Yet if it be somwher limited to the Elect, 'tis not so here; for then the words would bear a senseless sens: God so loved the Elect, that whoever beleeus in his Son should not perish: which imports two sorts of Elect, some that believe and shall be saved, others which believe not and shall perish: but Believers and Uunbeleevers (saved and damned) includ all Mankind; which S. John calls elswher the whole World, as an exposition of the former. S. Paul 1 John 2. 2. 1 Tim. 2. ● saith, God will have all Men to be saved, and come to the knowledge of the truth: Ergo his will is that all shall have the means of knowledge and be saved, but none shut up under unbeleef. Some by All understand all sorts of Men, but not all particulars in each sort; which is a silly shift. Indeed 'tis sometimes so taken, but not here, as the context shows: for in the first vers a duty is enjoined to make prayers and supplications for all Men, and then a motiv annexed, God will have all to be saved. The duty extends to every particular, we must in charity pray for all, even Tyrant's, Persecutors, profane Persons: Ergo the motiv intends all individuals, or else reacheth not home to enforce the duty. Others answer, That God intends all to be saved by his reveled Will, but millions damned by his secret. O beware of ascribing two several Wills to God, who is no dissembler; sigh one must needs be good, the other bad: For if his Word be his reveled Will, and repugnant to his secret Mind or meaning; it must be untru or simulatory, and consequently a . S. Peter saith, The 2 Pet. 3. 9 Lord would have none perish, but all come to repentance. Some fully it, That he means only the Elect or Believers; but the context flatly contradicts it: For the next preceding words speak of patience or longsufferance toward Men, which must be Reprobats rather, who die in their sins: as the same Apostle tells, That Christ in spirit preached to the spirits, which in Noah's days 1 Pet 3. 19, 20 were disobediences, and now in prison or Hell for it. Yea Reprobats are the most proper objects of his patience: as S. Paul saith, He useth much patience and long-suffering to them that Rom. 2 4. go on in sin, that he might lead them to repentance. Again, he suffers Rom 9 22. with long patience Vessels of wrath prepared (not decreed) to destruction. See Isai 5. 2. Isai 65. 2. So S. Peter's words intent Reprobats so well as others, or rather them than others; that God will have none to perish by his power or pleasure, except by their own fault or folly. This is confirmed by some conditional passages: If thou seek him, he will be found; but if then forsake him, he will cast thee off. So God said to Cain, If thou do● well, shalt thou not be accepted? but if thou do i'll, sin lies at door. S. Paul saith, The just shall liv by faith; but if any draw back, Heb●. 1●. 38. my soul shall 〈◊〉 no pleasure in him. By which conditions 'tis clear, that God forsakes no Man simply considered in the fall, till he first forsakes him. The result is, That he rejects none by previous Decree, sav such as he foresaw would cast him off by continuance in sin and contempt of Grace: For God's acts in time, are regulated by his Decrees before time: as 'tis said, He works all according to Eph. ●. ●●. the Council of his Wil For there is an exact conformity between the Rule and thing squared by it: therefore whatever God doth in the World, he purposed before the World, and by actual casting Men off when they grow rebellious or impenitent; we may be sure he decreed to do it for foreseen rebellion and impenitence. Some obscure Texts may seem to favour the Opinion of free pleasure, as Men misinterpret them; which by presupposing prevision are rightly reconciled: But S. Augustine's rule is, we must not contradict plain places, because we cannot comprehend obscure. And Tertullian teacheth, that a few places are to be understood after the current sens of most part, and not contrary to it; as in this case for the most part it seems to be. 2. It crosseth some chief Attributs of God (Mercy, Justice, 2 Reason. Truth, Holiness) which are his perfections, whereby he exerciseth his acts among Men conform to them: For they are the same in God with those virtues in Men, but infinitely differing in degree; sigh what is just, true, holy, or merciful in Men, is superlatiuly so in God: Else cannot Man be properly made after his Image, nor renewed in Regeneration after the same; or made Col. 3. 10. partaker of divine Nature: but 'tis commanded, Be ye perfect, Mat. 5. 48. as your heavenly Father is perfect; and holy, as I am holy: Nor is sovereign power or dominion an Attribute moraly good in itself, sigh it may be showed in cruel unjust acts so well as contrary: But our good God is Justice in the Abstract, and will not exercise it tyrannously contrary to his other Attributs. 1. Now absolute Reprobation repugns his Holiness, making him the chief cause of sin in most Men, sigh he brings them into a state of sin which they cannot decline: For all are guilty of Adam's transgression, and Nature's corruption; yet not by natural generation, so much as by divine Ordination: as Calvin ● 3. Inst. ● 23. ● 7● faith, All Men are held under guilt of eternal death in the person of one Man: which cannot be ascribed to any natural cause; but must come from God's wonderful Council, who would have it so. Doctor Twiss saith the same, The guilt of Original sin is derived only by imputation, the stain only by propagation, and both merely by God's free constitution. So saith S. Bernard, Adam's sin is another's, because we knew not Serm. 1 Dom. ●. past. 8. Epi●●. of it; yet ours too, because by God's just (though secret) Judgement reputed ours. This agrees with reason; for if we incur guilt of the first sin and Nature's corruption only, as being in Adam's loins when he sinned; then are we guilty of all his other sins, being virtualy or potentialy in his loins after the fall so well as before: But Scripture entitles only the first sin which entered the World and invaded all Mankind. Yea Children should be guilty of all their Progenitors (specially the next Parents) sins, as being in their loins when they sinned more immediately then in Adam's: yet Children partake not their Parent's guilt nor punishments, unless they hate God like them, and imitat their Exod. 20 5. sins. God swears that the Proverb (The Fathers have eaten Ezek 18 2, etc. sour Grapes and children's teeth are set on edge) shall be used no more: the Soul that sins shall die: But if a Man be just and do right, he shall surely liv. The Son shall not bear his Father's iniquity, nor Father his Sons; but the Soul only that Sins shall die. Wretched would be our case, on whom the ends of all the World are come if children should be guilty of all their Progenitors sins, or liable to their plagues and punishments: who can bear it? Yet 'tis asserted, that God decrees to leave Reprobats in this impotent irrecoverable condition, affording no ability to rise from sin by Grace; which Decree he executs in time of his Freewill and Pleasure, leaving them under a necessity of sinning by the act of absolute Reprobation; both Negativ, which is a flat denial of Grace; and Positiv, which is a preordination of them to endless torments. Some grant common Graces to Reprobats, but not sufficient to sav them: So saith Lubbert, God reveles not the way of salvation to Reprobats, nor givs Faith and Regeneration; but leavs them in sin and perdition: Nor doth afford them any sufficient means of salvation, with an intention of saving them. Thes two Positions (that God necessitats Reprobats to sin, and leavs them in the snds) make him chief Author of all their sins; for a Caus of the Caus, is Caus of the thing produced, Causa Cau●●, ●●● Causa Causati. whether Negativ or Positiv acts: Ergo if God be chief Caus of their impenitence by want or withdrawing supernatural Grace; he is true cause of their sin according to the saying, He that forbids or hinders not what is in his power, bids and furthers it, as they say God doth effectually will it. 'Tis a poor pretext that God by withdrawing his Grace is only accidental, not a direct proper cause of their sins: For an accidental is when the effect is beside the Agents intention or expectation; as if one in digging his ground finds gold: But when an effect is expected, intended, or contrived, the cause cannot be called accidental: as a Pilot withholding his care or skill from a Ship, when he knows it will perish by such neglect, is cause of casting it away. So if God detains Grace necessary, not as ignorant what will ensue; but precisely determins Reprobats ruin by their impenitence; he becomes a true direct cause of their sins; which no wiles of wit (sav among their partial poor blind Disciples) can possibly decline. 2. It opposeth God's Mercy, which is his Nature in the Abstract: See Exod. 34 6. Mat. 7. 11. Mat. 23. 37. 2 Cor. 1. 3. Eph. 2. 4. 1 Pet. 1. 2. 1 John 4. 16. But such matchless Mercy cannot stand with a peremptory Decree of absolute Reprobation: which if God doth of free pleasure, he is rather a Father of Cruelties than Mercies, and a Destroyer then Saviour. What Parent will destin their Children to eternal death and torments for one only offence, and that not committed by them, but by others and imputed to them? Is God's Mercy abundant if limited to a few Elect, scarsone of a hundred shall be inevitably saved? Ponder thes points duly: 1. That Adam's sin is personaly none sav his, but a sin of Nature not committed or consented to by any of his posterity; which is derived by traduction, but made the sin of Nature by God's arbitrary imputation, not ordinary generation. 2. That God (as 'tis generaly believed) pardoned Adam who freely committed it: Can it then stand with his Mercy to punish others for the same sin not perpetrated by them? 3. That his only Son was sent into the John 1. 29: World, and suffered death for the sins of the World; which might suffice to satisfy his wronged Justice for all Mankind, and open a way of salvation to every Man, without respect of persons: But to damn a world of Reprobats by free Decree, only to show his dominion, no way savours of Mercy: for he is far crueler to them then any Creature else, or to the very Devils; who are damned for their own personal pride and rebellion: but Reprobats by an absolute Decree for another's crime. The one know their doom and expect it; but the other are deluded with hope and made believe the matter is in their own hand; so that if they perish, 'tis not for want of Mercy in God, but o● will in themselves: Yet by their doctrine all depends on the peremptory punctilio of God's arbitrary absolute Decree. So Devils are in better case, because they are not enjoined to believe in Christ, nor to repent, fast and pray as Reprobats are: Nor punished the more for not believing, as Men are: In all which regards their condition is far more rueful than cursed Fiends, who are made the tormentors over them. Concerning other Creatures, the very basest have a being (though despicable) which is better than no being: Yet who would not wish, if he might choose, to be resolved into nothing, then in such doleful direful condition? yea, that they had been Toads or Serpents than Men? Or what Parents will procreate, if they be persuaded they shall beget Children Firebrands for Hell, and Slaves to Satan? yet not for their faults, nor have they power to help it. Let Prosper shape the period: He which saith God will not have all to be saved, but a few predestinate persons only; he speaks harshly of God's high inscrutable Grace. Some say God's Mercy by this absolute Decree is sufficiently showed to the Elect, and Justice to Reprobats: but the one is clothed with partial respect of persons, and the other clouded with extreme rigour or severity, as shall appear. 3. It is incompatible with divine Justice: See Ps. 145. 17. Prov. 16. 11. Isai 5. 3. Ezek. 18. 25. but the absolute decre● of Reprobation cannot consist with it; sigh it makes God punish the righteous with rebellious, and innocent Men with bad Angels. For Antelapsarians say expressly, That God decreed Man's Fall or Fate considered without sin, and therefore innocent. Postlapsarians vouch the same by consequent, That he lais a necessity on every Man to be born under original sin, decreeing to Reprobat most part for that sin: so they make God to do 〈◊〉. 3 Inst. c. 23. § 7. 23. by two acts, which their brethren impute to one. Calvin contests, That God may with equal Justice decree Men to damnation the first way so well as the last: for all are made guilty of Adam's sin by God's Decree only; why then not he by the same? Thes kind Patrons of divine Justice will seem to stumble at a straw and leap over a block: why else will they not grant that of one Man, which they do of all? hence we may see what to judge of this opinion: That God cannot justly ordain Men to destruction sans consideration of sin: for which is greater to impute another sin to one and punish him for it with eternal death; or to ordain Men to perdition simply without looking at sin? but they say he may do the one without wrong to Justice: Ergo the other. So saith Doctor Twiss, If God may decree Men to Hell for Adam's sin derived to them by his sole constitution; he may so justly do it without any such ordination. Indeed 'tis all one to decree a Man's misery, as to involv him in a sin which shall make him miserable: but neither is just nor agreeable to the Judge of the World. Is it justice to require Faith in Christ of those to whom he hath by flat decree denied it? Yet so they fain God to do. For Zanchy saith, Every Man sans exception (even Reprobats) is bound to believe, that he is chosen in Christ to salvation, or else he sins grievously: as Christ saith The Spirit shall convince the World of sin, because they believed not in me. This they generaly hold; yet absolute Reprobats John 16 9 cannot justly be bound to believe, because barred by divine Decree, and have no power to do it: shall any be tied to impossibilities? If all be immutable more Medorum, their endeavour is vain, and all preaching vain. For 'tis not Gods serious Will they shall believe, whom he doth not furnish with necessary power; but rather the contrary, that they shall not believe. The Devils have no part in Christ or the new Covenant, and therefore not bound to believe in the one, nor punishable for transgressing the other: no more can God justly require Faith of Reprobats, or destroy them for not believing, if they have no more part in Christ or the Covenant than Devils; which will make the doctrine (that Christ died for all Men) a flatly. What can be more injust then to punish Men for omitting to do, which his own Decree makes impossible for them to perform? Some answer that God's Decree is just, though it seem hard to 1 Defence. Man's erring understanding. This is falls, and the contradictory true, that nothing is truly Answer. just, which human understanding purged from prejudication, hath in all places and persons judged unjust▪ because God by Nature's light and general notions of good and evil, of just and unjust; imprinted in men's hearts sufficient ability to judge in such cases. If a Man bids his Son or Servant to eat, and punish him for not eating; yet resolus he shall have no meat: may we not say he is unjust both in the precept and punishment? Semblably 'tis in God, sigh Virtues in Men are but the Image of his perfections, being in substance the same, though infinitely differing in degrees. God calls Men to be judges of his ways and Ezek. 18. 25. works: judge ye house of Israel, are not my ways equal, and yours unequal: The high mysteries of Christ's Incarnation, birth by a Virgin, resurrection of the Body, and such like, which are proper objects of Faith; God never offers to men's trial, but rather derides those which presume to judge them by Reason, because they be supernatural, and Man no competent judge by natural understanding: but he makes him judge in the equity of his Decrees and Ways, who is able to discern what is just in divine acts. Others say the Scriptures define thes Decrees to be 2 Defence▪ Gods Will, which is the rule of righteousness: Ergo they must needs be just. This Rule is much abused by the Patrons of absolute Reprobation: Answer▪ for Gods Will is no rule of justice to himself, as if things were just, because he wils or works them; but his justice is rather a rule of his Will and Works: who decrees and executs, because they agree to that justice which dwells in the divine Nature. So S. Jerom saith, God commands nothing sav what is honest, but doth not make things honest which are abominable: implying that he doth not will a thing and so make it good; but willeth it because 'tis antecedently good. So Zanchy makes God's justice antecedent to his will, and therefore the rule of it, rather than regulated by it: nor can God will aught which is not just in itself. So Gods Will is no rule of justice to himself, but to us; who must square all our thoughts, words, and works by it as suprem rule of them. Nor are thes absolute decrees of salvation and damnation any parts of his reveled Will in Scripture, which to assert is to beg the question. This is all their ground to gain credit (as all sects use to do) but a falls foundation, unless they may since it as they list. For absolute Reprobation repugns right reason, and begets absurdities which no Truth's doth: sigh sundry truths are reveled in holy Writ abov reason, but none contrary to it. Faith and Reason, Scripture and Nature are Gods excellent gifts, which never diametraly differ, though there is a disproportion between them: if then absolute Reprobation be unjust, it cannot be justified by Scripture. Therefore to say Gods Will is the rule of Justice, and this a part of his reveled Will (both which propositions are untru) is but a sly evasion and colourable collusion. They say farther, That God is not bound to restore Men power 3. Defence. to believe, having lost it by their own fault: as a Master is not tied to renew his Servants stock having misimploied it. 'Tis true, God is bound to none, being a most free dispenser Answer. of his own favours, where, what, and to whom he will; sigh none is afore hand with him. Who hath given to him first and it shall not be recompensed again? Yet is he conditionaly bound both by decreing being liable to his own Ordinance, or else should be mutable; by promising which is a kind of debt, ●ith 'tis just to perform; and by giving Men a Law to keep, which without supernatural Grace they cannot. When God commanded his Creatures to increase and multiply, he gav them a generativ faculty: when Christ bade the lame Man rise and walk, he added ability to his limbs: so when the suprem Lawgiver imposeth a Law, he givs the people power to keep it: else he becomes a hard Master (as the evil Servant styled his) reaping where he sowed not, being the true proper cause of transgressing it. When God gav Adam a spiritual Law to obey, he conferred such strength answerable to do it: as S. Austin saith, he had a power or possibility not to fall, though not such as he could not fall. To apply all, If God entered into a new Covenant with Men, which he needed not, and required obedience of all; promising eternal life to those that observe it, and everlasting death to such as disobey: then no doubt he is bound to restore ability of believing unto all, nor can justly punish the disobedient without it: no more than a Magistrate having put out an Offenders eyes, can require him to read, and put him to death for not reading: so 'tis injustice in God to punish such for not believing, as he makes unable to believe. 4. It oppugns God's truth and sincerity, who is a God of truth without any fraud or falsehood. See Deut. 32. 4. 1 Sam. 15. 9 John 14. 6. Rom. 3. 4. God lous those that are true of heart, and hates Hypocrites with his heart: but absolute Reprobation makes him a Liar and Dissembler; sigh he openly injoins such to repent and believe, whom he secretly intends shall not so do. S. Peter saith, Repent and be baptised every one, and ye shall receiv the gift of the holy Ghost: for to you and Acts 2. 38, 39 your Children is the promise made. He makes the Precept and Promise of equal extent, both universal: for the one is a motiv of obedience to the other. Every one (even Reprobats) is persuaded he is under the gracious offer of eternal life, or else would not strive so much to leave some bosom sins, or do hard duties: but by this Tenet most of those to whom God offers Grace and Glory, shall attain neither, as Piscator pronounceth. Zanchy saith, Every one called aught to think he is elected, else he accuseth God of lying. So saith Bucer, A Man must believe he is predestinate, or else makes God to mock when he caleth. Thus they seem solicitous that others shall not make God a mocker, yet they do it most of al. For if a Creditor resolus to let his Debtor rot in prison; yet shall proffer, promise, yea and swear to remit all the debt, upon certain conditions which he bars him to fulfil: would we not reput him a rank deluder or dissembler? 'Tis easy to apply it. All divine comminations are as Caveats to avoid the evil threatened: but if men's perdition be peremptorily predecreed, it cannot possibly be prevented, which is plain delusion: yea his passionate wishes that all will repent and be saved, are colourable collusions: See Deut. 5. 29. Ps. 81. 11. Isai 48. 18. So are his mournful expostulations. See Isai 5. 3. Jer. 2. 31, 32. Ezek. 33. 11. Yea his melting commiserations, will all seem but as Absalon's feast, Joabs' congee, Judas kiss, or the Crocodiles and Hyaena's tears: for in all he saith one thing and means another. Nay the whole ministry is mere mockery without true meaning. For God seems thus to speak by his Ministers: O Reprobats (once dearly loved in your Father Adam, now implacably hated by mine own irrevocable decree, and sealed up under invincible sin to damnation) repent and believe in my Son if you will be saved: I would not have you die, nor any to perish; but all come to repentance. If your sins be red as Scarlet, I will make them whit as Wool: I have cried and called that you might be converted: I have long waited and knocked at the door of your Hearts for entrance. O that you had a Heart to fear me, and keep my Commandments that it might go well with you for ever. Can God speak thus (if he decrees they shall not believe, or repent, or be saved) without deep dissimulation? Or why doth he delude them to use the means in vain? 'Tis said God willeth or wisheth their salvation seriously, A Defence. yet not absolutely; but on condition if they repent and believe: Ergo though they perish, God is sincere. This shift falls too short; God will have all saved conditionaly if they believe and repent: as S. Austin saith, He would have all Answer. saved, if they selves will; for if he would absolutely, who can hinder his irresistible Will? 'Tis true that a conditional promise may be serious so well as an absolute, but then the condition must be possible in his power to whom 'tis made, and the performance according to the promisers Will or liking; else it cannot be candid or current. For to offer a courtesy under impossible condition, is frivolous or fucatious: as if one should offer money to a blind Man on condition he will tell what coin 'tis; which is all one as to deny an alms: nay in some sort worse, sigh 'tis a denial with delusion and derision, or a mere mockery. The case is the same in the pretended decree of Reprobation. 3. 'Tis contrary to the use and end of God's good gifts, 3. Reason. both of Nature (as Creation, Preservation, Health, Strength, Wisdom) and of Grace; which are means either to purchas salvation (as Christ's coming to be a sacrifice on the Cross) or Acts 14 16, 17. to apply it, as the Ministry of the Word and Sacraments, Gods long suffering, the enlightening of men's understandings, with many more: for God bestows the gifts of Nature to encourage Acts 17. 26. 27. and enable Men to serve him and sav their own Souls, as S. Paul shows. Prosper saith, Every Creature is made or ordained specially, that Mankind might by sight of them and taste of so many blessings, be drawn to lov and serve God. So he confers the gifts of Grace to the same end: For Christ come into the John 3. 17. John 12. 47. World, not to be a rock of Offens at which most Men should stumble or fall, but to shed his blood for the salvation of all, even those who for their wilful infidelity and impenitence are not saved. Christ saith, the Son of Man come to seek and sav what Luke 19 10. was lost: Ergo to sav every particular. S. Peter saith, God having Acts 3. 26. raised up his Son Jesus, sent him to bless you, and turn every one from his iniquity: Ergo the end of his coming was to sav all and every Man, so well those that reject, as those that receiv him. Yea the Ministry of the Word is appointed for the same use, as an Instrument to convey the Spirit of regeneration unto all that liv under it. See Isai 59 21. 2 Cor. 3. 6. 2 Cor. 5. 19, 20. Titus 2. 11. 1 Pet. 1. 23. Prosper saith, All such as say, that all to whom the Gospel is preached (even those that obey it not) are not called to Grace; they utter untruth: which he prous by Isai 5. 2. Mat. 23, 37. John 5. 34, 40. Touching the end of Sacraments, see Marc 1. 4. Acts 2. 38. Rom. 6. 3. Gal. 3. 27. Eph. 5. 26. Titus 3. 5. To the same end is God's patience and long suffering exercised among Men, to work out their repentance and salvation. See Rom. 2. 4. 2 Pet. 3. 9 Where both Apostles declare, that God forbears Sinners (even such as despise the riches of his Goodness) purposely that they may repent and be saved; because he would have none perish. God's other gifts (knowledge, faith, fortitud, repentance, temperance, humility, chastity) are bestowed on Men, that they may attain life eternal; for Reprobats are endued with many of them. See Mat. 13. 20. Heb. 6. 4. Heb. 10. 26, 29. 2 Pet. 2. 20. All which Graces are not given to abuse them, or to do others good and not themselves; but that they may obtain salvation. Some Scriptures seem to oppose this: as where 'tis said, God reveled himself to the Gentiles Rom. 1. 20. by the Creatures, that they might be without excuse. So Simon saith of Christ, that he is appointed for the falling 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: sigh they may occasionaly produce such effects in some Men by their voluntary rebellion, contrary to the Doners intention. Physician's minister medicines for the Patients good, which sometime by misguidance turn to his hurt: so God's blessings intended for men's eternal welfare, tend to their perdition by i'll employing them. So the event doth not vary the intent, sigh no sinful event is properly under God's decree, but under his prescience or permission at most. Now by this Tenet of absolute Reprobation, all gifts both of Nature and Grace have another end: for either God intends them not to such (though they enjoy them being mixed with the elect, to whom only they are directed) or if he doth, 'tis 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 some 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 will open: not that he may enter, but partly to upbraid their impotence, and partly to increase their damnation, nor can any other conclusion rise or result from this doctrine: for how can God intent the gifts of Grace for their salvation, whom he hath irrevocably decreed to damnation. Hence it infers, that God merely deludes miserable Men, whom he calls to salvation in his Son's name by preaching the Word; yet intends their perdition: and that Ministers are falls Witnesses, who preach salvation to many conditionaly, who's damnation is decreed absolutely. If a state closely contriv, that no Dutch shall be Denisens', yet publicly proclaim, to giv them high privileges on condition to become free; do they not conterfet or cozen the poor people to make them sum or seek in vain? Semblably, may not Reprobats rightly plead? Lord, wilt thou punish us for not believing in thy Son, being called by preaching to believe; when thou hast decreed to leave us in Adam's sin without all power to believe? How canst thou justly charge us with sin or increase our torment for not believing in him, whom thou resolvedst from eternity we should never believe in? Certes that Ministry givs Men a fair excuse, which is given only to leave them without excuse, as the Patrons of absolute Decree proclaim. For the Sacraments signify nothing, seal up nothing, and confer nothing to such as are not saved; but are mere blanks or empty Ordinances: yet not by their fault, but by God's irresistible Will: nor are all other gifts though never so glorious of any avail to promote their salvation in Gods absolute intention; nor given out of lov but mere hatred, that they may use them i'll and prepare to themselves a greater damnation. For he that receivs most, of him shall most be required: so they be but as snares to entrap men's Souls, like baits on barbed hooks to beguile Fishes: sigh they are lifted up thereby, that with the load of their goodly endowments they may sink the deeper into Hel. So they have no cause to lov the Donor, but hate him rather; sigh such favours are like a griping Usurers bounty, or Jaels' courtesy to Sisera. 4. 'Tis prejudicial to Piety and Promoter of profanes, 4 Reason. cutting off the very sinews of Religion: for it takes away all hope to attain happiness by godliness, and fear to sustain any hurt by wickedness; sigh all is ordered by absolute 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 all shame of the Cross: who by it hardened his Disciples to suffer for his sake. By this the godly in all ages have been excited to well doing. See Acts 24 15. Phil. 3. 26 Colos. 1 9 Titus 2. 12, 13. Heb. 11. per totum. All noble Heroic acts have sprung from the hope of eternal glory. He that eareth and thresheth, must do it in hope saith S. Paul: 1. Cor. 9 10. For hope (saith Aquinas) conduceth to action, as appeers in Soldiers, Mariners, and all Professions. The hope of Heaven than is chief incentiv to piety, and fear of Hell a main bar to impiety: yea fear promots a good action accidentaly; because Men fearing the evil of mischief or misery annexed to the evil of sin think they are never safe, till they attain a contrary state by doing well. Now by an absolute Decree, Hope and Fear are bereft: 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 Hell are no possible objects, but necessary: for the elect shall infallibly enjoy the one, and Reprobats impossibly escape the other: sigh Men have no power to alter their eternal state being prefined by eternal Decree. All God's decrees are immutable, irreversible, and irresistible: so that all men's endeavours are in vain to alter or avoid them. See Isai 46. 11. Ps. 115. 3. Rom. 9 19 'Tis absolutely decreed the Devils shall be damned: so it were folly in them by prayer or tears to alter it: Man's Soul is simply decreed to be immortal, and 'tis vain for any to attemp the abolition. 'Tis ordained, that The Sun shall rule the day and Moon the night: what power then can divert their course? 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 strius in vain either way. For if the Decree be absolute, the Minister preacheth and People hear in vain. Not one Soul can be saved by either of their means which is decreed to Hell; nor one damned designed to Heaven. 'Tis frivolous and fruitless folly to be studious or solicitous 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? 'Tis a misery to toil about impossibles, as Sisyphus is said to rol up a stone to the top of an high hill in Hell, which instantly falls down again. If this persuasion be rooted or riveted, that both salvation and damnation depends on absolute Decree; Ministers may be fit instruments for Politic States to deter People from enormous Offences: but can do no spiritual good, nor draw one Soul to God. 'Tis said the Defenders of this Doctrine are pure pious Men, which open no gap to loose life; but others pervert the truth to their own damnation. So the Epicures in defence of their dogmat (that the chief Good consisted in carnal pleasure) said most of their Sects were honest Men: but Tully tells them, that this proceds rather from their courteous disposition, than curiosity of Opinion: therefore 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 absolute 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; whereby they excite or encourage, not stifle or curb holy honest duties. Indeed they do so: But the ignorance of a Man's particular state altars not the case; for if I know the Decree is absolute both ways, why should I be solicitous of either; sigh it can do no good nor hurt? nor can this knowledge at best be infallible in this valley of frailty, but is obscured with many clouds of incertity, in the point of undoubted perseverance. 5. 'Tis a Doctrine full of despair, both to them that stand and 5 Reason▪ those that fall; to Men out of tentation and in it: But the Gospel of glad tidings is a sweet storehous of comfort in our worst condition under all changes: as S. Paul saith, Thes things Rom. 15. 4. are writ that by patience and comfort of the Scriptures we might have hope. Now absolute Reprobation procures tentation: for sigh there be many more Reprobats than Elect, the Devil can easily persuade one he is one of the most rather than fewest; or at least that all his labour is lost, sigh the Decree is irrefragable and irrevocable. Bucer saith, To doubt whether we be predestinate or no, is the head of every tentation: for he that doubts cannot confide he is called or justified: So every Man must presume he is elected. To what end then is S. Paul's exhortation, Work out your salvation with fear and trembling? 'tis a Gorgon's head to affright or amaze the Tempteds' fancy, that the strongest arguments of consolation applied with the best art, cannot avail. God's lov to Mankind, Christ's death for all, the caling of sinners without exception of persons, and all other motius are easily eluded by this Opinion. Suppose a Minister and tempted Soul talking thus: Tempted. Woe is me, I am a cast away, utterly rejected from A Dialog. Grace and Glory. Minister. Be not daunted poor afflicted Soul, God hath not cast thee off, he hates nothing which he hath made, but lous all Men and thee among the rest. Temp. God hates none as his Creatures, but many as sinners; and lous all Men with a general lov, affording his outward temporal blessings only▪ but not his special lov of eternal life, which he shows to a very few his chosen ones, whereof I am none. Min. Yes he lous all so as to desire their eternal good, who would have all to be saved and none to perish, nor thee in particular. Temp. All is taken for all sorts or callings of Men (high, low, rich, poor, bound, free) some of all which shall be saved but not all Individuals of those ranks, nor me in particular; or if he wils in his Word to sav all, yet by his secret Will he decrees millions to be damned, whereof I am one. Min. Nay but Christ come to seek and sav what was lost, and is a propitiation for the sins of the whole World: Ergo for thy sins to sav thee. Temp. The word World implies a World of Elect, whereof I am none; not all Mankind: yet if he died for all, it was only dignitate pretii, by the worth of his ransom; not voluntate propositi, by the intention of his redemption, that all should be saved. Min. God made a universal Covenant with Man in the Mediators blood, intending it to be shed for all, and promises to sav every one that beleeus, excluding none, except they refuse. Temp. God purposed his Son should die for all, proffering and promising remission of ●ins to every one: but on condition if they will repent and believe, which he decrees that far the greatest part shall not do. Min. God means truly, that all who are called shall repent and believe, that they may be saved; being called by the preaching of the Word to knowledge of the Truth. Temp. God hath a duple Cal; an outer by the Word preached in men's ears; an inward by irresistible working of his Spirit in the heart, which he vouchsafes to a few secret ones only, whereof I am none. Thus no sound solace can accru by this Tenet. The sole solid grounds of comfort to a dejected Soul are God's lov to Mankind, Christ's death for all, and the new Covenant of Grace: which three he that applies wisely, may easily release or reliev the Tempted: But such as hold absolute Reprobation ●oc. Com. p. 526 cannot do it. Melancthon saith, The universal promise of Grace and Salvation is a Christians sole Bulwark in this combat of tentation: let us not therefore leave Christ and seek for an Election out of the Word. Again, As 'tis needful to know that the promise of Salvation is free; so 'tis necessary to take notice▪ that 'tis universal; against some dangerous doctrines of Predestination. This he thought to be the only true Balsam to cure a wounded Soul: for thes three Gods Lov▪ Christ's Death the universal Promise) are directly contradictory to the tentation, which cannot stand with an absolute antecedent Will, Intention, or Decree, to cast off the greatest part of Mankind of mere 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 true, he that proveth the truth of one, disproveth the untruth of the other: as he that confirms this Proposition (God will have all to be saved, believe, repent, and be redeemed) to be true; makes it ●leer to every understanding, that the contradictory (God will have most Men to be absolutely and inevitably damned) is flatly falls: and so raiseth or relieveth a tempted Soul from distress: For demonstrat to a Man who fears himself to be an absolute Reprobat, that there is no such, but every one that reputes and beleeus shall be saved; therefore his fear is fancy, and doubt a dream: than you driv out one nail with another and expel the terrible tentation. This is the pure Nepenthe of a sick sorrowful Soul, and Alexander's sword to dissolve the Gordian knot. Now the maintainers of absolute Reprobation, cannot use it against the Replies of the tempted, because there is a plain contradiction betwixt them. For if a Minister come to comfort one that thinks himself a direct Reprobat, how can he usurp the universal promises (that God will have all to be saved, that Christ died for all) sigh he holds the contrary conclusion, that God will have most part to be damned, and have no part in Christ? for the Tempted will reply, That God would have all to be saved by his reveled Will not by his secret: and Christ died for all sufficiently, not intentionaly: or if he intends it, 'tis with a condition, which he purposed most Men should not perform: what then am I the near, if I be none of those to whom 'tis intended? All that the Minister can reply is, Be comforted, you are a Believer and sorrowful sinner; therefore no Reprobat. But all this the Tempted will deny: how can he then convince him to be a Believer or truly penitent? But the universal Promises will persuade Men to Repent and Believe. Piscator confesseth, That no sure comfort can be instilled into the Souls of afflicted Reprobats; but the Elect in this case may be comforted: yet must it be with the since of sin, and desire to be freed of it by Christ: which proofs are only probable at best, and to Men in tentation no comfort at all; sigh all depends on a bare peradventure, that the tempted is one of the Elect, which none knows but God. For Hypocrites make so fair show of sanctity, faith, and repentance as the best Zelots: yea such as be sincere may fall through frailty; and who can be assured he shall finaly persever? So those of this judgement are miserable comforters or Physicians to Men in such heavy afflictions. If Men censure according to their fancies or Factions, they are Partialists, esteeming all the Geese of their little Flocks to be Swans, and abjure, abandon, or anathematise all others as Reprobats. There be hundreds of Sects among Christians, which challenge to be Gods Chosen, renouncing all the rest; yet haply all in error one way or other: how then can they judge aright being no searchers of the heart? yea there be too many Weathercocks and Ambodexters in every Sept, which shift stations with every wind, and turn with the tide: how then can any discern▪ Elect from Reprobats? But surely he that reputes and beleeus (persevering to the end) shall be saved, and impenitents damned. So the whole result depends on divine Prescience, which preceds in Nature's order to God's condition at Decree of Election and Reprobation, as is showed. Ob. Some say God is Sovereign Lord of all Creatures, who are wholly his: Ergo he may dispose of Men at his pleasure, and do with his own what he wil Sol. The Question is not, what an Almighty Sovereign can do to poor Vassals, who can cast away all Mankind so well as any particular person: but what a just power of a righteous Judge still clot●ed with goodness may do: which is utterly incompatible with his Attributs or Properties to damn any of his mere will or pleasure; no fault of theirs preexisting in his eternal Decree. His Justice is a constant Will to render every one his proper du; vengeance to whom vengeance belongs for obstinacy and impenitence, not of free pleasure. S. Austin saith, God is good and just: he may without desert free Men from punishment as good; but cannot condemn any without i'll deservings, because just. Goodness is an inclination in God to communicate it to his Creatures, so far as he can without wronging his Justice: Ergo if he be good to all Men as Scriptures make him; he cannot of himself, without any causin the Creature, provide all kinds of eternal torments for it, before he decreed to make it and confer any good upon it. Ob. Mr. Perkins presseth, That Men may slaughter Beasts sans cruelty or in justice: Ergo God may much more appoint so many of us as he pleaseth to Hell torments for his glory, yet be just still: for there is greater disparity or disproportion between God and us, then betwixt us and Beasts. Sol. Is the comparison equal? Men have no authority of themselves to slay Beasts; but God of his bounty gav it them to G●●. 9 2 3. eat, and by consequent to be slain, which may rather be reputed his doing then ours. Nor is any equality between the Objects compared, much less betwixt the acts; for Beasts are void of reason and liberty in their actions, being made only for Man's use or service, who's beings vanish with their breaths: but Men endued with Intellect, able by the Creator's bounty to discern betwixt good and evil, according to their congeneal principles, being made for his sole service, according to his Image of purity and eternity, to enjoy his blessed vision and society for ever. It follows not then, that if God may appoint Beasts to be killed for men's use; he may with like equity destinat Men of his own Will to damnation without desert; for he required of his People many thousand Beasts for sacrifice, but not one Man; challenging the Firstlings of clean Creatures for Offerings; but the first born of Men were to be redeemed: which shows how highly he priceth Man's blood abov Beasts. Yea where he givs Men liberty to kill Beasts, he flatly forbids both to shed Man's blood, because he made him in his own Image: but there is G●●. 9 6. far wider difference betwixt the acts temporal slaying and eternal tormenting. Man may kill a Beast by his own power, as Lord over him; but cannot prolong his life purposely to torment him, without savage tyranny: So God being suprem Lord of all, may of free pleasure kill a Man (yea annih●●at him, sigh he made him of nothing, and takes but away what he gav without cruelty or injustice, to show his power: but may not predecree to torment him in Hell for ever, a●d inflict an infinite evil on an innocent Creature, to whom he gav only a finite good; without just cause. Repl. Some (who will rather speak against common sens, then forgo their principles) reply, That any being, even in Hell, is better than no being: because the one hath somewhat which is good, an Entity; but the other none at all: Ergo if God takes away an innocent Man's life and turns him to nothing, of free pleasure to show his power; much more may he preserv him for ever in torments, and maintain the good of entity sans injust cruelty. Sol. This twist Doctor Twiss spun, and no small fools follow his clu: But say sooth, is it a truth to trust on, or will a bare denial serve for an answer? Indeed simply to be of itself, is better than not to be caeteris paribus: but in a case of such infinite disparity, 'tis incomparably happier never to be then so to be, as the damned know to their cost, and all else cannot but confess, if it were put to choice. Holy Job tired out with temporal torments Job. 3. 11, 12. of bodily sores, seriously (not simulatly) wished he had never been born or had being, and cursed his birth day. Some say he spoke out of human passion in the present sens of his pain, yet any being is better than none. A ●illy shift: surely he preferred the loss of all being, before such a wretched being; as 'tis usualy said, 'tis better die once then be still dying; and Sal●mon Eccles 4. 1, 2, 3 thinks the same. Yea Christ in this very case saith of Jud●s, Woe to that Man by whom the Son of Man is betrayed; it had Mat. 26. 24. been good for him he had never been born: As if he should say, the Traitor shall be damned, therefore it had been happy, if he never had received life. He speaks not according to men's opinions (as Dunces being put to a non plus say of Aristol●, Loquiturix aliorum sententia) but realy. Will not every one choose to vanish into a thousand nothings, rather than be intolerably tortured in body for ever, or afflicted with the gnawing worm of Conscience? But the fear of annihilation can never do what the terror of Hell doth. For carnal Epicures excite one another to enjoy the present pleasures presented, upon a falls persuasion, that they shall have no being after death: How much more than would they wallow in sin and sensuality, if they conceived to have a being in Hell better than no being at all? But ungodly livers, sensible of Hell, tremble at the thought of it, as the most terrible of all terrors; and sometime refrain from their darling sins, which fear of being annihilated could never do. Seneca speaking of one who so feared death, as he desired to L. 17. Epist. Ep. 107. endure any extremity if he might liv, calls it a most sordid wish; because in all evils he feared that which was the end of all evils, even the privation of his being. So certes they must be conceived and censured senseless stocks or stones, who think a tormented being in Hell, a lesser or lighter evil than no being at al. Sir Fr. Bacon refuts this Mathematical Position (as he calls it) that there is no proportion between something and nothing; therefore the degree of privation is greater than that of diminution: whereto he excepts that 'tis falls in sundry cases, specially this of Hell; where a total privation far excels a diminution. Some evils and pains haply being but small or short, are less than annihilation, and one had better bear them then lose his being; because he may afterward attain so many desirable things, as will more than countervail his sufferings: but if his torments be many and matchless (yea endless too) that he cannot joy in the good which remains, leaving no more but a poor comfortless entity; it were ten thousand times better for him to have no being. The ground of this reply ('Tis better to be then have no being) is a sly sophism a non distributo ad distributum; true in some cases, but not in all particulars. S. Jerom expounding Christ's words of Judas saith They plainly import, that 'tis better have no being then an everlasting tormentful being. The result is, That the unavoidable damnation of so many millions, cannot be absolutely or antecedently intended by God with out high in justice. For Plut●rch speaking of Pagans (who to pacify their God's fury, sacrificed Men, Women & Children) saith, It had been far better to deny the being of any God, as Diagoras with others did, then confess he delights in Man's blood: so we may say, 'tis better be an Atheist and deny God then make him a Soul destroyer. Eusebius speaks against Pagan's cruel Gods, If they had any spark of goodness, they would be disposed to do good, and desire to ●av all Men; but not delight in their slaughter: and concludes them to be Devils or evil Spirits; because they would do good if they were good, as the Evil use to do evil. To end all Prosper saith, God created all Men, but none for this end, to be damned: the reason why we are created is one, and why damned another. All which premises considered, let none confide or presume A Christian Caveat. too far on the certitud of Election, that he shall infallibly persever till the end; but still work out his salvation with fear and trembling: Nor let any diffide or despair upon denunciation of God's absolute Decree, that he is rejected or Reprobated; but rely on his general Promises, and use the means prescribed in the Gospel; still labouring by prayers and tears for farther degrees of divine Grace, whereby he shall be saved infallibly, rather than any overweening presumptuous Pharisee; sigh the end is attained by the means. I profess myself no Divine, nor fit to handle such high Theological Theories; but have only gleaned or gathered some scattered ears of Corn from several fields brought into one Barn, that every one may take what he likes best. To say with Supralapsarians, That God decreed Man's Fall Summary. of free pleasure to show his power is perilous. To define with Sublapsarians, That God upon foresight of Adam's fall, elected a few and reprobated the rest, without respect to his Prescience of their obedience or disobedience, no less erroneous. To hold with Doctor Overald, That God offers sufficient Grace to all, but more abundant effectual to the Elect, frivolous; sigh the want of efficacy is in every self. So to maintain with the common Lutherans, That God from foreknowledge of every Man's works, decreed to sav some of free Mercy; and pass by the rest to perish in their sins, is obnoxious to exceptions, because it makes him an accepter of persons. But to assert, That God upon simple Prescience of Adam's fall, and every Individuals demerits in receiving or refusing Grace, if he should create them; decreed the means and manner of Redemption, with the Covenants or Conditions prescribed and proclaimed in the Gospel, which seems most veracious to conspire best with all divine Attributs. In fine, Prescience of pure simple Intelligence, preceds all Divine State of the Theorem▪ Decrees in order of Nature: whereby God regulated the whole work or Mystery of Predestination, both concerning Angels and Mankind: But his knowledge of Vision or follows his Will and Decree: Which if Calvinists intent by excluding it from Election and Reprobation, their Tenets may in some sort seem true or tolerable touching pure pleasure: but then 'tis nihil ad Rhombu●●, sigh the first only of simple Prescience hath place in Predestination, and not the last of Vision. So those doleful discords betwixt Brethren, are slight Sciomachies with Ghosts and Goblins, grounded on mutual mistakes of each other; while Lutherans say God founded all his Decrees on pure Prescience; and Calvinists refer it to his free pleasure, without respect of Vision or Prevision. Dicere nil superest: hic terminus ultimus esto. Nought more rests to disclose: Be this the last perclose. Scire praeit, sed velle suo venit ordine certe. Decretum sequitur velle perenne Dei. To Know preceds, but to Will comes orderly: Gods Decrees follow his Will continually. Novit ab aetern● Deus omnia tempore danda: A●i●t●. Postea d●crevit, quae fabricare velit. God knew eternaly all in time to be: And Decreed after, what he would frame free. Ordine Naturae Omnisciens prius omnia vidit, Al●a●. Quàm quid decrevis ment creare, Deus. Alknowing God did all in Nature see, Yer he in Mind did to create Decree. An lapsu praeviso Elohim praedestinet Adae, Aut m●ro ex libito? lis gravis orta fuit. S●●●●. Whether God predestind knowing adam's Fal, Or of mere Pleasure? great strif did befall. Simpliei in intuitu, certo omnia praesciit, ant● Sive. Quam statuit Mundum fabrificare Deus. In simple intellect God all foreknew; Yer he would make the World, what would ensue, Antea qu●m Decreta fe●at, Deus omnia praescit: 〈◊〉 Progreditur constans ordine namque suo. God foreknows all, before he doth decree: For he proceds in's order constantly. Quos Deus aeternum praescit, praedestinat; hosque Aut. Eligit aut reprobat pro bonitat● sua God foreknows and foredooms eternaly: And elects or rejects for's clemency. Vul● salvare aliquos, reliquos damnare Jehovah: 〈◊〉 Sed cur sic voluit, non bene causa patet. God some will sav, and th' rest damn to Hell: But why he will, the cause appeers not well. THESIS' III. Verum Ecclesiae Regimen: The Churches true Polity. 'tIs a known verity, That Paternity was the prime History. val Polity among the Protopatriarches, both in sacred and secular matters: as Adam is said to be ordained a Priest by God, because Cain and Abel only brought their offerings, till they were ordained to that office by their Father; and so in succession one from another. Which form continued in the Postpatriaches, till their Progeny became a Nation under Moses and Aaron: who promulged Laws by divine dictat both for Civil and Spiritual causes. For the Israelits had distinct Courts of different persons: one for Church matters ●aled an Ecclesiastic Consistory; another for Commonwealth causes termed a Temproal Judicatory. Moses speaks of both in general: He that will not hearken to Deut. 17. 1●. 2 Chr. 19 5. (or obey) the Priest or Judge, shall die: but Jehosophat put a more precise difference, who appointed through all City's secular Judges, (whereof Zebadiah was chief) and at Jerusalem a Spiritual Court of Levits, Priests, and Elders, over whom Amariah high Priest presided: so Jeremy was condemned by Jer. 26 8, 16. the Priest's Consistory, but acquitted by the Prince's Judicatory. Yea though by Antiochus' tyranny, and the Jews slavery under sundry Nations, no evident distinction appeers in the new Testament, yet some prints of both remain; specially where the chief Priests and Elders are cited as two divers Courts: the Mat▪ 21▪ 23. Mat. 26. 3. secular called a Council, the spiritual styled a Synagog. For the Ecclesiastic was to discern things holy and unholy, clean from unclean, and to determine Appeals in difficil debats; being as a representativ Church. Hence Christ said, Dic Ecclesiae; Mat. 1●▪ 17. because excommunication pertained to them. In civil Courts of seventy Judges (being the suprem Sanedrim) two sat chief: viz. the Nasi as Lord chief Justice, and Abbethdin as Father of the Senate: so in the Consistory, the high Priest and his Sagan or second (like a Bishop and his Suffragan) as suprem: but the high Priest was not necessarily chosen Nasi, unless for eminent worth and extraordinary Wisdom. For they had two civil Courts: 1. The grand Sanedrim or suprem Senate: 2. The lesser or inferior; which in after ages had subordinat branches: whence Christ said, Who ever is angry with Mat. 5. 12. his Brother causelessly, shall be culpable of Judgement; meaning the lesser Court: who calls him Racha in scorn, shall be liable to a Council or chief Consistory: but he that calls him fool maliciously, shall be guilty of Hel-fire. The Sanedrim excelled the rest. 1. In number of Judges being seventy besides the Exod. 24. 〈◊〉 Nasi or Prince; as God at first institution said to Moses, Gather to me seventy Elders Rulers of the People, and let them stand at the Tabernacle with thee, implying seventy besides him: but the lesser consisted of twenty three at Jerusalem, and three only in small Cities. 2. In place, for the seventy sat within the Temple-court in the paved Chamber or Paument, John 19 1●: where Pilate gav Judgement. 3. In power, for the Sanedrim received Appeals from all, but from them was none. 4. In causes to be tried, For the seventy Judged all matters of life and death, yea a whole Tribe; the high Priest and falls Prophets: but the twenty three lighter crimes, and those of three only pecuniary mulcts, whip, and petty punishments. Many make doubt, whether in Christ's days they had power of life and death; sigh they said, We cannot do●m any to death? John 1● 31. Late Jews say all capital censure was inhibited forty years before the Temple's destruction, which is about Christ's Baptism: but Josephus saith Herod suppressed the Sanedrim before: L. 14 Antiq. c. 17. yet those words to Pilate prov not as if they had no such power; for he bids them take and judge him according to their Law: Yea they pressed or pleaded, we have a Law, and by it he ought John 19 7. to die: but the holiness of the time (being the Passovers' vigil, and preparation of the Sabbath) made it unlawful to meddle with matters of blood. Indeed the Romans bereft all power to judge civil capital crimes, but suffered them to try transgressions against Moses Law, as Blasphemies or the like, and such they cried that Christ committed in caling himself the Son of God: but with Barabas and the two Thiefs they had nothing to do. For Gallio when Paul was brought before him said, If it were a matter of wrong or wickedness, O ye Jews, reason Acts 18. 14. would I should hear or bear with you: but being a question of words, or names in your Law, look ye to it: Distingue res seu causas, & Concordabunt Scripturae. Among them (who were God's chosen People, and sole Church) were three orders of Ministers in the temple, over whom the high Priest (being Aaron's first born) was chief. 1. Priests, Aaron's younger Progeny: 2. Levits, Levies posterity: 3. Nephenims who hewed wood and drew water; being Gibeonits' doomed to that drudgery by Josua for their craft or cunning. At 〈◊〉. 9 〈◊〉▪ Consecration, the high Priest was anointed with Chrism 〈◊〉. 8. 〈◊〉 ●0. poured on his head which ran down his beard and borders of his robe; but the Priests only sprinkled with this oil and blood of the Sacrifice. At ministration in the Sanctuary the high Priest wore eight sorts of raiments, which the Rabbins call golden Vestments; but the Priests only four. They differed also in office, For the high Priest entered the Holy of Holies once a year, the Priests never; the high Priest might mourn for none; but Priests might for Father, Mother, Brother, Son, Daughter, and next of Kin: the high Priest had his Sagan or Substitut, the Priests none. Thes were the forms of Church government under the Law, whereto that of the Gospel was in part conformed. Christ had sole Evangelical Ministry (being our Apostle, Prophet, Evangelist, Bishop, Pastor, Doctor, Mat. 10 1. etc. Deacon) in himself: but choes twelv Apostles Assistant parallel to the twelv Patriarches and twelv Princes of the Tribes; sending them to preach, heal and cast out Devils: to whom when the harvest grew great, he added seventy inferior Disciples, Luk. 10. 1. etc. like the seventy Fathers of Families and seventy Elders of the People: whom he sent by couples into Cities where he meant to come; giving them power to preach the Gospel, heal the sick, tread on Serpents ●o Scorpions and subdu Enemies. Thes two orders S. Paul calls Apostles and Prophets placing Prophets E●hes. 3. 〈◊〉▪ after Apostles as inferiors: for from the seventy, Mathias was chosen Apostle, and Presbyters or Elders succeeded the seventy, but Bishops or Prelates the twelv as all Apostolic Ancients agree. This was the first model of Church regiment under Christ the chief Shepherd: who before his Ascension made the twelv general Shepherds, to supply his stead by a triple charge to Peter. Thes had equal eminent authority or jurisdiction John 21. 1●. 16. 17. jointly and severally: to lay on hands at Ordination and confirmation, to command, contermand, censure, bind, or loose: which before their deaths some of them devolved on Bishops as their indubitat successors. At first the whole weight of Church affairs lay solely on them: but upon the Greecs' complaint, how their Widows were neglected, they ordained by imposition of hands (which severs Men to sacred functions) A●●▪ 〈◊〉 1▪ 2 〈◊〉. seven Deacons to distribute offerings and serve Tables. Afterward upon the Disciples dispersion at stephan's death, arose Evangelists, who's duty was to preach, but no distinct order. Then that the Church so planted might perpetualy be watered, they ordained Priests or Presbyters like the seventy Disciples, for constant attendance in all places. Lastly to contin● the Government which rested in themselves; they appointed Overseers (Greecly Episcopi, by S. John Angels, vulgarly Bishops to supply their steads after them: to whom the chief charge (to command, correct, ordain, oversee) was committed or conferred specially for suppressing of Schisms▪ which spread in the Churches of Rome, Corinth, Galatia, Philippi, Colossi, Thessalonica, and Indea. For S. Paul first constituted Titus Bishop of Cret, and Timothy of Ephesus with their territories: who's pattern S. John and other Apostles followed. If then this office was necessary in those times (being the best remedy to repel Schisms, as S. Cyprian and Jerom testify) how much more in after ages, when Sects so swarm, and Ambition, Avarice, Pride, Philancy, Envy, Emulation, Discord, and Division multiply daily? this power than was not personal in the Apostles alone, not temporal to end or expire with them, nor common to inferior Disciples: but perpetual to abide till our Saviour's second coming, and confined to Bishops for redress of all exorbitant enormities; specially Schisms and Heresies. What single Presbyters did ever exercise any act of jurisdiction in all the Scripture or prime Churches? In a family are divers officers, but one Oeconomus or chief Steward: In a Ship many Mariners, but one Master: in a Camp sundry Captains, but one General: so in a Church of large extent several Ministers, but one Bishop, he is to take charge of all Churches (as Titus did of all Cret a goodly I'll) to see Presbyters do their duties, to correct what is faulty to confirm what is orderly, and reform abuses. He is chief in ordaining Presbyters: as S. Paul had company at Timothy's ordination, yet he sole ordainer (which none can deny) as Christ shall be sole Judge at last day, yet The twelv Apostles sit 〈◊〉. 19 28. on twelv Thrones to judge the twelv Tribes of Israel. 'Tis a Luk. 22 30. silly Sophister's squib to say, Bishops are called Elders, and contrarily: Ergo both are one Order or Office. Indeed such names at first were promiscuous, but functions still distinct; as every greater contains a lesser: So Apostles were styled Presbyters or Elders, Deacons or Ministers, Doctors or Teachers, Prophets, and Evangelists. Yea that title was enlarged to Barnabas, Paul, Andronicus, Epaphroditus, Titus, Timothy: so Presbyters are clyped Prophets and Prelates; yet Chrysostom saith, can be but one Bishop in a City. Semblably Bishops are styled Apostles, Elders, and Deacons, while terms or titles were common: but never in after ages, as Theodore●, Jerom, Oecomenius, and the Fathers aver: Distingue tempora & concordabunt res; nor doth community of name argu identity of nature or office. Thus episcopat is of divine right; if not primary or immediate from Christ, as in ordaining the twelv to includ their Successors: yet secundary or mediate from the inspired Apostles, who substituted Bishops to succeed. For as our Saviour in some sort instituted his own day, to be sanctified weekly in stead of the Creatific Sabbath, by actual rising from death; which his Apostles celebrated by their practice of meeting to break bread every first day: So he may be said to ordain Prelates and Presbyters (who are of equal right) Analogicaly, by choosing twelv Apostles, and seventy Disciples, who's rooms those two orders supplied; yet the Lords day is not so subject to mutation by Man, sigh it hath a moral right by the equity (not Letter) of the fourth Commandment; which Men and Angels cannot alter: But the other two orders may, if the end for which they were instituted be changed, else not. All which premises will plainer appear by particulars drawn from primitiv fountains, which flow from the Rock of Faith, and shall not be falsified in the least point. The Apostles sent to Teach and Baptism all Nations, had the whole world in common for their general Diocese: but some attended special Churches as Rulers or Overseers, and in fine set Bishops of 1 〈◊〉. ruling Elders or Bishops in their Chairs or Charges: For James the Just (called the Lords Brother, because born of Mary Cleopas the blessed Virgin's sister) resided and presided at Jerusalem as his proper Sea; partly of his own authority, and partly by the Apostles appointment: as appeers by Paul's coming thither Acts 21. 〈◊〉. to consult with him and his Presbytery: For at the Proto-Council, Peter as prime Apostle, was Prolocutor; but James▪ Act● 15 19▪ ●0 as Precedent, gav diffinitiv sentence, to which all submitted or subscribed. After 30 year's residence he was cast from a Pinnacle, and his brains pierced with a Fuller's burling Iron; who's Brother Simeon succeeded by the Apostles assignment. They also planted Churches elswher, as Paul and Barnabas ordained Elders Acts ●4. 〈◊〉. in every Church: but no Bishops are mentioned, because yet they created none till afterward to rule in their rooms. For S. Paul caling the Elders of Ephesus to Miletum, bid them Take Act. 20. 17. heed to themselves and the Flock, whereof the Holy Ghost made them Overseers; naming no particular Prelate sav himself as Head over them. Hence grew thes Schisms saying I am of Paul, 1 Cor. 1. 12. 〈◊〉 of Apollo's, etc. because no ruling Elders were then settled, as S. Ambros aptly observs. The reason why he yet set no Superintendents is, because he self took care or rule of all Churches: whence Tertullian terms Corinth, Ephesus, Philippi, Thessal●nica, and the rest of that rank, Apostolic Churches, because he presided over them. But in process of time, as occasion served, they ordained Episcopal Supervisers to supply their steads; for 2 Cor. 11. 28. Paul being called by the Spirit to attend the West parts, passing Acts 19 21. through Macedonia and Achaia toward Jerusalem, and so to Rome (never to see the East again) sent Titus to Corinth, and going by Sea, put in at Cret to preach the Gospel: where meeting 2 Cor. 8. 6. 16. Ep scopat ●●●cted. Titus back from Corinth, he left him there to ordain Elders in every City, while he went to Epirus and Illyricum, before he come to Rome. About that time he besought Timothy to abide at Ephesus, who attended him first into Macedon, but at his return resided there. He was indeed an Evangelist, yet a Bishop too: as Philip who converted Samaria, was a Deacon and Evangelist; yet asterward Bishop of Tralleis in Thracia. Some cavil, That Saint Paul trusted Titus and Timothy with a temporar Commission only, because he employed them elswher: but the rules prescribed for continued government to all Bishops clearly convince that shift: For his Instructions how Elders and Deacons Titus 1. 5. should be qualified, plainly purport them to be Superiors to those whom they shall so ordain and rule: Thus S. Paul leaving two of his Disciples in two principal places to plant Presbyteries, and propagat Churches, gav a pattern or platform to all, who acted accordingly. For S. John reputed longevest of the S John ordained Bishops. Apostles, wrote long after to the Angels (or Bishops) of the seven Asian Churches, most of which are named by Apostolic Men in Ecclesiastic Histories. Such (saith Clemens Alexandrinus, and Eusebius) S. John constituted Bishops in divers Cities, after his return from Patmos Exile, planted whole Churches, and ordained Presbyteries in several places, as Paul and Timothy used to do. The like did other Apostles before their deaths in divers Dioceses, as Dorotheus, Demochares, Eusebius, Petrus de Natalibus, Volateranus, and many more contest. For Gaius, and after him Onesimus, suc●eded Timothy at Ephesus: Apelles, and after him Polycarpus became Bishops of Smyrna: Lucius of Laodic●a: Clemens first of Sardis (which are four of the said seven Churches) and after of Rome; as Ignatius, Tertullian, Irenaeus, and other Fathers positiuly aver: To who's authentic affirmation more Faith is du, then to thousand Novelists negatius, wholly possessed with prejudicacy, philauty, and partiality. The next Apostolic See is Antioch, where Believers were first 2 Antioch. called Christians; which Church Peter and Paul jointly founded, as Ignatius attests: For two Christian Congregations coexisted there; one of the Circumcision, whereof Peter took charge; another of converted Gentiles, which Paul by mutual agreement supervised; who being employed elswher, committed the charge of both being concorporate in one to Evodius' Antecessor of Ignatius. Thes two are also accounted Cofounders of Rome 3 Rome. Church by Irenaeus: but writers differ much about their successors. Some set Linus and Cletus (or Anacletus) next after them, and some Clemens: which descent in circumstance cannot frustrate or falsify their consent and harmony in substance, as partialists infer. Haply there being two Congregations (as at Antioch) of Jews and Gentiles, Clemens Peter's Disciple succeeded him in the first, and Linus Paul's Deacon in the last; till both uniting in one devolved on the Survivor Clemens, as Mr. Thorndike probably conjects, by comparing semblable cases. However, there was afterward a constant succession of Bishops (most part Martyrs) till Constantins' days, as all Ancients agree: But none are so absurd to say they were all bare Presbyters, as if those great Cities had one only Minister to Officiat. In the Apostles days before S. John died, Denys Areopagit S. Paul's Convert became Bishop of Athens, as Denys Bishop of Corinth avers. Lastly, S. Marc was made Bishop of Alexandria in Egypt 4 Alexandria. (haply by S. Peter, who's Disciple he was) as S. Jerom saith; That from Mare to Heracla and Dionysius in his days (mark well Epest add Evag. the words) the Presbyters still choes one in higher degree and dignity, to be Bishop. It was long after yer Corinth had any, which caused such Schisms or strifes among the Elders: yet many Apostolic Men (Titus at Cret, Timothy at Ephesus, Clemens at Rome, Denys at Athens) presided in Neighbour Sees; who in time placed Bishops at Corinth and other Cities: which is a pregnant pedigree of Episcopal History for the first Century of Christ. Afterward when question aros, which Churches should have Bishops, which not? It was regulated by the greatness of Cities, or multitude of Presbyters requisite to such charges; and by slow degrees settled through the world. Hence Sardinia Can 6. Synod ordered, That no small Towns shall have Bishops where a few Priests may serve; but only Populous places that deserv one, or anciently had one. And the Chalcedon Council provided, That Can. 17. when the Emperor established a City (annexing the Territories adjacent or appendent) it should have a Bishop; which made Itaely so full of Bishops, because so Cityful. Now as Presbyters assisted the Apostles, who called them felow-Elders, though not equals: So they assisted Bishops in sacred matters; specially of Ordination, as Ignatius informs. So saith Cyprian, He did nothing of himself without Council of his Clergy, and consent of the People. And S. Ambros, That nothing was done in the Church without the Elders advise. Hence Bishops and Elders are oft called by the same names, yet of distinct degrees; because both concurred in functions; being styled Priests Sacerdotes. in respect of divine service; Elders in regard of age or gravity; and Precedents or Prelates in relation to their rule. Thus their Phaesbytert. Antistices. titles were oft confounded, but Orders and Offices still distinguished; which no brass-brow can gainsay. S. Ambros renders a reason, why S. Paul instructing Timothy, passeth from Bishops to Deacons; because every Bishop is a Presbyter and Deacon, not convertibly; but he chief over both. Many maintain, That Presbyteries primarily consisted part of Clerics, part of Laics; as the Jews Sanedrim had some Priests and Levits, some Elders of the People: but 'tis falls; for that was a mixed Judicature of spiritual and secular persons (like our old high Commission Court) because all causes of Church and Commonwealth passed under their censure: whereas the Church is subject to the State in Temporals; but in Spiritual things of the Soul and service of God, Christ entrusts none sav those to whom he commits the Keys of his house, wherein simple Laics may not meddle. Rustica Ruricolae, tractent fabrilia Fabri. Let Clowns to Ploughing bend, And Smiths their forging tend. Thos then that deny any of thes things, must renounce all History, Authority, and Antiquity: but Men are so wedged to their Tenets, that they will seek all shifts which their wits can invent, contrary to common sens, as the sequel shall show. Some Objections occur. Ob. S. Paul saith, That the Elders which rule well, are worthy 1 Tim. 5. 17. of duple honour; specially if they labour in the Word and Doctrine: Ergo there be two sorts of Elders, some mere Rulers, who meddle not with the Word; some Preachers or Dispenser's thereof. Sol. Cujus contrarium verum est: for how can thes labour in the Word and Doctrine, if they be Lay Elders? 'tis a fallacious inference to dis-join what the Holy Ghost conjoins: for he speaks only of spiritual Elders, which were both Rulers and Teachers, no Laics; nor can such labour in the Word: surely S. Paul knew no such: and St. Peter in general exhorts all Elders, 1 Pet. 5. 1●. being also an Elder, to feed the Flock, which no Laic can do; nor is any so impudent or ignorant to aver, that he or any of the Elders were Laics; only he a superior, and the rest inferiors; yet all of one rank: but no Lay Elders extant or couchant in the new Testament: for Church and Commonwealth are two distinct Oeconomies having several Officers: avaunt then all invasion into each others Jurisdiction. Indeed they had divers Rom. 12. 5. Eph. 4. 11. Gifts or Graces of Prophesying, speaking Tongues, Ministering, Teaching, Exhorting, Commucating, Ruling: some to be Apostles, some Prophets, some Evangelists, some Pastors, some Doctors, but no mere Laics: such were Chimaeras or Catamountains. 1 C●●. 12. 28. The Gifts of the spirit to edification are the word of wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, interpretation of tongues: But this prous not Ruling Elders to differ from Bishops, nor any to be Laics; but flatly disprous it. St. Paul warns the Elders to be wary of grievous Wolf's, ●ct●. 〈◊〉 29. which will not spare the Flock: so his Elders that ruled well, were spiritual Overseers: and to labour in the Word by converting some, and confirming others, is the main office of Presbyters ab origine: For the Office of Presbyters is both to teach and govern, of Prelates to govern and teach; but no Laics to do either in the Church: God's Word hath not a word tending that way; nor mentions any Ministerial Orders or Officers, sav Bishops, Presbyters, and Deacons: But Evangelists had only a mission or Commission to preach; no Ordination distinct from Presbyters and Deacons. If any Laics ever Ruled in primitiv times, what became of them, that no Records remain of their names, nor nois or notice of their suppression? sure the Laiety was far too potent and politic to be discarded or degraded by the Clergy. Is it probable or possible, that the whole Church would or could conspire, to smother or strangle in the birth such a sacred Institution of our Lord Jesus and his holy Apostles? Or would Laics so tamely take it? Nay is it credible or conceivable, that all ancient Fathers, Ecclesiastic writers, Oecumenic Conncils should so impiously combine, to extirp or extermin its entity and memory, that no one witness appeers in any History; unless by some who partialy and preposterously wrest obscure word, and bring their meaning with them, as they serve sacred Scriptures, whereof they will be sole Interpreters? If any one can name any one such, he shall carry the cause. Let Christians consult with common sens upon thes things, ye● they credulously resign up their Reason to every Sectist. Bishops in those days did nothing without Presbyters advise or assent; but by degrees assumed and arrogated all rule to themselves (as haply Presbyters would, if they had prevailed) of which usurpation St. Jerom and other Godly Men complained, pressing them to communicate many matters with Presbyters, as Moses did to the Sanedrim: but of Lay Elders like the Sanedrim, ne gry quidem in all the Scripture or Antiquity; which is irrefragable indeniable verity. The Apostles used no Laics service, but ordained Deacons even to serve Tables; much less would they make them Partners ●n Church government. Ob. Some say Presbyters alone may ordain, because St. Paul 1 Tim. 4 14. exhorts Timothy not to neglect the gift in him, which he had by Prophecy, with laying on hands of the Presbytery: Ergo the Elders of themselves ordained him. Sol. Speak seriously and sincerely; Doth any believe this to be true, or only wish it were so? Certes S. Paul ordained him 1 Tim. 1. 6. Deacon, Presbyter, and Bishop (though assisted by Elders) as himself avers: which words no way prov, that they can or did ordain alone without an Apostle or B●shop in chief. Hence some render them, Neglect not the gift of Eldership (or Episcopat) given by my Imposition of hands, which carries so fair a colour as the former gloss: but however construed they prov not that Elders ever ordained him of themselves without St. Paul● Repl. 'Tis urged, That every Presbyter is a Father, so well as Prelates: for St. Paul saith, Rebuke not an Elder, but exhort 1 Tim 5. 〈◊〉. him as a Father, and the younger Men as Brethren: Ergo Presbyters are Fathers, and ordain young Novices as Sons or Brethren. Sol. Is not this to wrest, wrench, or wiredraw Scripture on the rack and tainter hooks to a wrong sens? every poor blind eye can see, that the Apostle apertly denots Elders in years (even Laics) not in Orders: for the next words are; the elder Women as Mothers, and younger as Sisters; which cannot be meant of spiritual Elders, unless they will make old Presbyteres●es, and young Diaconesses: Nor if they be formally called Fathers for gravity, doth it follow, that they may ordain Sons: But St. Paul descends afterwards to Ecclesiastic Elders, advising him to receiv no accusation against such under two or three ve●s. 19 20. 21. witnesses; with a strict charge to do nothing partialy in preferring one before another, nor to lay hands suddenly on any: all which argu his eminent Episcopal authority over all the Elders, whereof were many at Ephesus, yet could they not lay hands on any without him: what can be clearer? He that hath ears, let him listen what the spirit speaks, To the Angel or Bishop of Ephesus: Rev. 2. 2, 3 I know thy works, labour, and patience; how thou triedst them which say they are Apostles and are not, but hast found them liars: and for my name's sake hast laboured and not fainted. Thes are no functions for every Elder to try fall Prophets or censure them, but only for the chief Angel, whereof was only one in in each of the seven Asian Churches, to whom he directed his Episties: For Bishops as Fathers ordained Presbyters, but not they Bishops; nor can Sons ordain Sons without a Father or Bishop; who is superior both in precedence of place and preeminence of power, as is proved. The twelv Apostles and seventy Disciples had equal charge Luke 10. 1. or Commission to preach the Gospel, cure Diseases, and cast out Devils; yet the twelv superior to the seventy, as all know. Some too boldly say, Both were one order, because called Disciples: sit liber Judex, let St. Luke decide it: After this (relating to what he premised of the Apostles) he appointed other seventy Disciples also: If other than not the same: nor doth community of general title argu identity of special order or specifical Office: For Apostles were called Disciples, but the seventy no Apostles, and Mathias one of them was chosen Apostle, as to an higher degree: yea Dorotheus flatly avers, that they were subordinat to them, and many afterwards made Diocesan Bishops, who succeeded the twelv; and Presbyters the seventy, as all Ancients (Jeronimo non exempto) unanimosly vote and inform. Men who have forfeited their Faith, or resigned it to Faction, fear not to vent untruths among the Vulgar; being sure the simpler sort will be seduced for lack of learning, and their Proselits apt to accept shadows for substances, or counterfeit copper for current Coin: But St. Augustine's saying to Julius the Heretic, will well suit such Sectists; Hath time so confounded all things? is darkness turned to light, or contrarily, that Pelagius, Celestin, and Julius can see; but Hilary, Cyprian, and Ambros become blind? semblably, are all Fathers, Councils, and Ecclesiastic Writers blind Beetles, not to perceiv how primitiv Churches not long before their days were governed: but Calvin, Cartwright, and Knox such Lynxes to see so far into a Milston, what was acted so many ages before their births, without any Perspectius of Human Histories? a strange instinct, if not inspiration. Let St. Augustine's admonition shape the conclusion: 'Tis fit Christians should prefer Antiquity before your Novities, and rather adhere to their solid Judgements, then to your shallow fancies. The Answer to nine Questions propounded at last Parliament to the Assembly of Divines touching Jus Divinum in Church Government, is built on the proofs or Principles precited. 1. That Elders and Elderships in Scripture were sacred Officers representing the Church. 2. That Christ hath a temporal Kingdom, whereof secular Magistrates are Vicegerents; and a spiritual committed to Church Officers: as 'tis said, Aaron and his Sons shall wait on the Priest's Office: and a Bishops' Numb 3. 10. Office is a good work: for they are contra distinct, and may 1 Tim. 3. 1. not confound their powers. Say that Magistrates must guard the Church by positiv Laws, yet not rule in it; nor they to meddle with secular affairs. 3. That no Independent congregational Elderships are Jure divino. 4. That Christ gav the Keys to his Apostles and their spiritual successors; but not to Mat. 16 19 Mat. 18 18. John 20, 23. all Members of the Church. All which are true Positions, if the head Rulers be included; else 'tis no Church Government of divine Institution. For no Societies, Companies, Colleges or Corporations can be complete without their several Heads, as right Episcopacy is a regulated Presbytery, but single Presbytery without a Bishop (who may not be secluded or separated) Episcopat beheaded. 'Tis said, That in the black Month a headless Horse wanders the streets with a chain about his neck; which haply now is fulfilled, if the Church become an Anarchical Acephalon, and the World an Antipodical Anarchy. That answer hath two main defects: 1. In not declaring the whole truth, that the Apostles were Heads or Precedents over all Presbyters, and before their death's deputed Bishops to be ordinary Rulers (themselves being extraordinary) in their steads. 2. In not explaining, whether Lay-Elders may be admitted among Church-Officers, which seems to be a mongrel mixture? But all Sects learn that craft of Satan, to conceal what makes most against them. Certes Episcopat and Elderships are Correlats; nor can there be a true Presbytery without a Prelate. Whence Mr. Calvin at Geneva, when they reform Religion, and had expelled their Popish Prelate Sovereign of the State, offered to readmit him, if he would renounce the Papacy: but upon refusal, erected this new form of Ministers and Laics to draw in joint yoke together, to pleas his Popular Patrons. He wished (as his fellows did) to have Protestant Prelates as in England; or Superintendents (which are analogical Bishops) as elswher; for they are truly Christian, yea of Apostolic Institution; not Antichristian, unless Antichrist be the head; and many hundreds suffered Martyry under Pagan tyranny, beside some here in the Marian persecution: therefore such aspersions savour more of ignorant malice then true charity: for it may sincerely be said sans scandal, that Episcopacy stood established in this land ever since the dawn of Christianity under Lucius a British King almost An C. 180. 1500 years, both by ancient and later Laws from age to age. So that if the primitiv form of Church government be retained, it cannot be exiled: for if Titus, Timothy, and the rest were ruling Elders over Presbyters, it should be so still; yet 'tis not simply unalterable, if weighty causes require an abolition. Epiphanius rightly reputed Aerius an Heretic (though it be no point of Faith but Faction, and such since styled Schismatics) for opposing Episcopacy: sigh if it should be granted (which can never be proved) that 'tis a mere Human Ordinance of Apostolic Men: yet possession and prescription of 1500 years sans violence or usurpation, is enough to install it in a firm right free from extirpation, if their be any sure settled state on Earth. For St. Jerom, no friend to that Order for his teen against John the proud Patriarch of Jerusalem (under who's Jurisdiction he lived long at Bethleem Juda) freely agniseth; that the peace of particular Churches cannot be conserved without it, being the best means to suppress Schisms, Sects, and Heresies, which swarm like Locusts in the open Sun. Many abuses are crept up, specially in committing too much power to Lay. Chancellors; and detracting divers privileges from Presbyters; beside excessiv avarice of some Bishops which reigns in scarlet Robes so i'll as in lawn sleeus; all which may be reform, and pristin proceedings restored, without weeding out pure Wheat with Tares, Cockles and Darnel; which wise Husbandmen will not do: but what disorders may grow upon its utter eradication (as all alterations are perilous) none but Gods alseing Ey can foresee. To sum up all, thes are Oraculous verities: 1. That Christ Summary. during life kept all rule in his sole power, but after Resurrection commended it to his Apostles by a Triple charge to Peter, Feed my Sheep. 2. That when Believers increased, they erected Elders every where to officiat under them. 3. That before their deaths they ordained some Disciples as Superiors over several Churches and Presbyteries. 4. That such were styled Prelates (set over) and Bishops or Overseers. 5. That Peter and James Apostles; Marc and Timothy Evangelists; Gaius and Linus two of the seventy Disciples; Titus, Onesimus, Evodius, Clemens, Lucius, Apelles, Denys Areopagit, Polycarp, Ignatius, Anacletus (Apostolic Men) were actual Bishops in several Sees, as Ignatius, Tertullian, Irenaeus trusty trusties avow. 6. That in after age's Bishops were chosen by Presbyteries, not occasionaly like Precedents or Moderators in Councils; nor annualy as Majors of Cities; but perpetualy for life, like Masters of Colleges to govern their Dioceses. 7. That such continued in all christian Churches by the titles of Bishops or Prelates, till Luther styled them Superintendents. 8. That after-Records or Catalogs of Episcopal continued successions, are extant every where beyond cavil or contradiction. 9 That all Elders or Presbyters (with Deacons, Evangelists, etc.) were Clergy Men by imposition of hands, till Calvin occasionaly admitted Laics Joint Rulers in show with Clerics: which form hath since crept into a few Churches, as novities still find vulgar entertainment like new Brooms. 10. That there is no semblable colour for conterfet Lay-Elders to meddle in Church matters; nor ever were any such except Churchwardens to keep the common Stock, Goods, and Utensils safe. What needs more light at noon▪ The blind are never the better, nor will deaf Adders be charmed. So far the History. Gaudenus de Episcopatu: Gauden about Episcopat. In his Hicrospistes or Defence of English Ministry and Ministers. LEt Dr. Gauden a learned Divine (full of piety, and free Appendix. from partiality) moderate the matter: who in his Elegant Apology for the Ministry hath thes passages in sundry places. He dotes not on any dross or rust which ancient venerable Episcopacy may in many revolutions of ages easily contract, and be as easily cleared: nor likes thes rigid reformations, which some rash, envious, ambitious Presbyters driv on: who know not how to shav their Father's Beards without cutting their Throats, pair their Nails without cropping their Hands; nor as unskilful Chemists refine from dross without consuming what is Precious: nor as blind Empirics purge bad Humours without casting into bloody Fluxes. Our Lord Jesus Christ the true Messiah (Son of God, Angel of the new Covenant, the great Apostle, Bishop and Father of our Souls, Author and Finisher of our Faith, Suprem Lord and King, Eternal high Priest. and unerring Prophet of his Church) was sent by G●d the Father to perform all Prophecies, fulfil all righteousness, and settle a visible Ministration of holy things in his Church: who come not in his own Name as Man to be Mediator, or to take the Honour of Prophet, Priest, and a King over it; but had his Mission from the Father by evident Witne● from Heaven, both before and at his Birth: but more eminently at Baptism by the visible Shape of a Dov, and audible voice; This is my beloved Son in whom I am well pleased: being anointed with gifts of the Holy Ghost abov all as Head of the Church. Thes were attended with infallible Signs and Wonders, while he taught the Mysteries of his Kingdom, and instituted holy Rites to distinguish his Church from the World, by those Seals and Pledges of his lov, in dying for the Faithful, when he shed both Blood and Water on the Cross. Which having personaly accompiished as to the meritorius part of his Ministry, he being no more to convers in a visible Human presence on Earth, did after his Resurrection commit the Keys of his Kingdom to the twelv Apostles aforechosen, as Stewards or Ministers of his Household, instructing them on what foundation of Faith to build his Church, and by what Sacramental Signs to confirm Believers; bidding them to Teach and Baptism all Nations, to ordain Disciples that should succeed, and so breathed on them: promising to send his Spirit (as he did after his Ascension) and to be with them till the World's end. This cannot be meant of their Persons who shortly died, but of their Survivers or Successors in the Ministry to whom the same Authority and assistance belongs by divine durable Charter or Commission: for publication and confirmation whereof the Holy Ghost come on them in shape of fiery Cloven Tongues, filling them with miraculous gifts fit for the first planting of the Church and all Ministerial power derivable to others, for propagation and perpetuity thereof. Which whole fram or Fabric was the proper effect of his Prophetic Wisdom for instructing his Church; an Act of his Kingly power in governing it, and the fruit of his Priestly care for a right Liturgy, or Officiating to be still continued by an holy Succession of Evangelical Ministers in his Name; to Teach, Guide and Govern it in all holy Duties. He made Apostles, Prophets, Evangelists, Pastors, Teachers for the work of Ministry, and edifying of his body: who had divers gifts, as be several parts in our body; so that all are not Prophets or Pastors which are Believers or Members, as every bodily part is not an Ey, though it partakes the same Soul, as Believers do the same Spirit in differing ministrations: of which Gifts those only are to Judge, whom the Spirit sets Successiuly in the Church with power to ordain others: without which divinely constituted Order began by Christ, derived to the Apostles, and delegated to their Successors; the Church long ago had been a Monster made up of confused excrescences or heaps of Heresies, Sects, Schisms, and blind Baiards, as such misshapen prodigies start up daily: who having cast off Sacred Order, do in their varieties exced the promiscuous productions even of Afric. The Apostles accordingly first filled up Judas place by Lot out of the seventy Disciples; and took care to ordain others which should so do after them; distributing their own labours into several Churches; some of Circumcised Jews, others of Gentiles, among whom they exercised Divine power and Authority with all fidelity, as Christ's Ambassadors, Herald's, and Laborers in his Husbandry, or Espousers to make a Marriage between Christ and the Church: which office none without do delegation might presum to perform. During which primitiv purity, they ordained Elders in every City and Country, charging them to fulfil the Ministrey and feed their Flocks (both in true Doctrine and good Diciplin) over whom the Lord had made them Overseers by the Apostles assignation. Some of which had charge to settle a Succession of such as should be apt and able to teach the Word of Life, that Christ's Institution might be kept unblamable, till his second coming, by an holy Order or Office of Ministers duly made by solen imposition of sacred hands, as a visible token of their peculiar designation to this function. Thus beyond all doubt or disput (which none but Atheists or Infidels will deny) Christ's holy Ordinance was carried on successiuly for three generations: 1. In the Apostles: 2. From them to Elders and Rulers: 3. From them to others which were ordained Bishops, Presbyters, and Deacons, as is evident in the new Testament. The next succession is clear by testimony of Clement and other Apostilic Men beyond exception or evasion: all which entering by the Door, are as true Shepherds, Stewards, Fathers, Rulers and Watchmen over the Flock: being called the Light of the World, Salt of the Earth, Fishers of Men, Stars in his right hand, Angels of the Churches, etc. 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 all Authority; to whom Christ gav many peculiar privileges and promises of special assistance. Hence 'tis clear as the Noonday, that some (not all) and those ordained (not volunteers) are sent successiuly by Christ's authority, to do the work of the Ministry: which dreadful employment enjoined, with a bitter Woe if neglected, the very Angels will not undergo unless sent, nor then without horror: much less should sinful Men (to whom a duple Woe is du) desperately dare to intrud being unsent, uncaled, unordeined, and unfurnished; which is proud presumption. As then some are duly invested with Ministerial power, and strictly enjoined to use it for the Churches good: so all others not impowered (though never so well gifted) are flatly forbidden 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 true Bishops and Presbyters ever durst to arrogat, without divine mission or commission mediately or immediately derived from Christ. This Ministerial Ordination, hath continued abov sixteen Centuries by lawful succession even to wonder, amidst all Persecutions, Confusions, and changes of Human affairs. For Christ promiseth to be with his Church and Ministers to the World's end, and Hel●gates shall not prevail against them. This laying on of Hebr 6. 1, 3. Hands in Ordination, is reckoned among the fundamental Principles of Religion, joined with Faith, Repentance, Baptism, Resurrection, and last Judgement, nor can Confirmation be duly done to the Baptised, and Catechised, sav by such as are ordained thereto: which to gainsay, is as if Men should reject those other grand Articles forecited. Surely all divine Ministrations of Preaching, Celebrating the Sacraments, and other Ordinances necessary to the being (so well as well 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: sigh they are taught by such as have special Characters or Letters of Credence from Christ: if they will not hear Moses and the Prophets, or Men sent by him; whom will they believe? There be four sorts of Laborers in God's harvest: some sent by him solely, as Moses, most Prophets, the twelv Apostles, St. Paul: some by God's assignation, but Man's Ordination; as Aaron, Josua, Elisha, Timothy: some by Ordination of the Church, yet of Christ's institution; as all Evangelical Ministers duly ordered: some not sent by God or Man; but run or rush in of themselves, as falls Prophets, Deceivers, Intruders, Sectists, and all Satan's Disciples: who boast of extraordinary Enthusiasm as Angels of light saying, Thus saith the Lord; When he never sent nor spoke by them. For no Believer though endued with great Gifts and Graces (as St. Ambros had before he became Bishop) ought to assum Ministerial power: for then every Christian of both Sexes (as there be sundry She-Preachers, which pretend to the Spirit in thes licentious times) may claim the Keys to themselves, and dispens Holy things to others, or rule Christ's Household in his stead; which repugns common Reason; as if every domestic Servant or Scullion should challenge the Steward's place, or every Member arrogat the office of Eyes, Tongue, or Hands; because 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 Magistrate, Judge, Ambassador, or public Officer; unless he be invested by the Fountain of Civil power. So there should be a right derivation of Spiritual Power from Christ Jesus as Head; either immediately as the Apostles had, or mediately as Bishops and Presbyters since; who without fraud, force, or unjust Usurpation received it from the Apostles by Prayer, Benediction, and imposition of Hands in Christ's name. Which pregnant truth morosely to deny, is as if an Hog should answer all 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 true succession of ordained Ministry: whereby the Gospel's light is continued to this day amidst all Pagan persecutions, Heresical confusions, and Schismatical Fractions bend to undermine it. All Nations by Nature's lore owned some Deity, and had peculiar Persons to execute Religious Rites; nor did ever any sober Men reject God's service for Ministers faults, frailties, or infirmities. For a Divine must be distinguished from the Man, sigh God's power works with human weakness, nor need we be more nice or nauseous. Lastly there is a necessity of ordained Ministry, sigh none of free accord will undergo so hard and hazardous a task in times of primitiv Persecutions, to hold forth the doctrine of a crucified Saviour (as all carnal Men deemed it) unless they had the duty of divine caling laid on their Consciences. Yet however in the Gospel's Halcyon serenity, many new Teachers, out of avarice or popular ambition, rush rashly upon it, which the best Men durst not wield without weeping (as St. Austin did when he was made Presbyter) and trembling: those rigid storms of yore, would have quenched the now so forward flashes of thes Sparks; when to be a Prelate or Presbyter, was to expose themselves to fire and faggot, wild Beasts jaws, and a thousand tortures. So unless divine authority had imposed, and special Grace assisted, together with promises of eternal Glory; doubtless the glorious Gospel of salvation had yet this time been buried in oblivion; fith none had heard or believed that report, if none had dared to preach or publish it, as Men sent and ordained did. Nor would any else be so fool hardy to hazard all worldly interests (honour, estate, liberty, life) on such an uncouth, , unsafe message; unless they had been conscious of a special duty laid on them by divine authority, derived in that solen sacred Ordination of Ministry: Whence St. Paul denounced a Woe 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. There is great odds between plausible cunning to draw Disciples, and sincere conscience to make followers of Christ; between intruding popular Masters, and true ordained Ministers: betwixt clambering over the wall like Robbers or Plunderers, and entering at door as true Shepherds of the Flock or owners of the Family: between conterfet Cranks and approved Ambassadors of Christ. For the Gospel Ministry is a dreadful employment to discharge it duly, which requires peculiar Workmen fit for so high a Function; nor is it less weighty now then of old: When Ministers must contend with blunt rusticity bold barbarity, Schismatical curiosity, fantastical novity, Heretical subtlety, disguised Hypocrisy, superstitious vanity, Factions fury, politic profaneness, and all sorts of spiritual wickedness. Nothing old can pleas, though never so true; nor new come amiss, though never so falls: a new Church way, new fangled Ministry, new ordered Sacraments, new sensed Scriptures, and what not? Every one sings, In nova fert animus. With such proud, silly, scornful Sophisters (who need Teachers, yet dare to teach) must Ministers encounter, who cast off all Church Order and Government: so 'tis most requisite to keep such unruly Bulls of Basan under. Rashness is no part of Fortitud, nor confidence a character of courage, nor Confusion any ingredient of Charity, nor Faction a support of Faith, nor disorderly walking fit fuel of holy flames Psal. 122. 3. in Christians hearts: For the Church is compared to a City at unity in itself; and to an Army with Banners: which holy allusions Cant 6. 3. argu, that there is to be exact government in all affairs: but the enemies of reformed Ministry (who affect subtleties more than solidities) become Ministers Rivals, from whom they had those pretended Gifts; and like Balaams' Beast, presume to teach their Masters, trampling their feeders under feet: but such Sectists or Seducers make Ministers most necessary to oppose their fury, repel their folly, and reform novity, which else like wild Boars would destroy the Lords Vineyard, if thes faithful Watchmen did not prevent them. Thus much in general of the whole Ministry: now more nearly concerning Episcopacy, which is assaulted at first entry. Ob. If it be granted to be of divine Apostolic Institution at first, yet it hath since declined into Antichristian Apostasy, under Popish Primacy, being linealy derived from it: Ergo both Bishops and Ministers, like links of one chain or branches of the same Tree, are to be lopped off. Sol. Indeed Bishops have constantly and continually ordained Ministers full 1600 years: but Popes of Rome usurped Antichristian Supremacy in the West (as they would over the whole world, if they could catch it) about 1050 years yet all sacred Ordinances used or abused by them, must not be abandoned as Antichristian; for than we may seek new Scriptures, Creed, and Sacraments, with another Gospel and Messiah, so well as Bishops and Ministers; sigh all thes have been defiled by their depraved doctrines and superstitions. Nor was the Church Catholic (against which Hel-gates shall never prevail to blot out Christ's name) wholly ruined by Antichristian superstructures, that the main fabric must be pulled down and made Nehustan, instead of repairing or restoring it to pristin purity: For so Christ reduced divine worship to his own House, when avarice had made it a Den of Thiefs. Nor did the Jews Priesthood cease for the Priests enormities: Nor the dialecticks teaching part fall from Moses Chair, though the Scribes and Pharisees fat therein, teaching men's traditions: Nor do the Sacraments or Evangelic Ordinances fail by any Papal alterations or additions. Hence all Godly Reformers (specially in England) were content to cast out all corrupt doctrines, vain customs, impure mixtures, and superstitious vanities which Papal novity had built on the foundations of Christian Religion, laid by the ancient Architects all over the World; reserving the Scripture Canon, with all sound Doctrine, holy Discipline, Sacramental seals, and other duties of Prayer, fasting, etc. according to the clear sens of God's Word, and practice of primitiv Churches: yet were they not so silly or giddy to reject all which the Popish party received or retained; but only refined gold from dross, the pure from vile, which they had from Christian Predecessors (Martyrs and Confessors) in that once famous Roman Church by du succession, though since much degenerated. No Christian in his right wits (who's Conscience is guided by science and zeal tempered with Charity) will or should reced from them, farther than he finds them to deviat from the rule of Faith, held forth by Apostolic Precepts, and primitiv Precedents: But in matters of extern prudential order, every Church hath like liberty to use or refuse such Ceremonies as each thinks fit. In some points we may convers with them as simply Men: in some imitat them as Secular or Ecclesiastic Rulers: in many, join with them so far forth as they hold the truths of Religion and Fundamentals of Faith: But their misexpositions of Scripture, with all Antichristian additionals, we utterly detest, disclaim and disavow. For instances: We celebrat the Lords supper with the same Lord's Supper. Elements, but renounce that since of Christ's words on which they raise the new doctrine of Transubstantiation; sigh 'tis contrary to God's providence both in Natural and Spiritual things; which change not the substance, but only the relation or use from Natural to Mystical: contrary to Scripture phrase in like expressions, where things related by religious Institutions, are mutualy denomined without essential changes: contrary to common Reason and four of fiv Senses testimony, which are the proper Judges of sensible objects: contrary to Christ's way S●ght, Smell, Taft, Touch. or end of strengthening a Receivers Faith, which is not done by what is harder to be believed then the whole Gospel mystery beside: for nothing is less credible than that Christ sitting at Table gav his own very visible Body to be eaten by his Disciples, and all Communicants after; when as he still sits as Man at his Father's right hand in Heaven. Thes with like fancies full of absurdities, and consequential Idolatry of Bread-worship, and sacrilegious detaining the Cup from Laics (contrary to Christ's express Drink ye all of this. words, and primitiv Church's practice for many ages) we flatly abjure or abandon; yet receiv it with the same pious veneration of purest Antiquity; but do not determine the manner of that mysterious Union: endevoring for the Graces which may make us worthy partakers, when we receiv that dreadful (yet most desirable) seal of our Faith: not by eating his flesh grossly with our mouths; but by receiving him spiritualy into our Souls: Yet by the same Faith we realy partake his merit, death, body, and blood to eternal life, before we receiv him by the said Sacrament (yea though we should never have opportunity so to do, which yet we may not neglect) sigh 'tis the same object received by the same Instrument, to the same end; but in different degree and way: yet the same Saviour of the World. For Baptism, we retain the words and form; but discard the Baptism. superfluous superstitious dresses (Salt, Oil, Spittle, Insufflation) which deform that duty, though not destroy it; nor do rebaptise those baptised by them. Semblably we hold the Scriptures Scripture. true Canon as Oracles of God, delivered by divine inspiration; according to the true testimony of the old Jewish and later Christian Church: but cashier some Apocryphal Additions of the Romists and Remists from being Rules of Faith: yet allow most of them as useful morals for instruction of life. In private Prayers and public Liturgies, Papists use the Latin language Public Praies. under pretext of uniformity; with many vain Tautologies which we dislike: but approv the holy custom of public Assemblies to worship God by Prayers and Praises in the Mother Tongue, as St. Paul commends and commands. In some particulars we descent both in judgement and practice: Other Poin●●. as in their profitable Purgatory, popular Image-worship, Orisons and Oblations for the dead, Invocations of Saints and Angels, Auricular Confession, works of Supererogation, Indulgences, and all such bran brought in by avarice and ambition; being but Human superstructures, not warranted by the Word, nor confirmed by general consent, Precept, or practice of all Churches. Touching the Pope's claim of universal Supremacy, Infallibility, Papal Primacy and Superiority over all Churches and Councils; we flatly forbidden the Banes as unjust Usurpations, got by Prince's favours, or Pope's fraud, flattery, power, and policy: yet grant a Priority of place (as Peter had among the Apostles) either in his Roman Diocese as Bishop, or in Councils as Bishop of that ancient imperial Metropolis; as other Patriarches, Primats, and Prelates have precedence by antiquity of their several Sees. For the sacred Function of Ministry, we hold the ancient form Ministry. derived from the Apostles to Bishops and Presbyters, to preach the Word, celebrat Sacraments, reconcile Penitents, anathematise Delinquents, use the Keys in Jurisdiction or Government: excluding all others from thes duties as impudent Intruders, who are no● ordained by just Commission. We renounce all imaginary power or Will-worship annexed to the Office by Human superstition, with all spurious spawns of men's inventions, Scriptureless Opinions, and groundless Traditions, dashing those Babylonish Brats against the stones; yet still foster the Sons of Zion or Israel of God in all divine Institutions, which were long led Captiv and laid in Antichrists Dungeon, within the Walls or Suburbs of Babylon. In a word, we hold the true Faith, holy Mysteries, Catholic Orders, constant Ministry, and commendable Customs continued in that Church: nor do deem it a matter of Conscience or Prudence to debar any thing divine, though delivered by men's impure hands: For divine Ordinances are incorruptible, nor can pollution of men's Minds or manners defile them; no more than putrefaction pollut the Sun when it shines on Carrion: we may be corrupted, but holy Ordinances like God are still the same, when restored to primitiv purity. We must not cast away God's provision though sent by Ravens; nor abandon all Romish Tenets of saving Truth, though Trent Council anathematised some Truths. Popes were ever too wary to abject or abrogat true Religions Essentials (Scripture, Sacraments, Ministry, Church Polity) on which the overgrown structures of Pontifician pomp, pride, profit, power, and policy through People's credulity are raised or sustained. Nor can ought conduce more to their content, than that rash Reformers should reject all Rites of Religion retained by them. They know how meager a Sceleton or mere shadow it will show (both for Doctrine, Discipline, Duties and manners) if fanatic Reformers reject all Principles as Popish: Or if some men's rapacious avarice may prevail to bereav Ministers maintenance, leaving them nothing to liv on but bare scraps of arbitrary grudging contributions. Certes Church-reformation is to be carried with all accurate rigour in clear points of saving Truths; but with much eandor, charity, and circumspection toward Christians in other things, wherein we differ or descent. 'Tis a laudable Schism to separat gold from dross, not retaining both in confusion, nor rejecting both in passion: whereby they shall not only reform abuses, but invite Men to embrace or approv our well tempered zeal, making them see their own defects or deformity: For Reformation is best done, not by cutting off Religion's head; but by taking off the Visors which hid its beauty; sigh Men will best see their errors, not by tearing out their eyes, but by fairly removing the films or beams of prejudice and pertinacy, which obvele or hinder their sight. By this shield of moderate charity, proving all things and holding what is good, we justly defend all Reformed Churches from the sin and scandal of Schism; when we truly declare to separat no farther from them, than we are persuaded they have swerved from Christ and the Catholic Church. We are bid to come out of Babylon, but not to run out of our wits; to act as God's People with meekness and charity, not with fiery fierceness and cruelty, like sons of Belial running from one Antichrist to another: For Papists have much of Antichrist in some kinds, and so may many more in others: either by innovations, confusions, or chief uncharitableness. For if nothing savours more of Christ then Charity; nothing hath less of Christ then the contrary; which many Men mistaking for zeal nourish a Cockatrice for a Dov, and a Serpent for a Phoenix. This freeth us from the brand of Schismatics, such as the Novatians and Donatists were (like our modern Sectists) who so claimed to be a true Church, as to exclude all others from communion or accord. Some cry out upon Papists cruelty (which hath been too barbarous) yet they use more both against them and their Brethren; longing for such a Kingdom of Christ as shall consist in War, Blood, and Massacres against all except those of their own side or Sect. We may not imput the errors or enormities of every Popish Doctor to all that Profession, nor take them at the worst; sigh there is much difference between their public disputs and private practices; nor are their deathbed Tenets always conform to their Chairs or Pulpits: Yea many are much more modest and moderate then heretofore; wherein we ought to rejoice: But for the People most are ignorant of those Disputs, wherein to ere wilfully is dangerous: which if they hold, being so taught, yet 'tis under persuasion or lov of Truth; retaining the foundation of Christ crucified, and expecting salvation by his sole merits; of whom we should judge charitably, that God in Mercy accepting their lov to truth which they know, will pardon particular errors, which they know not to be such: judge as you will be judged. We are loath or should be, to differ from any Christians, unless Conscience tells they are in evident error: who like not Faction, nor delight in separation; nor hold any bloody Tenets against those of advers Opinion; but wish like charity from them, that we may be all united to Christ and his Church. True Reformation is but a return to God's way, by retaining such Principles as pertain to all Believers: for we may use the Temples holy Vessels if restored from profane hands of quaffing Balthasaer, being still pure silver. So our Ministry is Ez●a 7. 〈◊〉 non 〈◊〉 Ministe. i●m. holy and divine, if refined from superstition (as all other Ordinances are) though derived through corrupt channels of the Romish Church. Hence our Reformers did not dig new Wells of Ministerial Ordination (as Papists falsely aspers, which Mr. Mason refuts) but purified the puddle water according to Apostolic Institution; not requiring more of any ordained in the Church of Rome, then to renounce their superstitious errors. Which done, they were admitted to exercise the Ministry received, both truly as to the substance, and duly to succession, without reordination. For though that Sword had contracted Rev. 2. 12. rust, yet was it the same with two edges, which come out of Jesus Christ's mouth: nor may it be broken or cast off because rusty; but cleared, cleansed, & furbished from dulness or bluntness. Ministers may still continue Gods Laborers, though Loiterers, Mat. 26 40. as Christ owned his Disciples, when they could not wake or watch one hour in his heavy horrid agony. Our Antiministerial Antagonists have less colour to argu it Antichristian from Papal usurpation; then there is Reason, Scripture, and Experience (beside common consent of all Reformed Churches) to prov it Authentic: For if envy, teen, and avarice did not blind their bloodshot eyes, they might clearly see some mighty works wrought on men's Souls by the Ministry: without which those cavilling calumniators had not been so much Christian as they boast to be; nor so able to contend with specious shows of Piety against the learned Ministry, with who's Heifers they plough, having nothing but what they received from them, and are most ingrat wretches to their pristin Teachers. We know that many Churches beside Reform (Gallican, Pope's Primacy began A 604. Venetian, Grecian, Russian, Asian, African) deny the Pope's universal Primacy of power, being bought by proud Boniface 3. of proditorious Phocas the Parricid, abov 1000 years ago; who by Divine Right had no Jurisdiction farther than his own Diocese or Patriarchat, limited by general Councils: where four other Patriarches (of Jerusalem, Antioch, Alexandria, Constantinople) had equal authority assigned in their several Precincts or Provinces, as all know. This Antichristian arrogation (which gav first hint of revolt to Henry 8.) our Bishops and Ministers still abhorred, so much as their Adversaries do the Genevan Presbytery: But it may be feared, lest their preposterous zeal or prepensed malice, may prov the Pope's best Engine; if they can so far prevail to cashier all learned, laborious, duly ordained Ministers, which God forbidden: For than our Church will become a fallow unfenced Field, fit for Papal subtlety; which he will Plough with an Ox and Ass co●yoked (politic Jesuits with fanatic Donatists, Seminary Priests with gifted Brethren, Friars mendicant with Prophet's predicant) who condog or comply in consortship under divers disguises, as is well known. So that no wise Men judge otherwise of this conjuncture, but that jacob's hand is in the pie, and Ahitophel assistant in council with Absalon; who's sly plots and practices against true Ministry good Lord confound. Reformations may bend so far on one hand, till they meet on the other; forsaking that rectitud of the mean, in which the truth and honour of Religion consists. Antichrist (which some fear in name and in others, more than in the thing or themselves) is at both ends of extremes: of Profanes, defect, and confusion on one side, and excess of superstition on the other. Every Man may suspect Antichrist in his own bosom, sigh the Kingdom of Christ and Antichrist is specially within us: but 'tis better for the Church to retain what is Christ's though in common with Antichrist, then passionately to cast off all under colour of detesting him; sigh Men may fall into sacrilege (which is too frequent) while they seem to abhor Idols. 'Tis the same evil Spirit which rends the Church by Schisms, and that which casts into the fire of persecution, and water of superstition: But as the Spirit of Idolatry may be cast out for a fit; so he may soon return with seven Devils worse than himself. Papal darkness and Mat. 12. 4●. Human eclipsings, are no warrant to extinguish the light of true Ministry set up by Christ: Nor can Men pleasure Satan more, then to put out the Church's Candles instead of snuffing them: but some hate our Ministry, not for lighting their Lamps at the Pope's Taper; but for outshining their dimness: for 'tis madness to cut their Father's throats because they were once sick, or descended from diseased Parents, if they are become in sound perfect health. Vulgar Spirits are uncouth Reformers, who beat down or break in pieces with Axes and Hammers, having no Chissels or finer tools to clens and polish: as some pull down Crosses to set up Weather-coeks, and batter Church windows, because painted in time of Popery. Man's usurpation cannot prejudice God's dominion, nor Human traditions or additions vacat divine Commands, nor Antichrists superstitions cancel Christ's Institutions; nor the heady intrusion of some on Church's rights, cause Christians to remov the ancient Landmarks of true Ministry, du order, and good Government fixed by Christ. 'Tis much more madness to abolish the use of holy things, then to lerat some abuses with it: but right reforming is a stayed sober restauration of ancient venerable forms; which is never well handled unless Men have honest hearts, good heads, pure hands, and clear eyes to discern, direct, and dispose it: but when all meet, they will seriously, sincerely, and successfully do the work of Christ and his Church. Christians have no cause in Reason or Religion, to reject our reformed Ministry for any succession from, relation to, or communion with the Roman Church or Clergy; no more than the Objectors have to pull out their eyes, because Papists see with theirs: or destroy themselves, because issued from Popish Parents or Progenitors; For we may so well refuse all Leagues, Treaties, or common Commerce with them, as all Rites of Christianity; and even that as lawful Ministry or holy succession originaly derived from Christ and his Apostles. So far of Ministry in general: now of Episcopacy. Ob. Some at first brunt oppose, that our Ministry being conveied Epict●pacy. by the hands of Bishops (who are not of Christ's planting, and now supplanted by power) the whole order, as slips or branches of one stem or stock, must needs fall or fail together with the trunk of the Tree: Ergo both to be annulled. Sol. Lo how thes Antiministerials cudgel Presbyters with the same staff, which some of them put into Vulgar hands to beat their Reverend Fathers, and banish Episcopat: but what ever those rigid Reformists secret or sinister intentions were; surely they wanted the Serpent's wisdom to sav the main Head, whence life, motion, and direction descends to all parts; whereby the lesser hurts or bruises might easily be recured. For the envious and ambitious zeal of such Antiprelatical Spirits aspiring to step up into their steads, hath produced sad events, and given their Enemies great advantage: so they have work enough to keep the Lepry from their own Heads, which they told the People had so foully infected Bishops hands, as could never be cleansed unless cut off: but all mortals are apt to do amiss, and 'tis never too lat to rectify miscarriages. Most Men confess (nor can impudence gainsay it) that the Order or Office is lawful, whereby all Christian Churches were Governed: however some inconveiniences (yea mischiefs too) arise from corruption of finful Men in all Professions. Tho then Episcopy hath been much shaken or depressed by power, passion, or private ends, to the impairing and endangering of the whole fabric or function: yet wise Men may after this thick dust of disput see, what is of God therein, and regulat it by paring off what is depraved or deformed, and restore it to primeval purity. 'Tis now no need to fear or flatter Bishops faces, who's glory is gone; but mere matter of Conscience to testify truth: sigh those of different judgements take freedom to bespatter them so unjustly and unsavourly; as they hoped by their i'll breath to blast that venerable caling, and render it odious or execrable to weak Christians, which to wise Men was ever like Aaron's Ointment poured out. Nor doth it lose divine fragrance by the fracture of i'll times, which passionately break the Alabaster boxes of civil protection, which preserved it for many ages from vulgar insolence and Schismatical violence. The like liberty is lawful to vindicat it by pregnant places of Scriptural precepts and precedents, secunded with Catholic custom and practice of the Church, and confirmed by the Laws of this Land. To omit the main controversy of its lawfulness, and to whiten two Walls with one Trowel; two points principally shall be handled: 1. To remov a popular Odium or Plebeian passion and prejudication; taken up by weak (yet haply well minded) Christians, against Bishops Presidential authority over Presbyters. 2. to justify the holy Ministerial Ordination duly done by their hands. One rub riseth from their lat disasters, whom if Arguments and Words could not, yet Arms and Swords have suppressed. For vulgar minds are apt to judge those unjust that are unprosperous, and cursed who are punished, as Turcs use to doom. Yet in true sens, their many miseries may no more be urged against their Persons or Places than Jobs afflictions; which Satan never alleged against his integrity. Many wish that all Prelates and Presbyters were chief Suff●rers: yea that the Word, Sacraments, and all holy Ministrations should ceaf, but Religious Rites must not be mesured by men's passions or prevalences, nor any secular sanctions. For there were pious Prelates preposited abov Presbyters, before any Civil power protected them; and by God's Grace may so continue, maugre all oppression or persecution. The things of Christ and true Religion may not be received or refused, as Ushered in or crowded out by Civil power: nor doth Christ steer his Ship by that compass: sigh at the same rate of Worldly frowns, we should have no Scriptures, Sacraments, sound Doctrines, or holy Ordinances; but all had been turned into Heathenish barbarity, Hereticla errors, and Schismatical confusions: if conscience to God and Christ had not conserved thes sacred things, by the pious patience of holy Bishops and Ministers, whom wicked Worldlings ever hated: seeking to destroy root and branch through the sides of Episcopacy. Bishop's Government as referred to the chief office of Ordination, is no way Popish or Antichristian, as too many ignorantly or maliciously chatter: though the pride, ambition, or avarice of some Prelates, might make them justly odious, because contrary to Christ's precept and pattern: who's place Bishops as chief Pastors or Parents among Presbyters, have always since the Apostles eminently held in the extern polity or Regiment of the Church. So that the ancient Presidentship over the Clergy in several Diocesan precincts, as it was justly exercised in p●rer times, is no less Christian, then several Churches in all ages and places of the World: Yea far beyond any form, which hath not charity to brook or bear regulated Prelacy, suiting with Scripture and Antiquity. For Lutheran Superintendents are Bishops in truth though not title: yea the most learned Genevins (Calvin, Beza, Moulin, Salmatius, Bochartus, Blundel) acknowledge Episcopat a pious institution, succeeding in the Apostles steads, by the Church's council and Consent. So far is any sober, impartial, uninteressed Man from dooming or deeming it unlawful; unless they be blinded with blockish ignorance, or possessed with peevish arrogance. Certes, the learnedst Presbyterians are best Friends, and blind Zelots bittrest Foes to true Episcopat: who want science, prudence, humility and charity; which is the best condiment of Christianity. Orderly Presbytery which admits one to Preside, is a lesser Episcopy to oversee particular Flocks: yet not to expel or extirp Bishops; nor is headless or many headed Presbytery necessary by divine right: but primitiv Prelacy (which imports one grav worthy Person chosen by consent, and assisted by council of sundry Presbyters to preside over them) is to be preferred before all other forms for many weighty Reason's ensuing. 1. Because all Apostolic Ancients (Ignatius, Justin Martyr, Reason. 1 Polycarp, Tertullian, Cyprian, Irenaeus) jointly attest, that one still Episcopized in every City. For at first a few Presbyters served in each by Apostolic appointment: but as converts increased, they constituted several Colleges, Companies, or Consistories as the Church's Colonies; which one Supervisor as Captain or Commander overruled. Aerius upon envy against Eustachius, who got a Bishopric from him, was the first that pressed Clerical parity, contrary to the Churches old Order: but if the Apostles had not instituted it, how could all Churches uniformly conspire therein all the World over? For though at first the name was common to all Church Ministers (even Apostles) yet after their deaths, it was peculiarly confined to their Successors in place and power. 2. To avoid scandal of other Churches, which for far a major part are governed by Bishops in degree, dignity, and authority abov Presbyters. For 'tis no prudence or piety to widen differences, whereby Papists gain great advantage, to esteem us less Christian in utterly abolishing that Catholic Order; and by consequent true Ordination of Ministers, together with sacred Ordinances. Yea Reformed Churches allow a Presidence among Presbyters: nor do the learned hold it cause enough to separate from any Church for having Bishops as Peter Martyr, Zanchius, Vid●lius, Gerard, Gro●●us, D●o●at and Alsted agree. 3. To preserv the power of Ministerial Ordination and Succession, which some sober Presbyterians (specially Blondel) hold to be best strengthened by Episcopy: because it was the universal way, whereby Ministry and Christianity have been derived to this day: the resecting whereof is most advantageous to all Cavillers against Godly Ministry. 4. Tru Episcopat never had had a free, full, or fair hearing, as so great a matter requires: nor was it ever convicted to repugn Scripture, as some shamelessly assert. For it nearest resembles God's protopatern settled among the Israelits: who had Heads of Elders like Bishops with Priests and Levits as Epist ad Evag. Presbyters and Deacons according to S. Jeroms parallel. Now Christ and his Apostles in their institution much regarded Judaic customs: as to Baptism with Water, to use Bread and Wine in the Lord's Supper, to solemnize Weekly the Lord's Day in the Sabbaths stead, to giv Pastors and Teacher's power of the Keys: nor is any express precept or evident precedent against Episcopat, either commanding parity, or forbidding Luk 11. 25. 26. orderly superiority in Church or Commonweal, Christ indeed inhibits his Apostles (who were coequal or coordinat) to exercise dominion like secular Princes: which is a Rule for all Churches not to use any preeminence by ambition, tyranny, violence, or usurpation on the Bodies, Estates, Lives, or Liberties of Men in Worldlings way: yet such courses (beside factious emulations) are so incident to some insolent Presbyters, as to the proudest Prelates. Our Saviour's since is plain, that what ever parts, power, place, gifts, or Graces any Minister hath abov others; he should use them with humility to God's Glory and the Churches good: laying aside the levan of imperious oppression: but the very Apostles (who had a priority of place with parity of power among themselves) exercised superiority of jurisdiction over all other Disciples and Believers, who obeyed them as Fathers, doing the like to Bishops after them. St. Paul being to leave the World, left a pattern of Church-Government (which was constantly pursued) in ordaining Titus and Timothy Bishops, giving them personal power to ordain, censure, rebuk, or silence all Elders and Deacons under their charge. Which Blondel confesseth, to be a perpetual precedent for Church regiment. 'Tis a poor cavil to say they were Evangelists designed to Preach, not to govern; sigh that takes not away their power of rule: for than no Presbyters can Preach except they be Evangelists; nor being such can preside in their Consistories. At the same rate we may argu, that none but the chief Apostles may feed Christ's Lambs or Sheep, because he committed the charge by a triple command to Peter the chiefest. Or that the power to ordain Elders by laying on Hands, to receiv accusations against them, to rebuk, censure, silence, excommunicate and restore, belong solely to Apostles and Evangelists: whereas a succession is necessary for Church societies so well as civil: as that vehement charge laid on Tymothy (to 1 Tim. 5. 21. 1 Tim. 6. 14. keep th●s things unpartialy and unblamably, till our Lord Jesus Christ come) plainly shows. For he declining daily to death, could not do it, but only transmit the pattern to posterity, which he performed by a public way of Government. This prime practice both in the Apostles days and after, is seen in the seven Asian Churches, and in others registered by Fathers, Councils, and Histories. What ensuing times observed, is evident among all Christians of the Eastern, Greece, Muscovit, Abyssen, and Indian Churches which retain Bishops to this day. For no Presbyters ever exercised Ordination or Jurisdiction by sole peculiar power, without presence and presidence of an Apostle or Bishop. Presbytery is named but in two Texts of Scripture: (one being falsely alleged for ruling Lay Elders) which are not preceptiv or institutiv, but only narrativ: without expressing any joint power, office, or authority of Presbyters with Precedents; much less without or against them. St. Judas puts foul marks on such Judas v 8, 11. 19 As despised Dominion or speak evil of Dignities; denouncing Woe against their seditious practices; who are cruel like Cain, covetous as Balaam, and ambitious as Corah and his complices. Such factious disturbers of Order prescribed by God in his Church St. Peter calls Presumptuous, Selfwilled, and despisers 2 Pet. 2. 10. of Dignities: Whom thes Apostles would not so sharply check, unless there had been some eminences in the Church so well as among the Jews; which those mutinous Men confronted or contemned. For they were too wary to oppose Civil powers, whole Sword was too keen: but the Ecclesiastic Orders, Dignities, and Dominions were obvious or obnoxious to all turbulent tumultuary Spirits: who under vele of Christian liberty, and pretensions of the Spirit (the better to set off their Schisms and separatings) oppugned authority, even in the Church's Infancy. 5. Common Reason requires a power and polity in the Church so well as in Cities, Armies, or any Civil societies. For the Lord of his Church hath not divested or denied it good government, which may lawfully be used with Wisdom and discretion: nor may Ministers which excel others in age, prudence, and gubernativ gravity be barred to employ their Gifts in suitable differences for the Church's behoof. Only Christ requires humility in priority (which many Prelates had, and more Presbyters wanted) and service in superiority proportioned to their parts, which God givs not in vain. For some Ministers are young, proud, prone to faction and passion, who's folly and fervour needs a bridle of Episcopal authority to curb them, beyond common contemptible parity. This St. Jerom owns as the ground of that Government to repress Schisms: nor can such a Paternal preeminence prejudice any, in preferring one worthy Person to rule the rest: so that his Presidential priority be kept within du bounds of humility. For woeful experience shows, how the want hereof hath occasioned many main mischiefs by swarms of Sects both here and elswher. If any allege vulgar dislikes of Episcopat; this makes most for it; sigh what the manyheaded multitude most decry (who will cry Hosanna and Crucifig● with one breath) wise Men most approv: yea the best Christians seeing the misery of change, rather desire regulated Prelacy then any other Church-Polity. For headless Presbytery and scattered Independency are disliked by moderate Men as a remedy worse than the malady. 1. For the novity, because neither was heard of in 1500. years, and the last scars of twelv years standing: nor have they the vote of any general Council, or practice of the Catholic Church. 2. They have prevailed here to justle out Episcopy by force in broken bloody times; being planted not by Preaching or Patience under persecution; but by the Sword; and watered with their brethren's blood, as Ro●ulus founded Rome; or as T●●i● Tarquin's Wife drov her Chariot over her Father Servius mangled Corpse: whereas Prelacy was decreed in all the World (as St. Jerom In Ep. ad Titum. avows) with wisdom, peace, and charity, by consent of Churches. 3. Because neither of thes two ways hath such plenary approbation as the old had in all Parliaments and Convocations since this Nation Christianized. 4. Sith the same or worse inconveniences obtruded to Episcopy in its declining age, appear in the bud or prime of thes new ways: so much pride, avarice, ambition, vanity, uncharitableness: with more profanes, Atheism, Heresy, Blasphemy, licentiousness, faction, bitterness, contention, confusion then ever attended Episcopacy: beside needless scandal given to other Churches; that Men say with the old Woman, Veterem effodit Antigonum. 5. Neither of the new models can produce so evident precept or precedent, as Episcopat doth, no nor promise from God, that they shall be free from those enormities odiously objected against Bishops which may befall to all things managed by Men liable to manifold faults, failings, and frailties in all Degrees, Caling, or Professions. But this Government of a Paternal precedent among Presbyters, hath far surer grounds from Scripture and Antiquity, than any new-fangled form or fashion; as having the preponderating privilege of uniform universal Polity practised by all Churches in purest times; whereto neither of those can with any face pretend. 'Tis strange how impudently many Men cite or rather rack some broken pieces of Ignatius, Tertullian. Origen, Irenaeus, Cyprian, Ambros, Austin, and other Ancients in favour of single Presbytery: when all are clearly contrary for right regular Episcopacy, which is only pleaded for. Whatever some Fathers are wrested or wrenched to speak for Ministerial parity, or Popular independency; 'tis only to reprov some Prelates arrogance, ambition, and tyranny: who usurped sole power, neglecting Presbyters advise and assistance; or when some Ecclesiastic Officers oppressed the People, whom primitiuly both Bishops and Presbyters duly regarded in all public concernments of the Church. It were needless and endless to excuse their Personal errors or exorbitances, which are apt to attend all power among Men: yet no wise Man will reckon them effects of that reverend Order; sigh their Accusers would be worse if they had parallel power: for there is nothing useful or laudable in any other way, which is not inclusiuly and eminently in that order: nor any error or enormity therein, which is not incident and impendent to Presbytery or any other Polity; though that perhaps purer in primitiv then later ages. So what Pope Pius 2. said of Clerical Celibat (he saw some reason why marriage should be prohibited to Priests; but much more why it should be permitted) the same may be applied to right constituted Episcopacy: nor can Presbytery or Independency show any such true title of divine right; which infolds all the good of both those, and superads unity of order beyond both for the common good. Some press the National Covenant against it, as if that were a sufficient battery beyond Scripture, Reason, Antiquity, Civil Law, and Catholic custom; all which approv it: But some chief composers confess, that their main scope or since was against Bishop's corrupt government and tyranny, to reform what was decayed or depraved, and retain what was sound or sincere. However, sigh that Covenant is no divine infallible Oracle, but a civil Engine of sinful passionate Men for self ends (on who's heads the arrow fell, which they shot against others) all its words and intentions must be reduced to the rule of good conscience, right reason, and holy writ: nor should Antiquity and the Father's stoop or submit to partial Novelists (many of who's acts are found faulty or factious:) Nor doth it make aught for headless Presbytery or heady Independency; no nor against pure primeval Prelacy. For some stiff sticklers for Presbytery, seeing the mischiefs of late changes, confess, they know nothing unlawful therein, but many godly Men held it inconvenient: so this long bloody debat results on the judgement of Prudence, not Conscience; of Policy, not Piety. Yet to cloak their malice, they cunningly soddered Popery and Prelacy together, implying both to be inseparable Birds of a Feather, than which nothing is more ridiculous, falls, and slanderous: For many good Bishops at Jerusalem, Antioch, Alexandria preceded Rome, and sundry afterward in other Provinces, equal to the Bishop of Rome, and not depending on him, as be divers at this day: Nor is the Pope Founder or Fountain of Episcopat, nor called or counted Antichristian as Prelate or Patriarch of one Province; for then all Bishops are Antichrists, and Christ's whole Church for 1500 year's Antichristian, which is barbarous to conceiv, and blasphemous to contest. The Pope became Antichrist upon another score, when Boniface 3. with his successors, usurped the stile of universal Bishop, or God's Vicar General; which his penultimat predecessor (Gregory 1.) foredoomed to be Antichrists Forerunner. So that very title (Vicarius Dei generalis in terris) carries the number of the Beasts name (666) in Roman numeral letters Rev. 13. 18. (D. C. L. V V. I. I. I. I. I. I.) as every eye may see. Semblably that Covenant contains just 666 words, as he that tells them exactly shall surely find; which may seem ominous in both. Most Bishops of Rome before Boniface, were humble Men, and very many holy Martyrs; who abhorred the name of universal Bishop or Head of the Church as Antichristian: but those since grew proud presumptuous persecutors, introducing sundry superstitions, contrary to Christ's Institutions and Canons of the Catholic Church; for which abuses our Church with others refused their communion. So reformed Bishops cannot be branded as Popish or Antichristian, without breach of charity and contrary to verity; sigh many of them have been Martyred by Popish tyranny. If then the Pope is not Antichrist as a Bishop; nor Episcopat Antichristian; 'tis a poor, peevish, popular calumny of malicious Men against our Ministry, that they are ordained by limbs of Antichrist, which is falls, futilous, and fucatio●s. Yet it concerns all Presbyters ordained by them, sigh all derived from one original root (branch after branch) of pretended Papal Prelacy. Our Bishops ordaining Ministers in presence of Presbyters, by their joint laying on of hands with fasting and prayer, did but their duty enjoined by 1500 year's prescription, with consent of Princes, Prelates, Peers, Presbyters, and People in Parlements: so they cannot be punished in that regard, nor charged as a private crime, which is done in obedience to public command; much less abolished in that behalf, sigh they had our Churches warrant, and vote of all others which retain that order, beside the good liking of those that have it not. Why then are Bishops extruded? is not covetousness the root of all evil? But Presbyters, two or more, have no warrant to ordain or exercise any Jurisdiction without a Bishop in chief; nor is a Bishop forbidden to ordain and rule assisted by Presbyters: but simple Presbytery Acephalon Anarchy. Civil Magistrates may regulat the exercise, but cannot confer the Office of Bishop or Presbyter, which flows from a spiritual Head Christ Jesus: nor can Acts of Parliament with justice or honour dismount the Canons of Oecumenic Councils, Catholic Customs, or Laws of the Church. If it be said or supposed, that the lat Parliament only restored, and Presbyters resumed their power of Ordination, which Bishops unjustly usurped; why did they never claim it here or elswher for all past ages, till last factious tumultuous times? If they crav only a joint right with Bishops, yet subordinat; they may enjoy it still, giving their Betters preeminence for order's sake: but their fond ambition to engross all without and against them, hath lost all power to both, and marred all by overweening. There were many excellent Prelates ancient and modern, who's incomparable worth while some puny petty Presbyters scornfully or scurrilously vilified, they seem as so many Daws perching on Paul's pinnacles, or like living Dogs bearding dead Lions. Nor do such impotent impudent tongues tuned to vulgar ears against Episcopal caling become Men which pretend to piety, learning, goodness, gravity, charity, civility, or common christianity. Bishop's personal faults can no more be excused then Presbyters or any others in the exercise of their Functions: But some malcontents, like water violently penned up by Floodgates, violently break forth, and bear away the whole sluice of Government; which might be better managed or moderated by du bounds set to both. Ordinary Ministers seem as younger Brothers (who lived handsomely or happily under their Father's tuition) scattered or exposed to all injuries and miseries, that many as prodigal Sons, are fain to feed on the husks of popular favours; who may not repine at the measure offered by others, which they insolently meted to their Fathers, Elies scandalous Sons annulled not their service or sacrifices, much less the Priestly Office, which depends not on the persons administering, but God's authority commanding, and right investiture into the Function. So that the misdemeanours or miscarriages of Bishops and Ministers, may blot or blemish the beauty; but not bereav the being of Religious duties or their callings, no more than lapses after Baptism do unbaptise any Christian. Wherher Bishops ordained Presbyters by divine Apostolic right; or exercised Ordination, Confirmation, and Jurisdiction only by ecclesiastic custom in order of place among Presbyters? it needs no curious debat: But certes true Episcopat is every way lawful, and Ministers regularly ordained right Pastors, maugre all Traducers malice or gainsaying. Nor was Christ's Gospel or Ordinances any other way dispensed and dispersed, sav only by succession of Episcopal Ordination: which custom was ever deemed to be derived from Christ by his Apostles, with a command of continuation. Ignatius 〈◊〉 Ep. a● Ep●. compares the harmony between a Bishop and his Presbyters, to the strings of a well set Harp; yea to the accord between God the Father and Son as Mediator; where the samenes of divine Nature is an order of Priority in relation. If the pipes of Ministerial power, first laid in the Head-spring, be stopped or defiled (as all that passeth through earthen vessels will in time) which have flowed so long in a du course of Ordination; they must not presently be cut off, or dammed up, nor the water diverted by Independent Wells and broken Buckets: but rather cleansed and repaired to carry holy Water like the Temples Vessels in their primitiv purity; which is easily done, if pride, policy, and mundan interests be separated from those of Christ and his Church, by cashiring all sordid sinister ends of self-profit in Church Reformations; O utinam. If Ananias and Saphira were smitten for dissembling; how much more shall such sacrilegious spirits, which rob the Church instead of reforming? As to Presbytery, the Vocation is valid and venerable, if in juncture with Bishops, like Tortoises, which are safest under that shell: but some proud Presbyters casting it off, stripped themselves of their strongest shield; being become naked, feeble, and contemptible, fit to be trampled under Rustic feet. One rub rests touching People's right to chus and ordain Ministers; People's Right. which some say is essential, and Ministry invalid without it: But this pretext relies on a falls liberty, which sundry sorts of Sectists jugging together like Partridges in small Covies of feigned Churches or Bodies, assum to appoint their own Ministers, and will have none sav such as shall comply with their humour: whence their Chaplains flatter them to arrogat a power in all Church affairs, which belongs not to them: For they have no such right, either eminently as the Executioners power is in a Judge; or virtualy, as life in the Sun; or causaly, as heart in Fire; or derivatiuly as the chief Magistrates power is in mean Constables and other Officers: so it can only be exorbitantly, as Corah claimed to make Priests and Rulers in Moses and Aaron's rooms; and Wat Tyler under Richard 2. for God's Word yields no such precept or precedent in the Jewish Church, for People to chus Priests, or meddle with matters of holy concernment: Nor did Christ alter any thing in extern manner or Ministry, as to venture it on the rock of vulgar rudeness or rashness, which attends their weak heads and wild hands in Religious Rites; but commended that care to his chosen Apostles and their Successors, whereof Plebeians are incompetent and incapable. If they should be supposed sufficient to try Ministers ability; yet have they no right to Ordain, no more than a wise Man can send an Ambassador in his Prince's name; sigh 'tis delegated solely to such as Christ hath designed to dispens Ordination, and not to the multitude, be their gifts or graces never so good or great. The People sometimes recommended Men to be Ordained, or accepted such Acts 6. 5. as the Apostles or Elders appointed: but it never was derived from them as the Fountain, nor conveied by them as fit conduits▪ by which this holy stream of the Sanctuary is to flow. Wise, modest, humble Christians, are of all most shy to undergo such bold things, as having no call or command from Christ or his Church; nor can expect a blessing on their rash attempts: yet in our Church no Orders were conferred without the People's presence and Presbyters coassistance. If People had sole power to ordain Ministers, what sorry choice would they make, how weakly would they examine, how wildly ordain, and what slovenly hands impose? for they are more pleased with familiar rusticity then learned gravity, and prefer a confident Mechanic to the ablest D●vine. People may so well be Preachers and Baptisers, as Ordain any to be their Teachers; who may so well exercise the Ministerial power as confer it on others: But if all have right to the Keys as Stewards or Ministers of holy things; then 'tis not true, That Christ gav some to be Apostles, Pastors and Teachers: so every part may Eph 4. 11. 1 Cor. 12. 22. challenge to be an Ey; which piece of profane confusion no Church ever allowed. The People's presence at Ordination or acceptance of their Minister, is a matter only of human prudence and civil compact for that particular place: but no owning of power derived from Christ by Church Rulers, to officiat for their Souls good: Nor doth it endow him with any power, but only appropriate him to take care of such a People. For though Believers in primitiv times, did oft express their lov to Bishops and Presbyters by their presence and cheerful concurrence in matters tending to public peace and good Government, so far as modest discretion deemed decent: yet they never presumed to claim hands in ordination, but only requested the Rulers, that such as they approved may be set over them, which was sometime granted, sometime not: but to ordain of themselves, Saul and Vzziah had so much right to offer Incens, as they to do it. All humble Christians look to the rock whence they were hewn, and pit which they were digged; who did not make Ministers; but they sent by Christ, made People Christians. Such as sat in darkness had light brought them, and were found of God by his Ministers sent as Shepherds to the lost Sheep which sought not God. So there is no cause for People to embrace that fury, folly, and faction which would lay all in common: sigh Levellers can allege nothing to repeal the divine approbation of Ministry, which hath continued a peculiar peaceable possession to Church Officers by Christ's Institution for sixteen Centuries without cessation, in a constant succession of Ordination. We grant People in a particular Parish or Congregation, may desire a special Man to be their Prelate or Pastor (as those of Milan did St. Ambros) but cannot chus by their proper power, much less Ordain: as Soldiers may petition the General for one to be their Captain; but cannot chus, create, or constitut any without Commission. They may so well set up a new Christ or new Gospel, as new Ministry or new Ordination; which Christ hath done once for all times and places to the World's end, without People's interest. A wise Spaniard said, 'Tis better in a State to prefer corrupt Men then silly Sots: the one like a Thief in a Vinyard, will only take ripe Grapes till he be satiat: but the other as an Ass eats ripe and green, treads down all with his heels, and being filled, tumbles in it to spoil all: such is the unskilful Vulgar in Church affairs. Quest. Some scornfully ask, what can Bishops confer in Ordination more than other Men, what charm is in their prayers or imposing of hands, to invest Church power; or how can they giv the Graces of the holy Ghost? why do they claim to be called Clerics as peculiar to that Tribe, and contemptuously call others Laics; sigh all the Lords People are the lot of his Inheritance, being spiritualy anointed to be Kings, Priests, Prophets. Answ. Thes Scarrows are soon repelled: 1. Touching the term or title of Clergy and Laity (which captious Critics imput as pride in Ecclesiastics to incens People against them) this distinction was ever used ab initio, as all ancient Fathers, Councils, and Histories ratify: nor is the one upbraided as a badge of vainglory to the Ministry; nor the other aspersed as a brand of infamy to the People: but only to difference both callings, as 'tis in our Laws and Language. Nor is it avers to Scripture since, which calls them Pastor and Flock, Doctor and Disciple, Ruler and Ruled, yea all Faithful in general, are styled Clerus (a Church) or portion of the Lords heritage: but Ministers in special Clerus Ecclesiae, a lot given by the Lord to his Acts 2. 6. Acts. 13. 2, 3. Church, as consecrat apart to his service. So the Apostles chos Mathias by lot: and the holy Ghost after said, Separate Barnabas and Paul for the work whereto I have called them; who having fasted, prayed, and laid on hands, sent them away. God's Ministers disdain not to be counted or called his People, as Children of one spiritual Father; and brethren of the same Family of Faith: Nor will humble Christians covet to be clyped Clerics, or scorn the appellation of Laics to avoid confusion of Caling: who account or acknowledge true Bishops and Ministers as their Fathers, Overseers, and Instructers. Men may so well bogle at the words Trinity, three persons, and Sacraments; which are not found in the letter, but truth and since of Scripture: Nor is Logomachy or word-war fit for wise Men, being a mere Sciomachy or shadow-fight, like stumbling at straws and syllabical scruples. No Religion bars convenient compendious terms to distinguish degrees: but thes word-Carpers have a malicious meaning, to make People abandon both Name and Thing, even the Office and Ordination. 2. To the demand, what charm is in Bishop's hands or prayers to confer the holy Ghost, more than in others so well or better gifted? It may so well be asked (as Atheists and Apostats use) what virtu is in Baptism water to wash away sin, regenerate sinners, confer Grace, or represent Christ's blood more than in other, as proud Catabaptists contested? Or what efficacy in Bread and Wine at the Lords Supper, more than in the same Elements at usual Tables or Taverns? How doth the form of consecration by using Christ's words add or alter them? At this rate of carnal reasoning, Men may cavil at Christ's Deity and Humanity for the outward poverty of his life and death; which made many doubt or deny him to be the true Messiah. So this fond, futilous, frivolous question falls to ground▪ with its own weight or weakness; as if there, were more light in lat modern Meteors, then in the great Lamps (Sun, Moon, and Stars) of Scripture, Church, and ancient Christians: who with the same holy humble Faith, as they believe Jesus to be the promised Messiah (maugre all which blind Jews and babarous Infidels obtrud) do also religiously reverence all his holy Orders and Ordinances, how poor or plain soever, settled in his Church. Nor doth the means of outward appearance weaken their duty or devotion: who liv by Faith, see with the eye of Faith, and act with Faith's hand in all divine mysteries: For God makes foolish things effectual by his spirit and Grace, to those high holy ends for which they were ordained. So 'tis not any Magic charm which makes common Accedit Verbū Elemento, & fit Sacramentum. Elements become Sacraments, being consecrat by Ministers; nor in Bishop's hands and prayers to ordain them; but his powerful Word and Spirit: who commands the duty, confirms the Order, and givs a blessing to Ministerial Ordination, so well as to all other Ordinances. The result is, That Ordination makes nothing to Ministers Natural, Moral, or Spiritual endowments; nor doth it confer any Physical power, no more than the Office of a Judge, Ambassador, or martial Commander, to their personal abilities: but invests them alone with authority to exercise those Functions, which none else may presum to perform, who hath not that order of Office consigned to him: Nor can any power in Men make a Gospel Minister though never so gifted, to consecrat holy duties, sav only such as are set apart or separat thereto by du Ordination. The benefits thereof are manifest and manifold: 1. For God's glory and salvation of men's Souls, by believing true Ministers testimony, that Jesus Christ is sole Saviour of the World; who began this Ordinance, and sent some special witnesses to proclaim him by a constant continual succession in all ages and places till his second coming. 2. It evidenceth the Church's care and fidelity, both in preserving the divine Oracles, and in celebrating holy Mysteries as Seals to confirm Christian's Faith; beside the exercise of wholesome Discipline committed to the Churches chief Pastors and Rulers. 3. It givs persons rightly Ordained a real power derived from Christ, which Mat. 28 20. 1 Tim. 5. 22. 2 Tim. 2. 2. none hath of himself; as St. Paul bid Timothy, lay hands suddenly on none, but commit the things he had heard of him to faithful Men, who shall be able to teach others also: viz. by perpetual succession, and public Commission. 4. It binds the party Ordained more strictly to discharge his duty by study, prayer, conference, meditation to keep and improv those gifts or Graces, for God's glory and the Churches good. 5. It givs true Ministers comfort, courage, and confidence (as sacred unction did to the Prophets, and Christ's solen Commission to the Apostles) to preach; not as popular Scribes, or precarious Pharisees; but as St. John Evangelist authorised by Christ; who's Ministry, like John Baptists, was not of Men (though transmitted by Men) but from Heaven; whereby they can rebuk with authority, and do all duties of their Ministry. With this confident conscience, they can speak boldly in the Lord's name, not fearing men's faces, no nor the force or fury of Devils: nor will forsake their Flocks when Wolf's come, as Hirelings and Self-Intruders do; but in times of public persecution, chus rather to be exemples of cheerful suffering, in expectance of Christ's promised assistance and reward. 5. It conserus order and decorum in the Church, fortifying their function with du respect or regard: so that neither Person nor Office is easily despised, when divine Ordination is duly performed. For it conciliats much lov, awe, and reverence from all true Christians; raising a just vencration to duties rightly celebrated by those of whom Christ saith, He that receiveth you Mat. 10. 40. receiveth me, and who so despiseth you despiseth me, and him that sent me. This makes them esteemed as Prophets, Apostles, or Angels sent of God: yea Christ resents their injuries as his own, and the very dust of their feet becomes a dreadful Witness against proud contemners: who deeming them to be but of civil courtesy, make no bones to degrade them; that they may prefer a rabble of their own Parasitical Preachers, before any of Christ's sending or the Churches ordaining. Such are fittest for their sinister end●, who will act in a leveled way by the same insolent irreverent spirit of popularity, which is most prevalent with the Enemies of Ministerial power and Ordination. The Devil is best pleased with such pragmatic Preachers, who do Satan's work under our Saviour's livery: which is to extirpate true Ministry and all conscience of Religion, that so having by thes Nimrods' hunted out the race of ancient holy Order and Succession; he may erect a Babel of Confusion. 7. It givs great satisfaction to all true Believers in point of duty discharged, and comfort obtained by holy Ministration: when they are assured of the Ministers mission and officiating in Christ's name; which none can pretend to without a , sav those rightly ordained: but other impudent intruders, have no plea from Scripture or Church custom to justify their acts, or persuade sober Christians to regard them. The old Greece Liturgies prayed at Ordination of Bishops and Presbyters, that God would bestow on them such Gifts, as the holy Ministry might be unblamed and unblemished for the People's comfort. St. Paul asks, How shall they Preach unless they be sent? Which Rom. 4. 10▪ implies that none can cheerfully or comfortably do it without du divine mission. No Churches or Christians were ever eminent for sound knowledge, Orthodox truth, or holy Life; except where true Ministry, by right Ordination was countenanced and continued: for the more defectiv or neglectiv they are therein; the more overgrown they are with ignorance, error, Schism, novity, and licentiousness: when Men make themselves or others Ministers in new ways. To sum up all, right Ordination confers no intern inherent Summary. Grace or sanctity (for Judas was an Apostle and Demas a Disciple, yet both dissemblers) but only outward gifts fit for that function, to discern or distinguish them from common Christians: having all their efficacy or authority from the first Fountain, in the same way of subordinat succession, which Christ prescribed, the Apostles performed, and all Churches practised: nor can any Upstarts or Pretenders to new Lights, claim the power of Ministry without du Ordination in the old way: to which no Man's ostentation of Gifts or admiration of Auditors can contribut ought to either's comfort; but much to the sin and shame of both, as perverters of Christ's Ordinance and perturbers of public Peace. Yet every ordained Man in a mere outward form, is not a true worthy Minister: for there may be Hypocrites (as Magus was) who have no real abilities, nor honest purposes; but aim only at base advantages, as Intruders also do. The Ordeiners too may be deceived in judgement of charity, or corrupted by human frailty (which follows all Flesh more or less) to pervert this holy Institution, sigh nothing is free from abuse: but they can have no comfort in that sacred caling, unless they discharge their duty with honest hearts to God's glory and salvation of men's souls, for unworthy Ministers unduly Ordered, are like Ships slightly builded, which cause their own loss and all that sail in them: so disorders in ordaining, are a great detriment or disparagement to Religion, as unskilful cowardly Officers are in Armies. Such Laics as in brutish violence or popular insolence arrogat undu power, or abrogat where 'tis du; commit more heinous sin than Simon Magus, who modestly offered Money for a part of Ministerial power: but to wrest the Keys of God's house from his ●●u Stewards, to whom the chief Master committed them (which Magus never essayed to do) is Cyclopic fury and Geti● barbarity: much more to transmit them unto Bois, Lackeys, Mechanics, or base Buzzards; who not conscious of any just Ministerial power, can make no conscience to do that duty being most unfit for it; though they presum to Preach and ordain whom they pleas; both being fit for Stocks and Prisons, then to feed Flocks or frequent Pulpits. Thus far Dr. Gauden, but far more copiously and curiously, in his learned lucubrations worthy of most piercing perusal; whereof the quintessence only is here briefly presented. For upshot, It appeers that Episcopat was instituted by Conclusion. Christ Analogicaly in his Apostles, but apertly by them in such as they appointed to succeed with precise rules of Ordination and jurisdiction over Presbyters and People committed to their charge: which primitiv pattern the Catholic Church through all ages in all places perpetualy prosecuted or practised till thes last worst times: but single Presbytery and Lay-Elders specially without any Bishop in chief, is a lat devise set up for a shift in case of necessity, as some of the Authors and Fautors acknowledge: wishing they were so happy to have Protestant Prelates, as England enjoyed about 100 years together (except a quinquennial Eclipse) since Edward 6. of blessed memory began A. C. 1547. the Reformation. All which particulars with many more, are previously and pregnantly proved in the premises, which shall not be vainly reiterated. Thes points are presented to public sifting or scanning sans scandal or scurrility; with hope of like liberty (still allowed to Scholars) as the Adversaries ever exercised against Episcopat freely, if they kept their Pens from treason and sedition (as Penry in his Martin Mar Prelat did not) even when Prelates most swayed or domineered. For no Sect can or dare say all their Tenets are infallible Truths: why then will they not patiently permit them to be tried by the Touchstone of God's Word, for the better ventilation of verity, without bitterness or asperity? His positis, quis non frendet vel cornua tendit? Foelix, a tergo quem nulla Ciconia pinsit. Thes things thus laid, who will not push or winch? he's happy, whom no stork behind doth pinch. Supplementum mutuatum: A supply taken from many. THes were Adversaries or Antagonists to Presbyterians, who may be fit Accusers, but no good Judges: nor shall any of their rail or revile be produced, but only such probable testimonies as concern matters of Fact, Doctrine, or Discipline; laying aside all uncharitableness. Whereas Christ hath three Offices of King, Priest, and Prophet; they differ under which to darrain their Discipline. They say he is considered as Son of God or second Person in Trinity: so all Persons and Princes (Believers or Infidels) are his Viceroy's in their Dominions: or as Mediator, Head, or Governor of the Church: so all Pastors, Teachers, and Elders are his immediate Vicars or Officers; but civil Magistrates only Patrons and Protectors; the one in Spirituals, the other in Temporals. To this they all stick as limpets to astone, but descent in particular points of the foundation. Cartwright confines Christ as Son of God coequal with the Father to be Ruler of Civil Stats; but not as our Saviour or Redeemer: the Humble Motioner saith he hath power over all Principalities in Heaven and Earth, not simply as second Person, but as Son of God Manifested in the Flesh; having sole authority not only as God and Man, but as mere Man. Cartwright contests, that Christ in governing secular Stats hath no Superior: the Motioner saith, As he is King of Kings and Lord of Lords; he receivs this power of the Father: to whom Beza assents, that God governs the World in person of his Son as made Man; and all power given him in Heaven and Earth is spoken properly of his Humanity. If then Christian Princes have power under him as Mediator God and Man, nay as Head of the Church; their Presbyteries or Elderships have not sole stroke in spiritual matters of Rulership. Snecanus stiffly holds, That St. Paul speaking of Christ's body, intends 〈◊〉 ●or. 15. 24. E●h. 1. 20 21. Co●●s 1. 1●, 17. civil Magistrates as Church Officers jointly with Aldermen, and 'tis great rashness to exclude them; accounting such for Adversaries and Anabaptists. Ob. Cartwright opposeth, that Christ being sole Head of Rom. 12. all the Church and every particular Congregation which hath a well ordered Eldership; is never severed from his whole Body 1 Cor. 12. nor any part of it. Ergo there needs no subordinat Head or Governor over any Christian Church. Sol. This Sophistry is soon retorted thus: Christ is our Priest, Prophet, Pastor; who is never absent but able to perform all such functions: Ergo we need no Ministerial Officers or Presbyters: as if he sitting personaly in Heaven, had not set such to Preach and preside here visibly on Earth. Repl. He enjoins, If the civil Magistrate hath right to rule in Christ's Body the Church; it shall have two Heads, which were monstrous: Ergo 'tis absonous. Sol. There is a Ministerial Head or Spiritual, so Christ is solely over the whole Church; which to claim (as the Pope doth) is Antichristian usurpation: and a Magisterial or Temporal, which imports only a secular Ruler, as all Princes are in their Dominions: so a like inference may be made, if the Commonwealth belong both to Christ and civil Magistrate, it shall have two Heads, which were as Monstrous: but neither is necessary. Prince's may be Christ's Substitutes or subordinat Rulers, even in Spiritual causes better than base Rustics or Mechanics admitted to be Elders. 'Tis a true Tenet, that Christ constituted his Disciples to assist in his Priestly Office: on which score we defend against Papists. that every ordained Minister is so well his Vicar as the Pope, having equal power to Preach, pray, and dispens Sacraments: but the Author of Ecclesiastic and civil Polity, denies Pastors to be Ch●●sts Vicars as he is p. 68 Priest (for so the Pope the Devils Vica● assums it) but only as a Prophet: which is a novel Paradox disclaimed by his Brethren. For F●nner finds only two Offices, making Prophecy part of his Priesthood: so it results, they be his Vicegerents for Regiment only as Kings, and all would fain be so, if they could deriv a Royal right. They urge against Bishops how his Kingdom is not of this World; yet place it in the Consistorian Eldership: for Beza saith Christ as King and Head of the Church, rules it by Pastors lawfully called, which Cartwright and Fenner confirm. Sonnius saith, Christ executs his Regal Office by the internal government of his Spirit, and external of the Ministry: how then do Lay-Elders being no Priests nor Prophets hold their regency? For Christ is suprem Sovereign, the Presbytery his Kingdom, and Spiritual Elders his Viceroy's: so Laics are but petty Princes like the idle Kings of France mere shadows or Ciphers. Beza De Presb. p. 188. saith every Eldership is Christ's Tribunal: which is parallel to the Canonists parasitic position, that the Pope and Christ have but one Consistory. For as Papists prohibit all Appeals from Christ's Vicar: so they hold it heinous to appeal from the Genevan Consistory being Christ's Tribunal beyond comptrol. So what they deprav or disprov in others; they-selfs practice and patronise. 1. They blame Bishops (as they do the Pope) for meddling Criminations. with many matters, and Lording it over others: alleging our Saviour's saying, Vos vero non sic, and St. Peter's precept, Luke 22. 26. 1 Pet. 5. 3. not as Lords over the Clergy: which is meant of abusiv ambition. Yet their Elderships undertake a Sea of affairs in ordine ad Christum like Papists, which they hook in within the compass or cognisance of their Consistorian Commission. All Crimes (saith Knox) which deserv death by God's Law (Murders, Adulteries, Sorceries, Blasphemies, Heresies, rail against the Sacraments) incur Excommunication: in which Cases Summons must be sent to the Offenders Parish, or if he hath no settled abode, to the chief Town of that Division, to appear and answer at a set time; or show cause why Excommunication should not be denounced: but if he appear not, he is to be Excommunicate nexts Lords day; not for contempt, but as guilty of the fact: so if Malefactors in France fly, they are hung up in figure. This is round work to Excommunicate for superseding one Citation in Causes of Life and Death, judging him guilty untried. How if the Magistrate pardon this Murderer? Yet will not they receiv him upon repentance under 40. days trial, and satisfaction given the next Allies of the party slain. So they take on them all kind of power. All other offences, not capital (Lechery, Ebriety, Swearing, Cursing, Scolding, Fight, Fencing, Sabbath-breaking, wanton words or gestures, neglect of Sermons and Sacraments, suspicion of pride or avarice, superfluity of Fare, riot in Raiments, Dancing, Dicing, haunting Taverns, Tippling houses, Theatres, Maypoles, Morrices, and all Merriments, with many more) are left to the Elderships' discretion. So are contentious persons which ve● their Brethren sans cause, wherein they will be sole Arbiters. How can thes Men know unless they examine the facts, and be skilled in the Laws of the Land? Or who will run to temporal Courts, if he may be righted at Consistory Bar? Nay if he doth, he shall surely smart for it. Beza saith, All sins are subject to their censure, as being scandalous to godly Men: for if one wrong me in goods or good name, he commits a duple crime; one in wounding my heart by breach of God's Law, and giving i'll exemple; wherein I must complain to the Elders to work his repentance: another in damaging my fame and fortunes, which Magistrates must right. Is not this a brav devis to enlarge their Jurisdiction, when all actions of the Case come within their compass, and all persons must be Informers to their Court? If I complain to the Consistory that one hath wronged me, and they enjoin him to ask me forgiunes; how can he commence a Lawsuit against me? He may (quoth Beza) but 'tis an i'll sign of repentance or true remission. Is not this a bar to civil Justice? The wrong is confessed and forgiunes asked; there needs no trial of Fact, but the Magistrate may award damages and tax costs, which is all he can do. Avaunt than Common-Law and Chancery: the Consistory alone can do al. All the ground of this Divinity is drawn from the Jews Sanedrim, which Cartwright saith Christ transferred to his Church as a pattern for the Elders. Beza concurs, That the Priests were Lawyers, who decided any doubt arising among the Judges. If it be asked, what they had to do in causes merely Civil? He learnedly resolus, That matter of Fact is Civil, which the Judge sentenced; but all points in Law the Ecclesiastic Elders decided or determined. Is this probable or veritable? Doubtless the Jews had not two Courts (one of Fact, another of Law) nor any Nation else: but in difficil Cases both of Law and Fact, Appeals were made from inferior Courts in the Country to the Sanedrim at Jerusalem, which handled Civil Causes so well as Ecclesiastic. Nay Travers and the learned discourse hold, That the Elders may deal in Civil Causes, as they did under Pagan Princes before they Christianized: for they receiv no more authority by their conversion than they had before, nor may meddle in Church matters; yet they may in Civil. 2. They found fault, That Primats and Prelates were made privy Counsilors of State; much more to be admitted Members of Parliament and Convocation: yet Beza was of the State Council at Geneva, and prescribed to Scotland, That in stead of Bishops some grav Presbyters may be present in Parliament to advise in spiritual matters, as Judges do in Law. Yea Field supplicated here, That twenty four learned Divines might have votes in Parliament, excluding Bishops: but for the Convocation (if it were such as should be, meaning their Eldership) the Parliament may establish nothing pertaining to God's worship without their direction. 3. They contemn or condemn all ancient Councils, and called our Reformation of Religion done by Convocation, a Deformation; branding the 39 Articles, Injunctions, Canons, and Church Ceremonies as contemptible; but extol their own Synods (Classical, Provincial, National, General) as parallel to the Gospel, and authentic Oracles of the holy Ghost. 4. They inveied against Clergy Men to be Commissioners in the lat high Commission Court; yet sued in Scotland, That forty Ministers should have Commission to suppress their Enemies of Religion. So Field petitioned here, That his twenty four Doctors might have power under the Great Seal to censure all Sects, Heresies, Errors, Contempts, Misdemeanours against God's Word and their Ecclesiastic Laws: to depriv any Pastor not doing his duty after their wills; to examine Witnesses, imprison Malefactors, and certify their names to the Lords of the Council for farther punishment. 5. They disliked the High-Commission should send out Pursuivants to summon or imprison Men: yet the Genevan Consistory hath a Beedle to cite Men, whom they incarcerat at pleasure. 6. They exclaimed aloud, because subscription was required to the Articles of Religion, Communion Book, and Canons: Yet the Disciplinarians at their clandestine Conventicles in joined it to their Decrees or Devises: nor can any be chosen a Church-Officer, unless he first subscribe to their Discipline. 7. They task the Oath ex Officio used in certain thief Causes; because Men may not be compelled to accuse themselves; and no accusation is liable against an Elder, under two or three witnesses: yet when Henrig a Presbyter refused to swear (touching dancing at Widow Balthasars' house in Geneva) alleging that place, Calvin jeered at it, and extorted confessions upon Oath, deprived Henrig, exofficiated one of the four Cinders, and imprisoned all the rest. 8. They brand the Common-Praier Book as culled out of the Pope's Portuis; The Ceremonies, Surplice, and other ornaments as Antichristian rags; contesting 'tis better to conform with Turcs then Papists. If it be answered, that we must try all things and hold what is good, using those things lawfully which were abused superstitiously; all will not serve or satisfy: yet when they are charged with Donatism, Anabaptism, or Papism, in perturbing the public peace, for saying the Sacraments are not sincerely Ministered, that we have no lawful Prelates or Pastors, and Princes may not meddle with Ecclesiastic matters; Cartwright a chief Champion answers for all his fellows, That in the filth of such Heresies some good things are found, which they receiv or retain, as the Jews did the holy Arc from profane Philistims. 9 They decry University Degrees (as the Anabaptists did in Germany, whom Melancthon confuts) caling them childish Ceremonies borrowed from the Pope: But Junius a Consistorian contests they are decent and lawful, which ought not to be abrogated for any abuse, or abandoned because borrowed from Papists: Yea Cartwright sued to be Doctor of Divinity, which was denied; and the strictest sort took Academical Degrees sans scruple, and divers swallowed Lawn sleeus without choking. 10. They reprov others for urging the authority of Councils. Fathers, and Schoolmen: yet if any seem to fit or favour their Caus, they magnify them highly: as Beza stiffly pressed St. Austin, Chrysostom with others against Erastus, giving general Councils glorious titles, when they served his turn, or else slighted them▪ and Cartwright calls such citing of Fathers a raking of ditches▪ 11. They allege against Bishop's preeminence over Ministers, that both are called by one name, and therefore one Function▪ when 'tis answered, That community of title takes not away ●●stinction of Offices, sigh even Princes are styled Deacons Apostles, and Priests, yet far disparat in power; this will not content: Yet Erastus proved, That the name Elder is ever appropriate to Ecclesiastics, not to Laics; Beza borrowed that distinction for his defence, how the name of Bishops and Elders are common, but their Offices not all one; nor is it a good consequent, every Bishop is a Presbyter, Ergo every Elder is so: for all names of Ecclesiastic Officers (Deacons, Apostles, Prophets, Prelates, Pastors, Presbyters) are sometime used generally or promiscuously. 12. They aspers our State for suffering Bishops to retain some parts of the Canon Law, crying out 'tis Popish and Devilish: yet if ought sit their humours, they secretly stole it out of the Decretals; as in their draught of Discipline more than seven parts of eight are borrowed from it. Hence Viret finding how Princes by cashiring the Canon Law, assumed Ecclesiastic power to themselves; condemns their rashness or rigidnes who depraved the same. Thus by this Jury of Criminations it appeers how palpably partial all mortal Men are in their own behalves: yea their factious followers will hardly believe half, and justify the other moiety as proceeding of piety. Next shall be showed how they wrest the Fathers to their own sens. Ignatius wils, That nothing be done in the Church without 〈◊〉. the Bishop's consent, who as Prince of Priests hath power over all: Can aught be plainer? Yet Cartwright counterfeits, That by Priests he means ruling Elders (Lay ones he never know) by Prince the Moderator chosen to propone matters at one meeting only: and by power over all, his authority over the Elders in the same Parish (when no such precincts were yet bounded) just after their new cut. Justin Martyr styles every Bishop Prelat, as preposited over Priests and People: Cartwright consters it, That he was Prelate of the People, not over Presbyters: or at most a Moderator to propos matters only. Yet if he was superior over Ministers, how fond is it inferred to be lawful, because he was so? for even in those dawning da●● some things deviated from the Gospel's purity, as the name Prelat common to all Elders, was appropriate to one: Thus like Wind-millers', they make every wind serve their turns. Ire●●●● saith the Apostles appointed Bishops in those Churches which they planted: Beza clean contrary to his mind and meaning, interprets it of Pastors, Doctors, and ruling Elders, not constituted by their authority, but chosen by the Parishes. For when any Officer was elected, the Apostle present consecrated him to the Lord by laying on hands in the name of the Presbytery. Jerom testifies, That from St. Marc to his time a Bishop was placed in higher degree abov Presbyters, as a Captain in an Army: Cartwright seeks strange shifts to shadow it: 1. That the Presbyters did it without Marcs' order. 2. That the words from Marcs' time, are exclusiv, as if that superiority began after his time, which is flatly falls: for he calls Marc Bishop of Alexandria, and his successors superior in degree o● dignity. 3. That in saying it was so at Alexandria, he implies it was not so elswher. Is not his a goodly gloss? 4. He cries ou● against the pravity of those primitiv times; which is a more ingenuous agnition, but a silly shelter or Sanctuary: for no wit of Man can evade or exclude it. Jerom saith farther, It was ordered by Decrce of the whole World; That to suppre●● Schisms, one should be chosen by the Priests abov the rest: Beza boldly givs him the (which the testy old Man if he the● lived, would retort in his throat) that it was not so. Many Ancients (Iren●us▪ Cyprian, Tertullian, Jerom, Ambros, Austin) call Bishops the Apostles Successors: And Ecclesiastic Writers draw long Catalogs of their names in several Sees; which those Fathers urged against upstart Heretics in their days: but when Papists press such succession at Rome and elswher; we deny not the truth of it, but answer that personal succession is very effectual, if Doctrinal concur; and those Fathers in urging the first, had a special eye to the last; because such Heretics oppugned some points of Apostolic Doctrine. Yet Cartwright and his Cru contend, that by Bishops are meant Parochial Pastors, styled the Apostles Doctrinal successors: and all Episcopal Catalogs are of Parish Priests. Yea Sadeil excluding all personal succession, grants Doctrinal to Laics, if they hold the Apostles precepts and walk in their paths: O dainty. When swarms of Authors are cited, that Timothy was Diocesan of Ephesus; Cartwright givs the to all, because St. Paul saith, he was Evangelist: So was S. Marc, yet a Bishop. When for Antiquity of Archbishop's Clemens, Anacletus, Anicetus, Epiphanius, Ambros, etc. are urged, together with St. Augustine's rule, That where a name is so old and origin not extant, it should seem Apostolic: Cartwright calls the citing of ancient Authors a raking of Hell, and saith those times were not pure Virginlike; branding Clemens, Anacletus, and Anicetus as conterfet cranks (haply some forgeries were vented in their names) and slights Epiphanius, that he wrote according to his time: but rejects Ambroses Book de dignitate Sacerdotum as foisted. When for the Office of Archdeacon Damasus, Sixtus, Sozomen, and Socrates are quoted; Cartwright answers, That Damasus spoke in the Dragon's voice, the best ground bears thistles, and those times were corrupt. Thus they either wiredraw the Father's words to their own fancy, or deny their authority, which are easy evasions. When Ignatius terms a Bishop Prince of Priests, and Cyril and Tertullian high-Priest: Cartwright cursedly censures, that such Proctors presum to put our Saviour out of his Office: yet they are only styled his Substitutes on Earth, when all confess it to be the joint judgement of the Catholic Church and Councils, that Bishops are the best remedies to repel Schisms and Heresies: Beza and Cartwright cry they are all deceived; for there were great controversies and contentions still under their regiment. 'Tis true, for Christ foretold it will be so still till the end. When a cloud of primitiv witnesses is produced for the lawful use of Holy days: Cartwright complains, That Truth is measured by the crooked yard of time; and appeals from authority to Scripture, whereof he will be sole Judge and Interpreter. When the whole stream of Fathers and Councils is urged to prov the Church's power in all indifferent things not prescribed by God's Word: he carps how he is pestered with human authorities, instead of the Prophets and Apostles, shaking them off (as St. Paul did the Viper) with one blast, that the things asserted are now questioned, as if their cavilling were sufficient. When Cyril saith, That Moses Law to punish Adultery with death is out of date: he comptrols his Opinion as corrupt. May it not more justly be said? Nomine mutato, narratur fabula de se. The Tale, change but the Name, Of them is still the same. When Theodoret testifies, That Chrysostom Patriarch of Constantinople had the charge of other Churches in Asia, Thracia, Pontus, beside his own See, and Sozomen saith he deposed thirteen Bishops for Simony: Cartwright cogs an answer, That he had no other care over them then all Godly Ministers ought to have over all Churches in Christendom: or if he took rule over them, he was a proud Prelate like the Pope; yet haply he deposed those Bishops by consent of the Presbytery, not by his own authority: all which bewray gross ignorance contrary to known truth. When the first Nicen Synod (which placed Patriarches over Primats) is urged for the antiquity and authority of both: Cartwright scoffs at it as no famous Council, taxing divers Decrees of error, specially in points of Discipline: yet all Churches receiv them as authentic; and Arrians or other Heretics may so well cavil at the Doctrines. When Antioch Council, called fifteen years after, Decreed, That inferior Bishops shall not act without their Metropolitan, sav what pertains to their own Dioceses: He glosseth that a Metrapolitan was only set over a chief City, and the name makes no more difference then to say a Minister of London and Newington: but by Diocese is meant a Parish (so he still translats the Greece word, because it bears a Parochial and Episcopal division, though generaly used for the later) where a chief Minister had some Mercat-Town with vicine Villages appendent to his Church, as at Hitchin and elswher: Sic parvis componere magna solebat. What fine, foists and brazen bolts are thes to bolster a bad cause? When Athanasius avers, That Denys Patriarch of Alexandria (to which Jurisdiction Egypt, Thebais, Mariota, Lybia, and other Provinces pertained) had the Churches of Pan●apolis committed to his care: as Epiphanius saith the same of Peter another Patriarch, to whom the Archbishop of Miletus was subject: Cartwright consters it of a voluntary care (not authoritiv) which every Minister ought to take of Churches round about him. When Theodoret Bishop of Cyprus saith, Himself had Government of eight hundred Churches: Cartwright checks him for a vain boaster, upbraiding his writing against Cyril, quid ad rhombum? When the Councils of Nice, Antioch, Carthage, and Sardis declare, that only Bishops have authority to excommunicate: Cartwright from Calvin the chief Coryphee declares, That in so doing they fomented ambition. Thus they speak Magisterialy from their Chair what they list, which their partial poor blind Proselits hold for Oracles. When Mr. Fox prous Archbishops to be abov Bishops, and them abov Ministers: Cartwright givs a dor, That he writing a Story was more diligent to deliver what is done, then how well or il done. Yea, he censures all learned Men under Edward 6. that they knew only in part, and being sent out in the morning dawn, your the Gospel Sun was risen high, might oversee much, which some not so quick eyed can better descry: for what they had in acutnes of sight, others enjoy by cleernes of the Sun's light. He prescribes two learned observations: 1. That in the Nicen Synod and others within two hundred years after, many Canons and Cautions were made touching a Metropolitan in every Province what honour or title he shall have; what limits of Jurisdiction; and what place to sit in; which shows that it was opposed in those days: intimating, that some Schismatic Spirits opposed the Ecclesiastic Hierarchy then as Disciplinarians did since, which is no warrant so to do. 2. That among Pastors, Elders and Deacons in every Church, one was chosen by the rest to propone matters (whether doubts to be debated, censures to be decreed, or elections to be determined) who gathered voices, and was the common mouth to moderate the whole Assembly. A learned lesson to show that Episcopal Government jumps just like Germans lips with Genevan Presbytery, as if they should shake hands; who shape all to their own cut, as an old Dotard at Athens deemed all ships his own which come into the Haven. Howbeit they differ diversely among themselves: For Cartwright 〈◊〉 draws the Elderships' origin from Moses and Aaron, who assembled the Elders at God's command, which he interprets of Laics: but Gallaesius of Preachers: Pe●●itan, Ber●ram, and Siniler of Civil Rulers, Senators, and Princes. Beza brings proof out of Moses Pentateuch, Chronicles, and Prophets: But Calvin the Founder saith, The Jews Sanedrim was founded after their Captivity, being then inhibited to create a King: yet the seventy being instituted by Jethros advise, were a lawful Polity allowed by God, to censure manners and Doctrines. The titles given to Ministers in the new Testament (Acts 10. 28 Acts 26. 16. Rom. 15. 16. 1 Cor. 14. 32. Phil. 1. 1. 1 Tim. 3. 2.) Beza, Junius, and Cartwright ascribe to their Elders, which Calvin applies to all Ministers. Thus they run some into Egypt before the Law, some to Mount Sinai in the Wilderness, some elswher to seek their Eldership, yet cannot find it: but agree like Sa●sons tail-tied Foxes. Where any mention is made of Elders, Congregation, Church, Court, Bishops, Rulers, Thrones, Christ's Kingdom etc. Beza, Junius, Danaeus, Cartwright, and that cru imagine it to ring a peal for their Presbyterian platform, suiting the Scriptures to their tunes. For as poor folks beget Children, but know not how to keep them: so Sectists breed or broach new Opinions, and seek Scriptures to maintain them; who (as Hilary saith) care not what the words mean, but put their own meaning on them. Lastly, Listen how highly they prais themselves, and Hyperbolicaly Eudog●es. extol their Discipline. We have Christ and his Apostles, with all the Prophets for us: We striv for everlasting truth which God hath left, and may not leave it: the matters we meddle in, are according to Gods Will in his Word: We propound his Caus faithfully, and for it are persecuted: We are his poor Servants, painful Ministers, zealous Professors, feeders of his Flock, Christ's little ones, the foolish things of this World chosen to confound the wise: of immortal seed, lawful successors to those, who by Faith quenched the violence of fire: unreprovable, modest, most worthy Watchmen. We hold nothing not taught in Scripture, but what old and new Writers affirm, and exemples of primitiv times confirm: We seek not to pleas Men or pleasure ourselves; but patiently abide, till the Lord bring our righteousness to light, and just dealing as the noon day. We merit prais of the Law and of God's Church, seeking only to do good: our zeal is parallel to that of Moses, Elias, the Prophets, John Baptist, Paul, the Apostles, and Christ. Our side detests sin and wickedness: our Ministers suffer all evil at Magistrates hands, for refusing to do evil at their commands; professing to obey God rather then Men. Brav Men by their own report: but do not all Sects say the same, like the Pharisee who prayed, O God, I thank thee 1 am not as other Men? Now hear Luke 18 11. their Eulogies of the Discipline. 'tis the only band of unity, bane of Heresy, punisher of sin, cherisher of righteousness, pure, perfect, and full of goodness: ordained for God's honour, the People's health, and all Nation's happiness. The most beautiful order of Government, substantial form of Christ's Regiment, and best Gold to build God's Church: which will make her a chaste Spous, bright as the morning, fair as the Moon, clear as the Sun, and terrible as an Army with Banners. The establishing of this Presbytery is the full placing of Christ in his Kingdom, and Sceptre whereby he ruleth among Men, called by St. Paul, The ground pillar of truth. It is the blade of a shaken sword in the Cherubin's hand, to keep the Tree of Life, and chief Throne of all excellence, wherein God sits. The Temporal Empire is a subaltern under-Court, to decide Causes by dictat, direction, or mandat of the Ecclesiastic Consistory, which is Keeper or Overseer of the Civil: The Spiritual Jurisdiction so far excels the secular in degree or dignity, as ou● Soul surpasseth the Body, or Heavenly blessings transcend Earthly benefits. Such Ministers as prefer Civil Magistrates to Ecclesiastic, flatter them lucre and belly far: but the Presbyterial Consistory is Christ's Tribunal, from which is no appeal: whereto the mightiest Monarches are liable, being all Sheep equally subject to their Shepherds. 'Tis the safest Shield for a State to prevent Sedition and Rebellion, to cut off contention and Lawsuits; to draw divers from other Trades to study Divinity, restoring Men from blindness to sight, darkness to light, profaneness to purity and piety. Then will be unity in the Church (when can ye tell, if all Sects still swarm so?) Papists quail, Anabaptists wail, and Atheists fail: but the People shall find perfection of Justice, the Nobility be righted, and the Commons comforted: then will God clothe our Priests with salvation, and satisfy the Poor with B●ead: His Saints shall shout for joy, and all ends of the Earth fear him. Sir Thomas Mores Utopia is a mere Anarchy, compared to this peerless Polity of Presbyterial parity. But their sometime best beloved Brethren (Brown, Barow, Greenwood) vilify them, and deprav that Discipline ten times more than thes boasters magnify both: who's derogations, detractations, and defamations, for modesty sake shall be superseded, to shun scandal, slander, and scurrility. Two Questions were of old debated by Divines chosen on Upshot. both sides: 1. Whether the word Bishop was ever used in any Church for every Pastor and Presbyter, or for one only who ruled both Priests and People within his precincts? 2. Whether the name Elder was ever taken in the new Testament or by the Fathers for mere Laics, or Ministers only? the resolution of both which shall be referred to the premises, which every Man having perused may easily decide or determine; to avoid prolixity and Tautology. Presbytery is of divine right, as instituted by Christ in caling Summar●▪ and sending seventy Disciples to preach; and confirmed by the Apostles in Ordaining Elders every where: so is Episcopat of equal right on the same score of Christ's choosing twelv Apostles, and their substituting Bishops to succeed in Government: but Presbyterial Polity without Prelates by a motley mixture of Ministerial and Laical Elders; is a mere novity devised for a shift by Mr. Calvin in case of necessity, when the Genevans had expelled their Sovereign Bishop and were destitut of Ecclesiastic Discipline. This is irrefragable verity in point of fact, maugre all contradiction. Thes three foregoing Theses are transacted too tediously: but in the first, Traduction of every particular Soul from Parents; in the second God's Prescience of simple Intelligence, which in Order of Nature preceds all Decrees; in the third a joint Government of the Head with the Body (which is monstrous to sever them) will salv all scruples that can be objected or imagined; which no other way can possibly promise or perform. Quale sit a Mundi genesi, per secula Cleri Continuum regimen, praevia scripta probant. What Church-rule from the World's birth still hath been Through all times; may by previous proofs be seen. Antistes Caput est Cleri, sed Presbyteratus Se●u●▪ Corpus Episcopii: J●s utriusque patet. A Bishop is Clergies Head, but Presbytry (Both's right is clear) Body of Episcopy. Historia haec recitat, qua recta Ecclesia forma, Praesidibusque quibus tempus in omne fuit. How through all times the Church was governed, And by what Rulers, in Story is rehearsed. Spirituale fuit Regimen pro more Monarchae: Alite●▪ Sic Deus instituit, Christus idemque tulit. Church Government was set in Kingly frame: So God ordained, and Christ upheld the same. Saera Dei Coetus Politia est condito ab Orb, Ali●●. Vsque ad Apostolicos rite redacta dies. God's Churches Regiment from the World's Creation, Is rightly drawn down to th'Apostles station. Presbyteris in Clero ascitus Episcopus omni, 〈◊〉 Semper Apostolico j●re supremus erat. Bishops in all Clergies were set Superior To Priests, by Apostolic right still Inferior. Schismatisi suncti rite Haereticique vocantur, 〈◊〉 Qui male Praelatis opposuere suis. All that opposed their Prelates wrongfully Are Schismatics and Heretics called justly. THESIS' FOUR Praedictiones de Messia: Predictions of Messiah. There be manifold manifest Prophecies in the old Testament of the Messiah or Saviour of the World (styled by Jacob Shiloh) of who's coming in the ●●●sh the Prophets foretold, which was fulfilled in the fullness of time. Whereupon the Jews ever since expect his glorious reign on Earth like a King, in great extern pomp (as Mahometans vainly look for their Pseudoprophets' return) and Millenars apply it to Christ's second coming with his Martyrs and many eminent Saints raised from death; which shall reign with him here victoriously 1000 years: at who's first approach the Jews shall be converted, and acknowledge him their true Messiah. All which predictions concerning Messiah to come, were accomplished in and by Christ at his first coming to suffer for the sins of Mankind; nor is any else to be expected, till his last coming to general Judgement: as shall evidently appear, by comparing thirty two Prophecies with St. Matthews Parallels in the Table subscribed. Isai 7. 14. Mat. 1. 23. Mich. 5. 2. Mat. 2. 6. Isai 11. 1. Mat. 2. 15. Jer. 31. 15. Mat. 2. 18. Judg. 13. 5. Mat. 2. 23. Isai 40. 3. Mat. 3. 2. Isai 9 1. Mat. 4. 15. Levit. 14. 4. Mat. 8. 4. Isai 53. 4. Mat. 8. 17. Isai 61. 1. Mat. 11. 4. Isai 42. 1. Mat. 12. 17. Jonah 1. 17. Mat. 12. 40. Isai 6. 9 Mat. 13. 14. Psal. 78. 2. Mat. 13. 35. Isai 35. 5. Mat. 15. 30. Isai 62. 11. Mat. 21. 5. Zech. 9 9 Mat. 21. 5. Jer. 7. 11. Mat. 21. 13. Psal. 8. 2. Mat. 21. 16. Isai 5. 8. Mat. 21. 33. Ps. 118. 22. Mat. 21. 42. Ps. 110. 1. Mat. 22. 44. Isai 8. 14. Mat. 21. 44. Zech. 13. 7. Mat. 26. 31. Isai 53. 11. Mat. 26. 54. Psal. 41. 9 Mat. 26. 23. Lamen. 4. 20. Mat. 26. 56. Isai 50. 6. Mat. 26. 67. Zech. 11. 13. Mat. 27 9 Psal. 22. 18. Mat. 27. 35. Psal. 22. 2. Mat. 27. 46. Psal. 69. 22. Mat. 27. 48. Nothing was done by Christ, which the Prophets foretold not; nothing foretold by them which he fulfilled not: for he saith, all things written of me have an end; couching all in that one Word on the Cross, Consummatum est 'tis finished▪ All Prophecies spoken of him are accomplished, all Lawish Ceremonies which prefigured him abolished, his own sufferings performed, and Man's salvation perfected. For all particulars of his Passion are precisely pointed out: he must be apprehended, so saith Jeremy: The Lords Anointed was taken in their nets: How? To be sold: For What? Thirty Silver pieces: What to do? To buy a Field: So saith Zechary, They gav thirty Silver pieces the price of him that was valued, and gav them for the Potter's Field. By whom sold? By that Child of perdition to fulfil the Scripture: Who was he? One that eats bread with me: So saith David. What shall his Disciples do? Run away; as Zechary saith; I will smite the Shepherd, and the Sheep shall be scattered. What shall be done to him? he must be scourged and spit on: So saith▪ ●aiah, I hide not my face from shame and spitting: What more? He shall be led to death: So saith Daniel, The Messiah shall be slain: What death? He must be life up as Moses did the Serpent: Whither? To the Cross: So saith Moses, Hanging on a Tree: How lift up? Nailed to it: So saith David, They have pierced my Hands and Feet: With what company? Even Thiefs: So saith Isaia, with the wicked was he numbered: Where? Without the Gates, So saith the Prophecy. What shall become of his Garments? They divided them, and on my Vesture or Coat cast lots, saith David: How must he die? Voluntarily: Not a bone shall be broken: Why? It was prefigured in the Paschal Lamb, and performed in him the true Passover as a Sacrifice for sin. How then? He must be thrust in the side with a Spear: so saith Zechary, They shall see him whom they thrust through: What shall he say? Eli, E●● Lama Luke 23 34. sabactani, My God, my God, why hast thou forsaken me? as David speaks: how shall he resign his Soul: Into thy hands I commend my spirit; so saith the Psalmist: What uttered he of his Enemies? Father, forgiv them: So saith Isai, He prayed for Psal. 22. 1. transgressors. Lastly, that all predictions might be verified, he said, I thirst; not for any necessity of Nature, but to fulfil divine John 19 28 30 Decree in Scripture. Then he cried, consummatum est▪ If any Jew or Infidel, seeing this admirable harmony, or consent of all circumstances, shall demand like John's Disciples, Art thou Acts 1. 11. he, or shall we look for another? The two Angels appearing at his Ascension, answer with an Interrogation; Ye men of Gallile, why stand ye gazing or gaping into Heaven for another Messiah? this same Jesus, now taken up, shall so come as ye saw him go into Heaven. In him only are all Phrophecies fulfilled; and by him all that was predicted to be done finished. No other Spirit could foresee or foresay such things should be done; nor any power possibly do them so foreshowed, sav only Jesus Christ the Son of God and Saviour of the World. 2. Touching legal Observations, Christ is the end of the Law: both Moral, which he kept perfectly by himself, and satisfied plenarily for us: and Ceremonial, which was referred to him, observed of him, and abolished by him. For all Lawish Ceremonies (Circumcision, Passover, Tabernacle, Temple, Laver, Altar, Shewbread, Tables, Candlestics, Vails, Holy of Holies, Arc, propitiatory, Pot of Manna, Aaron's Rod, high Priest; his Order, Lineage, Habits, Inaugurations, Washings, Annointing, Sprinkling, Offerings, Sacrifices, and other Rites) looked at Christ; which had their virtu from him, relation to him, and end in him. They all died when the Temples veil rend; the Obligation of the Ritual Law being canceled, and the way into Heavenly Jerusalem opened: for the shows yielded to the substance, when he said, All is finished. 3. His sufferings from the Cratch to the Cross are infinite and inexpressible; his whole life being a perpetual passion: he humbled yea emptied himself to become Man, suffering more herein then all Men can: for if Man should be turned into a Beast (as Pythagoras dreamt) into dust, into nothing, 'tis no such disparagement, as God to be made Man. What Man? if Monarch of the World to tread on King's necks, trampling all Crowns and Sceptres under feet, it had been some port or pomp: but he come in form of a Servant, and became the contempt of Men, yea a worm and no Man; the shame of Men and scorn of the multitude. He was born in a Stable, cradled in a Cratch or Manger, carried a Child into Egypt to avoid Herod's butchery, basely bred in his Foster-fathers' Cottage, lived poorly and obscurely, endured all extremities of hunger, thirst, cold, and other calamities during minority: but coming to Virility and showing the power of his Deity, he was transported and tempted by Satan, derided of his Kindred, traduced by the Jews, persecuted by the Elders and Pharisees; restless, harborless, comfortless: sold by his own servant, apprehended, arraigned, condemned, crucified: But where? not in a corner; but at Jerusalem the Ey and Heart of the World, where he wrought a world of Wonders: Wherabout? in Calvary among stinking skulls and execrable Malefactors. When? At the Passover, where Proselits resorted from all parts to receiv the type, and reject the archetype: who instead of eating the Paschal Lamb, slu and sacrificed the true Passover. With whom? Betwixt two Thiefs. He that thought it no robbery to be equal with God, is made equal to Robbers. What suffered he? A cursed, lingering, tormenting, ignominious death, even on the Cross, being made a curs for us: a curs worse than the shame, but both worse than the pain, and scorn worst of al. His Cross-Companions, had no irrision, inscription, or insultation over them, but death only: he death with disdain, disgrace, and derision; the Jews, Soldiers, and Thiefs twitted or triumphed over him. Al his senses were windows to let in sorrows: his Eyes beheld the tears of his blessed Mother and Friends, with manifold despits of his Foes: his Ears heard the blasphemous rail and revile of the multitude: His Nostrils smelled the noisome sent of dead men's bones: His Touch felt the nails: His Taste bitter Gal: Was ever sorrow like his sorrow? That Head which Angels adored, is harowed with thorns: That face fairer than the Children of Men, is smeared with filthy spittle and furrowed with tears: Thos Eyes brighter than the Sun, are shadowed with death: Thos Ears enured to heavenly Harmony, are filled with scoffs and scorns: Thos Lips that spoke as never Man did, are wet with Gal and Vinegar: Thos hands which swayed Heavens Sceptre, carry the Reed of reproach, and are fastened to the Tree: Thos Feet to which all powers of Hell were a Footstool, are nailed to the Footstool of the Cross: That whole Body conceived by the holy Ghost, is scourged, wounded, mangled: yet all this but the outside of his sufferings: but the innner part or Soul of his pains, is so far beyond those sensitiv torments, as the Soul surpasseth the Body, or God's wrath Man's malice. What the infinite sins of innumerable Men, committed against an infinite Majesty, deserved in infinite durance; all this he in a short space of his Passion suffered or sustained; which made him cry, My God, my God, why dost thou forsake me? he was affrighted with terrors, perplexed with griefs, distraught with both. It was not so much for millions of Men to despair, as for him to fear: yet never was any so afraid of Hell, as he of his Father's wrath for our sins and in our steads. Thus his Incarnation, Nativity, Birth place, Life, Death, Burial, Resurrection, Ascention, sitting at God's right hand; with many more circumstanees of Judas treason, and reward, the Jews rejecting him, and crucifying among Thiefs; were all divinely foretold of the Messiah to come, and directly fulfilled in or by Christ, to whom only they fitly and fully agree: For he is the Woman's Seed which should break the Serpent's head, and in whom all Nations of the Earth shall be blessed. The other testimonies touching the time and truth of Messiah coming; that he shall be of David's lineage, born of a pure Virgin, perfect God and Man; yea a Spiritual eternal King (no Temporal or Terrestrial) make up a cloud of witnesses to convince the Jews, that Jesus Christ is the only true forepromised Messiah: to whom be rendered all Glory, Honour, Prais, and Power for ever. All which might be infinitely enlarged, but for brevity omitted. Supplementum Pietatis. In the Practice of Piety. THe Soul's Soliquy (at end of the Practice of Piety) in contemplation Conclusion. of Christ's Passion, shall shape a Catastrophe to thes divine Meditations. What hast thou done sweet Saviour, to be betrayed by Judas, sold to the Jews, and led bound as a Lamb to the slaughter? What evil didst thou commit, to be openly arraigned, falsely accused, and unjustly condemned? what was thy offence, or whom didst thou ever wrong, to be so pitifully scourged with whips, crowned with thorns, scoffed with flouts, buffeted with fists, and beaten with stafs? Lord, what didst thou deserv to have thy face spit on, thy hands and feet nailed, thyself lifted up on a cursed Tree to be crucified with Thiefs, to drink Gal and Vinegar? yea, to have thy innocent heart pierced with a spear, and precious blood spilt before thy blessed Mother's eyes? sweet Saviour, how much waist thou afflicted to endure all this, when I am so affrighted or amazed but to think of it? which made thee cry as if God had forsaken thee, being all for Man's sake forsaken of God. I inquire for thy offence, but can find none, no not any guile in thy mouth: thy Enemies are challenged, and none dare rebuke thee of sin: the Officers sent to apprehend thee testify, That never Man spoke like thee: thy suborned Accusers agree not in their witness; the Judge publicly cleared thy Innocence: his wife warned him by a dream, that thou was't a just Man, and he should do no injustice to thee: the Centurion confessed thee of a truth to be the Son of God: the Thief hanging with thee, justified thee to have done nothing amiss. What then Lord is the cause of thy cruel ignominy, passion, and death? 'Tis I am the cause of thy sorrows, my sins of thy shame, my iniquities of all thy sufferings. I committed the fault, and thou art plagued; I guilty, and thou punished: I deserved death, and thou crucified. O the depth of God's lov, and unmeasurable measure of his Mercy: the wicked transgressed and the just apprehended: the guilty escaped, and Innocent arraigned: the Malefactor acquitted, and Harmless condemned: the Servant did the sin, and Master bore the stroke: I committed the crime, and thou hangedst on the Cross. O Son of God, who can condignly express thy lov, commend thy pity, or extol thy prais? I was proud, and thou humbled; I obstinate and thou obedient; I eaten the forbidden fruit, and thou hangedst on the cursed Tree; I played the Glutton, and thou fastedst; I tasted the sweetness of the Garden, and thou drankest the biternes of Gal: fond Eve smiled when I laughed; but blessed Mary wept, when thy heart bled and died. Now gracious Lord, sigh thou hast endured all this for my sake; what shall I retribut for all thy benefits? I owe already for my Creation more than I am able to pay, being bound with all my powers to lov and adore thee: If I owe my whole self for creating me of nothing; what shall I render for giving thyself to redeem me at so dear a ransom, when I was worse than nothing? Surely Lord, if I cannot pay such thanks as I owe (for who can pay thee, who givest thy Graces without respect of merit or regard of measure?) 'tis the abundance of thy Blessings which make me a Bankrupt, being so far unable to pay the principal, as I cannot satisfy any part of the interest: For Lord, thou knowest since the loss of thy Image by our first Parents fall, that I cannot lov thee with all my might and mind as I should; therefore as thou first didst cast thy lov on me being a Child of wrath and lump of the lost World; so now I beseech thee shed abroad thy Grace through all my faculties and affections, that though I can never pay such merit of lov as thou meritest; yet I may repay in such manner as thou deignest to accept in Mercy: that in truth of heart I may lov my neighbour for thy sake, and thee abov all for th●ne own sake. Let nothing be pleasant to me, which doth not pleas thee: suffer me not to be a cast away, whom thy precious blood hath bought: Let me never forget the ineffable benefit of my redemption, whitout which it had been better never to be then to have any being. Sith than thou hast vouchsafed thy holy Spirits assistance; suffer me Heavenly Father (who art Father of Spirits) by thy Son's mediation, to speak a few words in the ears of my Lord. If thou despisest me for my iniquities, as I deserv; yet show Mercy for thy Sons merits who suffered so much for me. Behold the mystery of his Incarnation, and remit the misery of my transgression: so oft as his wounds appear in thy sight, let my sins be hid from thy presence: so oft as the redness of his blood glisters in thy eyes, let my sin be blotted out of thy Book. The lust of my flesh provoked thee to wrath, O let his chastity procure thy Mercy: that as my pollution seduced me to fall, so his pureness may reduce me to thy favour. My disobedience deservs sharp revenge, but his obedience merits much more Mercy: for what can Man deserv to suffer, which God that made Man cannot merit to be forgiven? When I ponder the greatness and grievousness of his Passion, I see the saying true, That Jesus Christ can into the World to sav the chiefest sinners. Darest thou then, O Cain, cry, thy sins are greater than can be forgiven? thou liest like a murderer: the Mercies and merits of one Christ are sufficient to sav millions of cain's, if they will believe and repent. For all sins are finite, but God's Mercies and Christ's Merits infinite: therefore, O Father, for his bitter death and bloody passion, pardon all my sins, deliver me from the vengeance they have deserved, and let his merits make me partaker of thy Mercies. My importunity shall never cease to call and knock with the Man that would borrow the Loaves, till thou open the gate of thy Grace: If thou wilt not bestow the Loaves, yet Lord vouchsafe the Crumbs of thy Mercy, which shall suffice thy hungry Handmaid. Lastly, sigh thou requirest nothing but to lov thee in truth of heart (whereof a new Creature is the truest outward testimony, and 'tis so easy for thee to make me such, as bid me be so) Create in me, O Christ, a new heart, and renew a right spirit within me; then shalt thou see how, mortifying old Adam and his corrupt lusts, I will serve thee as a new Creature in a new life, after a new way, with a new tongue, new words and new works; to the glory of thy name, and gaining of other sinful Souls to the Faith, by my devout exemple. Keep me for ever, dear Saviour, from Hell's torment and Satan's tyranny: So when I shall leave this life, send thy holy Angels to carry me (as they did Lazarus Soul) into thy Kingdom: receiv me into that most joiful Paradise, which thou promisedst to the penitent Thief, who at last gasp so earnestly begged mercy and admission into thy Kingdom. Grant this, O sweet Saviour, for thy name's sake, to whom I ascribe (as is most du) all Prais power and glory for evermore. Postscriptum sacratum: A very pious Postscript. THis Appendix is annexed chief to the premises, out of Mr. Henry smith's Arrow against Atheists, to this effect. The main marks of Messiah to come, were manifested in Christ alone: specially how the Jews should not know or acknowledge Psal. 12. 22▪ Is●i 53. 3. him, but reject and refuse him to the end he might be done to death for Man's salvation, according to God's determinat Decree. For if they had received him as the true Messiah, surely he had not been so: But because they denied, derided, and put him to death; doubtless he was so. All particular Promises and Prophecies pointing out the Messiah, were fulfilled in him or by him: as that the Woman's seed should break the Serpent's head; that a Virgin should bear him; the Birth place Bethleem; all Infants thereabouts slain for his sake; Kings to adore him with presents of Gold and other gifts: he should be presented at Jerusalem for the greater glory of the second Temple; fly into Egypt, and be called thence: a Star should show his coming into the World: John Baptist (called Elias, because he come in his Spirit and Power) should go as a Messenger or Usher to prepare the way before him, and cry in the Desert: that he should be poor, abject, and despised of Men; preach with all humility and meekness of spirit; do many miracles, and heal all Diseases: be slain for men's sins; betrayed by his own Disciple which dipped in the dish with him; be sold for thirty silver pieces, with which a Potsherd field must be bought: the Traitor to be cut off; and another take his Office: he should ride into Jerusalem on an Ass' Foal; be apprehended, arraigned, beaten, buffeted, scourged, spit on; his hands and feet nailed, his side pierced; he to drink Vinegar, and be crucified among Malefactors; his divided, and lots cast for his Coat; but not a bone broken: he should rise from death the third day, ascend into Heaven, and sit at his Father's right hand as a Conqueror▪ All which were pointly verified in him, or perfectly performed by him. The time of Messiah coming, concurs solely in Christ: for Daniel foretold how in the fourth Monarchy the eternal King Dan. 2. 39 44. shall come, and build God's Kingdom through the World; which befell under Augustus Caesar, founder or establisher of that Agge 2. 8. Empire. Agge foreshowed, that the desired of all Nations shall come, and the second house filled with greater glory than the first: for Herod built and beautified it outwardly in great pomp, and Christ graced it inwardly with his glorious presence: yea Malachy Mal 3. 1. saith, He shall come during the second Temple; and Daniel, Dan▪ 9 26. That it shall not be demolished till Messiah be slain, who foretold its destruction. Jacob told his Sons▪ That the Sceptre shall not Gen 49. 10. departed from Juda till Shiloh come, which is the Gentiles expectation. All which circumstances completly cohere with Christ's first coming in the appointed time. He must be an everlasting Psal. 89. 3. 4. King: for God saith, I have sworn to David my Servant▪ I will prepare thy Seed for ever, and build up thy seat to all generations; which cannot sort to Solomon; for his Kingdom was rend by Jeroboam, and after suppressed by Nabuchodonosor: nor can the words (for ever) be applied to any temporal King, but eternal, which must descend from David's loins and lineage. This Premist Jer. 23 5, 6. God confirms saying, Behold, the days come that I will raise up to David a righteous seed, & he shall reign a King to do judgement and justice on Earth: in his days Juda shall be saved, and Israel dwell safely; and this is the name men shall call him Our just God. To whom can this consort sav to the Son of God, called Catexock●n the Son of David, who was his Father in the flesh and bore his type or figure? Hence Ezekiel and Hose style the Messiah David, Ez●k 34 33. Hos. 3. 5. being to descend of his seed: I will set over them a Shepherd even David my Servant; he shall be their Shepherd and I will be their God, and my Servant David a Prince among them. Now because the Jews look for Messiah to be a Temporal King to reign in Judea, and subdu their Enemies (as Chiliasts deem or dream he shall do at next coming with his Martyrs) the confutation of their fond conceit will be a strong confirmation of the contrary: For their expected time of the Messiah (as the Mahometans of their falls Prophet) is long ago expired, yet no such Terren King ever reigned there, and it repugns Scripture. Daniel calls him An eternal King: and Micheah saith, He shall Dan. 2. 44. Dan. 7 14. Michah 4 7. Ps 7●▪ 5, 8, 11, 17. reign for ever: yea God saith to his Son, Ask of me and I will giv the Heathen for thine inheritance, and utmost parts of the Earth for thy possession: meaning that Messiah shall be universal King to rule over Jews, Gentiles, and all the world by his spiritual power. He shall endure with the Sun and before the Moon from generation to generation: he shall reign from Sea to Sea unto the lands end: all Kings shall adore, and all Nations serve him: all Tribes of the Earth shall be blessed in him; and all People magnify Gen. 12. 3. him for ●ver. Yea God told Abram, That in his seed (the Messiah of his seed) all Nations shall be blessed. Isaiah sets down God's Commission to Messiah: It is too little that thou be my Isai 49. 6. Servant to raise up the Tribes of Juda and convert the preserved of Israel: I will giv thee for a light to the Gentiles, that thou be my Salvation to the Earth's end. What can be clearer that he shall be a Saviour both of Jews and Gentiles? 'tis therefore a fond fancy that he shall be King of Judea only to subdu their Enemies. The Prophets foretell how he shall come riding on an Ass, and of no reput, that he shall be led as a Sheep to the slaughter, or a Lamb dumb before the Sheerer; and they shall look on him whom they pierced; that he shall be slain as a sacrifice for sin, and broken for our iniquity; with who's stripes we are healed, and such like. Where then is his pomp, if he was to be poor? where his earthly reign, if he must be despised? where his able resistance, if he must suffer as a Sheep led to the slaughter? where his worldly conquest, if he was to be crucified? nay, how can the Jews deem or dream he shall be so potent or triumphant, when they must be the Men to pursu his death, and look on while they pierced him, as their own Prophets predict or premonish? add herto how their Rabins testify, that the Messiahs' Mother shall be Parthenos a pure Virgin, and he not begot as others by carnal coition, but by the holy Ghost, and his name Jesus. Yea the whole stream of Scripture runs, that he must not be mere Man, but God also: as Isaiah saith, Isai 7. 14. Isai 57 4. Isai 9 6. He shall be called Immanuel, God with us; wonderful Counsilor, the mighty God, Prince of Peace, the everlasting Father, the issue of the Lord, and fruit of the Earth: in all which both Natures are implied. Jeremy saith, He shall be styled God our righteousness: and God saith of him, Thou art my Son, this day (i▪ Jer. 33. Psalm 2. 7, 8. from all eternity) have I begot thee. Yea David calls him Lord: The Lord said to my Lord, sit on my right hand till I make thine Enemies thy footstool: all which pregnant places are clearer than the Sun: therefore 'tis a senseless surmise, that he should be a mundan Monarch. Quae de Messiae adventu cecinere Prophetae▪ Praestita per Christum cuncta fuere bene. What of Messiah Prophets did foretell, Were by Christ's coming all performed well. Ali●●r: Quae de Messia veteres retulere Prophetae, Perspicue in Christo praestita quaeque patent. What of Messiah Prophets old informed, Do clearly all appear in Christ performed. Ali●●. Ordino retrogrado: quae Christus facta peregit, Cuncta libris Vates praemonuere suis. Bacward again: All things which Christ achieved, Were by the Prophets in their Books premised. S●●u●. Quam bene conveniunt praemissa Prophetica Christo? Quam bene complevit singula Christus item? How well to Christ those Prophecies agree? How well by Christ all things accomplished be? THES. V Christi duae Genealogiae. Christ's two Genealogies. FOur Evangelists wrote Christ's life, acts, death, and resurrection, This Thesis is taken mostly from William Cowper, Bishop of Galloway in Scot●and. at several times and places; who jointly agree in Story, which argues the truth of their testimony: but two only record his Genealogy diversely, not adversly; which shows the sweeter symmetry. St. Matthew, a Jew, reckons joseph's natural pedigree, and Mary's legal; because they regarded not women's Parentage: But Luke a Gentil born, reports her Natural Prosapy and his legal, to whom both Sexes are alike. So between both the two Descents are completly displayed to satisfy all Men, and stop Maligners mouths. Matthew descends from Fathers to Children, denoting that we come from God by his divine word: Luke ascends from Children to Parents, implying that by the same word Incarnate we return to God: for we come from God the Father only by Christ his Son, as Sons of Creation common to all Flesh; and can go to him by no other than Christ Redeemer, as Sons of Regeneration proper or peculiar solely to his spiritual Kindred. Christ's Genealogy deorsum, is sorted into fiv sections: 1. From Adam to Noah. 2. From Noah to Abram. 3. From Abram to David. 4. From David to Zerobab●l. 5. From him to Christ. In the first and second to Abram, St. Luke runs alone: In the third to David, both march mutualy: In the fourth to Zerobabel, they take different races from David (Matthew by Solomon, Luke by Nathan) meeting in Salathiel; where they take two steps jointly, and part again: the one shaping his course from Zerobabel by Abiud to Joseph; the other by Rhesa to Mary; but both concur in Christ, being supposed Son to Joseph, and of Mary. This is the general Genethliacal series of both, very obvious to all, specially to Men versed in Pedigrees; the several sections shall render the reason of al. The first to Noah contains ten Fathers: Adam Seth, Enos, 1 Section▪ Cainan, Mahalale●l, Jar●d, Enoc●, Methuselah, Lam●ch, Noah: all which Matthew omits, and next ten too; because his chief aim was to convert his Countrymen, and so gins plausibly with Jesus Christ the Son of David▪ son of Abram: for it was current among all them, that Messiah should be the Son or Seed of David; and Abram was their first believing Progenitor after four descents of Idolaters: But Luke a Pagan Physician Convert, seeking to win all Nations, drew the line twenty links higher; one teaching to seek our Saviour in Abraham's seed, the other, that all Believers of Adam's Progeny have property in Christ. Here obsery, That Adam, Christ's first forefather after Notae. the flesh, is called God's Son by Regeneration so well as Creation: for as at beginning Adam God's Son is Christ's first carnal Father; so at Christ end God's eternal Son became the Son of Man. A marvellous mutation, that Man made by God, should become Father to him, who being God, was made Man, to make Men the Sons of God. Lo, what a binding stone the Lord Jesus is, which knits together not only Man with Man (Jews and Gentiles) but Man with God: not by personal union proper solely to himself; but spiritual communion common to all the Faithful. We believe Adam was a true Man, yet not begot by Man, nor born of Woman, but form by God of the Virgin Earth, as Irenaeus calls it: And Eve a very Woman, yet had no Father nor Mother, but made of Adam's rib. Why then, can any doubt that Christ was a true Man, though not begot by Man, but framed of David's seed in the Virgin's womb by the holy Ghost? for 'tis fit sigh the first Adam was moulded by God's hand, the second should be made by the same, without Man's concurrence; that he might have a semblance or similitude of production like the first. Thus God's Son became the Son of Man, of David, of Abram, of Adam: why then do we not believe that the Sons of Adam and Abram following the Adoption shall become the Sons of God? For 'tis stranger that God should be made Man in shape of a Servant, to suffer death on Earth; then that Man shall be exalted to reign in Heaven: yet the first is done; why then doth any diffide of the last, sigh he died not in vain? The next to Abram compriseth ten Fathers: Sem, Arphaxad, 2 Sect. Salah, Heber, Peleg, Reu, Sarug, Nahor, Terah, Abram: but Luke superads Cainan after Arphaxad from the septuagints version (however crept in by Transcribers mistake) not found in Moses Canon, which is the sole foundation of authentic Note. authority. Here note, that of Noah's three Sons (Mankind's sires or stock Fathers after the Flood) God chos Sem the second to be Christ's Father after the Flesh: who tho Sem had sundry Sons, yet passing by all selects Arphaxad, and contracting his Covenant into narrower lists or limits, confines it to Heber's family, being content to be called the God of Gen. 9 26. 27. Sem; which is the first time he is named the God of one more than another. Yet let not us of Japhets' lineage be daunted, or dismayed, but rely on his promise pacted with Sem to persuade Japhet to dwell in his Tents, or allure his posterity to embrace the Covenant made with Sems' family, which is since fulfilled. For he dwelled in Sems' house from their first being a Nation under Moses abov 1600. years, and in Japhets from their union into Christ abov 1600. more: having visited us also in the ends of the Earth. So though our Parents be not among Christ's Progenitors (after the Flesh, which is the Jews privilege) by natural generation; yet being united by Faith, we come of him by spiritual affinity through the Grace of regeneration, from which they are excluded without true repentance and reception. The third to David includs thirteen Fathers: Isaac, Jacob, 3 Sect. Juda, Pharez, Ezram, Aram, Aminadab, Naasson, Salmon, Booz, Obed, Jesse, David. Where mark how 'tis said; Jacob Note. begot Juda and his Brethren, not Abraham, begot Isaac, and his Brethren: to show that all Abraham's Sons though Circumcised belong not to the Covenant, nor did God choose their Posterities to be his Church or peculiar People, as he did jacob's Sons and their Seed. For to them pertained the Adoption, Glory, Rom. 〈◊〉. 〈◊〉. Covenant, giving the Law, God's Service, and Promises. What a Prerogativ is this? Al jacob's issue partake of external Adoption, not so all abraham's: to import, that Gods caling is free being Debtor to none. Therefore such as are outwardly called, should be much more thankful for his mercy; sigh he hath passed by so many of Adam's and Japhets families far more famous than us with whom he deigned to Covenant: remembering that sundry are externly Adopted, which are not elected by Grace. Here is a doubt or demand, why Thamar (who subtly Question, sought seed by Incest of her Father in Law Juda) Rahab by Nation a Canaanit, by Conversation a Courtesan; and Bathsheba guilty of Adultery with David, if not accessary of her Husband Vria's death, are numbered among Christ's carnal Mothers: but Sara and Rebecca renowned for conjugal chastity omitted? Three special reasons are rendered: 1. To humble the Jews, Answer. who greatly gloried to be Abraham's Offspring but followed not his Virtues deeming their prosapy a sufficient patrociny for all vices: to which end their Parents crimes are purposely portrayed, that all may know how true Nobility lies not in preemmence of Blood or Birth; but the Graces of mind and men's personal manners, which make a Man. Hence Nazianzen replied to one that upbraided his mean descent, my Parentage perhaps is a reproach to me; but thou to thy Progenitors. 2. To comfort poor penitent Sinners: for Christ come not as a Judge to chastise men's misdeeds, but a Physician to cure our maladies; who assumed our Nature to clens us from sin. 3. To set forth Christ's great Glory, who took no holiness from his Ancestors; for if they all had excelled in piety, it had been little for him to be holy: but descending from sinners yet born sinless; he is manifested to be the chief high Priest, holy, Heb. 7. 26. harmless, undefiled, separate from sinners, and higher than the Heavens. Therefore Papists pretending his honour in asserting the blessed Virgin to be conceived sans sin; do indeed dishonour him, as if he had holiness of Nature from her, and could not be born sinless unless she had been so conceived. Cannot the holy Ghost discern David's seed from sinful contagion? Yes, he sanctified and separated it from sin to make it the Lords Body. St. Bernard blamed the Canons of Lions for instituting her Fest of sinless conception, taxing it as presumptuous novity, and termed it Mother of temerity, Sister of superstition, and Daughter of levity. For 'tis Christ's peculiar perogativ (who must sanctify all) to be conceived free from sin. Hence he concluded, that the glorious Virgin will gladly want such honour, whereby sin seems to be advanced, and fucatious sanctity introduced. Another point to be pondered is, that Salmon begot Booz by Rahab a Canaanit, and Booz Obed by Ruth a Moabit both Gentiles, yet Christ's Mothers: which may comfort Gentiles, That God is no Accepter of persons, but whoever Gab. 3. 28. Acts 4. 12. calls on his name (the only Name under Heaven Christ Jesus) shall be saved. The fourth to Zerobabel Records a Role of Fathers; where 4 Sect. Matthew draws a line by Solomon, Luke by Nathan his whole Brother. Here a doubt occurs, how Christ could descend from both? Which is resolved, that the Jews provided if a Man died Issueless, his Brother or next Kinsman must marry his Wife to raise up seed. Now Solomon's race ended in Jeconiah the 1 Chron. 3. 17. eighteenth after him; who died Childless, as Jeremy foretold: yet 'tis said he had Sons, meaning Successors. For Salathiel Son to Neri steps in as Heir, styled by Matthew Jeconiahs' Son, viz. Legal and Regal. For they reckoned a duple descent: 1. Natural by direct generation one from another. 2. Legal by collateral succession of next Kin. Hence grew the Evangelists several intentions: Luke drawing Christ's natural line from David, to show how he is his Son after the Flesh: Matthew the Legal, to specify how for default of Jeconiahs Issu he succeeded in David's throne as true Heir and King of the Jews rightly so called. Nor can they name any of their Nation nearer in succession; yet wilfully cried, we have no King but Note, Caesar a foreign Conqueror. So though Christ was not salomon's natural Son, nor is promised to be; yet was his Legal or Regal by Salathiel, and David's by Nathan. Here the sudden decay of salomon's Kingdom for ten Tribes in Rehoboam, and the two other in Jeconiah with all his Royal race; warns all how ominous the sins of carnal and spiritual whoredom be. For Solomon to establish his posterity and satisfy his Luxury, multiplied Wives and Concubines contrary to God's command, who made one Woman for one Man to be one Flesh: but to pleas them, permitted Idols in a holy Land, and at last fell to Idolatry worse than Harlotry: which was perilous to his own Soul (had not God given Grace to repent) and pernicious to all his posterity. The last concludes all from Zerobabel (Son to Pedaiah, 5 Sect. Grandson to Salathiel) to Christ: where Matthew recompts by Abiud (alias Hananiah 1 Chr. 3. 19) joseph's Forefathers in number nine: but Luke from Rhesa (alias Meshullam second Governor after the Captivity, whom Philo calls Rhesa Mesciola) numbers Mary's Progenitors eighten just twice so many. At end of which line rests one difficulty; because Matthew calls Joseph Son to Jacob, Luke to Eli: which is fairly reconciled; for Jacob was his Natural Father, Eli Legal. So in Christ's Natural line deduced from Mary by Luke, Joseph only is not Natural Father, but so supposed as he saith. Hence 'tis clear, how meet he was to do the work whereto he was consecrat. For Zechary calls him Gn●mith Jehovae the Lords fellow: Zech. 13. 7. Job 19 ●5. Isai 7. 14. which St. Paul int●rprets equal with God in regard of his Deity: but Job Goel my Kinsman, in respect of his Humanity, as foretelling his Incarnation: in which since he is styled Shiloh, signifying that skin or tunicle which encloseth Embryos. Isaiah terms him Immanuel, God with us, implying both Natures in one Person. Jobs title Goel (from Gaal. i. Redemit vel vindicavit) imports a Redeemer or Revenger: for by the Law to redeem an Inheritance belonged to the next Kinsman, as also to revenge his Blood: so our Heritage being lost by sin, and Adam's Offspring slain by Satan; our next Kinsman (a Son of Adam) comes to ransom the one and expiate the other: yea to perform what no Typical Redeemer or Temporal Revenger ever could do. For Men might kill him which slu their Brethren if they found him out of a Refuge City; yet could not restore them to life: but Christ flu the Murderer Satan found out of refuge, and as a peerless Conqueror gav life to his Brethren, even all the Sons of Adam that shall believe in him. One rub rests, to be removed, how joseph's Ancestors can Quest. be clyped or computed Christ's Progenitors either Natural or Legal; and why recited in his Pedigree? Surely they are not properly so termed, sigh he was but supposed 〈◊〉 Father: yet inserted for special purpose to stop or satisfy all Cavils, exceptions, and objections. For if only Mary's descent had been displayed, Men might say, what matters it for his Mother's Prosapy? His Father was a Carpenter basely born and bred. If joseph's solely, others would object, what's that to Christ, who issued not from his loins or lineage? But when both their stock Fathers are so evidently drawn from Jesses root; the mouth of malice and malediction must needs be mus●ed or bungd up, nor can detraction deerogate or deny his Regal right from David. Thus though the two Evangelists vary in manner of Account or form of words; yet they agree pointly and precisely in the matter and truth of things, without the least clashing or contradicting one another. A Series or Synopsis of the premises, will make all circumstances more obvious to every Ey, or common Capacity. St. Luke draws Christ's Golden line of Genealogy (on Summary. which runs the whole Book of God) comprising 77. Generations. 1. God, 2. Adam, 3. Seth. 4▪ Enos, 5. Cainan, 6. Mahalaleel, 7. Jared, 8. Enoch, 9 Methusalem, 10. Lamech. 11. Noah, 12. Sem, 13. Arphaxad, 14. Salah, 15. Eber, 16. Peleg. 17. Reu or Regu, 18. Sarug, 19 Nahor, 20. Terah: In both which Sections he walks alone: in the third St. Matthew and he go hand in hand, reckonig the natural line to David by direct descent. 21. Abraham, 22. Isaac, 23. Jacob, 24. Juda, 25. Pharez, 26. Ezrom, 27. Aram, 28. Aminadab, 29. Naasson, 30. Salmon. 31. Booz, 32. Obed. 33. Jesse 34. David, 35. Nathan, 36. Matatha, 37. Mainan, 38. Melea, 39 Eliakim, 40. Jonan, 41. Joseph, 42. Juda, 43. Simeon, 44. Levi, 45. Matthas, 46. Jorim, 47. Eliezer, 48. Jose, 49. Er. 50. Elmodam, 51. Cosam, 52. Addi, 53. Melchi, 54. Neri, 55. Salathiel, 56. Pedaiah, 57 Zerobabel. In this fourth Section from David he runs apart, except in the three last links, whom St. Matthew citys, caling Salathiel J●conia●s Son as successor or next of kin: but Luke styles him Son to Neri being so by Blood and Birth. In the last Section thes 58. Rhesa, 59 Joanna, 60. Juda, 61 Joseph, 62. S●m●i, 63. Mattathia, 64. Maath, 65. Naggi, 66. Esli, 67. Naum. 68 Amos, 69. Matta●h●as 70. Joseph, 71 Joanna, 72. Melchi, 73. Levi, 74. Matthat. 75. Eli, 76. Marry, 77. Christ. Thus he recites the Natural line only, sav that he saith Joseph was of Eli (not Son) that is belonged to him as Son in Law, having espoused his Daughter Mary Christ's Mother. Now Matthew handles the Legal Regal line, to prov him lawful King of the Jews, or next of kin from Jeconiah, to sit on his Father David's Throne. So if Luke's twenty first Patriarches be annexed to his Genealogy; both will be complete from Adam to Christ in their several ways or intentions, which are divers, but not advers one to another. Matthew in the Legal line citys thes after David, Salom●n, Roboam, Ab●●, Asa, Jehosopha●, Joram, Ozia, Joatham, Achaz, Ezekiah, Manasse, Amon, Josia, Jehoichim, Jeconiah, Salathiel, Zerobabel, Abiud, Eliakim, Azor, Sadoe, Achim, Eliud, Eleazar, Mattham, Jacob, Joseph Christ's supposed Father. Where next to J●coniah, he reckons Salathiel and Zerobabel before Abiud: but omits three successiv Kings of Juda after Ozia (Joas, Amazia, Azaria) beside Athalia the usurping Queen; and P●daiah Zerobabels' Father: purposely to make a Tesserad ecad of just seven generations in each of his three spaces or Sections: which is no falsity or forgery to cut off or abridge some links of the long line. From Adam to David the Parents are one: but from David to Joseph, Matthew numbers twenty seven, and Luke to Mary twenty three in their differing reckon. All Penmen of the holy Ghost (Prophets and Evangelists) Note. pursu the right line of Genealogy, till they come to the promised Shiloh: but if they divert (as intermixing cain's offspring with Seths, Japhets and Chams with Sems, Nahors with abraham's, Ismaels' with isaac's, or Esau's with jacob's) 'tis only obiter and obliquely to clear the History of the golden line, This is a true exact Examen or explication of all material scruples in this Genethliacal mystery. Now follows a sincere succinct Chronology of the premises Chronology. in order. The first Section from Adam's Creation to Noah's entry into the Arc, contains 1656. years: the next till Abraham's birth 353. the third till David's initiation 942. the fourth till Zerobabels return from Babylon 545. the last till Christ's birth 535. in all 4031. curent, or 4030. complete: as is punctualy and Christus natus A. M. 4031. particularly proved from year to year, in a clear Chronography or Examination of times; to be prefixed as a previous Precognit to two larger Tomes of general lucubrations shortly intended to the Press. Here mark well, how as the World waxed elder, Man's life Note. grew shorter; and more generations multiplied proportionaly in later ages then former. For in 1656. years before the Flood fell, were only ten descents to Noah: in the next 353. to Abram (which contains little more than a fifth part of the first ten more: in the third to David (942.) thirteen, which in proportion is far lesser than the foregoer: in the fourth to the Captivities solution (545. years) twenty three, which is many more than any before: in the last to Christ Nativity (535. years) 20. which suits near with the foregoing. All which make but 77. generations precited, from the first Adam to the second in 4030. years complete. Now compare any one race of Diluvium A. M. 1656. Incendium A. C. 1656. Monarches from Christ's birth till A. 1656. two years hence (which some suppose will be the World's Conflagration, as the Inundation befell A. M. 1656.) we shall find many more successions proportional to the years then in pristin ages or Progenies. For if we reckon the Roman Emperors (excluding such as ruled jointly and all Usurpers) from Augustus to Ferdinand now reigning, there have been 146. If Bishops of Rome Canonicaly chosen and confirmed, from St. Peter▪ to the present Pope about 246. which is 100 more than the other, and transcend those ten Antediluvian generations almost twenty fold: but because some Emperors were soon slain, and all the Bishops elected old, the parallel is unequal: therefore take some instances of other Realms, which may better balance it. To begin with this Land (which being tributary to Rome, had not set succession of Kings till the Saxons come) let us compare the West Saxon Kings, from Cherdic the Founder (who entered A. 494.) to the Norman conquest A. 1066. we shall find 36. successors in 571. years: and from the Conquest to King Charles decollation (in 582. years) 25. more; in all 61. to which if 56. Emperors from Augustus to Anastatius (in who's time Cherdic intruded) be supplied, all make 117. since Christ's birth. In France from the founder Pharamont (who entered A. 520.) to this present, succeeded 63. Kings in 1134. years: so allowing 57 Emperors from Augustus to Leo Isaurius when Pharamont initiated for the said 520. years preceding; it computs 120. Monarches since Christ till now, hence it appeers, that in the old Worlds 1656. years were only ten descents; but in thes last have been in France 120. which is twelv times ten: and in England little less, according to the prescribed proportion of computation. If reference could be made in private families, the case would be clearer. One obstacle occurs, how in the elder age of 353. years from Doubt. the Flood to Abram be ten generations, and in the younger to David of 942. years (which is almost triple the time) but 14. as if Men lived longer after Abram then before; yet David saith Man's common age in his time was 70. and he died at that pitch. This is a Gordian knot hard to untie: for either we must resolute. suppose the Evangelists balked some descents, or that they received imperfect mutilat pedigrees, or concealed some links for secret ends; or that their Transcribers (which is too usual) committed some slips; or lastly that there were revera but 14▪ generations from Abram to David in 942. years, which is scars probable or credible: wherein let deep Divines dive deep to attain the mystery, which 'tis not safe for Sciolists to essay, lest they sink in stead of swimming, and drench themselves. St. Matthews Genealogy from Juda to David, is taken from the Book of Ruth and Chronicles, wherein can be no error; sav that Transcribers mistake or misprise some Names: as Ezrom for Hezron, Aram for Ram, Naasson for Nashon, Salmon for Salmah, and Jesse for Ishai: weich are but Syllabical, no material faults. Howbeit sigh Naasson or Nashon a Judait Son to Numb. 1. 7. Aminadab, was one of those that numbered the People at Israel's Exod from Egypt; from which to David are computed 437. years, yet but four generations (Salmath, Booz, Obed, Jesse or Ishai) the main difficulty seems to rise hence or rest here: how there can be so few descents in so long distance, unless some be suppressed or superseded, which seems most likely? For upward from Abraham's death to Nahshons' numbering the People; were eight generations (which is duple) in like 437. years; and downward from David to Josia in the same space sixteen successions in the Kingdom of Juda, which is quadruple: yet we are assured, that all links of this Golden chain are solid and sincere in substance, though a few purposely concealed, or casualy left out, if not lost. If any can bring a more sovereign Balsam to salv this sore, he shall carry the Garland of the best Leech. Hunc scrupulum solvas, & eris mihi magnus Apollo. Salv this doubt, and to me Great Phoebus thou shalt be. Candidus imperti, si quid scis verius istis. Thes Annotations and observations touching the previous Pedigrees, are not so prolix as perspicuous, considering the darkness of this Subject. ●temma Genethliacum Christi, per secula cuncta. Panditur, a Mundi conditione prius. Christ's Genethliac stock is afore dilated, Through all times, since the World was first created. Matthaeus & Lucas sata stemmata Christi, Aliter. In Geneallogiis explicu●re suis. Matthew and Luke have expressed diversely, Christ's true descent in their Genealogy. En Genealogiam Christi d● stirpe Davidis, Alias. Qui Deus ex pura Virgin● factus Homo est. Lo Christ's descent from David's lineage sure: Who true God was made Man of Virgin pure. Symmetria insignis, Christum de stirpe Davidis, Secus. Est in Evangelio, rite fuisse satum. That Christ from David's stock drew his prosapy, there's in the Gospel a most clear symmetry. Matthaeus Christi, Lucas que recensent Sive. A Davide, suo stemmata quisque modo. Matthew and Luke Christ's pedigree do display From David's loins, each of them his own way. Fl●s de Jesse fuit, Davidis sanguine Christus: Catastrophe. Sicu● Evangelii Biblia sacra probant. Christ Jesses Flower, from David's blood did spring: As Gospel's sacred Books plain proofs do bring. THESIS' VI. Apocalypsus patefacta. The Revelation Reveled. THe Apocalypse is a sublime speculation of Prophetic Preamble. Visions, reveled by Christ to John Evangelist exiled at Patmos by cruel Domitian (Author of the second primitiv persecution) Son to mild Vespasian, and Brother to merciful Titus, termed Mankind's delight, whom 'tis thought he poisoned to enjoy the Empire. All Prophecies, specially Apocalyptic, are deep d●rk mysteries, seldom descried or disclosed till finished and fulfilled: But because Mr. Joseph Med● late Fellow of Christ's College in Cambridg (where he died An. 1638. aged 53) a most rare Phoenix for all learned Languages and liberal Literature, hath set out an exact Key of Synchronicisms or chronical Symetries, and most accurate Comment on most part of the Text somewhat amply, yet very obscurely: they shall be more concisely contracted, and clearly complicated for every common capacity; to guide their steps in this intricat labyrinth: where some things must be premised or predeclared, for better understanding of it. Clavis Appellativorum. The Key of Terms or names. THe seven spirits standing before God's Throne (after called, Precog●●●s. ●ev. 1. v. 4. seven Lamps of burning fire, Rev. 4. v. 5. and the Lambs seven horns▪ and seven eyes, Rev. 5. v. 6.) are faithful zealous Ministers of the Word, which wait before the Throne of God and Jesus Christ. The seven golden Candlesticks, are seven Churches in lesser ●●ib. v. 11, 12, 20. Asia there 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 who's mouth went a sharp two edged Sword, and his Face shone at the Sun) are the Angels of those seven Churches, all Diocesan Bishops. The whit Stone given to him that overcometh, with a new Rev. 2. v. 17. Name written 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 acquitted a whit stone, and the condemned a black, that their Officers might dispose of them accordingly: whereof Ovid. Mos fuit antiquus, niveis atrisque Lapillis; His damnare reos, illis absolvere culpam. 'Twas an old wont whit and black Stones to giv: Thes damned the guilty, those 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 God's Throne; are holy Prelates, 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 full of Eyes before and behind to show sagacity, each of which had six Wings implying agility to execut Gods commands) are the israelites four Ensigns at their encamp in the Wilderness: 1. Like a Lion, for Judas Camp on the East: 2. A Bullock for Reubens on the South: 3. With a Man's face for Ephraim's on the West: 4. A flying Eagle for Dans on the North side. The Book written within, and sealed with seven Seals on the Rev. 5. v. 1: back side (which the Lamb only was found worthy to open) shows the various changes and chances of the secular Roman Empire till the end or dissolution thereof. 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 Eyes) 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: wherein he useth the ministry of Angels. The one hundred forty four thousand which were sealed of Rev. 7. v 3. to 8. Israel's twelv Tribes (twelv thousand or twelv times one thousand in each) are Christ's elect Church, called afterward undefiled Virgins, which follow the Lamb wherever he goeth Rev. 14. 1, 5. The great multitude which none could number (clothed with Ibid. v. 9, 14 whit Robes and Palms in their hands) are the numberless Nations, Kindred's, People, Tribes and Tongues, which come 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 Judgement on the Earth's Inhabiters. The great Star burning like a Lamp or Torch which fell from Ibid. v. 10, 11. Heaven into a third part of Rivers and Fountains (called Wormwood which made the Waters bitter that many died) is Augustulus Rome's last Emperor: who fell from his high Throne, and bittered a third part of Waters, being a Prince of much baleful bitterness, anguish, and affliction to all his followers. The Angel flying through midst of Heaven, and crying aloud Ibid. v 13. Woe, woe, woe to the Earth's 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. etc. less Pits smoke; are Mahometans derived from Arabia the Country of Locusts, which plagued Egypt. The King of Locusts (called in Hebrew Abaddon, in Greece Ibid v. 11. Apollion the destroyer) is the Angel of the bottomless Pit, styled 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. etc. the sixth Trumpeting Angel loosed) are the Tures four Sultanies or Signiories: who lay long confined near that River: but long ago let loose into the Eastern Empire, which it hath since swallowed, with much of West. The little open Book which a mighty Angel (Christ) had in his Rev. 10. v. 2, 30. hand, and made John's belly bitter, being bid to eat it; declares the Church's destinies. The Temple or inner Court to be measured, is the primitiv Rev. 11. v. 1. Church's State under persecution of Pagan Emperors, before Constantine's conversion. The outer Court not to be mesured, but given to the Gentiles Ibid. v. 2. (who shall tread the holy City under foot forty two Annal months or 1260. years) is the same Church given to new Idolaters or Image-worshipers called Gentiles. The two Witnesses clad in sackcloth, which shall Prophecy Ibid v. 3. 4 5. 1260. annal days (being two Oliv trees and two Candlesticks) are Patrons or Preachers of divine truth: called too because in the Law every Word shall be established by two Witnesses, and in regard of Gods two Testaments which they use in prophesying. Thes are compared to three famous Pairs in the old Testament viz. Moses and Aaron in the Wilderness, who turned Waters into Blood; Elias and Eliseus under the Baalitic Apostasy, who shut Heaven from rain; and Zerobabel with Jesua at the captivity, who recovered the Jews liberty. The great City (spiritualy called Sodom and Egypt, afterward Ibid 〈◊〉 8. great Babylon and the Whore) where our Lord was crucified; is Rome, in who's Street or Province (for so street is often taken) they shall be slain, as our Saviour also suffered. The Woman travelling with Child, clothed with the Sun (of Rev. 12 v. 1. etc. Righteousness) having the Moon (the lawish Pedagogy, and Ethnic Idolatry) under her feet; and on her head a Crown of twelv Stars; is Gods true primitiv Church then in continual parturition of spiritual Children. The great red Dragon with seven Heads and ten Horns, and Ibid. v. 3. 4. seven Crowns on his heads; who's Tail cast a third part of the Stars to Earth, watching the Woman to devour her Child,; is Heathen Rome worshipping the Devil, which subjected three parts of the then known World to her rule or Empire: who's redness denots her embruing in Saints blood, laying wait for the Child, as Pharaoh did for Israel, and Herod for Christ. The Manchild who was to rule all Nations with a rod of Iron, Ibid v. 5. is mystical Christ (or Son of the Church) form in his Members as shall be showed. The Woman's Child caught up to God and his Throne, is not Identice v. 5. Christ Theanthropos the Virgin Ma●ies Son (as many mistakingly maintain) who is properly and personaly lift up to God's Throne, sitting at his right Hand: but mystical Christ (or anointed) Son of the Church, analogicaly advanced to the imperial Throne, as all higher Powers are of God: which is meant and realy fulfilled by Constantine and his Christian Successors. The Angel Michael, who with his Angels fought against the Ibid. v 7. Devil and his i'll spirits; is not Christ (as some suppose) but one of the chief Princes or seven Archangels specified by Daniel, called the great Prince, which stands for the Children of God's People; being a principal Patron or Protector of the Faithful against Satan, whom he here overcam: to who's honour the primitiv Church consecrated September 29. day. The great Eagle, who's two Wings were given the Woman to Ibid. v. 14, 15. fly into her place in the Wilderness to be nourished for a time, times, and half; is the Roman Empire divided into East and West: which protected her in an Erimitical estate from the Dragon's fury in perfect tranquillity, for 1260. annal days: but tossed with a flood of Heresies cast from the Serpent's mouth to seduce her. The Beast rising out of the Sea with seven Heads and ten Rev. 13 v. 1, 2. Horns, having on his Horns ten Crowns, and on his Heads the name of Blasphemy; is the secular Empire, which had Blasphemous new devised Idolatry on his seven Heads at Rome: which was shared into ten Kingdoms or dominions, and all worshipped the Dragon, because he gav his power, seat and great authority to this Beast for worshipping or serving him. The Beast coming out of the Earth, which had two Horns like Ibid. v. 11, 12, a Lamb, but spoke as a Dragon; is the Spiritual Roman power or whole Papacy: who's two horns of a Lamb, signify (as Mr. Mede opines) the power of binding and losing: but as others aver) the two Keys and two Swords born before the Pope to typify his spiritual and temporal Jurisdiction; which seems properer and probabler: but his Doctrines are the voice of the Dragon. The Image of the ten-horned Beast, which was wounded and did Ibid. v. 14, 15. liv or reviv; is the West Empire or seven headed Beast of Rome, which lay suppressed long, but restored by Pope Leo 3, who ereated Charlemaign Emperor, and his Successors enjoied it for six descents, till it was translated into Germany. The Beasts mark or name (which is all one, as 'tis after called Ibid. v. 16. 17. the mark of his name, Rev. 14. 11.) without which none could buy or sell; is Papal Anathema or Excommunication (as Master Mede maintains) which excluds Men from civil Commerce, company, and communion; but this, by his leave, is a prohibitiv brand to exclude such as have it; not permissiv, to admit such as have it, and repel only those that have it not: Nor can it be applied as a name or mark. Why not rather Roman Catholic, being a name which all the Beasts Followers arrogat as their peculiar mark or badge? nor can any sav such communicate. The number of his name (666) being the number of a Man, Ibid. v. 18. because set in numeral letters, is the two horned Beast, who's name (wherein that number is enfolded) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which grew up when Theodosius divided the Empire into East called Greecs, and West clyped Latins or Rome, which name (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) subducting the letters of number (as Hebrews, Greecs, and Latins use in Chronograms) by fatal instinct make 666. Vicarius Dei generalis in terris (subtracting the Roman numeral letters) import 666: but this is a periphrastic title, no personal name as the other. The Lamb standing on Mount Zion, and with him 144000 Rev. 14. 1, etc. undefiled Virgins, having his Fathers and his name written in their foreheads, who follow the Lamb wherever he goeth; is the Lord Jesus and his impolluted Church, which hated spiritual whoredom or Image-worship, and continued constant in the true Faith amidst Papal persecution, as a pure Virgin under Babylon; being the Apostles Progeny. The name or mark of the Lamb and his Father; is the sign of Iden●ice. the Cross in Baptism, as a Seal of their Faith, and Ensign of Christian Profession, to discern them from Infidels; maugre the malice of all Snarlers, Scoffers, or Slanderers. The Harvest ripe to be reaped, into which the Son of Man Ibid. 〈◊〉. 〈◊〉. thrust his Sickle; is the cutting down of mystical Babylon, or destruction of the Romis● Beasts whole dominion. The Vintage or Winepress of God's wrath without the City, Ibid. v. 17. ad finem. from which come blood to the Horsbridles, by the space of one thousand six hundred furlongs; is the final fatal perdition of the Beast and falls Prophet, with all their Complices, Comrades, and Confederates; which shall be acted or accomplished with horrid slaughter at the battle of Armageddon, one thousand six hundred furlongs (or two hundred miles) without the City: but whether in Palestine or the Pope's Territory, is not reveled. The seven golden Phials of God's wrath, which seven Angels Rev. 15▪ v. 7. having the seven last Plagues, received from one of the four Beasts; are so many degrees of punishments preceding the Antichristian Beasts ruin, even as it grew up gradualy to greatness: as there must be a parallel proportion in all things. The three unclean Spirits of Devils like Frogs, coming Rev. 16. v. 13▪ 14. out of the mouths of the Dragon, Beast, and falls Prophet working miracles, are Papal Emisaries or Ambassadors sent to summon the Kings and Potentats of the whole World to the battle of that great day of God Almighty: wherein the Dragon shall assist the Beast and falls Prophet, with all his warlike powers, worldly plots, and wily policies: but the seven Angels poured out their seven Phials of God's wrath. The Woman in rich attire (sitting on a Scarlet Beast full of Rev 17 v 3. etc. names of Blasphemy, having seven heads and ten horns) on who's forehead was writ a Mystery, Great Babylon, Mother of Harlots, drunken with the blood of Saints and Martyrs of Jesus; is Rome's 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 Horse in Heaven, called the Word Rev 19 v 11, etc. of God, who was clothed with a Vesture dipped in blood, having on it and on his thigh a name written, King of Kings and Lord of Lords; is our Lord Jesus, who shall smite the Nations, ruling them wi●h a rod of iron, and subdu all with great slaughter. The Beast and falls Prophet which shall be tormented in a lake Rev 20. v 10. of fire and brimstone for ever; is the whole 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 her Husband; is the Company of Elect ever ready to receiv her Bridegroom or best beloved Lord. The Lamb's Bride or Spous that great City holy Jerusalem; is Ibid. v. 9, 10. Christ's Militant Church on Earth; which jointly with the triumphant in Heaven, makes Christ's Spous. Thes new notions of names (forty four in number) never vented till now, will, if well digested, make the meaning more obvious in most mysteries. Many more circumstantial terms are sparsed in the Text, which are amply unveled in the ensuing Commentary: but this short Index shall serve to lead strangers steps in this Labyrinth. Analysis Apocalypseos: The Apocalypse Analysed. THree principal parts are considerable: 1. The Preface, Analysis▪ Part 1. which is both general of the whole Prophecy, noting the Matter, Penman, and Profit; and special relation to the seven Asian Churches, and in them to the Catholic Church: wherein is a nomination of the person writing, and those written 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 Church's State both Militant and Triumphant. The Militant is deciphered at present as it was when John wrote; and for future as it shall be at last day. The Triumphant is declared both for the inchoation at general Judgement, and duration to eternity. 3. The Conclusion, which confirms the whole Prophecy: 1. By an Angel's testimony, who shown it to John from the Lord: 2. By Christ, who testifies it to be true, and amplified by John's earnest request on the Church's behalf: 3. By John who denounceth direful judgements on all that shall add 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 those Churches in seven Epistles directed to the Bishop-Angels of those seven Seas; in all which is one current constant form observed: which imports 1 A description of Christ Jesus suitable 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 written to the Churches. The Church's State for future (specially in Europe) is more mysticaly unfolded: which is to premonish her of grievous persecutions by Tyrant's, Heretics, and limbs of Antichrist; against all which the holy Ghost givs many comforts: That God will be with her in all distresses, who's tribulations shall terminat in short space: but her Enemies shall perish, and she in fine set safe or secure in the life to come: all 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 gins with the sealed Book: the last lasts to the end of Apocalyps: taking in some passages of five Trumpets: viz. the little 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 fastened with seven seals; wherein is comprised a preparatory to open them, which displais Gods 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 Changed 5. glass like Crystal, and Songs of prais by them all 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) shown to John the Church's future state till the world's end. In the seventh seal are Ch. 6. presented seven Trumpets, and in the last seven Phials of God's wrath, full of the last seven plagues or punishments. The first Seal shows a whit Horse: the second a red: the third a black, his Rider bearing Balances in his hand: the fourth a pale, his Rider death, with Hell following at heels: the fifth the Martyr's Souls under the Altar crying for vengeance, which had whit robes given them with promise of complete glory, when their fellow Brethren should be fulfilled: The sixth sets forth God's direful Judgements on the Church's Enemies, attended with dreadful signs: viz. A great Earthquake, the Sun became black, and Moon as blood, the Stars fell to Earth, Heaven departed as a scroll, and every Mountain and I'll moved out of their places. Herat Kings, great Men, chief Captains, Bond and Free (even all Persecutors) fell to despair, hiding in Dens, desiring the Mountains and Rocks to cover them from the Lamb. The seventh contains more Mysteries than any: viz. A Vision 3 Vision. Ch. 7. Ch. 8. of seven Angels with seven Trumpets, as shall be specified: but the holy Ghost comforts the Church, and an Angel seals God's Servants in the Foreheads as a sign of their deliverance. At opening whereof was half an hours silence in Heaven, betokening great things to come; and the Angels addressed to sound. The first sounded, And Hail mixed with Fire and Blood ensued: which burned a third part of all green things. At sound of the second, A mighty Mountain burning with Fire was cast into Sea, and a third part became Blood. At the third, A great Star called Wormwood burning as a Lamp fell, making a third part of Rivers and Fountains bitter, that many died of them. At fourth, A third part of Sun, Moon, and Stars was darkened: that the day and night for a third part shined not. Here intervens as a preparatory transition to the three last Trumpets, An Angel flying through midst of Heaven, crying a loud, Woe, woe, woe to the Earth's Inhabiters by reason of the three Angels yet to sound. The fift sounded (which is the first Changed 9 1 Wo. of Woe) And a Star fell from Heaven to Earth: and he opened the bottomless Pit with a Key, whence arose Smoke darkening Sun and Air; out of which come Locusts, who's effects are notably described, together with their King Abaddon or Apollyon. The sixth (or second Woe) sounded, wh●ch 2 Wo. Ch. 10. loosed four Angels bound at Euphrates, who were prepared to slay a third part of Men: their Army being two hundred thousand thousand Horsemen, which are largely described, with their woeful effects. Here a mighty Angel (Jesus Christ) descended with a little Book in his hand open: who set his right Foot on the Sea, and left on Earth; swearing with lifted up hands by him that lives for ever, there should be no more time: but at sound of the seventh Trumpet, the mystery of God shall be finished, as he declared to the Prophets. This Angel cried loud, as if a Lion roared, or seven Thunders uttered their voices: which John was about to writ, but a voice from Heaven bid him seal it up, and eat the little Book (which in his mouth was sweet as Honey, but made his Belly bitter) that he might Prophecy. Then ●b 11. was John bid to measure Temple, Altar, and Worshippers with a reed, but not the out Court; for the Gentiles must tread the holy City under foot forty two Months: and he gav his two Witnesses power to Prophecy, one thousand two hundred sixty days clad in Sackcloth; but the beast rising from the bottomless Pit shall kill them, who's dead Bodies shall lie in the street of the great City three days and half unburied: who shall reviv and ascend to Heaven to their Enemies great grief and terror. The seventh 3 Wo. (or third of Woe) sounded, which finished God's mysteries, and his Church's miseries: then were great voices heard in Heaven saying, the Kingdoms of this World are become the Lords and his Christ's: to whom the twenty four Elders sung a gratulation attended with Lightnings, Thundrings, Voices, Earthquake, and great Hail. Here the first Prophecy or System of Visions (which contains chief the fourth Empire's condition) ends: after which the second (contemporar with the former of Seals and Trumpets) follows: foretelling the Churches future state till the last day. Herein three principal points are handled 〈◊〉 1. Her tribulations 4 Vision. by several Enemies: 2. Her deliverance by their destruction: 3. Her happy condition after deliverance. Most Interpreters make both Visions one continued Prophecy, yet not so properly; though in substance near one. The Church's persecutions Ch. 12. by several Enemies; are portrayed in this fourth Vision: but the parturient Woman's pursuit by the Dragon most pointly; who waged war with the remnent of Her seed. The Dragon's Ch. 13. instruments are the Beast with seven heads and ten borns rising from the Sea; and that coming out of the Earth which had two horns like a Lamb, but spoke as a Dragon. The events Ch. 14. of this persecution, is the Saint's victory by their constant confession of Christ even to death; which is amplified by the causes and effects. The Vision of seven Phials full of God's wrath, and the seven 5 Vision. last plagues poured out by seven Angels; declare the Church's Ch. 15. deliverance by her Enemies destruction. The first poured his Ch. 16. plagues on the Earth: the next on the Sea: the third on Rivers and Fountains: the fourth on the Sun: the fift on the Beasts seat: the sixth on Euphrates: the seventh into the Air, who's effects see in the context. In the sixth Vision many mysteries are manifested, being before 6 Vision. Ch. 17. but obscurely mentioned: which point out the Rise, Reign, Seat, Vassals, Success, and final fall of Antichrist with all the Church's Enemies. Here behold the great Whores judgement and event: wherein a lifely description of the Whore to be judged, both by visional representation of a Woman sitting on a scarlet Beastful of Names of Blasphemy (having on her forehead a Name written, A Mystery, Babylon the Great, Mother of Harlots and Abominations) and by real explanation, that the Beasts seven Heads are seven Hills, and ten Horns ten Kingdoms. The Instruments which shall destroy the Whore are those ten Horns or Kings, who shall hate and make her desolate or naked, eat her flesh, and burn her with fire. The promulgation Ch. 1●. of Babylon's perdition, is performed by three Angels: one declares the certainty, 'tis fallen and become the habitation of Devils: another warns all God's People to come out of her for fear of her plagues setting forth her Vassals sad laments crying; alas, alas, that great City: the last seals up her ruins irrecoverablenes, under the type of A great Millstone cast into the Sea. Then follow gratulatory Ch. 19 exultations of the Heavenly company singing hallelujah to God, both for the Whore's judgement, and preparation of the Lamb's Wife to marry with him: together with the Lamb and his Armies total conquest over the Beast, falls Prophet, and earthly Kings with their Armies: whereto all Fowls are invited to eat their flesh. The last Vision shows the event of the Whore's judgement, 7 Vision, Ch. 20. which is triple: 1. The Saint's safety by chaining up the Dragon or Devil for one thousand years in the bottomless pit: 2. The Martyrs living and reigning with Christ one thousand years; but the rest of the dead lived not again till those years were finished: 3. The Saints miraculous deliverance from the Nations (Gog and Magog) by fire from Heaven to devour them; when their Deceiver is cast into a Lake of fire and Brimstone; whereupon follows the general judgement of the dead (small and great) according to their works. So far the Church Militants future state on Earth: next follows the Triumphants happy condition in Heaven for ever: which is gloriously deciphered with the Water of Life and Tree in midst of the Street, as the Text Ch. 211 Ch. 22. shows. The conclusion with its three parts, is Analysed at first among the three chief Heads of this Prophecy, which shall not be Tautologicaly repeated or reiterated. Mr. Dury in a prolix Preface to the Germane Divines Clavis, hath prefixed an ample Analysis, which is abundantly abridged, and annexed for variety of wit. The Title tells, that the Book Ch. 1. v. 1. is a Revelation of Jesus Christ, who is the Subject-matter, sigh the sole scope is to make him manifest. This Title contains three things: 1. the Author God, who gav it to Christ: 2. The use for which he gav it, to show his Servants the things that shall shortly befall.: 3. The means by which Christ's manifestation is put forth to this use. 1. He sent and signified Ibid v. 2. 3. etc. it by an Angel to John: 2. The Preface directs either generally to all Churches that bear record of God's Word and Testimony of Jesus, and all things he saw; which will make them blessed that read, hear, and keep the same: or specially to the seven Asian Churches of Jesus Christ: who is described: 1. By the properties or effects of his first coming in the Flesh, who is the faithful Witness and first begotten of the dead, Prince of all earthly Kings; which loved us and washed our sins in his Blood; making us Kings and Priests to God his Father: 2. By the properties and effects of his second coming with Clouds: when every Ay (even those that pierced him) shall see him, and all Kindred's wail because of him. 3. By a narrativ of the Visions, which extends from ch. 1. v. 9 to ch. 22. v. 6. 4. By the conclusion comprised ch. 22. v. 6. ad finem. Here consider: 1. The certainty, importance, and use of it: 2. The effects which it wrought in John, who was ready to worship the Angel, but bid to forbear: 3. The command which he had not to seal the Prophecies, with the reason of it: 4. The authority thereof is repeated, because Jesus sent his Angels to testify thes things in the Churches; because 'tis ratified by the Spirit, Bride, and all Believers; because the perfection is such, as no thing may be added or subtracted on pain of eternal plagues and perdition. The Contents of the Prophecy are triple: 1 The things which John saw in the first Vision: viz. 1 Vision. Chap. 1. Christ's presence with his Churches, who is their Mediator and high Priest, as walking in the midst of the seven golden Candlesticks; their King, as holding their seven Stars or Angels in his right hand; and Prophet, as out of who's mouth went a sharp two edged sword of God's Word. 2 The things which then were; Chap. 2, 3. viz. the seven Churches to whom John, by Christ's appointment sent Epistles; wherein all perfections and imperfections, promises and menaces, admonitions and reproofs, exho●tations and precepts, are intended to all Churches and Pastors so well as thes; sigh no Prophecy is of private interpretation: for the proem and period of every Epistle is, Let him that hath an ear h●ar what the spirit saith to the Churches. 3 The things to befall hereafter, Ch. 4 t●l ch 22. which transcend from the Churches on Earth to the Kingdom of Heaven, where John saw the things which must be hereafter. The second Vision shows, 1 What the Church's constitution 2 Vision. in Heaven is; how ordered about God's Throne, and set in his presence: 2 What the administration of affairs in Heaven, and Chap. 4. the Church's government on Earth by Jesus Christ is; who a spotless Lamb slain meritoriously, purchased that honour to open Chap 5. the sealed Book of God's Counsils; being his seven Eyes of Wisdom, and seven Horns of Power, able alone to discharge such a trust: 3 What changes chanced in the World, and the Chap. 6. Church's condition at opening of the first six seals; where is showed, how at preaching of the Gospel great troubles and terrible Chap. 7. wars arose among Men, wherein Christ's Martyrs lie as Sacrifices under the Altar crying for vengeance; but are comforted that they shall be avenged after a short season, and their Enemies terrified at first executing of the Lamb's wrath upon them: Yet lest judgement prepared should fall on his Friends, a preventiv Chap. 8. provision is made to seal and sever them from the rest, that no hurt, heat or hunger shall annoy them. 4 What destruction betides or is brought on the World at opening the seventh seal, and what glory to the Saints: which last includs all that follows to the end of this Book. Here seven Angels with seven Trumpets declare God's Judgements on the Earth; but the three last remarkably differ from the four first, which giv warning of great Woe thrice threatened by tripetion to the Earth's Inhabitants: but the four first tend to depriv the World of a third part of their comforts, as in trees, green grass, the Se●, with all Animals therein, Ships, Rivers, Fountains, Sun, Moon, Stars the light of day and night. The three Wo-Trumpets Chap. 9 produce heavier plagues, both by Locusts (which shall so torment Men, that they shall seek death, but not find it) and Euphratean Horsemen, which shall slay a third part of Men; yet the rest repent not. The third Vision of A mighty Angel coming from Heaven, 3 Vision. Chap. 10. clothed with a cloud and Rainbow on his head (his face like the Sun and feet as pillars of fire, who stood on the Sea and Earth) had a little Book open in his hand, which John being bid eat up, and enabled him to Prophecy. The three past Visions show three substantial Note. differences of things reveled to John, and three main changes of his Spirit in receiving them: the first contains Christ's ministration of his Offices on Earth among his Churches: the next of his Offices in Heaven over all the World, to preserv and propagat his Church: the last of his Offices both in Heaven and Earth, to finish all wickedness in the World, and to perfect his Church's felicity. In all which manifestations, he is presented suitable to the things reveled: 1 As a Man in dealing with Men: 2 As a Lamb offered to God in dealing with God: 3 As a mighty Angel to encounter Satan with his Angels and powers of darkness in the World. The matter of this Vision is Chap. 11. to show, when and how the mystery of God, spoken by the Prophets shall be finished? wherein 1 John had a Reed as a Red given to meet the Temple, Altar, and them that worship: 2 The out-Court is given to the Gentiles, who shall tread on the holy City forty two months: 3 The two sack cloth witnesses had power to Prophecy one thousand two hundred and threescore days: 4 The Beast rising from the bottomless pit shall slay them, but after three days and a half, they revived and ascended to Heaven in a cloud, which terrified their Enemies: 5 Great joy was in Heaven, because this world's Kingdoms are become the Lords and his Christ's; that he may reward his Saints and Servants. There follow several subordinat Visions, which concern the Church typified by a woman, Chap. 12. and respect 4 times: 1 Before she fled into the wilderness, who brought a Manchild, which the Dragon waited to devour; but he was rapt up to Heaven, and the Dragon with his Angels cast to Earth by the Angel Michael: yet he persecuted the Woman, and made war with the remnent of her seed. 2 While she abode there, where 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 second coming out of the Earth, who had two horns like a Lamb, but spoke as a Dragon: he did great wonders making fire descend from Heaven, and deceived them that dwell 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 all receiv a mark in their right hands or foreheads, that none might buy or sell sav he that had the mark, name, or number of his name, which is 666. During thes Beasts joint reign, the Church's state on mount Chap. 14. Zion, and Gods imparting his Will to the World (touching the everlasting Gospel, Babylon's future fall, punishment of the Beasts followers, and gathering the Harvest and Vintage) are declared. God's Judgements 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 linen, and their breasts girded with gold girdles. The first poured his on the Earth, Chap. 16. and a noisome sore fell on the Beasts worshippers: The second poured his on the Sea, which became as blood of a dead Man: The third his on Rivers and Fountains, which turned to blood: The fourth his on the Sun, which scorched Men with fire, that they blasphemed God's name: The fift his on the Beasts seat, who's Kingdom was darkened, that Men gnawed their tongues for torment: The sixth his on Euphrates which was dried up, that the way of the Eastern Kings might be prepared: The seventh his into the Air, whence followed Voices, Lightnings, Thunders, and such a mighty Earthquake, as the like was never seen by Men; and huge hail 〈◊〉 every stone weighing a Talon, and Men blasphemed God 〈◊〉 of this plague. There come three unclean Spirits of Devils, like ●●ogs from the mouths of the Dragon, Beast, and falls Prophet; which by lying miracles gathered the Kings to battle of that great day of God Almighty at Armageddon. Next the judgement and mystery of Babylon's great Whore, sitting on a scarlet Beast with seven Chap. 17. heads and ten horns, is showed to John; that the seven heads are seven hills, and ten horns ten Kings. After it Babylon's destruction Chap. 18. is declared, and great lamentation of several sorts made for it, as may there be read. 3 As she come out of the wilderness, 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 (called the Word of God, who had on his vesture and thigh a name written, King of Kings and Lord of Lords) made war with the Beast, falls Prophet, and Kings; whereto an Angel invited all Fowls to eat the flesh of the slain; but the Beast and falls Prophet were taken, and cast alive into a lake burning with fire and brimstone. 4. During her reign with Christ (after she come out Chap. 20. of the wilderness) one thousand years; when Satan being loosed a little space, shall deceiv the Nations (Gog and Magog) to gather them to battle: but fire come from God and devoured them. Lastly, A new Heaven and Earth (called the holy City, new Jerusalem, Ch. 21. Ch. 22 coming down from God) prepared as a Bride for her Husband; is portrayed at large. Thes analysis in a prosal method or manner, are plainer better, At end of his Annotations and briefer for the vulgar sort, than such as are set in Sections and Subsections: but Dr. Deodat hath a very ample one on the Apocalypse, in substance the same with the 2 former, or very little varying, which he that lists may survey. Now to my main task. The Author of Apocalyps, is John the Divine, Christ's best Introduction. beloved Disciple (Son to Zebedee a Fisher Man, and Brother of James the greater, whom Herod the King ●lu with the Sword) who wrote the fourth Gospel, and three general Epistles: but not John a Presbyter in those days, as Eusebius and Dionysius Alex: deem; nor any other of that name, as all Ancients agree: for he only was exiled to Patmos A. C. 97, where those Rev. 1. 9, 10. Rev. 1. vers. 1, 2, 11. Visions were presented on the Lord's day, to which he gav that appellation, misnamed by many the Sabbath, without any Scriptural warrant, nor did any of the Fathers so style it. The Authority also is every way divine, being indicted by Christ Jesus, Authority. as God gav it him, and sent to John by an Angel, that he should communicate it to the Churches; who wrote 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? Specially being an inspired Prophecy? For Moses the Man of God and his peculiar Favourite, had the honour to Pen the first Book of the old Testament, and John Christ's chief favourite the last of the new Testament, so the one commands old israelites not to add or take from God's Word; Deut. 4. 2. and the other threatens all, which shall add to the Words of his Prophecy, that God will inflict the plagues written therein: but Rev. 22. 18, 19 if any shall detract, God will take away his part from the Book of Life and holy City. The Excellence of it apppeers many ways: for the stile is Excellence. most stately and sublime; the matter full of Majesty and Mystery: the expressions pathetical and pithy: some mystical in dark Visions, to exercise the Judgements of the wisest; some more facile or familiar to secure 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 styled Specimina or Essais, wherein he excels; specially in rendering the Revelations right since, which is most Tropical or Figurativ. As in the mystery Rev. 12▪ of the battle in Heaven, and casting Satan to Earth; he shows that Stats and Kingdoms in the politic World, are resembled in Scripture suitable to the Natural: wherein 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 whole Prophecy into the Book closed Division. with seven Seals, comprising an History from the Gospel's first preaching to the World's end, which sets forth the fates or fortunes of the Roman Empire: and the little open Book, which includs the do or destinies of the Christian Church. The first presents the seven Seals and seven Trumpets: for the seventh Seal produceth the seven Trumpets. 1. The first six Seals contain the story of the Empire's condition or continuance till Constantin; when there being a marvellous metamorphosis from Pagan to Christian; this change is compared to the World's end, and by giving of a new, which is very semblable. 2. The seven Trumpets (which contain the seven Rev. 9 Seals) represent God's judgements on the World, for opposing the Gospel, and oppressing the Saints. 1. By Ethnic Emperors, for which the dition or dominion was gradualy rend into ten Kingdoms. Which is unfolded in four degrees thereof, being the subject of the four first Trumpets. 2. The other three are termed Woe Trumpets, denouncing divine judgements on the Antichristian World, or degenerate Stats of Christiendom: 1. By Sarrasens in the first Woe Trumpet: 2. By Turcs in the Rev. 11. 15. secund: 3. By the World's end in the last. Medi Clavis & Expositio: Med's Key and Exposition. HIs Clavis contains sundry Synchronicisms or concurrences The Key. of things in one time, set forth under the Seals. For there is a Quaternion of Prophecies Synchronizing in equality or identity of Time: 1 Of The Woman's abode in the Wilderness for a time, times and half: 2. Of The seven headed Beast restored and ruling forty two months: 3. Of The out-Court or holy City trodden by the Gentiles so long: 4. Of The two Witnesses prophesying in Sackcloth one thousand two hundred sixty days: all which three times signify the same. For chronical identity hinders not, but one may be before or after another, though they agree in term of years: therefore the coevity shall be proved by other characters, that they belong to the self same times. 1. The times of the Beast and Woman's mansion in the Rev. 12. 6. 14. Wilderness, begin at one instant; viz. the Dragon's foil, when he was cast to the Earth: for when Michael threw him from Heaven, the Woman escaped: Ergo they identicat. 2. The times of the Beast and Two Witnesses testimony Rev 11. 7. being also equal, expire together at end of the sixth Trumpet: Ergo they commenced at once, and synchronize throughout. 3. The Witnesses times and the Court or holy City possessed Ibid. v 2. 13, 18. by the Gentiles forty two months, which conspire, as all grant: Ergo they synchronize most exactly and equally. 4. The Woman in the Wilderness, the Beasts dominion, treading down the holy City, and two Witnesses prophesying jointly concur: Ergo all four synchronize. 5. Now for the next Synchronicism; The two horned Rev. 13. v. 3. to 15. Beast (wherein the falls Prophet is Head) complies with the sevenheaded or ten Horned Beast (called the other Beasts Image) which when his deadly wound was restored to pristin estate, was to rule forty two months: and those being ended, he did great wonders, exercising all his power in the seven Headed Beast's presence: but both are taken and cast alive into a fiery Lake burning Rev. 19 v. 20. with Brimstone: Ergo both sympathising in their rise and ruin (whereof one used the others power in his presence) contemporize throughout. Where Note, that whatever is ascribed Note. to the Septicep Beast of the evil he committed, or worship given him; was done after his instauration or cure of the wound: but the ten Horns belong to his first Head, or restored estate, as the Angel informs saying; There are seven Kings: Rev. 17 10. fiv are fallen, one is, and the last is not yet come, which must continu a short space: so the sixth was then in St. John's days, but the Horns not then come: Ergo it must pertain to the seventh or last Head. The two horned Beast and falls Prophet are one, as Irenaeus App●ndix. observed: as by comparing Rev. 13. v. 13. to 16. with Rev. 19 v. 20. will clearly appear. The septicep tenhornd Beast, Rev. 13 12, 14. is called the Beasts Image Rev. 14. 9, 11. Rev. 15. 2. Rev. 16. 2. Rev. 19 20. Rev. 20. 4. For this Beast acknowledging the falls Prophet to be his restorer, is ruled by his Will as suprem Lord, and called his Image: not who's similitude he bears (for in that respect he rather resembles the seven headed Dragon, nor of his estate before the wound, after who's exemple he blasphemed God, and made war with the Saints) but that which the two horned Beast speaking as a Dragon restored, and claims for his own; the Genetiv being passiuly taken to signify the Possessor: as the Beasts mark is not stamped on himself, but on those that worship him. For the Beasts Image whereto the falls Prophet gav life, caused all which would not worship it to be slain. There be but two Beasts portrayed in the Apocalypse, and where the Beast and falls Prophet are named together, the Image is not cited being both one. For 'tis that Rev. 15. 2. Beast's Image (who's Name and number is specified) viz. the two-hornd, who is the others prime principal founder. 6. The times of the great Harlot or mystical Babylon and Rev. 17. 3. septicep ten horned Beast synchronize: for the Beast carries the Whore sitting on him, who's ten Horns or Kings, take authority with him at once when he was restored: but when his body come to be dissolved, they hated the whore making her naked and desolate, who's flesh they burned with fire. 7. The hundred forty four thousand Virgins sealed, contemporize Rev. 14. 1. with the Whore and Beast; for they deter men from all Communion with him, or his Image or mark: being so opposite to him and his followers, when the bonds of holy Soldiers persevered in allegiance to the Lamb, bearing his name and his Fathers in their foreheads, as other Apostats did the Beasts mark in their right hands or foreheads. Thus the Capitulation. ten horned Beast revived, synchronized with the Woman in the Wilderness, with treading the holy City under foot, and the Rev. 12. 7. witnesses mourning in sackcloth: so doth the two horned Beast with the ten horned, and the Whore with both: as also the company of sealed Virgins with the Whore and Beast: all which make a singular synchronical symphony of all with all and each. 8. The inner Court measured with a Reed, the Woman's parturition, the Dragons watching her, and his fight with Michael Rev. 13. 1. 2. 3. temporize: for so soon as she brought forth a Manchild (who was to rule all Nations with a rod of Iron) she fled into the Desert to be nourished for a time, times, and half, or one thousand two hundred sixty days; and immediately ensued that battle in Heaven: when the Dragon and his Angels were cast to Earth: then he resigned his place and great authority to the cured septicep Beast, whom all the world wondered at, and worship the Donor Dragon: Ergo the Courts measuring, the woman's Childing, the Dragons waiting, and his Duel with Michael synchronize, even at the very Epoch of St. John's repeated Prophecy. 9 The pouring out of seven Phials by seven Angels, synchronize Rev. 15. 2, 3. with the Beasts downfall and Babylon's destruction; for which the Victors sing Moses triumphant hymn. Thus far of the nine chief Synchronicisms: Now the Apocalypse 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 little 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 Angel's words to John; Thou must Prophecy again (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to many People, Nations, Tongues, and Rev. 10. v. 11. Kings: which are plainly distinguished from the rest of Prophecies. He hath other synchronicisms of Seals, Trumpets, and Phials too tedious and envious or obscure: beatus qui intelligit. Howbeit some confused collections shall 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 opposite to the Rev. 7. Beasts reigning: this initiats with the sixth Trumpet or beginning of the seventh; for sigh the witnesses mourning one thousand two hundred threescore days, ends with the sixth Trumpet, or as the seventh gins; the Beasts forty two months must needs expire then also, and by consequent the Beasts tyranny is confined in the compass 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 whole body of repeated Prophecies, to connect them aptly with the Seals. The Beasts overthrow, City's fall, Note▪ slaughter of Men by an Earthquake, are not meant of the Beasts utter destruction, but end of his authority and reigning forty two months; which the Beasts and two witnesses synchronicisms being granted, must determine together: For the Beast shall remain a short space, but so unlike former, as scars to be reputed the same; which soon after, under the seventh Trumpet, shall be absolutely abolished. 2 The seven Phials of wrath (being so many degrees of the Rev 16. 10. Beasts fall or fate) synchronize with the inchoation of his destruction: but his Kingdom fell 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 till the fifth Phial be poured out, when his seat shall be shaken and kingdom Rev. 10. 6. darkened: Ergo fiv Phials were poured out, yet the sixth Trumpet ceased: for the seventh Phial of consummation concurs with the seventh Trumpets initiation, which also sounds the termination. 3 The thousand years of the Dragons binding and shutting up in the Rev. 20. the bottomless pit with a seal set thereon, 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 Lion's Den with a ring, and the Jews Christ's Sepulchre by sealing the stone. Some suppose his casting down to Earth and shutting up is the same; but 'tis not so. For his ejecting from Heaven hindered not his doing harm on Earth: but being closes prisoner in chains he cannot Rev. 12. wander to do hurt; nor do the things related agree, sigh during the first six Seals, and under the six first Trumpets of the seventh, he was free or loose: Ergo his shutting up for one thousand years falls under the seventh Trumpet: For he was not bound at the battle, nor while the woman stayed in the wilderness, nor during the ten horned Beasts reign; sigh his Scholar, the falls Prophet seduced People with signs and wonders all that Rev 9 11. time. Yea the Locusts King (called the Angel of the bottomless pit) is the very Dragon or Satan than not sealed when the sixth Angel poured out his Phial, and seventh ready to pour his. For three unclean Spirits like Frogs, come out of the Dragons, Rev. 16. 13, 14. Beasts, and falls Prophet's mouths, which wrought wonders, and went to the Kings of the World: Ergo the thousand years of his being bound, belong to the seventh Trumpet. So the war when Satan, after a thousand years, is loosed a little space differs from that when the Beast and falls Prophet are cast alive into the burning Rev. 20. 10. Brimstone Lake. For the first war is waged by him that sat on a whit Horse (called Gods Word) who smote the Nations with a sharp Sword, and was followed 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 where the Beast and falls Prophet are before: For he is first clapped close in prison a thousand years and then loosed; but now condemned to be incessantly tormented for ever. Sith then the war with the Beast and falls Prophet differs from this last, either 'tis to be waged during those thousand years (which cannot be, sigh Satan was then bound) or before, as it must needs be: Ergo those years commence at or after the Beasts casting into a fiery Lake, or rather together at one time. 4 The thousand years of Christ's Imperial reign (at coming Rev. 20. 4. whereof, the triumphant Elders sang gratulatory Hymns to God) being immediately 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, because they did not worship the Beast, nor his Image, nor receiv his mark. This is that Kingdom called Christ's, who Rev. 11. 15. shall 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 days, nor a period of a time, times, and half (not nor time itself) shall any more remain. 5 The new Jerusalem, the Lamb's Bride, and seventh consummation Rev. 21. 2. Trumpet, or time of the Beasts and Babylon's confusion synchronize: for new Jerusalem is the Lamb's Bride or beloved City, which immediately at the thousand year's 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 destroyed, there come a loud voice from the Rev 16 〈◊〉 17. Throne saying, it is done: so he that sat beholding new Jerusalem descend from Heaven said to John; Lo, I make all Rev. 21 5, 6. things new, it is done: I am Alpha and Omega, the beginning and end: Ergo new Jerusalem gins at the Phials last term, It is done; when the whore was dispatched, and so symbolizeth with that time which ensueth the Beast's perdition. For one of the Phial Angels showed John the whore's condemnation while the Rev. 17. Phials were pouring out, and one at least behind: which Angel shown him the great City holy Jerusalem (or Lamb's Bride) descending from God when it became glorious, the Phials being ended, and Beast with Babylon destroyed: Ergo it began with the seventh trumpet. 6 The numberless multitude of all Nations, Kindred's, People, and Tongues bearing triumphant Palms, who are Citizens of new Rev 7 9 16. 17 Jerusalem (that shall hunger or thirst no more; for the Lamb shall lead them to living Fountains of water, and God shall wipe all tears from their eyes) concur with the seventh trumpet, or space of time from the Beasts destruction. Thes are his several sorts of Synchronicisms, which I have put in so plain English as my small skill in such sublime speculations can perform: whereto heads this brief period or perclose. After Christ's thousand year's reign, and Satan's condemnation 〈◊〉. to eternal fire, follows the general Resurrection and final Judgement. After new Jerusalem follows Paradise with the tree of Life in midst, like Eden; having a River on each side Rev▪ 20. 11, 12, 13. 14. Rev. 22. 12 of the street: which is the world's consummation, and conclusion of this Revelation, when God will giv every Man as his work shall be. Such a Key of Synchronicisms (or Apocalyptic compass) will open all the hid mysteries of this Book; with which no part of the old Testament (no not daniel's Visions or Vaticinations) can compare for certainty or singular structure, to find out the right interpretation by consent or harmony of times, and concurrence of things. Lord, open every Man's ●ys, that he may discern thy wondrous works of wisdom. Commentarii Compendium: The Brief of his Commentary. NExt ensues his curious Comment, which contains two Comment. principal parts: 1 Of the seven Seals and seven Trumpets: 2 Of the little Book, both being vastly tedious and imperspicuous: but some sporadical excerptions shall be presented more plausible and perceptible; craving pardon for not abbreviating all particular parcels. He gins with the Apocalyptic Theatre) where John behold Part 1. all as on a Stage) which is that imperial Heavenly Session of God and the Church: exactly framed after the form of old Israel's encamping in the Wilderness: both which he compares Rev 4. Numb. 1. 52. at large well worth perusal, but too prolix to capitulat. He omits the Vision of seven Asian Churches in the three first chapters, and parts the rest into two Prophecies: 1. Of the Seals, which comprehends the Empire's destinies: 2. Of the little Book which concerns the Church or Christian Religion; till in fine both be united in the Church, and this World's Kingdoms Rev. 11. 15. become the Lords Kingdoms, and his Christ's. The scope of the sealed Book is to show the distances of ensuing times distinguished by characters of events: in what order of changes and chances (the Roman Empire running on) Christ should vanquish the Gods of this World with whom he waged war: Rev. 5. who must reign till he hath put all Enemy's underfeets: viz. all terren power and authority, as St. Paul expounds. The first 1 Cor. 15. 24. 25. six Seals distinguish divers different times of the Empire then flourishing; till Christ shall suppress the Heathen Gods or Idols in all those dominions. The first shows the origin of Christ's victory, when 1 Seal. Rev. 4 7. the falls Gods fell, and the worshippers being pierced with the Gospel's arrows▪ submitted to Christ the conqueror: who hath not yet fully overcome, but laid a fair foundation of Victory to be gradualy finished. The discloser of this Seal is The first Beast like a Lion, showing one on a whit Rev 6. 1. 2. Horse, with a Bow and Crown given him: this is Christ or some Emperor (haply Vespasian) by who's conduct the war is waged, and victory won; as the following Seals are disposed or directed by Emperors. The second shows murders and intestine slaughters, which 2 Seal. the next Beast like a Bullock discloseth, by One riding on a red Horse with a great Sword: which was Trajan a mighty warrior born in Spain: who made the third bloody primitiv persecution, and the Jews raised fierce wars in Lybia, beside many momutinies in most parts of the Empire. The third shows a voice saying, A measure of Wheat for a 3 Seal. Rev. 6. 5. 6. penny, and three of Barley for a penny: see thou hurt not the Oil and Wine: by which most Men deem dearth and famine to be meant; yet he rather resembles it to the severe justice then executed. The discloser is The third Beast with a Man's face, by one on A black Horse, with a pair of Balances in his hand: which is Septimius Severus an African: in who's reign was not noted famine, but famous justice, whereof the Balance is an Emblem. The pricing of Victuals seems to sound thus: take not Wheat or Barley from any till du price be paid, and keep the like law in Oil and Wine: that is defraud none, nor steal or purloin for this Septimius and Alexander Severus (both of one name) shortly succeeding, were most strict justiciars denoted in this third Seal. See Aurelius of the first, and Lampridius of the last. The fourth shows Killing with the Sword, Hunger, Pestilence, 4. Seal. Rev. 6. 7. 8. and Beasts of the Earth: who's discloser is The fourth Beast in shape of an Eagle, presenting one who's name was Death, and Hell followed; who road on a pale Horse, having power over a fourth part of the Earth. This is Maximinus a big barbarous Bubulc born in Thracia, under whom the Sword raged every where. For in this Seals compass of thirty three years, ten lawful Caesars (whereof Maximin one) were slain by the Soldiers, besides thirty usurpers; as Orosius tells: whereof Galienus the last exceeded all the rest far in savage freity, as Trebellius Pollio informs. In the same age also the pestilence prevailed for fourteen years over all the Empire, as Zonaras testifies. Lastly followed famine in most rueful manner: for all was wasted by those wild Beasts, and tillage abandoned: so that a fourth part of the Earth (or Empire) perished. The fift and sixth Seals hav● no Beast to usher them, nor any 5 Seal. sitting on Horses; but must begin where the chance of the Rev. 6. 9 10. 11. foregoing Seal left: viz. at Aurelians reign A. 268. when the fourteen years pestilence ceased, In which the Souls of them slain for God's Word and Testimony which they held, lay under the Altar crying aloud; how long Lord holy and true, d●ost thou not judge and avenge our Blood on them that dwell on Earth? Thes had whit Robes given them, and were bid rest a small season, till 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 than all former, as Orosius observs. Rev. 14 1. 4. For in Egypt only were massacred 144000. suitable to the Virgin's number, as Ignatius relats: beside infinite multituds in all other Provinces. The sixth (at who's opening was a great Earthquake, the Sun 6 Seal. Rev 6. 12. ad sinem. became black as hairy Sackcloth, and Moon red as Blood) gins 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 Christ's victory founded in the first Seal. By the Earthquake is understood the change of things turned topsy turvy: which tends not to the Empire's Politic state, as the former Seals did; sigh 'tis not yet to be dissolved: but as 'tis subject in a Religious respect to Satan and his Angels; which was now broken in pieces with great nois. The Sun's blackness and Moon's redness (betokening their Eclipses) design the Dragon's downfall with all Pagan Priesthood. The Stars fell to Earth, as a Figtree casts her fruits being shaken by a mighty Wind: Heaven departed as a Scroll roled together: viz. the Stars appeared not, as letters rolled up in a Book are not seen. This is taken from Isaiah: The Heavens shall be roled up as a scro●e, and all their Isai 34 4. Host fall as a leaf from the Vine, and Fig from the Figtree. All Mountains and Lands were moved from their places, ●. Men of eminent quality and inferior: or by Isles may be meant their Temples environed with Walls like ro●ks. Thos Ethnic Temples Constantin only shut up; which Julian soon opened: but Theodosius quit demolished, and abolished all relics of Idol. worship. The Kings of the Earth, great Men, rich Men, chief Captains, mighty Men, bond and free hid themselves in dens and rocks; saying to them, Fall on us, hid us from his face that sits on the Throne, and from the Lamb. For the great day of his Wrath is come, and who shall be able to stand? This shows that all Christ's Enemies (Maximian, Galerius, Maxentius, Martimian, Licinius, Julian Emperors; with Eugenius and Arbogastes Tyrant's) shall perish most miserably, and the Lamb get a signal victory. For most persecutors feeling Gods judgements heavy on them, confessed Christ to be only true God, and gav him glory. Here betwixt the sixth and seventh Seal, is interposed a Vision Int●rslice. Rev. 7 4. of God's Servants sealed (viz. 144000. which are the elect faithful Church) contemporizing with those said six sails. This Vision is twice cited: 1. At entrance of the Trumpets, where 144000. of all Israel's Tribes are s●aled for their preservation amidst the Trumpets destruction: 2. In opposition to the Rev. 4 1. 4. 5. Beasts reigning, where they are called Virgins, in who's mouth was found no guile, being free from fault before God's throne; for prais of their allegiance to God and the Lamb; when the rest of the World revolted and received the Beasts mark. Hence 'tis clear, that the Prophecy of the Beast, synchronizeth with the Trumpers: yet no further than going forth of the sixth; when the Beasts forty two months ended with the Witnesses Rev. 11. 14. 1260. days. Now touching the first Vision of the Sealed, where their preservation is handled. After this I saw four Angels Rev. 7. 1. Jer. 49. 36. stand on the Earth's 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 D●n. 7. 1. 3. invasions, and violent impulsions: which those Angels could curb out of what coasts or corners soever they risen: till it pleas God to giv leave or liberty, that wars shall rage's 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 till we have sealed Gods Servants in their Foreheads; to sever them from the plagues of others (as some at Jerusalem wer● marked which must be preserved) lest they should be damnified. For 'tis a wonder, how in that Empire's grand vastation by barbarous Aliens to Christ; the Church could continu amidst those storms (when all conspired her ruin, and the Beast polluted all places Rev. 7. 4 etc. with falls worship) untainted and unstained. I heard the number of the Sealed which were one hundred forty four thousand of all the Tribes, viz. twelv thousand of each, or twelv times twelv thousand in al. Here the Gentiles Church to be fenced with God's Seal, is figured by the type of Israel; the twelv Apostles aptly answering to the twelv Patriarches: nor is it done without good cause; specially sigh the Church, since the Jews rejection, is to be gathered of the Gentiles, and fitly styled surrogated Israel: whom God owned a while, till the fullness of the Gentiles was come in stead: Hence S. Paul saith, The Jews Rom. ●11. 11. ●5 fall brought salvation to the Gentiles, and their casting off was the World's reconciling. Not that else they should not be called in du time (for all the Prophets proclaim it) but not by way of substitution or surrogation to the Jews, unless they had first renounced Christ: So St. Paul tells them; It was necessary the Acts 13. 46. Word should be opened to you first: but sigh ye reject it, and judge your selves unworthy of eternal life; Lo we turn to the Gentiles. This number of 12, multiplied by 12 times 12, is an Ensign of Apostolic Race, or Prosapy: for as the Beasts number (666) denots those which follow him: so the Apostles number designs their legitimat offspring. The Analogy of new Jerusalem Rev. 21. 12. 14. 16. shows the same: in the frame whereof, the dimensions of Gates, Foundations, Courts, compass of Walls, Longitud, Latitud, Altitud, express the number of 12 or multiplication by 12. Of the Tribe of Juda, Reuben, Gad, Aser, Nepthali, Manasses, Sim●on, Levi, Isachar, Zabulon, Joseph, Benjamin were sealed twelv thousand in each; which Tribes are not where in Scripture so reckoned, yet diversely registered: for Dan and Ephraim are here excluded, and in the rest no birth-order observed: but the last mixed with the middle, and younger Sons of Handmaids set before the elder-born of Wife's Sons. This no doubt Judg. 17. Judg. 18. is done for some mystery hid in so unusual order: for Dan and Ephraim are rejected from this type, as being chief Coriphees of the Idolatrous Apostasy under the Judges: Ergo unfit to present Professors of true Religion: yet to complete the number, L●vi is set for Dan, and Joseph tacitly supplies Eph●aim: but the Wives and Handmaid's Sons promiscuously interserted, and Handmaid's Children adopted for their Dames; to show or signify that both bond and free are all one in Christ. Sith than Leahs Sons (Natural and Adopted) are duple to Rachel's: in the first six are four of Leahs (Juda, Reuben, Gad, Aser) and two of Rachel's, Nepthali, Manasses: So among the last six, four of Leahs (Simeon, Levi, Isachar, Zabulon) and two of Rachel's, Joseph, Benjamin: but on both sides those are preplaced or preferred, which holy Writ commends for some memorable act touching God's Worship or Zele. As Juda is prime, because Josua 22. 21. Christ issued of that Tribe: Reuben next for their sacred protestation about the Altar of Witness built on Jordan's bank: whereby, and because first born, he must stoop to none sav the Regal Tribe. Gad is third, being Reubens companion in that famous action: as also in that Eliah and Jehu Destroyers of Baalism descended of that Tribe. Aser fourth, because the widow of Sarepta (who fed Eliah) and the Prophetess Anna (who proclaimed Christ at his presenting in the Temple) sprung of this Tribe. Leahs last quaternion (Simeon, Levi, Isachar, Zabulon) are not so renowned as the rest or blasted with some Crime. Among Rachel's issue, Nepthali and Manasses lead the Family: for from the first sprung Barach Siseras' Vanquisher; from the last Gidion subverter of Baal's Altar, and Elisaeus the Prophet: But Nepthali more noted, because his Seat is Galilee and chief City Capernaum, where Christ most conversed. Yet Joseph and Benjamin, being youngest, bring up the Rear: But Ephraim, guilty of much Apostate Idolatry in Jeroboam and Achab; beside that Saul a Benjamit hated David a Judait. Censure. Thus the order of the sealed Tribes is explicated; which is a curious Cobweb of wit, if of so much worth, or congruous to the holy Ghosts intention; but 'tis briefly, plainly, and truly presented, to satisfy all subtle or serious speculators. Under the six foregoing Seals, the Empire's state yet flourishing till Idols should fall, is described by intestine Chances: Now succeeds the seventh or last Seal of the seven Trumpets; wherein 7 Seal. the destinies of its decay are displayed: for they sound Alarms to the fatal battle, for the blood of so many Martyrs slain by Roman Emperors. Now though they became Christians, yet that stayed not God's hand from avenging those which cried under the Altar; no more than Josiahs' godliness did from destroying the Kingdom of Juda, for the Idolatries and murders of Manasses. At opening this Seal was silence in Heaven half an Rev. 8. 1. 2. 3. 4 5. 6. hour: when seven Angels had seven trumpets given them: and another standing at the golden Altar with a golden Censer, offere● much Insens with the prayers of the Saints. Then were Voices, Thundrings, Lightnings, and an Earthquake being all prepatories to those trumpets. All Divines know, that the works of divine Providence are executed by Angels or Messengers, and those seven prepared to sound: but the four first Plagues of less moment or extent then the rest: which rest mostly on the Western World or Bishop of Rome, who was to be Head. For the Empire with other Kingdoms, is tacitly resembled to the World's body; who's parts are Earth, Sea, Rivers, Heaven, Stars which every Monarchy resembleth. The often repetition of a third part (as of Trees, Earth, Sea, Rivers, Heaven) implies the Empire's extent over a third part of the then known World in St. John's days: as afterward the seven headed Dragon with ten horns (i. that heathen Empire) drew a third part of the Stars (or Princes and Rulers under Rev. 12. 3. 4. his Dominion) with his tail, and cast them to the Earth. The Rev. 12. 7. 8. 9 10. 11. 12. first Angel sounded, and Hail and Fire mixed with Blood fell on the Earth, and a third part of Trees was burnt up, with all green grass. The second sounded, and as it were a great Mountain was cast into the Sea, which turned a third part into Blood, and a third part of all Creatures therein that had life died, and a third part of Ships destroyed. The third sounded, and a great Star (called Wormwood) fell from Heaven, burning like a Lamp; which fell on a third part of Rivers and Fountains, making them bitter, that many Men died of them. The fourth sounded, and a third part of the Sun was smitten, with a third of the Moon, and Stars: so as a third part was darkened, and a third part of the day shone not, nor of the night. The first Trumpet entering at the Roman Idol Government 1 Trumpet. (which was shaken at end of the sixth seal) being ready to strike the first blow, destrois a third part of the Earth with a Isai 28. 2. Isai 30. 30. terrible tempest of Hail, Fire, and Blood: which was the impetuous irruption of Northern Nations, wasting the Nobles and Commons. For Hail in Prophetic notion indicats hostil assalts: but lightning and fire is joined with it (as David doth) Ps. 18. 12. 13. whereto blood is added, to show great slaughter ensuing. Trees in Prophetic Parabols imply great Lords and rich Men: as Okes of BasanIsai 2. 13. Cedars Isai 14. 8. Firtrees Zech. 11. 2. in all which places Princes and Potentats are portrayed: but green grass imports the Commons. To apply it, the Woe of Applicat this Trumpet began at Theodosius death A. 395. when Alaric with a vast Army of Goths and other Barbarians, broke in upon Macedon, and raged fiv years; but then betook to the West, committing most savage spoils and slaughters in all parts: as Epist 3. St. Jerom an Ey witness woefully relats. At last he invaded Italy, and besieged Honorius at Hasta: who's Lieftenent Stilico levying puissant forces, resisted his fury, and repelled him to Pannonia; who by composition retired to Illyricum in the East. Soon after Rhadagaiso a Scythian with 200000. Goths, Sarmatians, and Germans attempted Italy and besieged Florence: but Stilico subdued and beheaded him. Immediately a swarm of Vandals, alan's, Marcomans, Heruli, Suevi, Almans, Burgundians, and other barbarians broke into Gall, Spain, and Africa; as St. Epist. 11. Jerom also dolefully declares. This is that direful Hail storm mixed with fire and blood: for sundry writers (Achmetes and others) aptly resemble War by such Meteors and Metaphors. 2 Trumpet. The next Trumpet (the Empire being enough wasted on the Earth thereof) assails the Sea with a far greater stroke, killing the living Creatures, and destroying Ships. For Rome the Metropolis being once or twice taken, and burnt with hostil flames; the Enemies possessed the out Provinces at pleasure, and set up several Kingdoms: which is signified by the Sea of that Jer. 31 36. Isai 19 5. Ezek 31. 4. Ezek. 14. 19 Rev. 16. 3. Politic World. So Babylon's dominion is expressed, where the Lord threatens to dry up the Sea and springs. The Assyrian Kingdoms amplitud is described by the same Metaphor: the deep or Sea hath exalted her. 'Tis said of Pharaohs Kingdom, the waters shall fail from the Sea thereof, or his Dominion shall be bereft. So the four great Beasts or Kingdoms risen from the Sea, which implies largeness of Dominion Dan. 7. 3. Now a third part of the Roman Sea became blood, which denots slaughter of Animals, and inanimats ruin too: therefore the Sea becoming blood by a great Mountains fall, betokens violent destruction, as a Beast is butchered bleeding. For so 'tis said in the Phials, that the Sea became as the blood of a dead Man or one slain. The like mystery of a Mountain meant by a City, is applied to old Babylon, even a Mountain burning Jer. 51. 25. with fire as here. For point of History, Alaric after Stilicos death returned as a Ram, and took Rome; creating Attalus A. C. 410. the Hun Emperor: whom he soon deposed, and reinthroned Honorius. Immediately ensued a total renting of the Empire, which was shortly shared into ten Stats or Sovereignty's: 1. Britons, 2. Saxons in this I'll: 3. Francs in Gall: 4. Burgundians in Belgia: 5. Visigoths in Aquitain and part of Spain: 6. Sueds in Gallaecia: 7. Alans' in Lusitania: 8. Vandals in Africa: 9 Almans in Germany: 10. Ostr●-Goths in Pannonia beside Greecs in the East Empire, which is counted one of the ten, when the West was dissolved; in all which befell notable changes. Howbeit the number of ten is not taken so strictly, as if should be no more, nor fewer, nor other: but that it should be severed into about ten. So after Alexander, four Kingdoms are predicted (Macedon, Asia, Syria, Egypt) Dan. 8. 22. yet a fifth of Thracia was added by Lysimachus, which ended with his life. The third Trumpet is of a Star fallen from Heaven (burning 3 Trumpet. like a Lamp) on the third part of Rivers and Waters, named Wormwood; making the waters bitter, whereof many died. This is meant of Hesperus or west Caesar: who after Gensericus K. of Vandals had sacked Rome, fell headlong to ruin; struggling a while with death, under the obscure Emperors Avitus, Majoranus, Severus, Anthemius Olybius, Glicerius, Nepos, Augustulus: who were Princes of baleful bitterness, and perished by mutual Massacres or Treacheries. Augustulus (which is an ominous diminutiv of the first founder) was expelled by Odoacer K. of Heruli but when the west Empire lay A. C. 〈◊〉. A. C. 〈◊〉. Note. buried 324 years, P. Leo 3. surrogated Charlemaign to be Emperor: because under this coverture of Caesar revived (or the Beasts sixth Head still reigning) the Pope may not be reputed seventh or last which is Antichrist; as is too evident to every judicious Ey. This Papal Caesar pertains not to the Heads of the Roman Beast, but to the Horns or Kingdoms, into which it was to be torn: being ready to resign his room to the last seventh Head. By the Star burning as a Lamp, the blazing Star Lampadios is described: and such is the Hesperian Caesar great in dignity, but of short durance; who's coming must continue but a short space. Isaiah saith of Babylon's King, How art thou fallen from Heaven, O Lucifer Son of the morning? Isai 14. 12. For by Stars great Princes, Powers, and Potentats are figured. The fourth sounded greater calamities of darkening the Sun, 4 Trumpet. Moon, and Stars of Roman Majesty which before shined dimly under Ostro Goth Kings. For after the Consulship failed, and Totila demolished a third part of Rome; it was in some sort restored A▪ C. 542. by Belisarius and Narsetes Justinians brav Commanders: but now this World's Queen was stripd of all Consular power, Senate, and Magistrates, which as Stars gav great light: yea became enslaved to the Exarchat of Ravenna her Handmaid vassal. 〈◊〉. 1. 1. Jer. 31. 35. O deep darkness, how doth the City sit solitary that was full of People? How is she become a Widow? She that was Queen among Nations and Princess of Provinces; how is she made tributary? This is that smiting of Sun, Moon, Stars that they could giv no light by day or night. For when Senate, Consuls, and other Officers were suppresd, what could be but a total Eclipse, such as never was before? Next follow three Trumpets of Woe (so styled, because an Angel flying through Heaven cried Woe, woe, woe to the Earth's inhabiters) which are the most grievous of al. For when those of the Christian Empire had defiled themselves with Idol-Images of a new stamp, during the four former Trumpets sounding; God sent those new plagues to punish a duple sin: one for the Martyr's deaths under Heathen Rome; the other for Iconolatry under Christians: as 'tis Rev. 20. intimated, that they worshipped the Devil, and Idols of Gold, Silver, Brass, Stone, and Wood The fifth or first Woe Trumpet is of Locusts rising from the 5 Trumpet. Rev. 9 1. 10 12, smoke of the bottomless Pit: which is meant of Mahometans seduced by their Pseudo-prophet to the perdition of many Nations. This smoke obscured the Gospel's light lately shining Exod. 10▪ 13 14. abroad, who's professors rightly resemble Locusts in many respects. For those which plagued Egypt come from Arabia, where Mahomet spread his Hellish smoke, and the Arabs likened to Judge 7. 12. them for multitude. They are also styled Sons of the East relating to Egypt, where the ●sralites learned so to term them. Achmetes refers Locusts to troops of Enemies, which devour ordestroy Countries. Thes are compared to Scorpions for power and fo●m having tails like Scorpions: so they were Locusts-Scorpions, which had power in their teeth, and poison in their tails. Thes were forbid to hurt grass, trees, or any green thing (as the common sort do) but only M●n not marked with God's Seal: so no Natural but Symbolical vermin are here implied. They were like Horses prepared to battle, with men's faces and women's hair; but had Lion's teeth with brest-plats of Iron, and sound of their Wings as Chariots of many Horses running to battle. All which import armed Soldiers, as the Sarrasens erected a vast Kingdom by war; yet subdued not the East Empire like the Turcs. For while the former Trumpets sounded, a new pontifical State started up from the ruins of the old Politic; but Sarrasens subverted neither: who's Kingdom crept up to so sudden greatness as never any: for Mahomet was but a Merchant (as Romulus a Shepherd) who's Kingdom in one Century subjected Palestine, Syria, Armenia, minor Plin. l 6 c 28. l. 〈◊〉. c. 29. Asia, Persia, India, Egypt, Numidia, Barbary, Portugal, Spain, and part of Italy: beside S●cil, Sardinia, Corsica, and other Isles; whereas 500 years expired, yer Rome subdued all Italy. They had long hair like women, as Arabs then and still use: who's durance to destroy was but fiv months, as Locusts come at Spring and die in Autumn, leaving Eggs in the Earth to increase their issue They had a King (the Angel of the bottomless Pit, called ●n Hebrew Abaddon, in Greece Apollyon, destroyer) which imports them Infidels or Children of unbeleef subject to the Prince of the Air, as St. Paul saith: whereas Eph. 2. v. 〈◊〉. Christians are freed from Sarans power, and converted to God. This Prince called before the Devil, old Serpent, Satan, Dragon; is here new named Abaddon: whereas Mahometans profess to worship one sole God Demiurgus Maker of the univers; to whom they giv the Epither Abdi or Abada i. Eternal: whereas the holy Ghost givs this King a title of semblable sound but opposite sens Abaddon the World's destroyer, instead of Demiurgus the Maker. The sixth, or second of Woe, hath a voice from the four horns 6 Trumpet. Rev. 9 13. to 2●. of the golden Altar saying, Loose the four Angels which are bound at the river Euphrates. Thes Angels being Patrons of those parts, metaphoricaly signify the confining Nations, which breaking in upon the Roman Regions, stopped a few ages near this River, but are now loosed. They may probably imply the Turcs four Sultanies or Signiories (Asia minor, Aleppo, Damascus, Antioch) but because Antioch lying a little remote from Euphrates, lasted but seven years, being surprised by Boemund in the holy war; some instead reckon Bagdet beyond Euphrates in Persia. Such was their State at first irruption under Trogulbecus or Tongrolipix, who took Bagdet An. 1008. Seididruddulas or Cutlumuses Nephew to Tangrolipix, founded the Asian Kingdom An. 1012. Siarfuddulas subdued Aleppo An. 1079. Tagaddaulas another Nephew of Tangrolipix surprised Damascus at the same time. All which Angels were long limited to those parts with manifold changes, and now at last let loose; being prepared for an Hour, a Day, Month, and Year, that they might slay the third part of Men. This losing befell, when the Tartars abolished Bagdad's Caliphship A. C. 1621. An. 1258. and the Turcs were cast as it were with a sling into the Empire's territories on this side Euphrates. For the Latins (who stayed their incursions two hundred years) were about that time driven out of Syria and Palestine. Then the Turcs shared lesser Asia, till Ottoman grew great: who's Son Orcanes entered Europe, and his fith Successor Mahomet 2. took Constantinople; which is that slaughter of a third part of Men here intimated; as the time (a Day, Month, and Year) plainly indicats. For a Prophetic Day implies one year, a A nice observation if v●ri table. Month thirty, a year three hundred threescore and fiv, in all three hundred ninty six. Now Tangrolipix was inaugurated King of Persia An. 1057. and Constantinople sacked An. 1453. just 396. years asunder. Haply the very hour (which in that proportion makes fourteen days) agreed also with the event, if Almachinus had recorded the Month of his Inauguration so well as the year. They are said to be Horsemen (as Turcs and Persians are more than Foot) in number two hundred thousand thousand; which intimats huge Armies, as David saith, The Charets of God are Psal. ●8 17. twenty thousand, even thousands of Angels: such vast Armies the East Nations bring into field. I heard (saith John) the number of them, viz. by voice; for he cannot see numbers in Vision: and so must other places be understood, which appear not by Vision. Ezekiel in his Prophecy against Gog the land of Ezek. 38. 2, 3. Magog, chief Prince of Mesech and Tubal (from whom Tures descend) describes them to be Horsemen armed: for Persians and Parthians take name of Paras a Horse or Horsman: But Turcs, since their long plantations there, are by Nicetas and others called Persians: So thes Euphratean Horsemen are Turco-Persians. They had brest-plats of fire, Jacinthian smoke and brimstone; which is not where else in Scripture: Ergo it may well allud to Guns: and the Horses heads were like Lions, out of who● mouths issued fire, smoke, and brimstone, by which a third part of Men was killed. For the Turcs used Guns (lately before invented) See Chal●●●dilas. at siege of Constantinople, and slu a third part of Inhabitants; as their Successors did since at Corinth and other Cities. Such sharp sauces make meats seem more savoury, and Mr. Mede hath many such unvulgar unparallelled Annotations. The Horseman's power was in their mouths and tails, having tails like Serpents, and heads, with both which to do hurt. So Saracens are said to have sharp tails of Scorpions; which is true of Turcs, who had tails of Serpents; signifying their Mahometan subtlety or imposture, whereby both did more mischief then by the Sword. The rest of Men which were not killed by thes plagues, repent not of their works, that they should not worship Devils and Idols of gold, etc. which can neither hear, see, nor walk: Nor of their Murders, Sorceries, Fornication, and Thefts. This is manifestly meant of Christians in the Roman Empire, which worship Images made of those metals and materials: for none but they do 〈◊〉 on this side Euphrates. Thes indeed are no Devils or unclean Spirits, sigh no Christians will 1 Tim 4. 1 2 3. wittingly or willingly worship such: But Demoniacs or Deastri, dead Men Deified, whom they make Mediators of Intercession between God and Men. The seventh Trumpet (or third of Woe) is ready to sound: but 7 Trumpet, Rev. 10 v. 1, etc. a mighty Angel come from Heaven clothed with a Cloud, a Rainbow on his Head, his Face as the Sun, and Feet pillars of Fire. He had in his hand a little Book open; who set his right foot on the Sea, and left on Earth; crying loud, as when a lion roars, and seven thunders uttered their voices. John was about to write it; but a voice from Heaven said, seal up thes things which the seven thunders uttered, and writ not. Then the Angel lifted his hand to Heaven, and swore by him that lives for ever; that Time shall be no more: But in the days of the seventh Angel's voice, when he shall begin to sound; the mystery of God should be finished, as he declared to his servants the Prophets. The sound of this seventh Trumpet should succeed the sixth, but is superseded by the little Book intervening: yet lest ought be omitted in the interim to fulfil the Prophecy of Seals; the holy. Ghost shows the last trumpets event in general: viz. that at sound thereof the Roman Beast being destroyed, and the last heads time come to an end, the mystery of God shall be finished, as he foretold his Prophets. For so 'tis declared to Daniel, that the fourth Dan 7. 13. 14. Beast being slain, the Son of Man or King of Saints should rule over the World and the gracious promises of restoring Israel be fulfilled. The finishing of which mystery is Christ's glorious Kingdom, which arose or appeared at sound of the 7 Ttrumpet: when the grand acclamation of Voices in Heaven was heard saying, The Kingdoms of this World are become the Lords and his Rev. 11. 15. Christ's, who shall reign for ever. What can be clearer? Ergo the Time which the Angel swore shall be no more, is the period of all four Monarchies in general, or Roman in special; which is one effect of a time, times, and half. This consummation of God's mystery is the matter of the seventh trumpet attended with seven thunders, which uttered their voices while the Angel proclaimed it, and synchronize with that trumpet: But John is bid to seal up those things of the thunders, being inscrutable till the proper times that God shall revele it. This trumpet discovers the mystery reserved to another place: but both Prophecies of the Seals and little Book, are concluded with one issue, which this trumpet exhibits: the full opening whereof is deferred, till a full passage be made to the little Books new Prophecy, and then the seventh trumpets mystery (which is the Catastrophe) is aptly and amply declared, as shall be showed. Hence this business is undertaken by no other Angels, but by that excellent one, who held in his hand the little Book eaten by John. If that Angel be Christ (as his Royal attire and furniture imports) this suspending the last sound in favour of the other Prophecy, agrees to none so well as him: but if it were Michael the great Prince, or another Angel clothed in linen, and his Dan. 1●. 〈◊〉. Dan. 1●. 6. ●oins girded with fine gold of Vphaz, as appeared to Daniel; the case altars not, being from God. Here the first part or Prophecy of Seals ends touching the 2 Part. Empire's affairs: the next or nobler concerns the Church's fate to be agitated. John proceds herein: The voice which I heard Rev 10. 8, 9● 10, 11. from Heaven spoke to me again saying, Take the little open Book in the Angel's hand, who oat it up as he was bid; whereby he was prepared to Prophecy again before many People, Nations, Tongues, and Kings: but the mystery to be reveled, was sweet as honey in his mouth, and the secret part of the Churches woeful condition bitter as Aloes in his maw: the representation is taken from Ezekiel. The Prophecy proceds, which gins from Ezek 3. 1, 2, 3. his work about God's Temple● which presents the Church's duple state by two Courts; one measured, and another cast out. There was given me a reed like a rod, and the Angel said, Rev. 11. 〈◊〉 measure God's Temple, and Altar, and them that worship: but the Court without measure not; for 'tis given to the Gentiles, who shall tread the holy City under foot forty two Months. Here the primitiv state of Christ's Church conformable to God's Word, is described by measuring the inner Court: the type whereof an Angel shown to Ezekiel. The outer Court not to Ezek 〈◊〉. be measured, sets forth God's holy City or Christian Church: which must be given to new Idolaters, called Gentiles, because they defiled it with Antichristian Apostasy forty two annal months, as shall be fully handled in the Story of the two horned Beast contemporizing herwith. Jerusalem's Temple had two Courts: 1 Inner, where the Offerings Altar stood at the 2 〈◊〉 Temple's entry, which was open only to Priests and Levits. 2 Outer or great Court, common to the People, called the Court of Israel. The first, termed Thyasterium, or Altar of Sacrifice, John is bid to measure: but this outer is given the Gentiles to profane forty two months. If it be said, 'tis the holy City, not out Court, which must be trodden under foot: 'Tis answered, that both are one, and called the holy City, because People assembled here for holy Services. To those Herod, at rebuilding the Temple, added a third for Gentiles and unclean persons, who were prohibited the two others. I will giv power to my two witnesses, V 3, 4, 5. who shall Prophecy in sackcloth one thousand two hundred threescore days: thes are two Oliv Trees and two Candle sticks standing before the God of the Earth. If any will hurt them fire proceds from their mouths to devour their Enemies; and if any will hurt them he must thus be killed. Thes mourning witnesses are Preachers or Patrons of divine truth; which shall bewail the filthy pollution of Christ's Church Idolising like Gentiles: as Monitors to desist from their abomination, and guides 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 wilderness; Elias and Elisaeus under the Baalitic Apostasy; Zerobabel and Jesua at the Babylonish Captivity: For they sympathize with those types in number, power, and acts: as the state of the Church when thes Prophesied suiting with that of Israel, is resembled to the wilderness, Baalatism, and Babylon. V 6. Thes have 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 all plagues so oft as they pleas. Thes are called Oliv Trees and Candle sticks standing before the Lord (like Zerobabel Prince of Juda, and Jesua the high Priest) whom God anointed to restore Zech. 4 3 11. the Jewish Church under Captivity, as Zechary alluds, This Prophecy, till the seventh trumpets sounding, is not presented in Vision; but dictated by an Angel personating Christ. The witnesses are called two, as the Law requires to confirm every word; and in regard of Gods two Tables or Testaments, which they used in Prophesying. They shall Prophecy one thousand two hundred threescore days, being forty two months: which are not natural days, nor three days and half (when they shall lie dead) so meant: because the Beast who's time they contain, contemporized with the hundred forty four thousand sealed, and they with the six first trumpets, which cannot run out in so short a space as 1260. days. If any ask, why the Gentiles profanation Note. is measured by months, & the witnesses defending Gods pure Worship by days? 'tis because Idolatry is the power of darkness or night, which the Moon rules: but true religion compared to light or day which the Sun governs: So Paul is said To turn the Gentiles from darkness to light, from Satan's Acts 26 18. power to God. Sith then Months are measured by the Moon's motion, but days and years by the Sun; the Beasts blasphemy is still reckoned by months, and the Woman's stay in the wilderness by days or years. Zechary likens the two Oliv trees to the Zech. 4. 14. two anointed (Zerobabel and Jesua) which stand by the Lord; but he mentions only one Candlestick signifying the Temple of that time; and John too 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 God's wrath on the abusers of his Ministers, As the Lord speaks to Jeremy, I will make my Words in thy mouth fire, and this Peo-ple Jer 5. 14. Wood to devour them. Eliah brought true fire from Heaven on Ahazia's Captains (as Moses and Aaron did on Corah 2 Chr. 10. ●2. and his complices) but the witnesses fire is symbolical or spiritual, as Egypt and the wilderness is after so taken. They had power to shut Heaven that it rain not: both being mysticaly meant, one for the power of the Keys to shut it against thes new Idolaters; the other for the dew of God's Word, that it shall not descend or destil on them: For they debar them from hope of eternal life, promised only to true Worshippers, till they shall return to serve one God by one Mediator Christ Jesus, according to their Covenant in Baptism; and put an end to the mourning witnesses Prophecy: As Elias restored not rain to Israel, till Baal's Prophets were destroyed. When they be about to finish their testimony, the Beast ascending Vers. 7. from the bottomless pit, shall make war against them and kill them. This is their destiny at end of their Prophecy, suitable to our Saviour's passion: for having ended his preaching in three years and half, as the witnesses did their testimony; he is slain by this Roman Beasts Deputy under the sixth Head: who on the third day after in a great Earthquake risen from the dead, and forty days after being received in a Cloud ascended into Heaven. All which he resembles to the witnesses slaughter: that as they bear the likeness of those three famous couples in their function: so they should conform to their Lord Christ that faithful witness in suffering. When they were about to finish their testimony, having brought part of the holy City (or Province) to renounce Idolatry, and cleans the Temple within themselves; they began to put off sackcloth, yet were not wholly freed from fear: for the Roman septicep Beast chase at their so far prevailing, shall make war and kill them. The first part touching their mourning, hath been performed since beginning of Reformation till this present: But the last of war is to come. Brightman thinks it already accomplished in the Smalcaldian war by Charl● the fift: Others apply it to the lat Germane war, and it were well if such doleful disasters were passed: but it cannot be, sigh the tragic times of the Gentiles trampling on Christian Religion forty two months cannot be fulfilled so long as the Beast reigns; nor the days of the witnesses wailing, which contemporize with them: who's kill next, foregoes Rome's ruin, as the Crier of the Phials (to the fifth of which this ruin belongs) apertly declares. For this destruction is the last, which shall be more grievous than any yet, and a sign that the 〈◊〉 ●1 ●0. witnesses Woes shall instantly end with Rome's ruin; as Jerusalem's siege by Cestius Gallus before the sackage by Titus, was foretold by Christ to be a Forerunner of their utter desolation: so is this of Babylon's fall. Slaughter signifies Death, whether taken properly or metaphoricaly and analogicaly. For 'tis a civil death, when any being settled in a Politic or Ecclesiastic State, ceaseth to be as he was, and he is said to kill him that bereaus it; in which since divers are killed daily. So in sacred stile to liv is to be, and to die not to be: as we die to sin and Satan when we cease to be their Slaves; and liv to Christ, when we become his 〈◊〉 Servants. To apply it, Such as is the witnesses resurrection after three days and half, such is the slaughter: but that is analogical, sigh no proper can be till Christ come to Judgement; Ergo the other. So this death may be a dejection from the Place or Office which they enjoied in the Reformed Church, or not leading a Prophetic life to preach or exercise their spiritual Function as yerst, which often haps in distracted times. This Note. last war of the Beast, is not like the former waged with the Rev. 13 7. Saints, who had it given to overcome them: for why should it be said peculiar to this last time, if familiar before? But the former was against Saints in general, this with the Prophets (viz. Bishops and chief Ministers) in special, as is evident by event. For that was with success, where the Beast prevailed over every Tribe, Tongue, and Nation: this with his sudden fatal fall or ruin. Their dead Bodies shall by in the street of the great City (spiritualy 〈◊〉 styled S●dom and Egypt) where our Lord was crucified. This City is Rome, called great being Queen of the World, and still Quean with whom the Kings of the Earth commit Fornication, and the Inhabiters made drunk with the wine of her abomination: as 'tis said, the Woman which thou sawest is that Rev. 17. 2. 〈◊〉 great City: and this Epithet is often given her, as great Babylon, the great Whore, etc. But he that deems Jerusalem meant, had need of Ellebor to purge his brain: for no Jerusalem was then extant, nor the old ever called great, till that title is ascribed to new Jerusalem. Rome is spiritualy styled Sodom for Luxury, Rev. 21. 10. and Egypt for Cruelty: whereby the holy Ghost intimats, that wherever Sodoms plagues, or Egypt's punishments are specified; they are mysticaly meant as here. So that great City is certainly Rome; but what street means, is not so clear: for it cannot be taken literaly, sigh our Lord was slain in no street of Rome or Jerusalem, but without the Gate in Golgatha. Street also is taken in the singular number, as if it were only one; yet in a City are many. The witnesses Carcases lay in the street where they were slain, which the People, Kindred's, and Nations triumphantly beheld, not suffering them to be buried: but Men seldom make war within the City walls, but in open fields or Provinces of a State. Whence it may be inferred, that the street where our Lord also was crucified, intends some Province pertaining to Rome's dition or dominion, as Jerusalem then did; which since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well bea●. Many interpret it of Christ's suffering by Rome's power, which may be probable; but not so fitly or fully as of the place which is more persuasible being their Province. The People, Kindred's, Tongues, and Nations shall see their Verse 9 dead bodies three days and half, but not permit them to be put in graus. 'Tis a doubt, whether this be cruelty done in despite and disgrace by Enemies, to deny them burial, or courtesy of Friends and Favourers, to provide for their rising again? nor can it be decided but by fulfilling the Prophecy: For in the first sens it must be a type or token of ignominy intended by the Beasts followers against them: In the last 'tis a rescu of Reformists, whereto the text-phrase rather inclines: for in the ensuing vers 'tis said of the Enemies, they that dwell on Earth shall make merry and send gifts one to another: but here People, Kindred's, Tongues, and Nations; which denots divers dispositions. The time (three days and half) cannot imply natural days: for how could Nations diversely dissit know it so soon or send gifts one to another? nor is any time allotted to the kill of them; but to their lying dead, being slain. So how long the war shall last, or time limited to kill the Prophets; must appear only at fulfilling this Prophecy: which is to be reveled by the event or iflu; else we shall only grope in the dark upon uncertainties. They that dwell on Earth shall rejoice over them, and send Vers. 10, 11. gifts one to another; because thes two Prophets tormented them that dwell on Earth: but after three days and half, the spirit of life entered into them, who stood on their feet, and great fear fell on all that saw them. Such as was the witnesses death, such is their rising or restoring to pristin estates, even by God wonderful in his works; not by human power as the words plainly purport. They heard a voice from Heaven saying, Come up hither: and Vers. 12. they ascended in a Cloud, in their Enemy's sight. They shall not Isai. 14. 13. only be restored to their places, but promoted to more eminent preferments: for so ascending in a Cloud signifies, as Achmetes from Persian and Egyptian Mysteries interprets. This reflects on Reformed Churches, which shall be punished for reproaches offered to Christ in vilifying his Prophets or Preachers, and sacrilegious surreption of revenues whereby they should be honestly and honourably maintained: but now they shall be promoted to higher places according to their Embassy or Function. The same hour was a great Earthquake, and a tenth part of V 13. the City fell, and there were slain seven thousand names of Men: but the rest being affrighted gav glory to God. By Earthquake is meant a great commotion of Nations, and alteration of Politic affairs: in which a tenth part of the City fell, and seven thousand names of Men (or Men of name and note) slain. For understanding whereof, two points are to be previously proved: i. that every fall of the decaying Beast being contained in some of the Phials; this destruction belongs to the fifth because the same subject of plagues is in both: there styled the Beasts Seat or Throne; here the great City, which is both the Beasts seat. So the destruction here described, preceds the Beasts utter abolition at the seventh Trumpet or last Phial; and nothing intervens sav the departure of the second Woe, which is the plague from Euphrates at the sixth Phial: Ergo Rev. 18 21 this falls into the fifth. 2. This fall of the great City, is the same with that of Babylon; because it was to forego the Beasts final perdition, and Christ's imperial reign to begin with the seventh Trumpet. The fall of a tenth part, must be squared by this rule Rev. 17. 16. and tried by this touchstone. Philip Nicolas a learned Lutheran, thinks the Decarchy denots ten Kingdoms subject to the Empire, which shall fall from Rome; because 'tis said the ten Kings which submitted to the Beast, when God's Word is fulfilled, shall hate the Whore, make her desolate or naked, eat her flesh, and burn her with fire. This is plausible, but not punctual: for Decaton or tenth part, cannot import a Decarchy or ten King's: but is rather a title of Tribute or Tithes, which the Pope receivs either out of the Beasts Kingdom, or the City's large possessions by way of Lordship. Which tenth of the City by this commotion of Nations shall fall or fail; when he shall lose his Patrimony and Prerogativ. For tribute is a Symbol of dominion, and under that notion most Provinces paid a tenth of other fruits to the Empire. Howbeit this exposition is not altogether authentic: for the Word (fell) which refers to the Earthquake, implies Babylon's ruin rather than loss of Tributs or Tithes: therefore a tenth part of the City, intends a true tenth: yet not any part as 'tis at this day; but whole Pontifical Rome, which is only a tenth of the old Imperial, as it was in St. John's days. For Lypsius a curious Critic saith it was almost circular; the semidiameter from the golden Pillar in the Mercat place, to the utmost buildings being reckoned seven miles, and whole compass of that semidiameter 42. whence he demonstrats all the plot to be 126. but Rome now only 13. in circuit, which is a tenth part of what it was then. For explaining whereof he sets a sexangular Schem which he that lists may survey. Rome was Walled by Pope Adrian 1. and Leo 4. much whereof is habited, and no Suburbs: but the old extended every way with continued buildings. If this sens be taken, a true tenth part only remained at time of the Earthquake; the other nine being fallen long before. For partly by Barbarians often sackings, partly by devouring time, partly by thunderbolts, partly by fire and other casualties; but specially by the Empire's decay or desolation; a tenth part only was fataly reserved to the Pope, who was to be Head of the new Empire, and Mother of Christian Harlots: but this left must by the Earthquakes concurrence, and witnesses resurgence be quit demolished. Yet haply a tenth part is not so strictly taken by Geometric rules: Isa. 6. 13. but as God said to Isaiah of Jerusalem's destruction, a tenth shall remain and return, which was not exactly so. The seven thousand slain in the Earthquake, are not counted by pole; for they seem far too few for the great destruction intimated elswher: but by the City buildings. A duple ruin of Babylon is described: 1. The Beasts Metropolis at the fifth Phial: 2. The Citizens and State, even Pope, Cardinals, and all others: who when Rome is fired, remov elswher till pouring out of the last Phial; when the greatest destruction that ever was of any Rev. 16 19 Land, People, or City, shall betid. Hereof 'tis said, Babylon Rev. 18 v 19 the Great kam in remembrance before God, to giv her the Cup of his fierce wrath: yet that burning and overthrow postdated, Rev. 19 v. 20. preceds the full final ruin of Beast and falls Prophet, which succeeds. Some seek to untie this knot, that Babylon cited in the last Phial is Constantinople: but the holy Ghost calls not two Cities by one name; and 'tis more probable, that Babylon's first destruction is Rome's ruin by fire without much bloody slaughter, and seven thousand may suffice to be slain. So names of Men may import Men of name, sigh such Hypallages are usual in Scripture: as the silver of shekels for shekels of Levit. 5. 3. 15. silver, the uncleanness of a Man, for a Man of uncleanness, the Rom. 9 31. Law of righteousness for righteousness of the Law: so name almost in all tong●s signifies renown, and Children without name base or ignoble. Hence Beza concerning Christ's exaltation abov every Name, expounds it of his worth or dignity. In this sens names of Men imply Men excelling in eminence, such as are the Popish Clergy, of whom shall perish seven thousand a few more or less. There is a third interpretation, that by names of Men are meant Companies, Corporations, Cities, Boroughs, or Societies which have their names so well as Men: but we may not rashly resolve future things, who's chief commentary is event: nor is name tied to any one certain signification. The second Woe is past, and lo a third comes quickly. The fifth V 14. Trumpets Earthquake, ended with the second Woe of the sixth, and the Witnesses mourning prophecy is to finish together with it, being all synchronicals. If then the sixth Trumpets Woe or plague be the Turcs over flowing from Euphrates into the Empire done long ago; this end of the same plague must be a drying up of the said water at pouring out of the fifth Rev. 16. 1●. etc. Phial: whereby the way is prepared for the East Kings to come in: but lest a gap be left between either Trumpet, the seventh seems to begin: so that wondrous preparation of the Dragon, Beast, and falls Prophet for the last war in Armageddon with its issue; should be set here at beginning of the seventh to which the war pertains. Hence a doubt occurs not to be slighted: sigh there is one term Doubt of the Beasts forty two months, and witnesses one thousand two hundred sixty days (which expired with the sixth Trumpets plague or second Woe) it may be asked, why the Beasts months are reckoned no farther; sigh after that term much of the Beast remains unabolished till the seventh Trumpet gins? This is done either because the Jews conversion being as a Resolve. new Kingdom than commenceth; or because in the Beasts continuance special consideration is had to the Empire of Rome-City: which being the Beasts throne is overthrown in that great Earthquake: so the Beast being driven from his Metropolis, shall as it were change his form and be no more a Kingdom of seven Hills, which is another signification of the seven Heads. At sound of the seventh Trumpet or last Woe, Christ's imperial V 15. 16. 17. 18. 19 reign in that great day of Judgement is touched: the interpretation whereof he suspends till the end of all; that he may handle the prophecies pertaining thereto jointly together. To make up the Body of the open Book, the other prophecies of Ecclesiastic affairs, come to be knit to the same: among which the Woman in travel (or Church labouring to bring forth Christ as spiritual Head of the Empire) is chief: which after 300. year's persecution she effected in Constantin; but her Enemy the red Dragon watched to devour the Child. There appeared a great wonder in Heaven, a Woman clothed Rev. 12. v. 1. with the Sun, the Moon under her foot, and on her head a Crown of twelv Stars. Lo a glorious Image of the primitiv parturien: Church; which shined by the faith of Christ the Sun of righteousness: treading under foot the World's rudiments (both Lawish shadows, and Heathenish superstitions) and triumphing in the Ensigns of Apostolic Offspring. Most Men make the Moon a Type of terren transitory things, which the Church contemns as below herself. This is true, but no where so noted in Scripture, which should be our warrant. Indeed most feasts where Typical worship was celebrated by Sacrifices (as new Moons, Paschal, Penticost, Tabernacles, and Ecclesiastic year) were ordered by the Moon's motion; which may resemble Mosaical worship put under foot by revelling of Christ: who blotted out the hand writing of Ordinances, and nailed them Colos. 2 14. to his Cross, as St. Paul speaks. So sigh God made the Sun a great Light to rule the Day, and Moon a lesser to govern the Night; she may be a symbol to signify the power of darkness or Satan's worship, and his spirits in Idols: whereby the matter may be referred to Baptism, by which the Church being illumined trampled on Idolatry, renouncing the Devil and all his works. Hence such as abjured, turned to the West where night gins; as contrarily all Professors of Christ's Faith and holy Trinity, looked to the East, where Sun dispelling darkness gins the day. She being with Child, cried travelling in birth and was in pain V 2. to be delivered. The Church universally and separately taken as an Idaa, is a Mother: but in relation to Children continually begot in her, is said to travel or bring forth. See Isai 54. 1. Ezek. 23. 4. Hosea 2. 45. The throws or torments in travel, are painful pangs or paroxisms of persecution, which the infant Church suffered in parturition. For tribulations are usualy resembled to sorrows in Childbearing Isai 66. 7. Jer. 30. 6, 7. Mat. 24. 8, 9 Marc 13. 8. and elswher. Another wonder appeared in Heaven; lo, a great red Dragon V 〈◊〉. 〈◊〉. with seven Heads and ten Horns, and seven Crowns on his Heads: his tail drew a third part of the Stars, and cast them to the Earth. This is a type of heathen Rome worshipping the Dragon, who drew a third part of Stars with his tail to Earth: or subjected three parts of the World's Rulers to his Empire. The effigies of a Dragon points out his Pagan worshippers Enemies to Christianity, as the Serpent was to the Woman's seed: but his redness notes his embruing in the blood of Saints. This type represents Pharaoh the old Synagogs' cruel enemy bearing Children in Egypt; as the Roman Dragon was of the Christian Church Ezek. 29 3. bearing her Children. For Ezekiel calls Pharaoh the great Dragon lying in midst of his Rivers: and David saith, thou brokest Ps. 74. 13. 14. the heads of Dragons (Egyptians) in the waters. The Dragon stood before the Woman ready for delivery, to devour her Child so soon as 'tis born: as Pharaoh laid wait for old Israel born in Egypt, and Herod for Christ in Judea (which places are sited in Afric and Asia) so the Roman Dragon in Europe watched for mystical Christ, which the Church was to bear, that he might soon slay him after birth. She brought a Manchild, who was to rule all Nations with a V 5. Rod (or Sceptre) of Iron. She bore mystical Christ form in his Members (not the Son of Man) as St. Paul saith, My little Gal. 4 19 Children, of whom I travel in birth again, till Christ be form in you. Here a Christ is portrayed (as Prophetic types use) not properly Theantropos; but analogicaly a Son of the Church; who▪ was to rule all Nations with an Iron Sceptre or Sword; sigh they were not Citizens or Denisens', but Enemies Rev. 19 15. or Aliens: As 'tis said, Out of his mouth went a sharp Sword, that he should smite the Nations; for he shall rule them with a rod of Ps. 2 9 iron. Which words are taken from David and applied to mystical Christ or a Christian Man, to whom Christ the Head promiseth like power, under name of the Church of Thyatira. Rev. 2. 26. Her Child was caught up to God and his Throne: Real Christ is literaly lift up to God's Throne; but mystical here meant analogicaly to the Roman Throne, as Constantin and his Successors were: for all power and their Thrones is of God. If any ask how mystical Christ rules with an iron Sceptre or Sword of war? 'Tis in a duple way: 1. Divine, against Devils, Princes of this world, which is stoutly waged. 2. Human, when Constantin crushed Maxentius, Maximian, and Licinius Christ's Enemies. This Child was not lift up to God's Throne so soon as born (for he was to rule) but when he was ripe and ready for a Kingdom: so true Christ entered not his Kingdom so soon as born, but at thirty years of age fit for Priesthood or spiritual Government. The Woman fled into the wilderness, where God prepared a Vers. 6, 7, 8. place to be fed one thousand two hundred threescore days. This Prophecy is afterward somewhat fuller repeated and described, whereto it shall be deferred. There was war in Heaven, Michael and his Angels fought with the Dragon, who with his Angels fought, but prevailed not; nor was their place found any more ther. Here is showed, how the Woman escaped the Dragons wait by Michael's rescu; who being conqueror cast him down to Earth: whereby her Son was lifted up and she departed to a Desert. This war was waged while the Woman traveled, not after she was delivered, as many misdeem: for the battle befell before the Woman fled (which was after her dilivery) and Rev. ●2. 10, 11: her Sons taking up to God's Throne. Michael and his Angels having with them Christ's Martyrs and Confessors fought: for in the triumphant song 'tis said, they overcam by the blood of the Lamb, and word of their testimony, who loved not their lives to death. Semblably the Dragon and his Angels took with them the Roman Tyrant's in their Train which worship them. This Michael is not Christ (as some suppose) but chief of the Princes or seven Archangels specified by Daniel: viz. that Dan. 10. 13. Dan. 12. 1. great Angel said to stand for God's Children; whom Christ King of Angels and Men opposed to Satan's black Guard raging against his Saints. For Angels are sent to defend the heirs of Salvation, whom they invisibly protect against evil Spirits: So in this war of the primitiv Church against the Dragon's worshippers, the Angels under conduct of their Chieftain, acted both in strengthening Martyrs against Tyrant's threats, and mitigating or sweetening their torments; beside many more ways of weakening the Enemies spirits, and dejecting their minds; that oftimes they desisted, or granted truce for a time: till in fine after two hundred year's war of persecution, it pleased Christ to giv full victory: the Woman's Child being lift up to the Imperial Throne, and Satan's Kingdom subdued: as 'tis said, the Dragon prevailed not, nor was his place found any more. The great Dragon, that old Serpent called the Devil and Satan, Vers. 9 which deceius the whole World; was cast out into the Earth, and his Angels with him. He and all his Fiends being before worshipped as God, was cast down from the top of Divinity to the Abyss of curs, contempt, and contumely. For as God executed judgement on the Egyptian Gods at Israel's delivery Exod. 12. 11. from their tyranny; so he doth here: they prevailed not or were overcome, which is all one Hebraism; and they cam● no more ther. I heard a loud voice in Heaven: Now is come Salvation, Vers. 10. 11. strength and Kingdom of our God, and power of his Christ: for the Accuser of our Brethren is cast down, which accused them before our God day and night; but they overcam him by the Lamb's blood. Thes words being most clear sans Allegory or ambiguity, are a Key to interpret the whole Vision. For hence appeers, that the Child's lifting up to God's Throne, is an introduction to Salvation, strength, and Kingdom of God, and power of his Christ into the Imperial throne: that the Enemy ejected is the Accuser, who traduceth the faithful day and night: that the forces used by Michael and his Angels were Martyrs and Confessors, who overcam by the Lamb's blood, freely yeeldding their lifes to death. Satan, called before Dragon and Devil, is now new named Accuser, as the Hebrews term him: But contrarily the holy Ghost is Paraclet or Advocate: the one Destroyer, the other Defender. This title best agreed to those times, when Christians were accused by Roman Idolaters of Thyestean feasts, Oedipean Incests, Medean Murders, Adultery, Treason, burning of Houses, Poisoning, Plagues, Famine, and all heinous crimes or hideous calamities which happened: but it aims chief at Satan's trial of Job by tribulations, as Pagans did Christians by persecutions. Rejoice O Heavens, and ye that dwell in them: woe to the Inhabiters Vers. 12. of Earth and Sea; for the Devil is come down to you, having great wrath, because he knows his time is but short. Though the Dragon was cast from the throne by Constantin, yet People continued his worship, specially under Julian Apostate: but soon after Christianity prevailed, and all the Empire was washed with Baptism: which made Satan rage and seek by all stratagems to undermine the Church. This while the woman dwells in a Desert: who being freed from Heathen tyranny, till the seventh trumpets sounding, and Christ's second coming, lay not hid or invisible; but lived in a middle condition like the israelites before they entered Canaan; who escaped Pharaohs slavery, yet attained not the Land of promise. So Christians escaped Pagan bondage, and served Christ freely: Yet as the israelites Apostatised to worship a golden Calf, Baal Peor, Balaam, etc. So Christians fell to semi-Idolatry or Iconolatry. The Woman's abode in the wilderness forty two months, answers to See Numb 33. the israelites so many mansions in the Desert, not without a tacit typical mystery. When the Dragon saw he was cast to the Earth, he persecuted the Vers. 13. 14. 15 Woman which brought forth a Manchild: to whom were given two wings of a great Eagle, that she might fly from the Serpent into her place, to be nourished for a time, times, and half a time: but the Serpent cast out of his mouth water as a Flood after the Woman, that it might carry her away. Satan is cast down, but not cast out: who staying below, essayed to oppress the Woman by what ways or wiles he could. She began to fly, but come not instantly to the Desert, as neither did the Israelits: for Pharaoh pursued them into the red Sea; and the red Dragon her with a Flood of water: quam bene cuncta quadrant? the great Eagle is evidently the Roman Empire: her two wings the East and West Caesar's, under who's protection she fared in an Eremitical Estate three years and half; expressed before by one thousand two hundred threescore days, to comply with daniel's times. This Eagle in Esdras typifies the fourth Kingdom, and 1 Esd. 11. 16, 17 the twelv feathered wings the twelv first Caesar's from Julius to Domitian. Thus Israel was freed from Egypt on eagle's wings, as the Lord saith, Yea have seen how I bore you on eagle's wings, Exod. 19, 14. and brought you to myself. By water cast out of the Dragon's mouth, is meant Words and Doctrine: as Solomon saith, The Prov. 18. 4. words of a Man's mouth are as deep waters, wisdom's Wellspring Prov. 15. 〈◊〉. as a flowing Brook. So water here is pestilent poison of Heresies, specially Arrianism against Christ's Deity, which grew up in Constantins' days, and spread far under his Successors: totus mund● miratus est, se tam subito factum Arrianum. This was the Flood of water issuing from the Dragon's mouth, like to carry away the Woman: for 'tis wonder the new initiated Emperors seeing such dismal discords, had not fallen from the Faith (as Julian did) to their old Dagon the Dragon, as finding most unity in impiety. The Earth helped the Woman, which opened and swallowed the Vers. 16. 17. Flood cast from the Dragon's mouth. That is, the Orthodox Oecumenic Synods drank up that Diabolical Deluge, as dry thirsty Earth doth water, which is a fit figure thereof; specially sigh Earth is oft put for the Inhabiters. The Dragon was wrath with the Woman, and went to wage war with the remnent of her Seed, which keep Gods Commandments, and have the testimony of Jesus Christ. This is an entry to the next Chapter, and as a Prologue to a new Tragedy raised by the Dragon against the Woman: who at first footing in the Desert, was encountered by two Beasts, not so hideous in shape as the Dragon whom she most dreaded; which history must be unlocked or unfolded. I stood on the Sand, and saw a Beast risa up from the Sea, having Rev. 13 v. 〈◊〉 seven heads and ten horns, and on his horns ten Crowns, and on his heads the name of Blasphemy. The Dragon, seeing he could not prevail by his new Arrian devise, nor reign as yerst in his own name; being divested of the Empire; covertly erected a Vicarian Kingdom, to raise a new deputed form of Monarchy than beginning. 'Tis a twofold Beast (ten horned, and two horned nearly allied) representing the Secular and Spiritual State which reign jointly. The first is the ten Kingdoms, into which Barbarians shared the Empire, when the Dragon was expelled. This is the septicep Roman Beast▪ under the course of the last Head; which after bore the Whore: being here described by ten Kingdoms: wherein he shall (as he did before) blaspheme the only true God by Iconolo-Idolatry: for as the number of seven Heads is the Roman Empires Ensign; so the name of Blasphemy is a note of Idolatry. The ten Crowns set on his horns, show he shall be subject to the last head and swayed by it, as will clearly appear in the sequel. The Beast which I saw was like a Leopard, his feet as of a Vers. 2. Bear, and mouth as a Lion; to whom the Dragon gav his power, seat, and great Authority. Thes three Beasts are resembled by Daniel to the three first Monarchies (Lion to the Assyrian, Dan. 7. Bear to the Persian, Leopard to the Grecian) all which this last Kingdom resembles in a certain confused mixture: For in Body it was a Leopard like the Grecian, which was divided into four parts, as this into ten: in Feet a Bear like the Persian, which managed State affairs by Magis, as this doth Ecclesiastic by Moncs or other Shaulings: In mouth a Lion like the Babylonian, which made Edicts to worship golden Images on pain of death; as this denounceth death to such as shall refuse to adore theirs. Some interpret thes Beasts literaly of proper cruelty, which this last Beast shall exercise, and the text will bear both senses. Now that the ten horns are meant only of the last seventh course, and not promiscuously of all, as most deem; is thus demonstrated: The horns which flourish and vanish with their head, could not be of the fiv first, because they (as the Angel attests) passed in St. John's age, together with the courses of those Rev. 17. 10. 12 Heads: Nor the sixth, because that reigning then, the time of horns was not come, as the said Angel apertly avers: Ergo they remain to the last Head. Such then as distribute the ten horns among seven heads, giving one to some and two to others at pleasure; are in evident error, crossing the plain text and Angel's interpretation, because they belong solely to the seventh Head, as aforesaid. By power which the Dragon gav, is meant his Militia or Army, as the Septuagints use the word Phara●h● Host, and God is called the Lord of Hosts. Now Satan's Hosts or Forces, are evil Angels and Idols the Devils Receptacles. Thos he gav to this last Beast, together with his seat and great Authority: viz. that universal dominion which he exercised in shape of a red Dragon, but in far unlike form; that he might beguile the Woman's Seed in the wilderness; for he demeaned not as before, nor professed to be as he was (a sworn Enemy to Christianity) for then they would shun him out of inbred antipathy which God at first set betwixt them: but when he put Gen. 3. 15. off a Serpent's skin, and shown as a Leopard or Panther (which Beast the Dragon loathes, but all else lov to look on for his beauty and sweet smell, as Isodor informs) it was easy to deceiv the L. 12. 〈◊〉. 〈◊〉. Church, being secure from his old form, not deeming or dreaming such close Idolatry should be professed or practised in an Empire which pretended Christianity and demolished Idols, under a new mask of Image worship. I saw one of his heads (the sixth) as it were wounded to death V 〈◊〉. (by Michael) and his deadly wound was healed (by the salv of this substitut authority) and all the World wondered at the Beast. That the 7 headed Dragon or Heathen Rome, was the Beast of the 6th head whereon the old Serpent sat, is clear: because the 7th succeeded next in the same Seal, to whom the Dragon gav his Rev. 17. 1●▪ Seat. For 'tis said after, that fiv are fallen, and one is (the sixth in St. John's time) and the other not yet come: for though the Beast still appeared septicep, and the heads kept order one after another; ye the Beast with all his furniture of heads and horns is presented under any State: So that the same Roman Kingdom may be every where signified under several sorts or courses of Government. The last ten horned Beast began at healing of the sixth Beasts wound, but not before; as the series shows: For what ever evil he did, or adoration was given him; all is said to befall after curing of that wound: for the whole world wondered at him being healed; but none of those blasphemous acts against God are cited before. They worshipped the Dragon which gav power, and the Beast Vers. 4. saying; Who is like the Beast? who can make war with him? They worshipped not the Beast simply, but as the Dragon's Deputy, or Dragon under the Beasts disguise. For to worship the Beast unless as the Dragon's Idolatrous Vicegerent, was no more impious then to obey any temporal authority: therefore the Beast signifies his Kingdom, who's worship is subjection to it: that is, they freely obeyed him, as if none could resist his power: but to worship him in a religious capacity, as he resembles the Dragon, is blasphemy against God. There was given him a mouth speaking great things and blasphemies, 〈◊〉. 5. and power was given him to continu forty two months. The Beasts condition or constitution is exhibited before: now rests to show how he exercised the power delegated by the Dragon, viz. blasphemy and cruelty. This Vision agrees with daniel's Prophecy of the same fourth Beast and his last course D●● 7. v. 8. here specified: but the things declared to him more succinctly, are here dilated more largely. He had a mouth speaking great things saith Daniel, which John calls blasphemies: by which Idolatry is implied, being the highest contumely against God. He shall also continue to blaspheme forty two months: during which space the Gentiles shall trample on the out Court or holy City. For sigh this profanation tends to the same impiety with the Beasts blasphemy, both may signify the power of darkness or night measured by months or the Moon's motion; & not by days or years after the Sun: else why doth the holy Ghost infer it immediately upon the Beast's blasphemy, unless the time be referred thereto? Ergo the Beasts 42 months begin not at this wrath and war with the Saints, but at his Blasphemy: So the meaning is, that he continued to blaspheme so long. That by blasphemy is intended Idolatry or spiritual fornication is plain: 1. Because Babylon the Beast's Metropolis is called Mother of Harlots with whom the Kings and Inhabiters of the Earth Harlotized. 2. 'Tis such blasphemy as may fall into the courses of the next Foregoer or rather all the Heads, which are charged with it; but no blasphemy can be laid to his Antecessor, not to all in common sav only Idolatry. 3. The word blasphemy imports Idolatry in many more places Isai 65. 7. Jor. 23. 15. 17. Ezek. 20. 27. Deu. 31. 20. 2 King 19 22. Prov. 14. 31. Ps. 44. 16. Psal. 69. 10. in all which to rebuke, reproach, and blaspheme God is all one since. He opened his mouth in blasphemy against God, to blaspheme Vers. 6. his Name, Tabernacle, and them that dwell in Heaven. What was spoken of blasphemy in general, is here specificated by a triple Idolatry: 1. He blasphems Gods Name or Peson by Image-worship, ascribing it to Stocks and Stones. 2. His Tabernacle or Christ's Humanity, wherein the Deity dwells personaly: which Temple or Tabernacle is blasphemed by believing his Body to be daily made of bread; because transubstantiating John 1. 14. Priests cause it to be adored for his true Tabernacle. 3. He blasphems Heavens Inhabiters (Angels and Saints) in caling John 2. 19 Hebr. 9 11. Idols by their 〈◊〉, which is also a contumely against Christ their Lord: for they are made Mediators or pretended Intercessors with him against their wills (as Patrons or Pleaders for mortal Men in Heathen manner) and many feigned miracles fabled, fastened, or fathred on them, which is more blasphemy. It was given him to make war with the Saints and overcome Vers. 7. them; and power was given him over all Kindred's, Tongues and Nations. This is his other part of power viz. persecution; whereby he prous himself the Dragon's Deputy. daniel's words Dan. 7. 2●▪ are, he made war with the Saints (the Woman's Seed) and prevailed against them. The Beasts whole reign is a war against the Saints; but this is waged with bloody slaughter: as 'tis said vers. 10. He that kills with the sword, must be so killed: For here the Secular Beast (not Spiritual) is meant, which must be so handled. He made not this war in Infancy, but in maturity; A. C. 1●●●. about the twelfth age from Christ's nativity. The first war fell heavy on the Albigenses, Waldenses, and other Professors; of whom were slain only in France (as Peronius tells) about a million of Souls: who were massacred by mighty Armies levied against Sarrasens: which bloody broils lasted seventy years. Many more slaughters befell elswher for three hundred years after: yet about An. 1500. sundry Stats, Kingdoms, Countries, and Churches fell from the Beasts dominion: against whom cruel wars were raised, which continu to this day, and shall not cease till the Beast be destroyed. So this persecution, for number of slain, far exceeds all the primitius: for from the Jesuits A. C. 1580. origin in thirty year's space, Baldwin computs nine hundred thousand L. de Anti●●●. c. 16. Orthodox Christians done to death by Executioners: yea Duke d' Alva boasts, that he executed thirty six thousand in Belgia: and Vergerius vaunts, that the Inquisition consumed a hundred and fifty thousand in thirty years by several tortures. They excuse it, that the Clergy doth it not, but Magistrates: yet they condemn them for Heretics and make the others their Hangmen. For so 'tis said here of the Secular Beast, that he shall make war and overcome the Saints: but of the Ecclesiastic, that he shall cause so many as will not worship the Beasts Image to be slain, and not kill with the Sword or by his own hands. His power reached over all the Roman dominion with so great persecution, that no Kindred, Tongue, or 〈◊〉 can resist his impiety: yet all particular Men are not included in this generality: for very many in all ages (as God said he had seven thousand 1 Kings 19 18. in Israel that never bowed knee to Baal) kept their Covenant with the Lamb: but all entire Kindred's or Stats served the Beast: so those few dispersed in the Beasts Provinces, made for a while the intemerat Virgin Church. All that dwell on Earth shall worship him, who's names are not V 8 9 written in the Book of life of the Lamb slain before the World's foundation. Lest any presuming on a catholic consent of Kindred's and Nation's which follow the Beast, or deterred with grievous persecution; shall think they may run safely with the multitude, the holy Ghost here reads their doom: that their names are not registered in the book of Life. Hereto is an Apostrophe annexed of attention: If any have an ear let him hear (i. all godly Christians listen deeply and devoutly) to what is foresaid (not what follows) of their unhappy condition which follow the Beast. He that leads into Captivity, shall go into Captivity: he that Vers. 10. kills with the sword must be so killed: here is the patience and Faith of the Saints. This is a consolatory close, that God will be their avenger, to afflict their Adversaries with such measure as they meet: whereof they being confident, are no whit daunted with tribulations, but patiently, faithfully, and constantly endure all, expecting revenge from God. I saw another Beast come out of the Earth, which had two horn● Vers. 11▪ like a Lamb, but spoke as a Dragon. He proceds from the Secular Beast of C●sars, to the Spiritual or Pseudoprophetical of the Pope with his Clergy; which exerciseth the government and blasphemies of the former. He hath two horns like a Lamb, boasting of his power to bind and loose by deputation; but speaks Idolatry and slais the Saints as a Dragon: for he is Author or Founder of the ten horned Beast, by reviving the West Empire; but succeeds the Dragon for freity and blasphemy under the Visor of Christianity: using his Authority as high Priest, and takes on him as Head or Monarch thereof, no less then of his Clergy: with whom jointly he makes up the Pseudoprophetic Beast or seventh Head of the Roman State in the City sited on seven Hills. The Pope single (though a falls Prophet) is not that Beast, but joined with his Clergy; which make a company composed of many members, as a Beast hath. Thes by feigned signs and miracles (specially thunderbolts of Excommunication, as a divine revenge) gradualy subjected the Kings risen up in the dissipated divided Empire to their yoke; who tamely submitted their necks, and put on the Image of the old Empire now crushed. So that the Caesarean Head being wounded, not only revived in that Image; but at the falls Prophet's pleasure, punished with the Secular sword (as he with the Spiritual) all disobedient murmurers. This Beast comes out of the Earth, not from the Sea as the former, which had another pedigree: for Sea signifies many People in one dominion, and an Army in war: but Earth, Upstarts of low condition, springing Terr● f●●●i. up secretly as Herbs sans nois or notice. He had two horns like a Lamb, pretending to bind and loose as Christ's Vicar General on Earth: but speaks as a Dragon, patronising Idolatry (as the Dragon did) by Decrees and Canons; and seeks to destroy the Lambs true worshippers. He exerciseth all power of the first Beast before him, and causeth Vers. 12▪ the Earth with them that dwell in it to worship the first Beast, who's deadly wound was healed. This two horned Beast useth as high Priest the Dragon's fiduciary power entrusted to the former Beast: which consists in Idolworship; being the ten horned Beasts Chaplain in Religious Rites: causing the Earth's dwellers to worship that Beast, styling it the holy Empire. The words (before him) may import preceding, or in his presence; it skils not which. For whatever power the first Beast had, he agniseth the high Priest Author, by who's means the Earth's Inhabiters worshipped him: who being cured of his deadly wound, risen out of the Sea; but by what ways or wiles he did it, rests to be declared. He doth great wonders, making fire come from Heaven on Vers. 13. 14. Earth in sight of Men, and deceiv them that dwell on Earth, by reason of those miracles which he had power to do in sight of the Beast: saying to them that dwell on Earth, they should make an Image to the Beast, which was wounded with a sword and did liv. The Pontifical Pseudoprophetic Beast, persuaded the Nations by wonders or miracles to re-establish the ten horned Beast; whereby the Dragon's power revived, and to frame the Beasts Image slain in the sixth Head. Which being form after his pleasure, that wound which the Dragon received seems recured, and the Beast renewed by substituting new Idolatry and tyranny like the former: For the Beast of the last Head is the others Image slain in the sixth. He said they should make the Beasts Image which was slain and did liv or reviv: which words belong not to the Beast who's Image was to be framed, as if the falls Prophet spoke it; but to the Angel reporting the event, how the slain Beast revived. For the Dragon gav the Secular Beast his Power and great Authority: which healed his wound by imprinting his form of worship on a Beast of another Religion; placing his Angels or Devils (not as before, by those titles of professed Enemies to the Lord Jesus, but under Christian colours or cognisances) to be worshipped as Saints and good Angels: but who worships Idols under any name or notion, he worships Devils. Yea, to complete the slain Dragons full Image, the Pope arrogats or assums divine titles, as divers Emperors 2 Thes. 2. 4. Devil-servers had done: For he sits as God in the Temple of God, showing himself to be God. Yea he makes fire come down from Heaven on Earth: which Graserus interprets by a Proverbial Hyperbole, that he doth such or so great wonders, as may emulat Eliahs; whereby he vindicated God's worship. Which exemple of fire the Jews use for all wonderfulworks, wherein God's Glory is more conspicuous. This is plausible; but it rather relats to that which follows, showing how the falls Prophet induced Men to make the Beasts Image: viz. he caused all to receiv a mark, that none might buy or sell sav he that had the Beasts mark, name, or number of his name, vers. 17. 18. This he effected both by seducing miracles, and enforcing Excommunication: For 'tis said, He deceived them by wonders which he had power to do, that they should make the Beasts Image in manner aforesaid. The Ecclesiastic Anathema, forbidding common Commerce, is aptly resembled to fire from Heaven or Lightning; for it delivers over to everlasting fire, as a punishment 2 P●t 2. 6. Judas v. 7. proceeding from God, usualy called a Lake of fire or Asphaltites, where Sodom and Gomorrha were consumed by fire raining from Heaven. The wonders were feigned cures fastened on Angels, Saints, Images, and Relics: but specially by their breaden God, said to driv out Devils. All which the two horned 2 Thes. 2 9 10 Beast, with his falls Prophet pretended to do, as St. Paul foretold; That the Man of sin shall come after the working of Satan, with all signs and lying wonders, and with all deceivableness of unrighteousness. Touching the Lightning of Anathema, 'tis used in all ages; specially about advancing Iconolatry: For when it was A C. 7. 〈◊〉. first agitated (which continued with fierce fervour one hundred twenty years) Leo Isauricus, a stiff opposer of it and Saints Intercession, was basely branded by the Pope's Parasites (as Conscanti● is nicknamed Copronymus for the same cause) and struck with Anathema-thunder by the Pope: who absolved his Subjects in Italy from their fealty, and strov to bereav his Exarchat of Ravenna, with other dominions; whereby he animated Iconolaters in the East, and scared the West Monarches from daring or doing the like. With the same Lightning he blasted the Albigenses, etc. for oppugning Idolatry in the Lateran Synod under Alex. 3. So another Lateran Council decreed, That such Lords temporal as refused to quell them, should be Excommunicate by the Metropolitans and other Comprovincial Prelates: absolving their Vassals from fealty, and exposing their Lands or Territories as a prey to other Princes. He had power to giv the Beasts Image life, that it should speak, Verse 1●. and cause so many as would not worship it to be killed. Nebuchadnezar decreed the same of his Image: but if this had not received life, the slain Beast could not reviv in him; no● was the former Dragon-Worshiper idle, but activ and stout to fly on his Enemies; as this Image ought to be, in which he should reviv. Therefore the falls Prophet had power not only to allure People to make the Image of the last course; but to inlifen him, whereby he may by Edicts enjoin such things as shall support his dignity, and punish Opposers by temporal death. For all power of the Image or Secular Beast, is derived or delivered by the Pseudoprophetic: who denounceth sentence of Heresy against all which resist his Authority, and the other must execute it. This is commonly called a delivery over to the Secular Power, which is but his Hangman, because he will not seem or deem to defile his holy hands with blood. The like use other Sects or Septs make of Civil Magistrates. He caused all great and small, rich and poor, free and bond, to Vers. 16. 17. receiv a mark in their right hand or forehead: that none might buy or sell, sav such as had the mark or name of the Beast, or number of his name. The mark is his name, as 'tis called the mark or name, and afterward the mark of his name. This allude Rev. 14. 11. to an old custom of marking Servants with the Master's name, specially in the foreheads; but Soldiers of their Captains in the hand. So the Lamb's Followers being contrary to the Beasts, had his name and his Fathers in their Foreheads. The number of his name is the same with himself, but called the number because brought into letters of number; God so disposing it: but the mark and number differ, if the interpretation be directed after the analogy of other places: For the mark shows to which Lord they belong that bear it: but the number indicats from what stock they spring that are marked: as the number of twelv made in the multiplication of twelv Virgins, is a symbol of Apostolic lineage or Offspring, as shall be showed. The Beasts name which includs the number, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposed soon after the Revelation was writ. For at the Empire's division by Theodosius, and rising of the ten Kings; the Roman falls Prophet, and West Inhabiters under him, were styled Latin by fatal instinct, which very name, subducting the numeral letters (as Hebrews and Greecs' use) make the mystical number 666. noted by the holy Ghost: which prous the Beasts prosapy, who vaunts himself to succeed the Apostles; but indeed descends from the Dragon: for the Apostolic number 12, will never cast into 666. however multiplied: but from the number 6. (which belongs to the red Dragon and Beast of the sixth Head) neatly and naturaly. For the whole sum how great soever, is compact out of six by units, ten, and hundreds: as if the Dragon's whole seed, were diffused through this last Beasts whole Body with all his Ministers. Here is Wisdom: let him that hath understanding count the V 18. Beasts number, which is the number of a Man, even 666. The Virgin's number one hundred forty four thousand contrary to the Beast, is altogether Apostolic, begot of 12. multiplied by twelv times twelv thousand: for the reason or result of contraries is contrary: where both the name written and number of the company is expressed: but here the name is concealed, or left to be collected and conjectured from the number, wherein lies a mystery. The forbidding to buy and sell is a brand of Papal Excommunication, excluding commerce or company with such. To receiv the mark of the Beasts name, is to acknowledge Note. him Lord and obey his authority: but to receiv his number is to embrace his impiety derived from the Dragon. Now though none can have the mark of his name or obey his authority, unless he partake his number and impiety: yet may a Man admit the number or impiety, and abandon his name or authority. As the Greecs hold the Dragon's impious Idolatry with the Latins, as first erected or established in the second Nicen Synod by a Pope, who laboured earnestly to reviv the slain Dragon's Image: yet reject his authority, and will not bear his name or yoke as formerly: but made a Schism (as 'tis styled) from the Latin Church, which hath lasted abov 700. years, maugre all brute Anathemas. Let me intrud or interpose a few words: Excommunication Animadvers. is a prohibitiv brand to bar all that have it from commerce, company, and communion; but no permissiv badge to admit any, nor can be called a proper name. Now Roman Catholic is the general appellation which all own, and the Oath of Papal Supremacy (called reconciling to the Church of Rome) a common mark or cognisance; without which none may buy or sell spiritual wares among them. Quam bene conveniunt? Thes two terms (Roman Catholic and Papal Supremacy) applied to the name and mark of the Beasts followers; I must own how fit or unfit soever: humbly submitting them with all else to public censure. No Symbols, similitudes, nor allusions run on all four feet; but are obvious to various applications, which may and do differ in divers circumstances, as here haply it happens. For the Beasts number, Vicarius Dei generalis in terris (DCLWIIIIII. 666.) is the Beasts true paraphrastical title, and right number thereof: but no proper name, nor number of a Man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is: nor are the numeral letters collected from the original Greece (wherein John wrote, as the others be) but from the Roman Latin, which is a considerable case. Let Readers ruminat on it, and judge deliberately. I looked, and lo a Lamb stood on Mount Zion, and with him Rev. 14 V 1. one hundred forty four thousand having the name of the Lamb and his Fathers in their foreheads. The company of Virgins which follow the Lamb standing on Zion, and elect Gentiles put in place of Israel mentioned at beginning of the seventh Seal (for 'tis described in a duple Vision, to conjoin the prophecy of Seals with that of the little Book) signifies the Church, which in midst of Papacy continued constant to the Lamb as a Virgin under Babylon; being the Apostles progeny: who were not confined to any set station, but followed the Lamb wherever he did go. By the number one hundred forty four thousand (12. times 12000.) it appeers, that the same company is specified both whers, being the Apostles true Offspring, which bear the number twelv as an Emblem or Ensign of their peculiar prosapy or pedigree. Mount Zion was David's Kingdoms Throne or Royal mansion, called his City: because he got it from the Jebusits, and walling it built a Tower, Streets, and Courts. It may here parabolicaly imply that part of the Earth, which Christ having vanquished made his Church's habitation; viz. the Christian World: where she keeps her faith and chastity undefiled, when the Beast polluted all with adulteries and slaughters. The name Lamb is left out in most English Bibles, and his Fathers only inserted: but the best Translators have both, and the matter requires to read it so. For the allusion to mark Servants and Soldiers, belongs to the Lambs followers; that they should bear his name so well 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 all his works and worship: which in Apocalyptic phrase is to abandon the Dragon and his power, with all his Angels or Devils. In this Sacrament we solenly profess faith to the Lamb and his Father: for 'tis the Lord's Seal, as the Ancients call it. Origen saith, let us bear the immortal laver in our foreheads: which when the Devils shall see they tremble. St. Austin terms it the Royal mark of our Redeemer: which Seal is defaced or obliterated by Idolatrous superstition, as Tertullian, Isodor, and many more 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 there the matter of protection is treated, here of fealty: yet 'tis needless to seek another Seal beside Baptism, which performs both: because with it God adds his Grace, whereby 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. calls Baptism a perfect safeguard, and Nazianzen a seal. S. Basil saith, unless the Angel take notice of thy mark, how shall he fight or defend thee from the Enemy? hereby saith Nicetas, we are kept safe from Satan's snares. Thus Baptism is the seal, and sign of the Cross the mark of the Lamb, as all 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 multitude: Rev. 19 6. such as was the Levits singing with musical Instruments: for 'tis after called the voice of a great multitude, 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 multitude: which St. John calls 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 styled 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 whereof is expressed Rev. 5. 13. before: viz. to him that sits on the Throne, and to the Lamb be blessing, honour, glory, and power for ever, Amen. Which agrees with the Evangelical Hymn after Christ appeared in the flesh: where to him that sits on the Throne and the Lamb jointly redemption, power, riches, wisdom, strength, honour, 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 do in Heaven; as Christ teacheth us to pray. Thes are not defiled with Women, but Virgins: they follow 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, who's Queen is great Babylon Mother of Harlots, with whom Kings and Nations commit fornication: but the Lamb's company convers not with such, being Virgins free from Idolatrous Incest or pollution. Thes follow the Lamb or faithfully cleav fast and never forsake him: in what City or Country he shall set up his Standard, thither they follow. Thes are bought out of the profane multitude, to be a peculiar People like first fruits (which imply all things exempt from i'll uses) to God and the Lamb. In their mouth was found no guile: for they were without fault. V 5. No was found in them: but all Christian Idolaters are Liars, who say they worship God the creator, but giv it to Creatures as St. Paul saith, They turned the truth of God into a , worshipping Rom. 1. 25. the Creature as the Creator. Hence Amos calls Idols lies: but thes true worshippers were faultless, and no 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, Kindred, Tongue, and People. After a description of the Company follows the history of things done by them, and their leader the Lamb against the common Enemy, which is duple: 1. Of Admonition to the Beasts followers, presented by three Angels. 2. Of Revenge, by a Parabol of Harvest and Vintage. The Monitor Angel is called another in respect of those foregoing musical Angels, whereof this Prcacher was none. Where note that in such Visions, the Angels represent them Note. whom they govern: but this lofty Flier seems to be more eminent than any Rulers of Men; being employed to declare his Gospel called everlasting: not so much in respect of time to come, as that past: viz what was promised (touching the Woman's seed to break the Serpent's 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 judgement is come: worship him that made Heaven, Earth, Sea, and Fountains of Waters. This Angel knowing God's Kingdom to be at hand, when Judgement must be executed on Idols and Idolaters (the Devils being cast down and despoiled of the Roman Throne) exhorts all Nations, Kindred's, and People to become Christians, to worship God only as he is declared in the Gospel, and beware of Idols. Surely Iconolatry is analogical Idolatry, though not identical with Heathen. Fear God and giv him glory; for the hour of his Judgement is come: viz. wherein Christ by his Cross hath spoiled Powers and Principalities, declaring by his Apostles and Evangelists to the Nations (which through so many ages he suffered to walk in their own ways) that they should turn from Idols, or at his coming suffer eternal death. Why then do Christians who profess faith in this Judge, return as it were by a back door to adore Idols or Devils under new names; having no Textual warrant of precept or precedent so to do? St. Paul Acts 14. 〈◊〉. 15, 16. cried to the Lycaonians, we Preach, that ye should turn from thes vanities to the living God, who in times past suffered all Nations to walk in their own ways: but now the time of his Judgement is come. The Instruments used to denounce God's judgements, were holy Bishops and Confessors: who first opposed Martyrs Relics, as appeers in the story of Vigilantius and others: but A. C 720. afterward more conspicuously in the Greece Church against Image-worship; which many zealous Emperors (Leo Isauricus, Constantinus Iconomachus, Leo Armenius, Michael Balbus, Theophilus) stisly opposed: yet in fine it prevailed by the power and policy of the two horned Beast and falls Prophet. For though some condemned Images, yet many favoured invocation of Saints: under which notion Iconolatry crept up closely, which Constantin with divers orthodox Fathers impeached of error. For the nominal honour of Saint given to Apostles, Martyrs, and Confessors was never denied (till in this last ignorant age by giddy Sectists) as a Christian compellation; but only the real invocation and intercession, which drew on superstitious adoration of their Images: yet to decry the name of Saints to such is no less erroneous, though not so enormous. The cry of this flying Angel sounded in the West so well as East: for the Synod of Francfort, under Charlemaign, of almost three hundred A. C. 790. Bishops, condemned Image-worship, and the second Nicen Council which established it. So the Synod of Paris, summoned A. 825. by his Son King Lewis, declared it to be impious, and rejected that Nicen cru as superstitious. Now listen to the second Angel's proclamation. There followed another Angel crying, Babylon is fallen, is fallen; Vers. 8. that great City, because she made all Nations drink the Wine of the wrath of her fornication. He declares the foundation of Babylon's ruin to be laid: wherein he imitats Isaiah touching Isai 21 9 Babylon in the same words, is fallen, is fallen; when the Medes and Persians were about to destroy her. The Ministers of this cry against mystical Babylon, were the Waldenses and Albigenses: who by word, deed, and death declared Rome to be Apocalyptic Babylon for her Spiritual whoredom of Idolatry, wherewith she intoxicated all Nations. Thes Champions began her downfall: for multituds of Men in all her Provinces gradualy started or revolted. By poisoned Wine is meant the amorous phil●ry or sorcery of her spiritual fornication: but the Wine of her wrath alluds to mortiferous potions usualy given to Malefactors, specially among the Grecians in ancient times. The third Angel followed saying aloud, if any worship the V 9 10. 11. Beast and his Image, and receiv his mark in forehead or hand; he shall drink the Wine of God's wrath mingled with the Cup of his indignation, and shall be tormented with fire and brimstone in presence of the holy Angels and the Lamb: and the smoke of their torment ascends up for ever and ever. They have no rest day or night, which worship the Beast and his Image, and receiv the mark of his name. This Angel proceeding farther than the two former, forewarns the Beasts followers, how dreadful dangers hang over their heads, unless they speedily eat his society. The chief Minister of this cry was Luther with his Sectators & Successors, who began that great glorious Reformation: when whole Stats, Kingdoms, and Provinces (not single Men as before) cast off the Beasts yoke with all his abominations. Here is threatened a terrible punishment (look to it Romish Catholics) if they persist in their old drunkenness, they shall drink the Wine of God's wrath mixed with bitterness (Myrrh, Aloes, Gal, Frankincens, or Wormwood) such as the Jews gav them that were put to death, and offered to our Saviour. Here the first Angel admonished them to worship God aright: the next menaceth ruin to Babylon: and this denounceth judgement to all his Followers. Here is the Saints patience: Here are they that keep Gods Vers. 12. Commandments and Faith of Jesus. This cry is the Touchstone to try the Saint's patience in so long expecting the Beasts punishment: not being dejected or discontented at his prosperity, nor deterred with his tyranny, in obedience to God's Commands and Faith of Jesus; by abondoning the Beasts communion and renouncing his Image, mark or cognisance. I heard a voice from Heaven saying, Writ, blessed are the Vers. 13. dead which die in the Lord henceforth, saith the Spirit, that they may rest from their labours and their works follow them. This declaration most Men refer to the preceding words, as a comfort henceforth to the Saints in the Lord: but they rather tend to the subsequent matters, as a warning of the Judgement and Resurrection to come under the seventh trumpet. As if he said, Now is the time wherein those that die in the Lord, shall rise to a blessed life eternal. This interpretation seems best for three reasons: First, because the day of death is never called a reward; but Judgement and Resurrection is. secondly, because a Voice from Heaven imports some notable matter ensuing: nor is any command given to write, sav only at beginning. Thirdly, because R. v. 11. 11. 18 it agrees with the seventh trumpet, wherein the cause of those that die in Christ shall be judged, and God shall reward his Servants which fear his name: as here 'tis said, Blessed are the dead from this time, that they may rest from their Labours, and their works (or a blessed reward) follow them. Both expositions intent specially such as die for the Lord, viz. Martyrs, who giv their lifes for Christ, rather than other Saints or Confessors which die in the Lord and put faith in him: for so the context evidently evinceth or argueth by the Saint's patience in suffering persecution even to death. I looked, and lo a whit Cloud, and on it one sat like the Son of Verse 14▪ 15. 16 Man, haveng on his head a golden Crown, and in his hand a sharp sickle: and another Angel come out of the Temple crying aloud to him that sa● on the Cloud, thrust in thy sickle and reap, for time is come and Harvest is ripe: and he thrust in his sickle, and the Earth was reaped. By Harvest three things are meant: viz. Cutting of Corn, gathering it in, and threshing it out. Hence a duple Parabol of contrary sens is used in Scripture: one of killing or destroying by cutting down and threshing: as Jeremy saith, Babylon is a threshing floor, 'tis time to thresh her: Jer. 51. 33. yet a little while, and Havest time shall come. So Isaiah speaks of Israel's overthrow by Tiglatpeleser: It shall be as when the Harvest Isai 17. 5. man reaps the ears of Corn with his arms. Another of saving or restoring by gathering in used in the new Testament: as Christ saith, The Harvest is great, but the Laborers (or Gatherers, such as shall be saved) are few. Now which of the two is here presented, rests to be sifted or scanned by order of things done. The treading of the Winepress at Vintage (which succeeds this Harvest) is the same with that bloody slaughter executed by him which sat on the whit Horse; where 'tis said, He treads the Winepress of the fierce wrath of Almighty God: Rev. 19 11. 15 which prous that the two Prophetic Parabols here (no other interveining) signify the same matter: or if divers, yet some way, tied together: sigh then Harvest there goes next before Vintage here, and the preparation of the Lamb's marriage, and Babylon's destruction, preceds that cruel slaughter there: it must needs follow, that the said preparation and destruction are this Harvest, or belongs to the same with it, or the Harvest with them. If Babylon's destruction be the Harvest, it agrees to the type of cutting down and threshing, suitable to Jeremy's foretelling old Babylon's fall by the same figure: but if both Harvest and Vintage (which end the year) set forth the consummation of things, the Harvest preceding in time; then both may signify the period of Roman tyranny: where Harvest may denot the City's overthrow as first fruits, and Vintage ensuing the Beasts who. Kingdom's ruin. Haply Harvest may imply that preparation to the Lamb's marriage or adorning his Bride, or something to be done thereat: which probably is the Jews conversion, and gathering of Israel so long looked for. Thes are they in our Ma●. 22. 1. Saviour's Parabol, who being invited to the King's Sons wedding refused to come: but being now ready make haste. For the Gentiles cannot be this Bride, sigh they have been the Lambs Spous abov one thousand six hundred years ago. With this conversion or return of Israel (who shall be ascited as part into the Lamb's Virgin company) shall be joined the Turcish Empires cutting down, typified by drying up of Euphrates at pouring Rev. 16. 12. out the sixth Phial, that the way of the East Kings may be prepared: For the time of this Phial pointly agrees with the Bride's preparation, being set between Babylon's overthrow and the Enemies last slaughter. Christ's Church (which by Israel's conversion will seem dupled) shall have each a peculiar Enemy: one the Roman Beast of uncircumcised origin; the other the Mahometan Empire of circumcised Offspring, derived from Ishmael, which was ominous and odious to isaac's Issu: the abolition of both being to be accomplished at Christ's coming. So Harvest may resemble the first, and Vintage the last. Joels' Joel 3. 1. 2. 13. Prophecy (whence this duple type is taken) treats of Israel's conversion saying, In those days when I shall bring again the Captivity to Juda and Jerusalem; I will gather all Nations into the Valley of Jehosaphat, and plead with them there for my People and heritage Israel, whom they have scattered among Nations, and parted my Land. Then follows by Hypotyposis; put ye in the sickle, for Harvest is ripe: come get ye down for the Press is full, the Fats overflow, and the wickedness is great. Now though both notions of Harvest (one to gather in, the other to cut down and thresh) comply to Israel's gathering into the Church's Barn, and subduing the Enemies with slaughter: yet because the Church's vindication is here handled, the since of cutting and threshing is to be preferred. The Lord is Christ the King styled the Son of Man, who's power next appeers. Another Angel come out of the Temple in Heaven, having 〈◊〉. 18. 19 20 also a sharp sickle: and another from the Altar which had power over fire, and cried loud to him that had the sickle saying; thrust in thy sharp sickle, and gather the clusters of the Vine, for her grapes are full ripe. And the Angel thrust his sickle into the Earth and gathered the Vine, nnd cast it into the great Winepress of God's wrath: and the Press was trod without the City, and blood come out even to the Horsbridles, by the space of one thousand six hundred furlongs. Here a Vintage is described, which Parabolicaly in Scripture signifies bloody slaughter: and this is the same with that great carnage expressed by the same words, which shall be in the war of that great day at last Phial. For Rev. 19 15. both are the ruin of one Enemy, and each shall befall at last on the Beast and falls Prophet, with all their Complices and Confederates. If then this Vintage be that slaughter, it must fall on the said Enemies. So the Vine or Vineyard is the Beasts Dominion, the ripe Grapes his Assistants full of blood-guilt ripe for judgement; the Vessel or Wine-press the place of slaughter called Armageddon or destruction: but where this place or pitchy field shall be, is not reveled, nor may be curiously inquired. Yet the holy Ghost points out its dimension to be one thousand six hundred furlongs without the City; but within the Region or Territory thereof. St. Jerom computs Palestin to be 200. Epist ad Dared Italian miles long (which make one thousand six hundred furlongs, eight to a mile) whence many conject or conceiv, that there shall be this great battle's Cockpit: specially sigh it hath an Hebrew appellation; which such as believe Antichrist shall come from the East or descend of Dans Tribe, easily credit: but we who find him seated in west- Babylon, can hardly relish it: unless we deem (as divers do) that after Rome's demolition he shall divert into the East, as some of his sworn Vassals suppose he shall reside at Jerusalem before the day of Judgement. For 'tis not probable he will freely lead an Army (as he persuaded Princes to do) into Palestine leaving so many Enemies behind his back. Some find a place in the West of like extent (one thousand six hundred furlongs) viz St. Peter Patrimony, which from Rome to the farthest mouth of Po and Marshes of Verona, is about two hundred miles long, where haply the blow will be struck. The Cutter of clusters is not the same with the Wine-press treader; but have several workmen: for an Angel with a Vinedressers sickle cut the clusters and gathered the Grapes: but Christ the King with a troop of Rev. 19 11. 13. 14. Heavenly Horsemen trod the Press, clothed in a vesture sprinkled with blood, whom the Armies in Heaven followed on whit Horses. Nor is the Grape-gatherer said to tread the Press, but only to cast the cut Clusters into it; and then the King coming with his Heavenly troop of Horse, trod the Press without the City. Then blood come from the Wine-press to the Horsbridles for one thousand six hundred furlongs space: So the sum may be, the Angel Vintager with the Saints help, shall lop off the Clusters belonging to the Beast, and so force them into Armageddon; where the Lord Jesus shall tread them in a Wine-press: as St. Paul saith, The Man of sin shall be destroyed by the Lord with 2 Thes. 2. 8. the brightness of his coming. What can be clearer? yet no infallible certainty, sav bare conjecture, can be had before the event makes it evident. Here our Author, Atropos-like, cutsoff the web of his curious Comment, modestly pretending he will not meddle with Prophecies yet to come unfulfilled: but left a few fleeces or fragments formerly scattered among friends; which concern other mysteries contained in the last eight Chapters. Some of thes he promiscuously and preposterously presents by piecemeal, observing no such precise order of Chapters and paragraphs as before: which shall be pithily abstracted. Mystical Babylon, the Metropolis of Antichristian Apostasy, is the City or Sea of Rome sometime Christ's spotless Spous; Rom. 1. 8. who's Faith was famous over the World: but since became an Harlot and Mother of Harlots; causing other Cities or sig●iories to commit fornication. For though she be guilty of other Heresies (as whores be of sundry Vices) yet this spiritual whoredom so much laid to old Israel's charge, is the grand Apostasy wherewith the great whore is marked. This Vision is plainly showed to John by one of the Phialbearing Rev 17. Angels, and the interpretation reveled (which is not Vers. 8. usual) to be literaly taken as there delivered. 1. The Woman sitting on the Beast, is that great City then reigning over the Kings of the Earth. 2. The scarlet Beast carrying the whore, is the same shown before in another shape; viz. the Roman Vers. 10. 11. Empire. 3. The Beast with seven Heads or Rome's seven Hills, and seven forms of Governors in that State: whereof fiv (Kings, Consuls, Tribune's, Decemvirs, Dictator's) were fallen before John's time: one (of Caesar's) then extant, which was to be changed into Christian Emperors of short continuance; seeming to be the eighth, yet indeed the seventh; which is the Bearer of this whore not yet sprung up, being not under the course of the last Head, the Popedom. If then the sixth Beast (Pagan Emperors) reigning at Rome in John's age, ceased to be as it was abov twelv hundred years ago: that which now swais there, is the seventh and last Ruler, which he saw bear the whore. Verse 12. 13. 4. The Beasts ten horns are ten Kingdoms not then risen, into which the body of the Roman Beast should be rend in this last course, by the wound of this Caesarcan Beast: all which should jointly confer their authority on the Beast that was to be cured Vers. 14. 16. or restored under the Rule of that last Head now past. 5. Thos ten Kingdoms which shall grow together under the falls Prophet's Government, being their Head, shall fight with the Lamb, but be overcome by him. That war was waged long ago, and is still in action or agitation: the Victory being in some sort achieved, but shall be accomplished much more gloriously. For some of the ten Horns or Kings, shall at length hate the Whore whom they so long bore, and shall make her desolar, naked, eat Vers. 4 5. her flesh and burn her with fire, as the Angel interprets. 6. This Whore held in her hand a golden Cup full of abomination and filthiness of his Fornication, and on her forehead was a name writ, Mystery etc. This needs no explication, being taken from the common custom of Stews-Strumpets, who drank philtres or amorous potions to their Paramores in a Cup of gold: and the Cells or Chambers had several whores names set on them, as Seneca, Martial Juvenal, and other Authors inform; yea those of most note had their name set in their foreheads; as Juvenal seems to intimat of the insatiate Empress Messalina, who assumed the name of Lycisca an infamous Prostitut. — Nuda papillis Constitit auratis, titulum mentita Lyciscae. She stood with bare gilt Paps bestained, And by Lycisca's name herself feigned. So this name (Mystery, Babylon the great, Mother of Harlots and Abominations of the Earth) may fitly be applied either to the Whore's person fastened on her forehead; or to the place set on her Brothel house the City Rome where she resides. Concerning the seven Phials of Plagues poured out by seven Rev. 15. V 2. 3. Angels, preceding Antichrists ruin: where before any particular narration of Angels or Phials be made, another Vision is exhibited together with them: how the Church being cleansed from Idolatrous pollutions in the sacred Laver or Sea of the Temple (not made of brass like salomon's, but of Glass or Crystal) sung a triumphant hymn of Moses for her victory over the Exod. 15. 1. Beast saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, O King of Saints. Then the clothing or preparation of the Angels with the Phials, are described more particularly. The seven Angels come out of the V 6. Temple clothed in pure whit linen. having their breasts girded with golden girdles; viz. in their Priestly habits. 1. The pouring Ezek 44 17. out of Phials signifies the Antichristian Beasts ruin: for as the Roman Kingdoms first state was to be subverted by the plagues of Trumpets so this last by Phials: which argues a great parity between both, sigh this last bears the Image of the former Roman policy. 2. The seven Phials are so many degrees of its ruin: for as the Beast gradualy grew up; so he is to be destroyed by degrees. 3. On what ever any Phial is poured, that suffers some damage thereby; sigh 'tis the effusion of God's wrath. 4. The Earth, Sea, Rivers, Fountains, Sun, Beasts Seat, Euphrates, Air, import something in the Antichristian Beast semblable or suitable: for all Phials are poured on the Beast or somewhat of his, which toucheth his safety or utility. 5. The Beasts whole Body or Antichristian Univers is covertly compared (as it was in the Trumpets) to the worlds System: who's principal parts are Heaven, Earth, Sea, Rivers, Lights. 6. Because God useth Angels as Ministers of his Providence in governing the changes of Human affairs; therefore such things as are to be acted by many, are attributed or ascribed to an Angel as the guide and Ruler thereof. Thes be his previous cautions touching the Phials, which follow in order. The first Phial is poured on the Earth, and there fell a noisome Rev. 16. V 2. grievous sore on Men which had the Beasts mark, and those that worshipped the Image. This is poured on the Beasts whole body the Earth: which denots the People or common sort of Christians, as Antichrists Footstool: on which basis the Papal Hierarchy being built, reacheth, like Babel's Tower, to the very Skies. This Phial filled the Beasts Followers with fury, like incurable Ulcers not to be cicatrized. Which was fulfilled by the Waldenses, Albigenses, Wicklifits, Hussits, and other pious Professors; who renounced the Beast, caling Rome apocalyptic Babylon, and the Pope Antichrist: which so inflamed his Sectaries with sores of indignation, tyrannising many years with Fire and Sword. Yet all in vain: their Ulcers were cureless like Exod. 9 8 9 Egypt's biles and botches sprinkled with dust and ashes; whereto they mysticaly comply by way of Analogy. The second is poured on the Sea, which became as blood of a V 3. dead Man, and every living Soul died in the Sea. This is the whole cru or circuit of Papal Communion; containing all Nations, Kingdoms, Dioceses, conjoind in spiritual society, though dis-joined severally. This became cold or congealed as a dead Man's blood, when the Pontifical Sea is dismembered: which Luther and other Reformers performed, when they drew off whole Limbs of People, Provinces, Princes, and Potentats from Papal communion. The third is poured on Rivers and Fountains of Waters, which Vers. 4. 5. 6. 7. became blood: thou Lord art righteous, because thou hast judged thus: for they have shed the blood of Saints and Prophets, and thou givest them blood to drink. The Rivers and Fountains of the Beastian world, are the chief Champions of Antichristian Jurisdicton: whether Ecclesiastics (Priests, Jesuits, Moncs, Friars) or Secular Governors, who uphold the declining Papacy. For their Emislaries were justly done to death in England, as they unjustly served the Saints. Yea the Duchess began to revenge that blood which Duke d' Alva and the Spanish Inquisition cruelly spilt to fulfil this Phial. The fourth is poured on the Sun, and Men were scorched with Vers. 8 9 great heat; who blasphemed God's name, which hath power over thes plagues: but repent not to giv him glory. To know what Sun signifies in the Antichristian world, we must search what Heaven imports: which is either the Pope's universal Authority, or any eminent Monarchic power in the Beasts world. Now in it are sundry Stars of several magnituds (Kings, Princes, Dukes, Prelates, Free States) yet but one Sun, which seems to be the Germane Emperor (the King of Spain being the Moon) who hath been of the Austrian Family two hundred years. This is the Sun on whom the fourth Phial shall be poured to his conversion or confusion. The fifth is poured on the Beasts Seat (Rome City) and his Vers. 10. 11. Kingdom was dark, and they gnawed their tongues for pain; blaspheming the God of Heaven because of their pains and sores: but repent not of their deeds. Here the holy Ghost useth no Allegories, because great light shall then arise to the Prophecies by this evident sign: whereby will appear what Phials are past, and what to come. This destruction of Rome seems to be intimated before; but the name Pope shall not quit perish: only his Rev 11. V 12. 13. glory and greatness shall be clipped, that they shall by't their tongues through teen, and curs God persevering still in the Kingdom of darkness to despise light. The sixth shall be poured on Euphrates, and the water dried Vers. 12▪ up, to prepare a way for the East Kings. Thes Kings seem to be the Jews which shall be converted: whom haply the Beasts Followers will misdeem to be Antichrists Army, rising from Don as they dream; and so shall be hardened in their error. To prov that the Jews are meant by East Kings, this reason is pregnant: because this is the penultimat Phial, and unless they be then converted, they must needs perish with Christ's Enemies (among whom they yet abide) at the day of universal Judgement, which the seventh or last Phial shall bring on them: Isai●h saith, The Lord shall destroy the tongue of the Egyptic Sea, and with a Isai 11. 15. 16. mighty Wind shall shake his hand over the River, and smite it in the seven streams, and make Men go over dry shod. There shall be an high way for his People left from Assyria, as it was to Israel, at their Exod out of Egypt: but this Prophecy seems not so pregnant for Euphrates and Assyria, as for Nilus and Egypt. Now by Euphrates the Turcish Empire is mysticaly meant, which borders Eastly on it; who shall be thes new Converts chief obstacle, and the Beasts best bulwark: but this Euphratean deluge shall be dried up or destroyed: yet whether by the Jews, or other Aliens, or their own intestine discords, is not reveled. Vers. 17. The seventh or last is poured into the Air, and there come a great voice out of the Temple of Heaven from theThrone saying: It is done. Hereby is meant the power or Prince of the Air, even Satan: who fosters not only the Beasts dominions, but all Christ's Enemies in what Coast, Climate, or Country soever: for as the Beast had his Spirit or Life from him at first; so the last Fortunes of all his Followers and Worshippers shall depend chief on his charge or conduct: as appeers by the preparations of so many Aids and Allies for war, to be procured in this last Phial by his Diabolical devises. Who bestirs by all means possible, both of his Lieftenents (the Beast and falls Prophet) and by his own Artificies; to raise this universal Army in the last danger of his Kingdom. Vers. 13. 14. For there come three unclean Spirits (Devils working miracles) like Frogs, out of the Dragons, Beasts, and falls Prophet's mouth; which go forth (as Emissaries with Summons) to the Kings of the whole n orld to gather them to the battle of the great day of God Almighty. So the Prince of the Air musters all his Forces and Fautors to assist those two at this last exigent: on whom being penned up in a Coop at Armageddon, This last Phial shall thunder; not with arm of Flesh, as formerly; but an Heavenly voice of revenge: whereby the Beasts total downfall shall be consummate: not only within Babylon's walls, as before under the seventh Trumpet; but of the whole City wherever scattered or dispersed: Yes, of all Kings, Cities, or Stats which committed filthiness of fornication with her Idol falls Gods: together with other foreign Tyrant's joining in opposition against Christ's holy Spous or Church. V 19 20. 21. The Cities of the Nations fell, and God gav Babylon the Cup of Wine of his fierce wrath. Every Island fled, and the Maintains were not found: a great Hail from Heaven (every stone a Talon weight) fell on Men, who blasphemed God because of the Hail; for the plague was exceeding great. Mr. Mede proceds no farther to the execution of thes threats on the great Whore, sitting on the sevenheaded Beast with ten horns: who with the falls Prophet, are to be cast into a burning Lake for ever, as 'tis expressed in the 17. 18. and 19 Chapters: but treats tenderly with much modesty of Christ's 1000 year's reign on Earth with his Martyrs and some chief Saints, at his second coming to Judgement: which last day he makes one continued act with the triumphant millenium of his reign, to decline a third coming of Christ, as common Chiliasts assign without warrant. But this sublime speculation shall be suspended or superseded to the next Thesis peculiarly addicted or appropriated to this Subject. This 1000 year's reign after the Martyr's resurrection (but before the day of Judgement) is specicified in the twentieth Chapter of Apocalyps whereon the Millenars build their Doctrine; beside some other obscure places in the Prophets: which shall be fairly yet briefly debated or discussed in the Theory immediately ensuing. Commentarii Compendium: A Compend of the Comment. THe Comment contains two Prophecies: 1. The sealed 1 Part. Book: 2. The little Book open. In the Seal- Prophecy is described the celical Imperial Session suitable to Israel's encamping The twenty four Elders signify Bishops resembling the Rev. 4. 4. etc. Priests and Levits in their twenty four courses. The four Beasts are Israel's Ensigns: 1. Like a Lion: 2. A Rev 6 per totum. Bullock: 3. With a Man's face: 4. A flying Eagle. They were full of Eyes to show sagacity, and each had six wings implying agility. The first Seals opener, a Lion, shown a whit Horse and his Rider armed: viz. Christ (the Lion of Juda) from the East; who laid the foundation of conquest over the Dragon, when Oracles ceased. The next a Bullock, presented a red Horse and his Rider; denoting Trajan a Spaniard from the West; who's reign was Bloody. The third with a Man's face, exhibited a black Horse and his Rider, importing Septim: Severus an African from the South; who held Balances in his hand, indicating justice in the Empire. The fourth an Eagle showed a pale Horse with his Rider; which points out Maximinus a Thracian from the North: in who's time and some Successors, the Sword, Famine, and Pestilence (messengers of death) raged every where. The fifth (no Horse nor Rider) enters with A. C. 268. Aurelian till Rev. 7 4 to 10 Dioclesian; presenting the primitiv persecutions. The sixth declares a strange shaking of Heaven and Earth, signifying the change or conversion of Heathen Rome by Constantin. But before the seventh, care is had for the Church, to seal a company of one hundred forty four thousand viz. of every Tribe twelv thousand. In which type is an unusual reckoning; yet such as best resembles the profession of true Religion, miraculously preserved in midst of the old and new Idolatry. The twelv Apostles aptly answer Israel's type: the number twelv being the Ensign of Apostolic race, which by multiplying sets forth their progeny. Hereto is added by representation of innumerous Palmbearers, a most ample state of every Nation, People, Tribe, Tongue which praised God. The seventh seal contains seven Angels with seven Trumpets Rev. 〈◊〉 7. to 12. sounding alarm to the Empire's ruin by sevenfold plagues; the four first of less extent. The first wastes the Empire's terraetenures by terrible▪ incursions of north Nations like hail mixed with blood and fire: who destroyed a third part of all green things (the Empire swaying a third part of the known World) which began at Theodosius death by Alaric, Rhadagaso, and others. A C 395. A 410. A 455. A 476. A ●42. The next assails the very Empire, expressed by the Sea, when Al●●ic sacked Rome. After which it daily declined, till Gensericus took it, and then began the ten Kingdoms. The third casts down the Western Caesar (omniously named Augustulus) who being a baleful bitter Prince, is resembled to a Star called Wormwood. The fourth bereaus the light and lustre of Roman Majesty with a third part of Sun, Moon, and Stars (which shone bright before under Ostrogoth Kings) when Rome's Consulship with all Pomp of other Officers c●ased. Then follow three Woe Trumpets: the fifth being the first of Rev. 9 per totum. Woe, sends hostil bands of Arabians (Sarrasens likened to Locusts) who not only spoiled the soil from A. 830. to 980. (150. years or 5. annal Months) but poisoned men's Souls with Mahometism like the venom of Scropions, having a King called in Hebrew Abaddon, in Greece Apollyon destroyer. The sixth or second Woe Trumpet, looseth four Angels before bound at the River Euphrates, being the Turcs four Sultanies, as they were long so divided, till Ottoman united them into his Monarchy. This is to be accomplished in a Prophetic Day, Month, and Year (viz. 396. years) from A. 1051. when Tangrolipix took Bagdet, till Mahomet 2. surprised Constantinople, slaying a third part of Men A. 1453. Their number of Horses is computed two hundred thousand Rev. 10 〈◊〉 to 11. thousand: their Ordnance, Powder, and Munition explicated by smoke, fire, and brimstone then invented. The seventh or third Woe Trumpet is suspended till the little Books Prophecy which contains the Church's destiny, and John bid to eat it; which was sweet in mouth, but bitter in belly: who is commanded to prophecy again before many People, Nations, Tongues, and Kings. This comprehends the consummation of God's mystery: the event whereof is declared by a mighty Angel's Oath, at who's loud cry seven Thunders uttered their Voices; which John is forbid to write, and bid to seal up. The measured Court displais the primitiv Church's state conformed Rev. 11. 2. to 13. to God's Word contrary whereto is the Court not to be measured, being not his operature; but to be profaned by renewed Idolatry or Antichristian Apostasy, which shall reign forty two Annal months. During this space, two Witnesses clad in sackcloth testify God's truth, and exhort to repent 1260. days (or years) equivalent to forty two months of profanation. Thes denounce Gods Judgements, which begin at pouring out the Phials, and debarring the Idolaters from hope of eternal life. Their fate is after finishing their testimony, to suffer semblably with Christ, as the Roman sevenhead Beast shall inflict on them. Thes must die mysticaly, lying unburied three days and half: but then shall be restored to pristin place or eminenter estate and dignity. Upon a Commotion or change of Politic affairs, the City Rome (being but a tenth part of what it was) shall be overthrown at fifth Phial, and seven thousand Men of mark and name (the Clergies or Companies of Men) slain. This is the end of the sixth Trumpet when Kings of the East (the Jews) shall erect a new Kingdom, and the two horned Beast (the Papal Clergy) with Antichrist the falls Prophet (the Pope) driven from Rome, before the great battle. The Vision of the open Book, goes through the whole course 2 Part. of Revelation; to show its connexion with Seals and Trumpets: Rev. 12. per 〈◊〉. after which ensue many great mysteries. The Roman Empire worshipping the Dragon or Devil, persecuts God's Church (represented by a Woman in travel of mystical Christ) 300. years: but when Constantin cast him from the Throne, he and his Successors enjoied it: which chance or change contemporizeth with the sixth Seal. The Woman being delivered of a Son, dwells in the Desert forty two months: or a time, times, and half; or one thousand two hundred sixty days: typifying the Churches middle condition; as being freed from Pagan persecution, yet still tossed with a flood of errors and Heresies cast from the Dragon's mouth. A new tragedy of troubles pursues her, who lighted on two Rev. 13▪ per 〈◊〉 Beasts at entering the Deserts porch: one tenhornd rising from the Sea, viz. the secular Empire shared into ten Kingdoms: another two horned coming out of the Earth, which is the Ecclesiastic State or Pope and his Clergy. Both reign with near alliance together, under the seventh Head of the old Beast, exercising the Dragon's cruelty, and under colour of abolishing Idols, introduce Iconolatry, or new devised disguised Idolatry; termed Blasphemy against God, his Name (when aught is divinely worshipped beside him) his Tabernacle (viz. Christ's Humanity wherein the Deity dwells) by transubstantiation; and them that dwell in Heaven (Angels and Saints) whom they John 2. 19 adore in derogation of Christ's sole Mediatorship of Intercession. The company of one hundred forty four thousand Virgins R●●. ●4 per 〈◊〉. following the Lamb (forecited at the seventh Seal to connect the two Prophecies) signify the Church in midst of Papacy, persisting faithful to the Lamb and his Father; who are the Apostles progeny multipled by twelv. Then follow three Angels sharply warning all the Beasts worshippers to withdraw from those Idolaters, lest they perish eternaly. The first monisheth to worship God solely and sincerely, which the Greece Emperors (Leo Isauricus and others) fulfilled, when they suppressed adoration of Saints, Images, and Relics. The next threatens mystical Babylon for spiritual fornication, with inevitable destruction: which the Albigenses and Waldenses Ministers of this Cry performed by Word, Deed, and Death; boldly proclaiming Rome to be Apocalyptic Babylon, and Pope the falls Prophet. The third denounceth horrid hideous torments easless and endless to all the Beasts train that shall abide in his obedience. After this follows the Church's vindication against his Enemies, under the types of Harvest (which intimats the Bride's preparation by the Jews conversion, and Turcish Empire's confusion) and also Vintage, which is the Beasts dominion; the Grapes being his followers: but the Wine-press Armageddon, the Shambles or Slaughter place specified in the seventh Phial. Where the Grapes being gathered together by the Angel Vintager, w●th the Saints help; shall be trod by the Lord Jesus at his coming: but both are obtained by prayer of the Church Universal. Next seven Angels having seven gold Ph●als full of God's Rev. 15. per▪ tot●m. wrath (at who's pouring out the pure Church sung a triumphant Hymn of Moses and the Lamb) signify the Antichristian Beasts ruin, with the sevenfold plagues or degrees thereof; for whatever any Phial is poured on, suffered prejudice thereby. The first is poured on the Earth or common sort of Christians, Rev. 16. per tot●m. fulfilled by the Waldenses, Albigenses, Wiklifits, Hussits, and others. The next on the Sea or Pope's jurisdiction accomplished by Luther and other reformers. The third on Rivers or Ministers and Maintainers of Antichristian Doctrines; haply Priests and Jesuits by Laws executed in England or elswher. The fourth on the Sun or Germane Empire still in executing. The fifth on the Beasts Throne (Rome) which shall be shortly effected. The sixth on Euphrates to prepare a way for the East Kings or Jews conversion, by removing the Ottoman Empire, a main obstacle. The seventh into the Air or Satan Prince thereof: which infolds all Christ's Enemies to be levied under his conduct, and shut up in Armageddon for the great battle. After that mystical Babylon the great Whore, is described to Rev. 17. per totum. John: resembled to a Woman in rich attire, sitting on a scarlet Beast (the Empire) having seven heads (seven Hills or seven sorts of successiv Rulers) and ten horns or Kingdoms, as the Empire is divided: which may seem another Ruler, but is the same; being that great City, reigning over the Kings of the Earth. The gold Cup in her hand, alluds to Whores Stews where such pranks are played. Afterward another Angel shows Babylon's fall, with great Rev. 18. lamentation made by Monarches, Merchants, Mariners and mighty Men: who bid God's people come out of her; lest partaking of her sins, they receiv of her plagues. Then the Saints prais God for his judgements on the great Rev 19 Whore, and avenging their blood: after which follows the Lamb's marriage with his Wife; and the Fowls are called by another Angel to the supper of the great slaughter; when the Beast and falls Prophet were taken, and cast a life into a Lake of fire burning with brimstone. The seventh Trumpet with the thousand years pertaining Rev. 20. (granted to new Jerusalem Christ's Spous on this Earth) signifying the day of Jndgment, is circumscribed with two real resurrections; 1. As the morning beginning with the Judgement of Antichrist and falls Prophet, the chaining of Satan the Devil, and casting him into the bottomless pit for a thousand years, after which he shall be loosed a short space. 2. As the Evening, ending with the general Resurrection and Judgement: when the wicked shall be cast into Hell to be tormented for ever; and the Sai●●s translated into Heaven, to reign with Christ their King for evermore. Mr. More (who translated the whole work into English) made this compend of the Comment (not the Key of Synchronicisms) which is here much altered, abridged, and accommodated to vulgar capacities, being made most pervious and perspicuous; differing mainly from the Translators pattern, and more conform to the Author's prototype. Monitio pro Catholicis: A warning for Catholics. HEnce results a caution or Conclusion to all Roman Catholics, worth serious observation; which concerns nearly their eternal bliss or bale, joy or pain: 1. That Rome is mystical Babylon or great whore, with whom the Kings and Earth's Inhabiters commit spiritual fornication; and from whom we are bid to departed, lest we partake of her plagues: all so plainly proved or portrayed, as cannot be comptroled or contradicted. 2. That Iconolatry flatly forbid by the very letter of the second Commandment (which is therefore expunged, and the last bipartited, being otherwise before) is Analogical Idolatry or Devil-worship; though not the self same with Heathen, but disguised under new names or notions of Angels and Saints: which are made Mediators of Intercession; yet those blessed Spirits hear not their Orisons, and hate such honours as derogatory to our Kingly Redeemer, who is sole Intercessor between God and Man. 3. That the whole Papacy or body of Religion under the Pope as Head, is the Beast with two horns like a Lamb (who's Vicar he pretends to be) but speaks as a Dragon in the Doctrines of new devised Idolatry and men's Traditions. 4. That the Pope is the falls Prophet and seven headed Beasts Image (which he caused to be called the holy Roman Empire) who's Seat, Power, and Authority he assumes. 5. That Roman Catholic (which is contradictio in Adjecto, sigh no particular Church can be called Catholic or Universal) is the Beasts name, and Oath of Supremacy (whereby Men are reconciled to the Pope or Church of Rome) his mark, without which none may buy or sell spiritual wares: both being badges belonging to the Popish Profession. 6. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Latin o● Roman) in numeral Greece Letters makes 666, the number of the Beasts name (which the holy Ghost bids Men to observe nearly) and precisely points out who he is. 7. That the Papal State is the Rev. 17. 5. 6 Woman richly clad (on who's forehead was writ a mystery, Great Babylon drunken with the blood of Saints) sitting on a scarlet Beast with seven Heads and ten Horns: which can be no other than the Roman Empire, and those States over which the Papacy bears sole sway. 8. That the real destruction of mystical Babylon and consummation of the Beasts whole Kingdom, with all their Complices or Confederates; is the Harvest ripe to be reaped, into which the Son of Man shall speedily thrust his sickle to cut it down: And the Vintage or Wine-press also of God's wrath ready to be poured on them. 9 That the whole Papacy with Antichrist, Head of that Society, is the Beast and falls Prophet, which shall be tormented in a Lake of Fire and Brimstone for ever, whereto to the Devil is to be cast. 10. The Papal Emissaries (Priests, Jesuits, Friars, and other Shaulins) are the three unclean Spirits of Devils like Frogs, coming forth from the mouth of the Dragon, Beast, and falls Prophet to work miracles: who are sent to the Kings of the whole World, to gather them unto battle of that great day of God Almighty in Armageddon. All which premises are largely and lucidly proved in the previous Comment if impartialy perused, and imprejudicatly pondered. Else ask your Ghostly Fathers, on whom ye rely for the food of life (lest they giv poison for milk) what other Babylon or great whore is meant but Rome? or which is the great City that made all Nations drink the wine of her Spiritual Fornication? What Beast with seven Heads and ten Horns on whom the Whore rides, beside the Roman Empire? Who is the two horned Beast like a Lamb, which spoke as a Dragon; and who the falls Prophet or Antichrist but the Pope? What Image of the seven horned Beast is there except the two horned; or who revived that Image sav Pope Leo 3? What other name or mark of the Beasts Followers so apt as Roman Catholic and Oath of Papal Supremacy? What fit number of the name (666) then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Whether Iconolatry be not larved Idolatry or Diabolatry; and whether be any warrant for it in all God's Word? What woman else richly attired, sitting on a scarlet Beast with seven heads and ten horns can be typified, if not Rome; or on who's forehead is writ Mystery, sav in the Pope's triple Diadem; or to whom do the words (great Babylon, Mother of Harlots, drunken with the blood of Saints) any way consort or correspond, but only to the Papal power, which hath shed the innocent blood of many millions merely for matters of Conscience and Religion? O than lay thes things deeply to heart, as ye tender your sa●ing health. Come out of Babylon betimes while 'tis called to day; lest siding with her in the same sins, ye partake of her everlasting plagues and punishments. What plainer description can St. John giv of the woman in glorious garments? Here is Rev. 17. 9 12, 13. 18. the Mind which hath Wisdom: the seven Heads are seven Mountains on which the Woman sits, and ten horns ten Kings, who receiv power one hour with the Beast: thes have one mind, and shall giv their strength to the Beast: The Woman is that great City, which reigns over the Kings of the Earth. If then ye will be wise to salvation, search the Scriptures seriously and sincerely (which are therefore interdicted to Laics, lest they should see) what the Woman is which sits on seven Mountains and many waters, importing multituds of People under her power? or what the mighty City Babylon mentioned Rev. 18? all Read Rev. 18. incessantly. which chapter is worth perpetual perusal. Her Merchandise there specified is Gold, Silver, precious Stones, Pearls, fine Linen, Purple, Silk, Scarlet, Thyin Wood, all sorts of Ivory Vessels, of precious Wood, Brass, Iron, and Marble: Cinnamon, Odours, Ointments, Frankincens; Wine, Oil, fine Flour, Wheat: Beasts, Sheep, Horses, Charets, Slaves, and Souls of Men. In her was found the blood of Prophets, Saints, and all that were slain on Earth. Now ruminat hereon: what City else makes Merchandise of men's Souls, or is drunk with Saints blood? 'Tis too too evident to every eye. Therefore listen what the Angel saith aloud: If any Rev. 14 9 10, 11. worship the Beast and his Image, or receiv his mark in forehead or hand: he must drink the Wine of God's wrath, poured out without mixture into the Cup of his indignation, and shall be tormented with fire and brimstone in presence of the holy Angels and the Lamb: and the smoke of their torments ascends up for ever and ever. They have no rest day or night, who worship the Beast and his Image, or receiv the mark of his name: That is, be reconciled by the Oath of Papal Supremacy. The holy Ghost in all thes Prophetic predictions, doth not pourtrai Chimaeras or Mathematical fictions, but real places and persons, which can no where be found in Utopia or all the World over, sav only in that great City, which hath for so many ages reigned as Empress over Nations, both in her temporal capacity and spiritual. This Rev. 18. 4. then is a fair forewarning to the Beasts Followers, or Roman Catholics, how dreadful dangers hang over their heads, unless they speedily eat his society; as all God's People by voice from Heaven are bid to do. O then renounce her communion for fear of this direful commination, sigh it so much behous your eternal bliss: God of his goodness grant, that we may at last be brought into one fold or unity of Faith under one Shepherd of our Souls, the sole Mediator all sufficient between God and Man. Which effect, if it shall pleas God to produce in all or any that shall read thes lines, the labour is happily employed. For a surplusage, hear Mr. Medes deep disburse touching the Supplement. origin of Idolatry, or Doctrine of Devils. Belus, Bel; or Baal, son to Nimrod, was the first mortal Man made a God, or Deified by his son Ninus: from which first Bell or Baal all other Demons were denomined Baalims'; as the Romans styled their Emperors Caesar's from Julius; the Egyptians their last King's P●olomes from Lagus; and other Nations theirs in like sort. Plutarch tells, that men's Souls after death took divers degrees; becoming first Heroes as Probationers to a Demonship, and after Demons, or a sublimer dignity as they deserved: but Heroes and Demons diffred only in antiquity, the elder Heroes being called Demons, and contrarily. Soul-Demons or Mortals Deified after death, are like Saints whom Papists adore, and their Images as Heathen Idols: but the other Numen (Jupiter, Mars, Sun, Moon) parallel to Angels. The Gentiles plead or pretend they worship not stocks and stones, the works of their own hands, but the Heroes or Souls in them; as the israelites adored God in the golden Calf. So Papists assume the same Apology for Iconolatry: that they worship not the Image, but thing represented. Nam Deus est quod Imago docet, sed non Deus ipsa: Hanc videas, sed ment colas quod cernis in illa. 'Tis God which th' Image shows, but that no Deity: Look on that, but adore this not seen by eye. This is a poor palliativ plaster, but both are Idolatry of the same bran. For Heathen Demons were a middle sort of divine Powers, betwixt their Sovereign immortal Gods, and subordinat Men Deified after death; who's office was to be interceding Agents between those Celical Gods and Terrestrial Men: in lieu whereof People erected Statues, Images, Temples, and Pillars to them; yea, adored their Relics and Sepulchers. Semblably Papists Semi-Idolaters Deify Angels and Saints, adore their Images, erect Churches to their names, worship a breaden God for Christ, and set up Crosses like Demon-Columns. Hereof St. Paul forewarns: The Spirit speaks expressly, 1 Tim. 4 1. 2 3. that in later times some shall fall from the Faith, attending to seducing Spirits, and Doctrines of Devils or Demoniac dogmats: But the chief is that grand general Apostasy into Analogical larved Idolatry, styled in the Apocalypse spiritual Fornication, and Rome mystical Babylon: because Idolatry was first founded at old Babylon built by Nimrod (where his son Belus and Grandson Ninus with their Successors resided) but since revived in a new form at Rome. Thes Demons or Deastri (saith the Apostle) through lying hypocrisy, have seared Consciences, forbidding to marry, and commanding to abstain from meats. Thes indeed are parts of their demoniac Doctrines; but the principal is Idolatry disguised under the conterfet colour of Iconolatry. Ob. The sole exception to this exposition is, That Demon or Devil in Scripture sens, is still taken for an evil Spirit or foul Fiend; never for a good Angel or Saint, though Profane Authors use both promiscuously: Ergo to invoke those glorified Spirits as Intercessors on our behalves; or adore their Images, or consecrate Churches to their honour; deservs not to be branded as Doctrine of Devils: specially sigh holy Men yet living are so honoured, and their prayers desired, which was ever commended, but never condemned in any Church. Sol. 'Tis true, the Scripture still takes Demons or Devils in the worse sens, because Gentiles deemed their worthies Deified Souls for Demons, which were wicked Spirits seducing Mankind; using the word for what they are in truth: sigh no good Angel or blessed Soul will freely admit or assume such divine honour derogatory to their Creator, nor accept men's Invocations. So the worship of Angels or Saints, and their Relics, Pillars, or Images may properly be called Doctrine of Devils; sigh 'tis spiritual whoredom and renewed Idolatry: whereby they make like evil Demons or Devils; what feigned fashions or conterfet colours to delude people soever they set, to varnish this superstition. This is his mellifluous morsel to chaw the cud on, which who shall piously digest, it will turn to feed his Soul, by abandoning this disguised abomination. Germani Doctoris aucta: A Germane Doctors supply. A Late Silesian Divine Anonymal, set forth a Book called Clavis Apocalyptica, with a confused Comment annexed: who is Mr. Medes Ape, if not a Plagiary (as many of his Countrymen be) from whom he borows the Title, Method, and most speculations (citing him twice or thrice) both in the Synchronicisms and Explications: but varies in some circumstances applied to his Country, and comfort of his exiled Brethren; assuring their Redemption to draw nigh, even at end of A. C. 1655, which is his single or singular crotchet, as will appear in the book briesly contracted. God in his faithful Fatherly providence, to comfort the Preamble. godly and warn the wicked, prefixed certain times in the old Testament, how long he would forbear to punish. For before the Flood he set one hundred twenty years to repent, and then destroyed all impenitent sinners with a Deluge of waters. After it, he declared to Abram, That his Seed should be a stranger in a Land, and serve them in affliction four hundred years, but that Nation he would judge, and they should go out with great substance: which promise at period of time he truly performed, drowning Pharaoh with all his Host. Indeed ●e destroyed Sodom & Gomorrah without prefining time because their si●s were so transcendent, and they obduratly impenitent: but prescribed forty days to Niniv●s destruction, which was averted by mature repentance. He assigned seventy years to Babylon's captivity: which being accomplished, he stirred up Cyrus' spirit to release the People. In Daniel seventy annal weeks (four hundred ninty years) were determined on the Jews, in which time Messiah should be cut off, and Jerusalem desolated, which were effected in their times. Even so there be set seasons appointed to God's Church in the new Testament, how long she shall be persecuted, and when delivered: which is expressed in thes places of Scripture. 1. The Saints shall be given into the fourth Beasts hand for a time, times, and dividing of a time. 2. An Angel asks, how long it shall be to the end of thes wonders? another answers for a time, times and half: So John saith, The Woman (God's Church) shall be in the Desert a time, times, and half. 3. The two witnesses shall be clad in sackcloth one thousand two hundred threescore days. 4. The Gentiles shall tread the holy City under foot forty two months. 5. The Beasts blasphemies shall continu forty two months: which three sorts of numbers (a time, times, and half, one thousand two hundred threescore days, forty two months) are one, and explain each other: taking thirty days to a month, and expounding days by years; both which the Prophets and Saint John used to do. 6. Thes three times begin and end together. 7. daniel's one thousand two hundred ninty days of the Sacrifices surreption and setting up abomination, begin thirty years sooner than the one thousand two hundred threescore; but end both at once A. 1655. now next ensuing: For three years and half make forty two months, and one thousand two hundred threescore days, after twelv months (each of thirty days) and three hundred sixty days in a year. So all exactly comply or correspond. The Hebrew year contains twelv months, in each thirty days, in all three hundred sixty: but our Julian fiv more with six hours. One day Propheticaly implies a year: as daniel's hebdomad is D●●. 9 24. seven years, and his Vision or Vati●iny of seventy weeks seven times seventy, or four hundred ninty years. On thes two grounds the whole fabric of future Chronical computs consists. Dan. 7. 35. 'Tis said, the Saints shall be given into the fourth Beasts hand t●l a time, times, and dividing of time: i one year, two, Dan. 12. 7. and half: so an Angel swears by him that lives for ever, it shall be for a time, times, and half a time. Semblably John saith, The Rev. 12. 14. Woman (God's Church) shall be nourished in the Wilderness (of Persecution) from the Serpent for a time, times, and half: which is fore-expressed (vers. 5.) by one thousand two hundred Rev. 11. 2. 3. threescore days: as the two witnesses shall be clad in sackcloth so long: but 'tis said the Gentiles shall tread the holy City Rev. 13. 5. under foot forty two months; and the Beasts blasphemies shall continu the same space. All which sorts of sums are one, and suit each other. For the fourth Beasts three times and half in Daniel make forty two months, or one thousand two hundred threescore days, according to twelv months and three hundred sixty days in a year. So the Woman's hiding for a time, times, and half, or forty two months, or one thousand two hundred threescore days uniformly or sinchronicaly signify one thousand two hundred sixty years. Some suppose natural days (not annal) are meant, which make three years and half or forty two Hebrew months, or one thousand two hundred threescore days simply: which cannot be, sigh the holy City hath been calcitrated, the Witnesses prophesied, the Woman nourished, and the ten horned Beast blasphemed long ago: nor is it possible to accomplish all things there spoken in so short a space. 'Tis written, your Children shall wander in the wilderness forty Num. 4. 33. years, after the number of forty d●is, in which ye searched the Ezek. 4 6. Land, each day for a year. Again, thou shalt bear their iniquity forty days: I have appointed each day for a year. John Napier, and most Expositors jointly agree, that Prophetic days are meant, which imply years. So three times and half, forty two months, and one thousand two hundred sixty days being univocal or consignificant, begin and end together: as the Beasts three times and half commence with the Woman's. For when the red Dragon was cast to Earth by suppressing Heathen Idolatry; he persecuted the Woman by the ten horned Beast, to whom he gav his Power, Seat, and great Authority: but she fled and was fed in the wilderness one thousand two hundred Rev. 13 2. threescore days. The Beasts time and two Witnesses expires with the sixth trumpet: Ergo they began together. So the Gentiles trampling on the holy City and two Witnesses time initiats at once: but sigh the Angel in Daniel speaks Dan. 12 7 11. of three times and half, and after of one thousand two hundred ninty days, which are thirty more than one thousand two hundred sixty precited: many make doubt, whether both signify the same? Most Authors assert them for one, but the Text infers it not, and future's were only obscurely reveled to Daniel. For three times and half concur with one thousand two hundred threescore days, which is the duration of the Beasts dominion: but one thousand two hundred ninty is the terminus a quo of another Chronical computation to commence thirty years before it, and expire both together: So the two sums speak darkly of several subjects. The words are thes, indoctos doc●o: From the time that the daily Sacrifice shall cease, and abomination of desolation set up, there shall be one thousand two hundred ninety ●ais. Now listen how he assoils it: this time gins under Julian Apostate A. C. 363. (or as some Chronologers comput A. 365) when the greatest devastation of Jerusalem's Temple happened (to fulfil Christ's prediction, that not a stone should be left on Mat. 24 2. a stone) as Cyril, than Patriarch of Palestin, acknowledged. For though the daily Sacrifice or Jewish Service ceased when Titus sacked Jerusalem, yet was it not quit abolished: sigh the Jews under Constantin celebrated the Passover there, having hope to rebuild the Temple, which Julian, to despite Christians, encouraged them to do, furnishing them with meat, money, and materials: At which time God sent su●h th●nder, lightning, balls of fire, and Earthquakes; as disgorged the foundations, killed divers workmen, and deterred all to persist: which was the abominable desolation foretold by Christ from Daniel. So the one thousand two hundred three score annal days, must inch●at thirty years later (A. 395. at Theodosius death) but terminat together A. 16●5. (next year) as shall be showed. Here we must consider, whether the Characters set on the 1 Character. said sums may concur or cohere? which are three: 1. The Roman Empires bip●rtit division in thes words; To the Woman R●●. 〈◊〉. 〈◊〉 were given two wings of a great Eagle▪ to fly into her place in the Wilderness. The two wings are the Empires two parts, as Theodosius shared it between his two Sons An. 395. to which Aera all three characters coincide: but then the Barbarians broke in, treading the holy City under foot, and the Woman fl●d into the Desert. 2. The holy City is given the Gentiles to tread on forty 2 Character. two months. At Constantins' conversion, the Woman's new born Child was set on God's Throne, and the Dragons worship got a great b●ow; but Theodosius cast him to ground: yet at his death, the holy City's calcitration commenced under his two young Sons; when Goths, Huns, alan's, and others under conduct of Alaric, swarmed in on all sides, first of the East Empire, and after of the West; who took Rome, An. 410, destroying Churches, and persecuting Christians in all places. 3. A Beast risen out of the Sea, having seven heads and ten 3 Character. Rev. 13. 2. horns, and on his horns ten Crowns. Old Heathen Rome is resembled to a red Dragon, with seven heads Hills, and ten horns Provinces: and upon his heads in Rome City seven Crowns, or seven sorts of suprem Rulers forenamed: but the Christian Empire hath ten Crowns on ten horns, (not seven on seven heads) being the ten Kingdoms into which it was parted. Now the beginning of this Beast was when it first risen out of the Sea, under Alaric. An. 395. but the ten horns were not full grown till threescore years after An. 455. when ten Kings or thereabout reigned distinctly. So all three characters (1. the spreading of the Eagles two wings, when the Woman fled. 2. The ten horned Beasts rising out of the Sea at Alanites entry. 3. The Gentiles treading the holy City) comply or contemporize at once An. 395. but daniel's abomination (which is to continu one thousand two hundred ninety days, being not the same with the Woman's flight) befell under Julian thirty years sooner An. 365. yet shall determine both together An. 1655. as aforesaid. For all Writers date the downfall, distraction, and destruction of the fourth Monarchy at Theodosius death, the last single entire Emperor: after which it declined, decayed, or decreased daily. This is very obvious or perspicuous; but he makes the six 6000. years of the World's continuance to end at the same time A. 1655. by his wrested calculation, wherein Chronologers infinitely vary: which argues partiality of a Man wedded to his own opinion. Yet the comparison of 1656. years from Man's creation to the Floods initiation, corresponds somewhat semblably to our next year 1655. consummar, or 1656. inchoat (that the first destruction by Water, may symphonize or synchronize with the last by Fire) if any faith may be given to such Chronical conjectures. Howbeit we may make this use of it, as Christ bids us, Watch, Pray, and lift up your Heads; 1 Thes. 5. 2▪ 3. for your redemption is at hand: but such as liv securely (as assured of their salvation) speaking peace and safety to their Souls; Sudden destruction shall come upon them, as travel on a Woman With Child, and they shall not escape. The day of the Lord shall come as a Thief in the night: therefore watch and pray, for great things and terrible revolutions are at door to befall at end of A. 1655. wherein this Author is most confident, who proceds thus. It rests to be showed: 1. What hitherto hath been fulfilled: 2. What at present is effected: 3. What shortly is to be expected, which is chief contained in the 11. and 16. Chapters. The Revelation describes the State of Christ's Church in the new Testament and what shall betid the fourth Monarchy under which it subsists. This description includs three Periods of time. 1. The Dragon's Ethnic Kingdom, when seven Crowns 1 Period. stood on his seven Heads, being publicly adored, and Christians persecuted by Pagan Emperors: to which reign Constantin Rev. 12. 3. Rev. 13. 1. 2. put a Period A. 312. and the Church triumphed till Theodosius died A. 395. At which time the Devil left his shape of a Dragon resigning his Host▪ Seat, and great Authority to the Beast with seven Heads and ten Horns, which risen from the Sea. 2. Antichrists Vicarian Lieftenentship under the Dragon 2 Period. Rev. 12. 15 16. from A. 395. till A. 1655. now near. During which space, the Pope or falls Prophet blasphemed God's name, and persecuted his Saints for one thousand two hundred sixty years: but when the Dragon was cast to ground, he cast water out of his mouth as a Flood to carry away the Woman: that is, he stirred the North Nations to invade the Empire and infest the Church: but the Earth swallowed the Flood, for they embraced Christanity, and erected sundry Kingdoms. The Dragon seeing Idolatry could not be publicly erected, resigned to the Bea●t risen from the Sea (on which, the great Whore or Antichrist the Dragon's Deputy▪ Vicar crept up in those wars, road) his seat, power, and authority: viz. his host of Devils or Idols, wherein Ethnics worshipped him; which his Antichristian Vicar still continues under the name of Saints. Hereof St. John speaks, Rev. 13. 3, 4. all the World wondered at the Beast, but worshipped the Dragon which gav him power, and the Beast also, saying; who is like him, or able to make War with him? This Lieftenentship is to last forty two months or one thousand two hundred sixty annal days: which beginning A. 395. must end A. 1655. as is said. Then follows the Church's true peace or prosperity at last 3 Period. Rev 20. 1, 2, 3. Period: for at sound of the seventh Trumpet, the seventh Woe come on the Empire, and the seventh Phial of God's wrath was poured o●●; wherewith the Church's Enemies are cut off, and the Devil shut up in the bottomless Pit for one thousand years: so that nothing but true tranquillity can ensue. Hence the Church Rev. 11. 15. exults with great voice saying, the Kingdoms of this World are become the Lords and his Christ's, who shall reign for ever. To thes three times all three Parts of the Apocalypse are Analysis. squared: for the Son of God describes the state of his Church and what shall befall the Empire in a triple manner: 1. By seven Epistles chap. 2. and 3. 2. By a Book sealed ch. 4. 5. 6. 7. 3. By a little open Book ch. 10. to the end. He also appeared to John in several shapes: 1. As a Son of Man ch. 1. who suffered in the fi●●t Period. 2. As a Beast like a Lamb with seven Horns and seven Eyes ch. 5. which fights in the second Period. 3. As a strong Angel clothed with a Cloud ch. 10. who reigns having all things put under his feet in the third last Period. As a Son of Man in m●●st of seven golden Candlesticks, he declares the Church's condition in general by seven Epistles; whereof the two siest belong to the first Period: the ●iv last to the secund: but the Promises ch. 2. and 3. to the last. As a Lamb he opens the sealed Book (Gods hidden Decree) implying the Roman Empires estate distinctly, under which the Church is built and subsists ch. 4. 5. 6. 7. 8. and 9 viz. in the Politic State for the first Period, till A. 395. (which by opening the six first Seals is performed) the Ethnic Emperor's condition is showed in the first fiv; but the fall of Paganism in the sixth, from Constantin to Theodosius death. In the second Period from A. 395. to 1655. when the seventh Seal is to be opened, seven Angels with seven Trumpets, declare by seven Judgements then executed the Empire's ruin Ch. 8. 1. By Barbarians A. 395. 2. By Rome's first sackage A. 410. 3. By suppressing the West Empire in Augustulus A. 476. 4. By abolishing all public Offices A. 552. 5. By Sarrasens, as the first Woe tells ch. 9 1. to 12. 6. By Turcs ch. 9 13, to 19 7. By Papists palpable Idolatry, Murders, Sorceries, Fornications, and other abominable sins; as in the second Woe ch. 9 20, 21. In the third Period at entry of A. 1655. the seventh Angel sounds, and Judgement is executed with the third Woe on the Church's Enemies, whereby God's mystery is fulfilled ch. 10. 9 As an Angel covered with a Cloud, having a little Book opened which John swallowed; he foretells what shall befall the Ecclesiastic State in all three Periods. 1. The Church is built up under persecutions ch. 11. 1, 2. 2. 'Tis gloriously beautified with the Sun, having the Moon under foot, as despising all mundan things; and a Crown of twelv Stars (the twelv Apostles) on her Head ch. 12. 1. 2. 3. The red Dragon raiseth many Heresies and troubles; but Constantin (as Michael) overcam him, and expelled Heathenism v. 9 In the second Period, thes seven Synchronicisms are set forth. 1. The holy City trod down by the Gentiles ch. 11. 2. 2. The two Witnesses mourn in sack▪ cloth v. 3. to 10. 3. The Woman fled into the Desert ch. 12. 6, to 14. 4. The ten horned Beast blasphems God, and makes war with the Saints. 5. The two horned drius a petty peddling trade ch. 13. per totum. 6. The company of one hundred forty four thousand sing a new Hymn and liv blameless ch. 14. 1. to 6. 7. The Whore of Babylon (or Papal Hierarchy) rides and rules the ten horned Beast of free accord ch. 17. Herupon God forewarned her by declaring his plagues and punishments ch. 15. and 16. but when no redress folowd, he past sentence to confound her. Hence in the third Period, the Church's joy or ovation over her Enemies total ruin is displayed: with her wished peace or tranquillity ch. 19 Thes are the general Contents of all: but many more important particulars relating to our times occur; which shall be summarily collected for the Church's comfort specially the two Witnesses History ch. 11. and description of the seven Phials ch. 16. which two being of nearest concernment, shall be most accuratly agitated. For the first explicats the entrance of the third Prophetic part from the little Book, comprising all three Periods as an abridgement of the whole Revelation. It consists of two Parts: 1. What is reveled to John by word of mouth, how things shall obvene; as in the first Period at erecting the Church; in the second under the Antichristian Vicar, by two Synchronisms of the Gentiles calcitrating the holy City forty two months, and the Witnesses mourning one thousand two hundred sixty days. 2. What is realy represented to him by a sudden change in Vision, at beginning of the third Period. Thes are the terms of our undertaken task. In the first Period under the Dragon's reign, the Son of God Exposition. causeth his Temple or Church to be built, the place of Sacrifices be measured, and charily protects his Servants in thes A reed like a rod was given me, and the Angel said; arise, Rev 11. v. 〈◊〉. measure God's Temple, and Altar, and them that worship therein. Sith then the building and gathering Christ's Church, is commended by measuring the Jews Temple; the form thereof must be considered, to attain the true meaning of the Text. It stood 2 Chr 3. 1 3 4. 〈◊〉 King. 6. 16. on Mount Moriah: the length sixty Cubits, breadth twenty, height one hundred twenty. It was divided into two parts: 1. The lower westly twenty Cubits long and twenty broad called Sanctum Sanctorum (Holy of Holiest) into which the high Priest alone entered only once a year, 2. The forepart eastly forty Cubits long and twenty broad, styled Sanctum the Holy Place; whereto only Priests entered, termed here God's Temple. Before it were two Courts: 1. The inner called the Priests, where the Altar for Offerings stood, twenty Cubits square and ten high; which is here called Thysiasterium. 2. The outer or great Court compassed with a whit Marble wall in circuit four furlongs or half a mile, which none but purified Israelits might enter; excluding all unclean Jews and Gentiles. About this Herod walled in a large place for the unclean together ●zek 40. Z●ch. 2. 1. 〈◊〉. with Heathens. By this Temple the Angel represents the Church's condition: for by measuring is meant building and propagating: by the Altar the true Professors persecution, to be slaughtered as sacrificed Sheep: but measured or bounds set, beyond which Tyrant's cannot go till vengeance overtake them. By those that worship therein, Kings and Priests are meant, who are a Royal Priesthood in the inner Court. Next follows the Church's State in the second station of V 2. Popery from A. 395. till A. 1655. into Synchronisms: 1. Of the Gentiles treading the holy City under foot forty two months: whereby Gods extern worship is implied, consisting in Ceremonies, which he rejects. Here we must refl●ct●on the Heathen Nations invasion: for from Constantins' conversion till Theodosius died, the Church triumphed over the Gentiles; and demolished the Dragon's Idolatrous Temples: but immediately the Barbarians broke in, whereby the holy City was trod on, & Antichrist had occasion to show himself. For in stead of Idols (Saturn, Jupiter, Mars) Saints Images were gradualy introduced. 2. Of the two Witnesses prophesy in Sackcloth, one thousand two hundred sixty days: by whom is meant faithful Teachers and Rulers of the Church: which number of two is small, yet sufficient to testify truth Deut. 17. 6, 10, 15, Mat. 18 16. John 8. 17. The Angel's Words (to my two Witnesses) imply, that he Verse 3. 4 5. 6. is the Son of God. They were clad in sackcloth, but the Whore in Purple and Scarlet deckd with Gold, Pearl, and precious Stones. Thes were two Oliv Trees and two Candlesticks, Z●●ha. 4 14. as Zerobabel and Jesua are described. If any Man will hurt them, fire proceds from their mouth to devour their Enemies, who must thus be killed: as at Elias request fire from Heaven 2. King. 1 10. 12. consumed two of Ahaziahs' Captains with their fifty Men each. Thes have prower to shut Heaven, that it rain not during their Prophecy (as Elias also had) and power to turn Waters into Blood; and to smite the Earth with all plagues as Moses and Aaron had: whereby God declares, what Mercies he shown his Servants of old; which he will extend to Believers in the new Testament and will giv them faithful Teachers like Jesua and Zerobabel to enlighten them as Candlesticks with pure Doctrine; and assist them as Oliu-trees with powerful consolation beside zealous Eliahs and Elisha's, who shall oppose the Whore Jezabel, Baal's Priests, and other persecutors: but at last a Moses and Aaron to bring them out of all affliction. When they have finished their testimony, the Beast which ascends Verse 7. Rev 17. 8. 11. from the bottomless Pit (viz. which risen from the Sea with ten horns, whereof the Angel saith, the Beast which thou sawest, was and is not, and shall ascend from the bottomless Pit) shall make War against them, overcome, and kill them. This Beast that was and is not, but is the eighth, and one of the seven; is the Heathen Empire, where the Dragon reigned, or was openly worshipped: but is not, being no more adored in public: yet ascends again out of the Pit by the ten honrd Beasts means, or kingdoms erected in the Empire; when a new holier form of Idolatry is established, and the Dragon with the Beast disguisedly afresh worshipped. This is the eighth Head, but one of the seven: for the Rider (the Woman-whore) in the divided Empire, governs the civil State: so the ten horned Beast (or seventh Head) and Ecclesiastic Popish Regiment make one, as it were the eighth: but because the Woman sits as one Rider; therefore the two last forms (Ecclesiastic and Politic) are reckoned or reputed one, as the Angel saith, the eighth is of the seven. Hence 'tis clear, the Beast rising out of the Pit, is the spiritual Papal Government using the Temporal Sword of terren Princes: which Woman-Beast shall kill the Witnesses, or depriv them of Ecclesiastic preferments and Politic employments (called a civil death) by persecuting Evangelical Professors (which is his own case) at the Pope's instigation. Their dead Bodies shal●ly in the Streets of the great City, spiritualy Vers. 8. called Sodom and Egypt, where our Lord was crucified. The City is Rome the place of persecution; as the Angel saith, Rev. 17. v. 18 the Woman is that great City which reigns over the Kings of the Earth, called Babylon: by which name Viega, Bellarmin, and other Jesuits own Rome: but by the City and Streets the whole Popish Empire is designed; as 'tis elswher compared to a ten horned Beast, and to a Sea with Rivers and Fountains. Rome-City and Papacy is spiritualy or mysticaly styled Sodom, by reason of their Paederestia or unnatural sin, not only committed, but commended in a privileged pamphlet penned and published by John de la Casa Archbishop of Benevent: as Isaiahs' words intimat, Their countenance doth witness against them; who declare their sin as Sodom, they hid it not. She is also like Egypt in blindness and hardness of Heart; beside their oppression of God's People. She resembles Jerusalem in killing the Prophets; refusing to receiv the Son of God: but rejects, reviles, and crucifies him in his members, as every eye sees. A City hath sundry Streets and Papacy divers dominions: wherein the wars and persecutions for sixty years last passed, must be exactly examined. The Oriental Antichrist (Turc) doth not persecut Christians for Religion: the Occidental (Pope) hath no Streets or Provinces under his power, wherein have happened any remarkable persecutions, sav only the Germam Empire or chief Horn. This is that great Cities principal Street called Catexochen the Street, being a bare Sceleton left of the West Empire or fourth Monarchy: having yet seven Heads (the seven Prince's Electors) and ten Horns (the ten Circles or Provinces) as 'tis divided. In this Street we must seek the war and shall find it; if we weigh well what is passed since A. 1595. till now. For the Pope, since Luther began to reform, always aimed to extirp Gospel Professors; for which end he called the Council of Trent: but this took no effect in Germany, till the crafty Jesuits incited credulous Princes by fraud, flattery, and calumby to persecut Protestants. Which began A. 1598. in Styria, Carniola, and Krain the success whereof there and elswher (specially in Bohemia and Austria) is too well known to the World: but the last act lacks to be executed in Silesia, which being finished, this war shall have victory and execution end: at which time the three years and half are to begin, wherein the Witnesses dead Bodies shal●ly in the Streets. This Author seems to be a Silesian Minister living in Polonia; who draws all to the Meridian of his Country, and comfort of his exiled Brethren. Some of the People, Kindred's, Tongues, and Nations shall see their Vers. 9 dead bodies three days and half; not suffering them to be put in graus. Thes are foreign Nations met in the Germane war for Religion: but by a Treaty of peace, the Protestants were circumvented, and liberty of Conscience denied, with all their proper privileges, which produced manifold miseries. Hence it appeers that the three annal days and half (before the appointed one thousand two hundred sixty terminat) can agree to no other; but when the said Silesian pacification shall be finished, persecution stinted, and expelled Evangelists restored; all which shall be at end of An. 1655. Most Expositors refer the last words of not putting them in grav, to their Enemies despite, who bar their burial: but they are used or uttered tropicaly (as their quickening or rising must be taken civility) not properly or literaly: for their Enemies are called they that dwell on Earth. So foreign Nations will not wholly lay down the Sword, but cast a watchful eye on all emotions in Germany, and not permit Protestant's to be totaly destroyed or laid in grav underground, as he persuades them to do. They that dwell on Earth (Papists who have their Heaven here, Vers. 10. for the just are strangers or Sojourners) shall rejoice over them, make merry, and send gifts one to another, because those two Prophets tormented them that dwell on Earth. They are said to torment, because they scan or sift their Enemies Doctrine and Conversation by the touchstone of God's Word, cross their gross 1 Kings 18 17 Idolatry, and exprobrat their filthy Sodomy. So Eliah and Michah tormented Ahab: Jeremy the Priests and Pseudoprophets: Jer. 27. 9 14. Amos 7. 10. Mat. 8. 29. Amos the People: Christ the Devils. This their Foes nickname Sedition to colour their own oppression. Thus far John writes what the Son of God declared by word of mouth; whereby a sudden change ensued in the Vision, representing a like alteration in the Empire. For he sees what after the end of three years and half befell the witnesses; and what unexpected events shall betid. Here the last period gins An. 1655. when all the Gospel's Enemies are quelled, and true peace to God's People redintegrated. After three days and half, the Spirit of life from Godentred Vers. 11. into them. Thos days expire An. 1655. when the treading on the holy City forty two months, the Witnesses mourning one thousand two hundred threescore days, the Woman's abode in the Desert so long, and the Beasts blaspheming forty two Months conterminat or expire at once together. Then also the term of Nebuchadnezars' Image▪ and period of all four Monarchies Dan 7. 12. 25. D●n. 12. 11. for a time, times, and dividing of time shall concur: as also the one thousand two hundred ninety days of abomination which makes desolate, being all true synchronicisms. Ezekiel Ezek. 37. 14. hath a like expression, where God on the Jews behalf, at Babylon's Captivity saith, I will put my Spirit in you, and ye shall liv, I w●l put you in your own Land. The like God will do to all exiled Professors, restore them by unthought of means to their own Land, and render their functions: yea giv them greater dignities than ever they had before. They stood on their feet, or possessed their Places and Stats: but great fear fell on all that saw them. Papists had great joy at the issue of this war: but shall now tremble no less, when the exiled repossess their hereditary Fortunes and honourable Functions. A lifely exemple hereof is extant Wisdom 5. worth reading or review. See Wisd. 5. They heard a great voice from Heaven saying, Come up hither. Vers. 12. They shall ascend in a cloud, and their Enemies shall see them. Heaven signifies the Church: the voice implies, that after three years and half God will raise a chief Protestant Potentat as a Patron, to the Papists terror; who shall open a free course to the Gospel: caling aloud by his Diploma or Letters Patents to all Exiles; Come up, resum your pristin preferments and employments. So they shall suddenly ascend in a cloud to their charges, with great glory and authority. Their Enemies who before exulted at their afflictions, inflicting all sorts of plagues; shall far as Jeremy threatened Chaldea and Babylon, Jer. 50. 10. 1●. that all which go by shall hiss at them. At the same hour was a great Earthquake, and a tenth part Vers. 1●. of the City fell: viz. a fearful Commotion or Combustion in the Empire: but a tenth part intends either the whole Papacy, or one of the Empires ten streets, or Rome City, which is now but a tenth part of what it was, as Lipsius' prous. In the Earthquake 〈◊〉. 3▪ Admirand. (or war) were slain seven thousand Men (or a mighty multitude) but the remnent were affrighted, and gav glory to God. The rest of Papists stood amazed, and acknowledged Gods just judgements on them. The s●● und Woe is past. This imports not as if all were ended Verse 14. at Rome's destruction and the rest precited; but intimats specially Rev. 8 1●. Rev. 9 1. to 19 the Turcs ruin: For an Angel flying through midst of Heaven cried, Woe, woe, woe to the Earth's Inhabiters, by reason of 3 Angels trumpets yet to sound. The first happened by Sarrasens, the next by Turcs, as generaly granted: whence those words (the second woe is passed) are unanimously interpreted, that instantly after Rome's ruin, and the Germane Empire's revolution, the Turcs East Empire shall fall. Behold, the third Woe comes quickly; all three fall on the Empire, but the last ensues. The seventh Angel sounded, and Voices in Heaven said, the Vers. 15. 16. 17 Kingdoms of this World are become the Lords and his Christ's, who shall reign for ever. Here gins the seventh or last plague poured on Babel, wherein the Evangelical Churches great joy is briefly described: because they have got a good Head, Rome destroyed, Germany revolted from Popery, and the Turcs Empire ended. This joy is set out by John Rev. 19 as David reflects on it Psal. 93. 1. Psal. 97. 1. Psal. 99 1. The Nations (Papists) were angry, and the wrath is come to Vers. 18. 19 cut off or destroy them. This act is confirmed by a duple sign: 1. God's Temple was opened, and there was seen the Ark of his Testament. 2. There were Lightnings, Voices, Thunders, Earthquake, and great Hail. The contents whereof are elswher explicated, where the Son of God with Celical Armies appear on whit Horses: but the Beast and Kings of the Earth are utterly Rev. 19 11 to 21 destroyed. The time of the dead to be judged, and that thou shouldst reward thy servants the Prophets, Saints, and them that fear thy Name; and shouldst destroy those which destroy the Earth. This Judgement is darkly described, being before called the mystery Rev. 10 4. 7. of God, and uttered by seven thunders, which must not be written. This is also after rehearsed in Christ's thousand year's reign, which the Author declines to define, yet inclines to it. Rev. 20 4. 5 6. As in the second part of Apocalyps, seven Judgements are given on the Roman Empire by seven trumpeting Angels in the second Period; so here in the third are described seven Plagues to be poured out by seven Phials on the same. The seventh at end of the one thousand two hundred threescore years concurs with An. 1655. and fills up God's wrath. The seven Plagues fell on the Politic State presaging its fall: but the seven Phials are poured on the Ecclesiastic too, declaring both their punishments. Thos began An. 395. but thes under the sixth Judgement, a little before the total final ruin. The seven Plagues proceed from the Lord holding a Cup of red wine, who poured it on his little Flock: but now the ungodly shall drink the dregs Psal. 75. 8 9 wrung out, as David denounceth. Thos seven Angels with the Rev. 15. 5. 6. 7. seven Plagues, come out of the Temple of the Tabernacle of the Testimony in Heaven: and one of the four Beasts (the Lion of Juda) gav the seven Angels seven golden Phials full of God's Wrath: the event or effect follows. I heard a great voice out of the Temple saying to the seven Chap. 16. V 〈◊〉 Angels, Pour out the Phials of God's wrath on the Earth: viz. Earth's Inhabiters, who rejoiced at the Beasts Victory: or on the whole world, which wandered after the Beast, worshipping Rev. 13. 3. 4. both Beast and Dragon: so the Popish Empire is plainly understood. The first poured his Phial on the Earth, and there fell a noisome Verse. 〈◊〉. grievous sore on the Men which had the Beasts mark, and them which worshipped his Image. Earth implies the whole Empire's extent: but reflects on the peaceable part, and on the Beast coming out of the Earth; which is the Pope and his Clergy: who prevail not by open Power, as the Sea-bred did by war; but crept in slily and softly as grass grows out of the ground without nois or notice. This Phial was poured at time of Reformation: but when true Professors opposed Papists, reproving their falls Doctrines and foul deeds: a noisome sore of fierce wrath, hate, and enmity fell on the Men so marked against all Protestants, sigh they could not seduce them by words or wiles, nor subdu by the Sword. The second poured his on the Sea, which became as blood of a Vers. 3. dead Man, and every living Soul in the Sea died. By Sea is pointed out the ten horned Beast rising from the Sea, & his troubled state; which fell on all parts (specially Germany) with much bloodshed: and all Men engaged in the war through the Provinces, died in that Flood of waters. The third poured his on the Rivers and Fountains of Waters, Vers. 4. which became blood. Waters, both in Scripture and among all Authors, signify Kingdoms: the Roman Empire is compared Rev. 17. 1. 18. to a Beast with ten horns, and to a City with streets; but here to a Sea with Rivers, which are the Popish dominions: for the great Whore sits on many waters: the Fountains are Kings with their Peers and Parlements: but how this Phial hath been poured on Great-Brytain, and the Head-spring become blood still sprouting out, is evident to all Men: but though those that are the Voice or Trumpet in those actions cannot be excused; yet we must say with the Angel here, Lord, thou art righteous, Vers. 5. because thou hast judged thus. How France feels God's wrath of the third Phial, and how much more it may, time will discover. Vers. 6. For they have shed the blood of Saints and Prophets, and thou hast given them blood to drink, being worthy. This more particularly concerns France, where such floods have been shed within a hundred years last passed: but how other Realms shall far, time will revele. I heard another from the Altar say, even so Lord God Almighty, Verse 7. true and righteous are thy Judgements. This voice ca● from the Thyasterion, where Martyrs Souls incessantly prais God. The fourth poured his on the Sun, who had power given to Vers. 8. scorch Men with ●ire. Most Expositors understand the Sun of Righteousness, wherewith the woman is clothed: but this repugns the plagues poured on the Popish world or Earth, opposite to the Church-Heaven, God's faithful Children, whereof the Lord Jesus is Head: so we must search what Sun signifies elswher in the Apocalypse. The Sun became black as sackcloth of Rev. 6. 12. hair: which imports the ruin of Imperial dignity in Heathen Church-Heaven by Constantin. The Sun's third part w● Rev. 8 12. smitten: that is, the old Empires small remaining splendour shall vanish. An Angel stood in the Sun: meaning a potent Evangelical Rev. 19 17. Rev. 21. 23. Prince gathered Forces against Papists. The City had not the Sun or Moon to shine in it: or needs no temporal Potentat to govern it. If we compare thes texts with the Sun here, it must import the Supporter of the Popish State, who givs splendour and strength to all, as the Sun doth in Nature: for he had power given to scorch Men with fire, even those of his own side. Men were scorched with great heat, and blasphemed God's Vers. 9 name, which hath power over thes plagues: but repent not to giv him glory. When the Sun or Supporter of Papacy shall lie down to rest, God's wrath will extremely blast Papists: the Lord Psal 21. 9 shall make them like a fiery Oven; yet will they not relent to giv him glory, but blaspheme his name st●l. The fifth poured his on the Beasts Seat, who's Kingdom was Vers. 10. 11. full of darkness: and they gnawed their tongues for pain. They blaspemed the God of Heaven, but repent not. So soon as the ten horned Beast risen from the Sea, the Dragon gav him his Power and Seat of residence, Rome, which he retained with the two horned Beast, like Hypocrates twins, ever since, and reign over the Kings of the Earth: but now by the fifth Phial his Kingdom is darkened, yet not quit demolished or dissolved, which shall be done at pouring out the last Phial. The sixth poured his on Euphrates great River, and the water Vers. 12. was dried up to prepare the way of the East Kings. Euphrates signifies the Turcs which border on it: but drying up the water implies their ruin or overthrow, as the Prophets use that phrase Isai 19 5. Isai 44 27. Jer. 48. 34. Jer. 50▪ 38. Jer. 51. 36. Ezek. 30. 12. Ezek. 31. 4. the drying up is a preparation to the great work which shall be performed at pouring out the seventh Phial: for as the red Sea was divided for Israel to pass, Exod. 14. 12. Josua 3. 17. when Pharaoh pursued; and Jordan dried up for them to go into Canaan: So here Euphrates is mysticaly dried (i. the Turcs destroyed) to make way for the East Kings, meaning the Jews conversion. Next follows the seventh Phial, the seventh Angel sounded, the seventh plague (or third and last woe) fell on both Beasts which sit in the City sited on seven Hills, called seven Heads; the preparatius thus portrayed. I saw three unclean Spirits like Frogs come out of the Dragon, Vers. 13 14. Beasts, and falls Prophet's mouths: thes are the Spirits of Devils working miracles, which go forth to the Kings of the whole World, to gather them to the battle of that great day of God Almighty. All three are Companions or fellow Commoners, which stick close together; and now at end of their reign send abroad Agents or Ambassadors (croaking Spirits) which work miracles. For when Rome the Pope's Seat, and Turcs' Empire shall be suppressed, and Jews converted; the Devil, the whole Papacy, and falls Prophet seeing their end at hand, will stir every stone, and send out their chief Emissaries to all Popish Princes, persuading them to raise war against Protestants in that great day of Almighty God. The time of Constantins' subduing the Dragon and supplanting Idolatry, is Rev 6. 17. called the great day of God's wrath: but this (when the Beast with falls Prophet are to be cast into a fiery Lake, and Dragon shut up in the bottomless pit) styled the great day of God Almighty; being before termed the time of the Dead that they shall be judged: but by the Prophets, Apostles, and Christ clyped Rev. 11. 18. Catexochen, That Day, which he spares to explicat. Behold, I come as a Thief: blessed is he that watcheth and Vers. 15. 16. keeps his garment, lest he walk naked, and they see his shame. He gathered them into a place called Armageddon. This is the sudden pouring out of the seventh Phial and Plagues on the Papacy, for which Men are warned to watch: but the place of Papists Rendezvous called Armageddon (Mountain of Lamentation) 2 Chr. 35. 24. 25. alluding to the place where good King Josiah was slain and much bewailed: which argues that Papists shall mourn for the issue of this war, as the Jews did for that direful defeat at Megiddo. The seventh Angel poured his into the Air: and a great Voice Vers. 17. come out of Heaven's Temple from the Throne saying; It is done, The preceding Phials were poured on particular Places or Persons (1. On the Popish State and Religion in common: 2. On the Politic State by the Germane war: 3. On peculiar Popish Kingdoms and their Heads: 4. On a strong Pillar of Papistry: 5. On Rome City: 6. On the Turcs Territories) but this Eph. 2. 2. last universally on the Air or whole Body, and Satan Prince of the Air with all his Spirits; because he is worshipped together with the Beast. At pouring out of which Phial, the time draws nigh Mat. 24. 28. foretold by Christ of his coming to Judgement. There were Voices, Thunders, Lightnings, and so great an Vers. 18. Earthquake, as was not since Men were on Earth; so mighty and great. Here gins the Execution on the Devil and his Army, with his Vicar and his Dependants; even on the whole Papacy and its Kingdoms. In the Air are heard terrible Voices, Thunders, and yell of Devils: on Earth War and rumours of War: in all parts Tumults, Seditions, Insurrections, Massacres, and horrid Bloodsheds, such as never were heard of before. The great City was divided into three parts. Rome City is specified Vers. 19 in the sixth Phial; but here the whole Papal State signified: which is shared among three Chieftains, typified by the triple Crown, the Dragon, Beast, and falls Prophet: For thes generals shall levy or lead forth the Battle, as each severally raised their Forces before, and now join ready to fall on. But with what success? The Beast and falls Prophet being taken, are cast Rev 19 10. alive into a burning Lake of brimstone; but the Dragon (Generalissimo) shut up in the bottomless pit for a thousand years. Rev. 20. 1. 2. The Cities of the Nations fell: that is, Idolatry, Sodomy, and other abominations practised under Popery are altogether abolished. Great Babylon come into remembrance before God, to giv her Vers. 20. the Cup of Wine of his fierce Wrath. God sat still long, seeming to take no notice of the Beasts blasphemy and tyranny: but when the prefixd time of forty two months expired, remembers her, fills full the Cup of Wine of his fierce wrath, and punisheth after her demerits. Every Island fled away, and the Mountains were not found: viz All that depend on the Papacy (the remotest Isles and loftiest places by Land) shall ●ly away, vanish, be vanquished, and seen no more. There fell on Men a great Hail from Heaven, every stone Vers. 21. about a Talon weight: and Men blasphemed because of this plague; for it was exceeding great. Thes great Hailstones denot Gods grievous punishments; the weight of a Talon, his heaviest Judgements: yet Men ceased not to blaspheme his holy name. Here the Author ends his Explications; but answers sundry scruples, doubts, and difficulties emergent; which shall be curtly explained. In this deep dark discurs divers Objections occur, which will require debate and resolution. 1. Whether the Text not torted, but literaly or tropicaly Doubts. referred to the times, hath been rightly unfolded? 2. Whether the Figures or Images which make thes mysteries obscure, be cleared by other places of the Apocalypse and Prophets, from whom they are taken and applied to Things, as the Text and Times require? 3. Whether what is past or now in acting, should be serchd in the Acts of the Roman Empire, to see what may be more suitably applied another way, without disturbing the method o● harmony? 4. Whether the Text doth tell what is to be expected at end of Gods determined time, on the fourth Monarchy and Papacy? viz. when the forty two months or 1260. years expire. Hence riseth a main rub, whether the Epoch or beginning Answer. of those 1260. years be rightly related to An. 395. at Theodosius death? This is proved in the previous Prophetic Key, by certain characters or marks to be summarily repeated. 1. Because daniel's Epoche of 1290. days falls exactly on An. 365. when the Temples grand desolation happened under Julian: so the 1260. must come 30. later An. 395. sigh they shall end together. 2. Because at the Empire's bipartition An. 395. the Roman Eagle got two wings, and the Barbarians broke in; driving the Woman into the Desert, where she must be fed three times and half, or one thousand two hundred threescore annal days; the period whereof falls An. 1655. 3. Because the treading of the holy City (or Church) forty two months, gins at that Invasion, and ends alike. 4. Because at that Invasion, the ten horned Beast risen from the Sea, and soon clipped the eagle's wings: that in threescore years (An. 455.) all ten horns or Kingdoms visibly appeared. Hence Author's date the Prologue of the Empire's decay at Theodosius death: and Ecclesiastic writers from St. Paul's words agree, That Antich●●st shall arise, ● The●. 2 6 7. when the Empire gins to fall: generatio un●●s, est corrupti● alterius: So Tertullian, Iren●us, and many more define. 5. Because the two horned Beast (west Antichrist) come out of the Earth silently An. 395, when he assumed a primacy or preeminence both in Civil and Spiritual affairs; which he never before arrogated over other Church●s. For Aeneas Silvius (afterw●rd Epist. 28 Can. ●6 Pope) writes, That till the Nicen Synod, small respect was showed the Roman Sea; but every one lived to himself. In the third Carthage Council An. 390. a Canon passed, That the first Bishop shall not be styled chief Priest or Prince of Priests, but Bishop of the first Sea. For Innocent, first A. C. 404. usurped authority over Princes and Prelates (as Presbyters will have suprem Magistrates submit to them like Sheep to their Shepherds) who Excommunicated Arcadius' Emperor of Constantinople, and removed Chrysostom the Patriarch: busily bestirring to get a primacy over all African Churches. His successors (Zosimus, Boniface 1. Celestine 1.) attempted the like Hist. l. 7. c. 3● aspiring, as Socrates storieth: but Siricius first forbade Priests to marry, which St. Paul calls the Doctrine of Devils. 6. Because the two Witnesses at end of those one thousand two hundred sixty years shall be subdued and slain, but two accidents shall befall after the seventh Trumpets sounding (Rome's destruction, and determination of the second Woe) so that haply the Witnesses shall be raised (he flatters himself and his Brethren) before A. 1655. for small circumstances are not regarded in great Prophecies. Hereto may be added some new Arguments: 1. St. Austin Proofs. writes, how the Gentiles reported that St. Peter prophesied Christian Religion should dure but 365. years; which he reputed a Heathen fiction: yet haply he predicted the continuance without interruption should be so long. For Christ at 30. years was baptised and began his Ministry: which being added to 365. foretold by St. Peter, make 395. at which time Antichrist appeared, the holy City was calcitrated, the Witnesses mourned, and the Woman fled, as is plainly prespecified. 2. That the 6000. years of the World's durance from the Creation (equivalent to the six days works, every day 1000 years) expire next year 1655. which he strangely strius and strains to justify: but that Rabinical prediction is a frivolous fiction, and his computation a ridiculous distortion; for that 6000. years falls short A. 1655. about 315. years by the best account. 3. The year of the Flood began A. M. 1656. which concurs with A. C. 1655. complete or 56. current; when the Dan. 7. 11. Rev. 19 v. 20. Church's Enemies shall be destroyed with fire, as the old World was by water: this indeed is a brat of many men's brains, which haply Men shall shortly see dashed against the Stones. 4. The Roman Monarchy initiated when the Sun's Eccentricity was greatest: whence Astrologers (Aueis nulla fides) infer, that it shall end when 'tis least; which some refer to last year 1653. but this bare guess is notum per ignotius. 5. The Turcs have two Prophecies (to be read in the Author) touching their Empire's expiring: that this young Achmet the second (Son to Ibrihim) shall be the last Emperor. For surely strange alterations have happened since Achmets' death A. 1617. who contrary to custom having three young Sons, caused his Brother Mustapha to succeed, a precedent never known before: but he after nine months' reign deposed, and Achmets eldest Son Osman set up: whom the Janissaries strangled with his Wife and two infant Sons A. 1622. Next succeeded his Brother Morat or Amurat the fourth who died Issueless A. 1640. and after him Ibrihim (or Abraham) whom the Janissaries also bowstringd with his three Wives A. 1648. but advanced his sole Son Achmet aged six (now twelv) years: who reigns at their devotion or disposing; and is like to be the last, if such fopperies be worthy of faith. By all which premises 'tis probable: 1. That the two Chronicisms Inferences. character (1290. and 1●60.) are incident to A. 365. (of Julian) and 395. (of Theodosius) as foresaid. 2. That the Terminus a quo of daniel's 1290. years, can be applied to no other than A. 365. when God blew up the foundations of Jerusalem's Temple. 3. That the Epoch of those 1260. yeer●, must be referred to A. 395. because both numbers necessarily expire together. 4. That the tenhornd Beast began from A. 395. till 455. because the Eagle got two Wings A. 395. and his ten horns appeared A. 455. 5. That in all Roman Histories, no year suits so semblably to all Characters as 395. Erg● we may stick to it and expect the event A. 1655. specially sigh killing the two Witnesses eventualy prous the thing. Some are shy to put a Period of thes Prophecies so precisely at A. 1655. but let such consider: 1. That the Angel held up his hand to Dan. 12 7, 11. Rev. 10 5, 6, 7, Heaven and swore by him that lives for ever, it shall be for a time, times, and half, or 1260. years, and from the Temples abominable desolation to that time 1290. 2. That the Son of God lifted his hand to Heaven, and swore by him who created Heaven, Earth, Sea, and all things in them; that time shall be no longer, or there shall be no delay, nor any time intervene: But at the seventh Angel's voice or sound of his Trumpet, the Rev. ●. 18. mystery of God shall be finished, as he declared to his Prophet's. Thes things saith the Son of God, who's eyes flame as fire and his feet like fine Brass. Thes things saith he that is boly and true, that Rev. 3. 14. hath the key of David etc. Thes things saith Amen, the faithful true Witness, and beginning of the Creation of God. Who then will not believe him? Sith then according to God's decree Anthichrist shall rage's or reign but three times and half or 1260. years (which terminat at end of A. 1655.) Let us look up and Luk. 21. 28. lift our heads on high, for our redemption draweth nigh. Ob. Some Objections occur: such mere mysteries may not be pried into, specially of things yet to come: for divers deep Divines and solid Scholars have been lost in this labyrinth: Ergo it should remain as a book sealed till the event or accomplisHment be reveled: as Christ to his Disciples curious question of Israel's kingdoms restauration answered, 'tis not for you to know the Acts 1. 6, 7. times and seasons which the Father hath put in his own power, much less for us. Sol. The Apocalypse is full of dark deep mysteries, which will ●y hid till the event detect them, by applying Histories to see or search the effects therein meant or mentioned, yet it follows not that we must lay it aside, and not inquire what is already accomplished or shortly to be expected; specially touching the time when the Church's Enemies shall be destroyed and it restored to rest, for Daniel observed by Books what the Lord told Jeremy, Dan. 9 ●, Rev. 1. 3. that he would accomplish seventy years in Jerusalem's desolation: and John saith, Blessed is he that reads, and they which hear the words of this Prophecy, to keep the things writ therein, for the time is at hand. 'Tis a book of memorable Acts, which foretells what shall betid God's Church and the Empire under which it subsists: being written to be read, and such styled blessed as read it, for many things are already fulfilled, and by comparing those past with the Apocalypse, we may the better descry what to look for your long: but he that forbears to read, or is not versed in Roman Histories, nor knows how to distinguish Revolutions or Changes, but confounds Apocalyptic numbers, making many Epoches (whereas they synchronize, containing only Relatius and correlatius) or carelessly slights the numbers as an arcane mystery; to such it remains a Book unopened full of obscurities: Is qui nil dubitat, nil capit inde boni. Men must dig Diamonds out of Rocks, and never be daunted or deterred with difficulty: many learned have mistake for thes causes. 1 Most primitiv Interpreters apply things to their times which had no relation, and some modernists follow their steps (as wild Geese do their leaders) misleading others out of the way. Secondly, a right method is not used: for in the Apocalypse all things are orderly set, as they shall befall; the synchronisms following one another, and revolutions exactly distinguished; as Histories do in describing human actions and affairs: but too many Expositors pervert this course, thinking to set things as succeeding one another, which being Relata belong to the same time: Who place before Babylon's fall what shall be after, not knowing where they stick, nor how to wind out. Thirdly, they confound the Civil and Ecclesiastic State, oft applying Monastic matters or Antichrists actions to Monarchic, and contrarily. Yet that the Revelation shall remain a Book sealed or shut up, repugns the very Text: for the seven Epistles were never sealed, the Lamb opened the sealed Book: the other was a little open one: and Rev. 10. 2. 8. Rev. 22. 10. at end an Angel saith to John, Seal not the Prophecies for the time is at hand. Now though Daniel was bid to close his Prophecy, yet was it Dan. 12 4. 9 but till the time of the end: for it was unsealed after by John's Revelation. Christ spoke of times and seasons occasioned, that John 2. 4, 8, 9 'tis not for men to know what God conceals: as he said to his Mother, my hour is not yet come: yet soon supplied the Wine out of Water. Here we taken time in general, which is determined on Antichrists blasphemies and tyrannies, in what year it shall begin or end (which God hath reveled, as is showed) not month, day or hour, which the Father keeps in his own power: So though no infallible certainty in all circumstances can be had; yet many most pregnant conjects are prefined. Ob. The chief O jection is, that all Divines and Statesmen set the period of the fourth Monarchy and Papacy at Christ's second coming either to reign a thousand years (as Chiliasts cry) or to judge all fl●sh (which Master Mede makes one day or time) but there is no certainty of confining the Catastrophe to A. 1655. Ergo 'tis presumption for you so to do. Sol. The Apocalypse mentions no such matter, but clean contrary: Rev. 19 1. to 20. for upon Rome's destruction great joy was heard in heaven, and the Son of God (who at opening the first Seal went forth to Conquer on a whit Horse) appeers again on the same, whom the Armies followed on whit Horses, clad in clean whit linen. Thes are Martyrs, who having whit Robes given them, Rev 7 14. come out of great tribulation and washed their robes; being called, chosen, and faithful. Against them the Beast and Kings of the Rev. 17. 14. Earth made war: the issue whereof was, that the Beast and falls Prophet (Empire and Popedom, or rather popish Clergy and Pope) shall be cast alive into a Lake of fire burning with brimstone: Rev 20. 1, 2, 3. but the Dragon had Quarter, who is only shut or sealed up in the Ibid. v. 11. to 15. bottomless pit for a thousand years that he should deceiv the Nations no more, nor excite them against the Church. In the interim God's faithful Children have rest; but the last judgement is described afterward: hereto agrees Daniel's Image representing Dan. 2. 34 35. the four Monarchies, till the stone smote it on his feet (which was not when the fourth began, for feet and toes were not then till the end thereof) and broke it in pieces, but the stone became a great Mountain or Kingdom (when all four Monarchies are grinded to dust) which shall break in pieces all the rest. Daniel in this Monarchic Vision beheld till the Dan 7. per totum. Thrones were cast down, and the Ancient of days sat (not for the last universal Judgement, for that is committed to the Son, but in particular over the Church's Enemies in the fourth Monarchy and Papacy) which Daniel saw till the Beast was ●lain, and his Body given to the burning flame, and the power of the other Beasts come to an end for a term was set how long e●h should last: and the Saints shall be given into the fourth Beasts hand (so long as the Whore rides the B●ast) till a time, times, and dividing of time: but at end of these three times and half, the judgement shall sit, and his power totaly abolished; yet the World not destroyed: but all kingdom, dominion and greatness under Heaven given to the Saints of the most High▪ who's kingdom is everlasting, and all dominions shall serve him. Saint Paul's words (The Lord shall destroy him 2 Thes 2. 8. with the brightness of his coming) are expounded in the Apocalypse: but it seems the two judgements (ch. 19 and 20.) are Rev. 19 11. etc. different, and not reduced to one self time; sigh one thousand years intervene; for the two great Guests (the Beast and falls Prophets) are lodged in a Lake of fire and brimstone: but their Host the Devil associated to them a thousand years after at end of the World, when the last judgement is immediately held: Weigh all well, and God giv thee wisdom unto Salvation. The Author intimats, that Christ shall come to destroy the Church's Enemies A. 1655. finito, and bind the Devil in chains a thousand years; at end whereof he shall judge the World: yet protests he will not presume to penetrate too far into thes secret sublime mysteries, which he borows from Master Mede. He exhorts us out of the Apocalypse, to address our Rev. 3. 20. 21. ears and hearts to the Son of God: Who stands at door and knocks saying: If any will hear my voice and open door, I will sup Rev. 1. 3, 6, 8. with him and he with me: to him that overcoms will I grant to sit Rev. 22. 7, 14. with me on my Throne: as I overcam, and sat down with my Father on his Throne. Blessed is he that keeps the say of this Books Prophecy: nay blessed are they that do his Commandments, that they may have right to the Tree of life, and enter the Gates into the City. To him which is, was, and is to come, the Almighty, be glory and dominion for ever, Amen. The sum of all his Explications is: 1. The last act of Reformation Summary. and release of Protestants in Silesia Rev. 11. 7. 2. The three years and half, when the Witnesses bodies lie in the street Ibid. v. 8, 9 3. The continuance of war in those Kingdoms, till the Martyrs innocent blood be avenged. 4. The sudden fall of a strong Pillar or Protector of the Papacy. 5. The exaltation of an Evangelical Head or Protestant Patron. 6. A Reformation in Germany. 7. The destruction of Rome City. 8. The end of the Turcs Empire Rev. 11. 14. Rev. 16. 12. 9 The Jews Conversion Ibid. 10. The Papists sedulity to gather their utmost forces Rev. 16. 13. Rev. 19 16. 11. The total ruin of all the Papacy Rev. 16. 18. 21. Rev. 19 v. 20. 21. 12. The fulfilling of God's mystery Rev. 10. 7. Whereby the Devil is shut up in the bottomless Pit: the Son of God takes possession of the Kingdoms: the Church fares in peace and tranquillity: all which he writes to comfort his afflicted Countrymen, and draws all Chronical lines to one Centre of A. 1655. as the common gulf: which is a conjectural crotchet, no certitudinal conclusion, whereon Men may rely. One year and half will bewray the verity or vanity thereof to God's glory and men's satisfaction: who must still wait and watch; but not sift or search into his secret hidden Counsils. The future contingents which he proposeth to be shortly expected A. 1655. are thes: 1. Rome's final ruin: 2. The Papacies total confusion: 3. The Jews conversion: 4. The Turcs Empire's abolition: 5. The Church's restauration: 6. Christ's readvention: all which materials he hath from Mr. Mede. Neither of them handle the Lambs mystical marriage with Rev. 19 7. his spiritual Spous: which Dr. Preston compares to civil carnal Nuptials in ●iv respects. 1. As Parent's consents is requisite in the contract: so God the Father hath freely given his Son to us, and us to him. 2. Both Parties must mutualy consent to be wedded: so Christ the Husband (as the Man still is Suitor, though the Woman most needs it for her perfection) first invites us to this match; and the holy Ghost prepares our hearts to it. 3. Both make a Covenant: Christ on everlasting one, to bestow himself and all that is his (salvation, remission of sins, grace glory) on us; if we giv ourselves entirely to serve him. Thes are but the Espousals: 4. There follows a solen union or celebration of Marriage between both: which is done in Baptism, when as we promise in We●lock to take each other renouncing all other; so here we vow by word of mouth or sureties, to forsake the World, Flesh, and Devil with all their Works, cleaving solely to Christ both in prosperity and persecution; and keep our Souls chaste to him, not prostituting them to unclean lusts or service of any Creatures. 5. The Nuptial consequents correspond in both, which is an inseparable union of hearts, and communion of goods: my Beloved is mine, and I his: what Christ hath is made ours, and our his: our debts become his, as all his riches, righteousness, honours, and privileges ours by imputation. O what a blessed condi●on is it to say with the Spous in the Canticles, I am my Beloved's, and his desire C●nt. 7. 10. is toward Me? He feedeth me among the Lilies: O let his precious Blood make my scarlet sins so whit as Wool, or as the Snow in Salmon. In this piece are more tedious repetitions then in all the work else: which is done purposely to make it more obvious or perspicuous unto every common capacity. Quae placuere semel, decies repetita placebunt. Sunt patefacta sacro mysteria magna Joanni: Quae Deus in seclis efficienda d●cet, To holy John great mysteries were told: Which to be done in Times, God doth unfold. Medus vir celebris, nulli bonitate secundus; Artibus, Ingenio, Judicioque; praeit. Quaeque revelavit mysteria magna Joanni Christus, in illius sunt patefacta libro. Mede was a rare Man, for goodness next to none; In Learning, Wit, and Judgement chief alone. And what high hid things Christ to John declared, Are in his Apocalyptic Book explained. Mira brevi obvenient, Germanus praedicat Author: Si modo venturis est adhibenda fides. Mira canit, quae anno simul efficienda propinquo: Vix credenda tamen, dum patefacta forent. Strange things, saith a German, shortly shall befall: If faith to future's may be given at al. Wonders he tells, which next year done must be: Yet scars to be believed, till cleared we see. THESIS' VII. Christi regnum in terra: Christ's millenar reign. THis is a very dubious dogmat or difficil debat, raised Preamble. in the Apostles days; which some Orthodox Fathers defended, but others decried and detested: the chief grounds whereof on both sides, shall be sincerely delivered; specially from Rob, Baily a Scot on the Negativ, part, and Joseph Mede a most learned Divine for the Affirmitiv. Tros Tyriusque mihi nullo discrimino agetur. Cerinthus a prime pestilent Heretic hatched this Cockatrice, Pedigree. which Papias an Apostolic Man fostered, and Justin Martyr much favoured: who's steps other primitiv Fathers (specially Lactantius) mor or less followed: yet in after ages the Catholic Church and some Oecumenic Councils condemned it. So it lay long buried in obscurity or oblivion, till some late Anabaptists and Independents their Allies raked it out of grav. Howbeit all Protestants rejected it since revicton, till Alsted returning from Transylvania, renewed some parts of this poison; which Piscator (a Man more heady and humorous then judicious) swallowed: but they disagree in divers points, as Sectists use to do. Thes laid the foundation, but Mr. Archer advanced the main fabric: which Mr. Burroughs in his London Lectures on Hosea, pressed as a most comfortable Article of Christian Religion, to be instilled into the hearts of all true Believers. Sundry other Sectators published or proclaimed it with Trumpets: who like Presbyterians, (which wherever they find Elders named, think it rings a peal for their motley Discipline) wrist the one thousand years mentioned by David, Peter, and John to Christ's millenar reign in person on Earth before or at the general Judgement, straining Scriptures to serve their turn. Cerinthus to justify his invention, fathered it on St. John; as Fiction. if Christ whispered it to his best beloved Disciple, not to be divulged for an Apostolic Tradition: nor is it probable, that if John received it as a secret, he would revele it to that vile Heretic; whom he so hated, that seeing him come into a public Bath instantly left it, bidding his Disciples come off, lest the house fall on them: which befell accordingly on Cerinthus and his followers with some others, crushing them to death. That John imparted it to him, is a fond fiction: but whether he delivers it in the Apocalypse a grand question. The Chiliasts teach, that Christ in his Human glory shall Positions. come from Heaven into Palestin (some say A. 1655. now at hand, or 1695. at farthest) where the Jews from all parts shall resort to rebuild Jerusalem, and follow him as the true Messiah: who is to reign with all his Martyrs and some select Saints raised from death, one thousand years before the general Resurrection. During which Millenium, he shall go in person to subdu all stubborn Nations, except a few lurking in corners. Then shall the Church of convert Jews and Gentiles liv peacably from any Enemy and free from sin: without the Word, Sacraments, or other Ordinances in all Worldly delights; eating, drinking, getting Children, and enjoying all lawful pleasures, till those years expire, at end whereof the Infidels remaining in numberless Troops, shall besiege new Jerusalem: but Christ with fire from Heaven shall destroy them all, and immediately descend to the last Judgement at general Resurrection of good and bad, according to their works. Master Burroughs in his Treatis Chap. 37. called Moses choice speaks thus: If the opinion be true (which I dare not deny) of Christ's coming to reign a thousand years on this Earth before the last Day, there are riches of glory prepared for the Saints here: else cannot I expound many places of Scripture, specially Rev. 20. 5, 6, 7. The rest of the dead lived not again till the thousand years were finished; which is the first Resurrection: blessed and holy is he which hath part therein, on such the second death hath no power: but they shall be Priests of God and of Christ, to reign with him a thousand years: this is usualy interpreted of rising from sin to Grace, and reigning with Christ for ever in Heaven: but cannot be the true meaning; for this reign must be before the Judgement day, sigh Satan must Rev. 20. 7. be loosed at end of it. O than the riches of glory, which those that suffer for Christ shall have, being to be raised and reign with Christ! For 'tis said, I saw Thrones, and they sat on them, and Rev. 20. 4. Judgement was given to them: and I saw the Souls of them that were beheaded for the witness of Jesus and Word of God; which had not worshipped the Beast, nor his Image, nor received his mark on their foreheads or hands, and they reigned with Christ a thousand years: so the more any suffer for opposing Antichrist, the more glory shall they have when Christ comes to reign on Earth, for I am confident he shall reign personaly ( * Mar● tha●. I will not say in his flesh as others aver, but spiritualy) far more gloriously than he hath done: Thus he, but more plainly in his Comment on Hosea; yet he needs an Interpreter to show, how Christ can reign personaly, if not in the flesh, which is never separat from his person: or how far more gloriously then yerst, for he come not first to reign. Tho. Goodwin transcends the Talmudists, that at Christ's coming to reign, the Lion shall feed with the Kid, the Leopard and Lamb, Serpent and Child shall so sympathise as not to hurt one another: man's life shall be so long, as an hundred years old shall seem a Babe; with like fancies as fabulous Poets or Romanzers devise, but L. 7. the divine praemio. A model of the Millenium. without divine warrant: only they are taken from the smooth Penman Lactantius, who being intoxicat with this conceit thus descants. The Son of God shall come to judge both quick and dead: but when he hath abolished wickedness, and restored the Saints to life, he shall liv with men and rule them righteously a thousand years: then those alive shall multiply infinite generations, exceeding Methuselahs' age; who's offspring shallbe holy and dear to God; the rest to be raised, shall rule over the living as Judges, and all Gentiles shall not be destroyed, but some reserved to God's victory, that the just may triumphantly subdu them in perpetual servitud, as the Israelits did the Gibeonits'. At that time the Prince of Devil's Author of evil, shallbe bound in chains a thousand years, when righteousness shall reign, that no hurt be perpetrated against God's people: the just shall be gathered from all the Earth, and when judgement is ended, the holy City shallbe in midst of the Earth, where God shall abide with the reigning just; then shall darkness be dispeld from the world, and the Moon shall shine as the Sun never to be lessened; but Sun seven fold brighter than now; the Earth shall show her fecundity, and bring forth fruit freely: the Rocks and Mountains shall destil Hony; Wine shall flow from Fountains, and Milk run in Rivers. The World shall rejoice, and all Nature be glad, being manumised from the dominion of sin, impiety, and all error. Beasts shall not feed on Blood, nor Birds on prey; but all things quiet and amicable: Lions and Calves shil eat at the same Cratch, Wolf's shall not woorry Sheep, nor Dogs hunt, nor Eagles or Hawks do harm: Children shall play with Serpents. Finaly it shall be as Poets tell of the golden age in Satur's time, but they erred, because true Prophets (to who's Eyes divine Visions were presented as present) foretell future contingents as if they were already acted; which Prophecies when fame had spread, profane men not witting why they were uttered, or when to be performed, thought them to be anciently accomplished, which yet could not be completed while Man reigned: but when wicked Religions are extinguished, and Sin extermined, then shall the Earth be subdued to God, and all thes things come to pass; yea men shall liv long and happily, reigning together with God. The Kings of Nations shall come from the Earth's ends with gifts to adore the great King, who's name shall be reverenced and renowned to all People under Heaven, and all Princes bearing sway on Earth: so far this fine Orator; and with such confidence, as if he received it by special Revelation: but later Chiliasts are contrary to him, who say Christ's millenar reign shall anteced the day of judgement; but Lactantius, that Christ shall first Judge the World. Master Archer a most acut Lynx, but boldest Bayard of all (who shoots at blind man's Butts) conjects from daniel's words; From the time that daily Sacrifice Den 12. 11. 12. shall cease, and abomination which makes desolate be set up; shallbe one thousand two hundred ninty days: blessed is he that waits and comes to one thousand three hundred fifty fiv days; this is forty fiv more than one thousand two hundred ninty, and both Prophetic days or years, thes (saith he) began under Julian Apostata, who revived Paganism, and incited the Jews to rebuild their Temple: but God defeated it by an Earthquake and Subterraneal fires, which cast up the foundations, as Christ foretold. So by his calculation the first sum (1290.) should expire A. 1650. now past: and the last A. 1695. 46. years hence. But if that shall elaps too, his Disciples like the Mahometans will date it to a farther day. He hath another cringe, that no Soul ever entered the third Heaven (no not Christ's, how then can he sit at his Father's right hand?) But a Celical or Elementar Paradise, as he promised the good Thief: nor shall any Saint go thither till the last Judgement pass. For H●l he saith all Christians have erred except himself: for Hell whereto Reprobats now go, is not the place of fire prepared for the damned at last day; but a temporar prison in the Air, Earth, or Sea to confine their Souls till the Judgement day: when they shall be sent into a most spacious Hell, containing all the created World; or what else is beside God's mansion. Lo the audacity and temerity of Sectists! Who bear or boast as if they were inspired or of God's Cabinet Council; affecting novities though never so falls, frivolous, or fanatical. Thes great Clercs like Arrius and other learned Heretics, Refutation. misled many ignorant Idiots, specially in dark mysteries: but such squibs end in an Ignis fatuus of their fantastic brains, for they have no sound proof that Christ shall reign on Earth a thousand years, but that the Saints shall reign with him in new Jerusalem, which is no terren place, but called by Saint Paul Heavenly Jerusalem the City of the living God: and by Joha that Hebr. 12. 22. Rev. 21. 2 10. great holy City, descending down from God out of Heaven; prepared as a Bride adorned for her Husband the Lamb. The contrary Reasons are thes: 1. Christ ascended into Reason. 1 Heaven, and shall come to judge the World: Ergo not to reign a thousand years before that day, for to say he shall descend to reign, and ascend after a thousand years to come again, is against the Scripture, which warrants only two come. Master Mede to shun this Scylla falls into Charybdis of a strange singular crotchet; making Christ's second coming to judgement one continued act with his millenar reign: because Saint Peter speaking of the judgement day and perdition of ungoly men, subjoins immediately or interruptedly, that one day with the 〈…〉 3. 7. 8. Lord is as a thousand years, and a thousand years as one day, which he saith is meant precisely of that particular day, but the same Apostle elswher saith, God shall send Jesus Christ, when Acts 3. 19 20 21. the times of refreshing shall come, whom the Heaven must receiv till the restitution of all things, as he hath spoken by all his Prophets. This time of refreshing and restitution Chiliasts conceiv to be his millenar reign: for they say none but Martyrs and some privileged Saints shall partak the first Resurrection: which is Dan. 12. 13. such a singular prerogativ, as Daniel could not obtain it but by special promise; but it shall be when the Jews refreshing by Christ's presence shall come, viz. at the general Resurrection. For Christ saith, I go to prepare a place for you, I will come again John 14. 2, 3. and receiv you to myself, that where I am, ther ye may be also: this plainly prous, that he will come back but once at last day, to taken his Disciples with him into Heaven, not to dwei with them here a thousand years or for ever. Saint Paul saith, God Eph 1. 20. set Christ at his right hand in Heavenly places till the last day: so David. Sat at my right hand till I make thine Enemies thy footstool; Ps. 110. 1. etc. which shows he shall not come thence till all is subdued to him at last day. See Psalm 110, 'tis short, but expounds four chapters of the Apocalypse (16. 17. 18. 19) clearly. 2. All the godly or elect at Christ's second coming shall immediately rise to glory upon sound of the Trumpet, and 2. Thes 4. 16, 7. those then living shall be caught up in the Clouds together with them to meet the Lord in the Air: Ergo he comes not to reside with them, but to carry them with him for ever. 3. Christ saith his Kingdom is not of this World, but the Kingdom of God is within you, that is Spiritual, not Terren Luke 17. 21. or Temporal consisting in worldly Pomp, Power, Pleasure, Armies, Victories, Slaughters, Triumphs, or such carnal courses as Chiliasts conceiv or vainly confide. 4. The Church Militant is a amixd multitude of good and bad, as a draw net; which needs the comfort of God's Word, Sacraments, and other Ordinances: having Christ the high-Priest inceffantly interceding in Heaven on their behalf, as Scriptures speak: Ergo it shall not consist a thousand years solely of Saints; which need no ordinary helps, as they dream. 5. None know the day of Judgement nor direct time of it, no not the Son of Man: but if Christ shall reign on Earth one thousand years before it; any Man can then tell it will be one thousand years after. 6. Jerusalem shall never be restored, no more than Sodom or Samaria, as the Prophets inform: but eternal life in new Jerusalem is the reward of just Men at last day, as St Paul Ezek. 16 53, Amos 5. 3. 2 Tim. 4 6. tells: Ergo none shall reign on Earth with him in a rebuilt new Jerusalem, much less he with them here. 7. Antichrist is to be cast alive into the Lake burning with Brimstone at the Lamb's marriage, which shall be celebrat with his whole Church of Elect (not part) at the general Resurrection. Rev. 19 Rev. 7. 20. Ergo he shall not be totaly destroyed till last day, as is showed. 8. The reward of Mattyrs is eternal life in Heaven: Ergo not temporal on Earth a thousand years; but their Souls according to Chiliasts are in worse condition than other Saints, which stay behind that space to enjoy the beatific Vision, while they grovel below, and return to bodies that eat, drink, sleep, and delight in carnal things; not like Christ's glorious body, nor those immortal ones promised to the Faithful, which must needs be irksome to them. 9 The holy Martyr's Souls rest under the Altar in Heaven, till their Brethren be fulfilled: Ergo shall not return to reign here a thousand years. Archer seeing how absurd 'tis to bring Rev. 6. 9 back Souls till last judgement, rous at random, that no Soul shall enter the third or highest Heaven till then, but abide in a sublunar Paradise with Enoch and Elias; yet how knows he their Mansion is sublunar, or can that be under the Altar? To silv which scruple, he frams a new Moon-calf-model of Heaven, Hell, and Paradise after his own Pythagorean Noddle. 10. Antichrist is to continue till the last day of Judgement: Ergo he shall not be fully or finaly abolished before those thousand years commence, as Chiliasts say; who agree not together whether those Saints during the millenium shall beget children, as others then living must multiply incredibly, nor how all shall be sustained with food and raiment; whether miraculously or by industry? Such are Sphynx Riddles, and many more Reasons may be alleged, but let thes suffice. Now to answer their arguments, the chief arrows in their quiver follow: who like all other Sects and Factions, cull out the obscurest places of Scripture either misunderstood, or misapplied, or misinterpreted, putting their own since on them, which shall be sincerely scanned. Ob. To begin with their best Basilisc of battery: Saint John Rev. 20 4, 5. saith, I saw the Souls of them that were beheaded for the witness of Jesus, who lived and reigned with him a thousand years, but the rest of the dead lived not again till those years were finished, this is the first Resurrection: Ergo they shall regin so long. Sol. The Apocalypse is a most misty mystical Prophecy, and this the darkest part: which treats of the Resurrection only obiter or occasionaly; whereas first Resurrection in all places else is spiritual of the Soul from the grav of sin to Grace; and the very words apply to the Souls (not Bodies) of those that were beheaded, for holy Writ hath no first Resurrection of the Body; but we must seek the true meaning where Resurrection is purposely handled: and much more is here included or intruded in the premises than the conclusion can bear, for no Ey able to pierce a Milston, is able to espy Earth in all the Context, nor that Christ shall reign with the Martyrs, but they with him: to the true meaning of the words, the very next much conduce: They shallbe Priests of God and Christ, and shall reign with him: Now his Priesthood is spiritual as his Kingdom; so all Christians are Priests, but not to offer bodily Sacrifices; and all Kings but not to rule men's temporal states: else there would be more Kings than Subjects in those thousand years, sigh not only the Martyrs, and a few privileged Saints; but all the godly (millions of millions that must be born in that space) must reign as Kings, nor can it in any property of speech be applied to Christ's personal reign on Earth, sigh 'tis eternal not to be measured by time: but if it be referred to his regal office of Mediator, that is far longer than a thousand years, for if all his Monarchy passed from his birth till now (1654. years) be cut off, repugns all Scripture, sigh he still sits on David's Throne ruling his Church as King, yet the future cannot be confined to so short a scantle, sigh sundry secular Stats, Signiories, or Sovereignty's have lasted far longer; hence master Archer makes the millenium the evening or last daun of his personal reign, contrary to master Mede, assuming to the morning many more; as if Christ by his omniscience and opening the Books of every Conscience, cannot dispatch Judgement in a moment, but must employ thousands of years, as men will presum to appoint him. Saint Paul hath three parallel phrases; If Children then Heirs Rom. 8. 1●. of God, and joint Heirs with Christ: if we suffer with him, that we may be also glorified together: here we are Heirs, Sufferers, and glorified with him; yet none imply his personal presence with men here, but our spiritual communion with him in Heaven; the case is semblable of this Millenar reign which is meant mysticaly and metaphoricaly of the Saints eternal reign with Christ; this is the King-key of all the Fabric, and therefore so amply answered. Ob. Daniel saith many (not all) that shall sleep in the dust of Dan. ●●. ● Earth shall awake: some to eternal life, and some to shame and everlasting contempt: but all shall rise at last day: Ergo this is meant of the Millenar reign and real first Resurrection of Martyrs and some special Saints to Earthly glory. Sol. He had need of clear Crystal Specticles or Galilaeus great perspectiv who can see such a meaning: for the Prophet speaks solely of the last Resurrection, which Martyrs shall not partake, as Chiliasts teach; nor the wicked of the first, till those one thousand years end. The Word (many) so hotly pressed, prous not that all shall not rise at once; but that those which rise shall be many. So Dr. Deodat senseth it well to the Original: the multitude of them that sleep in dust shall awake. For all and many are oftimes Synonyma signifying the same, as several subjects prompt and plain precedents prov. Repl. Daniel adds, the wise shall shine as the Firmament, and Ibid. v. 3. Saints as Stars: but at last Resurrection they shall shine as the Sun: Ergo he means the first. Sol. He expresseth no absolute but comparativ glory of Saints: As St. Paul saith, there is one glory of the Sun, another of Moon and Stars: so is your Resurrection. Nor doth it follow that such are said to have so much glory here, may not be said elswher to have more. Shall the Saints Bodies during those one thousand years shine as the Firmament and Stars; yet eat, drink, sleep, go to wars or worse? Surely so great glory cannot sort or suit with such sordidity. Repl. The first Resurrection is promised to Daniel as a prime privilege (Thou shalt stand in the lot at end of days) but the last Ibid v. 13. common to all: Ergo etc. Sol. This inference is improper and impertinent: for Mr. Archer holds how all the Godly shall partake the first Resurrection so well as Daniel: nor is any sound reason to includ him rather than Moses or David. The truth is, no Resurrection is their imported; but a free promise, that Daniel shall liv in peace and prosperity (as he did) all days of his life till the end. So bold are Sectists to scru Scriptures and seduce Idiots Ob. Daniel saith from the time daily Sacrifice shall cease and Ibid. v. 11. 12. abomination which makes desolate be set up; there shall be one thousand two hundred days: blessed is he that comes to the one thousand three hundred thirty fiv days. Mr. Archer taking years for dai● (as is usual) makes them to begin under Julian Apostata, who invited the Jews to reedify their Temple, till not a stone was left on a stone: so by his comput, the first Sum (1290.) completed A. 1650. the last A. 1695. as he presumes. Sol. In this confident assertion no part is sound, for what warrant hath he to take years for days? Yet so writers use. Or what reason to begin them with Julian? Indeed he opened Pagan Temples and set up Idolatry: but caused not the Jews daily sacrifice to cease, but desired to promote it, had not God prevented; nor erected any abomination in Christian Churches. Daniel designs only two times, when solen sacrifice shall be put down, and abomination set up: viz. by Antiochus and Titus, not so late as Julian: nor is the Earthquake story authentic, but application to Christ's prophecy most audacious; sigh 'tis intended to Titus time, as the Text plainly prous. daniel's words declare the short durance of Antiochus desolation; viz▪ a time, times, and half: which is three years and half, or 1290. simple days: and from it, till a plague shall fall on his Person 45. more (1335.) which betided precisely to Antiochus (as the Maccabees and Josephus testify) but nothing to Julian. Ob. David saith, when the Lord shall build up Zion, and his Psal. glory appear: Ergo Jerusalem shall be rebuilt by God, and Christ reign gloriously ther. Sol. This is to snatch at shadows or semblance of words: but the Text treats of Babylon's captivity, and the Saints earnest longing to see Zion restored; which is promised that the Lord shall get glory by it: but of Jerusalem's rebuilding or the Lord's appearing there in glory; ne gry quidem nor ground. Ob. Peter saith, The day of the Lord will come as a Thief 2 Pet. 3. 〈◊〉. in the night: in which the Heavens shall pass with a nois, and Elements melt with heat, the Earth with all Works therein shall be burnt up. Nathless we according to his promise, look for a new Heaven and Earth wherein dwells righteousness: Ergo all old Creatures shall be consumed with fire, and new substituted for the Saints use, far more glorious and righteous as some presum to model. Sol. Several Sects diversely and dangerously distort this Text: but the Apostles answers some Scoffers which ask, Where is the promise of his coming? Not to reign one thousand years (as Chiliasts fond imagine) but to judge all flesh, as is evidently expressed: which is after those one thousand years, or at last end of them. Yea many words (That day will come as a Thief, 2 The●. ●. 7, 8. in which the Heavens, Elements, and Earth shall be burnt up) clearly convince Christ's coming to Judgement: the last words whereon they most rely (A new Earth wherein dwells righteousness) as if they cannot mean the Judgement day, because no righteous Men shall then dwell on Earth: the Original runs, we in whom righteousness dwells, look for a new Heaven and Earth. For the habitation of righteousness refers to just Men, who expect the performance of promise: but if they be read as we translat: righteousness relats solely to the Heavens (in quibus Coelis, not in qua Terra) sigh one Pronoun respects not ●oth Substantius, as Junius observs. Yea Archer agniseth, that no righteous Soul is to inhabit Heaven in those one thousand years, nor any after within the verge of created Heaven; for a● that space shall be Hell as he holds: so all tends nothing to a Millenar reign. Ob. Isaiah saith, I create new Heavens and a new Earth: but Isaiah 65. 17, 21, ●2. the old shall not be remembered nor come to mind. They shall build houses and inhabit them, plant Vineyards and eat the fruit of them: for my elect shall long enjoy the works of their hands: but thes things cannot be done after the last Judgement: Ergo etc. Sol. The Prophet means not, that after Heaven and Earth is burnt or new created; Men shall build or plant: but Mr. Burroughs expounds it by a Metaphor, that God in later days shall do such glorious things for his Church, as if he made all new: which is far from burning the old, being no more than what Peter brings from Joel 2. 30. I will show wonders in Heaven and Earth; Blood, Fire, and pillars of Smoke: which was accomplished at Pentecost, when the holy Ghost descended. 〈◊〉 12. 26, 27. Nor more than that in Haggai 2. 6. Yet 'tis a little while, and I will shake the Heavens, Earth, and Sea: which was performed at Christ's first coming, and the Apostles preaching to the Gentiles: whereof Isaiah speaks in the cited chapter, as St. Paul Rom. 10. 20. expounds the first verse. I was found of them that sought me not: but to interpret it of his second coming, will make the Jews suspend their faith, till those promises of building and planting be fulfilled. Ob. 'Tis said God hath not subjected the World to come to the ●●b. 2 5, 8 Angels; but now we see not all things put under him: Ergo Christ is to have all put under him. This is not yet done at his first coming, as the Words are clear: nor shall be in the life to come, for than he must resign the Kingdom to his Father, so by consequent it must be executed during his interstitial Millenar reign; when he shall triumphantly subdu all and all sorts of Enemies. Sol. The World to come there meant and mentioned, is the time of the Gospel; which was not ministered by Angels like the Mat 28. 18 Law on Sinai, but by the Son of God; this new world differed more from the old than the Earth after the Flood from it before, and began at Christ's first coming, but manifested at his 〈◊〉 1 31. Resurrection, when all power in Heaven and Earth was given him, being set abov all Principalities: yet the full accomplishment is not till last day, when Death, Hell, and Satan shall be made his footstool. All this cannot be verified of the interstitial Millenium: for your that inchoats, many things must terminat, which cannot be subjected, nor his chief Enemies subdued, sigh Death shall still have dominion; Satan only bound in the bottomless pit, not cast into the burning lake, and Hell not utterly trod under foot. Ob. Jeremy saith, They shall say no more the Arc of the Lords Jer. 3. 16, 17. Covenant, nor shall it come to mind or memory: then they shall call Jerusalem the Lord's Throne, and all Nations shall gather to it, nor shall they walk after their hearts imaginations: Ergo all past things shall be forgot, and Israel return to Jerusalem which shall be a Throne of Glory, and all Nations join to them: all which can be fulfilled at no time sav in those thousand years. Sol. The old things to be forgot are lawish Ceremonies, not Gospel Ordinances: the Arc and Temple were by Christ's first coming removed: the walking of Juda and Israel together, with the Nations conjoined, imports the caling of Jews and Gentiles to the true Church Heavenly Jerusalem: For so saith Isaiah; It shall come to pass in the last days, that the Lords Isai 2. 2, 3. house shall be established in the Mountain top, and all Nations shall flow to it: for out of Zion shall go a Law, and the Lords word from Jerusalem. The last days were the Apostles times, who from Zion and Jerusalem blew the Gospel; Trumpet to all people: as Jeremy speaks; I will giv you Pastors according to my Jer. 3 15. heart (Christ and his Apostles) which shall feed you with knowledge and understanding. The walking after God's heart implies no freedom from sin, but a state of grace, wherein God givs new hearts and writes his Law therein. their main ground (that Jerusalem new built shall be a Throne of Glory, being before Jer. 〈 ◊〉 〈◊〉 but his footstool) is a groundless crotchet, for Zion, Jerusalem and the Arc, are called in the old Testament not only God's footstool, but his Throne; and in the new Testament not only his Throne, but footstool. Thus like other Sects they since the Scripture literaly or tropicaly as they list. Ob. Daniel saith, In the days of thes King's God shall set up a 〈◊〉. 2. 44. kingdom never to be destroyed; but shall stand for ever: Ergo Christ shall have an everlasting kingdom, and Jerusalem enjoy endless joy on Earth. Sol. What a precious inference is this? so Preachers quote Texts, and people turn their Bibles, but may go beyond Seas to seek their glosses. daniel's everlasting kingdom is merely spiritual and celical, as the Angel said to Mary, The Lord shall Luk 1. 32▪ 33. giv him his Father David's Throne, and he shall reign over Jacob for ever: This kingdom for the matter is everlasting, being the Glory which the Saints shall enjoy for ever with Christ in Heaven; but for the manner of administration, he shall resign it to the Father, when the work of Redemption is perfected: but no Millenar Earthly kingdom as they dream. Ob. Saint John saith, He was clothed with a vesture dipped i● Rev. 19 13▪ 14▪ 15. blood: Ergo Christ shall slay his Enemies and embru his vestments in blood, that none shall be left to trouble the Church during that Millenar reign. Sol. So they say, but the next words speak contrary: for his Armies in Heaven (not on Earth) followed on whit Horses, clothed in fine whit linen, not bloody: yea his war-weapon is a sharp sword out of his mouth, not in his hand: who shall rule the Nations with a rod of Iron, and tread the winepress of God's wrath. In a word, thes bloody battles are not ascribed to Christ literaly, as appears by a parallel place: Who is this that comes from Isai 63. 1. etc. Edom with died garments from Bozra? meaning Christ by reason of the slain Edomits, when in property of speech he had no body or bloody raiment, being seven hundred years before his birth. Ob. 'Tis said the City had no need of Sun or Moon, and the Rev 21. 23. 24. Kings of the Earth bring their glory to it: Ergo Jerusalem there meant shall shine in great temporal glory, and terren Princes be subdued to it at Christ's coming to reign a thousand years. Sol. Indeed Heavenly Jerusalem is there meant, and all such places or passages are Allegorical, to show the Church's condition on Earth, and Saints state in Heaven: which is elswher expressed by Metaphors of gold, precious Stones, Fountains, Fruits etc. but to interpret them literaly of any City on Earth, is like the Athenien Dotard, who deemed every ship that come into the Harbour to be his own. Ob. Zechary saith, he that is feeble among them at that day, Zech. 12. 8, 9 shall be as David, and David's house as God: I will seek to destroy all Nations that shall come against Jerusalem: Ergo the Saints who are to reign with Christ shall excel in glory, and he will destroy all Jerusalem's Enemies. Sol. Excellent inferences: Ergo Potlid. The Prophet plainly speaks of gifts poured on all Saints of the new Testament by the spirit of supplication, which makes the least of them like David; yea greater than John Baptist, as Christ declares: but Mat. 11. v. 11. what is this to earthly Jerusalem, or Chiliasts Mathematical Kingdom? Surely there is no soundness in it nor semblance for it in all God's book. Other places are heaped up, which like Bay leaves cast into fire, make much crackling in Pulpits and Pamphlets: but if all the former be shadows, the rest will vanish into vapour. Ob. The word Day in Prophetic phrase or Hebrew Idiom signifies some space of time, not simply twelv or twenty four hours: as the day of tentation in the Wilderness is forty years long: the Day of Babylonish captivity seventy: Giv us this Day our daily Bread, purports our term of life, and 'tis sometimes used for Eternity, this day sh●lt thou be with me in Paradise: Ergo the Day of Judgement is to be taken in the same sens. Sol. The antecedent is granted, and consequent shall not be denied: for none can tell how long that Judgement shall last, specially sigh time shall be no more, as the Angel swore. Yet Mr. Mede makes it a continued act with the reign of just one thousand years. For as Rabbi Elias confines the World's continuance to 6000. years: so he puts the Millenium of Messiahs' glorious reign, to be a periodical consummation of all things, when shall be a Sabbath of Eternal rest. Why then do common Chiliasts assign one thousand to that reign, either before, at, or after the Judgement day? Let them render a reason of the one and the other will soon be resolved, why Day implies a larger space (more or less) then twenty four hours: because all time to God is but as a Day to Man. In the interim many puzzeling questions may be proposed to them. 1. Whether the holy Martyrs and chosen Confessors to come Interroga●s. with Christ, shall multiply their generations in subordinat successions, like the Saints then living here? If so, then must they marry and giv in marriage, which scars suits or sorts with glorified bodies. 2. Whether those then living shall surviv all those years, and not taste of death; but be only changed at last day? If so, then shall they exced Methusalah and all the Protopatriarches in longevity. 3. Whether their Progenies shall be all elect vessels, being none of Gog and Magogs' race which are to be destroyed both Bodies and Souls? If so, then is Christ's Flock no little Fold, sigh their Offspring will multiply incredibly in one thousand years. 4. How so many millions of millions can be maintained; whether miraculously as Elias was, or by industry as all others? If so, then must every particular person provide for himself, sigh all servitud will be cashired. 5. Where such numberless multituds shall inhabit, whom the Earth can hardly contain, much less sustain? Whether all must cohabit in new built Jerusalem, to eat and drink at Christ's Table, where Infidels shall assiege them; or scatteredly abroad where they shall be subject to the Enemies swords? Whether they shall be invulnerable and incorruptible to slay those with whom they wage war, yet never be hurted? How they shall liv so gently with all sorts of Serpents and wild Beasts, yet hold hostility with Men? Lastly how the natures of all Animals shall be so miraculously Metamorphosed, as not to fear Man's face, nor to feed on prey▪ but all liv familiarly one with another on the same foods? Beside sundry such scruples touching eating, drinking, sleeping, voiding excrements, and other works of Nature simply in themselves sinless. Haply they will answer with a vulgar Proverb. One Fool may ask more questions than many wise men can resolve: therefore let this by business be buried in silence, lest they sting my long ears, Stulte, cave quid agis: noli irritare Crabrones. Fool, what thou dost take heed, Stir not the Hornets breed. Be wise or wary: too many such nests are roused already, and more will be, when thou ministrest more matter of wrath by future provocation. Mr. Burton and some of his Brethren, allege a few Fathers Fathers. to countenance the Chiliastic cause: yet no Sects so much slights or scorns the Ancients as they: but infinite authorities may be mustered to the contrary, were it not lost labour. For deaf Adders will not be charmed, nor self wedded Sectists informed or reform. Such as desire to know the primitiv Church's verdict herein, may consult St. Austin L. 20. de Civ. Dei. and L. Vives commentary: but let all wise sober Christians reject such vain doctrines or delusions, which tend not to amend manners, or sav their Souls: expecting with patience our blessed Saviour's second and last coming in the Clouds to Judgement, not to a temporar reign (to begin A. 1650. 1655. 1695. or ad Graecas Calendas) being still prepared like wise Virgins with oil in their Lamps to meet the Bridegroom, and sing St. John's Epithalamion: Even so come Lord Jesus: the grace of our Lord Rev. 22. Jesus Christ be with you, Amen: which being the last per close of holy Bible, shall be the final upshot or Catastrophe of this harsh Scene: sav a Supplement touching their chief Coryphee, Mr. Mede, who is much more cautious and curious (though alike Mr. M●●●. veracious) then the rest. Therefore his scattered speculations shall be carefully collected and faithfully presented to public examen: who's principal proofs are almost all answered plenarily in the premises. 1. The Millenar doctrine was so general in the next age after Apostles, that Just. Martyr saith both he and all Orthodox believed it: yea Irenaeus, Tertullian, Lactantius, Cyprian and others defended it from St. Peter's words, One day with the Lo●d is as a thousand years: but it was soon decried or discarded, being not rightly understood, or corrupted in some circumstances, which drew Men diversely into Factions: so that the Antichiliasts being pressed with pregnant proofs from the Apocalypse which they could not answer; suspended that Book from the Scripture Canon, till they found shifts of a spiritual and corporal Resurrection, and other such to elude those places, and then allowed it. 2. Justin in his Dialog to Trypho a Jew speaks thus: You ask, whether we seriously confess Jerusalem's restauration, and expect the gathering of Israel with their Tribes, Patriarches, and Prophets; or g●ant it only to gain us? I answer, That many pious Professors, with myself, sincerely assert it, but others not so Orthodox deny it: For some profane Atheists and Heretics (who blasphemed the God of Abraham, Isaac, and Jacob, saying there is no resurrection) gainsay thes things: but we know and believe both a Resurrection of the Body, and a thousand years reign in Jerusalem; which shall be re-edified and enlarged, as the Prophets testify. Isaiah saith, There shall be a new Heaven Isai 65. 17. 22 and Earth, the days of my People are as a Tree of Life, Which last words plainly point out the thousand years: For God said to Adam, In that day thou eatest of the Tree, thou shalt die: but he did not accomplish a thousand years. We also know that saying one day is as a 1000 years, to be to the same purpose. For a certain Man, with us called John (one of Christ's twelv Apostles) prophesied by Revelation, that Christ's faithful Members should fulfil those years at Jerusalem, when the last Judgement and general Resurrection shall be of all jointly together: Ergo 'tis no new Opinion. 3. The Rabins say the World shall dure six thousand years as it was created in six days) & the seventh thousand shall be the great day of Judgement or reign of Messiah. So R. Ketina: the World lasts six thousands years, and in one it shall be destroyed: of which 'tis said, the Lord only shall be exalted in that day: Isai 2. 11. 17. Psal. 90. 4. David saith a thousand years in thy sight are but as yesterday: which later Rabbins understand of the general Judgement to be a thousand years, and then ensues an eternal Sabbath: but they differ (as Christian Sects do in divers dogmats) at what Millenium this day shall be. The School of R. Elias makes the Judgement day the last Millenium of their six thousand: but others assign a seven thousandth for that day. Hence St. Jerom chargeth Chiliasts with Judaisme, as a chief brand of error: yet to hold their Opinions in true Tenets (as of Paradise, Gehenna, the World to come, etc.) is not culpable; no more than to maintain the Trinity with Papists: but to reject all, will harden and exasperate them. The 92. Psalm is entitled, A Song for the Sabbath, wherein is nothing but rest: so Tradition agrees, that as every seventh year is a time of release, so the seventh Millenium shall be the Saint's rest or reign, & the worlds release. 4. Christ's coming is immediately to follow Antichrists confusion: and the seventh Trumpet with those thousand years, and other appendent Prophecies, forego the great day of Judgement which the Jews so much celebrat, and Christ with his Apostles commemorat. This is no short space of hours, but of many years in Hebrew dialect; circumscribed with two real Resurrections, as peculiar precincts. Which day gins at the morning Judgement of Antichrist, and other the Church's Enemies then alive, by the Lords glorious appearing in flames of fire; but ends at the general Resurrection and Judgement after the thousand year's reign: when Satan shall be loosed a short space, and the wicked cast into Hell torments; but the Saints translated into Heaven to reign with Christ for ever. This St. Peter 2 Pet. 3 7. 8. 13 calls, The day of Judgement and perdition of ungodly Men: adding immediately, Beloved, be not ignorant that one day (there newly named) with the Lord is as a thousand years: apertly intimating, that the very Judgement day shall be a thousand years; when he and his Brethren the Jews look for new Heavens, and a new Earth, wherein dwells righteousness according to his promise. Where was this promise (being before John saw the Apocalyptic Vision) except in Isaiah? I create new Heavens and a new Isai 65. 17. Earth, and the former shall not be remembered or come into mind. Isai 66. 22. Again, As the new Heavens and new Earth which I will make, shall remain before me; so shall your seed and name remain: which is a main evidence how God will rebuild it. 5. This is that Kingdom ready to judge the world, as St. 2 Tim. 4. 1. Paul saith: I charge before the Lord Jesus Christ, who shall judge quick and dead at his appearing, and his Kingdom: For at last 1 Cor. 15. 24 28 general Judgement he shall resign the Kingdom (of his Church) to God the Father, that he may be subject to him who subdued a● to himself, that God may be all in al. So far is he from entering a new Kingdom: Ergo that which shall neither be before the Lord's appearing, nor after the last Judgement, must needs be between both, which is the Millenar reign. This is a sly subtle Argument. 6. This is the Son of Man's Kingdom which Daniel saw, to Dan. 7. 14 27 whom was given dominion, glory, and a Kingdom; that all People, Nations, and Tongues, should serve him: when dominion and greatness of Kingdoms under Heaven shall be given to the Saints of the most high, as the Angel interprets. This cannot be after last Judgement, sigh he must then resign, not receiv a Kingdom: but his and John's is the same, because they begin at one term, the destruction of the fourth Roman Beast: viz. that in Daniel, Dan. 7. 11. when he was slain and his body given to the burning flame: that in John, when the Beast and sals Prophet are cast alive into Rev 19 v 20. a lake burning with fire and brimstone. As also because both their Judgements are alike, which by comparing will appear. For Daniel saith, I beheld, till the Thrones were set, and Judgement given Dan. 7. 9 10 22 Rev. 20. 4. to the Saints, who possessed the Kingdom. So John, I saw Thrones, and they sat on them▪ and judgement was given to them, who lived and reigned with Christ a thousand years. What can better conform or cohere? For whatever the Jews, or Christ and his Apostles delivered touching the great Judgement day, is taken out of daniel's said Vision: viz. that Judgement is to be accomplished by fire, Christ to come in the Clouds in the glory of his Father, the Saints to judge the World with him, and Antichrist abolished with the brightness of his coming. Lastly▪ This is that large Kingdom showed to Nebuchadnezar in a statu of Dan. 2. 34. 35. 4 Kingdoms: not that of a stone cut out of the Mountain, while the series of Monarchy remained; for this is Christ's Kingdoms present state: but the stone which became a Mountain, when all Kingdoms were utterly defaced or destroyed: which must needs be his Millenar reign. 7. The Roman Empire is the fourth Kingdom reveled to Daniel Imagine confusa, but not according to the distinction of Facts, or specification of Fates, as it was to John: nor is it strange to see a thing unveled in general; yet most particulars sealed or concealed. For the surrogate Cal of Gentiles in Jews stead, was showed to Peter and other Apostles: but the particular Fates and Stats not known, till Christ reveled them in Apocalyptic Visions. For the order of times and course of things to be acted, was reserved till John's revelation. The Mother-Text whence the Jews ground an expectation of the great Judgement Day (whereto almost all descriptions in the new Testament refer) is daniel's said Vision of a Session, when the Dan 7. 9, 10. etc. fourth Beast was to be destroyed: but the grand Assizes resemble their Synedrion or chief Court, where the Pater Jud●cii had his Assessors sitting on semicircle seats before him. I beheld, saith he, till the Thrones were pitched (not cast down, as late Translations render) and the Ancient of days (Pater Consistorii) did sit: and the Judgement (of the whole Sanedrim) was set, and the Books opened. Here the name and form of Judgement is cited, and twice after repeated: 1. At amplification of the V 21. 22. ●6. wicked horns tyranny, when judgement was given to the Saints of the most High. 2. In the Angel's interpretation, That the Judgement shall sit and take away his Dominion, to consume and destroy to the end: Where note, that Cases of Dominion, Blasphemy, Apostasy, or the like belonged to the Sanhedrim: whence St. Judas and the Jews call it, The great day of Judgement, Judas v 6 7. and describe it by fire, because the Throne was a fiery flame, and wheels as burning fire: a fiery stream issued out before him, and the Beasts body was given to the burning flame. The like expressions are in the Gospel, where this day is intimated or inferred, the Son of Man shall come in the Clouds in the glory of his Father with his holy Angels: thousand thousands ministered to him: as Daniel saith, I saw one like the Son of Men coming in the clouds to the Ancient of days: Hence St. Paul, learning that the Saints shall judge the world, because Thrones were set and judgement given them, confuted the Theslaloniens falls fear of 2 Thes. 2. 2 3. Christ's coming then at hand: because that day cannot be, till the Man of sin first come and reign his appointed time, as Daniel foretold; who's destruction shall be at the Son of Man's appearing in the Clouds, but not before. For daniel's wicked horn or Beast acting in it, is Paul's Man of sin, as the Church from her in fancy ever interprrted. 8. The Kingdom of the Son of Man and Saints of the most High in Daniel, gins when the great judgement sits: but Christ's Millenar reign is the same with daniel's: Ergo it gins at the Great judgement. That both are one self Kingdom, appeers thus. 1. They both began at the fourth Beasts destruction; Dan 7. 11. ●2, 2●. that in Daniel when he was slain, and his body given to burning flame: That in John, when the Beast and falls Prophet Rev. 19 20, 21. (daniel's wicked horn) were cast alive into a lake burning with brimstone. 2. Because John gins the Millenium at the same judgement Session; for both say they saw Thrones and those that sat on them; and the Saints lived or reigned with Christ the Son of Man. If then those years begin with the judgement day, it cannot consummate till the end: for Gog and Magogs' destruction, and general Resurrection is not till then: Ergo the thousand years are included in that judgement Day. Hence it results, that what Scripture speaks of Christ's Kingdom at his second coming, or at Antichrists confusion, is of necessity the same which Daniel saw should be then: and consequently the Millen reign is included between the commencement and consummation of that great Day. So those say of St. Luke concerning Luke 17. 20 19 11 2● 31 Christ's coming in Clouds with power and great glory (concluding, when ye see thes things come to pass, know that the Kingdom of God is at hand) refer to daniel's Prophecy, being no where else found in the old Testament: for Christ calls himself oft the Son of Man, as he is styled in that Vision of the great Judgement, whereof we must at his second coming expect the accomplishment. 3. The Apocalyptic thousand years, follow the times of the Beast and falls Prophet, as the series shows: which if we deny we must disclaim Rome to be Babylon, the Papacy the two horned Beast, Antichrist the falls Prophet, and the Apocalypse Canonical: as the Opposers of old Chiliasts were driven to do. 9 Thos thousand years are yet to come: but what the manner or condition of that Kingdom means, Men much differ. Most say Antichrist shall not be fully or finally destroyed till Christ come to judgement; which may be asserted without holding that this shall be before that Day, as common Chiliasts contend: for it may be a third time during it, which shall continu so long: At entrance whereof the Beast and Antichrist must perish: for this is not a Day of few hours, but a continued act of divers years, wherein Christ shall destroy all his Enemies, beginning with Antichrist, and ending with the general Resurrection; which is his Millenar reign in new Jerusalem. So there is one only Millenium, which gins at the Beasts perdition: when Satan shall be bound in chains and cast into the bottomless pit (being before only cast from Heaven or the Imperial Roman Throne in Constantins' time) not to peep out till the thousand years expire. 10. The first or second Resurrection are proved to be bo●h real: 1. The place of the first Resurrection seems plainest for Rev. 20. 4, 5. allegory, sigh it refers to the Martyrs rising. 2. 'Tis said, Thos that were beheaded for Jesus lived and reigned with him a thousand years; but the rest of the Dead lived not again till that time was finished: Ergo if one be literaly of them which lived not again till the thousand year's end; the other must be so too of those that lived and reigned when that time commenced, called the first Resurrection. 3. Though the Jews had no direct distinct notice of two Resurrections, sav only in gross, to be at the judgement Day: yet they expect such wherein some which rise shall reign sometime on Earth: as 'tis said, The Souls of the Wisd 3. 1. & 〈◊〉. righteous shall in time of their Visitation judge the Nations, and their Lord shall reign for ever. So the twenty four Elders sing, We shall reign on Earth. 4. The whole Church after Apostles Rev 5. 10. held, as Justin informs, that the first Resurrection belongs solely to Martyrs and chief Confessors as a special privilege; which made Men much more affect Martyry, and induced prayer for the Dead, that they might partake that Resurrection, as Tertullian tells. Thus we are bound to believe the matter: but the manner of the Saints thousand years reign with Christ in new Jerusalem, is not so clearly unveled. 11. New Jerusalem and the Nations walking in the light of it, are not one: for new Jerusalem is not the whole Church, but the new Worlds main Metropolis: The Nations which walk in her light shall be happy and glorious; but changeable and liable to great commotions at end of those thousand years: whereas those in new Jerusalem shall be manumised from all mutation; on whom the second death hath no power, and God shall wipe all tears from their eyes. Christ's words prov (God said to Moses, Mat. 22. 32. Exod 3 8. I am the God of Abraham, Isaac, and Jacob: he is not God of the Dead but of the living▪) that they shall possess Palestin the Land of promise in person▪ which yet they never enjoied but as Strangers or Sojourners: For the Covenant is made to each so well as to their seed: viz. to Abram Gen. 13. 15. Gen. 15. 7. Gen. 17. 8. to Isaac Gen. 26. 8. to Jacob Gen. 35. 12. to all three jointly Exod. 6. 4, 8. Deut. 6. 18. Deut. 11. 21. Deut. 20. 30. Now this promise is not yet performed to them, nor shall be while they lie dead: Ergo they must be raised to inherit the promised Land: from which places the Rabins proved the Resurrection against the Sadduces. This St. Paul intimats saying, Abraham looked for Hebr. 11. 10. a City who's builder is God. Again, now they desire a better Country, that is an Heavenly or from Heaven; for God hath prepared for them a City. This probably is new Jerusalem, said to come down from God out of Heaven, prepared as a Bride adorned for her Husband. Zacharias in his Prophetic Benedict us saith, to Luke 1. 72. perform the mercy promised to our Fathers, and to remember his holy Covenant: meaning how he will hereafter remember to fulfil his Covenant to them of possessing the promised Land in persons, which is not yet done: so they must liv bodily at first Resurrection to enjoy this promise actualy. Christ saith, many Mat. 8. 11. 12. (not all) shall come from East and West, who shall sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven: but the Children of the Kingdom shall be cast into outer darkness. This seems to imply their Kingdom of new Jerusalem, which shall dure one thousand years. 12. Christ's Kingdom the Church where he reigns in his Church is one thing, and that where the Saints shall reign with him another: the first began at his first coming, which he shall resign to the Father: the last is to commence at his second, and continu one thousand years on Earth. Hereof see Dan. 7. 14. Luke 9 11, 15. Luke 21. 31. 2 Thes. 1. 5. 2 Tim. 4. 1. For the Millenium (called by the Jews and St. Juae the great Day Rev. 11. 15. of Judgement, or Judgement of the great Day) is the seventh Chiliad current, which Christ shall consummate with the general Judgement. This is his grand Assizes beginning with the seventh Trumpet: the process whereof John describes by a duple Rev. 20. 5. 6, 12. Judgement and Resurrection, beside the millenar reign betwixt both. The morning shall be of Antichrist and his adherents, whom Christ shall confound at his coming, and then shall be 2 Thes. 2 8. the first Resurrection: the Evening on the remnent of his Enemies (Gog and Magog, who's number is as the Sea sand) which shall end with last universal Resurrection: when the last enemy Death being totaly vanquished, he shall yield up the Kingdom 1 Cor. 15. 24. 28. (his Church) to the Father, that God may be all in al. This is the one thousand years Sabbath, in which the Saints shall reign with their King on Earth, and ever after enjoy an Eternal rest in the highest increat Heaven, not in a new material World of Heaven and Earth, as some suppose. So saith Irenaeus, the L. 5. c. 28. World was created in six days, and in 6000. years shall consummate: at end of which comes the 7000th. or Sabbath to the Saints. Thes are his sublime niceties or self-singular novities, if Ipse dixit may pass current for warrant. He hath many more, but thes the best: which shall suffice to shun prolixity. His best basis of building (beside what is before answered) Epilog. 2 Pet. 3. 7, 8. relies on St. Peter's words of one thousand years as one day: which he stiffly presseth to be the precise day of Judgement immediately forenamed: yet david's one thousand years as yesterday, and Peter's one day as one thousand years, do not denote so many solar years in special, as they dote or dream: but only in general, that no time dimensions (no not thousands of years) are any way considerable to God, who is all Eternity, and his works not to be measured by transitory time. St. Ibid. v. 9, 10. Peter's words are directed as an apt answer to Scoffers, who instantly adds: The Lord is not slack concerning his promise (ac Men count slackness) but long suffering to us ward, and unwilling that any should perish; but that all should repent. But the Day of the Lord will come as a Thief in the night, wherein the Heavens shall pass away with great nois, and the Elements melt with servant heat etc. Which clearly indicats, that God will certainly perform the promise of his coming, and is not slack: for one thousand years to him is but as one day. So those words do not relat to the preceding Day of Judgement (which he toucheth obiter or occasionaly only) but is a mere answer to the said Scoffers, which is his sole scope or subject, as all Orthodox exposiors agree. Medi Paraphrasis acuta: Medes witty Paraphrase. TO set a fairer gloss or garnish on his Devise, he givs a Paraphrase on 2 Peter 3. pretty Paraphrase on the whole Chapter, which shall be curtly contracted. St. Peter exhorts the believing Jews, to Vers. 1, 2, 3, 4. mind the holy Prophet's words concerning Christ's coming to Judgement, which also the Apostles confirm: but forewarns that in the last days shall come Scoffers which walk after their own ways or wills saying, where is the promise of his coming? For since the Fathers fell a sleep, all things continue as they were from the Creation. Thes last days are the times of the Church's Apostasy under Antichrist, as St. Paul speaks; in the later times some shall departed 1 Tim. 4. 1. from the Faith, giving heed to seducing Spirits and doctrines of Devils. They consider not, how the Heavens were of old by God's Word, Vers. 5, 6, 7, 8. and the Earth standing out of the Waters (the great Deep) and in or amidst them (the Clouds or Floodgates hanging about it) whereby the World then (in Noah's days) perished: but the Heavens and Earth now are by the same Word kept in store reserved unto to fire against the Judgement Day (which Irenaeus calls a flood of Fire, as the Prophets express it by fiery flames) and perdition of ungodly Men. But beloved, be not ignorant of this, that one day with the Lord is as one thousand years, and one thousand years as one day. As if he should say (Glossa corrumpit Textum) whereas I mention the Judgement day, lest ye may mistake it for a common day; know that one day with the Lord is as one thousand years, and contrarily, for the Prophets speak of Christ's coming indefinitely in general, not distinguishing first and second, which the Gospel from Daniel more clearly teacheth, but we being rightly instructed in both, must apply each to its proper time. The Jewish Doctors writing of this Day, cite David's words, one thousand years, in thy sight are as yesterday: yet is not that Day named: but St. Peter specifies it, and immediately subjoins his words, seeming rather to respect the Jews saying of that day than david's. For they are usaly taken as an argument why God is not slack in his promise: sigh 'tis not a question, whether the time be long or short to God (in who's eyes millions of years are as yesterday) but to u●, who measure by days and hours. Justin Martyr and Irenaeus apply St. Peter's words pointly or precisely to the Judgement Day or great Day of the Lord, which is to last or continue complete a thousand solar years. The Lord is not slack in his promise (though this day be deforred) Vers. 9, 10, to the end. but long suffering toward us (which is cause of th' supposed slackness) not willing that any (of Israel's seed) should perish, but that all should repent (as he exhorted them at Jerusalem to do, that Acts 3. 19 21. their sins may be blotted out, when the times of refreshing shall come, till the restitution of all things which God speaks of by all his Prophets) or else they must perish with the rest of Infidels. For that Day will come as a Thief in the night, when the Heavens shall pass away with great nois (as crackling of fire) and the Elements melt with fervent heat: the Earth also and works therein shall be burnt up. Sith then all thes shall be dissolved (or abolished) what persons ought ye to be in all godly conversation? (Which should suit to our faith) looking for that Day of God to come; if we will sbun the peril of it. Nevertheless (whatever those Scoffers say, who doubt or deride the promise) we according to it, expect new Heavens and Earth (a new refined state of the World) wherein dwells righteousness (as Isaiah speaks, ch. 60. 20. 21. ch. 65. 17. ch. 66. 22.) wherefore beloved, sigh ye look for such things, be diligent to be found spotless and blameless of him in peace: accounting his long suffering for Salvation: as our beloved Brother Paul according to the wisdom given him, hath writ to you: who in all his Epistles (wherein are some things hard to be understood, which the unlearned and unstable wrist to their own destruction, as they do other Scriptures) speaks of thes things viz. Rom. 2. 4, 5, 6, 7. 1 Cor. 1. 7, 8. 1 Cor. 3. 13. 2 Cor. 7. 11. Phil. 1. 10. Ph. 2. 15. Ph. 3. 10. Col. 3. 4. 5. 1 Thes. 2. 12. 1 Th. 3. 13. 1 Th. 5. 32. 2 Th. 1. 8, 11. 1 Tim. 6. 14, 25. Tit. 2. 12. 13. Heb. 12. 14, 28, 29. For better understanding St. Peter of the World's conflagration or combustion, consider thes circumstances. 1. That the old Hebrew (the Scriptures language) hath no one word to express the univers of superior and inferior Bodies (called in Greece Cosmos, in Latin Mundus, in English World) but Heaven and Earth jointly: so when St. Peter saith (the World then being perished by water; but the Heavens and Earth now are reserved to fire) he might convertibly utter, the Heavens and Earth then perished by water, as the World now shall by fire: so a new Heaven and Earth in Scripture notion imply a new World. 2. That no other World or Heaven and Earth shall perish by fire; than what before perished by water, as the antithesis argues: which is the sublunar, who's Heaven is Air, and Earth the whole Geographic Globe: both which were vitiated or defiled by the deluge, and the Creatures destroyed or much depraved. Such a World then and no other Heaven or Earth shall suffer a second flood of Fire for restauration, as it had before a deluge of Waters for corruption. This is a witty novity (as there be sundry such now adaiss) but scars Orthodox: sigh 'tis a Catholic Tenet, that the Ethereal Heavens with all their Starry host shall be burnt up. 3. That the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (translated Elements) is not distinguished from Heaven and Earth there named; because Heaven includs Air, and Earth Water: so three Physical Elements are implied, and Fire (if it be a fourth, or not rather a quality of intens heat inherent in another Body) must burn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and can be none of that to be burnt. So it must be rendered the whole Host of them, or Furniture belonging to them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the works or Host of the Earth which shall be burnt. Gen 2. 1. For Moses saith, The Heavens and Earth were finished, with all the Host of them, which the Septuagints style Furniture. So the meaning is, the Heavens and Host thereof, with the Earth and works or Furniture therein shall be fired. The Scripture specifies three Heavens: 1. Empyreal of Glory, who's Host or Army are invisible Angels and blessed Spirits. 2. Ethereal or Starry, who's Host are shining Stars and Planets. 3. Aereal or Sublunary, who's Host are either visible as Meteors and Fowls; or invisible, as evil Spirits and Fiends, with their Prince of the Air Satan the Devil. To apply it: St. Peter cannot intent the Empyreal, which is increat and impassable; nor Ethereal, which is of vast immensity and sublimity, in regard whereof this lower world is but a point or Centre: nor did those two receiv any curs for Man's sin, or contagion or contamination by the Deluge; nor do any of God's enemies dwell there to defile them: So it rests, That the Aereal only, with all their Host, shall be burnt up at last day. Thes Heavens than shall melt with fervent heat, being a metaphor taken from refining Metals, which is his meaning: who expounds dissolving by melting or purifying, as the Septuagints still interpret that word by refining: but when the Aereal is so refined, the Ethereal Lights will shine to them on Earth far more glorious, as passing their raise through a purer medium; so that the world shall seem renewed. As to the word (passing away) 'tis an Hebraism signifying any change of a thing from the old Estate: so all imply a secession from their pristin condition; but no utter abolition by Fire, more than the former destruction by Water. If any ask, whether the Host of invisible Spirits shall suffer by it? 'Tis answered, That they shall not be burnt as the visible; yet shall be exiled or excluded from those lofty mansions into lower Dungeons, as St. Judas intimats: The Angels which lost their Judas v. 6. first estate and left their habitations, he hath reserved to everlasting chains of darkness, at the Judgement of that great Day. There is another exposition to the same effect: for Christ describing Mat. 24 29. the coming of this day, useth prophetic expressions, that the Sun shall be darkened and Moon giv no light, the Stars shall fall from Heaven, who's powers shall be shaken; this cannot be construed literaly, sigh some Stars are bigger than the Earth, and cannot fall on it, nor can be darkened, being essentialy lucid bodies; so the meaning may be, the World is either Mundus contin●ns, viz. the whole frame of Heaven and Earth; or contentus, viz. the Inhabiters and kingdoms therein; so the Heaven of this politic world, is the Sovereign part thereof, who's Host and Stars are the ruling powers or Magistrates, and Earth the Pezantry or Plebeians, together with all terren creatures serving man's use; such acceptions are usual in the Prophets, as Poet's strains are to us. If this notion of the contained world be admitted, the whole Host of Heaven and Earth (high and low, Princes and Peasants, Men and Beasts) shall be consumed at Christ's coming to judgement: but whereas at the Flood the Contained only perished; yet the Containing was also corrupted or contamined: In the destruction by fire it shall be contrary: For the world of wicked ones being destroyed, the Heavens and Earth Containing shall be purged or purified for the righteous to possess. This exposition is not so proper as the former: yet if there be some whom neither can satisfy, but will needs have the Fire totaly to annihilat this visible world: it may be answered, that the judgement Day shall last a thousand years (so saith he but none else) and this Fire not be at beginning (when Christ's Enemies with Satan's Kingdom shallbe destroyed, and then a restauration) bu● at end or evening shall be an utter annillation of the whole Creature: so Saint Peter's words may bear thus: however Heaven and Earth shall in fine perish by Fire; yet before that be, we look for new (or the world's restauration) to anteced this abolition, according to his promise. Howbeit this suits not so well with his chief scope, nor with the Prophets promise pointed at; which specifies such a Fire only as shall forego a restauration, and not cause a final abolition of the whole Univers with all therein; nor hath it any ground in Scripture: or if any such annillation shall be, it stands with reason to be by God's immediate hand or power (as he first framed it of mere nothing) without help of any Agent or Instrument, rather than by Fire. Thes are his self singular speculations: Quisque suo sensu, sed Medus maxim 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 all Prophecies (specially the Apocalypse) and was most ready in all learned languages (Hebrew, Syriac, Chalde, Perfic, Arabic, Greece, Latin) and in the Jewish Rabbins or Doctors, wherein 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 shows) that as God created the Univers of nothing by his bare word Fiat; so if his will be to dissolve it into nothing, he would do it by his sole word sans help of Fire: this is of little solidity; for he made only the Chaos or rude Lump of simply nothing, as the common stock of all the rest whereof they were compact, so at last dissolution he will consume them all by Fire, but the ashes or relics left at last like the first Chaos, shall 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 shall show. 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 dwelled there personaly, though but as Sojourners, and bought some parcels (wherein their bodies lie) as a livery and seizin of the whole: as their progeny or posterity enjoyed it proprietarily for many ages, according to God's Covenant pacted to them and their Seed. God's saying to Moses, and Christ's inference, He is God of the living not of the dead; do not argu, that those Patriarches shall be raised to possess the promised Land in person a thousand years with or under Christ: but only that they now liv in blessed condition with God, and shall rise at last day to inherit eternal glory (both in Body and Soul united) in the highest Heaven: whereas damned Reprobats lie dead in Hell, who's God he cannot be called. The City which Abraham looked for who's builder is God, must needs be Heavenly Jerusalem clyped his Country: which is prepared for all 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 remembering his holy Covenant, clearly concern Christ's first coming so oft promised in the old Testament whereof John Baptist then born was the faithful forerunner. Lastly Christ's words (many shall come from East and West to sit down with Ab●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 all grace to be wise to sobriety, and not wrest his holy Word according to our own Wills: which may turn to our damnation, and perdition of sundry silly seduced Souls. For the main Thesis of Christ's Millenar reign, Mr. Mede Opinions. saith Eusebius a strong Adversary to it, feigns 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 feigning, and Cerinthus generaly reputed the original Author, nor is any other alleged. He farther saith St. Jerom did h●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, because many authentic Authors and Martyrs maintained it. Contrarily Justin Martyr an Apostolic Man, ascribed the origin hereof to St. John, and told Trip that none but Heretics gain said it. Now for later writers, Piscator holds, that the Saints of the first Resurrection shall reign with Christ a thousand years in Heaven: but Alsted, Mr. Mede, and almost all else on Earth. Yet Piscator, Alsted, and the rest agree, that it shall be at Christ's second coming to reign, before his third to Judgement: but Mr. Mede finding no warrant for a third coming, dissents from them all, making the Day of Judgement one continued act with the Millenar reign: which is a devise of his own subtle wit, never broached before. Sic a principi● est fratrum concordia discors: In varios sensus lis furiosa trahit. Thus Brethren from beginning il agree Who into different minds distracted be. My private resolution in this point, and that other (whether Christ shall reign personaly on a new Earth for ever, resigning his Kingdom of glory where he now sits to his Father?) Must needs amidst such a copious cru of learned Clercs, who have diversely debated it both ways; be very amphibolous or ambiguous: as a giddy Ostrich, which having laid her first Eglantine 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 Distiches. 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 shall rule in this World, or Heaven for ever? If he shall reign on Earth one thousand years With Angels, Saints, and Martyrs; it not appeers. Touching the Argument or Contents of the Premises, 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 will in person reign One thousand years, and here on Earth remain. Velle Redemptorem regere annis mille, Chilarchae Alite●. Judicii in terris asseruere die. Chiliarches affirmed, that Christ on Earth will sway One thousand years at the last Judgement Day. Mille annis Christum, Chiliarchae in somnia produnt, A●ias. Hic cum Martyribus velle manere suis. Vain Chiliasts dream, that Christ with's Saints will stay One thousand years, and here on Earth bear sway. Regnare in terris mille annis velle Chilistae Secus. Christum cum sanctis, dogmata f●lsa tenent. That Christ with's Saints one thousand years will reign On Earth, bold Chiliasts doctrines falls maintain. De christ▪ imperi● Chiliastae mille per annos ●●ve. Ante Diem extremum, somnia vana canunt. That Christ one thousand years on Earth shall reign Before last Day, Chiliasts vain dreams do fain. THESIS' VIII. Mundi hujus Dissolutio: The World's dissolution. THe wisest Heathen held, that this World shall have an end even by fire; as St. Jerom and L. Vives vouch. Eusebius saith the chief Stoics (Zeno, Cleanthes, Chrysippus) defended this doctrine: yea Seneca a Master of that Sect saith, fire shall be the end of it, as moisture was the beginning: the Stars shall war together, and what now shines in comely order, shall burn in one fire or flame. Numaenius saith, good Souls continu till all things be destroyed by fire: this Ovid prous from their Prophets or Poets Records. Juppiter in fatis reminiscitur affore tempus: L. 1. M●●am. Quo mare, quo tellus, convexaque Regia Coeli A●deat; & mundi moles operosa laboret. Jov called to mind that Time by fate shall be: When Sea, when Earth, and Heaven's convexity Shall burn in flames, and the World's Axletree. In the means or manner of Dissolution, D●ines diversely differed Opinions. some approv perfectiv renovation, some supplementiv substitution, and some destructiv abolition or annullation. They also vary in sundry subaltern circumstances: some say all Creatures shall be restored to pristin perfection as before Man's fall; some that the Heavens shall be reserved and all else annihilated: some that Heaven, Air, and Earth shall be refined, but all beside confounded: some that the whole visible Machine with all works therein (except Angels, Devils, Men, and Hell expressly exempt) shall be totaly resolved to nothing, as it was first framed of nothing. The issue or result is, whether a new World or none? The grounds or reasons of which several Opinions shall be succinctly scanned. To begin with Annihilators arguments, sundry Texts are Scriptures. alleged in favour of it. 1. The Heavens shall perish and be no more, but vanish like Isai 51▪ 6. smoke, and wax old as a garment. 2. All the Host of Heaven shall be dissolved, and roled together Isa● 31. 4. as a Scroll: they shall fall down as a leaf from the Vine, and a falling Fig from the Figtree. 3. Man lieth down and riseth not, till the Heavens be no more: 〈◊〉 14. 12. meaning till the general Resurrection 4. The Heavens shall perish, but thou shalt endure etc. Ps. 102. 26▪ 5. The Heavens shall pass away with great nois, and Elements 2 Pe●. 3. 10. 〈◊〉 melt with ●eat: the Earth with all works therein shall be burnt up. 6. St. John consorts, Heaven and Earth stead away, who's place Rev. 20. 11▪ was found no more. All which phrases (to pass away, perish, vanish, be no more, be burnt up, ●old together as a scroll, fall down as a Vine leaf or Fig from the Tree, melt with heat, fly away, and no place found for them) strongly imply, if not enforce annihilation, or at least impugn a perfecter condition and new substitution. The Reasons for it are thes: 1. This World was made of Reasons. mere nothing: Ergo it shall return to nothing. 2. All Visible things were form for Man (as he for God's glory) who will not need them, when he is translated to a far better mansion: as when a House is built for Inhabiters, if it be decreed to be no more inhabited; 'tis in vain to repair or trim it better than before: much more to pull it down or build a fairer. 3. If God intended a restitution of the old, or substitution of a new: he could do it by changing the qualities, as it shall be with the faithful found alive at last Day: when corruption 1 Cor. 15. 52. 53. shall put on incorruption, and mortal immortality (which is analogical Death and Resurrection) without burnning it up first. 4. If they say his will is so to do, where is their Warrant? 'Tis his will to destroy it by fire: but not reveled in holy writ, nor can be resolved by human wit; what, how many, or whether any Creatures shall be restored to pristin integrity? Nor whether they shall propagat to infinity, or persist to eternity? Yet many bold Baiards or Buzzards bring blind Brats of that kind. 5. If the World be renewed or perfected, it shall have no end: But 'tis said, the end of all things is at hand▪ the Worlds ends are come upon us: Ergo this World shall be abolished, and no new substituted. Indeed some thing Analogical shall supply the stead in far transcendent manner: viz. the third increat Heaven for the Materials, and that which David Tropicaly Psal. 27. 15. terms the Land of the living for this Earth: which are proportional to our future state of glory, as thes comfort to our present condition of misery and mortality. For in lieu of thes created Heavens, which sometime give light, and anon leave us da●k, We shall be translated to a Celical Paradise (styled new Rev 21. 12 13. Jerusalem) where is light infinitely brighter than the Sun: for God's Rev. 22. 5. glory lightens it, and the Lamb is its light. There shall be no night or need of Candle or Sun: for God givs light, and they shall 〈◊〉 60 19 20. reign with him for ever. So saith Isaiah, the Sun shall no more be thy light by day, nor Moon giv brightness: but the Lord shall be thy everlasting light, and God thy glory. Thy Sun shall never go down, nor Moon be hid: but thy mourning shall end. Thes Texts imply that Sun and Moon shall be no more, sigh the Saints sh●l not need them, having God to stead them; who is a Sun that never sets, and Moon never hid: his Vision being an everlasting light of glory. For we shall see God by intuition face to face as he is, and know him as he knows us. One that stands by a friend to view his face fully, needs no Picture or looking Glass to behold him: nor doth Christ's Vision in his Humanity, require other Creatures to improv the Saint's glory; sigh he is Author and they coheirs of endless felicity: but the rest being made for the Church Militant, can no more conduce to Triumphants' happiness, than a Candle in open Sun shine. For 〈◊〉 〈◊〉. 13. 10. when that which is perfect is come, then that which is in part shall be done away. So there will be no use of a new World to be substituted, or old restituted; but space, time, all things infinite, immense, eternal, In natura nihil datur infinitum: post nil nisi infinitum: the World's conflagration apertly refuts renovation: for it cannot be brought to better condition, sigh God saw all was good: then what needs burning to bring it in the same form? 6. Many instances are extant of annillation: as Christ abolished the essence of Water to make it Wine: the Dov in which the holy Ghost appeared at Christ Baptism, was seen no A C. 1572. more: the new Star in Cassiopeia gradualy vanished: the sound of wind is annihilated: the Relation of Father and Son at Father's death is extinct: the time past exists no longer: yet the three last are real accidents, and the three first substances. Why then may not this mundan Machin be utterly abolished, if it pleas Omnipotence so to dispose? For the debat rests on his mere will reveled in his holy Word. 7. Their clashing contradiction is a plenary confuta●son: for some say no mixtils or Animats shall subsist, but only Colical bodies and two Elements, yet can show no cause or colour, why they rather than the rest; or how the world shallbe more glorious, being as a bare house unfurnished and habited; sigh variety makes it Mundus or comely: some that all creatures shall be restored so well as men; yet know not how to stow them (as two were of each kind in the A●c) in the world, unless they fain it of infinite capacity: some that such only shall be reserved as are extant at last day; that is good luck and bad (as all the world is now ruled) for why they rather than the rest? sigh all shall be incinerated, so well as those already corrupted: some that none now or then existent, are capable of restitution or resurrection, but new shallbe form of rare kinds (like those in the Lunar world) to serve the Saints in a new material world to come. Touching this Earth, some say it shall be refined like gold in the fire, and bettered or beautified tenfold for the Saints mutual commerce: some that it shall be a mansion for such as neither deserv Heaven for their good deeds, nor Hell for heinous crimes: some that it shall be the habitation of unbaptized Infants, which they hold better than Saint Augustine's dark dungeon. Thes are all carnal conceits, or ungrounded unwarranted Phantasms, sigh the kingdom of Heaven is styled the Seat of blessed Spirits; where they shall reside as in their proper place of perpetual possession; not as an Inn to lodge in for a space, and at last leave it for ever; nor shall they have a City house and country Grange to remov from Heaven to Earth at pleasures, as some sottishly surmise, but shall enjoy a Heavenly habitation and beatific Vision for their eternal inheritance, which will be no boot to change for an Earthly mansion; though they should enjoy Christ's personal presence to boot, which they also have still in Heaven. Most Greece Fathers with many Latin assert annihilation: Authorities. Hilari saith, this Heaven called Firmament shall pass away and not be; but that invisible wherein God dwells abides for ever. Clement feigns his Master Saint Peter to tell Simon Magus, that there be two Heavens, one superior, increat, eternal where blessed Spirits inhabit: another inferior, visible, studded with stars, which at last day shall be abolished. Saint Jerom saith those two Father's Opinion was most approved, as cohering with Saint Paul's saying, The things seen are temporal, but those not seen 2 Cor. 4. 18. eternal: meaning that all Visibles shall perish to nothing▪ but invisibles abide for ever in infinity. Dr. Hakewil citys sundry late L. 6 Apol. sub ●●nem. Protestant Professors as Patrons of annillation, viz. Luther, Melancthon, Bucer, Beroaldus, Bartolinus, Vorstius, Junius, Rivet, Hunnius, Tilenus, Cassanius, Meisnerus, Polanus, Martinius, Brentius, Wollebius, Gerard, Arnobius, Frantzius, and others, who's pregnant testimonies to that purpose he produceth worthy of exact perusal, which to recit or capitulat, consorts not with my affected brevity, who must hasten to answer the Ronovators and Substitutors Arguments. Ob. Saint Peter saith, The Heavens must contain Christ, till the Acts 3. 19 21. times of refreshing and restitution of all things, which God hath spoken by all his holy Prophets: Ergo all shall be restored. Sol. The Syriac Interpreter renders it, till the end of all times or world's consummation: but the times of restitution or refreshing, signify the compliment of our Redemption: for (as Calvin comments) because our restitution or redemption is yet imperfect, while we groan under the bond of bondage; we shall be restored to liberty at last day when 'tis perfected: but speaks nothing of the World's renovation after 'tis burnt, nor can it be wiredrawn or wrested to any such construction if rightly sensed. Ob. David saith, God laid the Earth's foundations, that it Ps. 104. 5. should not be removed for ever: So Solomon, One generation passeth and another comes, but the Earth abides for ever, Ergo Eccles. 1. 4. shall not be annilled. Sol. Thes places are stiffly urged against the Earth's diurnal motion with more colour then to oppugn abolition; yet truly against neither; for the intention is, that by Nature's course it is laid to remain for ever, without decay or diminution in the whole like other elements; had not God decreed to dissolve it: but the parts of them all are subject to jugial alteration and corruption. the word (for ever) is so long as Time or the World lasts, so called in comparison of man's mortal condition: as circumcision is styled perpetual. Repl. The Lord saith, Lo I create new Heavens and Earth, Isai 6●●7. Rev. 21. 1. for the former shall not be remembered: So Saint John calls them new; for the first passed away and there was no more Sea: so Saint Peter: The Heavens shall pass away with a nois, and Elements 2 Pet 3 10. 13. melt with heat; but we look for new Heavens and Earth: Ergo being burnt, they shall be refined and renovated, or new created and substituted; but not all utterly abolished or annulled. Sol. See how partial Sectists are; it was pressed last, that the Earth abides for ever; now that it shall be renewed or a new surrogated: but truth lies in the kernel of sens, not in the shell of words, surely they are not meant literaly of material Heavens and Earth, or if they be, it tends rather to annillation then restitution o● substitution; for Isai saith, The former shall come in mind no more: Saint John, They passed away and there was no more Sea: Saint Peter, The Heavens shall pass away with a nois, and Elements melt with heat, how then renewed? such as constru to perish, pass away, be no more, etc. of the world's instauration or melioration, and not of annihilation, must answer where in Grammar 'tis so taken; for in Philosophy and Theology renovation diametraly differs from destruction. Beza applies Isais alleged words to the Church's State or Christ's kingdom: which also alluds to the Saints condition in Heavenly Jerusalem; as Saint John's immediate ensuing words import: I saw the holy City, new Jerusalem Rev 21. 2. coming from God, prepared as a Bride trimmed for her husband; which intimats their continual cohabitation or her eternal Mansion with God her Bridegroom. So Saint John and Peter by new Heavens intent the Saints glory in new Jerusalem with God or the Lamb, and not any material new Heavens as all authentic Authors expound. Rep. Isaiah saith, The Moon's light shall be as the Sun, and Isai 30. 26. Suns sevenfold as of seven days: Ergo at last day all things shall be perfected in far greater glory, not totaly abolished to be no more. Sol. The Prophet speaks Mysticaly and Metaphoricaly (as oft elswher) of the Church under Christ, which he calls a new Heaven and Earth: as the new Heavens and Earth which I will Isai 66. 22. 23. make shall remain before me; so shall your seed and name continu from one Moon to another, and from Sabbath to Sabbath shall all flesh come to Worship before me saith the Lord. All which Texts our Expositors aptly apply to Christ's kingdom, when his Church shall be renewed, but no new world implied: so those words of the Moon's light as the Sun, and Suns seven fold, are meant of the Church's restauration, who's glory shall septuply exced the Sun's splendour, as Junius interprets, which consorts to our engllsh Annotations: for by the glory of those excellent Creatures, is showed the supper eminent beatitud of God's children in Christ's kingdom the Church; but tend nothing to a new, real, material World. Rep. David saith, Thou shalt change them as a Vesture, Ps. 102 26. 27. and they shall be changed; which Saint Paul repeats of thes material Heavens and Earth: Ergo they shall have a perfectiv alteration, Heb. 1. 11. 12. no destructiv annillation. Sol. Both indeed speak of thes Heavens and Earth, but neither of any perfectiv renovation; sigh both say they shall perish by the word Balah, which properly purports Brought to nothing: for change is many ways, as in quality better or worse; in quantity bigger or less; in substance by generation and corruption: but mostly by annihilation, which is the greatest mutation ab ente ad non Ens, even to nothing. So Bellarmin blunders on that Psalm. God only is unchangeable, who brought the Heavens from no being to be, and will reduce them, from a being not to be; concluding all other Creatures in the same condition. Bartholinus observs that mutation is often taken for annillation: as Can. 2. 11. the Winter is past, i. quit extinct Isai 2. 18. the Idols shall utterly abolish. Now the Heavens also may be said to be changed in respect of us, who shall be translated from a material visible World, to an immaterial invisible Kingdom; from a terren possession to a Celical Paradise, styled new Jerusalem and a new Heaven. The approved Annotations interpret all Texts of new Heavens and Earth Tropicaly, touching Christ's Kingdom or Church. See Psal. 110. 3. Jer. 31. 36. Jer. 33. 26. Joel 2. 28. Hebr. 12. 28. and elswher. Ob. St. Paul saith, The fashion of this World passeth away: 1 Co●. 7. 31, Ergo the extern form only shall be altered, but the essence or substance not abolished. Sol. Are thes handsome inferences? The Apostle asserts nothing of the material World, but only denots the vanity of mundan matters, that all passeth away like a tale that is told, as Calvin and Junius interpret. Ob. Christ saith▪ some shall sit at my right hand, some at my left: Luk. 22. 30. ye shall eat ana drink at my Table in my Kingdom: Ergo the Saints shall sit and eat corporaly at his Table in his Human Kingdom. Sol. This is a gross carnal conceit of Chiliasts and other Novists (addle devisers) who hold a new World shall be created for Christ's personal Kingdom, where he shall reign or reside for ever, resigning the highest Heaven to his Father: as if Infinity could not contain all things. Christ speaks of eating and drinking at his Table Tropicaly (as all sober Orthodox agree) deriving it from his last Supper, which he newly instituted before those words were uttered: signifying the effect of it, that thereby they shall participate eternal life in his Heavenly Kingdom, not at Jerusalem a thousand years before the Judgement, as common Chiliasts conceiv; nor after it for ever in a new created World to come, as other Opinionists deem or dream. Ob. St. Paul saith, The Creatures shall be delivered from corruptions Rom 8. 21, 22, 23. bondage, into the glorious liberty of God's Children: for the whole Creation groans and travels in pain together till now and not only they, but we also which have the first fruits of the Spirit: even we groan within, waiting for the adoption, to wit redemption of our body: Ergo all Creatures shall be restored. Sol. This is like a Rabbits head left last to slay, as requiring most labour: for such obscure places all Sectists obtrud, as Men lov to fish in troubled waters. 'Tis most abstruse of any in the new Testament as St. Austin avers: whereto many apply St. Peter's words, That in Paul's Epistles some things are hard 2 Pet. 3. 16. to understand, which the unlearned and unstable wrist (as they do other Scriptures) to their own destruction. 'Tis a good cavest for bold Buzzards, not to build doubtful doctrines on dark Oracles without good guides, unless they be found or founded on Faith's analogy elswher. The first words (The Creature shall be delivered from Corruptions bondage) may best be done by annillation, being thereby freed from men's abuses, and farther possibility of decay; though not restored to perfecter estate, as the letter seems to say. The next (Into the glorious liberty of God's Children) may be safely expounded together with their liberty, or by reason of it, or at same time with it. So St. Chrysostom best skilled in his Mother tongue, interprets the particls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (into) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (together, for, or by reason of) that they shall be freed by means of the Saints liberty. Semblably St. Ambros saith, it shall be at the same time together, when the Saints shall attain their glory: which two Expositions seem soundest to salv all scruples. For dumb Creatures cannot be coheirs with the elect of eternal bliss, by redemption or resurrection of the body (as the bare words imply) having no saving faith in Christ. Thos words (Not only they, but even we which have the first fruits of the Spirit, groan within ourselves, waiting for the adoption, even the redemption of our body) plainly distinguish between the Saint's state, who groan and wait for the redemption of the Body: and all other Creatures, which groan only to be delivered from corruptions bondage, together with the liberty of God's Children, or at the same time, or by means of it. Which deliverance may best be achieved by a total final abolition, when they shall no more be subject to slavery, abuse, and villainy. This clearly resolus all difficulty, to interpret the particile (into) by together with the liberty of God's Children; according to those two orthodox Fathers authentic exposition. Such as assert any other liberty of restauration or melioration, must answer all foregoing Arguments for annihilation; or show sufficient cause why some shall be restored and not all: sigh St. Paul names the whole Creation or every Creature, Kind's and Individuals. To say, Mixtils, Vegetals, and Bruts shall partake the glorious liberty of eternal felicity with God's Sons or Saints; is a Brutish buzz which no sound sober Divines dare own. He useth the phrase of delivery from corruption rather than annihilation, as parallel to Man's manumission from like bondage. Marlorat (who is for restitution) comments thus: hence it appeers, into how great glory God's Sons shall be exalted, sigh for their sakes all Creatures shall be renewed with them, as they were cursed for Man's fall and fault. Yet shall they not partake the same measure of glory; but a better condition after every capacity: yet what that shall be in Inanimats, Plants, and Beasts is curiosity to inquire; sigh the chief part or pitch of corruption is annillation. This implies that they may be freed from bondage of corruption (not simply from corruption, as Regenerats are released from sins reign) by utter abolition, which he calls a chief part or pitch of corruption: but renovation is the Acme of perfection. Now if the Text be taken literaly, how can mute Creatures groan or travel in pain? But say 'tis meant Metaphoricaly of their Natural appetit to be freed from bondage: yet how can they enjoy a like liberty of God's Sons for whom Christ died? Or grant too, that no identity is intended, but only an analogical proportion by exemplar resemblance: yet how can they partake a redemption of the Body, which having been the Souls receptacle here, shall be reunited to it for ever? 'Tis sown a 1 Cor. 15. 23. corruptible Body, raised incorruptible: sown in dishonour, raised in glory: sown in weakness, and riseth in power. Which is evidence enough for restitution of Human Bodies: but all Creatures else being compact of the common Chaos (which was made of mere nothing) shall probably revert to nothing: this seems to suit best with Faith's analogy and Scriptures harmony, which tends more to utter abolition then restitution or substitution; for all at last day shall be delivered from corruptions bondage, when God's sons shall be, and for their sakes; though the manner diametraly differ: viz. the one by Redemption of the body, the other by deletion of the whole substance. So saith Saint Ambros, the Creature travelling in pain, hath this comfort, that it shall rest from labour for ever, when all shall believe, whom God knows are to believe. Howbeit if it be granted, that all shall be Individualy raised, yet it follows not that a finite containing World shall be restored, or new created: but rather all turned to infinity (so well as time to Eternity) for such infinity of Creatures, as hath been since the World began. In brief, St. Paul intends the time when they shall be delivered, not the terminus or thing into like liberty with the Saints. This Question is very difficil to decide by Scripture; nor is Perclose. defined by any Synod, nor any Article of salvific Faith. Paraeus declines the decision; but saith some points are plainly asserted, Rom. 8. 20, 21. which must be believed: as that all Creatures are subject to vanity for man's sin, that all shall be delivered from bondage 2. Pet. 12. 13. of corruption into the glorious liberty of God's Sons, or rather for and together with it, that good Angels shall abide with the Saints: that the Elect shall enjoy eternal glory with Christ: that the created Heavens, Elements, and works therein shall be burnt up: that a new Heaven and Earth must be expected, wherein dwells righteousness: but other clauses; how dumb Creatures shall partak the liberty of God's Children? whether by renovation, or abolition? How many sorts of Creatures shall be released? Whether all, a few, or none? How Heaven and Earth shall be dissolved by fire? whether as Gold is refined, or utterly annilled, being of no farther use? what manner of fire it shall be, material or immaterial? what shall be the condition, use, place, quantity, quality, glory of the new Heaven and Earth, if any such shall be? All which with other like Saint Austin saith 'tis better to leave hid in doubt, then litigat about incertanties; sigh they may be debated with danger, but left in suspens sans harm or hazard: he holds that all scruples are safest satisfied by annihilation: that the fire shall be material, as the old world was drowned by ordinary water: so saith Aquinas and most Schoolmen, but on no good grounds: yet all agree, it shall not work as a natural Agent, but divine Instrument, to consume the whole mundan Machin with all things therein, as God eternaly decreed; therefore it behous all to decline the fury of it by turning from our sins, and returning by repentance to God in Christ. Master John Down a pious Pastor of Insto (sororal Nephew to Bishop ) had a smart bout by Pen with Doctor Hakewil his intimat friend, for the world's renovation; specially touching the true sens of that dark precited Text: but in fine approved Annihilation; peruse it pondrously, but I forbear to abridge it for the prolixity. Surely of all three opinions (about Restitution, Substitution and Annillation) the last brings best Cards or fairest Colours, both of Scriptures, Reasons and Authorities: Judicio extremo, post ultima secula, Mundus Ignibus extinctus materialis erit. At the last Judgement, when Time is finished, This real world with fire shall be extinguished. Non renovatus erit praesens, nec conditus alter Alit●r. Cosmos: cum veniet sero suprema dies. This world shall not renewed be, nor new form; When the last day at length shall be performed. Mundus hic, ut perhibent passim sacra Biblia, postquam Alias. Vertitur in cineres, ann●hilatus erit. This world, as Scriptures speak, after 'tis burned To ashes, shall be into Nothing turned. Quod fuit ex nihilo factum, post secula tandem Secus. In Nihilum hoc Mundi, grande adigetur Opus This world's huge work, which was of nought compounded; Shall into Nought at last day be confounded. In cineras Mundi redigetur maxima moles: Sive. In Nihilum cineres mox adigentur item. The world's huge Mass int' ashes shall be brought, Thos ashes too shall soon be turned to Nought. Inchoat hicce liber primaeva ab origine Mundi: Epiphonema. Cum Mundi excidio terminat istud Opus. At the World's origin that Book inchoats: With the World's period this work terminats. Incipit a Mundo primus liber iste creato: Aliud. Cum Mundi exitio desinit hicce liber. That first Book took rise at the World's creation: This last takes end with the World's annillation. Juvenci carmina de mundi conflagratione. Immortal nihil mundi compage tenetur: Non Orbis, non Regna hominium, non aurea Roma: Non Mare, non Tellus, non ignea Sydera Coeli. Nam statuit Genitor rerum irrevocabile tempus. Quo totum torrens rapiet flamma ultima mundum. In Mundan machine naught's immortal found: Not golden Rome, not realms, not the Globe round. Not Sea, not Earth, not Stars within Heavens bound. For the Worlds founder fixed time doth propound, When the last fire shall the whole World confound. FINIS. SUPPLEMENTA SUBJUNCTA SUPPLEMENTS SUBJOINED Supplementum de Festis: A Supply about holy Days. Festa Christi sacranda: Christian feasts sacred. Natalis Christi Festum: Christ's Birth-days Fest. The two debats (touching Name and Thing) about, celebrating Essay. Christ was fairly agitated. THe name, term, or title (Christmas, Christide, State of the Question. Christ's Nativity or Birthday) may indifferently be used sans scandal, as men pleas; being mere 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 more annaly in memory of God's 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? Specially sigh his dear Spous the Church hath instituted and enjoined it to be religiously (not riotously) observed by all true Christians. Which causeless controversy shall be succinctly and sincerely discussed with all modesty and moderation on both sides, not declining to by diverticles. The Opposers chief Objections follow in order. Ob. The true 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 all four feet: for the thing is pious and imposed by authentic authority; though the time dubious or disputable: nor is the antecedent veritable or irrefragable; for all ancient Tradition tells, that it befell at the Hyemal Solstice then sited on December twenty five; but now removed farther forth full twelv days and eight hours: because we following the Julian Calendar without reforming, take in ten minutes and forty four secunds every year more than the Sun's true revolution allows: which in one hundred thirty four years complete a day; yet still December twenty five though not at Solstice. So the Gregorian Calendar subtracting ten days (which should have been twelv) keeps so long righter before us. Hence Luk. 1● 8, 9 our Saxon Ancestors called it Midwinter day (as John Baptists birth day is called midsummer, being just six Solar months or half a year asunder; and known to be Estival Solstice by his Fathers then waiting in the course of Abia) implying that day: John 3. 30. for Christ was born as days were beginning to lengthen, and John at shortening: whence John saith, He must increase, but I decreas alluding (as some surmise) to the time of both their births. Justin Martyr makes it most manifest by Augustus Caesar's 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 accurate Observers dwelling at Rome, who had it traditionaly from their Antecessors up to the Apostles: whereto Origen, Cyprian, Austin, L●o, and all Ancients agree. Leo saith Christ's generation is the Church's initiation, and the Birthday of the Head a beginning of the Body. For the Church in imitation thereof, consecrated feasts to the Apostles, Martyrs, and some Confessors: which in process of time multiplied beyond du bounds but most of them expunged by our Mother Church since the In Ni●omedia. Reformation. Dioclesian burned twenty thousand Martyrs on Christ's birth day December the twenty fifth, as true Records testify, which are proofs sufficient for the season, month, and day, yea far better than all their negativ cavils to the contrary: yet to gratify them, it shall be granted gratis that the time is incertain, if they will freely and fairly confess the Thing (which impudence itself cannot deny) to be lawful, That Christians may without offence keep holy one Anniversary day appointed by the Catholic Church, in memory of our Saviour's 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, because at celebration of the Eucharist, all non-Communicants were dismissed or bid go forth: but used by the Church to signify sacred service long your Popery was hatched or Antichrist appeared: and all superstitious Ceremonies crept up since, are crushed or cashired by our Church. Mass in old Saxon language imports a Fest or Holiday, as Verstegan informs; yet more probably feasts had that appellation from Mass: but no matter of moment lies in words (no more than to call our week days by their old Heathen names) which may be altered or innovated at the imposers wills, and all words mere wind free or far enough from Popish superstition and Antithristian Idolatry. Ob. Many Ethnic customs remain still among the Vulg in our Land: Ergo the thing which occasions them is to be abolished as Ezekiah demolished the brazen Serpent. Sol. The inference is infirm, for good grain must not be cast out with weeds: nor is the brazen Serpent a semblable instance, which the israelites made an Idol, and burnt Incens to it, but rude People adore the true God with some 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 still celebrated on December 25. Ob. Sundry superstitious Rites, of Carols, Wash●ils, Riots, Drinking, Dancing, Dicing, Carding, and profane sports borrowed from the mad Saturnalia held in Decem. for the honour of Saturn and Ceres (to whom they sung filthy Cariles like thes Carols) are retained still: Ergo such scandals should be suppressed root and branch. Sol. Let all just scandals and abuses be rooted out, as most are: but the impeachment is impious, invented by the Scripture Almanac maker; that because Pagans did such wicked pranks to falls Gods, Christians do the same in serving the true 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 suited to the Seasons) be compared with Heathen Hymns: but Washails are rude ridiculous revel almost antiquated. Such attendant abuses may be redressed or repressed by Minister's prudence and Magistrates penalties: without which the Lord's day would be profaned like the rest. The Church only appoints prayers 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 all Houskeepers fed at home temperately: but all excess done on the days appendent, which is reasonably restrained. Drinking, Dicing, and all exorbitant enormities may be decried by preaching, or discarded by punishing: but civil Dancing, moderate Carding, and harmless country sports for recreativ mirth to show People's rejoicings tolerated. 'Tis preposterous to use the Mattock, when a prunning Hook will better rectify. For noxious surcles may be pared or pruned off, yet the main Tree or thing preserved from rooting up. Lastly for Belly far, there is modus in rebus, and much odds betwixt gurmandizing superfluity and gratuitous hospitality, with charitable feeding the poor: which yet through general poverty and parsimony is greatly abated; that there is more cause to complain of defect than exuberance that way. Howbeit those rigid Rhadamants lov luscious luxurious feasting at all times else (specially on Ashwendsday, good-Friday, or other fasting days) more than any Christmas Men used heretofore. Yea the Scots at first Reformation, cashired all Popish customs and ceremonies, except their beloved Grece-Cup (which was to serve in at end of meals all liquor● then used) whereof each drank what he listed. In sum, Christmas harmless sports in sit seasons are lawful, Summary. good fires behooful, holy Hymns useful, Newyears gifts fruitful, begetting mutual amity among Neighbours; and plentiful fare without surfeit or ebriety cheerful: whatever Sectists cavil in their Chairs or Pulpits to the contrary. It follows not that every thing which Pagans or Papists do, is Heathenish or Popish: for Gentiles do many excellent things by Nature's principles (which Gospel Principles confirm) that are commendable in Christians: so Papists retain sundry points of Doctrine, Discipline, and manners, which Protestants may imitat. Ob. Such feasts are not warranted by Christ's precept, nor Apostles practise, nor any authentic authority: Ergo 'tis Will-worship fitto be extirped or extermined. Sol. The Lord's day hath no warrant of precept or practice in Scripture; yet lawful, necessary, and generally (though not specially) Moral by the first words of the fourth Commandment: but neither this nor Christmas wants authentic authority of the universal Church through all ages: nor is one will-worship more than the other. For will-worship (as St. Paul Col. 2. 23. shows) hath no Scripture warrant general or special, but only the vain will or fancy of Men: as worshipping Angels, and placing an absolute necessity of holiness in things indifferent. The general rule of St. Paul (Let all be done decently in order) 1 Cor. 14. 40. is sufficient warrant without particular precept, precedent, or practise for Christ's Spous to ordain occasional feasts, in themselves lawful and laudable, tending to God's glory and People's good; as some are often appointed among us upon emergent occasions or occurrents. So the Jews freely observed an annal Fest of dedicating the Altar instituted by Judas Machabeus, 1 Ma●. 4 ●9. after the Temple had been Idolatrously polluted by Antiochus Epiphanes: which yet is not specified (much less sanctified) in the old Testament or Canon of Scripture: but Christ honoured it with his presence; as he did their septidial John 10 22. marriage Feasts with his first transubstantiating miracle of turning Water into Wine in Cana. So the Catholic Church or any particular may constitut or celebrat set days for pious purposes (yearly or extraordinary) if they shall see good cause. Ob. Tattling Tradition tells, that Christ was born Dec. 25. then at Solstice, immediately after Midnight, as the days began to lengthen: but the Church of England celebrated the Birth day full twelv days after the Hyemal Solstice: Ergo her Account was erroneous. Sol. This is already answered to the first argument, and the reason rendered of that deviation, because we follow the Julian Calendar sans reformation: but though the Church of England doth not observe the true precise time of the Winter Solstice; yet she celebrats the true day (Dec. 25.) according to the Julian Account still, which is sufficient: nor is the time so exactly to be regarded, as the thing or benefit to be remembered. Ob. No Magistrates can make Days holy, nor impose them Gal. 4 9 to be necessarily or perpetualy observed: For the Apostles call such observances weak beggarly Elements, the yoke of bondage, Gal 5. 1. and rudiments of the Law, which destroy Christian liberty: Ergo Col. 2 20. they cannot institut feasts. Sol. Indeed they cann●t make days holy, or impose them to be observed under pain of damnation, which d●strois Christian liberty; and is a proper privilege of God's power: nor are days properly holy inherently, no more than Churches or Elements of the Sacraments, which yet are called holy being appointed or appropriated to Religious uses: so Magistrates may sanctify or set apart certain days to holy services for God's glory; having free full power to order things indifferent. The Jews ordained occasional feasts, which Christ and his Apostles observed with their presence: so our Magistrates appoint days of Humiliation and Thanksgiving, which People are bound to keep holy: much more Christmas day for many reasons. 1. God promised it when he said to the Serpent, John 8. 56. The Woman's seed shall break thy head: 2. Christ saith, Abraham rejoiced to see this Day: 3. Jacob foretold it, that the Sceptre Isai 7. 14. shall not departed from Juda till Shiloh come: 4. Isaiah saith a Virgin shall conceiv and bear a Son called Immanuel: for unto us a Child is born, to us a Son is given; the Prince of Peace: at who's birth was public Peace through all the Roman world. Saint Paul calls it the fullness of time, when Men and Angels Gal. 4. 4. Luk 2. 10, 11▪ 13. were filled with ineffable joy and admiration. The Angel which told the Shepherds of his birth, had a multitude of heavenly Host praising God saying, Glory to God in the highest, and on Earth Peace, good will towards Men. Clement an Apostolic man bids Christians keep feasts diligently, and in the first Const. Apost▪ l. 5. c. 1●. place Christ's birth day, which all primitiv Fathers and others from age to age, till our madbrain days, have most devoutly celebrated; yea on the very twenty fith of December, who's exemple and exhortations in their sacred Sermons, Homilies, and Treatises, the late reformed Churches of Helvetia, Bohemia, Bremen, Auspurg, Savoy, Poland, Hungary, Scotland, France, Belgia, Palatinat, (beside Denmarc, Sweden, and all Lutheran Churches in Germany or elswer) follow both by practice and Precept. Ob. The Lord's Day sanctified weekly in memory of Christ's Resurrection, is sole-sufficient in stead of all else: Ergo to ad any on work days without warrant, is superstitious will-worship, specially sigh 'tis commanded six days thou shalt labour, but keep holy the (or a) seventh day. Sol. Thos harsh terms of superstitious will-worship cast on Anatome 〈◊〉 the Service Book. Christian feasts, are causeless calumnies, being their common brands or badges bestowed on our public Liturgy which they call rank Atheism, a proud Strumpet, a cursed Mass of superstition, full of Serpents, bathed in the blood of Bodies, Souls and Estates; the relics of Popish dregs; the very (head not st●mp or l●●) of the Dragon; the juggling or conjuring of Magicians, and character of Antichrist; who say our thirty nine Articles are stuffed with Popery and Arminianism: but scorn the book of Homilies as most course contemptible kitchin-stuf. If to rail or revile be sufficient, who cannot be eloquent? and how easy is it to cast such base dirt in their dearest mother's face, which may fitly be retorted: they reviv the Petrusians Heresy, who decried all Christian feasts, to introduce Atheism, which in milder language is styled Libertinism. The Lord's day is most necessary and must be done, yet the rest not left undoon, sigh all tend to one end; nor is it so sole-sufficient to shuffle out the right religious celebration of all other Festivals, for where is it said we shall sanctify that only, or why do we ordain others upon occasions: the Ascension was Christ's last act of appearing on Earth, yet may it not exclude the commemoration of his Resurrection, no more than that can includ the celebration of all antecedent blessings or benefits imparted by his Passion, Circumcision, Nativity and Conception; let God be glorified in all his wondrous works; yea those Annal feasts were instituted by the same authority that the weekly Lords Day, though this haply first by the Apostles meeting thereon 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 enjoins also an Anniversary celebration of other feasts consecrat to our Saviour's name, as Eusebius and Sozomen relate; those words of the fourth Commandment (six days thou shalt labour) are only permissiv (thou shalt have leave to labour six days) not preceptiv to enjoin it; sigh 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 Commandment in the first words (Remember to keep holy the Sabbath Day) enjoins only a Sabbath (no precise particular time) to God's public service; but the Ceremonial commands the seventh day (since abrogated) on which God rested to be hallowed: yet the Lords Day is not appointed to be sanctified by the Letter of that Commandment, nor is it moral: no nor doth the Gospel giv any warrant to keep it weekly. St. John specifies two times of Christ's appearing to his Disciples John 20. 9 19 after his Resurrection: 1. At evening the same day he Luk 24 29. 33. 41. 42. risen, when they assembled with the doors shut for fear of the Jews, and had broiled fish with an Honey 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 there mentioned. For Mary magdalen's going to the Sepulchre with Spices, and the two Disciples travelling John 20. 26. to Emaus, clearly convince it in their reput to be a or commonday. 2. After eight days (or when eight days were complete) which haply was the ninth: so it falls on the second third of next; but cannot be on the first day of the week, unless they say (as some do) that after eight days must be interpreted before eight days (viz. on the seventh) which is preposterous. In all the Acts of Apostles is no appointment of holy Assemblies on the first day abov the rest. St. Paul being to departed next morrow, come together with the Disciples at Troas on the Acts 15. 28. 29. first of the week to break bread (which all grant was Sunday night) and continued together till : must we therefore keep the Lords day from Sunday night till 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 passed. In all the sacred Epistles of Paul, James, Peter, John, Judas is not one syllable of the Lords day: those words (there remains therefore Heb 4. 9 11. 14. a rest to God's People) are not meant of a temporal weekly rest, but a spiritual eternal in the Heavens; where Christ Jesus our high Priest is gone before us, into which Men must striv to enter by Faith: being begun in this life by ceasing from sin and doing righteousness; but finished or perfectly continued in the life to come. Indeed St. John's speech (That he Rev. 1. 10. was in the Spirit on the Lord's day at Isle Patmos) shows there was a day then so called: but whether it were a Festival, whether weekly or Annal? And if weekly, whether the first of Christ's Resurrection, or sixth of his Passion (which the Greecs kept weekly till Constantins' Edict, and Patmos is a Grecian Island) is not expressed, nor is the weekly celebration of it commended or commanded in sacred Scripture. Yet it is very ancient even in the Apostles days, grounded on the foresaid words, and generaly received in all Churches: so 'tis a custom, constitution, or tradition of the Catholic Church; but no Doctrine or Article of Faith prescribed in God's Word, as all Orthodox Authors agree. The Church set it apart in stead of the seventh day on good grounds. 1. The Morality of the fourth Commandment requires set days or times for Gods public service: so the Church according to the liberty wherewith Christ hath made her free, consecrated the first day among other Annals to be weekly kept holy, without any affirmation of morality, which is but the blind zeal of some 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 hallowed, howbeit sh● hath sufficient Reasons to refuse the last day and choose 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 hereby a difference or distinction might be put betwixt us and the Jews. The like two motius or inducements she hath to choose the first. 1. Because God began the Creation on that day. 2. In memory of our Saviour's Resurrection, because thereby he mightily declared himself to be the Lord, in which regard 'tis called the Lords Day; yet 'tis 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 else to be termed the Lords. 1. For he mightily declared himself to be the Lord by being born of a pure Virgin, as no mere man ever was, and that is so well to be called the Lords day; yea he self expressly calls it his day, John 8. 56. Semblably in sustaining God's wrath, for the sins of the World, he mightily declared himself to be the Lord, and the Passion day may be so styled. 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 some 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 hallowed; but only was Causa sine qua non or occasion of it: as 'tis said here, the Papists made Nou. 5. an holy day, yet the Parliament enacted it. 3. That Christ's rising is a part of Man's redemption, but not the whole work: but his Incarnation, Birth, Passion, Ascention have their several shares so well as the Resurrection. Sith then to be conceived, born, crucified, buried, rise again, ascend into Heaven had not been sufficient singly, unless all had concurred: the Nativity day when he was openly manifested to Men, being celebrated in memory of a work so wonderful as the Resurrection; and the day instituted by the same authority of the Church; is to be equally esteemed as the weekly Lords day: nor is this more or otherwise appointed to rejoice in then the day of his Birth. To this effect he which is not absolutely authentic in all circumstances; but he bows a crooked stick back to make it strait, and pregnantly prous the lawfulness, usefulness, and behoovefulnesses of celebrating Christmas with other Gospel Festivals: which is all that I aim at, sans comparing any to the weekly Lords day, which may seem odious or scandalous to such as have been otherwise taught, trained, or tutored. Howbeit to contemn it wilfully when it was established both by Spiritual and Secular Laws to rail or vilify it, to work upon it and restrain from Church (which was too too frequent and familiar in times of yore) must needs censure and condemn for peevish, pervers, malicious ignorance, or wild zeal sans knowledge. For 'tis a violation both of the fourth Commandment (which they allege for Morality of the Lords day) sigh it was a day of rest appointed by lawful authority for God's special Service: and also of the fifth, sigh they despise and dishonour their Mother the Church: in which respect Christ compares such to Pagans and Publicans: Mat. 18. 17. beside the breach of all order and decency in Divine worship, which St. Paul so much commendeth to be observed 1 Cor. 14. 〈◊〉. by all Christians. Pardon the prolixity of this Solution. Ob. Some idly prattle, that new year's gifts and gratulations (God giv you a good year etc.) savour of gross Gentil superstition: Ergo, etc. Sol. They are mere civil courtesies (no Religious Rites) like presents sent to great Persons or private friends; and parallel to common salutations (good morrow, good night, good speed) which are liable to no superstition, so that mote is removed: but if they would conscientiously cast out the beam of fastidious prejudication, profanation, and defamation with all uncharitableness remaining in their own eyes; they should more clearly descry or discern good from evil, light from darkness, and verity from falsity. Ob. Others cast a captious bone in my Dish, that our state hath cashired set feasts, together with Monarchy, Prelacy, Liturgy, solen service at Burials, Marriage by Ministers, and other Religious Rites: Ergo 'tis presumption to plead for or protect any one of them. Sol. This is a two edged Sword sharp on both sides, where a rude hobbling vers must be remembered: contra Argumentum e●siserum contendere noli, but this in point of Evangelical feasts, concerns Magistrates and Ministers, not private persons. For if they dare to celebrat Christmas or other holy days, I will presume to be present by way of devotion, without wilful disobedience to Superiors; so well as at their arbitrary exercises of Thanksgiving or Humiliation; appointed publicly by the State, or privately in particular Congregations upon self-devised Edw. 6. 5. 6. 〈◊〉. 3. Eliz 1. c. 2. made A. 1645. occasions. Two parliaments have enacted a du celebration of Christmas with other feasts, which still stand enforce: for one only ORder condemns holy days not warranted in the Word (yet Nou. 5. stands still, as 'tis fit it should) which cannot annul an Act; sigh 'tis a Maxim in Law, that every thing must be dissolved the same way 'tis made. Nor is Christmas contained in those general words of that Order, being warranted by the general words of Scripture, instituted by Apostolic Churches, and practised in the Reformed. Yea the procurers of that Order (who wronged many private Men, and very unjusty took from me a Manor bought of the Dean and Chapter of Exeter, worth twelv thousand pounds) were since routed or thrust out of the House, and publicly declared to be a Party or Faction Apostats from their first Principles, Parl. Declar. Sep. 27. 1649 bearing only the name of Patriots and Lovers of Religion, but indeed needed Reformation. The authority of Divines assembly Antipol. 256. is of no validity: for Edward, their Favourer saith, That an Assembly chosen by Magistrates (as that was by Parliament) hath no power by any primitiv pattern to draw up a Government or Directory of worship, for so many Churches (being about 10000 Parishes in England) whereof most part had not one member present. Mr. Fisher saith, that Presbyterists decry Preaching or administering Sacraments on Christmas day, or any other sav the weekly Lords day: yet they Lecture any day, or make feasts and Fasts at their pleasures: nor will permit any to communicate, unless 〈◊〉 be confessed or approved by the Pastor and his Presbytery. They Preach and Teach, that 'tis unlawful to eat Mined Pies, Plum broths, or Brawn in December: to trim Churches or Houses with Holly and Ivy: to stick a C●llar of Brawn or Roast Beef with Rosmary: to play at Cards or giv money to Tradesmens Boxes, or send a couple of Capons or any other Presents at Christmas: to use a Ring in Marriage, or cover a Hers with a whit Sheet. All which with many more such petty fopperies, they call Popish Antichristian superstitions: yet they most sottish in so saying and seducing poor People into a dangerous detestation of observing our Saviour's Birth day Fest. Here I desire all to take notice once for all, that in a larger Folio work intended to the Press so soon as this hand can transcribe it, I no where meddle with state affairs, nor tax the suppression of any Religious Ordinances, which were high presumption to do: for who made me a comptroller of others, specially my Superiors? But only defend the lawfulness of them, leaving all to their free disposal. I am a plain well-meaning Man, who claim a Scholars privilege to dispute de omni Ente, for better ventilation of verity: but in the preceding Theological Treatise, produce nothing sav what very learned Orthodox Authors prescribe publicly in Print, which is a sufficient warrant. The things in themselves are the same under all mutations of State, and used lately in our Mother Church: nor should good writers turn their tunes with every Wind. I maintain Monarchy to be the best form of civil Government, and Episcopy of Ecclesiastic: I hold set Prayer best in public Congregations, and sacred feasts fit for special occasions; beside solen seasons of fasting for our sins; but prefine no rules in those behalves. I like divine Service and Sermons at Funerals for the Auditor's edification, desiring the like shortly at mine own; and dislike dumb shows: but we may not be our own Carvers or Choosers, and Inferiors must submit with all meekness, modesty, and humility, as I ever have done, I approv Marriages by Ministers in public Churches before those by Magistrates in private places: sigh 'tis a sacred Ordinance of God in Paradise, and not simply civil or carnal. Generaly I prefer venerable Antiquity ratified by our Church, to fantastic fanatic novities of modern devisers in all Adiaphorals. Let those that lov Monarchy, Prelacy, Liturgy, Burial Sermons, Marriage by Ministers, and harmless holy days; hold their Opinions still: but such as will have none, shall have none with my good will; so every one may ride his own Hobby-Hors. If Adders will not be charmed nor Panthers tamed, let them remain wild or wilful still. One punctilio rests, wherein I would gladly be right understood: that I somwher blazen the personal virtues of some Sovereign Princes, and brand others Vices (as Henry 6. and Richard 3.) which all Histories do for men's instruction: but never handle their Regal perfections or imperfections. For 'tis oft seen (as in those two, with many more) that a good Man is an i'll Magistrate, and contrarily: which writers may display for the general good; but I have more moral manners and Serpentin sublety then to meddle with State-matters that are too high for me. If they shall depress or discard Ministry, Tithes, Glebes, Patronages, Universities, Hospitals, Corporations, Common Law, Chancery, or what else (as is done to Monarchy, Prelacy, Cathedral Churches, Liturgy, holy feasts, Civil Law, high Commission Court, Service at Burials, Ministerial Nuptials) I shall sit silent in a corner, to condole such reverend ruins: but will never put Pen to Paper against the Authors, Actors, or Abettors having no authority so to do: only I vent my Opinion in point of retiocination (not resolution) touching the lawfulness or usefulness of them (as others do theirs) sans scandal or offence to any, unless, galled Jades will winch. This is the common Character or cogniscance of a so called cursed Cavalier, which I cannot but own or acknowledge how odious so ever. Couste qui couste: non est mortale quod opto Let cost what cost it may: No mortal thing I weigh: Howbeit I claim the privilege of Conscience promised and proclaimed to all except Popery and Prelacy, which concern me not. For what crime, cause, or colour of hate can be alleged against such simplicians as never acted on any side, nor were ever questioned for Delinquents (as I was not, yet twice imprisoned both by Sea and Land) sav that they descent in Judgement or Opinion? So do all Sects, Septs, and F●ctions one from another, yea among themselves in each; which is no Moral vice nor civil fault: Quot homines, tot sententiae; so many fancies as faces. The Catholic Moderator checks all contenders about points of Religion, and givs good Council in a few Rythms to this effect. Why for Opinions interkil we thus. Whos truth not force, but reason must discus? Reason who's chief force in Opinion lies; Reason who's falls gloss oft deceius the Wise. God doth in lov, peace, concord, unity dwell: Hate, envy, malice confines are to Hel. Now to return from this Apologetic digression, those ten foregoing cavils are their best Basiliscs of Battery: which are cast or couched into Enthymems for easier capacity, and both Propositions in each falls or fucatious: but the astructiv Arguments follow built on surer foundations. 1. The universal Church in all ages, both institued thes feasts 1 Argument in Oecumenic Councils by precept, and enjoined them to be observed by all Christians in practice: who annaly celebrated Christ's Birth day, and others for his sake: which is so good or better warrant, than any particular Churches or Congregations can pretend to erect feasts or Fasts: yet those very lawful and laudable. 2. The Lutherans celebrat Christmas with some other Festivals 2 Arg. still: and sundry Calvinists wish it had been never decried or disused among some of theirs. 3. Our Church since the first plantation of Christianity, 3 Arg. hath constantly celebrated them with all Religious Rites of divine Service, Sermons, and Sacraments; specially Christmas day. 4. Divers Divines (who in youth decried them most fiercely) 4 Arg. have of late waxing wiser defended and solemnised them to their great glory: which palinodial recantation both in Exp●rt● 〈◊〉 Pulpits and practice (like St. Augustine's Retractation) is a stronger proof on their behalf, than the best Bulrushes prealledged against them. 'Tis true that the hearts inward holiness in thanksgiving for this chief work of our Redemption, is a most acceptable sacrifice to God: yet may not extern worship in Congregations and other lawful exultations be rejected or vilipended. 5. The disusing or despising them, is a ready step in the 5 Arg. vulgar to Atheism or Irreligion, when no solen Service or Sermons are used. 6. Their nauseous contempt or explosion, is an act of affected 6 Arg. Apostasy from the Catholic Church, and of Schism or separation from our Reformed Mother, which all obedient Sons should detest or decline; for Aerius first branded set feasts, and leveled Prelates with Presbyters for which pride with other heresies, he was justly condemned and cast out of the Church. 7. The Church of Smyrna soon after the Apostles days, 7 Arg. celebrated Polycarpus Martyry: praying that God would permit them to consecrat the Birthday (so they call it) of his blessed death, with joy and gratulation at their holy conventions: to bestow that lov on Martyrs which is du for Christ's sake, who's disciples and imitators they were. This pointly prous the antiquity of set feasts dedicated to Apostles and Martyrs, which exemple the Smyrniens followed. Yea Christians from the Gospel's very dawn met at Martyr's Monuments to serve God your Churches were erected, and from such Assemblies Churches had their origin. 8. The end or necessity of Christ's Nativity is triple: 8 Arg. 1. That God's promises and his Prophet's predictions might be fulfilled: 2. That God by it might manifest his lov to Mankind: 3. That all lying under the Law might be redeemed: else eternal death had passed on all Men, sigh all sinned. Hence we are bound to render sincere thanks for thes inestimable benefits, by a triple outward expression of gratulation: 1. In Psalms, Hymns, and spiritual Songs: 2. In providing plentiful fare for our family, inviting needy Neghbors to our Tables, and large liberal alms at our Doors: 3. In harmless mirth, music, and sports of recreation for God's glory (every Man more or less according to his ability and quality) but not in profane pleasures, riots, surfeits, excess, drunkenness, chambering or wantonness; as too many heretofore have done. 9 If we may every 5. of Nou. (as the Jews did in the feasts 9 Arg. of Purim) declare our joy for a temporal deliverance of the State: much more may we with prayers and praises record Gods special spiritual mercy in Christ's Birth, being a great joy to all People. All feasts lat celebrated in our Church, are consecr●t to Christ's honour or for his sake, as shall appear by exact enumeration of each in order of the several Months. 1. the Circumcision, Jan. 1. 6. when he fulfilled the Lawish Covenant in his flesh. 2. Epiphany or Apparition, either in memory of the Star which led the wisemen to the house where he was (as is commonly conceived) one full year after his birth: or from the holy Ghosts appearing in shape of a Dov at his Baptism thirty years after (whence the Churches in Egypt celebrated both birth and Baptism on one self day) or rather from both: for those Magis come along journey from Persia or Arabia, which they could not finish in the first twelv days, and immediately after their departure Joseph warned from God by an Angel in a dream, fled with Mat. 2. 13 14. his wife and the Babe into Egypt: but at her Purification forty days after his birth they were all three at Jerusalem, and went Luk. 2 22. back to Bethleem, where the Magis found them in a private house, for the Shepherds (not they) found him at an Inn in a Manger Luk. 2 7. 12. wrapped in swaddling clothes; so they returned not to their City Nazaret (as most men from Saint Luks ambiguous words Luk 2. 39 mistake) till their coming from Egypt, as the current conte●ure Mat. 2 2. 9 of Scripture makes it clear. The Star indeed appeared to the M●gi twelv days after his birth in their own Country, but they took their journey almost a year after, when it reappeered to their ineffable joy, and led them to the house (not In) having been before at Jerusalem to enquir where the King of the Jews was born: Yea H●rod being deluded by their not returning, slu Mat. 2. 16. all males born in Bethleem and coasts thereof from two years old and under, according to the time he had learned of the wisemen, which evidently implies that Christ was abov a year old at the Epiphany of the Star, and immediately carried into Egypt. Now his Baptism is referred to that same day (J●●. 6.) which Alias Syriacus an Arabic M. S. and others call the benediction of waters: hence our Church appointed the first Lesson of that day Isaei 40. touching John Baptists mission, and the second Mat. 3. which ●nds with Christ's Baptism; but the Gospel is Mat. 2. about the Stars appearing, which apertly argues, that 'tis called Epiphany from both. Some call Christmas day Epiphany because he appeared then to the world, but Circumcision and Purification may so well have that name; because at the first he appeared in the Synagog, at the last in the Temple, which is Feb. 2●. 24. not so proper, plausible or persuasible. 3. The Virgin's Purification, when he was publicly presented in the Temple, and proclaimed by Simeon and Anna to be the Messiah. 4. Mathias, who after Christ's Ascension was chosen Apostle by Lot, March 25. in Judas room. 5. The blessed Virgin's Annunciation, when the Angel Gabriel declared his Conception or Incarnation by the holy Ghost, which together with her perpetual virginity, is ratified by a remarkable Story if true, which may be doubted. The Rabbis kept a Register book in the Temples Archius of A rare story. all their Priests elections with their Parents names, and Deathdais: so when Jesus began to preach at Jerusalem, one of them died, in who's place they had none fit to surrogate; but hearing well of him, sent for his mother (her husband being then dead) and asked who was his Father? she said, I am still a very Virgin; but in Youth as I was devout at Prayer, an Angel told me I should conceiv a Son by the holy Ghost, and he to be called Jesus; whom at the set time of women I brought forth, without throws of travel or torments, which some women yet alive then present (whom she named) can testify: The Rabbis wondering at it (who bore him no malice then, till the fame of his divine miracles excits their teen) accited the said women, who attested the same; whereupon they chose him, and inscribed thes words on their Registry. In the place of such a Priest we have by joint consent of the whole Society elected one Jesm Son of the living God by the Virgin Mary. This book since the Temples destruction by Titus, is said to lie hid in Tyris (some say Tiberias) but the Tradition is current among the chief Jews, as a late London convert relats in Print, howbeit the truth may be suspect, because no parcel or particle appeers in the Gospel, that he was of their company, but ever an Enemy; yea all Jews blasphemously brand her for a whore, and him for a Bastard; utterly denying any such Tradition, which will make most against them. 6. Marc an Evangelist, who penned his life, April 25. acts, miracles, death and resurrection. 7. Philip and James the lesser called the Lords brother, both being his Apostles and May 1. June 24. ●9. Martyrs. 8. John Baptists birth day, who was his Messenger or forerunner, to prepare the way before him: he preached and baptised, being called by Isaiah the Voice of one crying in the Isai 40. 3. Wilderness. 9 Peter and Paul both chief Apostles and Martyrs at Rome in one day: the first crucified with his head downward the last beheaded, but whether in one year of Nero writers vary. 10. James the greater (Brother to John, sons of Zebedee) July 2●. an Apostle and Martyr, slain with the sword by Herod the king (miscaled Agrippa major) not the Tetrarch, who slu John Baptist. 11. Bartholomew, who was his Apostle and Martyr. 12. Aug. 24. Sep. 21. 29. Matthew, who being a Jew born, and Publican or Tole Customer by profession, became an Apostle and Evangelist. 13. Michael an Archangel who figured Christ, and fought for his Oct. 18. 28. Church against the red Dragon (or Devil) and his Angels. 14. Luke a Physician of Antioch, one of his Evangelists and Penner of the Apostles Acts. 15. Simon Zelotes and Judas the Lord's Brother or Cousin German (who's Mothers were Sisters) being both his Apostles. 16. All Saints, which is a day Nou. 1. 30. dedicated to his Apostles, Martyrs, and holy Confessors in general, even al. 17. Andrew Brother to Peter, who was his Dec▪ 21. 2●. 26. 27. 28. Apostle and Martyr. 18. Thomas Didymus, who was also his Apostle and Martyr. 19 His Nativity, which too many through peevish ignorance make a stumbling block and laughing stock; being self-proud, supercilious, and super-singular: but show themselves most ridiculous to play on such poor Oaten Pipes of thread bare Arguments, which make men's ears glow to hear their harsh gaglings. They style the celebration of it superstition, Heresy, Heathenism (terms without truth) and a malicious Minister in London publicly preached, that any A 164● Fest consecrat to Christ's honour, name, or memory is no better than that which the israelites made to the molten Calf: so like a Calf spoke the Man, there be so good Records that Christ was born Dec. the twenty fifth as that William the Conqueror was Crowned King of England on that very day. Yea Magistrates had so good power to enjoin feasts heretofore, as any Modernists have for theirs, or to suppress the old. 20 Stephan one of the seven Proto-Deacons and prime Martyr actualy and arbitrarily, who gladly gav his life to preach or publish him for the true promised Messiah. 21. John his best beloved Apostle Evangelist, Analogical Martyr: who suffered cruel torments and was exiled, being ready to lay down his life. 22. Innocents' of Bethleem Juda, who in deed (not desire) were slain by Herod the great in Christ's stead, though not for his sake. Thes are all the fixed feasts: but his Resurrection is sanctified weekly in lieu of the seventh day Sabbath, and yearly too at Easter: his Ascension 40. days after. Which are all except the holy Ghosts decent at Pentecost, and Trinity seven days after consecrat to the three Persons in Deity. The last with some Appendices are Movables, and three of them (Easter, Pentecost or Whitsunday, Trinity) celebrat on the Lord's day. All the rest which relish of superstition (invention and exaltation of the Cross, the blessed Virgins pretended sinless Conception and supposed Assumption, all Souls in Purgatory, beside Tho. Becket a Pseudo Martyr, and many more of like bran) we utterly reject, renounce, or repudiat. What harm then in all this, sigh it tends solely to sanctity? Yes say Malignants, because Papists ordained, prescribed, and pro phaned them. Indeed they abused (not appointed) them, being instituted before by the primitiv Church, as is plentifully proved: but such as they superstitiously superadded, are abrogated and abandoned. Yet what if Papist ordained all, shall we receiv or retain none? If they go on their heels, shall we walk on our heads? If they profess one God in three Persons, shall we believe three Gods in one Person? Let pious institutions be embraced, but all impious abuses or Ordinances exiled and extermined. In sum, I prescribe no feasts to be sanctified, nor find fault Sum●ary. with their suppression; but only assert the lawful Religious use of them: freely agnizing that the state or such as sit at stern, have lawful human power to annul or abrogat them, and to restore or re-establish them, with other Adiaphoral Ordinaces; except Articles of Faith, wherein we must obey God and not Man: so far am I from taxing or traducing our Superiors actions that I do and will obey them in all indifferent things (either Religious or Civil) which do not trench on a good conscience. Yet if they will be pleased to redintegrat the public Liturgy and principal Festivals (which stand ratified by several Acts of Parliament unrepealed) they shall make glad millions of good hearts in this Commonwealth, which greatly griev at this interruption (rather than abolition or suppression) of them. On who's behalves (sigh 'tis no Mony-matter, nor can any way prejudice the State) this poor Distich may humbly be presented. Gratum Opus Angligenis, si restituatur ut olim Publica forma Precum, Festaque sacra; foret. If Common-Praier Book could as of old be had▪ And sacred feasts; English hearts would be glad. Let incomparable Bishop Andrews words, concerning the In a Sermon on John 8. 50. chief Sovereign Queen of Festivals, close up the Catastrophe: There is no day so properly Christ's as that of his Birth, which by comparing it with others will appear. For the Passion day is not so truly or peculiarly his, because two Thiefs suffered with him at the same time, place and manner: nor Resurrection day, sigh many more rose than too, and went into the holy City, appearing unto many: nor Ascension day, for that Enoch and Elias ascended bodily long before him: much less the Circumcision day, which was common to all the Jews Male-childrens: but the Birth day of a pure Virgin by power of the holy Ghost; is solely his without Fellow: none ever so born none born such God and Man in one Person. Therefore as no Fest else, 'tis attended (as Christ himself was) with an Apostolic retinu of twelv Holy days. Thus this sweet singer of England, or golden mouthed Chrysostom descants. The final result rests on two questions: 1. Positiv, whether Up●●or. it be lawful for God's Church and all obedient Members to set apart or sanctify one day of 365. in a year, for the memory of our Saviour's manifestation in the flesh; as the Jews did the Altars dedication, and our State the deliverance of that Devilish Powder-plot, which no sober Christian can deny? 2. Comparativ, whether it be superstition thankfully to celebrat one day annaly with public worship, in remembrance of Man's redemption; or rather wilfully to scorn, slander, profane, and contemn it? If thes two be laid in the scales of impartial judgement, the pious veneration will far preponderat the impious irrision in all good men's eyes. Shall we set apart or sanctify divers days of Thanksgiving and Humiliation for Temporal benefits of Victories or other occasions; and cannot be content to afford to allow one for the greatest Spiritual blessing of our eternal Redemption from the power of sin and slavery of Satan; began by his blessed birth, and finished by his bitter death and burial, with other consequent glorious works of Exaltation: viz. his Resurrection, Ascention, and continual intercession at his Father's right hand in Heaven? God shield us from such guilt: whereto thes two Heroics may be aptly applied. Absit tale nefas: pudet haec opprob●●a nobis Aut dici potuisse, aut non potuisse refelli. Far be such crime: 'tis shame should be imputed Thes scandals to us, or could not be refuted. For sh●me then, let Pulpits ring no more of such ridiculous reasons prealleged not worth a Fig: which if a young Sophister should urge in Schools, he were worthy to be hissed out; as being unworthy to be answered. Dr. Hammond a deep Divine (from who's learned lucubrations I have pickd some precited materials, as he and all writers borrow from others) in his Resolution to certain modern Quaeres whereof this concerning Christmas and other feasts is the last) answers sixten addle interrogatories of his Antagonist in this point, which he that lists may peruse: but to requite his pains, proposeth three pithy Quaeres at end of that Treatise, whereto three more shall be superadded. 1. Whether the Church Catholic or any particular (specially 〈◊〉 n●●rest the Apostles age) hath sufficient power to make one or more dai● sacr●d and let apart f●om servile works to God's service, in memory of some eminent mercy conferred on his People; to be yearly celebrated with true piety: which shall bind all dutiful Children to obey and observe them? 2. Whether the annal Fest of Christ's Birth, being both lawful 2 Q●aere. and laudable, in the right religious use weeding out all abuses (ordained by the Catholic Church) may justly be abolished or abandoned by any Church or State (much less private Persons without regard to the universal: sigh it hath so long continued sans comptrole or contradiction by any? 3. Whether it be a good ground in Conscience or Common 3 Q●●● e. reason, to cancel or cashier so pious a constitution, under a fucatious colour of causeless superstition: because some pedissequent days have been rudely profaned or misspent in riotous revel by wicked persons: specially sigh 'tis founded in honour Th●s three are 〈◊〉. of our Saviour, and commemoration of his chief mercy? 4. Whether an express warrant of Christ's precept or his 4 〈◊〉 Apostles practise, be necessarily required to ratify every Religious Rite of the Church? Or whether late Reformists walk by that Rule of Scriptural authority, in sanctifying arbitrary dai● of Thanksgiving and Hamiliation, with many more Ordinances, Customs, and Ceremonies which they use? 5. What warrant is there to annul the seventh day Sabbath, 〈◊〉 〈◊〉 or surrogate the Lord's day in stead; sav only that the Apostles sometimes meet on the first day to break Bread? Yet the observation of this is no abolition of that: specially sigh they still frequented the Jews Synagogs' on those days to convert them. Or what for the Name, sav that St. John saith, He was in the Spirit at Patmos on the Lord's day? Yet is there no irrefragable evidence that it was the first day. O● what for Pedo B●p●s●, except that the Apostles Baptised whole Families, in which most probably (not infallibly) were some Infants? The bare letter reacheth not so far to assert a precise precept or precedent for either: but we rely on the Church's testimony, tradition, interpretation, and authority for all three with many more. Why not then in this point of holy feasts instituted and intended solely to our Saviour's honour and service; wherein is no danger but much devotion and sanctity? 6. Whether Quis requisivit (who required it) be rightly 6 Q●●●e. applied to such cases, specially the three precited? Or whether it may not be better retorted, who requires thes irregular feasts and Fasts appointed by particular Churches, or private Congregations; upon arbitrary will-worship or ordinary occasions? Have not Church Governors so much power or authority as modern Innovators? Consider that those great Clercs had far clearer judgements to discern truth then silly shallow Sciolists: and know that in all matters or mysteries of Religion, 'tis safer to offend by way of piety, humility, and devotion then in proud self-lov, contempt, or despication. To take a sober reckoning on the other side, what warrant have Ministers to examine Communicants before the Lords Supper, and repel whom they l●st? Christ at first institution (who's pattern they pretend to follow in all particles) did not examine his Disciples, nor bid them so to do: but admitted Judas to partake it at his own Luk. 22. 21. peril, knowing him to be a Traitor and Reprobat. St. Paul 1 Cor. 11. 28. exhorts every Man to examine himself, and so eat of that Bread, and drink of that Cup: but neither he nor any of the rest practised examination of others: so there is no precept, practice, or precedent for this modern innovation. Yes say they, St. Peter bids all be ready always to render a reason of the hope in 1 Pet. 3. 15, 16. them, with meekness and fear. Tru: but speak sincerely, is this given as a rule for Pastors to examine Communicants; or rather for All Christians to satisfy Infidels or others? Read the next words, having a good Conscience, that whereas they speak evil of you as of i'll doers, they may be ashamed that falsely accuse your good conversation in Christ. Here is no cloak or colour for examining Communicants: therefore beware how ye wrest or wiredraw Scripture to serve turns. Hos scrupulos, solvas, & eris mihi magnus Apollo. Clear thes points, and to me Great Phoebus thou shelt be. This brief Essay or Epigram being a Theological Theory, Corollary. is purposely premised as a Prodrom or Pattern of 670. such (some larger, some lesser) to be published by God's grace in two Folio Tomes, so soon as they can be transcribed and impressed: whereof the Enchiridion now come forth jointly with this work, is as it were the Table or Catalogue, containing the Arguments of them al. Thus writers toil and travel in vain, to pleas or profit variously disposed Readers, led wholly by Opinion, Affection, or Prejudication, most of which will rather retribut sharp scoffs and scurrilous censures, then deserved thanks or commendations: but 'tis best Buoy-like to bear up amidst all boisterous billows of spite and scandal, maugre men's malice and all envious or venomous tongues. To shut up all with two homespun verses: His Epigramatibus facies non omnibus una, Nec diversa subit: quales soluere Gemelli. Thes Essais have not all one face to see, Nor much unlike: as Twins are wont to be. Sitne superstitio Natalis Festa sacrare Christi, inter varios lis odiosa fuit. there's hateful strife 'mongst some, whether to keep holy Christ's Birthday Fest, be superstitious folly? Scaurus ait, renuit Varus: utri credere vultis? Tam facile est lites conciliare graves. Scaurus saith, Varus gainsaith: which will ye Believe? So easy 'tis great brawls t' agree. In dextram potius pietate offendere praestat, Quam laeva opprobriis spernere Festa sacra. 'Tis better right hand-wise by zeal t' offend, Then Holy days left-like with scorn vilipend. Discite quod verum est moniti, nec temnite Christum: Sed colite aeterno Festa dicata Deo. Learn truth that's taught, and do not Christ defy▪ But feasts ordained t' eternal God apply. Though my silly reason and shallow resolution (specially in Vale●●ct●●●. Dotage) be no way regardable or reliable on in the learned Common wealth, yet to satisfy some special Friends who earnestly entreat it, I will openly unmasque, or declare my judgement in six controversal points, but very briefly and bluntly. 1. Touching Man's Souls production; I hold Traduction against the universal Tenet of Infused by Creating, and Created in Infusing. 2. For Predestination to eternal Life or Death; I believe it to be with reference to God's prescience of pure simple Intelligence, not of his free Pleasure to show his Power, by any absolute irresistiv Decree. 3. Concerning Church Government; I defend Episcopacy for the best form of Ecclesiastic Polity, as instituted by our Saviour analogicaly, and by his Apostles actualy or apertly: but continued in all Churches ever since, till Mr. Calvin changed it in case of necessity. 4. About Christ's Millenar reign on Earth immedialy before, in, or at the last day of judgement, and general Resurrection of all human flesh; and for his eternal personal reign on a new Earth, resigning his kingdom of Glory to his Father: my Opinion amidst such a copious cru of learned Clercs, who debate it diversely both ways, must needs be amphibolous or ambiguous, like a giddy Ostrich, which having laid her first egg at rovers on the sands, regards not where she lais the rest, nor on what heap she sits abrood: but do rather declare then incline to the former, and profess myself advers to the later. Me trahit in dubios aliorum assertio sensus, An reget in Mundo hoc Christus, an Arce Poli? Others opinions make me doubtful, whether Christ shall rule in this World or Heaven for ever? Nec patet, An Terris regnabit mille per annos, Cum Superis, Sanctis, Martyribusque suis? Whether he shall reign on Earth one thousand years, With Angels, Saints, and Maryts, 't not appeers. 5. As to the World's final dissolution, whether it shall be by a refined renovation of the Old, a created substitution of a New, or a predecreed abolition into Nothing? I stand stiff for the last against all Opposers or Oppugners. 6. Anent Christmas and other holy harmless Pests forecited, I suppose them to be both lawful and needful among profane people, who should be compelled to Church in season and out of season (as the Spaniards at first drov uncatechised Indians like herds of Cattle to Baptism) for the service of God, yet all too little among stupid carnal Gospelers; for all which assertions with others on the by, I have rendered strong sufficient Reasons from other men's works in the particular Theses, Treatises, or Theorems: but the three middle (of Prophecies concerning the Messiah to come: Christ's two Genealogies, and Revelation reveled) are no Polemical points, nor will require farther explication or exposition; therefore take this dry Distich for a final Farewell. Quid volo, scire voles? sic stat sententia nostra: Qua data, hoc addo tibi: Lector, Amice, Vale. Wilt know what I hold? So sounds my judgement's knel: Which given, I bid thee, Reader, Friend Farewell. Protestatio Verissima Protestation. A most true Protestation. Tu Domine Omnipotens, mea qui praecordia nosti; Spargere velle nihil me nisi vera vides. Thou, Lord Almighty, who my heart dost know; Know'st that I nought but truth abroad would sow. AN END. Additio de Anima Humana: An Addition of Man's Soul WHile my Pen was busy to transcribe the Prologue. previous Theorems, I met with Mr. Hobbs learned Leviathan of a Commonwealth: and among divers Paradoxal points or positions (as who cannot devise new dogmats, and colorably defend his devises?) Found four flatly opposite to so many of my Theological Theses or Tenets: which I thought fit by way of vindication to enumerat, but not by way of refutation to recriminat; being far too weak to encounter so strong a Champion, as a Dwarf to a Giant. 1. That Man's Soul is no special Entity, Essence, or Existence distinct from the Body: which after separation by death shall subsist in Heaven or Hell till the general Resurrection of all Flesh, and particular reunion of every individual Soul with its own identic Body: but only the Breath, Life, Energy, or Accidental quality thereof; as is in other animats or animals so denomined of Anima, not Vita: yet the Body shall rise at last day the self same living Man it was in this World. This novity crosseth clearly my first Thesis concerning the 1 Thesis. Souls origin or production: wherein I maintain with the current stream of all Orthodox writers, that 'tis an essential part of Man so well as the Body: but after death or dissolution of one from the other, a distinct individual, immaterial (though no simple Spirit) and immortal substance; which shall immediately by God's particular Judgement partake of Heavenly jois or Hellish torments; and in fine reunite with its own Body at general Resurrection. The whole controversy is largely debated already, needing no vain repetition: but the Souls Verity, Unity, and Immortality shall be farther proved by a few select places of sacred Scripture, promiscuously collected and congested together for the present occasion. God breathed into Gen. 2. 3. Adam the Spirit of Life: or infused a living Soul, as 'tis generaly interpreted. Which cannot be simple life, sigh Zechary expounding it saith, The Lord spread the Heavens, laid the Ze●h. 12. 2. Earth's foundations, and form Man's Spirit within him: which prous intrinsic infusion. Semblably saith Solomon. Dust shall 〈◊〉. 12. 〈◊〉 return to Earth, as it was, and the Spirit to God who gav it: which cannot imply life or Breath, sigh that only ceaseth or vanisheth, but returns not to God, who first infused into Adam a substantial Spirit, whence all others are successiuly derived. David speaking of Christ saith, My flesh shall rest in hope: 〈◊〉 16. 9 〈◊〉 for thou wilt not leave my Soul in Hell, nor suffer thy holy one to 〈◊〉 〈◊〉 26, 27. see corruption. This is meant of our Saviour's condition after his Passion (as deep Divines define) that his flesh in the Grav shall rest in hope: but his Soul descend into Hell to conquer the strong Man (Satan) in his own Kingdom; not to be left there: nor the whole compound see any corruption, being to rise speedily. The blessed Virgin saith, My Soul doth magnify Luk. 1. 46, 47. the Lord, and my Spirit rejoice in God my Saviour: which two pathetical terms (Soul, Spirit) she would not use of life or breath (a blast, bubble, bauble) nor can Christ be called her Saviour in that respect, sigh her life did not depend on him. Christ saith, There was a rich Man clothed in purple, that fared Luk 16. 19, 20. sumptuously every day: and a beggar named Lazarus, who lay at his gate full of sores: Lazarus dying was carried by Angels into Abraham's bosom: but the rich Man tormented in Hell flame. This he whiffles off slightly, that 'tis a Parabol: yet many learned Men take it for a true story, because the beggar is named: nor would Christ so pointly portray Abraham's bosom, the rich Man's dialog with him, and Hel-torments (no not in Parabols) to teach People old wife's fables, if all were falls figments: or that men's Souls did not liv after dissolution from the body; which was his main scope to instruct, or to what end else did he propone it? Yea elsewhere he bids Men not to fear them which kill the Body, and cannot kill the Soul: but to fear Mat. 10. 28. him which is able to destroy both Soul and Body in Hel. How can this be eluded? Here are two distinct parts directly specified, Body and Soul: nor can the last be life, for he that kills the Body, is able and actualy doth take away that too at once together with it: nor would he add fear him which is able to destroy both Soul and Body, if he meant life only. Christ said to the penitent Thief on the Cross, Today (instantly Luk. 23 43. 〈◊〉 and immortaly) shalt thou be with me in Paradise; which must needs intent both their Souls; sigh their Bodies were to be buried that night. Indeed many able interpreters expound to day eternaly: yet all apply it to their Souls which shall liv with God for ever and ever. St. James bids his Countrymen with Jam. 1. 〈◊〉 meekness to receiv the word, which is able to sav their Souls: not their lives, for God's word cannot sav them. Many more places may be alleged, beside Reasons and testimonies of Authors, if any refutation were intended: but sigh he saith the contrary to his Assertion (that Soul and Life signify the same) cannot be proved by Scripture; thes few pregnant Texts shall serve to vindicat the truth. Politia Ecclesiastica: An Ecclesiastic Polity. 2. THat the Church is no different or distinct Oeconomy or Corporation from the civil Commonwealth; but subject and subordinat to it in all things: nor have Clergy Men (except they be temporal Princes) any spiritual Government or coerciv jurisdiction, unless delegated by suprem Magistrates special Commission: but all their function is to Preach, Teach, administer Sacraments, and do other Ecclesiastic duties. Which the Sovereign Magistrate may also execute if he pleaseth, so well as perform a Constable's Office or any other civil faculty: yea he can constitut what Books of the Bible shall be Canonical, and which Apocryphal: binding the Subjects to observe the one or other, as he shall dictat, direct, or determine, under pain of civil obedience or disobedience. For Ministers are only our Ghostly instructers and Schoolmasters, not Rulers or Governors (no not in spiritual sanctions which concern the life to come) who's precepts are pious Counsils, not positiv commands. This ●latly contradicts my third Tenet touching Church-Government 3 Thesis. from the Creation to the first Century after Christ's Birth, and consequently to our times: who defend that for divers of the first generations, all Rule (both sacred for Soul, and secular for Body) consisted in Fathers and Elders of Families: but after when Men gathered (like Partridges in Covies) into several Societies; public Poli●y grew up to two distinct Bodies, which had sundry privileges of Rule; but subordinat or subalternat one to another. This is ratified at large in the unwrested History of both Bodies drawn down from the first times to our modern ages: which to reiterate will be tedious, if not nauseous. Yet some few proors or places of Scripture shall be briefly subjoined as in the former. Moses who first instituted Government over God's people Israel, Deut 17 9 12. erected by divine dictat or direction two distinct Courts: one for Church-matters called a Consistory; another for Commonwealth affairs clyped a Judicatory: as Jeremy Jer. 26. 8. 16. was arraigned, accused, and condemned to die by the first; but acquitted and released by the last. Thes two in process of time by long slavery of the Jews to sundry Nations, were much pared or impaired; yet some prints remained till Christ's coming: Who calls the secular Councils, and spiritual Synagogs': Mat 10 17. yea if any offend a Man, and he tell him of it privately, but the other will not hear; Christ bids the party tell it to the Church: Mat. 18 17. which if he also neglects to obey, let him be as a Pagan or Publican. Mat. 5 22. He describes both Courts in thes words: Who ever is angry with his Brother causelessly, shall be culpable of Judgement (meaning the lesser Court) who calls him Rhaca in scorn, shall be liable to a Council (or chief Consistory) but who shall say thou Fool, shall be in danger of Hell fire. Thus far of Church government under the Law: which had power to punish Blasphemy, Idolatry, Adultery, and some other crimes with death. Now under the Gospel, Christ as suprem Head held all rule solely to himself: but after his death and departure into Heaven, the Apostles in a joint Copersigniory governed all: who toward their deceas, appointed Bishops or Prelates to preside over Presbyters (which were ordained before like the s●v●nty Disciples sent abroad by Christ, to Preach, Baptism and do other spiritual duties) for suppression of Schisms and Heresies sown by Satan in those dawning days: Men of pervers minds, Who despise dominion, and speak evil of dignities. St. Paul being Jud● v 8 Acts 19 21. to leave the E●st and go to Rome, substituted Titus in his stead as Bishop of Crete (a large I'll) To ordain Elders in every 2 C●r 8 6 16. Titus 1. 5. 1 Tim. 1 3. 1 Tim 5 20, 21, 22. Tit. 2. 15. City: so he appointed Timothy about the same time to abide at Ephesus, that he might charge some to teach no other doctrine. The Rules which he prescribes to both being before but common Presbyters, plainly indicat that he gav them coerciv power over other Elders, to over see, censure, rebuke, or silence them, with all Deacons under their charge; but to do nothing partialy, nor lay hands on any suddenly. St. J●h● after his return from Patmos exile, constituted some supervisors in divers Cities, planted whole Churches, and ordained Presbyteries in several places, as Paul and Timothy used to do: the like did other Apostles in divers Dioceses; as many ancient writers and authentic Historians truly testify. Much more might be added for proof of the premises, which is omitted to avoid prolixity. De regno Fidelium aterno: Of Saints eternal reign. THat no elect Saints (when their Bodies shall be raised to life at last day, according to God's iterated promises) shall reign in the Kingdom of Heaven or third Heaven God's highest Throne; but only here on a new Earth, with our Lord Jesus Christ as King: not for a thousand years before or at the day of Judgement (as Chiliasts conceiv) but for ever and ever. For it suits not with the Majesty of so great a King, that his Subjects or Servants shall have place so high as his Throne, or abov the Earth his Footstool: which yet is commonly called the Kingdom of Heaven, in reference to that place of Eternity where God reigns in glory. This diametraly opposeth my seventh Theorem, against the 7 Thesis. Millenar reign of Christ with his Martyrs and some Saints at Earthly Jerusalem: who hold that Christ shall come in the Clouds to judge all mankind (who's bodies shall then be raised, & every one reunited to its proper identic Soul) according to their works: but shall carry his Saints with him into Heaven, there to reign or remain in ineffable jois eternaly. Which position is proved by thes pregnant places, without descant, division, or distortion. Earthly Jerusalem shall be never restored, no more than Sodom Acts 6. 17. or Samaria; as the Prophets inform: but eternal life in new Jerusalem (which is Metaphoricaly meant of his Spous the Church) is the reward of just Men at last day, as St. Paul testifies: 2 Tim. 4 6. Ergo none shall reign on Earth with him, much less he with them in Jerusalem new built. The holy Martyr's Souls Rev. 6 9 rest under the Altar in Heaven: but shall not return to reign here on Earth, either temporaly or everlastingly. For all the Godly at Christ's second coming, shall rise immediately to glory 1 Thes 4. 16▪ 17. upon sound of the Trumpet, and thes then living caught up in the Clouds with them together, to meet the Lord: who comes not to reign or reside with them here, but to carry them with him into Heaven, there to reign and remain for ever. Now if it suits not with the Majesty of God so great a King, that his Subjects and Servants shall sit 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 shall sit at Table (some at his right hand, some on his left) to eat and drink wi●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 Christ's eternal reign THat Christ at the Judgement day and general Resurrection of all Flesh, shall resign up the Kingdom of Glory (where 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 Colical infinite Kingdom to a Terrestrial finite Paradise. Thus Scriptures seem to have several senses, according to men's various interpretations of arbitrary authority. This openly oppugns my last Opinion of the World's annihilation, 8 Thesis. against renovation of the old, or substitution of a new: whereto this Position of Christ's eternal Personal reign at new built Jerusalem principaly tends: but I defend, that this present finite World which was at first made of mere nothing; shall in fine be utterly abolished or resolved into nothing: when 'tis once dissolved or destroyed by fire. This is expressly evinced or evidenced by thes texts of sacred Scripture current coin. David saith, Heaven and Earth shall perish: Ps. 102 26. Mat. 24 3●. Job 14. 12. Christ, They shall pass away: Job, They shall be no more: Isaiah, they shall vanish like smoke; all their Host shall be dissolved, and Isai 51. 6. Isai 34 4 2 Pet. 3. 10 Rev 20 11. roled together as a scroll: they shall fall down as a leaf from the Vine, and a falling fig from the figtree: St. Peter, they shall pass away with great nois: St. John, they fled away, and no place found for them. All which phrases (to perish, pass away, be no more, vanish like smoke, roled up as a scroll, fall 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 Saviour's perpetual personal reign with his Saints: yielding up the Kingdom of Glory (the third Heaven) never to return. 'Tis a sorry unequal exchange to quit a Celical, infinite, increat mansion; for a Terrestrial, finite, created habitation: nor can any of the premised terms plainly purport or senisibly signify melioration; as if the new Heaven and Earth shall be bettered or beautified: sigh in all 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 shall have no end: but 'tis said the end of all things is at hand, and the ends of the World are come upon us. In nature is nothing but time, place, and space: but afterward all eternity, ubiquity, and infinity: as in Man corruption shall put on incorruption, mortality immortality, weakness power, and dishonour glory. Many most pressing reasons and authentic authorities are alleged on behalf of annihilation in the eighth or last Thesis: which 'tis not my guise or property to reaccumulat. Howbeit having gleaned or gathered sundry select speculations scattered through his whole work (some veracious, some fucatious, some dubious, some suspicious, some 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 all verities; and would fai● have the World dance after his Pipe, which will never be. For Men may catch Ruddicks or Thrushes in Pitfalls, 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 all Authors most suspicious, and mostly erroneous. Not to linger any longer in the Porch, thes which follow are some of his sporadical Positions. Touching the signification of some words in Scripture, he saith they depend not Chap. 34. on the writers will or vulgar use, but on their true proper sens in God's word. Body and Spirit in Schools language, are styled Substances Body what. Corporeal and Incorporeal: but a Body naturaly imports that which fills up some space, room, or place, being a real part of the visible univers: which is an aggregat of all 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 appearance to Animals senses, is called Substance or Subject of sundry Accidents: as sometime to mov, sometime to stand still; sometime hot, sometime cold; sometime of one colour, sound, smell, taste, or touch, sometime of another. Which several seem (produced by diversity of Bodily operations on our Senses Organs) we call Accidents of those Bodies: according to which acception, Body and substance signify the same: so to conjoin or call aught an Incorporeal Substance, is to destroy each other, as if one should say an incorporeal Body. Thus much for the interpretation of the word Body. Now the vulgar doth not denomin all 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 called the Vital and Animal spirits. Whereas those Idols of the brain representing bodies where they are not (either in Dream or to a distempered brain waking) are nothing, as St. Paul calls all Idols: nothing at all where they seem to be, and in the brain itself nothing but tumult rising from the objects confused action, or Organs disorderly agitation. Hence some which search not their Causes, but rely on others knowledge; call them thin Bodies supernaturaly compact of Air, because the depraved sight judgeth them Corporeal: and some term them Spirits or Spectres, because the Touch descries nothing where they appear that resists their fingers. So the 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. Sometimes it signifies a Man's disposition or inclination of Mind, as one having a humour to comptrol others, is said to have the Spirit of contradiction: if one be addicted to uncleanness, an unclean Spirit: If to peevish perverseness, a froward Spirit: If to sullenness, a dumb Spirit: If to holiness, the Spirit of God. Sometimes any eminent ability, or extraordinary passion, or disease of Mind; as great prudence, is clyped the Spirit of Wisdom, and mad Men are said to be possessed with a Spirit. Thes are all the acceptions, and whe● none can answer or satisfy that words Sens in Scripture, it falls not under Human understanding, and Faith consists not in our Opinion, but submission: specially where God is said to be a Spirit, or where by Spirit is meant God. For his Nature is incomprehensible; and we know not what he is, but that he is. The Spirit of God moved on the Waters: If God himself be meant hereby, then is motion and place proper to Bodies only, Spirit of God. Gen 1. v. 2. Gen. 3. 1. ascribed to him: but the like words are used at the universal Deluge; I will bring my Spirit (Wind, Air, or moving Spirit) and the Waters shall be diminished: Both which may be called God's Spirit, being his special work. Pharach calls joseph's Wisdom Gen. 41. 38. the Spirit of God: And God saith, Speak to all that are wise hearted, whom I have filled with the Spirit of Wisdom, to make Exod 28. 3. Aaron garments to consecrat him. 2. Isaiah speaks thus of the Messiah: The Spirit of the Lord shall abide on him, the Spirit of Wisdom and Understanding; the Spirit of Council and Fortitud; the Spirit of the fear of the Lord. Isai. 1. 2. 3. Where is manifestly meant so many Gifts or Graces of God, not Ghosts or Goblins. 3. Extraordinary Zele and courage in defence of God's People, is styled the Spirit of God: Judg. 3. 10. ch. 6. 34. ch. 11. 29. ch. 13. 25. ch. 14. 6. So 'tis said, The Spirit of God come on Saul 1 Sam. 11. 6. 1 Sam. 19 v. 20. (against the Amonits') and his Anger was kindled greatly: no Ghost but a vehement heat of vengeance. So God's Spirit come upon him being among the Prophets that praised God in songs: which was no Ghost, but a sudden unexpected zeal to join with them in holy Hymns or musical harmony. 4. A falls Prophet said to Michaiah, which way went the Lords Spirit from me to thee? This cannot be any Ghost: for Micai 1 Kings 22▪ 24. declared the event of that Battle before, as from a Vision, not from a Spirit speaking in him So though Prophets spoke by God's Spirit or special gift of Prediction: yet their knowledge was not by any Ghost within them, but by some supernatural Dream or Vision. Was not that inspiration by God? 5. 'Tis said, God made man of dust, and breathed into his Nostrils Quaere. (Spiraculum vitae) the breath of life, and he was made a living Soul. This breath only signifies life▪ not any Individual inspired Soul. As Job saith, So long as God's 〈◊〉 is in my Nostrils: that is, so long as I liv or breath. So Eze●●●l, The Spirit of Life was in the wheels: not any Soul, but they had life. Again, The spirit entered Ipse dixit. Job. 27. 3. Ezek. 1. 20. into me (not any Ghost or Spiritual substance possessed his Body) and set me on my feet: meaning I recovered vital strength to go. 6. God saith, I will take of the Spirit upon thee, and put it on them (the seventy Elders) and they shall bear the burden of the People with thee. Whereupon two of them (Eldad and Med●d) Prophesied; whom Josua, not knowing they had authority, prayed Moses foe forbid: but he refused, wishing God N●mb. 11. 17 25. would put his Spirit on all the People to make them Prophets: or giv them authority subordinat to his own. So Josuae was full of the Spirit of Wisdom, because Moses laid his hands on him: viz. ordained him to prosecut the work of bringing God's People into the promised Land; which himself began but could not D●ut. 34 9 finish. So Saint Paul saith, If any man hath not Christ's Spirit (not his Ghost, but submission to his Gospel) he is none of his. So saith St. John, hereby ye shall know the Spirit of God: every Spirit which confesseth that Jesus Christ is come in the flesh, is of God; Rom. 〈◊〉. 〈◊〉. 〈◊〉. meaning the Spirit of Christianity or main Article of Faith, that Jesus is the Christ; but not of any Ghost or Goblin. Thos words (Luke 4. 1.) Jesus full of the holy Ghost, are expressed or expounded (Mat. 4. 1. Marc. 1. 12.) by Spirit: which means zeal to do the work for which God the Father sent him into the World: but to interpret it of the third Person in holy Trinity, is to say God was filled with God, which is most improper o● insignificant. Spirit literaly implies a thin real substance, and metaphoricaly some extraordinary ability of Body, and affection of Mind: but to translat it Ghost (which imports imaginary Inhabitants o● men's Brains) there is no reason or Censure. cau●. By his leave Saint Luke's words (full of the holy Ghost) which the other Evangelist have not) refer to Christ's Person: for it follows he returned to Jordan, and was led by the Spirit into the Wilderness: all which three relat alike to Christ: but our Interpreters generally expound this of the third Person in Trinity: nor is it incongruous to say, God-Man was ●d by God: but 'tis more presumptuous if one Writer w●l seem wiser than all his Fellows. 7. The Disciples seeing 〈◊〉 walk on the Sea, supposed him a Spirit or Aerial Body, 〈◊〉 Phantasm: for all saw him, which Mat. 14 26 Marc 6 49. could not be a delusion of the Brain incident to one at once, or a very few surprised with like fear; but a Body only compact ●●cts 12. 15. of Air. When Saint Peter was excarcerated by an Angel, and the Maid said he knocked at door; the rest thought hi● mad, and said it was his Angel; which is a corporeal substance compact upon occasions: else the Disciples followed the Jews and Gentiles Opinion, that there be real Apparitions or Spectres, which the one styles Spirits or Angels (Good and Evil;) the other Demons both evil and good. For God can form subtle substantial Bodies, to use as Ministers or Messengers (so Angel signifies) in extraordinary metaphysical manner. Cannot the Devil do the like? Did he not assum the similitude ●●are. of Samuel, when the Witch of Endor caused him to confer with Saul? for samuel's Soul it could not be, though Saul surmised it to be h●s Ghost. Such Angels so form are Corporal substances, which take up room as Air doth, and mov from place to place in time: but are no Spiritual Ghosts in no place or no where, or definitly here as not to be elswher; seeming somewhat, yet be Nothing. For those thin Substances, though invisible as Air, have the same real dimensions (greater or lesser) as material grosser Bodies. Thus the Spirit of God is taken: 1. For Wind or Breath: See the seven Marginal ●gures. 2. For extraordinary gifts: 3. For vehement Affections: 4. For the gift of Prediction: 5. For Life: 6. For subordination to Authority: 7. For Aerial Bodies. Now for Angel: 'tis generally a Messenger, or spicialy God's Angel what. Messenger, which relats any thing that makes known his extraordinary presence or power; principally by Dream or Vision. The Scripture speaks not of their Creation, but calls them ministering Spirits: and Spirits (as is said) sometime signify thin imperceptible Bodies, as Air, Wind, vital or animal Spirits: sometime Images of the fancy 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 Will, they are termed his Messengers or Angels. Were not multituds of real individual Angels created by Q●●●. God (as Divines deem or define) to wait on his Will? Or are the Good only form on occasions, and dissolved again? If so, then doth not God cease from his work, but creates new, thin, Aerial Bodies continually. Here he hath a large discurs, that the Jews from the Gentiles (not by any proof or pressure in the old Testament) h●ld those appearances (which God sometime raiseth in men's fancy for his service, called Angels) to be real substances or permanent Creatures whereof some which they thought beho●ful or beneficial, they called Angels of God: but such as they deemed hartful, evil Angels, foul Fiends, Spirits, or Devils. For they ●s● e●ed Pythonists, madmen, Lunatics, Epilectics or the like Demoniacs. Then he shows, how the word Angel in the old Testament is only an Image supernaturaly raised in Man's imagination, to signify God's presence in executing some 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. dreamt (as divers do) 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 God's Will, Words, or Works) are permanent or incorporeal individuals, as the Schools say. The chief places alleged in the Mat. ●5. 41. new Testament are thes: Go ye cursed (saith Christ) into everlasting fire prepared for the Devil and his Angels. This indeed prous 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 shall judge the Angels? St. Peter, if God spared not J●d● v. 6. the Angels that sinned, but cast them into Hell? St. Judas, the Angels which kept not their first estate, he reserus in everlasting chains under darkness, unto the Judgement 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, there is no Angel or Spirit at al. He was of Opinion, that Angels were only supernatural apparitions of the Fancy, raised by God to notify his presence and precepts to Mankind, specially to his chosen People: but confesseth, that upon so many pregnant places and Christ's plain words he beleeus there be real, substantial, permanent Angels: yet not incorporeal, immaterial, indefinite, or nothing. 'Tis well 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 her present Conception by the holy Ghost; Rev. 12 7. the same with daniel's so called? 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 some thin air, vapour, or wind; as one fills a bladder with his breath: but if Spirits exist only in the fancy, 'tis but the blowing in of a Phantasm: which is improper or impossible to say of such things as only seem to be somewhat, yet are nothing. The word is used in Scripture Metaphoricaly solely: 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, All Scripture is given by inspiration of God: 2 Tim 3 16. speaking of the old Testament which is true of the new Testament, but 'tis a Metaphor, that God inclined the Spirit or mind of those writers, to pen infallibly true as they did by his special dictat or direction. St. Peter saith, Prophecy come not in old time by 2 Pet▪ 1. 21. Man's Will; but those holy Men spoke at the holy Spirit moved them. Here holy Spirit signifies God's 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 those spiritual Graces he gav them. So when 'tis said of our Saviour (or others) he was full of the holy Spirit: 'tis not meant any infusion of God's substance, but accumulation of his gifts: whether supernaturaly attained, as the fiery cloven tongues 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 all Cases are Gods gifts alike. Thou then that hast received more than others, must be most thankful: Infusion and inspiration are not taken properly, as if good or bad Spirits entered 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. God's 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 call the Kingdom of Glory: or sometime for sanctification (the earnest of it) clyped the Kingdom of Grace: but properly in Scripture 'tis God's real Monarchy or Sovereignty over any Subjects by their own consent or Covenant: so the israelites peculiarly chose God for their King, upon his promising them the Land of Canaan: but very seldom metaphoricaly, and then 'tis used for dominion over sin in the new Testament only: because such a dominion every subject in God's Kingdom shall have, without prejudice to the Sovereign. From the Creation God reigned over all Men naturally by his might, and commanded his peculiar Subjects by voice, as one Man speaks to another: prohibiting Adam to eat of the Tree of knowledge; and upon disobeying exiled him out of Eden from enjoying eternal Life, whereto he was created had he not sinned. Gen. 7. 7. Afterward he punished his Posterity for their Vices (all 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 will 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 will giv thee and thy Seed all the Land of Canaan (wherein thou art a Stranger) for an everlasting possession. In memorial hereof he instituted Circumcision Exod. 19 5, 〈◊〉, 8, called the old Covenant, as the sign or Sacrament thereof. The same Covenant God renewed by Moses at Sinai (they being newly become a Nation) which is expressly styled (though the name of King and Kingdom not before used) a Kingdom of Priests and holy People: for they promised to do as the Lord commanded: which argues their peculiar consent, compact, or covenant: but all the Earth is the Lords by power, property, and precedent. So 'tis a clear case, that by God's Kingdom is meant a civil Commonwealth instituted by Subject's 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 befell to no People else) and the high Priest after Moses his sole Lieutenant or Viceroy: whence 'tis forecaled Regnum Sacerdotale a 1 Pet 2 9 Kingdom of Priests: and by St. Peter Sacerdotium Regale a Royal Priesthood: sigh none but the high Priest might enter Sanctum Sanctorum (only once a year) to inquire God's Will 1 Sam. 8 7 etc. of him. Many more places prov the same: as when the Elders grieving at samuel's Sons corruption, required a King to rule them Like all 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 Sa●. 12. 12 Samuel, when ye saw Naash King of Ammon come against you, ye said to me, a King shall reign over us, when the Lord God was King. After they had rejected God and broken the Covenant by that revolt or rebellion, choosing another King: the Prophets foretold his restitution, that it shall be in Zion David's Throne at Jerusalem on Earth. See Isai 24. 23. Ez●k. 20. 33, 37. Micah. 4. 7. So saith the Angel Gabriel of Christ: He shall be great, and called the Son of the most high, and the Lord Luk. 1. 32, 3●. shall giv him his Father David's Throne: and he shall reign over the house of Jacob for ever, and of his Kingdom shall be no end. This is a Kingdom on Earth, for who's 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 'tis said of the Disciples, That they did contrary Acts 1●. 7. to Caesar's Decrees saying, there is another King one Jesus. Therefore God's Kingdom is real, no metaphorical Monarchy, and so taken in both Testaments. When we say, For thine is the Kingdom, power, and glory: 'tis understood by force of our Covenant, not by right of his power. So it were frivolous to pray, Thy Kingdom come: unless it be meant of God's 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 come, if it had still continued: for God's Kingdom of Power is every where. In sum, God's Kingdom is a civil Monarchy, which consists Summary. in the israelites obedience or obligation to observe those Laws which Moses first should bring from Sinai, and what the high Priest afterward shall 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 come: acknowledging the right of it in adding: For thine is Kingdom, Power, and Glory for ever. Amen. The proclaiming hereof was the Apostles Preaching, whereto Men are prepared by Gospel-Teachers: and to promise obedience to God's government is to be in the Kingdom of Grace: because God givs such power to be his Subjects gratis, when Christ shall come in Majesty to judge the World, and actualy govern his own People, which is called the Kingdom of Glory. If God's Kingdom (called for its gloriousness and celsitud the Kingdom of Heaven) were not a Government which he executs on Earth by Vicars or Viceroy's, who deliver his commands to the People; there needs no digladiation, who it is by whom God speaks to us: nor would Priests trouble themselves with spiritual jurisdiction, nor any suprem Rulers deny it them. From this literal interpretation of God's Kingdom, ariseth Holy what. a Exposition of the word Holy: signifying what in Monarchies Men call public or the King's property: who is the public Person or Representativ of all his Subjects. As God King of Israel, is styled the holy one of Israel: and the Jews God's People a holy Nation. So the Sabbath (God's day) is a Holy day: the Temple (God's house) a holy House: Sacrifices, Offerings, Tithes (Gods Tributs) Holy duties: Priests, Prophets, Anointed Kings (Gods Ministers) holy Men: the celical Spirits (Gods Messengers) holy Angels, or the like. For wherever holy is taken properly, there is still somewhat signified of property got by consent. For all Mankind is God's Nation by property of power, but Israel only an holy Nation by Covenant. In saying Hallowed be thy Name, we pray for Grace to keep the first Commandment, to have no other Gods but him. The word (Profane) is usualy taken in Scripture for common: Profane what and consequently the contraries (holy and proper or peculiar) must signify the same thing: but figuratiuly, such as liv godly giving themselves to devotion (as if they forsook the World) are called Bonhoms. That which God makes holy by appropriating it to his own Sacred what. use, is styled Sacred or Sanctified: as the seventh day in the fourth Commandment; and the elect in the new Testament are said to be sanctified, as endued with the spirit of godliness. 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 styled Sacred or set apart to God. Now there be divers degrees of sanctity or holiness; when things are sequestered or consecrated for God's nearer service th●n others: as all 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 holy Land, but Jerusalem the City of general worship more holy, the Temple holier, and Sanctum Sanctorum holiest of all places. A Sacrament is a separation of some visible thing from common use, consecrated to God's service; for a sign of our admission Sacrament. into his Kingdom, or a commemoration of the same. Circumcision was the sign of admission in the old Testament, Baptism in the new: but the commemoration in the one was eating the Pascal Lamb once annaly, to mind them of the night when they were delivered from Egypt's temporal bondage; and celebrating the Lords Supper in the other, whereby we are remembered of our deliverance from sin and Satan by our Saviour's crucifixon. The Sacraments of admission (Circumcision and Baptism) are used but once to every one, because we are admitted no oftener: but those of commemoration (Passover and the Lords Supper) often reiterated, because we must be often minded of our deliverance and allegiance. There be other Consecrations which in ample acception may be styled Sacraments, as the word implies a sacred institution for Religious uses; as Ordination, Matrimony, and many more: but as it imports an Oath, Promise, or Covenant of Allegiance to God; those precited are solely so named. A Commonwealth cannot possibly consist, where any sav the Sovereign hath power to giv greater rewards than life, or inflict Chap 38. grievouser punishments than death: but sigh eternal life excels temporal, and endless torments exced death of nature; 'tis worthy to be well weighed of all that will obey Authority to avoid the calamities of confusion and civil war; what is meant in Scripture by eternal life and endless torment: as also for what offences and against whom committed, Men are to be eternaly tortured, and for what actions to enjoy everlasting life. Adam had enjoied it in the terren Eden Paradise for ever, had he not broken God's commandment to eat the forbidden fruit; who had the Tree of Life allowed to eat: but so soon Eternal Life; Gen. 3. 22. as he tasted the one, God thrust him out of the Garden, lest he should take of the other and liv for ever. So if he had not sinned, he should liv on Earth perpetualy: but mortality seized on him and all his posterity for this first sin. Sith than he forfeited eternal life by sin; he who is to cancel that forfeiture, must recover it by righteousness: which Christ Jesus did by satisfying for the sins of all that believe in him; and so recovered life eternal lost by Adam to all believers. So saith St. 1 Cor. 15. 21, 22. Paul, sigh by Man come death, by Man come also the Resurrection of the dead: for as in Adam all die, so in Christ shall all be made alive. Touching the place where Men shall enjoy eternal life, the precited Texts seem to set it on Earth: for if all forfeited it in earthly Paradise by Adam, they shall enjoy it on Earth by Christ: else the comparison were not consonant nor complete. So saith David, God commanded the blessing on Zion, Ps. 133 3. even life for evermore. So St. John, to him that overcometh, Rev. 2. 7. I will giv to eat of the Tree of Life in the midst of God's Paradise: Rev. 21. 2. 10. This was the Tree of eternal life on earth. Again, I saw the holy City new Jerusalem coming down from God as a Bride adorned for his Husband. As if he should say, new Jerusalem God's Paradise (or rather the Church Christ's Spous) shall descend from Neaven at Christ's next coming to God's people, and Acts 3. 11. not they ascend to it. So the two Angels in whit clothing said to the Apostles looking at Christ ascending: This Jesus who is taken up from you into Heaven, shall so come as you see him go up into Heaven. As if they had said (Glossa corrumpit textum) he shall come down to govern them under his Father eternaly on Earth (he comes to Judge, not to Rule) and not take them into Heaven. This conforms to the restauration of God's Kingdom began under Moses, which was the Israelits Politic Mat. 12 30. government on Earth. Christ saith, In the Resurrection Men neither marry nor giv in marriage, but are as the Angels in Heaven: This describes eternal life like that which Adam lost at point of marriage. For sigh Adam and Eve (if they had not sinned) had lived on Earth eternaly, yet could not continually propogat Progenies: because if immortals should immortaly procreate as Men do now; the Earth in short space could not afford Foot-room to stand on, much less food to sustain them. How then can a new created Earth (except extended to Quae●e. infinite immensity) contain all Mankind (which are unimaginable multituds) born and to be born since the Creation? Thes with sundry such quirks surpass the reach of reason to resolve. The comparison between life eternal lost by Adam, and recuperated by Christ's victory over death holds thus: that as he lost it by sin, yet lived long after: so a faithful Believer recovers it by Christ. though he die 〈◊〉 natural death for a long time, even till the general Resurrection: for as death is counted from Adam's condemnation, not execution: so is life reckoned from the absolution, not from the Resurrection of those elected in Christ Jesus. Such are his specious speculalations favouring of singularity. That Men after the Resurrection shall liv eternaly in Heaven Ascention into Heaven. (called by St. Paul the third Heaven) is not evident in Scripture: by the Kingdom of Heaven is meant God's Kingdom who dwells in Heaven; which was Israel's People: whom he ruled by Judges, Prophets, and high Priests as Lieftenents, till they rebelled and required a mortal King like other Nations. So when our Saviour by his Ministers shall persuade the Jews to return, and accomplish the fullness of Gentiles: there shall be a new Kingdom of Heaven, because God (who's Throne is Heaven) shall be King: yet it follows not that Man shall ascend to his seat of happiness, or higher than his Footstool. No Man John 3. 13. hath ascended into Heaven, but he that come down from it; even the Son of Man that come down from Heaven. Where note that those are St. John's words, not Christ's as all the rest were; who was not then in Heaven. So David saith, Thou wilt not leave Ps 16. 10. my Soul in Hell, nor suffer thy Holy one to see corruption: which St. Peter prous to be spoken of Christ's Resurrection; not of Acts 2 31, 34. himself; because David is not ascended into Heaven. If any answer, 'tis true they shall not ascend in bodies till the Resurrection; but their Souls enter Heaven so soon as they die: As Christ confirms, Who prous the Resurrection by Moses words Luk 20. 37, 38. at the bush; when he calls the Lord the God of Abraham, Isaac, and Jacob: who is a God of the living, not of the dead. This cannot be construed of the Souls immortality, sigh Christ there treats only of the Body's resurrection or immortality of Men who shall liv again. He means those Patriarches were immortal, because God in mere grace confers eternal life on the faithful (who tho dead liv still to God, being writ in the Book of life with those that are absolved of their sins, to reviv at resurrection) but not by any property consequent to Man's essence or Soul. For to make it a living entity independent after separation on the Body; and in itself immortal: or that any Man is immortal (except Enoch or Elias) hath no clear warrant Job. 14. 10, 12. in the word. Job complains of Man's mortality by nature, Man dies and wastes away: yea givs up the Ghost and where is he? Down he lieth and riseth not, till the Heavens be no more. Which 2 Pet 3 7. 13. St. Peter shows shall be at the universal Resurrection; when the Heavens and Earth shall be dissolved by fire: but new expected according to promise, wherein dwells righteousness. So where Job saith, Man riseth not till the Heavens be no more: 'tis as if he said, immortal life (for Life and Soul in Scripture since is the same) gins not in Man till the Resurrection or day of Judgement: and the cause of it is Gods promise (as St. Peter tells) not Man's specifical Nature or Essence. Now sigh God's Kingdom is a civil Commonwealth where himself is Sovereign, by virtu first of the old, and now since of the new Covenant: it evidently appeers, that when Christ shall come again in Majesty and Glory, to reign existently and eternaly; his Kingdom shall be on Earth, as God was in Israel. So God's Enemies and their torments after Judgement shall be on Earth: for the place where all remain till the Resurrection, is usualy styled in Scripture under ground, in Latin Infernus or Inferi, Greecly Hades; where Men cannot see or die: implying the Grav so well as any other deep place: but the damneds place after Resurrection, is not designed in all holy writ by any note of situation, but only by their company: where such wicked Men were, whom God in miraculous manner had cut off. Touching Hell, 'tis no real place in any part of the created Hell what. World, but a Metaphorical word signified by wicked Men there being: 1. 'Tis called Infernus, Tartarus, or bottomless Pit from Corah, Dathan, and Abiram swallowed alive into the Earth. 2. 'Tis said to be under water, because the Giants (mighty Men in Noah's days, called Greecly Heroes) were drowned in the Deluge. 3. Because Sodom and Gomorrha consumed by Fire and Brimstone, became a bituminous Lake, 'tis called a Lake burning with fire and brimstone, which is the second death. So Hell fire is expressed by Sodom's fire indefinitely Rev 21. 8. taken for destruction: as 'tis said, Death and Hell were Rev. 20. 14. cast into the Lake of fire: or destroyed: for after the last day Men shall die no more nor go into Hades. 4. 'Tis termed from Egypt's triduan deep darkness, utter or extern darkness; viz. without the habitation of Gods elect, which is full of Light. 5. Near Jerusalem is the Valley of Hinnon: in part whereof called Tophet, the Jews most Idolatrously sacrificed their Children to Moloch: where they cast out their Carrion; and to clens the Air, made continual fires: whence Hell is called Gehenna or Valley of Hinnon: and from those incessant Fires, come the name or notion of everlasting unquenchable Fire. Now none is so senseless to expound any of thes literaly, as if the damned after rising from death, shall be for ever under Earth or Water (both which are but one Globe like a Pins point compared to the Heavens) in a bottomless Pit: or that they shall be eternaly punished in Gehenna the Valley of Hinnon: or shall liv in utter darkness not one to see another: or be scorched for ever with Fire and Brimstone: Ergo the meaning is Metaphorical, and must be disquired by the nature of the Torments and Torments. The Torments are termed Satan or Enemy, Diabolus or Torments. Accuser, and Abaddon or Destroyer: which significant titles set not forth any individual Persons like proper Names; but only an office or faculty, and are very Appellatius: which should not be left untranslated (as they are) because thereby they seem to be proper names of Demons; and Men sooner seduced to believe the Doctrine of Devils then Pagan Religion contrary to Christ's. So because the Enemy in God's Kingdom of the Jews, is meant by Enemy, Accuser, and Destroyer; if God's Kingdom after the Resurrection shall be on Earth, the Enemy and his Kingdom must be there also; as it was when the israelites deposed God and chose Saul: sigh God's Kingdom was in Palestin, and the Nations round about Enemies: whence it appeers, that Satan signifies any Enemy of the Church. Metaphoricaly it may: but is not Satan properly or literaly Quaere. Rev. 12. 〈◊〉. a foul Fiend Enemy to Mankind, as the great red Dragon that old Serpent was, who deceived Eve and since the whole World? Are all the Dialogs between between God and Satan about Job conterfet Chimeras? When the seventy rejoiced that the 〈◊〉 10. 17. 18 20. Devils were subject to them, Christ said, I saw Satan as lightning fall from Heaven: but rejoice not that the Spirits are Mat 12. 24. 〈◊〉 Cor. 5. 5. subject to you. Here Christ calls Devils Spirits, and names Satan as one: yea Beelzebub is named Prince of Devil's Excommunication 1 Tim. 1. 20. is called a delivery to Satan: is this meant only a Jailor or temporal Enemy. Hell torments are sometime called weeping and gnashing Torments. of teeth: sometime the worm of Conscience: of time fire where Dan. 12. 2. the worm dieth not, which is never quenched: but by Daniel shame and contempt. All which Metaphoricaly denote great grief or discontent of Mind, from sight of others felicity, which they lost by their own disobedience and incredulity: but because others felicity is known only by comparing it with their own misery; it results that they shall suffer such bodily pains and calamities, as Men that liv under cruel Governors, having God the King of Saints their eternal Enemy. Yea beside all torments of Body and Mind, they shall likewise endure a second Death. For though the general Resurrection be evident, yet it 1 Cor. 15. 42 no eternal life promised to Reprobats: St. Paul to the question with what Bodies Men shall rise saith, 'Tis sown in corruption, and raised in incorruption; sown in dishonour, raised in glory; sown in weakness, raised in power: but Glory and Power, cannot comply to wicked men's Bodies; nor the name of second Death apply to such as can never die but once. Howbeit though a calamitous everlasting Life, may Metophoricaly be termed eternal Death: yet can it in no property of speech be styled a second Death. Everlasting fire prepared for the Damned, is an estate wherein second Death. none can liv after the Resurrection without torture of Body and Mind: in which since it shall endure for ever unquenchable, and the torments endlesss. Yet it follows not, that he so cast in shall so endure or resist it, as to be eternaly burnt and tortured; but never die or be destroyed. Yea though many places prov everlasting fire and torments (into which Men may be cast successiuly one after another for ever) yet none assert, that any individual Person shall perennaly abide or endure therein: but he shall have an everlasting second Death. For when Death and the Grav (Hell) have delivered up the Rev. 20. 13, 14. dead in them, and every Man judged according to his works; Death and Hell shall be cast into the Lake of Fire: this is the second Death. Hence 'tis clear, that every Reprobat condemned at general Judgement, must suffer a second Death, after which he shall die no more. But what is meant by Mind so oft iterated, if not Man's Quaere. Soul. The jois of eternal Life, are comprised in Scripture under Eternal Life. the name of Salvation or being saved: which signifies to be secured, either respectiuly against special evils, or absolutely from all, as want, sickness, death. Now because Man was made immortal or immarcescible, and fell from it by sin; it results that to be saved from sin, is to be freed from all evil and afflictions acquired by the same: Ergo Remission of sin and Salvation from death and misery is all one. As when Christ Mat. 9 2, 5. cured a Paralytic Man saying, Friend be of good cheer or comfort, thy sins be forgiven; the Scribes said within themselves, he blasphems: but he asked, whether 'tis easier to say thy sins be forgiven, or arise and walk? Yet he used that form of speech to show he had power to remit sins: which implies that 'tis all one to the saving of the sick to say thy sins are forgiven, or rise and walk. For sigh death and misery are punishments of sin, the discharge of it relea●eth the other two; being absolute Salvation, such as the elect shall enjoy after the Judgement day, by Christ Jesus favour, who for that cause is called our Saviour. Touching particular Salvations, from enemies or miseries, 'tis needless to treat: but because the general Salvation must be in the Kingdom of Heaven; there is great debate or difficulty about the place. Because Kingdom is an Estate ordained by Men for security Kingdom of Heaven. against enemies and want, it seems this Salvation (which sets forth our Kings glorious reign by conquest, not a safety by escape) shall be on Earth. For where we expect Salvation, we must look for Triumph, Victory, and Battle in order: which cannot be supposed in Heaven, and where else, we must search the Scriptures. Isaiah largely describes it To be at Jerusalem Isai 33. 20. etc. a quiet habitation, a Tabernacle not to be taken down: The Saviour is Our Lord, Judge, Lawgiver, King: The condition of the saved is, The People that dwell therein shall be forgiven their iniquities. By this 'tis clear, that it shall be in Jerusalem, where God shall reign at Christ's next coming, and fill up the Salvation of Gentiles, which shall be received into his Kingdom for ever. Isai 66 20 21. Isaiah more expressly declares it, That the Gentiles (who had any Jews in bondage) shall bring them from all Nations on Horses, Charets, and Litters to Jerusalem the place of God's John 4. 22. worship: As our Saviour told the Woman of Samaria, that Salvation is of the Jews, or gins at them. As if he should say, ye worship God, but know not by whom he will sav you: we know it shall be by one of Juda and not a Samaritan. This Rom. 1. 16, 17. St. Paul explains, The Gospel is God's power of Salvation to every one that believeth: to the Jew first, and also to the Greece. Joel 2. 30, 32. So Joel describing the Judgement day saith, God will show wonders in Heaven and Earth, Blood, Fire, and Pillars of smoke: whereto he adds, In Mount Zion and Jerusalem shall be Salvation. Obad. v. 17. etc. So saith Obadiah, On Mount Zion shall be deliverance and holiness, jacob's house shall possess their possessions: which he particularly points out by The Mount of Esau, Land of Philistines, fields of Ephraim, Samaria, Gilead, and Cities of the South: concluding thus: The Kingdom shall be the Lords. On the other side, no plain pregnant place prous the Saint's Ascension into Heaven, sav that 'tis called the Kingdom of Heaven: which was because he governed the Israelits by commands sent to Moses from and after sent his Son (as he will again) thence: or else that his Throne is Heaven, and Earth his Footstool: but that his Subjects or Servants shall sit so high as his Throne, or abov his Footstool; suits not with the glorious Majesty of so great a King. All thes Kickshews of arguing from similitudes (which he Answer. derides in others) are soon satisfied: that his subjects shall not sit on his suprem Throne as Coequals or Coordinats; but only dwell (as Prince's Servants do in their Palaces) in his holy John 14. 2. House of Heaven. This saith Christ, hath many mansions, being infinity itself: whereas not a tithing pa●● of Mankind can possibly find place to stand on a new Earth or finite world. Three Worlds are specified in Scripture: 1. The old before Noah's flood, whereof St. Peter speaks: 2. The present, of 2 Pet. 2. 5. which Christ saith, My Kingdom is not of this World: 3. That to come: of it St. Peter saith, We according to his promise look for new Heavens and Earth: which is that World wherein Christ coming in the Clouds with great, glory shall send his Angels to gather the Elect from the four Winds or utmost parts of the Earth, to reign over them under his Father everlastingly. Thus he: But where is the World to come taken for a Real material Quaere. World, as the other two be? 'Tis not Cosmos or Mundus venturus; but Seculum, vita, vel Aevum futurum, the Time, Life, or Age to come. Nor is there any warrant in all God's word for those last words, that Christ shall reign over the Saints (●iz. on Earth) under his Father everlastingly: but that they shall reign with him 1000 years, as Chiliasts contest. Touching Understanding, he saith 'tis only imagination Understanding. raised in Man or any Animal that can imagine, by words or signs: which is common to Man and Beasts. As a Dog by use understands his Masters call or check; with sundry strange tricks by 〈◊〉 〈◊〉 calture: so do divers other kinds: yea some 〈◊〉 to speak: but understanding peculiar to Man, is not only to know one another's will; but his thoughts or conceptions, by the consequents of things Names into affirmations, relations, and other forms of speech: of which he will treat elswher. For Witchcraft, he holds it to be no real power: yet are Witchcraft. Witches justly punished with death, for their falls belief that they can do such mischief, and a will or purpose to act it: their Trade being nearer to a new Religion then a Craft or Science. Such as are content to be poor, may easily resolve to Censure. be honest: so those that hold Hell to be no real place, and Devils mere Metaphors, must of course deny Witchcraft: yea many who pretend to be wise pious professors, are too incredulous of Witches; contrary to the faith of all God's People Exod. 22 18. (both Jews and Christians) who will not suffer a Witch to liv as God commanded. The best is, only private persons deny it: but all public Princes and Christian Commonwealths make strict Laws against it. Saul destroyed Wizards and such as had familiar Spirits: yet in distress, caused a Witch of Endor to raise Samuel, as the spectre seemed) with whom he consulted. Sergeant Glyn (who at last Lent Assizes in Cornwall, condemned eght Witches upon pregnant presumptions and personal confessions) can scientiously satisfy any Man, that there be such impious confederates with Satan: else all Laws and Magistrates that question them for their falls imaginations, or intentions to work mischief (if they can do none) were most unjust, and to execute them bloody. De Regno purae Caliginis: Of pure Darkness Kingdom. BEside all Sovereign powers Divine and Human precited, Eph. 6. 12. Mat. 12. 26. Mat. 9 34. Eph. 2. 2. John 16. 11. the Scriptures specify rulers of this World's Darkness; even the Kingdom of Satan and Principality of Beelzebub over Devils or Phantasms in the Air: as Satan is styled Prince of the power of the Air, and Prince of this World, because he rules in this World's darkness. So they under his dominion, in opposition to the Faithful (called Children of the Light) are properly Children of Darkness. The Kingdom of Darkness is a confederacy of Deceivers, who Kingdom of Darkness. to get dominion over Men in this World, devise erroneous doctrines, to extinguish the Light both of Nature and Scripture: p. 333. etc. thereby to seduce silly Disciples, and so disprepare them for the Kingdom of God to come. Fabula narratur, mutato nomine, de te: Let the name changed be The tale is told of thee., The darkest part of Satan's Kingdom, is without God's Church among such as believe not in Christ: yet doth not the Church (like the Land of Goshen) enjoy all Light necessary to the work enjoined by God: but as Men born blind have no Idea of any bodily Light; nor can any conceiv greater than he hath perceived sometimes by his own senses: so is it with the Light of the Gospel and understanding too, that none can imagine any greater degree thereof then he hath attained. There be four causes of spiritual Darkness: 1. By abusing or abolishing the Scriptures Light, for were 1 Caus. not knowing the Scripture: the chief is (whereto almost all the rest are consequent or subservient) wresting it to prov God's Kingdom so oft cited, to be the Church or multitude of Christians now living, or that shall rise at last day: but the Kingdom of God was first erected by Moses ministry over the israelites (so saith he, but none else) called his peculiar People: which after ceased when they refused to be longer governed by God, and chose Saul. Since which time God had no proper Kingdom by pact or covenant; but only as he ever was, is, and shall be, universal King of all Creatures; ruling according to his absolute Will and infinite Power. Nor are any now under any King or Kingdom by pact (sav our secular Sovereigns) till Christ shall come again to reign eternaly on Earth. Succedaneal to this said error is, that Christ (now in Heaven) hath some one Man or Assembly, by who's mouth he speaks, givs Laws, and which represents his Person. This regal power under him the Pope claims generally over all the Church: but in particular states the Pastors or Presbyteries of those places: which begets such darkness in men's understandings. Hence results another error, that a Christian Kingdom had need to receiv his Crown by a Bishop: as if the claus of Dei gratia depended on that Ceremony. So all Ecclesiastics assume the title of Clergy, caling all others Laity or People simply. Hence also arose the distinction between Emperors Civil Laws, and Pope's Canons: which last were but bare Canons or Rules voluntarily received by Princes, till Charlemaign became Emperor: but afterward as the Pope's power increased, became commands or Laws, and Emperors allowed them. For the Pope pretending all Christians to be his Subjects, makes it capital for any not to be of Roman Religion: but tolerats Jews, Mahometans, and Pagans to enjoy their own Rites, if they offer no scandal. A second abuse of Scripture is turning consecration into conjuration or enchantment: for to consecrat is to offer, giv, or dedicat decently and devoutly any thing to God; by separating it from common use or profane, to be holy and peculiar for God's service by his Ministers hands: but when Papists pretend to change the nature or quality of a thing (as in the Lord's Supper to make Bread and Wine by saying this is my Body, this is my Blood, to be Christ's very Body and Blood) it must either be Gods extraordinary work (which 'tis not being done daily and frequently) or a vain impious conjuration: whereby they would have Men believe a change of Nature's contrary to the testimony of their sight and other senses. If the Egyptian Sorcerers (who turned their Rods to Serpents, and Waters to Blood, or at least to seem so) had made no change in show, but only outfaced the King, that they were Serpents which looked like Rods: would not all Men tax them for Liars? Thus Priests tell the People, that they have turned Bread into a Man, nay a God; requiring Men to worship it, which is gross Idolatry. The words (this is my Body, or represents my Body) can extend solely to the Bread which Christ consecrated with his own hands: for he said not, the Bread whereof any Priest shall say (this is my Body) shall be instantly transubstantiated into it: nor was this doctrine harched in the Church of Rome, till under Innocent the third not 500 years ago: when the Pope's power was at highest, and People's darkness heaviest; that Men could not see the Bread they eat, specially being stamped with Christ's figure on the Cross, as if the very wood was transubstantiated, which they eaten together with the Body. So at Baptism they use many Charms in name of the holy Trinity, with the sign of the Cross at naming each Person: as in consecrating holy Water the Priest saith, I conjure thee Creature of Water in the name of God the Father Almighty, and Jesus Christ his only Son our Lord, and by virtu of the holy Ghost; that thou become conjured Water to driv away all the Enemies powers etc. The like is done in Benediction of Salt and Hony mixed therewith: but the chief charms are reserved for the Children to be Baptised, as appeers in their Ceremonies. The like are used in Marriage, Visitation of the Sick, extreme Unction, consecrations of Churches and Churchyards to expel Phantasms, Fairies, and imaginary Spirits: all which belong to the Kingdom of Darkness, being effects of our natural ignorance. Another error is from misinterpreting the words eternal Life, everlasting Death, and second Death: of which three in order. Adam had an estate to liv for ever, not by nature in himself Eternal Life. or any part of his; but by eating the Tree of Life, which he had leave to do, so long as he obeyed God: but was thrust out of Paradise so soon as he sinned; lest he should feed thereon and liv for ever. Now Christ's death is a discharge of sin and restitution of Life eternal to all the faithful who believe in him, and to them only. Yet the general doctrine of Divines is, that every Man hath eternal life by nature of his immortal Soul: so that the flaming Sword at entrance of Paradise, may hinder him from tasting the Tree of Life; but not from immortality which God bereft. Nor shall he need Christ's sacrifice for recovery of the same: sigh not only the faithful or righteous, but the wicked and Heathen shall enjoy eternal Life without Death, much less a second everlasting death. To salv or shadow this, they say by second everlasting Death, is meant a second everlasting Life (but Torments) which is a figure never used sav in this very case. Is not second Death an eternal being both of Body and Quaere. Soul in Hel-fire under Satan? This tenet of the Souls immortality, is founded on some obscure places of the new Testament, which yet in a different sens (of his own mint) are clear enough, and unnecessary to Christian Faith. For suppose when a Man dies nothing remains but his Carcase; cannot God who made clay a living Creature by his word, raise it again by another word? Yes, but not to the same life, which vanished to nothing: whereas the Soul being immortal persists identical. Soul in Scripture still signifies either Life or a Living Creature, and Body jointly with Soul a Body alive. As God saith, Let the Waters produce Reptile animae viventis, the creeping thing with a living Soul; we translat that hath life: Again, God created Whales & omnem animam viventem; in English every living Creature: but of Man, God made him of dust, and breathed in his face the spiracle or breath of life; & factus est Homo in animam viventem, and Gen. 8. 21. Man was made a living Creature. So God said when Noah come out of the Arc, I will no more smite omnem animam viventem, Deut 12. 23. every living Creature. Eat not the Blood, for 'tis the Soul or Life: But if Soul signified a substance immortal existing after separation from the Body; it may be said of any other Animal so well as Man. Is it said of any other, that God having made the Body of Quaere. Earth, breathed into his face spiraculum Vitae the Spirit of Life? Which all interpreters expound of creating and infusing the Soul together. He goes on: the Souls or Lives of the Faithful (which being accidents that annihilated when the Bodies died, must be new made) are by God's special Grace (not of their own Nature) to remain in their raised Bodies for ever after Judgement. Where 'tis said in the new Testament that any shall be cast Body and Soul (as if they were distinct Quaere. parts) into Hel-fire; it imports Body and Life (how can Life be cast being a bare accident?) That they shall be cast alive into Rev. 19 v. 20. Gehenna. So 'tis said The Beast and falls Prophet were both cast alive into a Lake of fire burning with Brimstone. This dark doctrine of the Souls subsistence after separation, opens a sluice to let in the superstitious superstructures of Purgatory and Indulgences; Ghosts or Goblins and Exorcisms; invocating of Saints (yea Heaven and Hell too) with some others. For Men before Christ's coming, being taught from the Greecs' Demonology, that men's Souls were distinct substances, which after separation must subsist somwher by their own Nature: the Doctors of the Church long doubted where they resided till the general Resurrection, supposing they lay under the Altars: but finding that Martyr's Souls of them slain for God's word (if they have Souls, why not others?) Quae c. Lay under the Altar; the Church of Rome for their profit Rev. 6 9 erected Purgatory. Surely they do all for profit to maintain their pomp, pride, power, and prodigality. Beza to prov God's Kingdom began at Christ's Resurrection Mat. 16. 28. and continues still; urgeth his words: Verily I say to you, some of them which stand here shall not taste of death, till they have seen Mat. 16. 28. Marc 9 1. Luk. 9 37. God's Kingdom come with power: Ergo either Gods Kingdom come shortly after, and is now in this World; or else some then standing by Christ are yet alive. Sol. This is a dark difficil place, which prous nothing necessarily: but if God's Kingdom began at Christ's Resurrection, why do we still pray thy Kingdom come? Therefore 'tis not meant thereof. Yea after his Resurrection, the Apostles asked, Wilt thou now restore the Kingdom of Israel? He answered, 'Tis not for you to know the time or season, which the Father hath put in his own power: but ye shall receiv power by the holy Ghosts coming on you, and shall be my Witnesses in Jerusalem, in all Judea, and utmost part of the Earth. So he told them his Kingdom was not come, nor shall they foreknow when 'tis to come. Christ said to Peter of John, If I will that he tarry Jo●n ●1, v. 22. till I come, what is that to thee? Which bred a belief that he should not die: yet the truth of it was neither confirmed nor confuted by those words; but left as a dark saying, and so must this. Howbeit sigh Christ's transfiguration is the next Act handled by all three Evangelists; haply he calls that God's Kingdom, which some there should see, being a representation or vision of his glory and Majesty as he shall come in his Kingdom: which cannot be proved to begin till the day of Judgement. Where is it proved, that any terren Kingdom shall commence Quae●e. then? Then shall the Faithful rise with glorious spiritual Bodies inlifened, and become Christ's Subjects in his Kingdom: where they shall not eat, drink, marry as they did in their natural Bodies; but liv happily in their individual Persons for ever. The elect then alive shall be suddenly changed, and their Bodies made spiritualy immortal: but Reprobats shall rise to receiv punishment: yet not eternaly in their individual Persons, nor can any place prov it. As after the Resurrection the Elect shall be restored to Adam's estate before he fell: so Reprobats shall be in the same condition that Adam and his Posterity were since his fall: sav that God graciously promised a Redeemer to such as should repent and believe; but not to those that die in their sins impenitent, as Reprobats do, so they may liv as they did before with gross corruptible Bodies (as all Men now have) and haply beget Children continually, which no 1 Cor. 15. Scripture gainsais. St. Paul treats only of the Resurrection Luk. 20 34. etc. to life eternal; not a word of that to pnuishment: nor Christ, who saith the Children of this World (which liv in the estate Adam left them) shall marry, and generat successiuly (by an immortality of Kind, not of Persons) who are not worthy to be counted among those that shall rise and obtain the World to come (that is life to come, not a terren World) which alone are Heirs of eternal life, equal to Angels and Children of God. So a second eternal death remains to Reprobats; when after the Resurrection shall come a time of torment or punishment: which by succession of sinners, shall last so long as the kind of Man by propagation shall endure, that is eternaly: but not so every single Person; nor shall the Torments be Fiend's or evil Angels. Touching the Souls natural immortality, that 'tis a spiritual substance subsisting by itself after separation; he answers some objections. Ob. Solomon saith, Dust shall return to Dust as it was and Eccles. 12. 7. the Spirit to God that gav it: Ergo God created the Soul distinct Spirit. Sol. He shows how Man's Body made of dust must return to dust: but God only knows what becomes of his Spirit, Chap. 3. 20. Breath, or Life. He hath a sentence of semblable sens: All (Man and Beast) go to one place: all are of dust, and turn to dust. Who knows (except the Omniscient) that Man's Spirit goes Ibid. v. 19 upward, and a Beasts downward? Sith 'tis said, That which befalls the Sons of Men, betides Beasts: as one dies, so doth the other: yea they have all one breath (before spirit) so that a Man hath no preeminence abov a Beast, for all is vanity. He praiseth Ch●p. 4 2, 3. the dead beyond the living, and adds: Better is he which hath not yet been, nor seen the evil work done under the Sun then both the dead and living which cannot hold current, if Man's Soul be immortal, that no Soul were better than it, only for a little oppression in this life. Lastly he saith, The living know they shall die, but the Dead know nothing (naturally, before the Body shall rise) nor have any more a reward, for their memory is forgot. All which places prostern the Souls immortality, and by Spirit is meant Breath or Life, as often foresaid. Ob. Christ saith, Abraham, Isaac, and Jacob are living: Ergo their Souls separate subsist still; for their bodies lay buried many ages before. Sol. This purports Gods promise and certitud of their Resurrection; not any actual life: as God said to Adam, on the day he should eat the forbidden fruit, he shall certainly die: so from that day he was a dead Man by Sentence; but not by actual execution till 930. years after. Ob. The wicked shall rise to Judgement, and go into everlasting fire, torment, or punishment; where the worm of Conscience never dieth: which is called a second everlasting Death, and general everlasting Life in torments far worse than Death, as appeers in the new Testament: Ergo etc. Sol. All this is true: yet it no where appeers, that the Damned shall liv in torments everlastingly: for God the Father of Mercies and fountain of Goodness, who doth all what he will and holds all men's hearts at his disposing, working them to will and do; without who's free gift no Man hath any inclination to good, or repentance of evil: will not punish men's transgressions committed by inevitable ignorance, natural frailty, or wilful obstinacy sans end of time, or with extremity of torture, more than Men can conceiv or imagine. Then he proceds to answer Beauties places or proofs in both Testaments touching Purgatory: which he that lists may read p. 346. etc. The next Caus of spiritual Darkness is heathen Demonology 2 Caus. or doctrine of Devils, as St. Paul calls it: which their Poets as principal Priests diffused, divulged, or dissipated over the World: witness Hesiods goodly Genealogy of Gods. For they called all Spirits (good and bad) Demons: but the Jews gav the name Demon only to evil Spirits; styling the good (which Prophets or others inspired had) the Spirit of God. So they called Lunatics, Maniacs, Lycanthrops, Epileptics, Hysterics, or the like direct Demoniacs possessed with evil Spirits. They said unclean Persons had an unclean spirit, dumb Men a dumb Devil: aspersing John Baptist and our Saviour himself to have Devils: but Devils specified in Scripture are mere Diseases. If any ask, why Christ did not cross, comptrole, or teach Quest. the contrary; but confirms it by bidding D●vils go out of Men; which is improper to speak unto any Disease that cannot hear? He answers, that Christ's command to any Disease, is no more Answ. improper then to rebuke the Fever, Wind, or Sea which obeyed him, yet can hear no more than the rest. Nor are such speeches improper, because they import or impart the power of God's word, to command such contumacious Diseases under the appellation of Devils (as they were then generaly deemed) to departed out of M●ns Bodies. So Devils, Spectres, or evil Spirits which they dreamt of; are mere Phantasms or Inhabitants of their own Brains: nor are any Ghosts of the Dead or ever were extant in the Air, Heaven, Hell, or any real place as some surmise. All this must be taken upon his bare Phythagorean Ipse dixit. Was that legion of Devils, who besought Christ to enter 〈◊〉 into the Gergesens Swine, and carried a whole Herd headlong into Sea, only a Disease? Can Metaphors discurs or do such mischief? When Christ cast out a dumb Spirit, the traducing Pharisees denied not the dispossessing or matter of fact: but said he did it by Beelzebub Prince of Devils: can Christians than deny it? Christ (saith St. Matthew) was led by or of the Spirit into Ma● 4. 1. Ma●● 1. 12. Luk 4. 1. the Wilderness: which Spirti drov him into the Desert, saith St. Marc: but Luke that he being full of the holy Ghost (which descended on him as a Dov newly before at Baptism) was led of the Spirit into the Wilderness, all which imply the holy Ghost: nor can this be a possession of one substance by another, sigh Christ and the holy Ghost are one self same substance. 'Tis said after, the Devil took him up into the holy City, and set him on a Pinnacle: but anon after carried him on a very high Mountain, to show him all the World's Kingdoms: but certes the Devil did not transport him by force, nor is any Mountain so high to show him one Hemisphere of the World▪ The meaning than must be, that Christ went into the Wilderness freely, and the carrying to or fro was a very Vision: as St. Luke's words (in the Spirit) apertly indicat or demonstrat. Ob. Satan entered into Judas Iscariot, who communed with Luk 22 3. 4. the chief Priests and Captains how to betray Christ: Ergo Satan is a Spirit. Sol. Satan signifies Enemy; who is said to enter into Judas, when he entertained a tra●terous hostil intention to sell his Lord and Master: for Satan cannot be said to enter before he harboured any such hostil design; and 'tis impertinent to say he entered in afterward: therefore his wicked plot or purpose, and Satan's entering was one and the same thing: but Incorporeal real Spirits be none. Why then did not Christ and his Apostles instruct silly Quest. People so plainly, that they might no more doubt the truth thereof? Because such questions are more curious than salutiferous: Answ. and it may so well be asked, why he gav faith, piety, and obedience to some only, but not to all, which he could so easily do? Hereto reason may be rendered, that as God when he brought the Israelits into Canaan, did not instantly destroy all Neighbour Nations; but left some as thorns in th●ir sides to awaken their industry and piety: so Christ in conducting us toward his Heavenly Kingdom, did not destroy all difficulties of natural questions; but left them to whet our industry, intellect, and Judgement: his chief scope being to sh●w this one Article, that he is Christ Son of the living God, sent to sacrifice himself for sins, and at next coming to reign gloriously over the Elect, and to sav them from their Enemies eternaly. There be Angels or Spirits (good and evil) but not incorporeal, Confession. such as Men suppose they see in the dark, or a dream, or vision, which the Latins call Spectra and took for Demons, Yea there be corporeal Spirits (subtle and invisible) yet not that they possessed any Man's Body: and Saints Bodies shall be such viz. spiritual as St. Paul calls them. Howbeit the doctrine of incorporeal Spirits prevailed in the Church and Introduced Exorcism, which is not fully extruded. Then were many Demoniacs, but few mad Men: now many mad Men, but few Demoniacs: which proceds not from any change in Nature, but only of Names. It may be asked whether the bad Spirits (be they comparatly 〈◊〉 coporeal, or incoporeal) shall realy torment the damned with fire for ever, or what else they do? Another Relic of Gentilism (not brought in, but left Images. when they gav their names to Christ) is Image-worship: not instituted by Moses or Christ, being mere Ideas, Idols, Phantasms, Conceits, or Representations of extern Bodies extant in their Brains from the Organ of Senses; though they seem realy without us, being like things in a dream; which intruth are nothing, as St. Paul tells. For though their metal or mattet (Gold, Silver, Copper, Stone, Wood) be somewhat; yet the very Figure or Sculpture which they honoured or adored, was a mere figment, having no habitation existent of itself; but only in the motions of men's brains: the worship of which is in Scripture flat Idolatry or Apostasy from God; who was the Jews sole King, and Moses his first Lieutenant. His prime Law was, that they should have no other Gods but or beside himself. The next, that they should make no carved Image of their own invention to worship it. For 'tis all one in deposing a King and setting up another, whether he be set up by a Neighbour Nation or the Subjects. To honour is highly to valu any Persons power by comparing him with others: but none can compare with God: therefore we dishonour him by any valu less than infinite. Honour properly is internal in the heart: but men's thoughts which appear outwardly in words and actions (by praying, genuflexion, obeying, serving) are signs of honouring, commonly called worship, latinly Cultus. Worship is duple: 1. Civil du to Men, as to Kings by Subjects, Worship. to Masters by Servants, Fathers by Sons, Pedagogs' by Scholars, Captains by Soldiers etc. 2. Divine, which we render to God solely, or things consecrat to his service. To seek a distinction of Divine and Civil worship in the words (Latria & Doulia) and not in the worshippers intention, is very fallacy or foppery. For there were two sorts of Servants: 1. Such as their Masters had absolute power to kill upon discontent or disobedience; as Slaves with their issue: who were called Douloi and their service Doulia, being sold like Beasts. 2. Thos that served spontaneously for hire or hope: termed Thete's Domestic Servants upon mutual Covenants. Both kinds have their labour appointed by others, and such styled Latres as work for others. So latria signifies all service in general, but doulia only of Bondmen: both are used promiscuously in Scripture to signify God's service, sigh we all are his Sons, Servants, and Slaves: in all which sorts is contained not only Obedience, but worship with fit words and gestures. An Image is the representation of something visible, finite, Image what. and figured; which is a quantity every way determiend: so there can be no proper Image of God, Angels, Spirits, or Souls, sigh they have no definite dimensions; but only of visible bodies in fantastic forms, shapes, or seem. The species or show of things in water by reflection or refraction, or of the Sun and Stars in the Air (which are not where they seem to be, nor 〈◊〉 〈◊〉 or figures the same with that of the Objects) 〈◊〉 〈◊〉 termed Ideas, Idols, Phantasms, or Apparitions: whence one inward Sens is styled Imagination: for a man can Fiction what. fancy shap●● he never saw, like Dreamers, as Poets fain Centaurs, Chimeras and other Monsters, so can he frame them in mat●er of wood, clay, stone, metal, styled Images; not to resemble any real thing, but only some fantastic Inhabiters of the devisers' brain; sigh there is a similitude of one to the other, as 'tis painted, carved, melted or moulded in matter by Art; like the Image of that Idol conceived in nature. Image in an ampler acception implies any resemblance of one thing by another, as a King is called God's Image, and an inferior Magistrate a superiors; yea Pagans' adored such for Gods as had no semblance of the Idol in their fancy; as an unhewn stone for Neptune, and Images of the same Saint diametraly differ, yet serve their turn well enough, as names do in History to present the Persons described. Idol is extended farther in Scripture Idol what. to signify Fire, Sun, Star, or any other Creature (visible or invisible) worshipped as God; but to put worship and Image together divers doctrines will occur. To worship an Image, is Idolatry. voluntarily to do such extern acts as are signs of honouring either the matter (wood, Stone, metal) or phantasm of the brain, for which it was form or figured, or both together as one animat compound of both Body and Soul. To be bare before a Prince or man of Place, or regal Throne or chair of State, is civil worship only; but if one shall suppose the Prince's Soul in the Stool, and present a Petition to it, 'tis divine worship or Idolatry; so to pray to him for what he can do (though on our knees) is civil worship; but to pray to him for fair weather or what else is in God's power only, 'tis flat Idolatry. To worship God in a peculiar place, or turn one's face toward it in Prayer, or toward an Image, is not to adore the place or Image, but to acknowledge it holy or set apart from common use, by a new relativ appropriation to God's service: yet no more Idolatry then for the israelites to worship God before the brazen Serpent, or in time of captivity to pray toward the Temple, or for Moses to put off his shoes before the fiery Bush as being holy ground, not by inherent sanctity, but by separation to God's use; as Christians on the same score serve God in consecrat Churches: yet to serve God as if he animated an Image or inhabited the place of confinement, is Idolatry, Moses set up the brazen Serpent by God's appointment or commandment, Ergo no Idolatry; but Aaron made the golden Calf by the People's importunity, which was Idolatry; the Gentiles adored Jupiter and other great men (who haply had done much good) as Gods, which was gross Idolatry, but Christians worship our Saviour as God and Man in one Person by special warrant of God's word showing his reveled will, which cannot be Idolatry: so for adoration of the Eucharist, if Christ's words (This is my Body) signify, that he self and seeming Bread in his hand, with all seeming morsels since consecrated (or shall be hereafter) by Priests, be so many Christ's bodies, yet all but one Body; then 'tis no Idolatry: but if they do not import or imply so much, 'tis a worship of humane institution and flat Idolatry: Nor is it enough to say God can transubstantiat Bread into a Body; for so Pagans may plead or pretend a transubstantiation of their wood, stone, metals into God omnipotent. Such as make divine inspiration a supernatural entering of the holy Ghost into a man, and not acquisition of God's graces by study or industry; are in a dangerous Dilemma: for if they worship not those Men whom they believe so inspired, they fall to impiety in not adoring Gods personal presence: but if they worship him, they commit Idolatry; sigh the inspired Apostles refused all worship: therefore 'tis safest to believe, that when Christ breathed on them the holy Ghost, or it descended on them in fiery cloven tongues, or was given by imposition of hands; are understood the signs which Godused, or ordained others to use of his promise to assist those Persons on whom they were conferred, in their studies or endeavours to preach his Kingdom; and in their conversation, that it might not be scandalous to any, but edifying to al. To melt, mould, carv, grav, or paint Images in memory of Friends dead or living, is no Idolatry; but fancy or folly: but to believe such things as have no Eyes nor Ears, do see his actions, or hear his orisons; and he knelt before it or prais to it, 'tis Idolatry: nor is Romish worship of Saints, Images, or Relics less. For the Gentiles at first conversion left it in Origin of Iconolatry. the Church, which Popes since countenanced and confirmed. The cause was the high prices set upon their workmanship, which the owners loath to lose, gav them new names of Christ, the Virgin Mary, Peter, Paul, or others: which still grew more and more by imitation. Yet after Constantins' time, divers pious prudent Emperos, Prelates and general Councils disliked, detested, or deposed them; but too late or weakly. Canonising of Saints is another Relic of Gentilism, taken from Rome's Commonwealth, who upon Oath of Julius Proculus, that Romulus after his death or discerption told him how he dwelled in Heaven, and was called Quirinus; made him a Demi-god, as they did long after Julius Caesar with many more Emperors. So the Popes received their Title, Pomp, and Power of Pontifex Maximus from the Heathen; as also carrying of Images in Procession: who carried their Idols in a Chariot called Thensa or Vehiculum Deorum, placing them on a shrine or frame called Ferculum; as the Senate decreed both to Caesar. In semblable sort they borrowed their burning of Torches and Waxcandles before Images and in Churches from Ethnic supersttion: Holy water is derived from their Aqua Lustralis: the Wakes or Revels from their Bacchanalia: the Carnivals' from their Saturnalia: the Procession in Rogation week, from their Ambervalia: and some other scandalous Rites from their Religious Relics. A third Caus of spiritual darkness is the Greecs vain Philosophy, 3 Caus. specially Aristotle's: but leisure is Mother of Philosophy, and Commonwealth of peace or leisure. For the study of Philosophy began in great flourishing Cities or Stats: as the Gymnosophists of India, Magi of Persia, Priests of Egypt and Chaldea the first Kingdoms; are held the most ancient Philosophers: but when seven Men in Greece had got the reput of wisemen (some for venting Moral and Politic precepts; some for studying the learning of Chaldeans and Egyptians) the Athenians having quelled the Persian Armies, and became Masters at Sea; erected Schools of Arts and liberal literature to train up their Youth. Plato betook to teach in certain public walks called Academia of one Academus: Aristotle to a walk called Lycaeum in Pan's Temple: Zeno to the Stoa where Merchants goods were landed, and others elsewhere. Hence the place was styled Schola leisure, and the disputations Diatribae passing of time. This custom prevailed over all Europe, Afric, and Asia: where public Schools were erected in most Republics. Such were the Jews Synagogs', where Moses Law was taught every Sabbath: but they corrupted the Text with falls glosses and fond Traditions, turning their Lawish doctrine into fantastic Philosophy; of God's incomprehensible nature and of Spirits: which they drew from the Greecs' Theology, mixed with their own fancies and fabulous devises of their Ancestors, by wresting obscure places to their purpose. A University is a cojoining or incorporating of sundry public University. Schools under one Government, where the Principal are designed to three Professions (Divinity, Physic, Civil-Law) but Arts only a subservient handmaid, wherein Aristotle's authority solely is current: so that study is not Philosophy properly, but Aristotelity: yet nothing can be said more absurdly than what is vented in his Metaphysics, nor more repugning reason of Government then what is extant in his Politics; nor more ignorantly indicted then much or most part of his Ethics. Is it not said of Erasmus that general Scholar and great Quaere. Critic, Quantum gloriae detraxit ab aliis, tantum ad se accessisse putavit. To examine his Metaphysics (which he means Books written Metaphysics. after his Physics, but others discurses of supernatural Philosophy, 'tis a certain Philosophia prima, on which all other aught to depend: consisting chief in right limiting the fignifications of most universal names or appellations to avoid ambiguity or equivocation in reasoning. Such are called Definitions (as of Body, Time, Place, Matter, Form, Essence, Subject, Substance, Accident, Act, Power, Finit, Infinite, Quantity, Quality, Motion, Action, Passion, etc.) necessary to explain a man's conceptions concerning the Nature and Generation of Bodies; which Theory is termed Metaphysics. Thes mixed with Scripture to make School Divinity, teach that there be certain Essences abstract or separate from Bodies called substantial Forms: for interpreting which Jargon, take these solid grounds. 1. The univers or Mass of all created things, is corporal or an aggregat Body; having the Dimensions (length, breadth, depth) of ma●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 where, because the univers is all in al. Yet it follows not that Spirits are Nothing or No where, sigh they have dimensions, though commonly called incorporeal. 2. Of Words, some are the names of things conceived, as of all Bodies in the World; some names of Ideas, Images, and Imaginations of things, which we see or remember; as Definition, Affirmation, Negation Syllogism, Interrogation, Promise, Covenant, and other forms of Speech: some names of names or several sorts of speech, as Universal, Plural, Singular: some to show the dependence or repugnance of one name to another; as when 'tis 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 expressed by placing two names in order without est or is, if it were the custom. But what then will become of those terms (Entity, Essence, Essential) derived from it, with many more 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 Attribute 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, because the consequence is true being signified by the word Is: so to be a Body, walk, speak, see, and like Infinitius which signify just the same, are the names of just Nothing. 3. This doctrine of separated Essences built on Aristotle's 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 'tis inferred that a Man's Soul or L●f can walk after death, and is seen among Graves: that the figure, colour and taste of bread hath being there where they say is no Bread, but Christ's Body: that Faith, Wisdom and other spiritual Virtues are sometime poured into a Man, sometime blown from Heaven; which beliefs lessen Subjects dependence on Sovereign power: for who will obey his Country Laws, if he expects obedience to be blown into him? or who will not obey a Pierced that can make God, rather than his Sovereign or God? or who that fears Ghosts, will not honour such as can make holy water to chase them away? This Error of separated Essences draws on divers other absurdities: for if those forms be real, they must have some place; but because they hold them incorporeal (they do 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 Man's Essence (Soul) they say 'tis all in the whole, and all in every part: who will swallow such gudgeons or believe thes gulleries? Yet they must who believe 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 resolve, how a Soul can go hence to Heaven, Hell, or Purgatory without a Body? Or men's Ghosts (with ) can walk by night? Haply 'tis definitive, non circumscriptive; or spiritualy, not corporaly and temporaly. Are not inanimats compounds consisting of two consti●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 do we differ from Mairmen (in shape not at all) sav only in rational Souls which they have not, nor any use of Reason more than brute Beasts? Much more may be alleged. 4. For eternity, they will not have it an endless succession of time; for than they can render no reason, how Gods Will or Decrees to come, should not be before his Prescience of the same, as an efficient cause before the effect; or Agent before the action: but a standing still of the present, called in Schools Nunc stans: which they nor any else understand, more than they can Hic stans for an infinite immensity of place or the like. Whereas we hold a Body having many parts, to have many places for them: they teach that by God's 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 been, hath not been. Such incongruities with many more Men fall 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 some Bodies sink down to Earth, and others ascend? They say from Aristotle 'tis through heaviness: if ye ask what heaviness is: they say an endeavour tending to the Earth's Centre, or to be below: is not this like a Horsin a M●●, to say Bodies ascend or descend, because they do? They say 'tis because the Centre is a resting place for all heavy things where they desire to be: as if stupid inanimats can discern the place they aim at, or desire rest like animals: or a piece of Glass were less safe in a window then falling to ground. If y● ask why the same Body (without adding or subtracting) seems sometime greater, sometime lesser? They say it only seems so being ratified or condensed: as if there can be matter which hath not a determined quantity, and one Body greater than another: or as though a Body were made without any quantity, and more or less of it put in afterward to appear more or less dens or thin. For Man's Soul, they say 'tis created by pouring in, and poured in by creating: what's that? For the cause of Sens, they make an ubiquity of Species (or shows of objects) which appearing to the Ey make sight, to the Ear hearing to the taste, to the Nostril smelling, and to the rest of the Body feeling. For the cause of willing to do any act, they make the faculty or will itself do sometime one thing, sometime another; making the Power cause of the act, as if on should assign men's ability to do any things, the very ●aus of good or evil acts. Yet oftimes they put their own ignorance to be cause of natural events or effects; but disguised in other words: as when they make Fortune a cause of contingents, whereof they know no cause: or when they ascribe effects to occult qualities not known to them, nor as they surmise to any else: or to Sympathy, Antiphaty, Antiperistasis, specifical properties: which neither signify the agent producing, nor operation produced, being only Cloaks to cover ignorance. Their Moral and Politic Philosophy, hath the like or greater Politics. absonances, for if any do injury or injustice contrary to Law, they say God is prime Caus of the Action, but not of the injustice or deviation; this is vain Philosophy as to say, that one makes a right and crooked line, but another the incongruity or inconformity. This distinction was devised to defend the doctrine of Free will not subject to Gods wil Why not to vindicat God from being Author of sin, notwithstanding Quaere. his absolute irrespectiv Decree to Reprobat men, who must needs sin: Aristotle defines Good and Evil by mens appetit, which may seem true, sigh every one is ruled by his own list or lore; but in a Commonwealth the measure is falls, where not men's private appetits, but public Law of the State is sole Rule: yet their doctrine solely practised, where every one doth what seems good in his own eyes. To make lawful marriage unchaste or impure (as they do who deny it to the Clergy, under colour of continual chaste continence, to attend at the Altar, and administer the holy Eucharist) is vain Philosophy: whereby they make marriage a moral vice, and themselves by abstaining spiritual, like the Angels in Heaven. From Aristotle's Civil Polity, they call all Commonwealths sav the popular (such as then Athens was) Tyranny, and all King's Tyrant's: so they termed thirty Legislators set up by the Lacedæmonians (who subdued Athens) thirty Tyrant's, and Democraty liberty. yet Tyrant truly taken signifies simply a Monarch; but when that Government grew odious in all Greece, it was branded with the Popular hatred of Tyranny; and when Kings were expelled from Rome, they did the like. So when the same men are displeased with Democraty or Aristocraty, they nickname the first Anarchy, the last Oligarchy or Tyranny of a few. Hence riseth another error of Aristotle; that Laws (not mwn) should govern: as if men will be ruled by words or paper, and not by men which have power by the Sword to punish or put them to death, giving life to the Laws: this is a pestilent pernicious error, whereby they seduce men so oft as they like not their Governors to raise war against them, which the Clergy cherisheth. Another error in Civil Philosophy (which they never learned of Pagans) is, to extend the Law (the Rule only of actions) to men's very thoughts and Consciences, by examination or inquisition of what they hold, though they conform in Words and Actions. Herby they are forced to answer the truth of their thoughts, or an untruth for fear of punishment. Another error (not drawn from Heathens) is, that a private Man without the Commonwealth's authority, may interpret the Law by his own Spirit; but are not Scriptures where they are a Law, made a Law by the Commonwealths authority, and consequently a part of the Civil Law? So they which impropriat Preaching to one certain Order of Men, where the State leavs it free, commit the like error: for if the State forbids me not to Preach, none else can. If I be among Judians or Infidels, shall I being not in Orders, think it sin to Preach Christ Jesus, or expound Scriptures? In such cases of necessity (say they) where is no Ministry, it may be done without mission: as wherever a dispensation is du for necessity; there needs none, when no Law forbids it. Ergo to deny thes functions to whom the civil Sovereign denies them not; is to take away lawful liberty. The Schoolmens writings are mostly insignificant terms or trains of strange barbarous words, otherwise used then in common Latin language; which would pose Cicero, Varro, or any Grammarian of ancient Rome. For let any try whether he can translat them into any modern Tongue: which if he cannot, how can that be intelligible in Latin, which is not so in other languages? Howbeit this insignificance of speech is no falls Philosophy; but both a quality to hid the truth, and make Men think they have it being skilled in School-notions; and so desist from farther search of it in others. He saith elswher, what kind of felicity God ordains for them that devoutly serve him, one shall no sooner know then enjoy: being Quaere. jois now so incomprehensible, as the School-mens words beatific Vision unintelligible: but doth not that signify to enjoy the perpetual presence of the divine Trinity, as Men delight in each others company face to face? Which if Christ must reign on a new finite Earth with his Saints for ever, none ever shall do. For beatific Vision is to see the blessed Trinity face 4 Caus. to face in his eternal mansion. The last cause of spiritual Darkness, is to mix uncertain Traditions and untru Histories (like the golden legion of falls fictious miracles in Saints lives) of Ghosts, Goblins, and Apparitions alleged by Romish Doctors to varnish their Doctrines of Hell, Purgatory, Exorcisms, and such like. Which though some pious Fathers (Pope Gregory 1. St. Bernard &c.) broached; yet they were Men, and might take it on trust from others, as Beda also did: but if any speak it of their own knowledge; 'tis no confirmation of such vanity, but a detection of their fraud, fallacy, or frailty. The suppression of true Philosophy by Men that have no authority, nor sufficient study; may be joined with the introduction of fals●: for our late Navigators and all learned Men acknowledge Antipodes: as it appeers daily more, that years, and days are determined by the Earth's motions: yet such as only supposed it heretofore, were punished by Ecclesiastic power. What reason had they? Is it because 'tis contrary to true Religion? That cannot be if the opinions be tru● let the truth be first disquired by competent Judges, or refuted by such as pretend to know the contrary. Is it because they disturb Government, or Religion established? Let the Teachers be silenced or punished by civil Rulers who can chastise disobedience in those that teach even true Philosophy against Laws: but Ecclesiastics who are subject to any State, have no proper right to govern; but all what they assum to do, is mere usurpation, though they gilled it with the gloss of Gods right. Tully tells, that one Cassius a Roman Judge, if the Witnesses could not make clear a crime; would ask the accusers Cui bono, what profit the Prisoner expected by the fact? For no presumption so evidently declares the guilt of an Author, as the gain which he shall get by the action. So in the foresaid cases it must be inquired, what gain, glory, or greatness accrued to any by holding the same? 1. That the Church militant on Earth is God's Kingdom of glory or Land of Promise (not that of Grace, which is but a Promise of the Land) thes benefits arise to the Clergy: that the Priests, Pastors, or Prelates acquire as God's public Ministers or Teachers of the People, a right to govern the Church, and consequently the Commonwealth, both being the same Persons. Hence the Pope prevailed with all Christian Princes subjects to believe; that to disobey him in spiritual causes, was to oppose Christ himself, who's Vicar he was as St. Peter's successor: which in effect is to usurp an universal Monarchy over all Christendom. For though the Christian Emperors at first constituted them suprem teachers in all their Dominions under them, by the title of Pontifex Maximus or chief Prelate: yet when the Empire was divided and after dissolved; he easily induced People being his Subjects already, to adore him as Christ's Viceroy in the Church as his Kingdom of Glory: so it may be presumed, that he having the best benefit by this universal Monarchy, was author of that Theory. Afterward, when Princes, Stats, and Churches rejected the Pope's universal power; the civil Sovereigns should have reserved their right before they let it go; as England in effect did: sav that the Clergy maintaining their function under them to be Gods right; seemed to usurp if not a Supremacy, yet an independence on civil power: yet seemed only, acknowledging a right in the King to suppress the exercise of their function at his pleasure. Indeed where the Presbytery prevailed, though they abandoned many Romish Doctrines; yet this that Christ's Kingdom is already come, and began at his Resurrection, is still retained. Yea they claim power to excommunicate Kings as ordinary Sheep of their Fold, and be sole Moderators in all matters of Religion where they rule; as the Pope challengeth it over all Christians. For to excommunicate a Sovereign, is to repel him from all places of public service, and resist him by the Sword, as they did in Scotland. So to excommunicate any private Person without the Sovereigns leave, is to bereav his lawful liberty, and usurp unlawful power over their Brethren. To uphold this spiritual Sovereignty (non minor est virtus, 1 Infallibility. quam quaerere, parta tueri) they use many Engines: 1. To persuade that the Pope in his Pontifical Chair or public capacity cannot o: so Presbyters would be believed in Pulpits. 2. That Bishops have not their right, immediately from God, 2 Suo●ection of Bishops. nor mediately from Sovereigns, but solely from the Pope; that they may side with him upon all occasions: whereas Presbyterians shuffle off Prelates to usurp their power. 3. That all Clergymen (Seculars and Regulars) are exempt 3 Exemptions of the Clergy. from power of Civil Laws: who will be protected by the State, yet pay no part of public expense to prop their power, nor are liable to penalties: the Presbyterians wish it to themselves. 4. That their Priests must be styled Sacerdotes Sacrificers, 4 The Name Sacerdotes. which was the Israelits title both of their civil Magistrate while God was King, and public Ministers afterward; which with making the Lords Supper a Sacrifice, puts People in belief, that the Pope hath the same power over all Christians which Moses and Aaron had over Israel, both Civil and Clerical: the Presbyters are entitled Elders, who were chief Assistants to the Apostles. 5. That Marriage is a Sacrament, which givs the Clergy 5 Marriage a Sacrament. authority to judge the lawfulness of it, and consequently what Children are legitimat: Presbyterians pretend no proper right in this kind, sav only to have the father at Baptism testify the child to be his own, which is of no great use. 6. That Priests may not marry, which assures the Pope's 6 Priests Celibat. power over sundry Princes: for if a King be a Priest (as many Sovereigns are Prelates) he cannot marry, nor transfer his Regal right to Posterity, without the Pope's special dispensation: Presbyters are no way guilty herein, who marry twice, thrice, or four times. 7. That auticular Confession is a Sacrament, whereby they 7 Auricular Confession. acquire better intelligence of Prince's purposes and People's projects in the Civil State, than thes possibly can of their subtleties, stratagems, or machinations in the Ecclesiastic Polity: here the Presbyterian parallel ceaseth. 8. That to Canonize Saints and declare Martyrs, pertains solely 8 Saints Canonization. to the Pope, which assures his power among simple sottish people, who will obstinately oppose their Sovereigns (either hostily or proditoriously) even to death, if the Pope Excommunicate or pronounce them Heretics, and Enemies to the Church. 9 That divers doctrines (Transubstantiation, Penance, Absolution, 9 Doctrines. remitting and retaining sins) greatly ratify this spiritual Monarchy among the vulgar. 10. That the devise of Purgatory justification by external 10 Purgatory. works, and sale of Indulgences do chief enrich the Clergy; the subtraction whereof excited Luther to revolt from the Pope who conferred the Indulgences of all Germany on his Sister. 11. That by Demonology, Exorcisms, and other bug Bear 11 Demonology. Rites they keep (or think they keep) people the more under their girdle; as doubtless men stand in more awe of them. 12. That Aristotle's Philosophy (Metaphisics, Physics, Ethics, 12 School▪ points. Politics precited) and School Divinity taught in every University erected or regulated by the Pope's authority, keep all those errors from being detected, and make men mistake Ignis fatuus of vain Philosophy for his very Light of the Gospel. So that Roman Quaere (Cui bono?) descries the Pope to be principal Author or Fautor of those dark doctrines, from which, Good Lord deliver us. There be three knots on Christian liberty: 〈◊〉 Knots untied 1. That which the first Presbyters knit; who assembling to agree what they should teach, and binding themselves to teach nothing against their assembly Decrees, deemed People obliged to follow their doctrines, and forsook their company (then called Excommunication) if they refused. 2. That which Presbyters of the chief City or Province got on Parochial Ministers, caling themselves Bishops or Prelates. Is Qu●●e. it not the same office or order which Saint Paul first conferred on Titus and Timothy, to reside over all Presbyters in Crete and Ephesus? compare them; no Eglantine can be liker one another. 3. That which the Bishop of Rome (the Imperial Metropolis) assumed as Pontifex Maximus over all Bishops in the Empire. Thes three were ravelled or resolved here by the same way, but preposterously for order, the last first and first last. For Queen Elizabeth totaly dissolved the Pope's power: but Bishops retained their Jurisdiction under her, as under the Pope; yet with a claus or claim of jure divino derived from God. 2. The Presbyterians in Parliament, put down Prelates with all their pomp (which perhaps they repent since) and so the second knot was untied. 3. The Presbyterians soon after were unhorsed or at least unsaddled, and so the last untwisted. So we are now reduced to the Independence of primitiv Christians, 〈◊〉 to follow Paul, Cephas, or Apollo's (was not that styled Schism?) as every Man likes best. Which if it be without raising debate, or measuring Christ's doctrine by our partial affection to his Minister's Person; is perhaps best: but not absolutely. 1. Because there ought to be no power over men's Consciences, fav by the word itself working Faith in every one's heart, according to God's purpose. 2. Because such as teach there is great danger in every little error, should not require a Man endued with his own reason, to follow any others opinion, or most voices of many Men: which is to hazard his salvation at Cross and Pile. What is it then for People to Quaere. obey the chief Civil Ruler in all points of Religion? Lastly he compares the Papacy (specially in the point, that Comparisons. the Church Militant is God's Kingdom spoken of in the old and new Testament) to the Kingdom of Fairies or old Wife's fables teaching Ghosts and Spirits, with the fine feats which they are feigned to play at night. For the Papacy is the Roman Empires very Ghost sitting triply Crowned on its Grav: for the language used in their Liturgies is Latin or old Roman tongue. The Fairies in all parts or places have only one universal King called Oberon, but in Scripture Beelzebub Prince of Demons: such is the Pope in his Clergy over the World. The Fairies are Spirits of Ghosts inhabiting darkness, solitud, or Graus: so are Ecclesiastic spiritual Ghostly Fathers, who walk in dark Doctrines, Cells, Cloisters, Churches, and Churchyards. Fairy's have enchanted Castles and Gigantic Ghosts domineering over all Regions round about: so have they Cathedral Churches, which by virtu of Holy water and charms called Exorcisms, can turn Towns into Cities or Imperial Seats. Fairy's take Children out of Cradles, and change them to natural Fools called Elves fit only to do mischief: so they bereav young Men of Reason by certain charms composed of Metaphysics and Miracles; with old Traditions and abused Scriptures: whereby they become good for nothing but to execute their Superiors secret commands. Fairy's are never seized on nor brought to answer the hurts they do: so Ecclesiastics vanish from all Tribunals of Civil Justice. When Faieties are angry with any, they send Elves to pinch them: so if the Clergy take teen against any State, they make superstitious Subjects to pinch their Princes, or one Prince enchanted with promises to pinch another. Fairy's marry not, but their Incubi couple with flesh and blood: so their Priests marry not, nor are any of the chastest sort. Fairy's haunt Daieries, and feed or feast on the fat of Cream, which they skim from Milk: so that Clergy is crammed with Cream or fat of the Land, by Zelo●s devotions or donations, and toillest Tithes. In what Shop or Officin Fairies make their Enchantments, old Wife's resolve not: but the Clergies operatories are Universities erected and established by the Pope. What coin Fairy's use, no History records: but Popish Ecclesiastics in all Receipts accept the same money we do; yet being to repay, do it in Masses, Indulgences, and Canonisations. Finaly Fairies have no real existence, but in the fancies of fond ignorant Idiots, rising from old Wife's traditions or young Poet's fictions: no more hath the Pope's spiritual plenipotence (beyond the verge of his own civil Territories called the Church's Patrimony) any right or reality, sav only in the Panic fears of silly seduced People, which stand in awe of his Excommunications, upon hearing of falls Miracles, Traditions, and interpretations of Scripture. Thes are Mr. Hobbs singularities (with many more superseded) but his special Tenet is, that God was the Israelits sole King (to whom Moses, Aaron, Josua, Judges, and high Priests were Lieutenants or Deputies) and they his peculiar chosen People by Contract or Covenant for many ages: till at last they cast him off, and would have an Earthly visible King like other Nations: but Christ shall be King over all the chosen People of Believers, at the last day of Judgement and Resurrection of Men with whom he shall reign personaly in Earthly Jerusalem for ever. The premises speak him to be a singular Scholar of most acut wit; who hath a rare invention, ready pen, concise stile, and elegant elocution: with who's Apollinean Harp my poor Panlike Pipe cannot contend. Cedat Apollineae Panis Avena Lyrae. Let Pan's plain oat-Pipe yield To Phoebus' Harp the Field. In such points wherein he and I differ (specially Four) I only confirm mine own Opinion by Scripture, but no way confute his by Arguments: but have selected sundry excerptions, and subnected some scattered quaeres extempore, for the Readers better satisfaction to ruminat on. I hope he shall have no just cause, nor any Author else (such is my sollicitud in exemplifying exactly) for any falsification, to say with Martial: Quem repetis meus est, O Fidentine, Libellus: Sed male dum recitas, incipit esse tuus. Fidentin, the Book which thou repeatst, is mine: But while thou il recit'st, begins to be thine: It rests that according to my common course or custom, I do close up the Catastrophe of all with an Essay or Epigram applied to Mr. Hobbs. Domino Hobso Epigramma: An Essay to Master Hobbs. The seven Distiches in Defence of Man's Soul, Church government, Christ's, and the Saints eternal reign in Heaven. SIR, having a purpose in my extreme old age, to publish a few Theological speculations, though beyond the lists of my Phisical Profession, that they may remain the Heir of my Brain, sigh God hath bereft the Heir of my Body; I met with some strange seeming passages or positions in your learned Levith●n (which is diversely censured, as all others works are, and generaly construed to savour of self-conceit) contrary to my tenets, which I was bound by scholastic ingenuity fairly to vindicat, but not to refut yours, being far unable to grapple. If you take me for an Emulist or Antagonist, God the heart searcher knows me to be neither; who would gladly imitat (not emulat) your accomplished abilities sans sordid envy, and do affect your person with amicable amity, free from servile flattery. Figulus Figulo invidet (a quality of base Mechanics) never tainted my thoughts, nor is fit for any free minded Artist to : but Ais, Aio; Negas, Nego (a property of self-secking turncoat Parasites) becomes no true Scholar, nor ever harboured in my candid Dov like habitation: the worth of Mut●●m a●●ilium. your work will shine the better and brighter by this foil, or at least spread farther. Opposita juxta se posita, magis & melius elucescunt: and my Book haply will be more esteemed, because it brings such dainty exotic fruits and excellent flowers from your full furnished Eden. When Sir Francis Bacon, Viscount St. Alban intended to divulge his Instauratio Magna to new model all liberal literature, he sent a MS. copy to crav Sir Thomas Budleis accurate judgement on it, who after perusal highly commended (as indeed it deserved) both stile, stuf, and structure; but told him the world would never want new Devisers, and old Readers like Carrier's horses could not leave their beaten Road, being more addicted to antiquity then novity: the application is obvious and superfluous. Of later ages many Mr. withers and others. men have translated David's Psalms into English metres, seeking a privilege to print them with our Bibles, instead of those allowed by Queen Elizabeth, but could never obtain so base a Monopoly, savouring more of filthy lucre then Scholastic ingenuity. King James compiled a Translation, but neither he nor his Son caused it to be inserted in the Bible, sigh new things seldom excel the old. I wish you would revise or examine my excerptions (not exceptions) as Aliens, and not your own; to see what faults you can find in the Positions so well as misprisions, that fitting retractations may be made by yourself, or me, or both in future Editions, or new Additions; for all men are too partial, and obnoxious to errors. To recapitulat, the points that I descent in are. 1. That man's Summary. Soul is an immortal substance first inspired by God into Adam, and ever after produced successiuly one from another (though most Divines differ from us both) by virtu of the general benediction to Increase and Multiply in their kinds; but not life or breath only, which as an accidental quality or effect of the Soul, vanisheth, ceaseth, and perisheth with the Body: That after separation from the Body by Death, it subsists in Heaven or Hell for ever; whereas all Essential parts else extinguish with their Bodies. 2. That Church government belongs to the Clergy or Ecclesiastic Hierarchy, being a Body distinct (but subordinat) from the Civil State. 3. That the real kingdom of Heaven (God's high Throne) where Christ sits at his Father's right hand in glory, shallbe the Elect Saints eternal Mansion, where they shall enjoy the beatific Vision or blessed presence of the sacro sanct Trinity face to face eviternaly. 4. That Christ shall reign or remain in this Kingdom of Glory for ever (resigning the Kingdom of Grace or Government of the Church to his Father, that God may be all in all) but not in any new finite World on Earth: sigh after the general Judgement all shall be infinity. Your other Tenets touchig God's Kingdom in Israel by contract or Covenant: that Hell, H●lfire, Torments, Tormentors, Satan, Devil, Accuser, D●sticier, and such like are meant Metaphoricaly (which all Divines take realy) for the Valley of Hinnon called Gehenna, B●imstome Lake of Sodom and Gomorrha, the Church's Enemies or temporal Foes; but no real Fiends which fell by pride: that Christ never dispossessed any Men of Devils, but only healed their bodily diseases or violent maladies: that there is no Demonology, Sorcery, Witchery, or Witches: yet such justly deserv death for their falls opinion and wi●ked intention to do mischief if they could, which is hard Justice: that suprem Sovereigns in all Stats (whether legal Successors by long lineal Ancestry; or late Conquerors and Intruders by power or policy) are to sway all matters of Religion by their decrees, dictates, or directions: both in defining the Canon of Scripture, and all Articles of Faith; whereto People must simply submit or implicitly obey, whatever the civil Magistrate shall impose or innovat in Doctrine or Discipline; which is contrary to what they are taught, that in such cases of Conscience, they must rather obey God then Men. This the stubborn English will scars subscribe, who's contumacy was such against our last King, that they rooted out him and his posterity upon pretext of Tyranny: wherewith the mutinous male-contented multitude, usualy brand or blast all their Royal Rulers. Indeed Men ought with the noble Bereans to sift or search whether thes things be so or no: else all Commonwealths shall be still Subject to put on new Masques or Visors of Religion at their Prince's pleasures, as Camaeleons change colours: whereas Catholic constancy (even with loss of life) was ever esteemed the best blessed seed to sow Christian soil; either under Pagans or Papists, as our Marian Massacres make manifest: but versatil wits like Weathercocks, can turn every way or with every wind to serve turns: as Proteus is feigned to vary: Nunc violentus Aper, nunc quem tetigisse timeres, Anguis erit. Now a fierce Boar fearful to see; Next Snake horrid to touch he'll be. All the premised Positions with some other suspected Novities, I touch not nor trench upon: but commend them to the Readers free judgement. If you will deign to accept thes bold addresses or advertisments, from an old Dotard (who intends them fairly, sans scandal or scurrility) in good part; you shall show a laudable disposition and liberal education; according to the true intention, as they are tendered for the public behoof or benefit of the literary Republic: if not, I have discharged my duty. Docte, tuum Nomen colo, magnopereque; recordo: Si modo veridicus vis humilisque; fore. Noli Animam violare tuam, nec tollere nostram: Quam simul Authorum comprebat omne genus. Nec tunicam spoliato tuam renuendo, Ministros Jure suo Gregibus posse praeesse suis. Nec Christo & Sanct is Terrestria pradia finge, Qui modo celsa Dei Coelica regna tenent. Nec Tropice reputa Reprobos descendere ad Orcum: Nec Coelum Electis detrahe post obitum. Parce mihi, mea si Theoremata redder● certo Justis vindiciis sospita ab omne malo. Audeo non verbis contendere, viribus impar; Artibus, Ingenio. Literulisque bonis. Unius haud oculus licet integer, omn●● cernit: Multa scienda sapis tu, resipisce tamen. Learnt Sir, your Name I lov, and weigh greatly: If you'll embrace truth and humility. Do not your own Soul wrong, nor ours take away: Which Authors of all sorts maintained always. Nor do your Coat desile, right to deny; That Pastors have power their Flocks to rectify. To Christ and Saints fain not Earthly mansions, Who now posless Gods Heavenly habitations. Nor deem the Damned go the Hell Tropicaly: Nor Heaven after Death to th' Elect deny. Spare my if I to guard thes Theses contend, And by just means from all i'll to defend. I dare not striv in words, being short in worth: In Arts, Wit, and Learning to set it forth. No one Man's Ey though sharp and sound all doth see. Many known things you know, yet retractant be. Postscripta subjuncta: Postscripts subnected. MAn's Soul at first Creation on the sixth day, was infused 1 Thesis. or breathed into Adam by God, a Living, Rational, Intellectual Spirit, distinct from the Body; Invisible, Immaterial, Immortal: having a power, dower or faculty by his general blessing of Increase and multiply; to beget a substance (like Light from Light) endued with the same qualities of intellect, Rationality, and Immortality, as all other Creatures do in their several kinds. God can do no wrong, nor lie, nor sin being contrary to 2 Thesis. his Nature: who is Essentialy and Abstractly Justice, Verity, and Goodness itself. All that he doth is just; but to say 'tis all just because he doth it, is a pure error: for Justice is a cardinal Moral virtu, the same to God and Man by Nature; nor can God make an unjust act just because he doth it. A Pope in Consistory having denounced Fiatur (which a Cardinal whispered was falls Latin) broke forth furiously into thes words: in contemptum omnium Grammaticorum Fiatur. 'Tis not so with God, who will not make an unjust thing just, nor untruth truth: but if he should Reprobat Men of mere free pleasure, by absolute irrespectiv Decree to show his power, Sovereignty, or Dominion over all his Creatures: it were a flat unjust act, which all the water in Thamis cannot wash whit because he did it: but to make Man a free Creature able to stand or fall; and foreseeing in his simple intelligence who will embrace the means ordained by him for salvation, and who refuse or resist his Grace: to elect the one, and reject or Reprobat the other; is true Justice mixed with Mercy: which is all that God doth in his Decrees of Election and Reprobation. Before Kings converted to Christianity, the Apostles held 3 Thesis. all Ecclesiastic power in their hands, and after them such as they ordained to succeed: who appointed others subordinat (called Elders) to preach the Gospel by imposition of hands: which imports a giving of the holy Ghost or Spirit of God, enabling them with gifts fitting to discharge that office: as Moses laid his hands on Josisa being to succeed him. Now the Divine Trinity Mr. Hobbs. in Unity is, that the Person of God was represented by Moses and the high Priests in the old Testament, but by Christ during his abode on Earth, and by his Apostles with their lawful Successors ever since. The holy Spirit whereby the Apostles spoke is God: the son who represented his Father is God and Man: but the Father as represented by Moses and the high Priests, is the same God. Hence those terms (Father, Son, holy Ghost or Spirit) are never used for God in the old Testament because they be Persons denomined of representing: which could not be till divers Men had born God's Person in ●uli●g or directing under him. The holy Spirit is sometime styled Paracletus properly Assister or called to help; but commonly translated a Comforter: who givs gifts or graces to Men, fit for such spiritual offices whereto they are ordained. Presbytery or Ministry is of divine right, instituted by Christ in cal●ng seventy Disciples, whom he sent as Harbingers to Preach and prepare the way; and confirmed by the Apostles (to whom they were subordinat) in ordaining Elders every where. So is Episcopat by the same right of Christ's choosing twelv Apostles, and their substituted Bishops to succeed them: but Presbyterial single Government without Bishops by a motley mixture of Ministerial and Laic Elders, a mere novity devi●●d by Mr. Calvin, when the Genevans had expelled their Sovereign Prelate, which exigent was cause of this change. This is most true in point of fact. VLTIMAT END. Valedictio ad Lectores: A Farewell to the Readers. Pro libito Lectoris habent sua fata Libelli: Noster & expectet publica Fata liber. On Readers pleasure Books do depend: And let my Book the Fate attend. Opinion is a lofty Royal Dame: Whos plumes are raised on Air of vulgar Fame. Who Courts her Grace, shall with Ixion find In Juno's stead, an empty Cloud or Wind. Let such as list her giddy favour curry: I like not to be tossed with common whoorry. Fair Readers which to take or leave are free, Scorn to return base Censures for a fee. Let Critics, Momes, and Mimics do their worst: He that regards their scoss shall be accursed. My resolution fears not Censors knocks; Nor shall this Book, unless it fall 'mongst Blocks. VALETE: FAREWEL. Postscriptum de Formis. A Postscript of all Forms. Mr. Pemble a late learned Oxford Man, holds (which few else do) that all inanimat Forms, and two Souls (Vegetant, Sentient) are no distinct substaances, but only the crasis or temperament of qualities in every Compound or Subject. His grounds or proofs are thes: if the Form of a natural Bo●y be a substance, it must be, either material and corporeal; or immaterial and spiritual: but 'tis neither. Some say 'tis an imperfect substance in a middle degree between it and an accident; which is a silly shift or shelter. For an imperfect substance will require a new Predicament; and Peripatetics repute Form most sublime, yea the perfection of matter in itself most imperfect: but a middle nature between both, is a mere Chimaera or Catamountain not contained in any Category nor hath it any Entity. That Form is no material substance, thes Reason's evince: 1. That which informs the matter (i. so pierceth into all parts and principles, as to giv specifical essence) is not material or corporeal, because one Body cannot penetrate another, nor material substance matter. 2. Every corporeal thing is of itself quantitativ and divisible: but a form according to Aristotle is indivisible void of quantity. 3. Nothing generable or corruptible, is material or corporeal; sigh matter according to Aristotle cannot be begot or perish: but all forms (except Man's Soul) vanish or perish, and new are engendered. 4. Principles of Constitution are divers or distinct in essence and proper passions, else all things generable would be uniform and homogeneal: but if forms be material, they differ not from matter sav in some degrees of subtlety and purity; which suffice not to take away uniformity nor diversity. 5. A form is the fountain or origin of all actions: but if it be material, matter is also activ, not purely passiv: for it hath that activ virtu from matter, not elswher; or else cannot be a Principle. That 'tis not an Immaterial spiritual substance, thes pregnant Arguments prov: 1. Whatever is bred of matters essence must be material, as what is generated of pure Air is Aerial: but a Form is not material as foreproved, or being Immaterial cannot be bred from the essence of matter; nor can Principles be engendered one of another. 2. A Form cannot proceed from the accidents of matter, sigh no substance is bred of accidents, nor can a Principle be made of any former Entity; sigh that is the Principle, and Form an accident being framed of accidents. 3. Thes accidents are either the matters passiv power, or illimited quantity, or previous dispositions to receiv a Form: but the two former cannot possibly be, sigh they are not generativ: and the later may concur in the agent to produce a Forms existence; but cannot conduce to the constitution of its essence being mere Accidents. 4. Forms are not generated of nothing, for that's Creation: non vacat exiguis rebus adesse Jovi. To salv this scruple, they devise divers disguised distinctions: 1. That Forms are in the matter potentialy, not actualy: this is a contradiction, they are yet are not, but may be. 2. That they are in their causes not realy, but eductiuly: this is an Antiphrase, for their causes are in the matter, by which they also may be hereafter. 3. That they are in it habitualy, as Science is in a Scholar asleep: this is preposterous, sigh Science is actualy in a sleeping Scholar, though he doth not exercise, nor is habitual inexistence opposite to actual: but Forms till eduction are not actualy in the matter: as the form of Air is not in water till it be turned into it; nor the form of Gold in Earth, till it become Gold: so thes evasions are very asystats. 5. Souls are not Spiritual (except Mans) much less inanimat forms: for what sober Man will say ●av in a Chemical sens, that there is any substantial Spirit in a Stone, Herb, or Beast? 6. Every divisible substance is material and corporeal; for division follows quantity as an inseparable companion of matter: but form is divisible, and no spiritual indivisible substance. 7. No immaterial substance is corruptible: but all forms vanish and perish. 8. Every immaterial substance is nobler than any material: but if ●orms be immaterial, 'tis contrary in them, sigh the base matter of a dumb Flea is permanent and can not be destroyed; but the Soul of a Royal Lion vanisheth to vapour, being no spiritual substance. It rests then that 'tis an accident or Temperament of qualities, but no substance, as abundantly foreshowed. This is farther proved by three Parallels: 1. Accidents are generated, corrupted, and new produced: so are all forms. 2. Accidents are diffused through the whole Subject, and penetrate the least particles of matter: so do forms. 3. Accidents depend on the matter for being and producing, nor can subsist without their Subject, nor departed from one to another: so 'tis with all forms except Man's Souls. Now the chief contrary objections shall be answered. Ob. Every substantial compound consists of matter and form: but all natural Bodies are substantial compounds: Ergo etc. Sol. Composition is duple: 1. Of matter and accidents, as all corporeal compounds: 2. Of substance and substance, as Man only, who hath a material mortal Body, and a spiritual immortal Soul: but all else only matter endowed with several accidents. Ob. Whatever actuates, specificats, and givs existence to matter, is a substance: but the form doth all this: Ergo etc. Sol. To actuat is either to giv the matter actual being that it shall be a substance: or to endu it with effectual qualities: in the first sens 'tis falls that a form actuates the matter; sigh 'tis a substance subsisting of itself together with the form; and is more actuated by the form, than it by the matter: but in the last sens 'tis true, that a form actuates the matter or makes it activ. Yet it follows not that 'tis a substance, sigh all action and acting power, may proceed from the qualities of an efficient cause: but the matter being indifferent to all forms by receiving several sorts of qualities; exists in such or such a species. As a lump of Wax is form into sundry shapes, and exists in form of a Creature by taking a new figure, which is an accident: so the matter subsists of itself, though not separat from a form: but exists with the form, not by it: yea that alone exists of it: sigh forms according to Aristotelians depend on it both for essence and existence. Ob. That from which the matter receivs all activity and operations, is a substance: but so doth matter from form: Ergo etc. Sol. Philosophers seeing matter dull or unable to action, and deeming accidents too weak to giv it; devised another nature to be fountain of action which they call form: but they are deceived in so deeming, sigh accidents will suffice to make any natural Body activ, without help of another substance. As light being sole form of all lucid Bodies (Sun, Stars, Fire, Carbuncle) illumins all opacous obscure Bodies. So heat of fire an intens quality is its form: cold in water, Earth, Ice, and Winter air, hath the same effects to quench fire and condensat things: yet their forms differ, nor do depend one on another to work those effects. So the siccity of fire and Earth dries up water having distinct forms. The like may be said of the humidity in water and air, which works the same effects under different forms. In semblable sort water and earth by their gravity descend, as fire and air by levity ascend: yet not by differing forms, but by divers accidents only. Ob. That which essentialy distinguisheth one kind from another, is a substance: so doth the form: Ergo etc. Sol. Every essential distinction is not made by a substance: for accidents (virtu and heat) differ essentialy: so do substances in their definitions by accidents. For in every Definition is a Genus (as the common matter) wherein all agree; and a difference consisting of accidents to distinguish that matter. As fire is a simple Body most hot and light: water a simple Body coldest and heavy. Here the differences consist of accidents, yet are essential and internal: for as accidents are first causes of operations, so are they of essential distinctions in natural Bodies, and included in their definitions, without any substantial forms: which plainly prous that accidents or temperaments of qualities are forms. Ob. A form hath no degree of more or less, nor is varied: but accidents and their temperaments may be varied and receiv degrees: Ergo they cannot be essential forms. Sol. The Major Peripatetic proposition is falls: for all forms (of simple Bodies, Mixed, and Animat) receiv intention and remission of degrees: as when Earth turns to Water, it requires divers preparations or predispositions before it become water: doth then the form of Earth all that while remain firm or unchanged? If not, then 'tis more or less varied. So all Elements concur in mixtion, and continu in mixtils: do their qualities remain, or forms, or rather both? as appeers at dissolution, when they return to Elements: yet not in intens vigour as formerly, but remitted or reduced to harmonical symmetry. Zabarel saith, forms may be varied with change of kind, not else: as forms of Elements are so changed, not otherwise. This is mere obscurity fu● of contradiction: as if the form of water in mixtils be less a form then formerly, continuing still the waters form: yet cannot be called water having changed its kind and become another B●dy. Therefore 'tis truer, that Elements forms receiv intention and remission: which variation prous them to be accidents not substances; and when their just temperament is taken away, they transcend or are transmuted into new Kind's. So those are idle questions touching Elements essential forms, or integrity in mixtils: of generation and corruption in an instant; as if a form were educed or perished in a moment, with many more of like bran. For water is made gradualy in time, by changing its temperament: so in mixtils (Stone, Apple, Flesh) corruption corns by depraving the temperament: which if vitiated beyond the utmost degree of proportion, a dissolution follows by breaking the bonds of union: which is done by mixture of qualities. Repl. If the temperament be varied, definitions of things must also be altered: but they are always constantly the same, till the forms be changed: Ergo form is no temperament. Sol. This is Childish, for definitions are made of things entire or perfect, and abstracted by imagination of the intellect: but if things be considered as they are in nature, definitions must be changed as nature varies. Can fading Flowers, rotting Apples, putrifying Flesh, or sickly Bodies retain the same definitions of sound? Shall the essence be changed by mutation of accidents, and not varied with them? Let such as so think feed on corrupt carrion, till they acknowledge there is one definition of sound food, another of putrid Flesh: or let them languish so long, till they learn to distinguish between Corpus sanum, aegrum, & nutrum. What is substantial or material in Elements and mixtils, that remains invariable: but all accidental or formal is changed, generated, and corrupted by degrees, as temperaments alter: according to which definitions must be changed. Now touching Souls, there be three sorts, Vegetant, Sentient, Intelligent: but for better explication, he premiseth some Aphorisms. 1. There be three Principles of Bodies: viz two constitutiv, matter of subject, and accidents or qualities; and one transmutativ, the contrariety of those accidents or qualities. 2. Matter is all that is substantial in natural Bodies. 3. Matter is indifferent to receiv all accidents, yet is not simply the fountain or root of al. 4. The origin of accidents and subjects is one, viz. Creation and concreation. 5. The accidents of matter are duple: 1. Some which immediately follow its essence and coexist with it, as passiv power, quantity or extension, place, and time, or successiv duration, of which matter is the fountain: 2. Such as make existence in a specifical kind, as all first and second qualities: which do not inhere primarily by necessity of nature, but at the Creator's pleasure to distinguish kinds. 6. Both thes qualities are impressed immediately like light in the air, needing no intermediat substance to unite them. 7. As quantities inhere immediately in the matter: so the operations and powers of working flow directly from the qualities. 8. All first qualities (light, heat, cold, humidity, siccity) and sundry of the second (thickness, thinness, heaviness, lightness, fluidnes, firmness) existed the first day of Creation. 9 The material substance of Heaven (whereof Philosophers know little) is common with inferior Bodies, being made of one chaos: so are the first accidents; but those of the second sort differ, by the discrepant conjunction of first and second qualities. 10. There be three Elements (Air, Water, Earth) needful to mixtion, and haply two will serv. 11. Thes Elements essentialy differ in their proper qualities given by God: in the Earth are conjoined cold, siccity, density, gravity, consistence: in the water cold, moisture, remisser density, gravity, fluidnes: in the Air remiss heat, weak moisture, levity, tenuity, and fluidnes. 12. Fire is only intens heat, whether in Elements or mixtils; but no Element, Body, or Substance. 13. Heat in Air or Mixtils, is partly implanted at Creation, partly infused or introduced by the Sun, Soil, and Elementar Fire if any such be: but the implanted soon decais without supply of infused. 14. Composition is duple: 1. Of Matter with both sorts of qualities, as in the Heavens and Elements: 2. Of Matter so qualified and new mixture of qualities arising from the other; as in all Bodies else. 15. The union of qualities in Elements is most simple, but in Mixtils more compound; as 'tis said of Colours, that whiteness and blennies, are made with the various mixture of bright and dark: but middle colours rise from the mixtures of whit and black. 16. The measure and manner of all Temperaments, is founded on the first Creation: from which primary pattern if nature dev●at in excess or defect, a deformed Monster is bred. 17. To beget a like is the property of all activ qualities in Inanimats and Animats, as God bid them by his benediction to increase and multiply. 18. The qualities do so diffuse themselves and beget others, that they make the matter proportioned to exercise their forces or functions. 19 The formativ faculty is founded on the very qualities: which the more simple, so much the more uniform configuration they produce: but if compounded of divers qualities, they make more diversity or difformity in figuring the material parts. 20. Mixtion the less simple, the more subtle; for 'tis a great Art to unite so many varieties of unlike qualities into one crasis or temper: but the more compound the weaker, because it consists of so many contrary qualities. 21. There is a recripocal propagation of Temperaments in Animats: viz. of the Seed, and life of the Seed. 22. The Prolifical power in the Seed, proceds not from any spiritual substance inherent in it; but only from a subtle temper of qualities in a pure spirituous matter. 23. This energy is actualy in the Seed still, but asleep or unactiv, till it meet with a fit Patient or rather Coagent to excite that virtu: as the strong spirits which lie hid in Barley, Wheat, Plants, Grain, or Seeds are easily extracted by distillation. 24. In Plants the Earth is a Womb to bring forth Seeds, by supplying heat from the Sun and moisture from Soil whereby the Spirits in Seeds swell, and extend the matter to fit proportion of several Figures. 25 In Egbreeders Male and Female must concur to make them fertile: but to hatch and inlifen them, any heat natural or artificial (if well ordered) will suffice: because the yelk is moist enough, and needs only help of heat to rouz up the whits spirits. 26. In perfect Animal-begetters, both Sexes must actualy join to make one mass of Seed: which being aptly mixed, spirituous substance of that mass is blown up and augmented by heat of the Matrix and moisture of menstrual Blood: which gins to form the Birth, and in fine brings 〈◊〉 to perfection. 27. To the generation of living Creatures, Seed is not simply necessary; but a mixture of in●●fening qualities in fit matter will serv: as sundry Plants propagat sans Seed, and some Animals of putrefaction. 28. Summarily the Souls vegetant in Plants, and sentient Summary. in Animals (whether general whereby they become Plants and Animals, or special specifical which distinguish them into Kind's) are only the nobler Temperament of more activ qualities in a subtler matter, whether propagated of Seed, or other ways engendered; but no substances. This needs no other proofs than those already alleged to refute the Substantiality of Forms: but why Mans Soul should be a substance rather than Beasts (many of which are so intelligible and docible as most of simple People, witness the dancing Horse called Asinago) no satisfactory reason can be rendered in nature, sav only some dark places of Scripture. The result of all is, that no substance ever dies or perishes: for matter is invariable, and all Forms of Inanimats, together with the Vegetant and Sentient Souls mere mortal accidents or temperaments: only Man's Soul is a substance or Spirit infused or inspired at first by God, which is immortal and lives of itself for ever. Thes are his Principles of new Philosophy, touching the origin of Forms and Souls: which let every one relish as his affects. Now to answer Objections. Ob. If the Soul be only a Temperament, every natural Body that hath a tempered Crasis shall be Animat: but 'tis not so: Ergo a Soul is no Temperament. Sol. This Argument consists of mere affirmatius in the second Figure, and therefore is a filthy Paralogism: but every Temperament of Inanimats is not fit for a Soul. Ob. A Temperament is changed according to age, place, and diet: but a Soul is not so changed: Ergo 'tis no Temperament. Sol. Forms are changed or varied gradualy, as foreshowed: but in the argument is a duple error. 1. That it doth not distinguish between a total essential, and partil gradual change of Temperament: for in the total is not only a mutation but corruption of the Soul, and makes nothing to purpose: in the partil is a change more or less, which doth not vary or alter the kind: as a tender young Plant being removed from its natural Soil to a Foreign, grows better or worse without changing the kind; yet the unity of Form remains, with an alteration in the degrees of perfection. 2. That a transition from other Animals to Man is improper: for if his Bodily temper change, yet the Soul being a distinct substance varies not: but in all else Soul and Temperament: are one. Ob. If the Soul be a Temperament, there be in Animats so many Souls as Tempers: one of the rind and wood in Trees, another of Flesh and bones in Animals: but in every Animat is one only Soul: Ergo 'tis no Temperaments. Sol. The Peripatetics place two Souls at least in every Animat, and three in Animals; but divers forms in Inanimats essentialy distinct: so according to them 'tis no absurdity to grant plurality of Souls: yet is there no plurality of substances, but diversity of Temperament. Ob. If the Soul be but a Temperament of humours and spirits; it could not bridle the Body's passions or perturbations: but it doth and is not led by them: Ergo etc. Sol. This is true in Man's Soul, which sometimes bridles or moderats passions, and sometimes yields to them: but in no other Animats, who's Soul not only follows, but is Temperament itself. Ob. That can be no Accident or Temperament, from which the noblest faculties and functions of imagining, remembering, and perceiving or judgin ●ensitiv objects proceed: but Beasts Souls have such operations remblable to Man's: Ergo they are not Accidents. Sol. All such operations are merely Organical in a material subject, and depend on it: the Organ is a pure, clear, activ Animal spirit sited in the Brain as the seat of Sensation: which Spirit is not only the Organ, but first Principle thereof. For in all Animal Spirits two things are found, viz. matter and mixture of lifely qualities: matter is the first Subject and Organ of Sens, qualities the first cause or origin; and in both commixd consist all the faculties of apprehension, imagination, and memory which Brutes have. Thes Spirits are the sole Instruments of all Sensation: but no substance useth or ruleth them being the first cause of Sens. That which they call Soul, must be either material, or immaterial: if material, 'tis either purer than the Spirits, which cannot be, sigh they are purest; or viler and impurer, but 'tis absurd to grant that to the base, which is denied to the best: if immaterial, let them answer all arguments alleged against Forms. Ob. 'Tis abov or beyond the power of purest matter, endued or invested with most exquisite qualities to judge, remember, desire, eat, etc. but Brutus' Souls do all this: Ergo etc. Sol. 'Tis not, nor is it more strange that such effects should proceed from the Temperament of Brutus' Brains, then do other admirable properties (as in the Magnet and many more simples) from Inanimats Temperament, which is weaker than Animals. Thes are magnalia Dei Gods wonderful works, which Men must admire, not inquire. Lastly he treats of Man's Souls origin which was first in intention, Upshot. and sole scope of this Subject or Speculation: touching who's essence, that 'tis a rational immortal substance or spirit; none but Atheists or Sadduces will doubt: but of the origin is much dispute. Some deem they were all created eternaly, and reserved in blessed Seats or Stars, till they be incorporated into Bodies. Some that they be created by Angels. Some that they be generated by the Soul of the World, and made of Celical Substance. Some that they consist of Elements. Some that they are framed of Gods own substance. Some that they be produced by the Heavens as an extern Efficient. Some that they propagat successiuly one from another. Some that they are continually created and infused in the Body by God like Adam's first Soul, which is the common Tenet. Thes two last Opinions (rejecting all the rest as futilous and frivolous) he debats more freely and fully, which he that lists may contemplate: but being before abundantly agitated in the first Thesis, shall be suppressed or superseded. Touching the Vegetativ and Sensitiv Souls, 'tis probable they Censure. are a mere Temperament of qualities or life itself; nor doth Scripture them to be substances: but they vanish or perish with the Bodies like forms of Inanimats, and new engendered or educed from the power of matter by the efficient Caus. For God made all Creatures in their kinds entire Bodies at once (both Plants and Animals) but Created Man in his own Image: th● Body first of Dust or Earth from the previous preexistent Chaos like other Creatures; into which he breathed the Spiracle or Spirit of Life, even a Rational Soul; being far more divine and immortal than the rest, as all Orthodox writers agree. Hence 'tis said, Man became a living Soul, meaning that his Soul should liv for ever; as he had done in Body too, had he not eaten the forbidden fruit, contrary to God's command upon pain of temporal and eternal death: yet afterward in mercy he ordained a remedy, that the Woman's Seed (even Christ our blessed Saviour) should bruis the Serpents head, by dying for the sins of all such as shall penitently believe in him. Peroratio ad Theologos: A Conclusion to Divines. Haec quicunque; legent Medici Theoremata sacra; Censuras rigidas parcite far, precor. Who shall a Physicians sacred Theses read, I pray, spare to giv Censures full of dread. Nunc opus exigitur: Laus Patri debita summo, Christo incarnato, Spirituique sacro. The work's now done: to God the Father du prais, To Christ incarnate, and th' holy Ghost always. ALLEVIA.