An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...

A TREATISE OF The Primaeval estate of the First Man. Of the Manner how Sin found Entrance into, and is Propagated in the World. Of the Nature of Sin. Of our First Servitude to it. Of that poor Remnant of Free-will left in the Sons of Adam, with directions to use it aright, and how we are set Free by the Son of God. Of Mortification. Of the Right use of Reason, or Rules of Art, for determining doubts in Divinity, &c.

IT was a very wise saying of One, who (if we may approve Julius Scaliger's Censure of him) was none of the Wisest Doctors,* 1.1 Tract are res Humanas nôrunt Plurimi, aestimare Paucissimi. To attain unto a large measure of Skil or Cun∣ning, whether in contriving or managing Mun∣dane or meerly Humane Affairs, is a matter more easie and more common, then to be able to set a just Price or Estimate, whether upon the things or Works themselves, or upon the Artificers Skil in Contriving or working them. This Maxim is altogether as true,* 1.2 and some∣what more Improvable in Businesses Sacred, especially in such as have been heretofore handled in part, and come now to be further discuss'd. The First Part of the KNOWLEDGE of JESUS CHRIST and of Him Crucified, Raised from the Dead, &c. is a great deal more easily learned, then the Second, unto which these present Meditations are addrest. The First Part of this Heavenly Knowledge consists principally in the display of the Harmony be∣tween the Prophetical, and Evangelical Writings, or the Parallels between Matters of Fact recorded in the Old Testament, and the Events answering in Proportion to them in the New, already exhibited, and further to be accomplished before the end of this World, or in the World to come.

2. The Second Part of the KNOWLEDGE of CHRIST consists in the true Estimate or Experimental Valuation of his Death and Sufferings, of his

Resurrection from the Dead, and Exercise of his Everlasting Sacerdotal Function. To this later part of the Knowledge of Christ and him Crucified, &c. that Knowledge which in Philosophie, or in other Sciences we call à Po∣steriori; that is, which we gather from the Effect, or learn by Experience, doth answer in a true kind of subproportion. Unto this Second Part of the Knowledge of Christ, somewhat more is required then hath been expressed in the Former Part; betwixt which and those Scientifical Conclusions in Sciences which we call à Priori, there is perfect Analogie or Corresponden∣cy; Somewhat, or a great deal more, then such Knowledge of God and of his Providence, as most of the School-men or Historians, whether Ecclesi∣astical or Secular, do present unto us.

3.* 1.3 Vt Deum cognoscas (saith an Ancient and Pious Father) Teipsum prius cognosce: we must learn to know our selves before we can attain unto the true or perfect knowledge of God, whether as He is our Creator, our Re∣deemer, or our Sanctifier. And this true knowledge of our selves hath a double Aspect, the one unto the Estate from which, the other unto the Estate into which we are fallen. The chief, if not the only Reason, Why the God-head or Eternal Son-ship of Christ Jesus, is, in this last Age, que∣stioned; Why his Meritorious Satisfaction for the Sins of the World, is by some flatly denied, is, Because the Parties this way peccant, or such as can with Christian patience or without disgust, read or hear their Discourses, do not know themselves either in the Individual, as they are Mortal Men and tainted with many Actual Sins, or in the General, as they are the Sons of Adam. They understand not the Prerogatives that Man had in his first Creation above other Creatures; nor yet trouble their thoughts, How that which They and We call Sin, found first Entrance into the World; How it hath been propagated throughout all Mankind; or what be the special Properties, the true Effects, or Power of it. Now without the Knowledge or serious Consideration of all these Points, it is impossible for Us, for any Man, to take a true, much lesse a full or competent Estimate of Christs Suf∣ferings upon the Crosse; or of the Efficacy of his Resurrection from the Dead; of the Fruits of the Spirit, which he promised to all his Followers, upon his Ascension into Heaven, and sitting at the Right Hand of God the father.

SECT. I.

Of the First Mans Estate, and the Manner How He lost it. How Sin found Enterance into the World. Of the Nature of Sin. How it was, and is, propagated unto Adam's Posterity.

CHAP. I.

Of the Primaeval Estate of the First Man, and of the variety of Opinions about it.

1.* 1.4 ABout the Prerogatives or Praeeminences of the First Man, over and above all others, which by Natural Descent have sprung from him, a great variety of Opinions there is; more then is about the Limitation or Extent of the Prerogative Royal in most Kingdoms Christian, as now they stand. But the several Opinions contained within this great and spacious variety, concerning the Estate or Prerogatives of the First Man, are (in my opinion) very compatible: Few or none of them contradict others. And it is the Part of Divines by Pro∣fession, not to sow any seeds of contention between the Authors or Abet∣ters of several Opinions, which in their nature imply no Contradiction. Yea in times Ancient and unpartial, it hath been accounted one special part of Priests or Profest Divines, to solicite or Mediate for Compromise between Parties at difference, whether in Matters Civil or Criminally Capital; much more to Endeavour for Reconciliation of Opinions or Controversies proper∣ly belonging to their own profession.

2. Now it is confessed by all good Christians, that the First man was made, in, or according to, the Image of God, which made him. But wherein this Image of God, or the Live Copy of it exhibited in the First Man, did properly or chiefly consist, is a Probleme wherein Many good Writers. both Ancient and Modern, do sowmewhat Vary. Some would have the Prerogatives, which did result from the likenesse of God imprinted upon the First Man, to consist principally in that Power or Dominion which He had over all other visible or sublunary Creatures. But though it be true of these present times as it was of former, That Dominium non fundatur in Fide, id est, Kings and Supream Governours have their Right of Dominion over their Subjects or Inferiors, albeit such Kings and Governours, have not at any time been true Christians, or have degenerated from such Chri∣stian Faith as they have sometimes professed or maintained: yet without all controversie, that Soveraignty or Dominion, which the First Man had over all other visible Creatures, was founded upon that Integrity of soul, or Righ∣teousnesse inherent, which He lost. Since the First Man and his Successors, became Corrupt in all their wayes; that Primaeval Dominion which the First Man had, did cease by Degrees to be so entire, as once it was: Nor is there any Hope to have it fully restored unto any Soveraignty, or prvate Mem∣bers

of any Soveraignty or Kingdom in this Life. Nor are all they, which well agree in this General [That the First Mans Similitude with his Maker, did radically and punctually consist in Righteousness and Integrity of Soul and Body] at so fair accord among themselves, Wherein this Righteousnesse or Integrity did properly or formally consist; or of what Rank or Order it was.

CHAP. II.

Wherein the Righteousness of the First Man did Consist.

1.* 1.5 MAny Great Divines or Doctors heretofore have been, and some, or rather Many, to this day, there be, who peremptorily determine, and would perswade Others, either by their Authority, or by Reason, to believe; That the Righteousnesse of the First Man did formally consist in a peculiar Grace, Supernatural, even to Him. If this Opinion were true, the same Grace should have been more then Supernatural to his successors; sup∣posing that they continued by natural propagation, in the same State and Condition wherein the First Man was Created. To maintain this opinion; That the Righteousnesse or Integrity of the First Man did consist in a super∣natural Grace, the Romish Church (specially since the publishing of the Ca∣nons of the Trent Councel) is deeply engaged. For unlesse this Postulatum or Supposition be granted; Many Dogmatical Resolutions which the whole Christian World, is, by the Romish Church, bound to believe sub poenae Anathematis, that is, under penalty of that Churches solemn Curse or ever∣lasting Damnation, cannot possibly, or with any Mediocrity of Probability be maintained. The Points of Belief which from this Postulatum or suppo∣sition. [That the Righteousness wherein the First Man was Created, was a Grace Supernatural] might with some probability be maintained, are principally these.

2. First, That, Sin, which we and the Romish Church call Original, should be no more then a meer Privation of Original Justice,* 1.6 that is, of that Image of God wherein the First Man was Created. But the Ingenuous Reader wil perhaps demand, what further Inconvenience wil follow upon the yield∣ing or granting of the former Postulatum or Supposition unto them? This in the Second place; That Adams Successors whether immediate or interme∣diate unto the worlds End should have a greater measure of that which they call Liberum Arbitrium or Free-will, then the word of God doth acknow∣ledge; or any Ingenuous Man, that will subjugate his Reason to be Regula∣ted by the written word, or Ancient Rules or Canons of Faith, can allow or approve. This deduction following is clear by Rules of Reason, viz. [

If the Righteousnesse of the First Man did consist in a Grace Supernatural, or in any quality additional to his constitution, as he was the Work of God: This Grace or Quality might have been, or rather, was lost, without any Real wound unto our Nature; Or without any other Wound, then such as the Free-will, or right use of Reason, or other Natural parts (which after the losse this of supposed Supernatural Grace or Quality were left) might instantly have cured, or yet may cure.]

Or in other terms (more Scho∣lastical perhaps) Thus:

If the Integrity or Righteousnesse of the First Man, were lost, only, demeritoriè, by way of Demerit, without any physical or working cause of its expulsion, or without any wound made

in our nature, by such positive cause: The same Righteousnesse which the First Man had, might have been regained by the right use of Reason which was left unto him, or of those natural faculties which he had pro primâ vice abused.

From these premisses the necessary consequence will be this; That the satisfaction of our Lord Christ, for sin (original at least) had been superfluous. And according to this Tenet, the Opinion of the Socini∣ans would be more tolerable, and more justifiable, then the Doctrine of the Romish Church, so far as it concerns the Valew or Efficacy of Christs Sufferings, or Satisfaction by his Merits, or Justification by works, rather then by faith, especially works of the Moral Law, or observance of those two great Commandments, To love God above all; and, our Neighbours as our Selves: or of that other, whatsoever you would that men should do unto you, even so do unto them.

3. Lastly, if all or any of these Opinions were granted, to the Church of Rome: we of Reformed Churches should be concluded to yield; That Adams posterity, or as many of them as are, or shall be, justified, were to be Formally justified by inherent Righteousnesse; that is, they have, or might challenge, absolution, from the first sentence denounced against Adam, by way of legal plea or satisfaction. The deduction or remonstration of this demonstrative inference, is clear to any Artist, to any reasonable man, unlesse his Reason be overgrown by faction, or by mingling of passi∣ons with his understanding. The Remonstration of this demonstrative in∣ference is thus: It is in confesso, and more then so, an undoubted Maxim subscribed unto by the Church of Rome; That the grace which is infused by and from our Lord Jesus Christ, is a supernatural quality, or a qualification more soveraign, then the first grace which God the Father bestowed upon the First Man. Now, if that Grace were a super addition to his Nature, or Con∣stitution, as he was the work of God; the losse of this Grace or quality could not have made any wound in the humane Nature, which the least drop of that Grace, which daily distilleth from the second Adam, might not more then fully cure. Yea, such grace would sublimate our Nature so cured, un∣to an higher pitch or fuller measure of Righteousnesse, then that, which was bestowed upon our Father Adam. In respect of these and many other Reasons, which might be alledged, all such Congregations or Assem∣blies of Christian Men, as have departed, or have been extruded, out of the Romish Church, stand deeply engaged, to deny, that the Righteous∣nesse of the First Man was a Grace or quality supernatural.

CHAP. III.

Whether Original Righteousness were a quality Natural, or a mean betwixt Natural and supernatural.

1. TO affirm that, the Righteousnesse wherein the First Man was created was a gift rather Natural then supernatural, would be no solaecisme: no assertion any way more incongruous, then many Resolutions of the Roman Doctors in like Cases are: no grosser blemish or deeper impression then might easily be salved or wiped off with that distinction, usual amongst them, in o∣ther the like or rather the same Cases:* 1.7 [That the righteousness wherein Adam was created was natural, quoad terminum productum, non quoad modum pro∣ductionis; A natural Endowment in respect of the essential qualitie produced;

albeit the manner of producing it were somewhat more then supernatural. But this is a dispute which for the present shall be waved, because the Original difference betwixt us and them may be more punctually stated, and the Questions dependent on it, may be more clearly resolved from these Postulata or presumed Maxims: First,

[That God did make the First Man after his own image.]

Secondly, [That the First man being so made, was righteous and just.] Neither of these are denied by any. The state of the Original Controversie unto such as are disposed to have it plainly propounded in constant or un∣fleeting Terms, is thus;

[Seeing man was made after the image of God, and being so made, was just and righteous; Whether there were two works of God or two distinct effects of his work of creating the First Man in righteousness and in his own image: And whether the one of them was terminated to his own image imprinted in man, and the other to his original justice.]

If these two expressions made by Moses of Gods image and mans righteousness, expresse or include no more then one and the same work of God, or effect of his work in man: The losse of Original justice or defacing of Gods image enstamped upon him, was more then a meer privation, and necessarily presupposeth a positive Cause in our First Parents, and a positive Effect wrought by that cause whereunto the privation of Original justice was Concomitant or rather Consequent. Whatsoever Controversie may be moved concerning the Cause or manner how this Effect was wrought: the effect it self was a deadly wound in our Nature; a multitude of wounds, all by Nature or any endea∣vour of Nature or performances of such Free will as was left to mankind after these wounds were once made, altogether incurable, without the help or assistance of better Grace or endowments then were bestowed upon the First Man. The cure of these wounds wholly depends upon that grace whose Being and bestowing the second Adam did merit from the Father of Lights, or from the Divine nature or Deity.

2. To win the Assent of every Rational Christian man unto the former part of this determination; [That Original justice did consist in that image of God wherein the First man was created, and did not imply any other work of God whether preccdent or consequent, besides the speciall work of his creation:] no other Argument is either necessary or so available, as the taking of the words of Moses, where he describes the manner how the First man was creat∣ed, into serious consideration. For Original Justice had more Essential de∣pendence upon the image of God in Man, then Rotunditie hath with a Sphere; or Globositie with a Globe. Now in the making of a Sphere or body perfectly round, there be not two works, nor two distinct effects of the Artificers skill; one in making a Round-Body, another in making Rotunditie. And it is a grosser Soloecism in Divinity to say or think, that the Image of God in man was One work of God, and Original Justice Another, then it would be to maintain that the Rotundity of a Sphere, and the Sphere, are two works of the same hand, severally intended by the Artificer which makes the Sphere.

3. To evince the later part of the former Assertion;* 1.8 [That Original sin is more then a meer Privation; more then a meer want of Original Justice; a multiplicity of wounds or diseases in our nature:] any man living which hath so much memory or reason as to reflect upon his own disposition or unto∣wardlinesse in his childhood; or skill to contemplate the Estate or condition of poor Infants, will easily subscribe unto that great Roman Naturalists judge∣ment or observations,* 1.9 in his Preface to the seventh book of his natural History, to be insisted upon hereafter when we come to treat of the Symptomes or pro∣perties of sin Original. The next Enquirie according to the Method proposed is, How sin did enter into the world.

CHAP. IV.

Of the manner how Sin found Entrance into the works of God, and did seize upon all mankind, The Man Christ Jesus only excepted.

1.* 1.10 THe highest Offer of any which I have read for the resolution of this Pro∣blem, is that inquisition made by some School-men, [An dari possit creatura impeccabilis, so they render the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The problem in distinct and plain English is thus. [Whether it be possible according to the Rules of Reason, that any created substance should be from its creation totally se∣cured or absolutely freed from all possibility of falling into sin.] Some of the Ancient and most Orthodoxal Fathers of the Church, as their opinions are alledged by some School-men, stand for the Negative Part of this Problem, to wit, [That it is not possible for any meer Creature to be from the moment or first time of his creation altogether impeccable, or secured from all possibility of falling into sin.] But whether the reasons or expressions of these Ancient Fathers will reach home, or amount unto the Tenents of such School-men as avouch, not only their reasons, but Authority, is not so clear; but that the discus∣sion whether of their Authorities, Meanings, or Expressions, might breed more quarrels then the School-men have already begun. However; The disputes already moved about this Point, must in the first place be restrained to meere Creatures rationall, that is, to Angels and Men. The Rational Creature, or son of man, who is likewise the Son of God, must be exempted from this enquiry And this Additional must in the second place be admitted; [Whether it were possible that any man or Angel could be perpetually freed from all possibility of fal∣ling into sin, and have been withall from the first moment of his creation intrin∣secally just and righteous.

2. That Men and Angels might (by the power of God, or special contri∣vance of his Providence) have been secured from all possibility of falling into sin, is a Position amongst rationall men unquestionable: But it is not so, whether men or Angels being so secured from all possibility of sinning could have been intrinsecally or formally righteous, or by the eternall rules of Justice and Equity it self, truly capable of everlasting punishments or tor∣ments, or of joy and happinesse everlasting. The Negative part of this Pro∣bleme is in my judgment far more probable then the Affirmative. For if the First-man, or Angels which fell, had been either by the power of their Al∣mighty Creator, or by the undefeatable contrivance of his wisdome, abso∣lutely freed from all possibilitie of sin from the first creation unto this day, they could neither have deserved any great blame or praise by continuing after this manner righteous or conformable to the divine nature for integrity of life. The case of the First-man, if he had lived to this instant without sin by such contrivance or necessitating guidance of Gods providence, had been the same, as if the child whiles his master leads his hand should write a Faire Copie, being otherwise unable to cast a letter aright when his masters hand should betaken off from his. Now if the Child or young Clerk should not in good time learn to cast his letters or draw his lines aright, he could not pretend any title to commendation or reward, how well so ever his work were performed; the whole praise would of right belong unto the manu∣duction or guidance of his Master. But if the young Clerk growing stron∣ger, should disturb or wrest the hand of his guide awry, or not suffer him to rule his hand as before he had done: by thus doing he would deserve both blame and correction.

3. Our father Adam in his first Estate had a great deale more power to regulate his own thoughts and actions by the ordinary Guidance of Gods Providence, then a child hath either to cast his Letters or draw his Lines a∣right by the sight of a Copie or ordinary direction of his master. Yet this same First Man had a power withall to neglect the guidance, or slight the di∣rections of his Creator; a power much greater to do both these wayes a∣miss, then a child hath to refuse or resist the Manuduction of his writing∣Master. By the First womans ignorance or contempt, through her husbands negligence or inadvertence to that First and Great Commandement, which was given to both of them [Of the tree in the middle of the garden ye shall not eat &c.] that which we call Originall sin, or the maine roote of all sins, found en∣trance into the visible world, that is, into the nature of man. The extract of what we have said, or have to say, Concerning this point, is very well set down by St. Austine and some others of the Ancients; [That the First Man was truly endowed with a Free-will or power, not to have sinned at all: That if he had used this power aright, or implored the assistance of his Creator in competent time, for so using it; he should have been endowed with a perpetuall immunity from sin: that is; Albeit he was not from his Creation either by nature or by supernatu∣rall endowment utterly impeccable; yet by the assistance and benignity of his Grati∣ous Creator, he might have attained unto such a perpetuall estate or immunity from falling into sin.]

4.* 1.11 Suppose he had preserved or imployed the Talent concredited unto him at his first creation, aright: should the superaddition or crowning of his First Estate with perseverance, have been a meer gift of grace, or rather a kinde of merit? This is a Question not very pertinently moved by some Schoole-men, and the Contradictory to their determination more inconsi∣derately maintained by some modern Disputants or Logical Criticks. For seeing Adam received that great Talent concredited to him in his creation, not absolutely, or to use it as he pleased, but at his perill or under express pe∣nalty, that if he misimployed it, or contemned his Commandement which bestowed it upon him, he should dye the death: it is no way improbable, that if he had improved his Talent for some competent time, that the state wherein he was created should have been hereditary to him and his; not by such free Grace as is bestowed upon us under the Gospell, but by way of Merit de congruo; though not according to Commutative, yet to Distributive Justice, rather then by meere Mercy or benignity. But this opinion I vent not with any intention to move or abett disputes or controversies already moved about this curious Question; but rather to perswade the Reader, that all questions concerning the Merits of works, or of perseverance in that Grace by which all good works are wrought, must be reduced, or confined to the estate or condition of mankinde since Adams Fall. Of which Questi∣on thus stated or limited, I shall (I hope) be able to give the Reader, or any that will soberly dispute or conferr with me in it, better satisfaction, Vivâ voce, then this Treatise without digression will permit me to do. The prin∣cipall Points in it, or which I had in my thoughts either to prosecute or propose,* 1.12 are these following.

First, That albeit the First man were by vertue of Creation righteous and just, yet were neither his perseverance or non-perseverance in this righteousnesse absolutely necessary; both of them possible. That both were possible hath been declared at Large before in the sixth book of Commenta∣ries upon the Creed:* 1.13 unto which I referr the Ingenuous Reader, where he may finde this proposition (as I take it) demonstrated; [That to decree or

appoint a mutual or reciprocal Possibility between our First Parents perseverance or non-perseverance was Facible to the Omnipotent Creator, because it neither im∣plies nor presupposeth any Contradiction in Terminis.] And whatsoever ef∣fect or praenotion answerable unto it implies no Contradiction either in it self or to the Goodnesse of the Divine Nature or Deity, is Facible by Pow∣er Omnipotent: that is, The Almighty Creator might have decreed, or yet may decree it when he pleaseth.

The Second Principle or supposition in this place to be handled is; [Whe∣ther the Almighty Creator did de Facto decree or ordain that neither the Perseve∣rance or non-perseverance of the First Man or of our First Parents, should be ab∣solutely Necessary, but contingent.] Or, in other terms thus; [That the Estate or condition wherein they were created might have continued to this day for them and their successors undefeatable.] That their Perseverance or the perseve∣rance of their Posterity in the state of Righteousnesse wherein they were created, was not necessary by any Divine Ordinance or decree, is clear from the Event; because the First man and the First woman did fall de Facto from that Estate wherein they were created, which neither of them could have done, if their First Estate had been by vertue of the Almighties Decree or any ordinance from him Immutable, or absolutely Necessary. But can it be as strong∣ly proved, That the fall of our first Parents, or their eating of the Forbidden Fruit did not proceed from any necessitating Decree, or undefeatable con∣trivance of the Almightie Creators Wisdom? To perswade men which have not their senses exercised in points of Logical or Scholastick disputes, that the Fall of our First Parents was not necessary, no, not in respect of the Divine Decree or ordinance, would be a harder task, then to prove that their Per∣severance was not in respect of that Decree, necessary. That our First Pa∣rents did fall from their Estate, is a Question of Fact of which every honest good man may be a competent Judge, at least able enough to resolve himself. But whether it was as possible for them not to have fallen, as it was to fall, is Questio Juris, or more then so, a point of Metaphysical or Theological disquisition; wherein it would be very hard to find a Grand-Jury of Profest Divines in any one County almost throughout this Kingdom, which could be competent Judges or fit Inquisitors: Not that they want either skill or in∣dustry for interpreting sacred Scripture, which is the only true rule of Faith and manners, aright; but for want of skill or memory in Secular Arts, how to examine or determine what Consequences or inferences are consonant or dissonant to the undoubted Rule of Faith, or to the unquestionable Maxims contained in it. For deciding or waiving such Controversies as are emergent not so much out of the sence of Scriptures, as out of such Inferences or Conse∣quences (whether negative or affirmative) as contentious or unresolved spi∣rits would fasten upon it, Recta ratio, that is, Reason regulated by Rules of unquestionable Arts or Sciences, is the most competent Judge. That there is but one God and one Lord; That the only God is a God of Goodness and willeth no wickednesse, are positive points of Faith and Christian Belief; Fundamental Maxims in Theologie. To dispute or move any question directly about the truth or limitation of these Maxims, would be a branch of Infidelity, or, which perhaps is worse, an approach to Blasphemy.

CHAP. V.

Of the Right use of Reason, or Rules of Art for determining Controversies in Divinity, whereof the Sacred Scripture is the sole Rule.

1.* 1.14 BUt admit this Maxim, [There is but one God, and he a God of Goodness, no Author or abetter of evil] were undoubtedly believed by all: Yet this inference or Consequence might be (as it hath long time been) contro∣versed; Whether he that avoucheth [This only God to have decreed the Fall of the First Man to have been necessary or inevitable,] might be demonstra∣tively convinced to make him the Author and Cause, the only Cause of the First Mans sin, and of all the sins which necessarily issue from it, or from the Nature of man corrupted by it. For the full resolution of this Question, the Sacred Scriptures are not the sole Competent Judge or Rule. Nor doth the determination of it belong to the Cognizance of such as are the best Inter∣preters of Sacred writ, for the true Grammatical or Litteral sence of every proposition contained in it. This Case must be reserved to the Schools of Arts, or to the certain Rules of true Logick and Philosophy, which are the best guides of Reason in all discursive faculties. But here I am engaged to do that which in other cases I have endeavoured to avoid; that is, to make repetition of two great Problems in the Science or Faculty of Theologie, here∣tofore in their several places handled, and in some ensuing meditations to be hereafter inculcated. The first Problem is [In what sense or with what limi∣tations the Scripture is held by all reformed Churches, to be the only Rule of Faith:] The Second, [In what sense or how far it is true, that Recta ratio, Reason re∣ctified or rightly managed, may be admitted a competent Judge in Controversies belonging to the Faculty of Theologie.]

2. To the First Problem, [In what sence the Scripture is held by us to be the sole and competent Rule of Faith and manners,] I have no more to say for the present, then hath been long ago published in the second book of these Commentaries upon the Apostles Creed, Sect. 1. Chap. 11. The summe of all in that place delivered, is, to my best remembrance, This: No Christian is bound to admit or receive any Doctrine or proposition, as an Article of his Faith, unlesse it be contained in the Old or New Testament, either Totidem verbis, or may be Concludently or Demonstratively deduced from some Sa∣cred Maxim or proposition expresly contained in the Canonical Books in the Old and New Testament. Such Maxims as are expresly and plainly con∣tained in Scripture, Every Christian Man is bound to believe absolutely. But such propositions or Conclusions as may be demonstratively inferred from Canonical unquestionable Maxims, they only are bound absolutely to be∣lieve which have so much use of Reason or skill in Arts, as may enable them clearly to discern the Necessity of the Consequence, or concludent Proof of the Deduction. The ignorant or illiterate are only bound to believe such Dedu∣ctions Conditionally,* 1.15 or to practise according to their Teachers instructions, with such Reservation, or under such Conditions as have been expressed in the second and third Book of these Commentaries.

3. But what Propositions, though expresly contained in Scriptures, be Negative or Affirmative; Vniversal, Indefinite, Particular, or Singular; Or how any or all of these be Convertible, whether Absolutely, by Accident, or by Contraposition; or how to Frame a perfect Syllogism out of them; These or the like are points which the holy Ghost, who spake by the Prophets and

other Pen-men of Sacred and Canonical Writ, did never undertake or pro∣fesse to teach. The discussion or determination of Questions of this nature must be had from the Rules of Reason, sublimated or regulated by good Arts or faculties. And for the bettering or Advancing of Natural Reason in this search, the most learned or most sanctified Christian this day living, should be very unthankful to the only Lord his Redeemer and Sanctifier, if he do not acknowledge it as an especial branch of his All-seeing Providence in rai∣sing up unto the World such Lights of Nature and Guides of Reason as Ari∣stotle, Plato, and others of the Ancient Philosophers were. True Reason in whomsoever seated, Whether in the Natural or Regenerate man, unlesse it be advanced and guarded by such Rules of Arts, as these Sages of the old World have by Gods Providence invented or bettered, can be no fit Judge; but being so advanced and guarded, is the most Competent Judge of Contro∣versies in Divinity; of such Controversies, I mean, as arise from Consequences or Deductions, made by way of use or application out of the uncontrovert∣ed Maxims of sacred Writ. And if we would sequester Grammatical or Rhe∣torical Pride, and partialitie to the several Professions wherein respectively men glory, we might easily discern, all or most of those unhappy Contro∣versies which have set the Christian World for these late years in Combusti∣on, to have been hatched, maintained, and nourished by such pretended Fa∣vorites of the Spirit, as either never had faithfully Learned any true Logick, Philosophie, or ingenuous Arts, or else had utterly forgotten the Rules which they had learned or heard, before they begun to handle con∣troversies in Theologie, or entertain disputes about them.

4.* 1.16 The Hypothesis, for whose clearer discussion these last Theses have been premised, is this;

[Whether it being once granted or supposed, that the Al∣mighty Creator was the Cause either of our mother Eves desire, or of her Actual Eating of the Forbidden Fruit, or of her delivery of it to her husband, or of his taking and eating it, though unawares; the same Almighty God must not upon like Necessity be acknowledged to be the Author of all the Obliquities which did accompany the positive Acts, or did necessarily result from them.]

This is a Case or Species Facti which we cannot determine by the Rule of Faith: It must be tried by the undoubted Rules of Logick, or better Arts. These be the only perspective Glasses which can help the Eye of Reason to discover the truth or necessity of the Consequence; to wit, [Whether the Almighty Creator, being granted to be the Cause of our Mother Eves first Longing after the forbidden Fruit, were not the Cause or Author of her sin.] Now unto any Rational man that can use the help of the forementioned Rules of Arts (which serve as prospe∣ctive Glasses unto the Eye of Reason) that usual Distinction between the Cause or Author of the Act, and the Cause or Author of the Obliquity which neces∣sarily ensues upon the Act, will appear at the first sight to be False or Frivo∣lous; yea, to imply a manifest Contradiction. For Obliquity, or whatsoever other Relation, can have no Cause at all, besides that which is the Cause of the Habit, of the Act, or Quality whence it necessarily results. And in particular, that conformity or similitude which the First man did bear to his Almighty Creator, did necessarily result from his substance or manhood, as it was the work of God, undefaced. Nor can we search after any other true Cause of the First mans confirmity to God, or his integrity, besides him who was the Cause of his manhood, or of his Existence with such qualifications as by his Creation he was endowed with. In like manner whosoever was the cause whe∣ther of his coveting or eating of the Tree in the middle of the Garden, was the true Cause of that Obliquity or crooked deviation from Gods Law, or of that

deformity or dissimilitude unto God himself, which did necessarily result from the Forbidden Act or desire. It was impossible there should be one Cause of the Act, and another Cause of the Obliquity or deformity, whether unto Gods Laws or unto God himself. For no Relation or Entity meerly relative (such are obliquity and deformity) can have any other Cause, beside That which is the Cause of the (Fundamentum or) Foundation whence They im∣mediately result. It remains then that we acknowledg the old Serpent to have been the First Author; and Man (whom God created male and female) to have been the true positive Cause of that Obliquity or deformity which did result by in∣evitable Necessity from the forbidden Act or desire, which could have no Necessary Cause at all. For the Devil or old Serpent could lay no absolute necessity upon our First Parents Will, which the Almighty Creator had left Free to eat or not to eat of the Forbidden Fruit. That they did de Facto, eat of it, was not by any Necessity, but meerly Contingently, or by abuse of that Free-will which God had given them. Briefly, to say or think that our First Parents were necessitated by the Divine Decree to that Act or any part of that Act or desire, whence the First sin did necessarily result; or to imagine that the Act or desire was necessary in respect of Gods Decree, is to lay a deeper and fouler charge upon the Almighty, That Holy One, then we can, without slander, charge the Devil withall.

5. Charity binds me to impute the harsh Expressions of some good Wri∣ters, and wel-deserving of all reformed Churches; Yea, the Errors of the Dominicans or other Schoolmen, (which were more faulty then Zwinglius or his followers in this point) rather unto Incogitancy or want of Skill in good Arts, then unto Malice or such malignancy as the Lutheran long ago had furi∣ously charged upon the Calvinist; as if they had chosen the Devil, not the Father of lights,* 1.17 maker of heaven and earth, to be their God. And I could heartily wish that Pareus had not entered into that Dispute with Becanus about this Controversie: But seeing I cannot obtain my wish, I must be sor∣ry that he came off no better then he did, especially for Calvins Credit, or for his own. I did not believe the relation of the conference which I read long ago in Canisius, until I read the like set forth by* 1.18 Pareus himself; wherein he professeth, that he likes better of Cardinal Bellarmines opinion then of Calvins, Con∣cerning the Controversies or Questions about the First Cause of sinning. But were it any part of my present task, I could easily make it appear, even by the Testimony and Authority, or which is more, by the con∣cludent Arguments of some learned Jesuits themselves; That Cardinal Bellarmin, and many others of Aquinas his followers, do make God to be the Author of sin,* 1.19 by as clear infallible Consequence, as either Zwin∣glius or Piscator have done. And he that would diligently peruse Aquinas his wri∣tings, and in particular his resolution of that Question, [An detur Causa Praedestina∣tionis,] may find him as strait-lac'd as Cal∣vin was; one and the same girdle would be

an equall and competent measure for both their Errors. The best Apology that can be made for Either, must be taken from the Romane Satyrists cha∣rity, Opere in longo, fas est obrepere somnum. Calvin and Aquinas were Ho∣mines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, somewhat more then Authors of long works; Au∣thors of many various works in respect of the several subjects or arguments: which is the best apologie that Jansenius could make for St. Jeromes contra∣dicting of himself in several works; as Espenseus doth the like for Saint Austin.

6. But of that Pardon which learned Men that wrot much and handled many much different matters may justly challenge, such as stand to be their followers (though afarr off,) are no way Capable. Men, I meane, who having other ordinary works or vocations to follow, do busie their braines and abuse their Auditors or Readers with idle and frivolous Apologies for those slips or errors of worthy writers which stand more in need of ingenuous censure, of mild interpretation or Correction, then a Justifiable Defence. More there have not been (as I hope) nor more peccant in this kinde in any of refor∣med Churches, then In this Church of England, though not Of it. Some Treatises I have read and heard for justifying the Escapes or ill expressions of Calvin and Beza, by improving their words into a worse and more dange∣rous sense, then they themselves meant them in, or their Followers in the Churches wherein they lived, did interpret them. Had these Vnscholastick Apologizers been called to a strict account or examination of their Doctrine by the Rules of Art, this haply would have bred a new Question in our Schooles; [Whether to attribute such Acts or decrees unto God as they do, and yet withall to deny that they concludently make him the Author of sin, doth not argue as great a measure of Artificiall Foppery, or, (which is more to be feared in some,) of Supernaturall Infatuation, as it would do of impietie, toresolve dogma∣tically in Terminis terminantibus, That God is the Author of Sin]

CHAP. VI.

The usuall distinction between the Act and obliquitie of the Act, can have no place in the first oblique Act of our first Parents.

1.* 1.20 THe former Question or Probleme might justly be allowed in any Aca∣demicall Act or Commencement, albeit the Answerer or Defendant were furnished with no other grounds or occasions of his Theses, besides that usually avouched Distinction between the Act and Obliquitie of the Act; specially if the Distinction were applyed unto the First Sin of our First Parents. In that sin whether we refer it to our Father Adam, or to our Mother Eve, the Act and the Obliquitie are altogether as unseparably annexed, as Rotun∣ditie or roundnes is with a Sphere or moulded Bullet. And to imagine there should be one Cause of the Act, and another of the Obliquitie or sinfulness of the Act, would be as gross a Soloecisme, as to assigne or seek after any other Cause of the Rotunditie or roundnesse of a Sphere or Bullet, besides him that frames the one or moulds the other: or as it would be to enquire any other Cause of the equality between two bodies before unequall, be∣sides him that makes the quantity to be of one and the same-size or scant∣ling; or of the similitude between the Fleece of a black sheepe, and of a white sheep perfectly dyed black, besides the Dyer. Now the similitude betwixt that which is perfectly dyed black and that which is black by na∣ture,

doth inevitably result from the Dyer without the intervention of any other Cause imaginable. Easie it were to produce a volume of like instan∣ces in the workes of nature, or of mens works and practises upon them; all of them concludently enforcing the resolution of the former Probleme to be allowable in Schooles, by most perfect and absolute Induction, if Arts or Sciences were once so happy as to have none but true and accurate Artists to be their Judges. As indeed they are the sole competent Judges in like Cases, and Judges they are within these precincts as Competent, as the Reverend Judges of this or any other Land are in Causes Civil, Municipal, or Criminal.

2. Admit then a man were found guilty of murther by a Jury of his honest Neighbours upon the Authentick Testimonies of two or three witnesses which had seen him run his Neighbour through the body in some vitall part, or to cleave his head in two, and a Philosopher or Physitian should undertake to arrest the Judgement or make Remonstrance to the Judge, that the Delin∣quent arraigned, and convicted by the Jurie, was not the true or immedi∣ate Cause of the others death, upon these or the like allegations out of his own facultie;

That death properly consists in the dissolution of naturall heate and moysture, whereas the party arraigned did never intend to make any such dissolution, or to terminate his Action to the point of death, but onely to thrust his sword through him or to knock him in the head, which Actions can have no direct Terme, besides the Vbi or Terme of lo∣call motion:

Can we imagine that any Judge could be so milde as not to censure such an Apologizer for a saucy Artificiall Foole or a Crack'd-brained Sophister? And yet this Apologie is not, cannot be in vulgar judgments so Censurable of Artificiall folly, as the former Apologie for salving the Es∣capes, Errors, or ill Expressions of some Learned and Pious Men, by nice distinctions betwixt the Act, and the Sinfulnesse of it, in our First Parents Case, was. For there is not so immediate or so absolute or necessary connexion between death and the deadliest wound that can be given to any man, as there is between Acts peremptorily forbidden by the Law of God, and the Obliquitie or sinfulnesse of them. For there is not, neither is it possible there should be, any minute of time, or, which is less then the least part of a minute, any moment of time, betwixt such Acts, and the Ob∣liquitie resulting from them. Both of them come together, both in respect of order of time, and of nature, by absolute indispensable Necessity: Where∣as between death and wounds given meritorious of Capital punishment, there usually is a distance of time, and oftentimes no absolute or unpreven∣table necessity, that the one should follow within a year and a day of the other.

3. But the best Method to convince such as Invented or used the former Distinction, of gross error and somewhat more then so, will be to retort their own Illustrations or justifications of it, upon themselves; as I have learned by successefull Experience upon some learned Ingenuous students which have revoked their own opinions, and reclaimed others upon the reading of my meditations upon this argument in another Dialect.* 1.21 One of the most usuall Illustrations or intended corroborations of the former di∣stinction is borrowed from a Man, that rides a Lame or halting horse. Such a rider, say they, (especially if he ride with switch and spur,) is the Cause why the horse goes or runs as fast as he can, but not the Cause of his lame∣nesse or of his halting. Of his lamenesse, supposed he was lam'd before, the Rider (I confess) is no Cause: yet of his actuall halting down-right, or of

the increase of the lameness which will follow upon the unseasonable riding or over-riding, he is the only Cause. For if the poor Beast might have rest∣ed his bones when he was enforced to trot or gallop, he would not have halt∣ed at all at that time, nor would he have been so grievously lame, as by such unseasonable usage he is. But this instance or Illustration, suppose it were not much amisse in respect of men now living, can no way sute or fit the Question concerning the sin of our First Parents. For Adam at his crea∣tion was no way lame or defective either in soul or body, before he tasted of the forbidden Fruit. Now if the Almighty Creator had been the cause of this Act, he had been as true a Cause of the First sin, or of Adams halting in his service; as he that bestrides a sound and lusty horse, and runs him upon the spur in a rugged and stony ground, or in a deep way, is of the lame∣nesse, of the death, or any disease which ensues such desperate riding.

4.* 1.22 To imagin that God should deal so hardly with the First Adam, as to give him a Law which he intended to make him break, and yet to punish him with death for the breach of it; Or that the Second Adam, the wisdom of God should send wise men and Prophets to Jerusalem, to the intent or End that She should stone or put them to death; or for this purpose, that their bloud should in later dayes be required of Her, (as some in our times have publick∣ly taught) is an Imagination in it self much worse and more dangerous then the erection of Images (though Roman-wise) in Reformed Churches; A greater Abomination then any Idol of the Heathens. For Images or Idols are but the External Objects of, or enticements unto grosse Idolatry. Nor was it the Carpenter or Statuary that did make the Heathen gods or Idols: Who then? Qui colit, ille facit; He or they alone turn Images or Pictures into Idols or false Gods,* 1.23 which worship or adore them.* 1.24 But the former Opinion or imagination, whether in respect of God, as he was the First mans Crea∣tor, or of the wisdom of God,* 1.25 as he is our Lord and Re∣deemer, is Intrinsecal and Formal Idolatry, or Idolatry in the Abstract, with∣out any external Object to dote upon, or to entice men to bestow worship upon it. The Heathens committed Idolatry in their Temples, or in their houses: but this Idolatry is committed within his Brain that entertains it: The Essence of it formally consists in the Reflexion of the Imagination upon it self, or in the complacency which men take in such Reflexions; if any man happily (which I much doubt) can be delighted with such imaginations. The very height of Heathenish Idolatry, as our Apostle instructs us, Rom. 1. 23, &c. did consist in changing the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Now if the wisdom of God had sent wise-men and Pro∣phets unto the Jews, unto the End that Jerusalem should be destroyed, and righteous bloud required of them, His weeping over Jerusalem had better resembled or expressed the disposition of a Crocodile, then the Nature either of God or any good Man. Nor was it greater Idolatry in the Heathen, to change the glory of the uncorruptible God into the image or likenesse of a Crocodile, as the Egyptians did; then it is to ascribe the properties of this noysome beast, or any such disposition, as the Historical Emblem of the Cro∣codile doth represent, unto the Son of God, who came into the world, not to destroy or hurt, but to save sinners, and to be consecrated to be the* 1.26 Author of Everlasting Salvation to all that Obey him. These Two Branches of Idolatry; The One planted in the Egyptian, who worshipped the Crocodile for his god; The other in such as worship or nourish such sinister imaginations (of

the Son of God) as have been specified; differ no more, then the way from Athens to Thebes, doth from the way from Thebes to Athens.

5.* 1.27 The main head or source original whence all or most of the harsh ex∣pressions whether of Reformed writers, or of Roman Catholiques; whence all the aspersions which both or either of them indirectly, or by way of ne∣cessary consequence, cast upon our Lord Creator and Redeemer, naturally issue, is that Common or Fundamental Errour, That all things, (the changes and chances of this inferior World not excepted) are necessary in respect of God, or of his irresistible Decree: That nothing, not humane Acts, can be Con∣tingent, save only with reference to Second Causes. Now if there be no Con∣tingency in humanc Acts, there neither is, nor ever was, nor ever can be, any Free-will in man. The original of this common Error; [That all things are Necessary in respect of the Divine Decree,] hath been sufficiently discovered in the sixth book of these Commentaries upon the Apostles Creed, Sect. 2. Chap. 12. Where the Reader may find the Truth of this Proposition or Con∣clusion clearly demonstrated; [That to Decree a Contingency in some works or Course of Nature, in Humane Acts especially, was as possible to him unto whom no∣thing is impossible, as it was to decree a Necessity in some others works or Courses of Nature.] As for instance, To Decree or constitute that our Father Adam should have a Free power or Faculty either to eat or not to eat of the Forbid∣den Fruit, doth imply no Contradiction; and therefore was absolutely pos∣sible to the Almighty Creator so to ordain or Decree. But many things (as the observant Reader will except) are possible which are not probable, or never are brought into Act. True; Yet that the Almighty Creator, did de Facto, or actually decree, a Mutual Possibility of Adams Falling and not Falling, or between his Fall and Perseverance, hath been in this present Treatise, and in some others demonstrated from the Article Concerning The Goodness of God or his Gratious providence, by such Demonstration, as the Case now in handling, is capable of: that is, by Evident Deduction of the Contradictory Opinion, to this Impossibility,

That God otherwise was the only Cause of our First Parents sins, and of all other sins which neces∣sarily issue from their sins; unlesse it be granted and agreed upon, that Adams Falling or not Falling should both be alike possible; that neither should or could be necessary either to the First or Second Causes.

To deny that God did ordain or constitute a true and Facible Mean between the Necessity of Adams Perseverance in the State wherein he was created, and the Necessity of his Falling into sin, that is, a mutual Possibility of falling or not of Falling into sin, would imply as Evident a Contradiction unto, or impeachment of his Good∣ness, as it would do to his Omnipotency, if any man should peremptorily deny that the Constitution or Tenour of such a Decree were possible to his Almighty power. To say, God could not possibly make such a disjunctive Decree, or such a Tenour of mutual possibility betwixt things Decreed, as hath been often mentioned, would be a grosse Error, yet an error (I take it) not so dan∣gerous, as to deny that he did de Facto make such a Decree. For our Gratious Creator, Redeemer, and Sanctifier is doubtless more jealous to have his Goodness impeached or suspected, then to have his Almighty Power questioned.

6. Thus much of the main general Query, Concerning the manner how sin (or that evil which we call Malum culpae) did find First entrance into the works of God, and in particular into the nature of Man: from the first mo∣ment of whose creation, he and all the rest of Gods visible works, had this Elogium or commendation, that they were Exceeding Good▪ No entrance of sin into the works of God, into man especially, was possible, without the

Incogitancy or Inadvertency of a Free Cause or Agent. The true nature of the first sin and of its haynousnesse did especially consist in this, that whereas our gratious Creator had endowed our First Parents with a Power or faculty to Doe well, exceeding well; and given them good encouragement to per∣severe in so doing, they should so incogitantly and quickly abuse this power, and the Divine Concourse or assistance that did attend it, to do that which was evil; that which the Lord their Creator had so peremptorily forbidden them to do, under commination of a dreadful punishment to ensue upon the doing of it. The difficulty or main Querie which remains (all that hath been said being granted) is principally this: [How this one sinful Act of our First Parents could possibly produce an Habit of sin, or that which is more then a Ha∣bit, an unmoveable custome of sin, or an Hereditary disease of sinfulness through∣out all the successions of the sons of Adam, to the worlds end.] The second Querie, (yet in the first place to be discuss'd) is this, [Wherein the nature of that hereditary disease which we call Sin Original doth properly consist.] The third, [How this hereditary disease doth bring all mankind into a true and pro∣per servitude to sin, and by sin, unto Satan &c.] In the discussion of this and many other difficulties depending upon it, I shall endeavour to observe that Rule which Chemnitius in many of his works hath commended to the obser∣vation of every Student in Divinity; and his Rule is this: To state all Que∣stions upon those places of Scripture out of which they are naturally emergent, or out of those passages, upon whose mistakings or non-observance of them, many Theological controversies were first occasioned, and are to this day abetted or maintained with eagerness of dissension. To begin first with that most hea∣venly discourse of our Saviour, John 8. 30, &c.

SECT. II.

Of the Properties or Symptomes of Sin Original, and of the nature of Sin in general.

CHAP. VII.

Containing the State of the Controversie, or Debate betwixt our Saviour and the Jews, John 8. 30, &c.

JOHN Chap. 8.

Verse 30. As he spake those words, many believed on him.

Verse 31. Then said Jesus unto those Jews which believed on him, if ye con∣tinue in my word, then are ye my disciples indeed.

Verse 32. And ye shall know the truth, and the truth shall make you free.

Verse 33. They answered him, We be Abrahams seed, and were never in bondage to any man: how sayest thou, Ye shall be made free.

Verse 34. Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin, is the servant of sin.

Verse 35. And the servant abideth not in the house for ever: but the Son abideth ever.

Verse 36. If the Son therefore shall make you Free, ye shall be Free indeed.

1.* 1.28 WHether that Reply or sawcy interruption, vers. 33. [We be Abra∣hams seed, and were never in bondage to any man: How sayest thou, ye shall be made Free:] was made by those Jews, whom our Evangelist

avouches did believe on him, vers. 30. or by some other By-standers, hath been discuss'd in a Sermon lately delivered, which by Gods assistance shall be annexed to the Discussions following, which better befit the Press or the Schools, then the Pulpit. So that I must take my Rise from our Saviours Rejoynder to that former sawcy reply, vers. 34. Verily, verily, I say unto you, Whosoever committeth sin, &c. The fore-cited sentence of Cyprian, doth here again opportunely interpose it self; Vt Deum cognoscas, teipsum prius cog∣nosce: That thou mayest know God aright, first learn to know thy self. The advice is as true and fitting to our present purpose, Vt Christum cognoscas, teipsum prius cognosce: There is no better way or Method to know Christ as He is in speciall our Lord God and Redeemer, then by knowing or understand∣ing our selves to be servants, and wherein that servitude consists, from which we are redeemed. That we are by nature servants unto sin, you will require no further proof, nor can there any other be found better, then our Saviours own Authority: Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. The Assertion is Emphatical, and as peremptory as plain. But concerning the Extent or Limitation of it, there may be some Question made, or Scruple cast in by the ordinary Hearer or Reader. For seeing as Solomon long ago hath taught us Ex cathedra, There is no man that sinneth not: and our Apostle to like purpose: If we say that we have no sin, we deceive our selves, and there is no truth in us: Then if it be universally true which our Saviour here saith [whosoever committeth sin is the servant of sin:] the very Redeemed of the Lord, the best of his Saints here on earth may seem concluded to be servants to sin; seeing he that sinneth, doth commit sin. The Argument is somewhat captious and would be stronger, if To commit sin were a verb of the present Tense, and were to be no further extended. But the word in the Ori∣ginal, is not a verb, but a participle of the present Tense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And participles of that Form (as every young Stu∣dent in the Greek tongue, Ecclesiastick especially, well knows) are according to Hebraisms most frequent in the Greek Testament, fully Equivalent to Latin Verbals. Vinum appetere, that is, to call for a cup of wine, any ordinary man may without impeachment to his sobriety, or censure of temulency: But to be Homo appetens vini, is in the Latin Tongue, a full Character or expression of a Wine-bibber or a Drunkard. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much, as if he had said in Latin, Operarius iniquitatis▪ which is the best expression of the He∣brew: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Not every one that committeth a sin, or more sins then one; but every one that is a Committer of sin, or a Worker of Iniquity is the Servant of sin. And such all of us are by Nature, and so continue until we be redeemed by the Free Grace of Christ, from the Dominion of sin and Tyrannie of Satan. But before we can come to know the manner how we are made Free by the Son of God: we must (as hath been intimated before) first know, wherein our servitude to sin doth consist. And this we cannot well know with∣out some prenotion, or description at least, of the properties or conditions of sin especially original. To omit the distinction of sins of Omission and Commission, there be of sin generally or indefinitely taken (I dare not say divers kinds, but) divers stems, roots, or branches. The First root of sin, was the sin of the First man, which was both an Actual and Habitual sin in him: The second is, Sin Original, which is more then an Habit; an hereditary disease of our Nature, altogether incurable, save only by the Free Grace of the Son of God. Over and above both these roots or stems, there be other branches, as some Sins Ha∣bitual, which are acquired or produced by such precedent Actual sins as we freely and frequently commit, without any necessity imposed upon us, by the inhabitation of Sin Original in our Nature.

CHAP. VIII.

Of the Sin of the First man, And of Sin Original which was derived from him: Of Sins Actual, and the difference betwixt them. That of Sin Original the Heathens had a natural notion.

1. COncerning the Actuall Sin of the First man and the Habit which it produced in himself, I have not much more to say then hath been said before; to wit, that neither could have any necessary Cause, but a Cause contingent only, or a free Agent. Nor is there (I take it) indeed any other Cause of Actual or Habitual sins, Praeter Diabolum seducentem, & Hominent liberè consentientem, that is, besides the Devil who still laboureth to seduce or tempt us, and mans Free consent or voluntary yielding to his temptations.

2.* 1.29 Between Sin Original which is the Effect, and the sin of the First man which was the Cause of it,‖ 1.30 some have acutely observed This Distinction: That the Person of the First man by his sin corrupted our Nature; and our Nature being corrupted by him, corrupts all our Persons that come by Natural Descent from him. Unto which they adde; that Every one of us by committing Actual sin, doth corrupt or pollute his Person. But whether any Person besides our Father Adam, do or may by frequent Commission of Actual sins, without any Necessity derivable either from our First Parents sin, or from the Effect of it, which is Sin Original, corrupt or pollute the Nature of such Persons as lineally descend from him, is a point capable of Question, and worthy of more accurate discussion, then my Abilities afford, or my years will permit me to bestow any long or serious studies in. Such as are or shall be disposed to handle this or any of the former Questions proposed, more exquisitely, must make their entrance into this Search by the same plain way which I in∣tend to follow: that is, to guesse at the Cause by the Effect; or at the Nature or Essence of Sin Original, by the known Properties or Symptomes of it. And in this plain Search an Observant Student shall hardly find such fair hints, or good helps from the School-men,* 1.31 Ancient or Modern, as he may from some School-Boyes, or at least from some Good Books which they usually read, and better remember then the School-men do.

3. As for the Substance or Realty of that which we call Original Sin, though unknown to them by that name, and of our Natural Servitude to sin, a serious Divine may find more solid and lively* 1.32 Ex∣pressions in some Heathenish Naturalists, or in the Romane Orator, or Ancient Latine Poets, then he can do in the great Master of the Sentences; in Aquinas, (though Sainted as much for Learning as for sanctity, by the Romish Church;) or in their Followers, or such as Comment upon their Writings. And no mar∣vel, if so it be, seeing the Naturalist (as his profession leads him) hunts after the Truth upon a Fresh-unfoyled Sent, alwayes insisting upon those which we call the First Notions: whereas the School-men, the Later especially, have been delighted to draw all Doubts or Quaeries about the most solid Points in Divinity, or matters most capable of Philosophical Expressions, into second Notions or Termes of Art, or Artificial Fabricks of words: as if they meant to rend or resolve strong and well woven Stuffe into small and

raveled threds; to intangle themselves and their Readers in perpetuall Fal∣lacies, A rebus ad voces. Nitimur in vetitum semper, cupimusque negata, was a Good Lesson which the Facilo Romane Poet had not learned by Heare-say or got by Rote; but had got it by Heart from a good instructor, as willing and ready to teach us as him; that is from undoubted Experience of his own or other mens dispositions or affections. This good Poet with some other of his profession,* 1.33 and other Heathen Orators or Philosophers, have excellently obser∣ved, that The nature of man was farther out of Tune or Frame;* 1.34 had greater discord or Contrariety of inclinations within it self, then the Nature of any other living thing be∣sides. But unto the Nature or Reality of that which Divines call Original sin, the Roman Naturalist (Plinie I meane) in his Proaeme to the seventh book of his Na∣tural History, speaks most fully and most appositely. The passage is (for ought I know) well translated into our English. Or if ought be amisse, the Latine Reader may correct or amend it by the Latin Copie hereto annexed.

Thus as you see,* 1.35 we have in the former Bookes sufficiently treated of the universal World, of the Lands, Regions, Nations, Seas, I∣slands, and Renowned Cities therein contained. It remaineth now to dis∣course of the Living Creatures com∣prised within the same, and their na∣tures: a point doubtlesse that would require as deepe a speculation, as any part else thereof whatsoever, if so be the spirit and mind of man were able to comprehend & compass all things in the world. And to make a good entrance into ••his treatise and Histo∣ry, me th•••••• of right we ought to begin at 〈◊〉〈◊〉, for whose sake it should seem that Nature produced all other creatures besides: Though this great favour of hers, so bountifull and be∣neficiall in that respect, hath cost full deare. In so much, as it is hard to Judge, whether in so doing she hath done the part of a kind Mother, or a hard and cruell Step-dame. For first and formost, of all other living Creatures, man she hath brought forth all naked, and cloathed him with the good and riches of others. To all the rest given she hath suffici∣ent to clad them every one according to their kind: as namely, shells, cods, hard hides, pricks, shagge, bristles, haire, down, feathers, quils, scales, and fleeces of wooll. The very trunks and stems of trees and plants, she hath defended with bark and

rind,* 1.36 yea and the same sometimes double, against the injuries both of heate and cold: Man alone, poore wretch, she hath laid all naked upon the bare Earth, even on his birth-day, to cry and wraule presently from the very first houre that he is borne into this world: in such sort, as among so many Living Creatures, there is none subject to shed teares and weep like him. And verily to no babe or Infant is it given once to Laugh before he be forty daies old, and that is counted very early and with the soonest. Moreover, so soon as he is entred in this manner to enioy the Light of the sun, see how he is immediatly tyed and bound fast, and hath no member at liberty; a thing that is not practi∣sed upon the young whelps of any beast among us, be he never so wild. The Child of man thus untowardly borne, and who another day is to rule and command all other▪ lo how he Lyeth bound hand and foot, weeping and crying, and beginning his Life with misery, as if he were to make amends and satisfaction by his punishment, unto Nature, for this on∣ly Fault and Trespasse, that he is borne and brought into the world. O folly of all follies, ever to think (considering this simple beginning of ours) that we were sent into this world to live in Pride and carry our head aloft! The first hope that we conceive of our strength, the first gift that time affordeth us, maketh us no better yet then foure-footed beasts; how long is it ere wee can goe alone? How long before we can prattle and speake, feed our selves, and chewe our meat strongly? What a while continueth the mould and crown of our heads to beat & pant, before our braine is well setled; the undoubted mark & token that bewrayeth our exceeding great weaknesse above all other creatures: What should I say of the infirmities & sickness that soon seize upon our feeble bodies: What need I speak of so many medicines and remedies devised against these Maladies: besides the new diseases that come every day, able to check and frustrate all our provision of Physick whatsoever? As for all other Living Creatures, there is not one, but by a secret instinct of nature knoweth its own good, and whereto he is made able: Some make use of their swift feet, Others of their flight wings: some are strong of limmes, Others are apt to swim, and practise the same: Man only knoweth nothing un∣less he be taught; He can neither speake, nor goe, nor eate otherwise then he is trained to it: And to be short, apt and good at nothing he is naturally, but to pule and crie. And hereupon it is, that some have been of this opi∣nion, That better it had been, and simply best for a man, never to have been born, or else speedily to dye. None but wee do sorrow and waile,

none but we are given to excesse and superfluity infinitely in every thing, and shew the same in every member that we have. Who but we again are ambitious and vain-glorious? Who but we are covetous and greedy of gathering good? We and none but we desire to Live long and never to die, are superstitious, careful of our sepulture and burial, yea, and what shall betide us when we are gone? Mans life is most frail of all others, and in least security he Liveth: No Creature Lusteth more after every thing then he: None feareth Like unto him, and is more troubled and amazed in his fright: and if he be set once upon anger, none more raging and wood then he. To con∣clude, all other Living Creatures Live orderly and well, after their own kind: We see them flock and gather together; and ready to make head and stand against all others of a contrary kind: the Lions, as fell and savage as they be, fight not one with another: * 1.37 Serpents sting not Serpents; nor bite one another with their venemous teeth: Nay the very Monsters and huge fishes of the Sea, war not amongst them∣selves in their own kind: But, believe me, Man at mans hand, receiveth most harm and mischief. Thus far Plinie.

4.* 1.38 We have no reason sufficient to perswade us to believe or to suspect, that this great Naturalist did ever peruse any part of the Booke of Grace, not so much of it as is contained in the History of Moses, much less such passages in it as concern this Point, as are comprehended in the Prophets, in the Evan∣gelists, or in S. Pauls Epistles. Or if any man have better reasons then I have to believe or suspect that he might have read them all, or the most part of them. It would notwithstanding be a groundlesse surmise to imagin, that he had been Catechized by Christs Apostles or their Deputies; or that he had received any spiritual Grace, either by Baptism or Imposition of Their hands. Now albeit we suppose or grant, that he had read the Books of Moses or some passages in the Prophets, but deny (what I think no man will affirm) that he was Baptized or made partaker of Grace by Christ: the Cause is clear that he could have no better guide for searching after, or finding out those Orthodoxal Truths or Notions which he hath most Elegantly exprest, then Recta Ratio,; that is, the right use of Reason, which Nature, though corrupted in him, had not utterly extinguished but much weakned. And here I can rather wish, then pray, that this man had lived in this Age, or might be restored to Life again, to encounter those Semi-Christians which contend for the Soveraignty of Recta Ratio, as if It were the onely Guide or Rule of Christian Faith. But albeit I dare not pray, nor can I hope to hear Plinie speak to this or any other good purpose in this Life: Yet I verily be∣lieve, that the writings which this Vncatechized Heathen hath left, and he himself shall rise up in Judgement against those proud Phantastick spirits, which having been Baptized in the name of Christ, and Catechized in the fundamental points of Christian Faith, do either flatly deny or captiously question, Whether our Nature were so deeply tainted with that Sin which we call Original, or so far deprived of Freedom or power to restore our selves to our primaeval state of Nature; as that the Death and Resurrection of a Redeemer more then meer man, and his Everlasting Priesthood, were neces∣sarily required for freeing us from the bondage of Satan.

5. Seeing this Modern Sect of men, as Pelagius their Father (whose er∣rors concerning the state of the First man and of Sin Original, have been mightily improved by them) have been,* 1.39 and are such notorious Trewants in the Book of Nature, and such Schediastick Surveyors of the Book of Grace, as none have been or can be beside; & such as in their sceptical contrivances hold it a part of Policy or state, to draw all or most such forces of Reason as Nature or Grace had implanted in their breasts, to guard their Brains, or fortifie the inventions of their Fancies: It is not to be expected that they should much regard the Unanimous consent of the Orthodoxal and Primaeval Church. Some of this Sect are well contented to oppose the consent of such Antiquity (as in other points they slight) against those who reverence the memory of the Ancient Martyrs or Fathers, especially before S. Austins time. Others of them are not ashamed to accuse this great and Learned Father for being the First Author of that Doctrine which we maintain Concerning the Nature of Sin Original. Now to presse them with his Authority, whom they accuse as an Author of Errour, would be bootlesse. Wherefore waving his Authority for the present for being any competent Judg or Advocate in this Controver∣sie, No ingenuous or sober man can except against him, as an unfit Witness in this Cause, concerning the Tenents of the Ancient Church; or against others whom he produceth as witnesses beyond all Exception, which either Pelagius himself, his Followers, or the Manichees could have taken against them in his time.

Ne{que} enim ex quo esse coepit Manichaei pestilentiosa doctrina, ex illo coeperunt in Ecclesta Dei parvuli baptizandi, Exorcizari & exufflari, Vt ipsis mysteriis often∣deretur non eos in regnum Christi nisi erutos à tenebrarum potestate transferri.— Quid autem dicam de ipsis divinarum scripturarum tract atoribus, qui in Catho∣lica Ecclesia floruerunt? Quomodo haec non in alios sensus c••nati sunt vertere, quo∣niam stabiles erant in antiquissima & robustissima fide, non autem novitio move∣bantur errore. Quos si Colligere & eorum testimoniis uti velim, & nimis longum erit, & de Canonicis autoritatibus, à quibus non debemus averti, minus fortasse videbor praesumpsisse quam debui. Veruntamen ut omittam beatissimum Ambrosi∣um, cui Pelagius, sicut jam commemoravi, tam magnum integritatis in fide perhi∣buit testimonium, qui tamen Ambrosius nihil aliud defendit in parvulis ut habe∣rent necessarium Medicum Christum, nisi Originale Peccatum. Nunquid & gloriosissimae coronae Cyprianus dicetur ab aliquo, non solùm fuisse, sed vel esse potuisse Manichaeus, cum prius iste sit passus, quàm illa in orbe Romano pestis apparuit, & tamen in libro de Baptismate parvulorum ita defendit Originale peccatum, ut propterea dicat, & ante oct avum diem, si necesse sit, Parvulum ba∣tizari oportere, ne pereat. Quem tanto vult intelligi ad indulgentiam Baptismi facilius pervenire, quanto magis ei dimittuntur non propria, sed aliena peccata. Hos iste audeat dicere Manichaeos, & antiquissimam Ecclesiae Traditionem isto nefario crimine aspergat, qua Exorcizantur, & ut dixi, Exufflantur parvuli, ut in regnum Christi à potestate tenebrarum, hoc est Diaboli & Angelorum ejus eruti transferantur: Aug. l. 2. de nuptiis & concupiscentia. c. 29.

CHAP. IX.

Of the properties or effects of Sin Original, known by the light of Nature, and by Scripture.

1.* 1.40 ENough it is to perswade any reasonable man, That Original Sin is not A meer privation, or a proportioned shadow of Being, without a Reality answering to it; seeing that in man (the Note or Character of whose distinction from, or excellency above all other visible Creatures, is the use of Reason) there usually is such a Lethargie, or sloathful deadnesse to do that which the very Law of Nature or Reason doth dictate unto him or command him to do; and such an eager pronenesse or appetite to do those things which the Law of Reason or of Nature forbids him to do; and those things with greatest Eagernesse, which the same Law of Reason or other positive Laws derived from it, most peremptorily and upon severest penalties forbid him to do. It hath been observed by many Authors, that the Unnatural sin of Parricide, (wilful Murther of Father or Mother, or of Superiour Kindred) did not become rife or frequent amongst the Romans, until they had upon particular sad accidents enacted a publick Law, and ordained a special kind of torment for transgressors in this kind. Lucius Ostius was the first amongst the Romans that did commit this Unna∣tural sin: And He lived almost six hundred years after the City was founded; a little after the second Punick War. Some good‖ 1.41 Writers ascribe the long absti∣nence from this unnatural sin, unto the wisdom of Romulus their Founder who enacted no Law against, much lesse appointed any peculiar kind of death unto this Crime, which He expected should never be committed by His Posterity. Certain it is, that Solon, for the like reason, did not so much as mention this Crime in His (otherwise) most severe Laws. But this observation was taken from the Heathen Romans in times ancient and far more remote, and doth not (as happily will be objected) hold in these times or places wherein we live. Yet the Ingenuous and Learned French† 1.42 Historian, (who meddles with the History of his own times only) tels us, that the like unnatural sin towards Children or Infants did never come to so high and far-spreading a Flow in the great City of that Kingdom, until the State or Parliament had erected a peculiar Court to be held, for examination or trial of such Cruel Mothers as sought to salve the breach of one Commandment by the violation of another; to cover the shame of their own wantonnesse, by murthering the tender fruits of their folly: as if the Damme which the Law had set for repressing or stop∣ping the Course of this bloudy sin, had but provoked the stream or Current, to swell higher and greater; to overburst all obstacles or inhibitions which the Laws of God, the Laws of Nature, and of the Kingdom, had set against it.

2. Again, why Pulpit-pride; why Clergie-cunning, insolency, or ma∣lice should grow into a Proverb throughout most Christian Kingdoms or Pro∣vinces, as if these or like transgressions in our profession, were of such a

scantling as could hardly be matched by the Laitie; I cannot give a more probable reason (if the imputation be true, or the occasion of the Proverbe just) then this; That Men of our profession, who are Gods peculiar Inheritance, are bound by the Lawes of God to more strict observance of our Saviours praecepts con∣cerning Humility, Meeknesse, Brotherly-love, and Charity, or peaceable disposicion towards all; then ordinary Men, or men of other Callings or professions are. And we know whose saying it is, That if we do not continue as we are by the place wherein he hath set us, (the Salt of the Earth, and Light of the World;) We shall be∣come the most degenerate, unprofitable members of the Land and Church wherein we Live. And if the whole Tribe were to beare peculiar Armes, (as some other ingenuous Professions doe;) No Device could so well befit us as Jeremiah's two Baskets of Figges. Then saia the Lord unto me. What seest thou Jeremiah? and I said, Figgs; the good Figgs very good; and the evill very evill, that cannot be eaten they are so evill. Jer. 24. 3. The bad Figs were the Emblem of the disobedient refractory, as the good Figs were of the obedient and beleeving Jewes in the Prophets time: Both parts of the Embleme are as applyable to the Sons of Levi in our dayes. Such of this Tribe as suffer sin to raigne in their Mortall bodies, are generally the worst of sinners: Such as mortifie the workes of the flesh by the spirit, by prayer, and other good services of God, and seeke their Freedome or manumission by the Son of God, Working out their Salvation with feare and trembling, are the Best of all Gods Saints on Earth.

3.* 1.43 But the greatest part of the Induction hitherto made for finding out the properties or Symptomes of Sin original, will be excepted against, especially by such as are meer strangers to their own Breasts, or dispositions of their hearts; because the particular observations or Experiments whereof the In∣duction consists, have been made by the Heathen, or related by Authors not Canonicall. But the Exception will voyd it self, if we shall make it cleer to men altogether unexperienced of themselves; that the like Experiments or observations have been made and more fully expressed by one whose Autho∣rity is Canonical; whose Testimony of Experiments made in himself and taken by himself, is most Authentick: it is St. Paul. That sin Originall was in the world before the Law was given, is cleer from this Apostle Rom. 5. 13. For untill the Law, sin was in the world: but sin is not imputed when there is no Law. So our English, and most other Modern translations, render the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; None of them altogether so well as it might be rendred: Better thus; [There is not, there cannot be any true estimate or full reckoning made of sin, where there is no Law to give the* 1.44 Charge. And againe Ver. 20. Moreover, the Law entred that the offence might abound. This abounding of the offence where∣of he speakes, was the issue or effect, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the End or Finall Cause why the Law was given: For so the Law-giver might be suspected to have been the Author of sin, or at least of the increase or abundance of it in the world. The Apostles meaning is, that the Law was given as a praepa∣rative Physick or medicine, to let such as were sick of sin (as all were before the Law was given) understand, in what danger they were; or, to give them notice of the abundance of corruption which was so deeply seated in their Nature, that it could not be throughly purged by the Law, which on∣ly set sin a working, that men might seek more eagerly after a Better medicine, to wit, Faith in Christ. That this was our Apostles true meaning in this place is apparent from the Parallel-passages to these: Romanes, Chap. 7. 7. what shall we say then? is the Law sin? God forbid: Nay I had not known sin (that is, I had not taken true notice of the measure or danger of it) but by the Law: for I had not known Lust, except the Law had said, Thou shalt not Covet. The

Law to which these words referr, is the tenth Commandement: wherein the Coveting of some few particulars, as of our Neighbours Wife, or of his goods, is only expresly forbidden: But sin taking occasion by this Negative Commandment, wrought in our Apostle (as he himself testifies) all man∣ner of Concupiscence; for without the Law sin was dead: that is, He did not feel the Motions or Paroxysmes of sin, untill the Law was laid unto him, as a Preparative Medicine unto better Physick. And againe ver. ninth. I was alive without the Law once, but when the Commandement came, S••n revived, and I died. And againe, ver. 11. 12. 13. Sin taking occasion by the Commande∣ment, deceived me, and by it slew me. Wherefore, the Law is Holy, and the Commandement Holy, and just and good. Was that then which is good, made death unto me? God forbid: But sin, that it might appeare sin, working d••ath in me by that which is good; that sin by the commandement might become exceeding Sinfull.

It is a Point observable and fully paralel to our Apostles doctrine; That the Easterne part of the world did rather loath then long after Circumcision, Vntill our Saviours Resurrection and the Apostles peremptory forbidding the practise of it. From the former doctrine of our Apostle I have learned satisfaction to a Probleme which had often and long Perplexed my thoughts. The Probleme was this: Why Men, Unto whose care and fidelity a man might safely commit his Fortunes or his life upon their honest word, became most care∣lesse and unfaithfull in matters whereto they are punctually tyed by oath? The reason is, Because the interposition or obligation by oath, is as the com∣ing of a Law which provokes the Corruption of Nature, whose longing or lust after things forbidden rather then it should be unsatisfied, drawes men otherwise morally honest, to become like wayward intemperat Patients, which rather chose to nourish the longing humours of the disease or infirmi∣ty, then to observe the prescription of the Chirurgeon; ready to pull off the plaister though with the live-skin or flesh, rather then to endure the working of it for a moment.

4. But here some have Questioned, Whether this Chapter be meant of the Re∣generate or Vnregenerate Man? A Captious Interrogatorie; if Regeneration were but one Act, or a resultance of some Few Acts or Conflicts between the Flesh and the Spirit. But seeing Regeneration, in true Theologie, includes Acts almost numberlesse, or a Combate somewhat longer, then Mortification doth: This Chapter, if we speak of Christians, must be Meant, not of the Man truely Regenerated or perfectly Mortified, but of a Man, Inter Regenerandum, during the intermediate Acts or conflicts betwixt the beginning and the Con∣summation of his* 1.45 Regeneration. Or if we speake of One that beleeves the Old Testament better then the New, as of a Jew or Mahumetane: it cannot be meant of a Lawlesse Man, but of a man under the hammer of Gods Law given by Moses. For there must be a Laying of some Law or Other, to the heart, before the Conflict here Mentioned can begin; or Sin inherent, be so Provo∣ked, as our Apostle tells us, it is.

5.* 1.46 He that will diligently peruse our Apostles forementioned Passages Romans 7. in the Language wherein he wrote, will easily observe with me, That the occasion which Sin tooke By the Law to deceive him, (as it doth yet to deceive us;) was from the Negative Precepts or Commandements of the Law; not from the Positive or Affirmative. Now why the Negative Precepts; that one especially, [Thou shalt not Lust; Thou shalt not Covet;] should a great deale more provoke or more forcibly revive the seeds of Originall Sin inhe∣rent in us, then the Affirmative Precepts usually doe; the Reason is Evident;

because, nothing is nominated or proposed unto us in the Affirmative Pre∣cepts, but that which in its nature is truely and sincerely Good, without the mixture of Evill: And being such, is more apt to revive or quicken the Notions of the Law of Nature, or Reason, or those Reliques of Gods Image which remaine in our Nature since our first Parents fall; then to Enlive the seeds of sin, or to provoke our inclinations unto Evill. On the contrary; In every Negative Precept there is a Proposall or representation of those things, which be in their Nature truely Evill; and therefore most apt to incite or provoke our natural Inclinations unto the evill forbidden, or to enrage the Reliques of our first Parents sin inherent in Us; after the same manner and for the same reason, that the representation of red Colours (without any other Provocation given) is, to provoke or stirre the blood of beasts or Cattel, which are of a more pure or sanguine Constitution. Thus some tame Beasts (as Bulls or Kine) are aptest to turne man-keen upon such as are cloathed in bright red, or Scarlet. And a grave Learned ‖ 1.47 Historian sometimes Chronicler to Charls the Fift, in an Epistle of his to his friend, relates a sad ac∣cident of a Beare, which had never been observed to have raged upon Any: yet being let loose from her Cage, and having opportunity, to have exercised her rage upon Others, did single out a Courtisane of Spanish progenie, whom she did as cruelly teare in pieces as if she had been Robbed by her of her whelps, wearing upon that day a garment of somewhat a darker co∣lour then the Scarlet or bright red; and so much the more apt (as* 1.48 Philosophers teach us) to provoke or en∣rage this or other Ravenous Creatures, which be of more duskie & melancholy blood. And the† 1.49 Author of the first Booke of Macehab. Chap. 6. ver. 34. relates a warlike Practise for encouraging the Elephants to fight more fiercely against their Enemies, by representing, or (as it seemes) Squeazing the Blood of Grapes and mulberies in their sight or view.

6. Now the sight of semblable Colours can have no greater force or effi∣cacie to stir up the blood of Creatures like unto them, then the solemne pro∣posall or representation of sins prohibited hath to provoke or enrage the Re∣liques of Sin originall, or to procure the Fits or Motions of it, without the as∣sistance of Grace by Christ to restraine them. And I cannot perswade my self, that some sins (not to be named) could ever have been, or yet could be so frequently practised in diverse Regions which have submitted themselves unto the discipline of the Romish Church; to all her Canons and constituti∣ons; save only from the representation or expression of the nature of such sins in those loathsome and abhominable Interrogatories, which Romish Priests use in taking Auricular Confession.

CHAP. X.

Containing such Description or Definition of Originall Sin as can be gathered from the Effects or Properties of it before mentioned.

1.* 1.50 FRom these Discussions of the Properties or Symptomes, we may frame this or the like Description of Original Sin it self;

That it is such a Disease of the Soul, or such a corruption of the Humane nature, as the Dropsie or other like corrupt Humours are of the Body:

The one sort includes a thirst or longing after such things as are forbidden them by the Physitian of their Bodies; The other an appetite or hunger after such dyet as is in speciall prohibited by the Physitian of their soules. And all diseases (we know) are dangerous wherein the Longing of the corrupt humour or matter which breeds them, is much greater then the Longing or appetite of Nature; es∣pecially if we give satisfaction to such intemperate desires or appetites.

2. Or if the Reader desire more then a Description, (that is) some com∣petent Definition of Sin Original: the best which for the present I can exhi∣bite, is this;

[That it is a positive Renitencie of the Flesh or corrupt Nature of man against the Spiritual Law of God, especially against the Negative praecepts; being first occasioned or rather caused by the transgression of our First Parents, espe∣cially from the intemperate Longing of our Mother Evah after the forbidden Fruit.

For as our Apostle instructs us, 1. Tim. 2. 14. Adam was not deceived, but the Woman Being deceived Was in the transgression; that is, more deeply in the transgression then the Man: because she seduced him to eate the forbidden fruit, as the Serpent had done her; Or as the flesh or sensitive part of our Na∣ture doth yet often seduce the Reasonable Will to yeeld her tacit or implicit consent unto such Actions as they have expresly resolved upon or undertaken, without consulting Reason or the masculine part of our Nature.

3. From this First Transgression of our First Parents; from the birth of Cain unto this present day or hour, the forementioned Observation of the Ro∣mane Poet [Nitimur in vetitum semper, cupimusque negata;] was never out of Date, but continued still in full force and strength amongst all the Sons of Adam throughout their severall generations; unless perhaps in some few, who by speciall priviledge or peculiar Grace, have been redeemed from the raigne or dominion of Sin from the womb or from the time wherein they begun to know the difference between good and evill. Our blessed Saviour (who was no mere Son of Adam, but the true and onely Son of God) was absolutely Free from the wombe, from his Conception as man, from all Tincture of Sin Original, from all inclinations to attempt or desire any thing that was evill or forbidden by the Law of God.

4. Now the Nature, Properties, and Conditions of Sin Original being such as have been described; it is easie to be conceived, how potent it is to con∣quer us, and to bring us into Servitude unto it self and unto Sathan; Or how it is that very snare, or a great part of it, whereby such as oppose the truth, are taken Captive by the Devill (as our Apostle speaks) at his will or pleasure. 2. Tim. 2. 26. But of this point hereafter.

CHAP. XI.

Containing the Resolution of the maine Difficultie proposed, to wit, How the First Actual Sin of our First Parents did produce more then a Habit of Sin, an Hereditarie disease in all their Posteritie.

1.* 1.51 THe chief Difficultie (at least as some make it) is, How the First Sin whether of our Father Adam, or of our Mother Evah, or of both, could possibly produce a perpetuall Habit of Sin in themselves, or an Hereditarie corruption of the Humane Nature, propagated from them throughout all generations. This difficultie (though) cannot be press'd or drawne unto any Contradiction to the unquestionable rules of Reason or true Philosophy. The full and cleer Solution of it only surpasseth the reach of Reason meerely na∣tural, or of Philosophy not enlightened by sacred History or Mosaicall Relations of the estate wherein man was created. Surely if Plinie or some other Natu∣ralist had been so happy as to have diligently perused and beleeved the Oracles of God delivered by Moses, Gen. 1. 2. and 3. &c. We Christians this day Li∣ving might have had more satisfactorie Resolutions for clearing this Point, then we can gather from the Schoole-men or many of the Ancient Fathers. * 1.52 Some Schoole-men do think that our Nature was corrupted by the poyso∣nous breath of the old Serpent in his conference with our Mother Evah. I neither know nor remember whether they have any ground of this conje∣cture from true Antiquitie; or whether it be a Masterlesse piece of their own coyning. The conjecture or Phancie it self is for this reason Less probable, because the Nature of our Father Adam, who held no parlie with the old Serpent, was no less corrupted then the Nature of his Consort Evah. Other good writers are of opinion, that the fruit of the Tree of knowledge of Good and Evill was for its specifical quality of a poysonous Nature both to the Soul and body; at Least, apt to taint or corrupt both: and the first mans nature was tainted by tasting or eating of it: For of it he did eate as much as Evah did, if not more, though she were more in the transgression, because she had pluck∣ed it from the tree. And I cannot conjecture any ground why any ingenu∣ous Reader of the sacred Story should peremptorily reject this opinion, which I (for my poore talent in Divinite,) hold in some better esteem then a meere or probable conjecture. No Article of Christian Faith it is, (though we should suppose Faith it self to be no more then an Opinion) yet to be ad∣mitted into the List of piè Credibilia, or to be ranked amongst such opinions, as may be more piously and more safely beleeved, then peremptorily reje∣cted or derided. The Consequence of this Opinion or Supposition is, That Adam did become his own Executioner, Or as the Canonists speak, incidere in Ca∣nonem, did absolutely inflict that punishment upon himself, unto which his Creator had but conditionally sentenced him. Gen. 2. 17. But of the Tree of the knowledge of Good and Evill, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt surely dye. There was no Necessity Laid upon him by his Creator that he should eat of it; but such a peremptory Restraint or Command to the Contrary, that whensoever he did eat of it, Death should necessarily follow. And so it did; for Mortality and Corruption did enter into his Nature with the Figg or Apple which he tasted, not only upon the same day wherein he tasted it, but in the very same moment. And the same mortality and corruption are propagated to all his Sons from the first mo∣ment or point of time wherein they begin to be his Sons. Or more briefly,

The Forbidden Fruit, of what sort soever it were, did as truly beget or bring forth corruption and Mortality in our Nature, as Adam did beget Cain, or Evah bring him forth.

2.* 1.53 But it may be (and I presume will be) Objected, That not the For∣bidden Fruit only, but the whole Tree whereon it grew, root and branch, were immediately created by God, before Adam could taste or eat of it. And if it were for specifical quality poysonous, or did necessarily taint the whole humane Nature, being once tasted of: How can either Fruit or Tree be conceived to be any part of Gods six-days-works, all of which were very good? Or how shall we salve, or be able to maintain that Maxim of the Wise man [God did not create death,* 1.54] seeing he did create that poysonous Fruit, by which our Nature was deadly poysoned? Facilis Solutio, the answer is ready: Albeit deadly poyson be not Good to him that takes it, yet, that there should be poyson, or herbs and fruits in their nature poysonous, as well as medicinal or wholsom, is, and from the beginning was very Good. Good like∣wise it was; exceeding Good, that the First man should have death as well as Life proposed to his Free or unnecessitatible choice. So the whole fault was in himself; no part in the fruit which God had forbidden him to eat: For he by thus eating of it did chuse death before life. And however the fruit, which we suppose to have carried deadly poyson with it into his body, were immediately created by God: Yet that of the Prophet is more remark∣ably true of our first Parents, then of Israel unto whom it was directed, Perditio tua ex te; O Adam, Thou wast the cause of thine own and of our destru∣ction: But of our salvation in and through the promised seed, Our gratious Creator is the sole Cause and Author. Again, Albeit Adam did exceeding ill in chusing death before Life: yet This in the Consequence, by special di∣spensation of divine Mercy, was Good for us. Our Nature was not so much wounded or made worse by that unhallowed Food, as our persons are better∣ed and our estate amended by the new Covenant in Christs bloud; unlesse we abuse those Talents which our Gratious Creator and Red••emer hath given us, as Adam did his. Were Free choice left unto us which now are living; Whether we would accept that estate or Condition of life wherein Adam was created, or that which is granted us by the new Covenant in Christs bloud: He should commit as great a folly as our First Parents did, that would not embrace the later Condition and refuse the Former.

3 But for the former Difficulty, How more then a Habit of sin; an He∣reditary disease of nature, should be produced by one or two Acts, I am afraid some men make it seem a great deal greater then it is, more by their own incogitancy then by any positive Argument that can be brought to en∣large or presse it further, then at the first sight it appears to every young Student. First, these men take it not into consideration that our First pa∣rents might commit more Actual sins then that One often mentioned, before the corruption of nature was propagated to their Successors. Besides The Alteration of their diet, change of dwelling and air, might depresse their nature, and dispose then to a deeper degree of Mortality and Corruption then they were subject unto when they were first driven out of Paradise. And Paradise for ought we know, or can possibly object to the contrary, might, for many conveniences and conducements to preservation of health whether of body or minde, exceed all other habitations, as far as Princes Palaces do common Gaoles. What further impressions other occurrences besides these mentioned, intervenient between our First Parents Grand-sin and the birth of Cain, of Seth, or others of their Children, from whom all

the Kindreds of the earth Lineally descended, might make in the nature pro∣pagated from them; or what effects or Symptomes our mother Evah's Long∣ing after the forbidden Fruit might leave in her self or in her Children, is unknown to us: yet a Point to be considered by such as think it scarce possible for one Act to produce a Habit. This we know in general; That the eager Longings of Mothers, or distastes or affrightments taken by them, do often imprint many hereditary dispositions in their Children. And from this original, all or most of those strange Antipathies unto meats or drinks in themselves good and wholsome, and unto other Live or Livelesse creatures no way noysome, do (as Learned Physitians resolve us) naturally issue. Yet no Antipathies in private families can be so perpetually hereditary, as those inclinations unto Evil, or Antipathies unto goodnesse, which proceeded from the First well-head or spring of our Nature, to wit, from our mother Evah: That being once corrupted, could not but corrupt the whole current. As for Evah's Lusting after whatsoever other unlawful pleasures, her Long∣ing after the Fair-seeming Fruit of the Tree of Knowledge, we may hence ga∣ther to have been very intemperate and exuberant beyond the ordinary size of unruly appetites; in that, Holiness with sobriety is more specially at Least under more expresse Condition required unto the salvation of the weaker sex, as our Apostle hath it, 1 Tim. 2. 15. Notwithstanding, she shall be saved in Child-bearing, if she continue in faith and charity, and holinesse with sobrie∣ty. And so is abstinence from some peculiar sins, or from Occasions of tem∣ptations to such sins as their Progenitors have been most prone unto, more peremptorily required in their Children, then in Other Men whose Ance∣stors or Progenitors have not been tainted with the like sins, nor obnoxious to like temptations.

4.* 1.55 But here if any man be otherwise minded or disposed to contradict what I have said or shall briefly say Concerning this point, I professe I shall not be willing to debate the Probleme any further with him. Only I must for mine own part protest, that there never yet arose any doubt or question between me and my most retired thoughts; Whether there may not be and are sundry particular Branches of sin or natural inclinations unto Evil, pro∣pagated from intermediate Parents unto their Children or Families for many Generations, which do not by any Natural Necessity grow out of that Original Stem or Root of Corruption, whereof all of us are partakers by the Fall of our First Parents. Yet I would intreat the Reader to take this Consideration along with him; That such Hereditary ill dispositions or inclinations to some peculiar vices as we mean, may abate, remit, or revive and be improved through several successions or collateral Lines of the same Stem, unto which they are (for some generations) Hereditary, or finally expire, after the same manner that similitude of bodily Lineaments, feature, or visages do vary, alter, or expire in many Ancient families: Some Children being more true pictures of their Great Grand-fathers or Grand-fathers or great Uncles, then of their immediate Parents: Others again more like their immediate pa∣rents, then to any of their Ancestors, whether by father or mother. Concern∣ing the Cause or manner How similitudes of feature, of bodily Lineaments or visages do or may abate or remit in the first or second Descent, and revive in third or fourth;* 1.56 this the Reader must learn from Philosophers or Phy∣sitians, as Aristotle or Galen, which of purpose have searched into this secret of Nature For illustration of the maner, how hereditary indispotions of the heart or affections may abate, revive, or expire in the several Descents of families, the determination of that moral Probleme [An nobilitas generis desinat in uno vitioso?] will be pertinent.

Now that Nobility of Bloud, or those inclinations unto Heroical vertues for which some Ancient Families have been famous, do not necessarily cease or expire through the vitiousnesse of one Succession, was a point determined in the Schools when I first knew them. And Experience may teach a Long∣Liv'd Observant man, that Two vitious or lewde Successors do not often∣times so abate or utterly dead those seeds of vertue which were propagated to them from their Ancestors, but that they may revive, or be impro∣ved in the Fourth Generation or Descent. The abating, reviving or ex∣piring of them depends most upon their Education: And so doth the abate∣ment or improvement of Original Sin or inclinations unto Evil. Even that Corruption of Nature which we necessarily draw from the losse of Paradise, is not equal in all the sons of Adam, though it be most true; That every one of us is as truly tained with it, as any Other. Again, though it be univer∣sally true; That all men are by Nature Sinners; all destitute of the Grace of God: Yet is it no part of this Vniversal truth; to deny That some Race or Brood of Men are from their birth or Conception, much more by Educati∣on, more gracelesse then Others are. And yet for such as have the least measure of sin, whether Original, Habitual, or Actual; Or for men as we terme them, of Sweet Dispositions or Good nature, it is as impossible to be freed from Natural Servitude unto sin, without the Special Grace of God in Christ, as it is for the greatest Sinners or most Gracelesse Brood of men. The best of us, even after the participation of Grace in some degree, have a greater measure of one or other kind of sin, then we take notice of, or then we can Learn from most Professors of Divinity, which have purposely un∣dertaken to Decypher the nature and haynousnesse of it.

CHAP. XII.

Containing the true and solid Definition of sin, whether Original or Acquired by vitious Acts or dispositions.

1. THe best attempt that I have read or heard to this purpose, was made long ago by One who hath been so buffeted on both sides, which he sought to teach or instruct, as would make an ordinary Souldier in our Chri∣stian warfare afraid either to be his Second or to come unto his Rescue,* 1.57 Flac∣cius Illyricus I mean; a man most happy in Political undertakings and at∣chivements, which were rather below then beyond his profession: Yet in his Treatise Concerning the Nature of Original Sin, or the nature of sin in general, Two wayes unfortunate: First, in that he was not so profound a Philosopher or exquisite Artist, as it were fitting Every Divine, which will undertake to handle this part of Divinity, or others which have connexion with it, should be: Secondly, in that he was a better Philosopher and more exquisite Artist by much, then such Divines, whether in reformed Churches or others, which have taken upon them to rectifie or confute his Errors. These for the most part run a wider Byaz on the left hand towards the No∣minals, then he doth on the right hand from the Real Philosophers or Divines. This man went the right way to his work, and begun it like a good Artist, by defining or displaying the Nature or Essence of Original Righteousness, be∣fore he entred into that dispute Concerning the Nature of Original Sin, or unrighteousnesse. He rightly and upon demonstrative grounds denies Ori∣ginal Righteousness to be any quality supernatural, any Accident or property

adventitious to the Humane nature; if we consider that in the Estate wherein it was first created. Nor did he commit any error (much lesse incur any censure of Heresie) by avouching Original Righteousness to have been the Essential form of man, if he had expressd his meaning with this addition, or limited his expressions thus; [

As the First man was the work of God, or considered as he was created in His Image.

] For (as I am forced often to repeat) there were not in mans Creation Two works of God really distinct, either in order of nature or in respect of time; nor so distinct, as that The One might be imagined to be the Nature of the first man, or of Gods image in Him, The other, a Coronation of his Nature, or image of God, with a Grace or righteousnesse supernatural. For Righteousness original, to speak properly, could be no other work or Effect imaginable, save only the Re∣sultance of that image of God wherein our Nature was first moulded. And this Resultance was as immediate unto, and as unseparable from the image of God wherein the first man was created, as Roundness is from a perfect sphere, or well moulded bullet; or as Equality is from Identity of quantity: Of none of which there can be two distinct Causes or Operations.

2. To make the Image of God or that righteousnesse, which by immediate necessity resulted from Gods image or work, the substance, nature, or essen∣tial form of man, quâ talis, as he is man; would be a grosse Error or grie∣vous Soloecism in Philosophy: For so Adam should not have been the same individual Party or Person after his Fall, which he was before. And this Error in Philosophy uncontrol'd, would necessarily induce a more dangerous Heresie in Divinity, to wit; [That the same party which was made righte∣ous by God, should not be punished for losing this Righteousnesse, but some other for him.] By the same reason the Humane Nature it self, which is now polluted by sin▪ should not be so much as specifically the same with that which God did in the beginning create; Our Nature as now it stands, should be wholly a work or Creature of the Devil.

3. But this Good writer, I mean Illyricus, iterum & identidem, often and again disclaims all Opinion or thought conceived by him of any Specifical change of the Essence or nature of mankind, from the first Creation to the worlds End; or of any Essential Change or destruction of the Individual Nature or Persons of our First Parents. Yet his Expressions of his meaning sometimes may seem to infer either a change of Nature or a destruction of the Two Indi∣viduals first created by God It may be that Opinion of some late Philosophers [Principium Individuationis est à materia; that, The root of Individuation or distinction of one particular Person from another was wholly from the Matter, not from the Form, which is the principal pa••t of every mans Essence or person;] was imbraced by him. But seeing he utterly disclaims the former Conclusi∣ons or Inferences, which some would put upon him: it would not be inge∣nuous to charge him with them upon Consequences, not of his own, but of other mens making. The Learned and ingenuous Reader will easily excuse him from this One Error in Philosophie, seeing he hath taught such as will be taught by him so many good useful Lessons, as no Divine (which I have read) in modern Churches, hath taught more, for avoyding Sceptical or meerly Dialectical, and making solid and theological Definitions in substantial or Fundamental points of Divinity.•• or no Definition, of sin especially, or of Free-will or other Controversie depending upon their Determination, can be truly Theological or such as a professor of Divinity, if he be a true Artist, can brook; unlesse it be truly and solidly Philosophical.

4. The difference between a Nominal or meerely Dialectical, and a true Philosophical or Physical Definition of one and the same Reall Effect, affection, or propertie,* 1.58 is Excellently set down in sundry Treatises by the Great Philo∣sopher. If this question [Quid est ira? what is that which we call Wrath or An∣ger?] were proposed to a meere Logician, or Dialecticall Grammarian: His an∣swer is upon his tongues end; Ira est appetitio vindictae: V•• rath or Anger is a es••••e or appetition of revenge. But this is only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a meere Ex∣pression what the Word doth signifie; or at the ••est but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Definition only of the Abstract Essence of the Accident or Affection. But if the same question were proposed to a true Philosopher, to a good Naturalist or Learned Physitian, his answer would be; Ira est ebull•• tio sanguinis circa cor; Wrath or Anger is in truth and indeed neither lesse nor more then the boyling of the blood about the heart: This is the only root or Real Cause whence Anger im∣mediatly growes. Yet if we would take a full Definition of this most unruly passion (which is the usual Commander in chief, of greatest Commanders:) it must be This, according to the rules of Art; Ira est appetitio vindictae prop∣ter Ebullitionem sanguinis circa cor; Wrath or Anger, is an appetition of revenge caused by the boyling of blood about the heart. And from this Definition Every good Moralist, (such all true Divines should be, and somewhat more) may Learne in part how to curbe or tame This unruly Beast: according to the old proverb, Equo ferocientisubtrahendum pabulum; by abstaining from all Cho∣lerick meates, and by withdrawing his self from all probable occasions, which by one sense or other may set his best blood on boyling.

5. He that saith, An Eclipse is the privation of light in the moone or other heavenly starr, speakes properly Enough: For this is the Essential Definition of that which we call an Ecliose, whether in the Sun or in the Moone: Yet but a Nominal Definition, which every young Scholar or Academick may Learne out of his Lexicon. What more then is required to a Philosop••icall or Real Definition of an Eclipse, whether in the Moon, Sun, or other stars? No∣thing besides the assignation of the Reall Cause by which this defect of light is wrought, whether in the Sun or Moon. The Reall cause of this privation of Light in the moon is the Diametral interposition of the shadow of the earth between the Moon and the Sun, from whom as from the Fountain of Light, this second Light or Governesse of the night doth borrow its Light or Splen∣dor. Albeit of these two Definitions, the Grammatical or Nominal be most proper: Yet the Causal, (though taken alone as Philosophers use to express it) is most Reall and more satisfactorie. An Eclipse in the Moon is the interposi∣tion of the Earth betwixt the Sun, and it: The Eclipse of the Sun is the interpositi∣on of the body of the Moon betwixt the Sun, and us, that be inhabitants of the Earth. Hence we may Learne that however the Nominal or Essential Defi∣nition of an Eclipse, whether in the Sun or Moon or other Starr, that is, a Privation of Light, be One and the same: Yet we may Learne more from the Causal Definition of either of them, then we can from the Nominal Definition of both. In an Eclipse of the Sun there is no defect or privation of Light in it: We inhabitants of the Earth onely are deprived of the light or Lustre of this glorious starr, by the interposition of the body of the Moon between it, and our bodily sight. Whence we may truly inferr, that the body of the Moon is in it self as impenetrable by Light, or as uncapable of Transmission or free passage of Light through it, as the body of the Earth is; That the sur∣face only of this great starr is capable of Light by reflexion, as a Globe of steel or other solid Body, whose surfaces are smooth and Equable: It doth not, it cannot transmit Light, or suffer it to be transfused through it after

the manner of glass. Yet if we should give a perfect and absolute Definition of an Eclipse in the Moon, we must add the Abstract or nominal Definition of the Eclipse unto the Reall or Philosophicall: As thus; The Eclipse of the moon is a true and reall privation of light or splendor, not in respect of us only, but in it self; caused by the interposition of the body of the Earth, which hindereth the trans∣mission of light which it borrowes from the Sun. But the Eclipse of the Sun is only a privation of our sight or view of it, occasioned or caused by the interposition of the dark body of the Moone betwixt this glorious Starr and fountaine of light and our eyes.

6. The maine businesse wherein Illyricus is so Zealous, was to banish all such Nominal or Grammatical Definitions as have been mentioned out of the precincts of Theologie, and to put in continual Caveats against the Admission of Abstracts or mere Relations, into the Definition of Original Sin, or of that Unrighteousnesse which is inherent in the man unregenerate. And howe∣ver St. Austin, Aquinas, and Melancthon say in effect as much as Illyricus did, if their meanings were rightly apprehended or weighed by their Follow∣ers: Yet his Expressions of the Nature, Cause, and Properties of Original Sin, were to his own, and so they are to my apprehension more cleare, more full and real, then any Definitions of Aquinas or Melancthon, Even where they speake most fully according to their own Principles, unto this point. Aquinas (as this Author quotes him) some where grantes, Originale peccatum non esse meram privationem justitiae originalis; that Original Sin is not only a meere privation or want of Original Righteousnesse, but a positive or forcible inclination contrary to it. Melancthon with many Others of the most Learned writers which have been in the Germane or French Church since Luther began to re∣nounce the Romish Church, acknowledge and Define the same Sin to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Disorder of our faculties and Affections, or which is more, a Depra∣vation of our nature, Or in other tearmes, whether Greek or Latin, fully equivalent unto these. Wherein then doth this singular writer (as some do censure him) either differ from, or go beyond Aquinas, Melancthon, or O∣thers? all of whom respectively grant as much, and some of them more then is included in the Definitions or descriptions of Sin, forecited out of Aqui∣nas and Melancthon.

7. Illyricus defines Originall Sin not by the

Abstract, but by the Concrete, as thus: Original Sin is the Nature of man corrupted, or the affections or Facul∣ties of our soules and bodyes disordered and depraved &c..

He no where de∣fines it to be the Nature, the Substance, or Faculties of men absolutely conside∣red, or without Limitation; Yet to be All these so farr as they are depraved and corrupted, or transformed out of that Image of God which was seated in them by Creation, into the image or real similitude of Satan. In man considered as he was the work of God or made after his image, there was an exact Har∣mony or consonancie of Will unto the Law and Will of God; an Exact Harmonie of Faculties and Affections amongst themselves, and a sweet sub∣ordination of them unto the reasonable will or conscience, whil'st that held consort with the will and Law of God. But by the First Mans Fall or will∣full transgression, all parts of this Harmony are lost: The sensitive desires, Faculties, or Affections are at continuall jarr and discord amongst them∣selves. The best consort they hold is to fight joyntly against the Reasona∣ble Soul and Conscience or spirituall part of our nature; especially so far as it holds any Consort with the Will of God. His Definition then of Sin by the substance or Nature of man as that is depraved or corrupted; and the Defi∣nitions, of other Writers which define it to be the Depravation of our nature: or

the difference between him when he defines it by the Faculties or parts of our nature as these are disordered or instamped with the image of Satan, and other Divines, who define it, to be an Ataxie or disorder of the Affections and Faculties, if we calculate their severall Expressions aright, they come all to one Reckoning: there is no more materiall question or reall difference betwixt them, then if we should dispute, whether Three times foure, or foure times three: Or two times six, or six times two, do better expresse or deci∣pher the number of twelve: Or whether Harmonie be a Consonancie of true voi∣ces or sounds; Or true voices or sounds perfectly Consonant.

CHAP. XIII.

Calvin and Martyr &c. consent with Illyricus in the Description of Original Sin: How farr Sin Original may be said to be the Pollution of thewhole Na∣ture and Faculties of man, or the Faculties of man as they are polluted.

1.* 1.59 BEsides many Other good Writers, Calvin and Martyr in their Definiti∣ons or descriptions of Sin in the unregenerate man, consort so well with Illyricus, that he that will condemne any One of them, will be concluded not to acquit either of the other Two: He that approves One of them, cannot but approve the Other, if he either understand himself or them.

Calvin defines Sin Original to be a Pra∣vity & Corruption of nature:* 1.60 and pre∣sently, explaining himself, saith: yea the whole nature of man is a Kinde of Seed of Sin: and therefore cannot but be odious and abominable to God. which truly is the very Forme (Essence or Definition) of Original Sin, and de∣scribes (or descryes) surely the Being of man to be very Evill. And Martyr up∣on the Rom: Defining Original Sin, and explaining that definition, manifestly places it in the Evill essence of Man; for he says, That, The whole man is most Corrupt. And then defines it Thus, Sin is the depravation of the whole nature of man, Transmitted to posterity from the Fall of our First Parents, and by Generation &c. And then opening the Definition, he Says: In this Defi∣nition, are found all Kindes of Causes. For the subject Or Matter we have, All the parts or powers of man. The Forme is the Depravation of them all. Lo! you see, that according to Him (Martyr) Sin Original Comprehends the parts & pow∣ers of man so farr forth as they be cor∣rupted and depraved. Illyricus in a Book intituled Know thy self.

2. But these Definitions or Descriptions though (for ought I know, or have to except against them) they may be most Orthodoxal for their truth or substance: yet the right Limitation of them or of the subject defined, is not free from further Question, as First: Whether the Subject of them be Sin Original, or Acquired, as one or both of them are seated in the Natural or unregenerate man, or as they are inherent in part in the Best Men after their Regeneration, or Purification of their hearts by Faith. If every Part, if every Faculty or member of the Humane Nature be from the womb tainted with this Foul Leprosie: it will be somewhat hard to con∣ceive, how any Part or Faculty should be absolutely freed from all degrees of corruption by Regeneration; unlesse we grant, that All are in some measure freed from it, and acknowledge some Reliques of Sin Original to remain in every part or Faculty of the man truly Regenerate or renewed in the spirit of his mind. It may in the First place be conceived that the Mind or Conscience of men so renewed, may be throughly cleansed, not only from the guilt, but from the real stain or pollution of sin, and yet the flesh or whole sensitive parts or facul∣ties of the same man, still lodge some Reliques of Original Corruption in them; though in a Lower degree or Less measure, then the same Corruption dwelleth in the Conscience or Spirit of the unregenerate or Natural man, Or if we grant the Minde and Conscience of sanctified men to be yet subject to some Tincture or Reliques of Corruption: Yet these we must acknowledge to be so weak and feeble that they cannot hinder or diminish the Raign or Soveraignty of the Spirit over the flesh, by which the Yoak of servitude unto Sin, or slavery unto Satan (unto which all men before Regeneration are by Nature subject) is utterly broken. If we consider Man as he was first moulded by God, he was for nature, substance, and Faculties of his soul, like a sound Instrument well string'd and better tuned. But by eating of the forbidden fruit, and losse of Paradise, his very substance was corrupted and deprived of Life Spi∣ritual: and all his Powers or Faculties not only corrupted, but distuned. Our Nature by Regeneration is Restored to Life spiritual, yet not to perfect health and strength so long as we carry this burden of Flesh and Mortality about with us. By the same Spirit of Regeneration the Powers or Faculties of our souls, and our sensitive Affections, are better tuned then they were before: yet not so sound or well tuned as in the First Creation they were, but like to Asymmetral or harsh voices which never hold consort with sounds or voices truly Harmonical; or like to those which we call False strings in a stringed Instrument, which by no skill either of him that tunes or handles it, can be brought to bear a part in exact Harmony: Both such voices & such strings will still retain some jarring sound or discord in an accurate & observant Mu∣sitians Ear; though much less when the string is stricken open, or upon a Lower stop, or the voice taken at a lower Key, then whe they are stretched higher. For with the height of either sound, the discord or Dis-Harmony is still increased.

3.* 1.61 But when Calvin, Martyr, and Illyricus make Original Sin to be the whole Nature of Man and all his Faculties, so far as they are corrupted and taint∣ted; I know not whether their meaning were, that there is no Action or thought of man, though Regenerate, into which this Corruption of Nature or Taint of sin hath not some Influx; or whether they did actually or ex∣presly minde this or other like Inference, when they exhibited unto us the former Definitions of Sin. For my self, as I make no question but that The Blessed Virgin her self was by nature the Daughter of Adam, and therefore not so absolutely free from her Conception, as her Son our Saviour was: So I am afraid to avouch or think, that either Sin Original or acquired (it

being supposed that she had some Reliques of both in her) should have any influence into, or commixture with that Good Thought or Actual consent which she yielded to the Angel Gabriel, Luke 1. 38. Ecce Ancilla domini, &c. Behold the hand-maid of the Lord, be it unto Me according to thy word.

4. But these are Niceties which I would not have touched, had it not been that Some (whom I name not) have gone too far in opposition to the Papist or Pelagian: unto whom, Others, by coming too neer, have fallen much wide or short of the Truth, My aim and intention (as I often professe) is not to take upon me either by voice or pen to instruct such as are or take themselves to be pro modulo viatorum perfectly Regenerated, much lesse men altogether certain of their own Personal Election or Salvation. The ut∣most of my endeavours is to direct my self; and the height of my desires in this work, is, to advise Others what we are to do for our selves, or what is to be done for us after Baptism or Confirmation, that we may be throughly Regenerated, or which is in effect all one, make our Election sure. We are, I take it, in the First place to Calculate the number of our sins, and to measure or weigh the Body of Sin inherent in us, whether by Nature, or invited by our selves; (not by a corrupt worldly Dialect, but) according to the scales or Standard of the Sanctuary. And to this purpose no man hath given better hints or directions then Illyricus. For as he often observes and wel illustrates; In the Dialect of our Saviour himself, of his Apostles and Evangelists, what∣soever is repugnant to the Law of God, or abominable in his sight, is account∣ed sin: and so are not Accidents or meer Abstracts or Relations only, but specially the very sustance or Nature of man, so far as that is polluted or cor∣rupted with Sin, or wrought and transformed into the image of Satan. Now though it be true which was said before, that in exact Philosophical or Theolo∣gical Calculation, the Definitions of Sin given by S. Austin, Calvin, Martyr, &c. and Illyricus, come in the Issue to One and the same reckoning: yet to vulgar or ruder Apprehensions, Illyricus his Definitions which for the most part are Causal, but especially his Illustrations of them out of Scripture, are far more dilucide and more powerful to work upon our affections, and to encourage our spirits to undertake our Christian Warfare against the Old Man or Body of sin.

5.* 1.62 To what purpose were it to tell unletter'd or ordinary men, that the Old Man or Body of Sin which we are to crucifie or mortifie, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inordinatio or depravatio; unlesse we could perswade them, that these were names of Giants, and paint them with far more hands, then Briareus; with ten times more heads and mouthes, then Cerberus or Geryon had; and with more snakes instead of hairs upon their heads then Medusa, (according to Poetical pictures) is emblazoned with; or make some representation of them in more ugly and horrible shape, then the Devil and Infernal Fiends are pictured by old Monks and Fryers in their Books and Legends: Albeit even these be but silly representations of infernal Powers, with whom even Christian Children after they come to the use of Reason, or to wage war, as O Ecolampadius somewhere excellently observes. For every man to whom God hath given Grace or power to Reflect upon his Younger Years, or to survey* 1.63 his own Heart, His Affections, or Inclinations either past or present; may respectively find a more exquisite Live Image of Satan within himself, then any Painter can make. Though few or none in this Age be bodily possessed with a Legion of Devils, yet most men either by Nature, ill breeding, or bad Company, if they would rightly examin Themselves, their Actions, their Passions, or projects by the Rule of Scripture, might easily discover

more then a Legion of unruly, lewd, or vain Thoughts, of unhallowed Desires or vitious Habits; such as are Malice, Pride, Envy, Vncharitableness, &c. which daily plead or fight for the Soveraignty of the Law of Sin or Lusts of the flesh, over the Dictates or motions of the Law of the Mind or Spirit. And these are the true and most exquisite pictures or images of the Diaboli∣cal Nature. And it was a wish or Prayer worthy to be written with the point of a Diamond, (as I have seen it written) though in no sacred place, Lord deliver me from my self. His meaning which wrote it (I take it) was, that he might be delivered from vitious or unruly Thoughts or Habits or other like Souldiers of Satan, which every man before Mortification of the Flesh or Re∣novation by the Spirit, doth suffer to be Lodged, or Billeted in his Breast.

6. For Conclusion, to give the Intelligent Reader a more full Definition* 1.64 of Sin or of the Old Man which we are to Crucifie: It is, or contains all the works of the Flesh or Inclinations contrary to the Law or Spirit of God, neces∣sarily resulting from our Nature or substance, since it was corrupted in our first Parents, by the subtilty or power of Satan as the Efficient Cause, still Labouring to obliterate the Image of God wherein we were created, and to mould us into his own Likenesse; to the end that he may withdraw us from the Service of God which is perfect Freedom, and make us everlasting Slaves to himself and his Infernal Associates.

7. Likely it is I should have Slighted Illyricus as much as Many Other of my Profession do, upon a prejudicial Noise or Cry raised against Him: At least I should not have taken that care and pains in perusing and examining His Opinions which •• have done, unlesse the Book or Treatise had been long ago commended to a Learned Friend of mine, upon very high Termes, by that Reverend and Great Divine, Doctor Field then Dean of Gloucester.

SECT. III.

Of Servitude unto Sin: Who be properly Servants unto It, and by It unto Satan.

CHAP. XIV.

That even those Jews which did in part Believe in Christ, were true Servants unto Sin.

31. Then said Jesus to those Jews which Believed on him, If ye continue in my Word, then are ye my Disciples indeed.

32. And ye shall know the Truth, and the Truth shall make you Free.

33. They answered him, We be Abrahams seed, and were never in bondage to any man: How saiest thou, ye shall be made Free?

1. AS We rightly gather, that part of mans body to be most corrupt, Unsound, or Ulcerous, which is most afraid of the Chirurgions hand or Instrument, which must heal or cure it: So these Jews may hence be truly convicted to have been as our Saviour censures them, truly Servants unto sin; or in S. Peters Expression, Servants of Corruption,

in that they are so Touchie and Jealous of the very mention of being made Free: Albeit our Saviour (if you marke his processe) doth handle them as warily and tenderly as any skilfull Chirurgion could do the most dangerous sores or ulcers of his most impatient Patients. For he did not say, If you continue in my Word, then are ye my Disciples indeed, and I will make you Free. Although if he had thus said, he had said the Truth. For HEE it is, and HEE alone that must make all the Sons of Adam Free.* 1.65 But as He had an Eagles Eye to discover their hidden sore and a Lyons Heart to unrip or Launce their sore unto the quick: So he had likewise the Third property of an Ex∣cellent Chirurgion, to wit, a Ladyes hand, to touch them gently and ten∣derly. He tells them the Truth, but in a placid and most inoffensive man∣ner, by soft and gentle degrees; If ye continue in my word, then are ye my Disciples indeed. And ye shall know the Truth, and the Truth shall make you Free. And who could be offended or unwilling to be made Free by the Truth, but such as were desperately sick of Falshood and Corruption? Such and so af∣fected were these Jewes which did in part believe on our Saviour. For they had no sooner heard him making mention of beeing made Free, though by the Truth, but they instantly returne this repinning and impatient Answer. We be Abrahams Seed, and were never in bondage to any man: How sayest thou, ye shall be made Free?

2. Many Good Interpreters do question the Truth of their Answer, as whether they were not at this very time in Bondage to the Romans. And Tullie in his Oration Pro Flacco, (whose crime was aggravated, for that he had alienated or detained some Gold which had been gathered towards the adorning or beautifying the Temple at Jerusalem,) to Elevate or lessen that conceit which many Romans had of the Nation of the Jewes, as of a Peo∣ple better beloved of the Gods, then other people were, objects little lesse unto them, then (as they apprehend) our Saviour in this place doth; to wit, that they were in Bondage to the Romanes: or at least (if they were not in Bondage) they were more beholding to the Clemencie of the Romanes, that did not make them Servants, having lately conquer'd them; then unto the Favour of their God or Gods, which had suffered them to be Conquered. For it was an unquestionable Prerogative of the Conquerors in those daies, to bring all such as wilfully or desperately resolved to trie their C••••se in bat∣tell with them, into Civil Servitud or Bondage, if so they pleased. They held it no sin, but rather a matter of Curtesie or kindnesse to exchange death, which by title of warr was due unto the Conquered, for Servitude or Civill Bondage.

3.* 1.66 But to do these Jewes no wrong; Their Answer unto our Saviour was not altogether so false, as Captious, seeing it consists of two parts, Both Ne∣gative: The one de Facto, That they were not Servants; That they never had been in Bondage unto any man. And this part of their Answer may well seem False, if they extend the meaning of it unto the time of Abraham or Jacob. For Jacobs Seed or Posterity was in bondage unto the Egyptians: The Con∣dition of the whole Nation under the Babylonians or Chaldaeans was little bet∣ter. But it may be, That they intended their Answer only in respect of themselves or their own times: And so it is True, that they were not de Facto in Bondage to the Romans, or to any Man. For the Romanes suffe∣red them to enjoy the Priviledges of Free Men; to use the Liberty of their own Lawes, though with subjection or subordination in many points, unto the Lawes of the Romanes.

4. The other part of their Answer was de Jure; and this was most true;

That being the Seed of Abraham, they could not justly (especially so long as they continued in their native Country) be made Servants or Bondslaves by the Romans, in that they had a more Just Title unto the Land of Promise, by being the Seed of Abraham and Sons of Jacob, then the Romanes them∣selves had unto the Kingdome or Empire of Italie, or unto Rome it self. The mighty God, and Supreme Lord and Sole Possessor of Heaven and Earth, had given the Land of Can••an unto Abraham and to his seed, by more expresse Covenant and peculiar Title, then the Kings of Nations had to their Crownes or Scepters: All which notwithstanding they hold imme∣diately from the same God. The attempts or practises of other Nations against this people were alwaies frustrate and voyd in Law, even by the Law of God; save only in Case that he were displeased with them, and suffered such as hated them to be Lords over them. In which cases they were to be no Longer in Civill Subjection unto others, then till they retur∣ned to him by Repentance, confessing their Sins and the Sins of their Fore∣fathers: Thus doing, their Charter for free enjoying the Land of Canaan, was so Absolute, so durable and strong, that no authorized customes of Men or Nations could prevaile or praescribe against it. So that the matter of their Answer in respect of Civil Servitude or Bondage was absolutely True de Jure; and de Facto too, if they meant it, or we restraine it unto the time wherein they were under the Government of the Romans.

5.* 1.67 But how true soever both wayes it were, It was altogether imperti∣nent, nothing at all to the purpose or Point in question. For our Saviour no way intended to object, nor doth His speech any way imply, any Civill Ser∣vitude, or that they were, or ought to be, or had been at any time Servants unto Men; but only that they were Servants unto Sin, which indeed was the worst Master, that they or any man could serve. Thus much his Reply unto their impertinent Allegation, expressely and Emphatically averres, Verily verily, I say unto you, whosoever committeth Sin is the servant of Sin. And though by Title of Law, as well Divine as Humane, hee be, whosoever it is, a King or Lord over others in respect of Civill Servitude or Dominion: Yet till he be Freed from the dominion of Sin, he hath the Condition or propertie of a Servant. What is that? Our Saviour tells us in the next words; The servant abideth not in the house for ever, that is, He hath no Right nor Interest in the House wherein for the present his abode or continuance is, but only durante Domini bene-placito, so long as it shall seem good unto his master, and no Longer: But the Son (saith our Saviour) abideth in the house for ever; because the Inheritance belongs to him. This Saying or Maxime of our Saviour is grounded upon the Civill Customes or Law of Nations, con∣cerning the Right or Priviledge of the Son or First-borne, in respect of Ser∣vants; but is most remarkably true of the Son of God: He is the Only Son, the Only Heire, not Apparent only, but the Only Heir Possible of that House, whose Builder and maker is God. In that Hee is Gods Only Son, He is the Only Lord, the Only Heir of All things that were builded, that were created by Him; Not Free only in his Person, but induced with full Power and Au∣thority to make all others Free, that seeke unto him. And this his Power is so absolute and plenarie, that without him none can be truely and indeed sett Free: For so he himself concludes, If the Son therefore shall make you Free, ye shall be Free indeed.

CHAP. XV.

Containing the Generall Heades of this whole Treatise: And of the Distinction be∣twixt Slaves, and those which we call Hired Servants, or Apprentices, or Free-borne Persons in their nonage.

1. THat we may understand our own Estate by Nature, and the inheritance whereunto we are intitled by Grace, better then the Jewes did, we are to discusse these Three Points:

First, Wherein Civill Bondage or Servitude doth consist; Or, What be the Properties wherein Servants differ from Free-men:

Secondly, What Proportion or Analogie Servitude to Sin hath unto Civill Servitude; And whether such as our Saviour saith are truely Servants unto Sin, be more truely and properly Servants, then such as are Legal and Civil Servants.

Thirdly, the manner How the Son of God doth sett us Free from the Bon∣dage or Servitude of Sin.

2.* 1.68 Servitude is opposed to Freedome: And we cannot well know what it is to be a Servant, unlesse we first know what it is to be a Free-man. We do not meane a Free-man of this or that Corporation, but a Free-man simply, or one that is Free by Birth or condition of Life. Every one in this sense is said to be Free, that hath Right or power to dispose of himself, of his Children, of his Lands or Goods, or of his own Actions or Imployments. Every one likewise is a Servant, that being come to full yeares is deprived of this Right or power to dispose of himself, of his Lands, of his Goods, of his Actions or imployments either in whole or in part. As for Children or such as are under Yeares, though borne to be Lords over others, yet whilest they are under yeares, they are properly neither Free-men nor Servants: Although as the Apostle teacheth us, Gal. 4. 1. 2. they participate more of the Nature of Servants then of Free-men: Now I say, that the Heire as long as he is a Child, differeth nothing from a Servant, though he be Lord of All, but is under Tutors and Governours, untill the time appointed of the Father. For this Reason, one and the same word in the Original is promiseuously used for Children and for Servants, because Neither of them are at their own disposals, but at the disposals of their Guardians or masters.

3. According to the severall Extents of this want of Power or Right to dispose of themselves, of their Actions or Imployments; Or rather, Ac∣cording to the Extent of others Right or Power to dispose of them in all these, there be severall Degrees of Servitude, and divers sorts of servants. Some, as the great Philosopher in his Politicks would have it, are Servi à Natura;

were framed by Nature only to serve,

or to be at other mens dispo∣sals, as not being able to dispose of themselves. Such as had strong Bodies but weake Braines were in his judgment more fit to be governed by Others, then to govern themselves. But this kind of servitude is improper. For Omnis servus est alicujus Domini Servus; Every Servant is the Servant of some particular Lord or Master, whose Interest, whether in his Person or imploy∣ments, must be grounded upon some Speciall Title. Such as by Nature are destitute of witt or Reason,* 1.69 do not thereby become Servants, unlesse we should say, they were every mans Servants, that are disposed to imploy them. And this Priviledge they have of others, That they are not capable of any Contract or Legall Title, by which they may make themselves, or

be made This or That mans servants: And being no mans servants, they can be no servants.

4. Though our English [Servant] be derived from the Latin Servus: yet servants in our English tongue we call many, which a good Latinist would rather call Famuli then Servi: being indeed Servants, that is, at other mens disposals, but in part only, not in whole; whom for Distinction sake we call Apprentices or Hired Servants: Over whose Actions or Imployments their Masters during the time of their hire or Apprentiship, have full right and Interest; and Authority likewise over their Bodies or Persons, to cor∣rect or punish them, if they take upon them to dispose of their Actions or Imployments otherwise then for their Masters Behoof, or as they shall ap∣point: But over their Persons, their Bodies, their Goods or Children, their Masters have no Right nor Interest. They may not take upon them by our Laws to dispose of These, as they do of their Day-Labours or bodily Im∣ployments. Yet are these properly called Servants, as having made them∣selves such, or are so made by their Parents or Guardians, upon some Con∣tract, or by some Branch or Title of Commutative Justice, in which there is alwayes Ratio dati & accepti, somewhat given and taken, that binds both the Parties: As in this particular case, The Master gives and the Servant re∣ceives meat, drink, and wages; And in Lieu of these Benefits received, the Servant yields up, and the Master receives a Right or interest in his bodily and daily Labours, and a Power to dispose of these. Yet are they Servants (as we said) only in part, not meer servants.

5. Meer Servants (or servants absolutely or in whole) were such as the Latines called Mancipia, such as we call in English Slaves or Bondmen, or such as sometimes out of a superfluity of speech or expressing our selves, in our Native Dialect, we term Bondslaves. For a Slave is as much as a Bondman: and no Bondman can be any more then a slave. A Bondslave is a Name which hath no Reality answerable or fully commensurable unto it. Unto this state or Condition of life, that is, of being a Slave or Bondman, no man is bound or subject by Nature; No Man will willingly or voluntarily subject himself. Such as heretofore have been, and in divers Countries yet are, Servants in this sense, were made such by others from a pretended right or Title of Con∣quest, and were called Mancipia, quasi manu Capti, because they had been taken in War, and might by rigour of Justice, at least by rigour of Hostile Law, be put to Death, as men convicted of Rebellion by taking Armes. Now the price of their Redemption from death, was losse of Civil Liberty as well for themselves as their posterity. These were truly and properly called Servi, according to the native Etymologie of this name in Latin, Servi quasi Servati; They were again wholly and meerly Servants, according to the utmost extent of the Nature, and of the Real Conditions or properties of Civil Servitude: that is, Their Lords or Masters had an absolute Right or Interest not only in their Bodily Actions or Imployments, but over their very Persons, their Bodies, their Children, and whatsoever by any Title did belong unto them. The Interest, Power or Dominion which Masters by the Ci∣vil Law or Law of Nations, had over their Servi or Mancipia, their Slaves or Bondmen, was altogether such, and as absolute, as a Free-holder hath over his own Inheritance or Fee simple; that is, a power or Right not only to reap or take the Annual Fruits or Commodities of it, but full Right to Let or Sett for Term of years, or to alienate or sell the Propertie: For so were Bondmen and their Children bought and sold, as Lands and Goods or Cattle are with us. All the Right, Dominion, or Interest which Masters

with us have over their Servants or Apprentices, is only such as a Tenant or Lease-holder for some limited time or Terme of years, hath over the ground or soyl which he payeth Rent for: that is, a Right or Property in the Herbage; a right or power to reap the Fruits or increase of it during the time of his Covenant, but no right to alienate or sell so much as the Earth or Gravel, much lesse to alienate or make away the Fee-Simple or Inheritance, which is still reserved unto the Owner. Thus the Bodies or persons of hired Ser∣vants are their own: Their mindes and Consciences are Free, even during the time of their service. But the Use or imployment of their Bodies in ser∣vices Lawful and Ingenuous, is their Masters: So are the Services of their wit, for accomplishing with care and diligence what by duty they are bound to perform.

CHAP. XVI.

That the former Difference of Servitude or Distinction of Servants is set down and allowed by God himself.

1. THis Difference of Servitudes or Distinction of Servants is expresly de∣livered in Holy Scripture, allowed and approved of by God himself, Levit.* 1.70 25. 39, &c. If thy Brother that dwelleth by thee, be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a Bond-servant. But as an hired servant, and as a Sojourner, he shall be with thee, and shall serve thee, unto the year of Jubilee. And then shall he depart from thee, both he and his Children with him, and shall return unto his own Family, and unto the possession of his Fathers shall he return. For they are my Servants which I brought forth out of the Land of Egypt, they shall not be sold as Bond-men. From this place these two points are clear: First, That if an Israelite were waxen poor or in debt, he might Lawfully sell or alienate the use of his own or of his Chil∣drens bodily imployments unto his Brother, for the maintenance of his and his Childrens lives, or for the discharge of his debt, until the year of Jubilee, but no Longer. But to sell the bodies or persons of himself or of his Chil∣dren was not permitted by the Law of God: Nor might any Son of Abraham or Jacob buy or sell any of their Brethren, though willing to sell themselves or their Children. But on the contrary, If through necessity, that knows no Law, any Son of Jacob sold himself unto the Heathen: or in case he and his Children had been seized upon for debt: his Kinsmen or Brethren were to redeem him, or at least not to suffer him to serve any longer then the year of Jubilee. And during that terme he was to serve only as a hired Servant, and not as a Bond-man. From this Law, if they had no other Reason, the Jews here spoken of might safely plead;

That in asmuch as they were Abrahams seed, they neither were nor could be in bondage unto any man de jure..

The reason why the Lord would not have them to be in bondage unto any man, is in the Law expressed, Because they were His Ser∣vants by a peculiar Title; because he had redeemed them from the bondage and thraldome, unto which the Egyptians had de Facto, not de Jure, most unjustly brought them.

2. Secondly, from this Law it is clear, That God did both allow and au∣thorize the Israelites and seed of Abraham, to have Bond-men of the Nations round about them, or of the strangers that sojourned amongst them that they might bequeath the very bodies and persons of them and their Children,

as an inheritance and possession unto their Sons and posterity forever, ver. 45, 46. That is, They had the same Title or interest in them; the same absolute power or Dominion over them, as they had over their Lands, their Goods, or Cattle; that is, power to alienate or sell them or their Children, for their best commodity at their pleasure. Of this second sort of Servants or Bondmen, which were in Bonis alterius, the goods or possessions of their Masters, are our Saviours speeches in most Parables to be understood, wherein mention is made of Servants without distinction. So we read, Mat. 18. 25. That the Lord of that ungratious Servant, which would not forgive his Fellow an hundred pence, commanded him to be sold, and his Wife and Children, and all that he had, and paiment to be made. Our Saviours speech, though it be a Parable rather then an History, is grounded upon an Historical or posi∣tive truth: He speaks according to the common Custome of those times and places, by which not only the Servants themselves and their Children, but whatsoever they had gathered together, were wholly at their Lords or Masters disposing. For as we say, Superficies sequitur Solum; He that is Lord or owner of the soyl or ground becomes thereby Lord and owner of the House, which another man builds upon it: So in like case, He that is Lord of another mans person or body, doth thereby become Lord of all his goods, or whatsoever he may be thought to possesse. But so it is not with hired servants amongst us; for in as much as their bodies or persons are Free, and are no part of their Masters goods or possession, they may be true Owners, Lords, or Possessers of whatsoever they got either by their own in∣dustry, or what otherwise may fall unto them by deed of Gift, by death of friends, or the like.

3.* 1.71 But though Bond-men and hired Servants do in other points differ, yet in many they agree. Most Maxims whether Legal or Moral, which are true of the one, are true likewise (though in different manner or pro∣portion) of the other. As for Example, When our Saviour saith, No man can serve two Masters, but he shall either love the one or hate the other; or lean to the one, and despise the other: This saying in many cases may be specially and more remarkably true of Slaves or Bond-men; yet very true of hired Servants. For every man is so far truly and properly a Servant, as he is at another mans disposal. And every man is so far truly and properly a Lord or Master over another man, as he hath right or power to dispose either of his body or of his actions or Labours. Now in as much as the Master of an hired Servant or Apprentise hath as absolute right or interest in his Actions, his Labours, or imployments, as the Master of a Slave or Bond-man hath in the actions or imployments of his Bond-man: it is as impossible for the One, as for the other, to execute the will and pleasure of two men that differ in their particular imployments or designs. It is the duty of a faithful Servant to execute not his own will, but the will and pleasure of his Master. But if so it happen that two Men or more may concur or consent to imploy One and the same Man in the self same businesse and service: then, as we say, Many stones make but one Load; and many things of several weight but one bur∣den: So in this case, two or three, or more Men thus concurring in the same designs, make but one Master. But faithfully to execute the wils of men that differ in their Designes, or fully to satisfie two or more men that have seve∣ral and ful Interests in one mans actions and Labours, is as impossible, as for a body to move two contrary wayes at once.

4. The most General and most Essential property wherein both sorts of Servants do univocally agree,* 1.72 by which they formally differ from a man ab∣solutely Free, is thus gathered by Tully, Liber est qui vivit ut vult; He is Ci∣villy Free (for that was the chief Freedom that he knew, and the Freedom whereof we now treat) that may live or do as he will in matters of Civil Pass or commerce. And by Contrary, He is a Servant, that in matters Civil, non vivit ut vult; that either cannot do as he would, or ofttimes must do as he would not. Or to give the very Radical point of difference betwixt the Ma∣ster and the Servant, of what rank soever the Servant be; we are first to know wherein they agree. Both of them Essentially agree in This, in that they have a reasonable will or desire to do themselves good. For, such as God hath deprived of the use of reason, whether by Nature or from their birth, or by subsequent mischance or Accident, are neither capable of Do∣minion nor Servitude; They can neither properly be Masters nor Servants. He that is a Free-man or Master, in those things wherein he is Free or a Ma∣ster hath not only Voluntatem propriam, but Arbitrium proprium; not only a reasonable Will or desire to do himself good, but with-all a power or Faculty to dispose of his time, of his Actions or imployments for compas∣sing or attaining the good which he desires. The Servant whilest he is a Servant hath no arbitrium proprium, no Right or power to dispose of him∣self or of his actions or labours, for compassing or atchieving that good, which, in that he is a reasonable Creature, he can as truly affect or desire as his Master doth. Any Master or Man that is Free, if at any time he find him∣self Melancholy or misaffected in body or mind, may allot what hour or hours of the day he please for the Exercise of his body or Recreation of his mind, and make choice of what company, of what sport or recreation he please; so it be Civil and ingenuous, or such as the Law doth either approve, or not condemn: But this may not a Servant do without his Ma∣sters especial leave or licence. For seeing his Master hath as good Right or interest in his actions or Labours, as he that payeth rent for grounds, or hire for an Horse, hath in the use of both, during the times of their hire: It is a branch of the same fraud or Couzenage in a Servant, either to alienate or convert his Actions or Labours to any other end then to his Masters behoof, as it is in a man that takes money of Another for his Lands or Grounds, and yet will reap part of their annual fruits or commodities; The same offence in a Servant to mispend that time in play, sport, or idlenesse which should be spent in his Masters imployments, as for a man to take interest for money lent, and not suffer the Party to enjoy it wholly during the time for which he paid interest.

5. Again, An hired Servant may as truly and lawfully desire to encrease that power, stock, or means which he hath either gotten by his service, or hath been left him by his Friends; as his Master in like case may do. But he may not use; it is unlawful for him to use the same means for encreas∣ing his portion, that his Master may do. For First, He cannot without wrong to his Master take so much time for contriving his own profit or com∣modity, as his master without wrong to any man, may do. Or Secondly, Though he had time enough to contrive his ends: yet can he not without wrong to his Master have time enough or take liberty to practise the means for effecting or accomplishing what he hath contrived: As he may not without his Masters leave frequent Markets or meeting, where gain∣ful bargaines or opportunities of increasing his meanes are to be had.

6. Againe, It is Lawfull and honest for a Servant to wish well unto his friends; or to be willing to do them good, that have done him any; But it is not so Free or lawfull for him to imploy himself, his time, or Labours to do them any reall good or friendly office, as it is in like case for his Master. Nay a Servant in this case shall oft be constrained to bestow his paines for their good, whom he least affects; and to neglect, or to do nothing for them, to whom he wishes most good; whom he loves best. For all his Actions or imployments are at the disposall of his Master, who if he com∣mand him to do some businesse for his own enemy, but his Masters Friend, though to the prejudice of his own Friend, but his Masters Enemy; (unlesse the action be unjust, or by the publique law forbidden,) He must do his Ma∣sters Will, not his Own. Nor would any Ingenuous man like worse a Ser∣vant in thus doing, but rather the better. So that every Servant hath a Free∣dome of Will to desire that which is good for himself or to his friend; but hath oft-times a Necessitie laid upon him, aut non agendi quod vult, aut agendi quod non vult, either of not doing that which he most desires to do, or of doing that which he most desires not to do. But unto this necessitie or inconveni∣ence no Free-man is either by Law or Conscience subject: And no Ingenuous man will voluntarily subject himself for any other mans pleasure, especially if he be but his equall, or one that hath no more peculiar Interest in him, then another man may have. The answer of the Romane Orator doth better become a Free and Ingenuous man, as he was, then a Servant. When his potent Adversarie expostulated with him, Cur tu Inimicum meum defendis? He wittily replyed, Cur tu Amicum meum accusas? It was as Free for him to defend Him that was an Enemie to the Accuser, as it was for the Accuser to ac∣cuse His Friend. And it may be the Elegant Poet of these later times, did take the hint or matter of his Epigramme from this passage in the Orator

Odero, sijubeas, Selium tibi scilicet H••stem: Si, mihi, tu Selium, quod sit Amicus, àmes.

Selius, because your Foe, I'le hate in minde, So you will love him, for that heès my Friend.

Thus much of Civill Servitude, or the Condition of Servants. The se∣cond point was; What Anàlogie or proportion this Servitude, or Servants to Sin have to Civill Bondage, or to such as are truely and properly Servants by Humane and legall Constitutions.

CHAP. XVII.

What Analogie or proportion Civill Servitude hath with true Servitude unto Sin.

1. FOr the trueth of this Conclusion, [Whosoever committeth Sin is the Servant of sin] no further or better proof (as hath been praemised) can be expected,* 1.73 then our Saviours Authoritie. But in what sense this Conclusion is true: Or Whether such as commit Sin, be truely and properly termed Servants, or Servants only in a Metaphoricall or borrowed sense, some happily will make Question or doubt. For mine own part I make none, as being from ma∣ny particulars sufficiently inform'd; That such of our Saviours Speeches as

not unto ordinary Hearers only, but unto many good Interpreters seeme only borrowed or Metaphorical, have for the most part a more exquisite Literall and Concludent sense, then the same words or speeches have in com∣mon Language or in ordinary faculties or vulgar Arts: And such a Metaphy∣sicall sublime Concludent sense, His words that spake as never man spake, al∣waies have, when his speeches are Doctrinall and Assertive; as his words are Joh. 8. 34. most Vniversal, most Peremptory and Dogmatical, Verily, Ve∣rily, I say unto you &c.

2. Now as it cannot be denied that this name of Servitude is (as wee say) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Terme that may be properly attributed in different measure to many subjects of diverse natures or Conditions: So the prime and principall subject of it, unto which it agrees in most exquisite and ample manner, is, not the Legall or Civill Servitude whereof we have hitherto treated, but the Servitude of Sin Whereof our Saviour here speakes. Whence although we stand bound to believe the truth of this Conclusion from his Authority alone; yet this no way barres us from Searching other reasons or Argu∣ments, whether from Art or Nature, for illustration of this truth, or for confirmation of our Belief or knowledge of it. Or rather, His Emphaticall manner of averring it, ought to incite us to sound the meaning of it a little deeper, and to discover the reason of it to the bottome. And thus doing we shall but follow the stepps of two of our Sauiours Apostles S. Peter and S. Paul, in this very particular. Both of them having occasion to use the same Assertion, that our Saviour here doth, give us the reason of the truth or property of this Assertion. So saith S. Paul. to the Romans, Cap. 6. 16. Know ye not (as if it were matter of gross ignorance or imputation, not to know) that to whom Ye yield your selves servants to obey, his Servants ye are to whom ye obey: Whether it be of sin unto death, or of obedience unto righteousnesse. So that there is a proper Servitude in yielding unto Sin: And whosoever yields his consent or obedience unto Sin, doth thereby make himself the true and proper Servant of Sin.

3. And S. Peter. 2. Epistle. 2. Chap. having sharply taxed such Car∣nall Gospellers as had forsaken the right way and followed the way of Balaam, which Loved the wayes of unrighteousnesse, brands them with this note or Character, That whilest they promise Liberty unto others, they themselves are the Servants of Corruption. And this Assertion he ratifies by this reason or Doctrinall Principle, Of whom a man is overcome, Of the same he is brought in∣to Bondage. This reason toucheth the very root of Bondage or Servitude pro∣perly so called, which had no other Title to its First Being or introduction into the World, besides the right or title of victorie or Conquest. Now to be subdued or vanquished against their Wills, though in a doubtfull or bad Cause, is not so meritorious of slavery or bondage, as to suffer our selves through our sloath, through our Cowardize, our supine negligence, or treachery to be overcome in a true, a just, a necessary, especially in a reli∣gious Cause. He to whom men yield themselves Servants by betraying or not defending such Causes; though he love the Treason whereby he gaines the victory, will use the Traytor or Partie vanquished by him, but as a slave or Bondman.

4. The First and Radicall Point of difference betwixt a Servant and a Free∣man in matters civill, was before set down, and it was this: A man that is Civilly Free hath not only Voluntatem propriam, a reasonable will to desire his own good, or a Freedome of consultation to contrive the meanes how this good may be attained; but withall a Right or power to dispose of himself,

of his time, of his bodily Actions or imployments for executing his intenti∣ons or Consultations. The Servant hath the like Reasonable Will to desire his own good; a Naturall Power or Faculty to deliberate or consult by what meanes the good which he requires may be attained; but no Right or power to dispose of himself, of his time, of his bodily Labours, of his actions or imployments for executing his desires, or deliberations; for in all these he is at his Masters disposall. Now the want of this power or liberty to pro∣seute their own contrivances, makes Servants for the most part more slow and more dull in their desires, and more unapt to contrive the meanes for compassing what they desire.

5. From this Difference between Servitude and Freedome or Servants and Freemen in matters Civill and Politick,* 1.74 it is but a short Cut and easie pas∣age, to discover the right Difference betwixt Servitude, and Freedome, in matters morall and sacred. Sin (as the Apostle speaks) is the transgression of the Law. And every Transgressor of the Law, to wit, of the morall Law of God; that is, Every such Transgressor, as we call Malefactor or Offender; Every one that delights in transgression or hath no power to resist temptations to transgresse, is truely and properly the Servant of sin. Re∣ctum (saith the Philosopher) est mensura sui & obliqui: Aright Line is the mea∣sure of that which is crooked as well as of that which is straight. Now the right Line or Rule by which as well our desires as our Actions must be framed, by which the Obliquities of both must be discovered or censured, is the Morall Law of God. This is the only Rule by which the height or degrees as well of our Freedome as our Servitude,* 1.75 must be measured. For want of this Rule to direct them, the wisest among the Heathens have either much erred in the Definition of Liberty or Freedome, or at least come farr short of the truth in defining it. Quid est Libertas nis ipotestas vivendiut velis? what is liberty or free∣dome (saith* 1.76 Tully) but a Power or Facultie of living as we would? But this De∣finition or description of Liberty or Freedome is very defective and Lame, like a Sentence without the Principall Verbe, or a Body without a Soule. Mans Will in the state of corruption or since Adams Fall, is no competent Rule for Humane Actions: It self must be regulated by the Law of God, whether positive or Eternall. The very life and spirit of perfect Liberty, in whomsoever,* 1.77 is, Potestas volendi quod lex divina jubet, that is, a Power or Faculty of willing that, which by Gods Law we ought to will. And this power or faculty being supposed as the Soul: Potestas vivendi aut agendi quod volumus, that other power, which Tully only mentions, of Living or doing as we will or desire, is but the Bodie of true Freedome or Liberty. So that he only is a true and perfect Freeman, that hath both the Body and Soul of perfect Freedome: that is, tampotestatem volendi quod deceat, quam vivendi ut vult, as true a pow∣er to will what he ought, as to do what he will. So much as a man hath of this Freedome, so much and no more he hath of true Happinesse. Some Philosophers there were, which defined Happinesse after the same manner that Tullie defi∣ned Libertie. Him they accounted Happie which lived according to his own Will. But God forbid (saith S. Austine Epist. 121. ad Probam,) that we should take this for Gospel. Quid si enim nequiter velit vivere? for what shall We think if a man were disposed to Live wickedly or naughttly?* 1.78 Nonne tantò miserior esse convin∣citur, quantò facilius mala ejus Volunt as impletur? May be not hence be convinced to be so much the more miserable, by how much it is more easie for him to accomplish his naughty will? And therefore this Opinion (as the same Father avoucheth) was rejected by such Philosophers or wise-men, as were without knowledge of the only wise immortall God. For, One of those Philosophers or wise

men (saith the same Father) Vir Eloquentissimus (whether he meant Cicero or Seneca, or some other I know not) condemns the former Opinion as an Heresie in Philosophie, and gives this Reason for it; Velle enim quod non dece∣at, idipsum miserrimum: Nec tam miserum est, non adipisci quod velis, quàm adipscivelle, quod non oporteat: To will that which a man ought not to will, is the greatest misery that can befall a man: Nor is it so great a misery not to at∣chieve what we desire, as to desire to atchieve, or endeavour to compass that, which we ought not to desire.

6. Quid tibi videntur haec verba, (saith the same Father unto his Friend to whom he wrote this Epistle) nonne ab ipsâ veritate per quemlibet homin ē dicta sunt? What, do you think, were not these words derived from the Fountain of Truth, by what Conduit or channel soever they have been brought unto us? Therefore we may say of this Saying, as S. Paul doth of a Prophet or Poet of Creet, whose sentence did please him, Testimonium hoc verum est, this Te∣stimony is true, and worthy the receiving. And from this saying that Reve∣rend Father concludes, Ille igitur beatus est, qui omnia que vult habet, nec aliquid vult quod non decet; He is truly happy that hath all things which he de∣sires to have, being disposed to desire nothing which he ought not. This Con∣clusion is as necessarie and true in the Argument whereof we treat: He only is a true and perfect Free-man, which hath a power or Freedom to desire nothing but what be ought, and a power or Freedom to dispose of himself, and of his en∣deavours, for attaining or compassing what he thus desires. So that this Free∣dom consists in the service of God: And that consists in a submission to his Will, and in reliance upon his most absolute Power to accomplish whatsoever he will, or whatsoever He shall think fitting for us to will or desire at his hands.

7. As absolute Happiness; So absolute Freedom is only in God. Both are Essential only unto him: that is; He only cannot be deprived either of Happiness or of Freedom, by any other: Nor can he be willing to deprive himself of them. Non Deus volens iniquitatem Tu es, saith the Psalmist, Psal. 5. Thou art not a God, that canst will iniquity, as the Gods of the Heathen did. It is as impossible for our God to make such Laws, or to grant such dispen∣sations with his own Laws, as the God of Rome and Roman Catholicks, the Pope doth; as it is for this God of Rome, to make himself the God of Heaven. He cannot dispense with the Law forbidding marriage betwixt Uncle and Niece: He cannot make Laws to authorize murther. It is the First Part of his happinesse, to be able to Will only that which is Good, Just, and Holy: the Second, in that he hath absolute power to do whatsoever he will in heaven and earth.

8. Men and Angels in their first Creation had a true image of this their Creators Happinesse and Freedom. And this image of their Freedom did con∣sist in a power or facultie of Willing only such things as were good and plea∣sing to their Creator: Secondly, in a power or facultie of Framing their in∣ferior desires or appetities of Sense, & of squaring all their actions and endea∣vours acording to the rectitude or Rule of their Reasonable will. But this Power or facultie, wherewith both Men and Angels at their first Creation were endued, was in respect of both its objects or branches, as well in re∣spect of willing only that which was Good, as of their ability to do what they would, mutable or contingent: It was not Essential to them, as to God. Though Man by Right of Creation was truly Free: Yet he had a true possibi∣lity of losing his Freedom; a greater possibility of ceasing to be a Freeman, then of ceasing to be a man. As he was created after Gods image, he was

actually and truly indued with Freedom: But as he was a man created of no∣thing, he was capable of Servitude: And by his folly or wilful presumption he brought himself and his posterity into Bondage unto Satan? Who by the like but greater presumption and more wilful abuse of his Free-will or power over himself, did bring himself and his Confederate Angels into greater and more desperate Servitude unto sin and wickednesse, then he could draw our first Parents unto; albeit he drew them into true and proper Servitude, and to this day draws all such as seek not to be set Free by Christ in this acceptable time which is allotted here on Earth, into absolute, compleat, and despe∣rate Servitude; into such an irrecoverable estate as he and his Angels are in.

CHAP. XVIII.

of the several branches of Servitude unto sin.

1. THe principal Branches or stems of this our Servitude unto Sin, are Four. The First, an Impotency or want of power of doing that which we would, or a necessitie of not doing that which Reason and our own Consci∣ence tels us to be Good,* 1.79 or that which the word of God expresly requires at our hands, as a due Service unto our Creator and Redeemer. The degrees or Latitude of this branch must be taken from the necessity of the duty or pre∣cept Commanding obedience, and from the degrees of our impotency or want of ability to do what is commanded, which sometimes grows into a Necessity of Non-performance. The Second branch of our Servitude consists in a necessity of doing what we would not: that is, of doing that in the Particular, which we utterly dislike in the General, as being contrary to the Rule of Reason, or to the dictate of our Consciences in our sober and ret••red thoughts, or contrary to the expresse word of God, which ought to be the Rule as well of our Actions as of our Wils and desires. Of these two branches of Servitude is that of the Apostle, Rom. 7. 14, 15. For we know that the Law is spiritual: but I am Carnal, sold under Sin. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I. And vers. 19. For the good that I would, I do not: but the evil which I would not, that do I.

2. The Third branch of this servitude unto sin consists in an Impotency or want of ability to will or desire those things which we ought to desire. The Root of this branch is Ignorance, either of those good things which may be known by natural light of Reason, or by the word of God. Of this branch of servitude, or of Servants of this rank or Condition, is that of the Apostle especially true and intended by him,* 1.80 That they have their minds darkened, and the eyes of their understanding blinded, through the ignorance that is in them.

3. The Fourth and last Branch, which is likewise the worst, consists in a Necessity of Willing and desiring that which we ought not to desire or will. Against this branch of Servitude, or men thus affected, is that Woe of the Prophet in particular denounced; Esay 5. 20. We unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. Of this Third and Fourth Branch is that of the Apostle, Eph. 4. 19. Who being past feeling, have given themselves over unto Lasciviousness, to work all uncleanness with greediness.

4. The Third Branch, or Impotency of willing that which we ought, or that which we are in duty bound, not only to will, but to do, is such an In∣firmity of the Soul, as we see in some mens bodies, which have lost not only their digestive Faculty, but all appetite of wholesome Food. This Fourth and last Branch, which consists in a Necessity of willing that which we ought not to will, is like to that distemper of body which Physitians call the Pica or the Malacia, that is, a ravenous Appetite or greedy Longing after such things, as are Loathsome and unnatural.

5.* 1.81 All these Branches of Servitude, but especially the First and the Third, are Two-fold; either Natural or Acquired. Or to speak more properly; The Roots and First seeds of them are natural and hereditary from our first Parents: The Nutriment, the Growth or increase of them is for the most part from men themselves, not from Adam: These are acquired or purchased by ill Education or breeding,* 1.82 by lewd Company or bad Customes. Never was there any son of Adam but upon Examination might have found himself oft-times indisposed, unapt, or altogether unable, to do many things which in the General he approved as Good, & in his retured thoughts he desired to do; and for the not doing of which, when opportunity served, and occasions re∣quired, his wakened Conscience or After-thoughts would often check him, Never was there any son of Adam, whose Conscience upon a review or Exa∣mination of his Actions, would not accuse or condemn him for doing many things, which in better Mood he desired not to do, and such things as he had promised to himself and his own Conscience, if not to others, not to do.

6. But this Necessity of doing many things which in their sober mood they resolve not to do,* 1.83 or of doing them in such a high measure and degree as oft-times they are done, is not Hereditary to any Son of Adam. This is a necessity which men bring upon themselves, either by frequenting Lewd Company, or by bad Custome, or at least have it brought upon them, not by Adam, but by the bad example or ill instructions of their immediate Parents or O∣verseers. As for the Fourth Branch of Servitude, which consists in a Necessity of willing or desiring those things which men ought not to desire; this of all the rest is least hereditary: For it includes a degree of Iniquity with which we cannot charge our Father Adam. He indeed sought to mince or miti∣gate his offence after he had wilfully committed it; and thus to do was a grievous fault or offence: But we never read, nor have we any reason to suspect, that he did delight or glory, either in this or in any other Sin; or use his sins past as an advantage or Rise to mount himself to Sin▪ We do not read that Cain did glory in the murther of his Brother Abel; or that Judas did make himself merry with the price of bloud: Both of them were ser∣vants unto Sin, and by sin unto Satan. Their Servitude unto sin in general was hereditarie, and necessarily derived unto them, as it is naturally unto all us, from our father Adam. But neither was the One a Murtherer or Fratri∣cide, nor the other a Traytor, by natural d scent or inheritance. Judas became a Traytor by making himself as base a Servant or vassal to Covetousnesse; yet not so great a servant to the one or other Sin as those which delight and glory in these or the like Sins. For though the Scripture hath concluded all under sin, as well the Jew as the Gentile; Though the best of men, as the Scripture teacheth us, be by Nature the Servants of sin: yet we read of some whom the Scripture hath branded with this mark, that they have sold themselves to work wickedness or do mischief. And these are slaves to Sin, and Bond-men unto Satan by a double Title; the One by natural descent or inheritance; the

Other by their own voluntary Acts, as it were of bargain or Sale. Cain and these Jews mentioned, John 8. which persecuted our Saviour, because his works were Good and theirs were evil, were not only the Sons of Adam, (though that were enough to make them Servants of Sin;) but as our Sa∣viour tels them in the 44. verse of that 8. Chapter, They were of their Father the Devil.

7. But to descend unto a more particular survey of Every Branch, begin∣ning with the First and Second which are for the most part coincident, and so mutually wrapt together, that we cannot truly handle the one but we must touch the other. For, The First (as hath been said before) consists in an impotencie or impossibility of doing that which we oft-times desire to doe, and approve as good. And this impotency or impossibility doth ordinarily proceed from, or draw after it a necessitie of doing that which we destire not to do, and which in our better thoughts we altogether condemn as naughty, and unfitting to be done.

8. Some measure of these Branches was clearly discovered by the wiser and more sober sort of the Heathen.* 1.84 And the men which were most subject to either, were adjudged by them to be true and proper Servants; Slaves in a higher degree and larger measure, according to a more base and odious slav••rie, then such as by Legall Title were slaves or Bondmen; unlesse these also were equally subject to the like base conditions or lewd dispostion of mind. However, This lewd disposition of mind, or corruption of man∣ners and affections, whether in Bondmen or in their Masters, was adjudged by the very Heathen to be more base and servile, then the Legall estate or condition of known Slaves or Bondmen.* 1.85 But before I acquaint the Rea∣der with the opinions of Heathens in this point, I must request him not to mistake my meaning or intention, as if I esteemed the Verdict or Testimony of the best Philosophers amongst them, to be in themselves of any credit or au∣thority in matters sacred, in mysteries of Faith or Divinitie. I would rather request him to consider with me; That many testimonies, which are of no credit in themselves, nor can borrow any authoritie from their Authors, may be notwithstanding of very good use for the confirmation of better Au∣thoritie, or for the discovering or bolting out the truth: whose Authori∣tie by what meanes soever once discovered, or from whom soever it do pro∣ceed, is alwaies great and ought to prevaile, as in the end it certainely will prevail against ignorance and error, in whomsoever they be found, though patronized by men, otherwise of extraordinary parts, and deserved autho∣rity. For example, The testimony of a known Lyar, whose Oath we would not take for six pence, is good and lawful against himself. A notori∣ous Thief or Malefactors own confession, especially if it be deliberately made, and judicially taken, is a Conviction as sufficient and Authentick, as the depositions of two, or three, or more, most honest men. Now the same Law or reason of the Law, which in some cases admits the testimony or confessions of dishonest men for legal proof, will warrant us to admit the opinions, but especially the reasons of Ancient Heathens, which never knew the true God, nor Jesus Christ whom he had sent, for sufficient and Authen∣tick Testimonies to convince the Athiests of later times, or such as live with∣out God in this present world, or such amongst us, as having much better means then the best of the Heathen had, to know God and his Christ, yet live altogether without any true fear or love of Either, and in as little

sense or feeling of their own natural Servitude or present bondage unto sin, as the rudest or worst sort of Heathen did.

9. Yet further; Albeit the wisest and best sort of Heathen Philosophers lived in Bondage unto Sin, and died Servants of corruption: yet did they not alwayes speak out of the corruption wherewith their very Souls were taint∣ed Many things they spake and wrote out of the Law of nature written (as our Apostle testifieth, Rom. 2. 15.) in their hearts. By the Light of which Law likewise, they did many things contained in the written Law of God: For, not having that Law, as the Apostle there saith, they were a law unto themselves. Now as the testimony or confession of a notorious Malefactor voluntarily and judicially made against himself, is suffcient to condemn that Judge or Juror, of injustice or partiality, that would not take it for a legal proof or conviction: so shall the Allegations or collections of the Heathens, which were themselves Servants unto sin, be of Authority enough to con∣demn us of a worse crime, unlesse upon their informations we make more particular and exact enquirie; First, into the servile Estate or Condition wherein we were born, and in which, until our regeneration, we still con∣tinue; Secondly, into the means by which we may be redeemed from the same Estate or condition. Now the means by which we must be redeemed, the most learned amongst the Heathens, after long search, guided in part by the Light of Nature▪ could not discover. But as in other Cases, so in this; when they seemed to be wise, they became Fools: When they sought to set themselves Free by Rules of Art or Philosophie from one or Few branches of this Servitude, they intangled themselves Faster in some others.

10. It was a Beam of Truth, a step or approach to Freedom rightly dis∣covered by* 1.86 Tully, Si servitus sit, sicut est, Obedientia fracti animi, & abje∣cti & arbitrio carentis suo,“ 1.87 Quis neget omnes Leves, omnes Cupidos, omnes deni{que} Improbos esse Servos?

If servitude (saith he) be, (as no man, even in the most strict proper and legal sense, can make any more of it then) the obedience of a broken or crazed abject mind, deprived of all power or right to dispose of it self or its own Actions: Who can deny all incon∣stant vaine men, all Covetous, generally all Wicked men to be truly Ser∣vants?

To presse his General reason a little further, and to draw it from the very First root or spring of Servitude properly so called: All men, as well the wicked as the vain or inconstant, have a desire to be Happy: For Hap∣piness is the mark whereat our intentions aim, but of which most men in their Courses fall much wide or short. For inasmuch as we cannot attain unto the End, but by the Means (or mean) which are useful for attaining that Happiness which we most desire: Partly through our natural weaknesse, but especially through Satans cunning, these useful Means intercept most of our time, most of our pains and endeavours, which should be reserved for pur∣chase of the End For so it is with most of us by Nature, as with young un∣experienced or Carelesse Apprentices or Factors, who finding some extraor∣dinary contentment in the First Inne they come at, spend most of their time and money there, which should have been spent at the Fair or Mart for which they were Bound. The special Means whose Vse is Necessary to the at∣tainment of that Happiness which we most desire▪ are specially Three; Delight of Mind, Contentment of the Body, and Competencie of Wealth. Now albeit in our First Aims or intentions, we desire not These For Themselves, nor in any Extraordinary Measure: yet such is the Frailnesse of our Nature, that, Whatsoever things we much Accustome our selves unto, they will at length

Plead* 1.88 Custome, or prescribe a kind of Right or Interest in our Affections, Actions and Endeavours. And The greater Right or Interest, the Desire of Wealth, of Bodily Pleasures, or Delights of the Mind, gain in our Affections in our Expence of time, in our thoughts or imployments; the Less Power or Abi∣lity we have to do that which in the General we most desire to do; the great∣er * 1.89 Impossibility we bring upon our Selves of doing those things which are most available to the attainment of true Happiness. And to be thus indisposed or disenabled to use our best wits or best Endeuvours for purchasing that Pearl which we most Esteem, is a true and Natural Branch of Servitude and Bondage.

CHAP. XIX.

Of the Excellent Notions which Tully, and some Heathen Romans of Lewder life then He, had, of Servitude unto Sin, or vice.

1.* 1.90 THis Roman Orator had‖ 1.91 observed Some of Great Birth and place, to spend much of their means in buying Curious Pictures, Satues, or the like; and much of their time in contemplating and admi∣ring the skill of the Artificer. These He censures as Servants unto Toys and Fooleries.* 1.92 Yet if one should ask these men that had thus enthral'd themselves unto their idle Fancies, Whether they did not in heart desire to be truly Happy,* 1.93 they would have answered that they desired Nothing so much; nothing else.* 1.94 Now he that by his own Confession desires nothing so much as to be truly Happy,* 1.95▪ is by the light of Reason and Rule of Nature,* 1.96 bound to will nothing besides Happi∣ness, so much as that which comes nearest unto it, or is most available for the purchase or attaining of it.* 1.97 And who then but a Slave or vassal to his own Fancy,* 1.98 or one whose Fancy had made a Fool of him, could ever hope or imagine, that a Living man could be made Happy by gazing on Livelesse Pictures,* 1.99 or admiring Images of the Dead?* 1.100 But if this Question had been distinctly put unto them, happily they would upon deliberation have denied,* 1.101 that they did seriously hope to become Happy by this Practise, in which notwith∣standing they most delighted. Herein then they were most unhappy, most miserable, true and proper Servants; in that by inconsiderate accustoming themselves unto these or the like unnecessary delights or fruitlesse Fancies; they had utterly disenabled themselves from living such a Life, as at the first they most desired to live, and yet most desire, that they could live; but are not able, as having alienated the Use of their time, of their imaginations,

of their understandings, of their best Endeavours from the Service of Vertue, or serious studie of true Wisdom, in which, Happiness by their own acknowledge∣ments did properly consist.

2. Others, the same Tully in his time had observed, who, though they were Noble-men by birth, yet were slaves or Servants in a more base kind of Servitude and bondage, then the former; Servants according to the se∣cond Branch of Servitude before mentioned.

Shall I ever count him a Free∣man (saith he) over whom a Woman beareth rule? One who suffers his Mistress to impose‖ 1.102 Laws upon him? if she ask, he must give: If she call, he must come: Ego verò istum non modo Servum, sed nequissimum Servum, etiamsi in amplissima familia natus sit, appellandum puto.

This Heathen by light of Nature and help of Art, had discovered and made observation of that General Truth, which our Apostle delivers, Rom. 6. 16. That unto what desire soever a man doth yield himself, or consecrates his principal time, his actions or im∣ployments, he makes himself a true and proper Ser∣vant unto it. The desire of* 1.103 Honour, of Superiority or Soveraignty over others, which sems to be the most Free; yet even This, as by instance he proves, is a hard, an imperious, and cruel Mistress unto him that entertains her best. Not One of an Hundred that hunts after Honour or Preferment, but hath more then ten Masters to One, for every servant that he keeps. As for the inordinate desires of wealth, of Lands, or inheritance; they are no parts of a† 1.104 Free∣man, but the properties of a base or sluggish Servant. But which is worst of all; After excessive desires have got the victory over our souls, they bring in a new Lord or cruel Master worse then them∣selves, that is, Fear or Terror, arising from the Con∣sciousness of Sin, into which there is no excessive or immoderate desire, though it be of things in them∣selves not unlawful, but will in the end plunge our Souls, when we shall as one day we must, call our Souls unto an Account for our Expence of time and imployments.

These and the like Paradoxes, (as Tully himself did foresee they would be esteemed no better) were Dogmatically avouched by† 1.105 Horace in the Age fol∣lowing, under the Person of a Roman slave or Bond∣man.

3 Davus (whom this witty Poet brings in, Acting the one part of a Satyrical Dialogue with his Master, according to the Ancient custome of the Romans, by which their Slaves were authorized to use Liberty of speech more then Civil, in their Saturnal or December Feasts) first taking this General as granted, That all men, at Least the Romans were true Slaves, divides them into Two Sorts or kinds.

Pars hominum vitiis gaudet constanter, & urget Propositum: pars multa natat, modò recta capessens, Interdum pravis obnoxia. saepe notatus Cum tribus annellis, modo laevâ Priscus inani; Vixit inaequalis, clavum ut mutaret in horas: Aedibus ex magnis subitò se conderet, undè Mundior exiret vix libertinus honestè. Jam maechus Romae, jam mallet doctus Athenis Vive••e: Vertumnis quotquot sunt, natus iniquis. Scurra Volanerius, postquam illi justa Chiragra Contudit ar••iculos quipro se tolleret at{que} Mitteret in pyrgum talos, mercede diurnâ Conductum pavit. Quanto constantior idem In vitiis, tanto levius miser ac prior illo, Qui jam ontento, jam laxo fune laborat, &c.— —sinusquam es forte vocatus Ad caenam, laudas securum olus: ac, velut usquam Vinctus e••s, ita te felicem dicis, amas{que}, Quòd nusquam tibi sit potandum. Jusserit ad se Mecaenas serum sub lumina prima venire Convivam. Nemon' oleum feret ocyus? ecquis Audit? cum magno blate as clamore, fugis{que}, Milvius; & scurrae tibi non referen••a precati Discedunt. Etenim fateor, me aixerit ille Duci ventre levem: nasum nidore supinor: Imbecillus iners, si quid vis, adde, popino. &c.— —. O toties servus! quae Bellua ruptis Cum s••mel effugit, reddit se prava catenis? Tú••e mihi Dominus, rerum impertis hominum{que}, Tot tant s{que}, minor? quem ter vindicta quater{que}, Imposita, haud unquam misera formidine privet? —eripe turpi Colla jugo lib••r. Liber sum; Dic age. Non quîs. V••get enim Dominus mentem non lonis, & acres Subjectat lasso stimulos, versat{que}, negantem. Tu, mihi qui imperitas, aliis servis m••ser, at{que} Ducer is ut nervis altenis mobile lignum. &c. —Adde quod idem Non horam tecum esse potes; nonotia rectè Ponere: te{que}, ipsum vitas fugi••ivus & erro; Jam vino, quaerens, jam somno, fallere curam, Frustra. Nam comes atra premit sequitur{que}, fugacem.

4. The First sort did constantly delight in some one or few vices: The other being of better Birth were fluctuant between Vertue or Civil Honestie, and base vices.—Modo recta capessens Interdum pravis obnoxia. &c. He instanceth in one Priscus who was never Uniform to himself, much lesse con∣formable to any constant Rules of good Life; sometimes wearing three Rings on his Left hand, with other Cognizances of his Gentility, or ingenuous Birth; sometimes not so much as one Ring upon either hand, nor observing any other Garbe or token of Gentility. Oftentimes having touched at some great Senators or Noble-mans House in a Robe befitting his calling, would

instantly change his Habits, and hide himself in such base houses, as no cleanly Libertine (that is, as we say, a Free-man of the First Head) would willingly be seen to go in, or come out of. For the other Part of this Slaves division of men, he instanceth in one Volanerius an old Sinkanter or Gamester and Scurrilous Companion by profession, who was so delighted in this accustom∣ed trade of Life, that after the Gout had so hammered and bemaul'd his joynts, that he could not so much as finger a Pair of Dice, did hire a Slave to take them up and throw them for him. This man, in this Slaves opinion, was so much lesse wretched or base then the former Gentleman Priscus, by how much he was more uniform to himself, and more constant in his wonted course of Life; whereas the other was perpetually tossed be∣tween contrary inclinations, as if he had been sometimes so hard tied that he could not but stand upright; oftner let Loose, to fall foul or groveling.

5. The Hypothesis or issue of this sawcy Thesis or Generality was this; That the Gentleman Priscus did represent his Lord and Master, as Volanerius did Davus himself; who by his own acknowledgement was constantly addi∣cted to one or two of his Masters bad qualities, vet a Servant but to one Lord besides his Bellie; Whereas his Master had subjected himself to many un∣ruly Appetites and enormous desires, all contrary to the Dictates of his own Reason or Conscience in his more private and retired thoughts. So much of the Law of Reason and of Nature was implanted in this his Ma∣ster, that he could highly commend the manners and practises of the Ancient Romans: And yet if any good spirit did invite or move him to follow their example, he was as ready to kick at the motion or the practise in Particular, as he had been to commend the pattern set him, by the Ancient Romans, considered only in the General. Being not invited by his betters abroad, a moderate homely dish of broath, of herbs, &c, was most applauded by him; and his family free from molestation. But if Mecaenas or any other great Potentate had upon short warning invited him to supper, he instantly declared himself to be a Slave both to his Belly and to his Superiors; and a Tyrant withal to his Servants; chiding one for not bringing him Oyl; beating another for not bringing him water or other pre∣paratives, with more speed then could in reason be expected. From these and the like Inductions Davus concludes his Master to be more then a Slave or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an instrument indued with Life and motion; a meer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Wooden Picture of a Man which had no mastery over his own motions or resolutions, having subjected his Will and Reason to dance attendance upon Every Great mans will or pleasure, like a puppit upon a string, which, it hath no power to wag or move, but is moved upon it at the pleasure of the master or practiser of this kind of childish sport. The rest of this Slaves Arguments (all concludent) to prove his Master or such men as he was, to be more sottish slaves then himself: the Reader may find briefly set down in the eighth book of these Commentaries, Sect. 2. Chap. 7. page (in Quarto) 63.

CHAP. XX.

Of the Fruitlesnesse of the former Notions in the best Heathens.

1. BUt what did it boot this Satyrist to know all this, or to mark the most of the Romans his Country-men to be indeed true Servants?* 1.106 He himself laid nothing of all this to Heart. The best use we can in discretion presume to be made of this Observation, was to make himself and Others merry; setting down his observations by way of Play or Enterlude. He lived, and for ought we know, dyed an Epicure, not in Practise only, but in Opinion; One that accounted it the greatest part of misery or Servitude, to be wedded to one kind of Bodily Pleasure, or carnal delight. And the greatest Happiness he aimed at, was to be Free to taste and try all kind of Plea∣sures, so far as they were not hurtful unto his body.

2. As for Tully, though he handled his matters a great deal more gravely and soberly, and were much better in Opinion: Yet in the issue of his dis∣course He seems rather to change his Master, then any way to set himself Free. He was not indeed such a Servant to his own Imagination or Fancy, not such a Servant to Covetousnesse, to Lust, perhaps not to Ambition or Superiority of dominion, as He observed the most other Romans to be: Yet he was a greater Servant to His Owne Will, then others were to their in∣ferior desires. His very Will it self was in Servitude, as having no Rule to rectifie it, unlesse it were the Romane Lawes which though in many par∣ticulars they were Good: yet Such as were too much addicted unto the in∣tire Frame of them, Or Such as gloried in the wisdome or Excellencie of them, were brought unwittingly to exercise Enmitie against God, and his Annoynted Christ. Such as the Romanes accounted their Godliest Patriots or Common-wealths-men, were alwayes the Greatest Enemies unto the Jewes or Professors of Moses Law before our Saviours time, as unto the Christians after our Saviours death. God in his just Judgements did send them such cruell Kings as Tiberius, and Nero, because they were so cruelly bent against the Professors of his Gospel. What could it advantage these or any other Heathens to know themselves to be in Servitude, not knowing unto whom they were in Servitude, or whose Servants they were de Facto, nor by whom they were to be made Free? Some good Notions they had of vice or of Sin: But of Satan or his wicked Angels they had not so much as heard; or at least what they had heard of them, they accounted but Toyes or Fables. And that which was the Root of their misery, and strongest bond of their Slavery was, that they worshipped Friends or Devils, as if in their opinion they had been Gods, because able to do them bodily harm or bodily good. Now in offering Sacrifices (as our Apostle saith) unto Devils, they did solemnly and publikely professe them to be their Lords and Masters. So that they were not only professed Servants unto Sin, but professed Servants unto Satan. In worshipping them and doing them Ser∣vice, they did that which was worthy of stripes; and were to be beaten, yet with fewer stripes then the wicked Jew, or such as confesse Christ to be their Lord, and yet will not learn to deny ungodlinesse. For these Heathens did not know, that they had such a Lord or Master, whom they were bound to serve: And not knowing him to be their Master; how was it possible that they should know his will? But we acknowledge him to be Our Lord; We know his will; We know the End of his coming into the World, was to de∣stroy

the works of Satan. Now if we shall labour to build up that which He came to destroy: we shall prove our selves not only to be servants to sin, and by Sin Servants unto Satan; but professed Enemies and Traytors unto Christ.

3.* 1.107 Our Saviours Sentence is Universal; Whosoever committeth sin is the ser∣vant of sin. As you shall think or meditate upon the same, let me request you to take this addition or Supplement into consideration with it; Who∣soever is the Servant of Sin, is the Servant, the Slave, or Bondman of Satan.* 1.108 Let no man therefore flatter himself with this or the like Conceit; That be∣cause he professeth Christ to be his Lord, he cannot therefore be so true a Slave and Bondman unto Satan, as the Idolatrous Heathen were, which offered sacrifice unto him. They did indeed unwittingly, implicitely, and really acknow∣ledge him to be their Lord, and themselves his Servants, by paying Rent or Tribute unto him. But such as deny all such Rent or Service, may make him their Lord,* 1.109 and themselves his slaves or Bondmen, by Prescription or continual possession.

4. The Heathens which offered sacrifice unto Bacchus, as to a supposed god of riot or Good Fellowship, or a Patron of Boon Companions, did in∣deed offer sacrifice and do solemn service unto Satan and his Angels, the Au∣thors, the Favourers and Furtherers of all riot and excesse. Now if any that cals himself a Christian, or is a Christian by Calling or profession, have been as long accustomed to the like riot or excesse, or take as great delight in this Sin, as they did, which offered sacrifice unto Bacchus: he is as true and proper a Servant unto Satan, as they were. For Satan did desire the sacri∣fice or other Service but as an Homage, Rent, or Tribute, whereby he hoped to gain the possesion of their Souls, or a right or interest in their actions or imployments, a power of disposing or commanding their affections, which offered him sacrifice or payed him tribute. Now if he have gotten the like interest in their actions or imployments, or the like command over their af∣fections, which professe themselves to be Christians; they are his by pos∣session or occupation: He needs no Sacrifice or solemn Tribute from them, which, as we Say, He holdeth in his own hands. Briefly▪* 1.110 The Heathens which offered sacrifice unto Bacchus, unlesse by this custome they brought them∣selves to be in Servitude unto the sin of drunkennesse, were not more grie∣vous sinners, nor greater Bondmen unto Satan, then Christians are, which are in greater Servitude unto this loathsome Sin.

5. Such of the Heathens as worshipped Venus as a supposed Goddesse, or Pattonesse of Love and wantonnesse, did indeed and in the issue Worship Satan and his unclean Spirits; which are the Authors, the Nourishers and Maintainers of all bodily filthinesse and uncleannesse. If any which professeth himself to be a Christian, be as much given over unto wantonness and unclean∣ness as the Heathens were, which Worshipped Venus: He is as true and absolute a Slave to Satan as they were, and shall be sure to have his wages (without repen∣tance) as truly and fully paid him, as the other shall. The least and best wa∣ges which he payeth for the use of their actions or imployments during this short and brittle life, is an endlesse and never-dying death.

6. Such of the Heathens as offered sacrifice unto Pluto whom they sup∣posed to be the God of Riches or of wealth, Lord Paramount of Gold, of Silver, of all kind of Metals, or whatsoever else was contained under the surface of the Earth, did indeed Worship Satan and his infernal powers. And the sacrifice which they offered, and other Solemn services which they did unto him, shall be as evidences against them, at the Last day, that were

his Servants, as a pledge or earnest to bind them to accept his wages. If any Christians, how Precise or Devout soever they seem to be, though daily Fre∣quenters of Publick Prayers, though diligent Hearers of Sermons, be as Cove∣tous, as great Oppressors of their poor Brethren, as unconscionable in their gettings, as unsatiable in their desires of gain, as the Heathens were, which thought to purchase Wealth by sacrificing unto Pluto; the bond of their Ser∣vitude unto Satan is altogether as firm and strong; their Servitude or bon∣dage it self altogether as hard, as great and dangerous, as the Servitude or Bondage of the Heathens were. And whilest they are in Servitude unto Sa∣tan, whatsoever they Profess or make shew of, they cannot be the Servants of God or Christ. For no man (as our Saviour tels us, Mat. 6. 24.) can serve two Masters, for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon. But what doth he mean by Mammon? wealth, or riches only? Certainly a part of his meaning is, That every covetous man; that every one which is extraordi∣narily careful for gathering things of this Life; Every one that minds most his gain or getting of riches, is a Servant to his riches, or to his desires of them. The other part of his meaning is that He which is a Servant to his desire of riches, is a Servant likewise unto him, whom the Heathens called Mammon, and worshipped as a supposed God of riches: For Mammon in the Syriack Tongue is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek. Albeit we Christians know and believe, that there is no such God or Lord of wealth, and that there is but One God and One Lord, who is the Lord and owner as well of the Earth and things in it, as of the Heavens: Yet have we no reason but to think, that the Infernal Spirits have their several Wards or Quarters. Some of them have better skill or more experience in humouring Covetous and Worldly minded men; Others in humouring or enticing Wantons; Others have more skill and experience in alluring men unto drunkenness; Et quam unusquis{que}, novit artem, in eâ se maximè exercet: They quarter themselves according their several skils or experience, into several Regiments Some keep watch and ward over Covetous men, and present unto them all opportunities of ma∣king unlawful gain, or of over-reaching their Brethren in bargaining. The chief of this ward or Regiment, or perhaps the whole Regiment it self, is called Mammon. Other lye Leigers about such as are more prone to Wan∣tonness. Their chief care or imployment is to present them with all oppor∣tunities or allurements unto Pleasure. Other lye as Agents in Taverns or Tipling houses: And their care and imployment is, to provoke men to Excess, and to such other Enormities or breach of Gods Commandments, as accompany excesse of drinking.

7. Now this me thinks should be a Great Motive to deterre or dehort any man, from yielding Obedience to his own Desire of what transitory Good or Pleasure soever, if he would but consider, That, in yielding Obedience to his own desires, he becomes the servant of some sin or other; and that in becom∣ing the Servant of any sin whatsoever, he becometh the Bondman or slave of Satan: who hath one bad propertie which no other Master, how cruel or devilish soever, besides himself, hath: and That is, To Plague or torment them most, which have done him most continual and faithful Service. And yet even this Diabolical Disposition of his, becomes the faithful Executioner of Gods Justice. For, every degree of their service done to Satan, doth in∣clude in it a like degree or portion of Treason or Infidelity towards Christ. And it is Just and holy on Gods part, though Satanical and Devilish on Sa∣tans, to recompence such, as have done Satan in this World greatest service,

with the greatest portion or measure of vengeance in the world to come. All of us have some one or other of this Infernal Crue daily attending on us, hourly watching or dogging us in all our designs or projects throughout cur whole Course of life.

CHAP. XXI.

Of the manner How Satan brings men to be his Slaves.

1.* 1.111 IT was truly said by One, had his meaning been as truly taken, Nemo sponte malus; No man is wittingly a naughty Man, at least, no man de∣sires to be such. For whether Original corruption be wholly derived from Adam, or whether we draw it in part from our immediate Parents, No man (I am perswaded) was never by Nature or by corruption meerly Original,* 1.112 of disposition so wicked and ungracious, as that he did or could directly desire, intend, or affect to be unnatural or disobedient to his natural Parents; to be contumacious or rebellious towards Magistrates or other superiors, whom the Law of God commands him to obey and honour. Corruption meerly Original impels no mans Reasonable Will to desire or affect to be an Adulterer, a Drunkard, a Murtherer, or an Intemperate person; It impels no man to desire or affect to be a Thief; to be a perjured infamous or envious person, or to be a notorious offender, or criminous Transgres∣sor of the second Table, or of Laws agreeable to it. There is no man but is naturally (I mean by the bent or inclination of corrupt Nature it self) more unwilling to be tainted either with these mentioned, or with any other like crimes, forbidden by the six last Commandments, then he that is Free-born, is, to be subject to the Legal Estate or condition of a Servant. And yet the most of men in the issue, or in some part of their course of life, become subject to some one or other of these Crimes mentioned. The most part of men have their wits and affections usually and customarily imployed in some one or other part of Satans Service, in some businesses, which in the end brings them to be such men as they do no way desire to be, that is, either unnatural, disobedient, cruel, intemperate, fellonious, perjured, or envious persons; men in whose Souls Satan hath purchased a greater Interest, over whose desires and affections, foul and unclean spirits have gotten a greater Command, then earthly Lords or Masters have over the bodies, or bodily Labour of their Servants; a Power or Command to make them forbear those things which their minds and Consciences do most approve; a Power to impel them unto those courses which they sometimes most abhorred; and over some, a Power to change or invert their Wils or desires, even to make them willing to continue and increase their Native slavery and misery.

2. The means and manner by which Satan gets this Power and Soveraign∣ty over mens Souls, are the very same with the means and manner by which bodily and earthly Lords or Masters gain a Title or Interest in the bodily la∣bours or imployments of such as by this interest once gotten, become their Servants. No man is naturally willing, or desirous to be another mans servant; All men rather desire to be Free. Yet inasmuch as all men natu∣rally desire the continuance of bodily life and health, and neither life nor health can be maintained or continued without food and rayment, and other necessaries: Hence it is, that the more inbred and deeplier rooted desire of life and health, doth oversway the natural desire of Liberty and Freedom in

all such as are not provided of things necessary for the maintenance of this life, not able to satisfie their natural desire of meat, drink, or apparel other∣wise, then by resigning or making over their bodily imployments or labours to some other mens use, which in lieu of these will satisfie their former na∣tural desires of food and rayment, and affoord them means necessary to hold Soul and body together.

3.* 1.113 The Original or Fundamental Temptation by which Satan draws men into this snare of Servitude or bondage spiritual, is by enlarging or impro∣ving their desires, not of things simply evil, but of things either natural, or indifferent; that is, for their kind or quality not unlawful. These desires* 1.114 being improved unto the Full, or unto some Excessive Measure, do by long custome or continuance, require satisfaction by as strong a Law of‖ 1.115 Necessity (at least as importunately) as our natural desires of food or rayment do. The more excessive or exorbitant any desire is, the more impatient it is of re∣pulse. It is as impossible for a greedy or Ravenous Appetite to be satisfied with a spare or moderate Diet, as for a moderate appetite to be satisfied with∣out any food at all. A vain Fantastick, that takes proud Cloathes to be Part of Himself, is as desirous of change of suits or costly apparel, as a poor man is of apparel it self, or of such stuff as is sufficient to keep out cold and wet. An Ambitious Spirit is not so well content with an Ordinary place or rank amongst Free-men, as an ingenuous mind will be with the estate or condition of an hired Servant; if no better by means fair and honest be likely to befall him. A Man apt to over-prize himself, and Jealous withall of Contempt, of wrong, or of grosse abuse, is not so easily appeased with streams of bloud, as a calme and gentle spirit is with an ingenuous acknow∣ledgement of wrongs done, or with a curteous an∣swer for wrongs suspected. The desire of wealth or worldly goods, after it hath once exceeded its lawful bounds, becomes as unsatisfiable as* 1.116 Hell. It enlar∣geth it self by often satisfaction, and of all earthly and mortal things, it knows no stint or period of grouth, but grows strong and lusty by waxing old.

4. None of these desires of meat, of drink, of ap∣parel, of satisfaction for wrongs done or suspected, of honour, riches, or preferment, are in themselues or for their qualitie unlawfull. Their Vnlawfulness consists only in their Excess. But even the best of these or like desires, being improved beyond its measure, will for its privat satisfaction, betray the Soule which gives it harbour, into Satans hands. Hee doth not, Hee need not tempt any man directly to be a Thiefe, a Robber, or a Murtherer. For (as S. James tells us Chap. 1. 14.) Every man is tempted (to these and the like crimes) by his owne Concupiscence, And our Concupiscences and sensuall desires are alwayes increased by custome. He that hath long inured himselfe to exceed either in qualitie of meat or drink, or to fare deliciously, desires only to satisfie his appetite, or to observe his delightful Custome: So these may be satisfied, he hath no desire to be a Thief, to be a Cheater, or Couzener. But rather then his untemperate appetite should be unsatisfied, He will take himself to some other part of Satans Service; and adventure on Theft or Murther, or any other breach of Gods Command∣ments.

5. Satan in his first Onsets tempts no man to be an Extortioner, a griping

usurer, or a Tormenter of men in their estates, by the Engine of money. The first advantage which in this part of his Service he gets over mens Souls, is from occasions given by men themselves. It is a point of wisdom whereunto Solomon by the example of the Ant (others by the example of the Bee) advi∣seth us, to lay up in Summer against Winter; to be well provided in youth against Old age. The forecast it self is not amisse; It is no transgression of our Saviours precept, Be not careful for to morrow: Yet is the Practise dange∣rous, unlesse it be guarded with a watchful Care, That this provision, whether of money or other external means necessary for the support of life, do not be-speak our souls For Themselves, or divert our desires from the End, for which at the first we only did and still ought to desire them.* 1.117 The Fundamen∣tal and most transcendent Fallacy, by which men suffer themselves to be deceived, is by suffering those things which by the Law of nature or Gods ordinance are appointed only as Means useful for attaining some better End, to intercept our desires of the End which is Good in it self▪ and to be desired For it self, and the Means only to be desired for It. And our desires being once intercepted or diverted from the End unto the Means; the Means like∣wise take up our Principal Care and chief imployments. As for Example; Food and rayment are by God ordained as Means useful for preserving this mortal life, but as things not Absolutely good▪ nor to be desired For them∣selves: For in that better life we shall have no need, no use or desire of them. Yet in this life we see many so far transported with the desire of them, as if life had been given them only to eat and drink, or to wear gay apparel; as if they had not recei∣ved these blessings of God, to the end that life and health might be preserved by them. This Diver∣sion of mens desires from the right End (from the Comfort of life▪ & old Age) unto the ordinary Means thereunto destinated, is more easily wrought by Money and Coyne, then by any other external Means whatsoever. The Reason is plain, because Money by Custom and Consent of Nations is made as the† 1.118 Common Measure of all Commodities or External Means for support of life: It hath more power over mens desires, then all other means external have; because in a sort, it contains all others in it. He that hath store of it, may have store of any other ordinary commodities he pleaseth. And for the same reason, That old Saying is most peculiarly true of Money, * 1.119 Crescit amor nummi quantum ipsa pecunia crescit, The love of money still increaseth as the money increaseth Now after the love of it be grown so excessive, that men begin to desire it For it self, it brings a necessity upon them of desiring it. So that this is laid as a Prin∣ciple or Maxim of Law, Facias Rem; Their Stock of money MUST be increased: And this is the Hypothesis or supposition, Rect•• si possis: If by fair means it may be increased, it is well;‖ 1.120 Si non, Quocun{que} modo Rem. if not; by any means whatsoever, let it be increa∣sed.

6. Though all the Faculties of the Humane Soul, are by Adams Fall be∣come like an Instrument out of Tune: Yet are no mans affections so ill set by Corrupt Nature; no mans desires so far misplaced, but that he can wish every mans Good word rather then his Ill word; & had rather to be a Benefactor then an Oppressor, specially if he be of a disposition free and bountiful. Yet if Satan can once impell or allure men thus disposed, to overlash in Bounty, or stretch their desires of getting Praise by doing good to others beyond their means or abilities: he gets a Command over their dispositions or affections, and can en∣force them to do him service in that kind which by nature they most abhorre. For, wastefulnesse or† 1.121 Prodigality is the mother of Avarice, of Violence, and oppression. Even Vanity and superfluitie, (Things without substance, and such as can yield no nutriment to any thing else; no profit to such as nourish them) being once confirmed by Custome, will require Satisfaction with as great eagernesse and extremity, as any other desires, whe∣ther natural or acquired. And this is the Misery of miseries, the very Dregs* 1.122 of slavery, when a man which in his first Practice and Course of Life intended Bounty and Liberality, shall be enforced to suck the bloud of the Poor and Needy, for satisfying vanity, or feeding others in their superfluity. How many thousands of poor souls throughout this Kingdom in our dayes, have scarce had flesh left to cover their Bones, for maintaining the outside of Others pride? for garnishing the Surface of undecent Braverie?

7.* 1.123 But no kind of Creature in the issue, or through their whole course of life, is farther transported from its intended End, then the Ambitious or aspi∣ring mind. The Port which this Bravado is bound for, at His first setting forth, is, Superiority, Rule, or Dominion over others, perhaps his Equals by Birth, and for good qualities his far Betters. But ere he can attain to this Heaven of Happiness, as he esteems it, He must‖ 1.124 couch down like Issachar, be∣tween two burdens, & take Chams Curse upon him for his Viaticum or Loading in his way or journey. He must be a Servant to Greatness, though in de∣spight of Goodnesse, a Vassal to the dispensers of that Honour which he seeks; (though these be Vassals to Basenesse or other bad Qualities;) a Slave unto the Corruption of Time, and in a preposterous imitation of our Apo∣stle, he must become all things to all men, and even enforce himself (against the bent of proud affections) to fawn upon such as can feed him with hopes of Honour, to lenifie the rotten sores of their Vlcerous consciences with a smooth & flattering tongue. If he be a Clergy-man or Messenger of Christ that* 1.125 is tainted with this Humour: he must become more then a Balaam to every Ba∣lak; such a One as Balaam would have been, if the Angel had not withstood him: He must set himself to blesse where God hath cursed, and to curse where God hath blessed. There is no part of this Servitude of Sin or Satan so irkesome as this, to an Ingenuous spirit, or to a mind fraught with any in∣ternal worth, but especially with the knowledge of Christ and Him Crucified: No Slavery of the Soul so odious to God; none that includes greater Enmity or Antipathy to the Wisdom and Son of God; none that includes greater af∣finity with Satan. This unquenchable desire of Honour falsly so called (as some Philosophers from due examination have determined the question) commands all other Affections whatsoever, even Love it self, whether to∣wards Parents towards Wife or Children, Kindred, or Country. And by this Affection of Ambitious Pride, Satan hath often commanded the Greatest Com∣manders, in more vile and detestable Services, then he can impose upon the

most vile and most abject Creatures living. Unto this Idoll, or to so small a piece of it, as may be inshrined in some One great Mans Brest, whole L••∣gions, whole Armies of men for whom Christ shed his Dearest Bloud, have often been Sacrificed; For whose Burnt-offering, Goodly Towns and Cities have been set on fire. What absolute command Satan gets over mens Souls▪ in which Ambitious desires come to their full height and growth, may easily be calculated from those detestable Services, into which Satan (by so little a sprig of this Forbidden Tree, as many Christians would not suspect to bear any forbidden fruit) did impell Pontius Pilate. This Man thought in his Conscience that our Saviour was Innocent; that he was more then a man, and was exceedingly willing to have saved him from death: And yet Satan works him, not to do as Pilate himself would, but as Satan would have him to do. Pilate, saith the Evangelist, sought to release him: but the Jews cryed out saying; If thou lettest this man go, thou art not Caesars friend. For whoso∣ever maketh himself a King, speaketh against Caesar. And when Pilate heard that saying, he proceeds to sentence: And when the Chief Priests further prosecuted their wonted Form, We have no King but Caesar. He delivered Jesus unto them to be crucified, John 19. vers. 12, 15, 16. To have corru∣pted this man by Bribes or Gifts, to have given wrong sentence against our Saviour, had been impossible for these Jews. Satan himself had not com∣mand or interest in his Service by this Title. The only possession or interest he had in him to this purpose, was not so much desire of new or greater Ho∣nour then he had, as Fear of disgrace or disrespect with Caesar: if when the Mutinous Jews protested, They had no King but Caesar, he should suffer a man to live, that was accused, and in some sort convicted, to have suffered him∣self to have been Entitled King of the Jews. Though his Ambition was not great; yet it exposed him to desperate, base, and detestable Servitude or bon∣dage. It is not half so base or servile to be an Hang-man or other more con∣temptible Minister or Executioner of publick Justice, as it is to be the In∣struments or Ministers of Greatest Caesars in condemning the Innocent, or sentencing such to death, as have no wayes deserved it. If Pilate had taken Courage to protect this Just and Holy One against the malicious calumnies of the Jews; Gods providence no doubt had protected and shielded Pilates breast from the violence of Pilates own right hand: Whereas he after having lost Caesars Favour which he sought by these unjust means to retain, did out of the apprehension of his discontent or disgrace make away himself, as the Ecclesiastical* 1.126 History tels us. Such are the best rewards that Satan bestows upon his Servants: though miserable and shameful death be rather the ear∣nest and pledges only of the wages which he never fully payes to his Servants till after death, when he hath got their Souls into his Custody.

8. If the desire of any Honour; if the Fear of any Disgrace or disrespect with men, were in themselves or of their own kind Absolutely Good: or were any Honours to be desired For Themselves; or such, that their Excesse could not draw us into Satans Servitude or bondage: then certainly desire of being members of Gods Visible Church,* 1.127 or fear of being cast out of it as Hereticks, were of all Secondary Means or desires, the most safe. But through desire of yielding Absolute Obedience to Gods Visible Church, and through immoderate Fear of being by the Church disgraced or Excommuni∣cated, Satan hath twice drawn a great part of Gods people, Such I mean as professe the knowledge of God and of his anointed Christ, into a Slavery or bondage more detestable and greater by a Three-fold Measure, then any Slavery or bondage into which he was able to draw the most wicked and most

Idolatrous Heathen, since the first Revolution of time, affording him op∣portunity of Temptation. The First notorious or famous Conquest that Satan got over the visible Church, was in the dayes of our Saviours pilgrimage here on Earth; The Second, over the visible Romish Church within these later years, wherein they have resumed the Title or Prerogative which the Jewish Church did stifly challenge, but with lamentable successe for some years after the first and second Destruction of the Temple at Jerusalem. The Title which that Church did challenge, but with greater moderation then the present Romish Church doth, was the Absolute Infallibility of the Church representa∣tive, that is, of the chief Priests and Elders. Yet this Absolute Infallibility the Jewish Snagogue did never confine unto the bosome of the High Priest either sitting in Moses Chair, or when He entred into the Sanctum Sanctorum, but to the Sanedrim or Common Council of the Priests and Elders, whereof the high Priest was a more Principal then Necessary Member.

9. The improvement of this Jewish Heresie and Slavery to Satan, through∣out the Patriarchate of Rome, had its Original from an Ambitious Error in that Church through succession of times not very Ancient, by laying challenges to all Gods promises made to his Vniversal or Catholick Church, as to her own Peculiar Prerogative. And as if this had not been enough: the successors of these desperate Challengers have contracted the Catholick Church (which in their Language is all one with the Church of Rome) unto the Pope and his Cardinals, or as they term it, the Sacred Consistory. Some later Canonists and Parasites to the Pope, Jesuites especially, have laboured to drive the Vniversal Church (like a Camel through a needles eye) into the Popes Breast alone, whensoever he shall deliver his Sentence ex Cathedra; as if, as well all Gods Promises as Blessings promised to his Catholick Church were, The One to be disposed of, The Other to be dispensed by him, as by Christs sole Vicar General or Vice-Roy here on Earth. But these Positions, some Interimists or Labourers for Reconciliation betwixt the Church of Rome & of England, wil hapily reply, are but the Opinions of private men, not maintained or taught by the Catholick Church Yet none of them, whether Cardinals, Jesuites, or Casuists; whe∣ther Priests, or Laicks of inferiour ranke will or dare deny, that the Infallible Guidance of the Holy Ghost for Leading Christs Church into the truth, is immediately annexed to the Roman Church Representative, that is, to all such Councils or Assemblies of Christian men as are called by the Pope as Christs Vice-Roy, and approved of by him and his Assistants. The Necessary Conse∣quence of this Position is. That, No one Council which hath been called by the Pope and approved by him did ever heretofore Erre, or can Erre here∣after.

10. The former mis-interpretation of Gods Promises made unto the Vniversal Church,* 1.128 (that is, as Romanists say, unto the Church of Rome) is excellently refuted by the Author of that Matchless Piece heretofore an∣nexed to Doctor Whites Learned Answer to the Jesuite Fisher, since Published by The Author of it, in his own Name, with many Learned and Pious addi∣tions: Of all which I have no more for the present to say, then this. Re∣spondent Vltima primis. Both the First and Second Edition are worthy their Author. And this is more then I know otherwise how to expresse. The first Edition I had the happinesse to peruse when I had finished this Treatise of Servitude to sin, for my private use, and for the benefit of such as were committed to my Pastoral Charge, and had entered upon another Treatise Concerning Christian Obedience, for preventing the spreading infection of a Pestilent Book dispersed through the Northern parts of this Kingdom, set forth

by a Jesuite under this Sawcy Title, The Prelate and the Prince. And for pre∣paring the Antidote, I found good Directions and Ingredients from the fore∣mentioned Author.

11. But suppose the rest of the Church be disposed to Believe this Doctrine of the Popes Infallibility. Wherein doth the matchless Slavery of the Romish Church unto Satan in respect of Jews or Heathens punctually consist? In This especially, That if any Council, Wherein the Bishop of Rome or Patriarch of the West (as his Stile sometimes was) had any principal Interest or Preroga∣tive either in calling or confirming it, have Erred: the present Pope and his Adherents, whether Priests, or Laicks, are Bound by solemn Oath, and un∣der a dreadful Curse, to make up the Measure of their Fore-Fathers Errors, Negligences, Ignorances or other enormous sins and iniquities, whether committed against the Rule of Faith, or against the Law of God. For all which they are also Bound by their own Doctrine and Liturgie to beg Pardon; as well for their Fore-Fathers Transgressions as for their own, in respect of what is past; and to pray for the prevention of the like, in times to come. Now this is the Greatest Yoke of Slavery that Satan durst or could attempt to Lay upon the neck of Christs Church Militant here on Earth; albeit he could by subtilty prevail to place his Primogenitus, (that is, such an Antichrist as many in the Romish Church conjecture shall hereafter come) that is, a Man begotten by the Devil of a Woman or Daughter of the Tribe of Dan) as Christs Vicar-General in S. Peters Chair. If any such Antichrist shall hereafter arise: the Measure of Personal Iniquity may be greater then any Popes▪ or the Papacy hitherto hath been: but the Kind must be the same. A worse or more desperate kind of iniquity or Antichristianism then this late mention∣ed, cannot be imagined. The End of Chap. 21.

IT was the Authors Fashion, mostly, to preach upon such Texts as might ground the matter that he intended after to Treat upon in his writings; and so to weave his Sermons into the Body of his Discourses or Tracts, as occasion required. The Studi∣ous Reader knowing This, and observing, 1. A passage at the Beginning of the Se∣cond Section (page 3018. the seventh Chapter of This Book) which promises To annex to these Discussions [A Sermon, About That Sort of Jews which made that Saw∣cy Reply to Christ (verse 33. John 8.) whether they were Such as (verse 30.) were said to Believe on Him, or No.] And then, 2. Taking notice of the Title of the 14. Chapter (it begins the third Section, page 3039.) which is [That even those Jews which did in part Believe in Christ, were true Servants unto Sin] He will see the Reasons that procured the Insert on of these two Sermons or Tracts ensuing, here, at This Place. As being conceived most neerly allied to the matter preceding, and more accomodate to the Readers Use, who (as is probably presumed) if He had but only been reminded of This in the Margin, before he had proceeded to read the fourth Section, would first have sought out and read these two Discourses, in Case they had been deferred and placed in the Rear of this Book.

CHAP. XXII.

A Postil or short Discourse upon our Saviours words, JOHN 8. 36.

If the Son therefore shall make you Free ye shall be Free Indeed.

The Connexion of This verse with The precedent.

1. THis verse is inferred by way of Conclusion from the verse Precedent [The Servant abideth not in the house for ever; But the Son abideth for ever.] The Difficulties emergent be Two; The Former, Concerning the true Sense and meaning▪ or at least the Limitation of the An∣tecedent, to wit, [The Servant abideth not in the house for ever, &c.] The Other, Concerns the Inference or Connexion betwixt This Antecedent and the Conclusion, [If the Son therefore, &c.]

Some of best note amongst the Ancient or middle rank of Interpre∣ters,* 1.129 as Cyrill, Chrysostome, Theophylact, and Euthymius, are of opinion that our Saviour in these words, [The Servant abideth not in the house for ever,] did intend either to Prevent or Answer the Secret Objection or Reply, which the Jews did or might have made unto his Former Conclusion, vers. 34. Who∣soever committeth Sin, (or whosoever is a worker of sin) is the Servant of Sin. Unto this Assertion the Jews, (as these good Authors think) might have answered thus:

Admit we daily incur some degree or other of Servi∣tude unto Sin, yet we have usual and daily means to blot out the stain of sin, and to Free us from thraldom, and Final Servitude unto sin and Satan.

There is no Question but the Jews did account the Sacrifices, which Moses did institute, fully sufficient and Effectual for both these Purposes. Yet that they did herein erre, that these sacrifices instituted by Moses could not Free them from this Servitude of sin, our Saviour, (as the forecited Good Au∣thors think) proves from this Reason

Moses was but a Servant in the house of God, and no Servant hath power to Free himself, much lesse to set others Free from the yoke of Servitude, or to secure his Estate in his Masters house.

* 1.130 But Maldonate the Jesuit thinks that place Heb. 3. ver. 3. 4. 5. & 6. did deceive these Good Fathers, or at least that they miss-applied Saint Pauls Comparison betwixt Christ and Moses unto this present Argu∣ment. For our Saviour, (saith this Learned Jesuit) speaks of another kinde of Servitude in this place, then Saint Paul speaks of in the third to the He∣brews, and of a Servitude unto which Moses was not Subject. For Moses in the third to the Hebrews, and else where, is Termed The Man of God, not, a Servant to Sin or Satan.

2. Not to Question the Solidity or Pertinency of this Jesuits Excepti∣ons against the Interpretation of the Ancients: I must confesse his Opinion

is very Probable, and their Interpretation somwhat farr fetched, if not for∣ced; and supposeth That for its Ground, which hath not much Probability in it self, to wit, That these Jews either would confesse, or by way of sup∣position admit, that they were such Servants to Sin, or Transgressors of the Law, as to become thereby the Servants or sons of Satan. For they presume in the words following, that by being the children of Abraham, and by their Observance of Moses Law they were the Sons of God.* 1.131 This learned Jesuite prefers the Interpretation of Leontius (a man otherwise of mean Note, in comparison) before the joynt interpretation of the fore-cited Famous Fa∣thers. Our Saviour▪ (saith Leontius) intended only to Prove what is Inferred here in this 36. verse; That none besides The Son can have power to set men Free, because The Son only remains in the house for ever. Unto this Interpre∣tation Maldonate adds his own, that every Servant had need to be set Free by Authority, because no Servant hath any Right or Title to continue for ever in the house wherein he lives, or to be the owner or possessor of any other, it being still in his Masters Power either to sell him, or to turne him ont of his house, or to dispose of him at his Pleasure. If some Servant con∣tinue in his Masters house for ever or to his dying day, yet this fals out sel∣dome or by chance: whereas our Saviour frames his Argument from that, which usually happens or for the most part. All agree that by The House in this place, the Church of God is principally meant, in which the Son of God remaines for ever, in which no Servant unlesse he become a Son, can remain but for a short time. For though sinners and Servants to Sin may remaine in the true visible and Militant Church during this life, so mingled with the sons of God, as they cannot, by men, be discerned from them, yet after death (as St. Cyrill saith) they are cast out into utter darknes, unlesse during this life, they be set Free from the Servitude of sin, from which none but the Son of God can Free them, because He only is the Heir and Lord of Gods House; He only hath power to grant or deny Freedome unto what Servants he plea∣seth.

3.* 1.132 This is the Summ of that Connexion, which the best Interpreters An∣cient or Modern make of the former verse, and of these words of my Text. Unto this I may add. That These, as most other Speeches of our Saviour, have Reference unto some Historicall Relation or matter of Fact contained in the Old Testament. And that This speech or passage hath Speciall Reference unto the Story of Agar and Ishmael. And so the Antecedent [The servant abi∣deth not in the house for ever] though grounded but upon One Particular In∣stance; yet that Instance or Example, being related in the Sacred Story as a Type or Picture of what was to come, will inferr our Saviours intended Con∣clusion much bettter and more forcibly, then a full Induction of other Instan∣ces and Examples not related in Scripture, not framed nor intended by the spirit of God for Types and shadowes of things which were to come. This Universall Negative [No servant abideth in the house for ever] will not so for∣cibly inferr this Particular Conclusion [Ergo, No Servant of sin can abide in Gods house for ever] as this Particular Instance [Ishmael did not abide in Abrahams house for ever] Inferrs. This Conclusion, [Therefore the Iewes, which thus contested with our Saviour, were not to abide in the house of God for ever.] So that, if it be lawfull to Paraphrase upon our Saviours words, their Full Meaning is, as if he had said thus

. Do you think your selves Free from the servitude and wages of sin,* 1.133 because yee are the seed of Abraham? So was Ishmael, whom Abraham once intended for his Heire, who lived a long time in Abrahams house, but, being the Son of a Bondwoman, he

was by Legal Condition but a Servant, and therefore not to live in it for ever, but to be cast out by Gods appointment as it is written Gen. 21. 10. Cast out this Bond woman and her Son, for the Son of this Bond-woman shall not be heir with my son, even with Isaac.

These were the words of Sarah, for a while, displeasing unto Abraham, until God did ratifie them by Interposi∣tion of his Authority: And thus is your Case.

4. For albeit these Jews, with whom our Saviour here Disputes, were the sons of Abraham by Sarah, (and so The Progeny of Isaac:) yet so long as they mockt and persecuted the true seed of Abraham, whose coming into the world Isaac did prefigure, cleaving unto the Testament given upon Mount Sinai (or Agar) in Opposition to the Testament given upon Mount Sion, they became sons of the Bond-woman, (as the Apostle infers, Gal. 4. 24. to the end of the chapter) subject to the same Conditions in matters Spiritual, that Ismael was subject to in matters Temporal. The exposition of that Allegory, Gal. 4. 24. you have heard‖ 1.134 before at large. The Apostles Conclusion is the very same with our Saviours here in my Text, to wit, that This People were to be cast out of the House of God,* 1.135 as Ishmael was cast out of Abrahams house. That whilest they remained in it, they remained only as Servants or sons of the Bond-woman,* 1.136 not as the Free-born sons of the hea∣venly Jerusalem. Of which Society none are capable, save only so far as they are Set Free by the Son, who is the Builder and maker of this House of God, as the Apostle tels us, Heb. 3. 3, 4, 5, 6. For this man was counted worthy of more Glory then Moses, in as much as he, who hath builded the house, hath more honour then the house. For every house is builded by some man, but he that built all things is God. And Moses verily was faithful in all his house as a Servant for a Testimony of those things, which were to be spoken after. But Christ as a Son over his own house, whose House are we, if we hold fast the Confidence and the rejoycing of the Hope firm unto the end. But the best is, we need not stand long or Curiously upon the meaning of the Antecedent, or manner of the Inference, seeing we believe (as we are in duty bound) that our blessed Saviour was a Prophet most True and most Infallible, as well in every Conclu∣sion or Proposition, which he uttered, as in the Premisses, whence he Infer∣red them, or in the manner of the Inference. It shall suffice us then to fasten our Belief upon the Conclusion, If the Son therefore shall set you Free, Then shall ye be Free indeed.

CHAP. XXIII.

The Second Discourse, or Sermon upon our Saviours words.

S. JOHN 8. 36.

If the Son therefore shall make you Free, ye shall be Free indeed.

That, That sowre Reply to Christ [We be Abrahams Seed, &c.] was made by those very Jews which are said (verse 30) to Believe on Him. And That men which for a while Believe, may in Temptation (or strong assaults of passions) Fall away.

1.* 1.137 THese words contain One of the Most Remarkable Passages, and of best use for Surveying the rest of that long Dialogue between our Blessed Lord, and a great Assembly of the Jews of divers sorts and Qualities. The Dialogue continues from the 12^th verse of this Chapter unto the End. The former Part from verse the 12^th to the 30^th contains so many and so Profound my steries concerning the Eternity of Christs God-head and of his mission, &c. from his Father to this people; That for the pre∣sent I must apply that Saying which the woman of Samaria directed to our Saviour, unto my self. The well is deep, and I have nothing wherewith to draw, neither strength of Body, of mind, or skill; nor opportunity, if these were greater, to present so much of it as I could perhaps draw for mine own use, clear and perspicuous to the major part of this Audience in a short dis∣course. Let it suffice then I pray, to acquaint you with the Vent, or Out-burst of this deep Fountain of Life, which none of these Jews could Sound the one half of the Way, though all Catechiz'd by the Lord of Life himself. The Issue of this Catechism from verse the 12^th you have verse 30^th. As he spake these words many believed on him. A good Issue of so Gracious a Sermon, concerning the Fountain of Life; had his Auditors had the Grace to have fol∣lowed the clear Current of it, not mingling it with their own muddy Passions as in the very first Issue or Out-burst they did. For our Saviour had no sooner uttered those words of comfort to the Jews which Believed on him: If ye continue in my word then are ye my Disciples Indeed: and ye shall know the truth, and the truth shall make you Free, verse 30. and 32. But some of his Auditors (whoever they were) Tartly Reply, We be Abrahams seed and were never in Bondage to any man: how sayest Thou, ye shall be made Free? verse 33. Unto this passionate Reply or impertinent Interruption, our Savi∣ours Rejoynder is Calm and meek, but fortified with a double seal of Truth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verily, verily, I say unto you, whosoever committeth sin is the Servant of sin; and the servant abideth not in the house for ever, but the son abideth ever, verse 34, 35. Thus by following the Current of the former

words I am fairly arrived at my Text: (it being our Saviours own Inference out of his former Assertions.) If the son therefore make you free, &c.

2.* 1.138 But before I can conveniently unfold the meaning of our Saviours for∣mer speeches, or the Connexion betwixt my Text and Them, I must briefly discusse a Question naturally emergent out of the 33. verse, to wit, whether The Passionate Reply or interruption [We be Abrahams seed and were never yet in bondage unto any, &c.] was made by those Jews which (in the 30^th verse) are said to have Believed on Him, or by some other Auditors which did not Believe on him at all, but were at least for the time being meer By∣standers at this debate?* 1.139 Some of the choisest Commentators upon this Go∣spel, are of Opinion, that the fore-mentioned sowre Reply [We be Abrahams seed and were never in bondage to any man] was returned by the Jews which for the present did not Believe.* 1.140 Yet the greater part of more judicious and discreet Interpreters of our Saviours discourse in this Chapter, or of S. Johns Relation of it, take it as granted, That the Reply was made by those very Jews which (verse 30.) Believed on him. And unto any Rational man, spe∣cially, well conversant in Scriptures (or well experienc'd in his own or other mens Affections) it will upon short Examination appear, that the Contradictory Opinion of Cardinal Tollet and some others could never have found Enterance, much lesse any setled habitation or rest in any Learned Mans Judgement or Apprehension unlesse they had been first surprized by that General Incogitancy or common Error from which many plausible Pulpit-men, and some otherwise most acute Divines have taken occasion; The One sort to deceive their Hearers, The Other not to discover the deceit∣fulnesse of their own hearts. Neither of them take it into due consideration, that, This Word, Belief, is not a Term Indivisible, but admits of many De∣grees as well for the Certainty of the* 1.141 Assent or Ap∣prehension, as for the Radication of the Truth (rightly apprehended) in their Hearts or Center of their affections.

3. Though recta Ratio be not the Rule of Faith nor any Competent Judg of Divine Mysteries; yet it is a very Competent Witness or Informer. Now to any Reasonable or well Experienc'd Man, it is Evident; That there may be and oft-times are many true Apprehensions of Objects or Truths to be Believed whether Moral or Divine, which may make deep Impression not in the Brain or Fancy only, but upon our‖ 1.142 Affections, whilest these are Calm and unprovok'd, and yet both the Apprehension and Impression quickly vanish upon the Starting or Pro∣vocation of Contrary Fancies or Affections. To begin with Observations moral. He that should have seen Alexander Pheraeus† 1.143 Weeping-Ripe at the represen∣tation of a Forrain and perhaps a fained Tragedy, and so Affable withall as to excuse his departure from the Stage unto the principal Actor, might easily have mistaken him him to have been of the same mettal and mould that ordinarily Good men are; a man ra∣ther of a Gentle and melting, then of a Flinty and stony heart; whereas his Apology or Excuse did abun∣dantly witnesse the Contrary. His Apology was, that he did not depart be∣cause he misliked the Actor, whom by a private messenger he requested to go on with his Play; but for shame or fear if he should be espied to shed Tears

upon the Stage at the sight of a Forraine Tragedy, he should move new Dis∣contents or derision from his Subjects, seeing he had spilt most of the Noble Bloud of Thessalie with Dry Cheeks, without mingling so much as one Tear with it. What might be the reason why this man should be so Courteous or tender-hearted in Jest, and so cruel and doggedly-hard-hearted in earnest? Hecuba and Andromache, (whose Tragedy he did then behold) had been dead many years before, and could not provoke his Affections. That Pro∣sperity wherein they sometimes had lived, could not have been so great an Eye-sore unto him as the Representation of their last misery was: whereas if Priamus, Hector, with all their Families had been then living and standing in opposition to his heady wilful Designs; The Tyrant would have made no scruple of Conscience to have sacrificed them all quick to his ravenous and vast desires, though in the Flames of Troy it self, without the help of one tear from his eyes to quench them.

4. A notable instance of the like Alteration of present Affections or incon∣stancy in forward Resolutions upon new Proposals,* 1.144 we have in that Famous Mutiny of the Commons against the Senate of Capua. The storm was violent for the time, but quickly allayed by the subtilty of one Pacuvius Calavius, a man of good place, & popular: who having long sought to win both the Senate & People to his Disposal, took first Opportunity upon this Occasion to make his Game by playing (as we say) both with the Stock and Cardes-dealt. First he pretends to the Senators, that he was in as great danger as any of them were; and yet would free them all, so they would give him leave to act his Part. Having perswaded the Senators to shut themselves up in the Porch of their House of Assembly, and deliver their Keyes to his Custody, He instantly carries them to the Commons, telling them they had now a fair Opportunity to be revenged of the Senate, to punish every man amongst them according to his deserts without any danger of Bloud-shed to them∣selves: but adds this Advice withall, that seeing they must of necessity have a Senate or Council of State, they would not depose or punish any of the present Senators, before they had nominated a fitter man in his place. After Two or Three had been proposed by some few Ringleaders, the major part of the Mutineers did reject them upon this Allegation, that some of them They did not know, others They knew too well, and so in Conclusion were content to submit themselves to their Ancient Senators, then to such new Ones as were commended unto them by their Ringleaders.

5. Machiavels Aphorism or Animadversion upon this Story, is, That the Vulgar or Common People are of weak Judgements in Generalities, but Judges competent enough in Particulars. The Observation is not amisse, and so farr as it is not amisse, will better befit the Issue of this Dispute between our Sa∣viour and the Jews, then it doth the Senate & Commons of Capua. The Exact Truth is; That not only Vulgar Persons or Plebeians, but even Wise and Learned men must needs must erre in Judgement or Apprehension, whilest they weigh either their present Discontents or Grievances, or their Perswa∣sions or Good-Liking of men, or their Belief of wholsome Doctrine without a Counterpoise. So long as these men in my Text (of which divers no doubt were more then vulgar or Plebeians) did hear our Saviour Dispute with the learned Pharisees about the Eternity of his Person and Authority delegated unto Him as Man from God the Father; They like well of Him, and could be content to become His Patients rather then their great Rabbins Schollars.* 1.145 But as soon as this heavenly Physitian began to come near the Sore whereof they were dangerously sick, before he did directly touch it, they kick at

his Medicine. Pride of heart and Confidence in their Prerogative of being A∣brahams Seed, was the Impostume whereof without speedy help they were rea∣dy to perish. Now our Saviour had no sooner promised to set them Free or Cure them; but they presently flie in his Face, as if he had upbraided them with Slavery. For to be made Free is Peculiar to Servants, Slaves, or Bond∣men. Hence they Reply to this Purpose.

We be Abrahams seed, and though Conquer'd by the Romans,

yet are we not made Slaves, or brought into Bondage by them; How sayest thou then, ye shall be made Free? The man∣ner of the Regestion seems to imply, that they had now begun to be sorry that they had so far Believed on him, or given that Respect unto him which im∣mediately before they had done.

6. But this Revolt our Saviour did foresee, and gave them a Caveat to prevent it, verse 31. where he saith not, as some Zealous Professors have in his Name mistaught their Auditors in our dayes [If once ye* 1.146 Believe in me, ye cannot fall away from me] But, Thus he taught them Expresly [If ye con∣tinue in My Word then are ye my Disciples '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] So that it is One thing to Be∣lieve in Christ; Another, to be Truly his Disciples: One Businesse to Believe his Doctrine, Another to Continue in his word, that is, To persevere in true Faith, and maintenance of his Doctrine unto the End. Nor is it perhaps all one To be made Free by the Truth, and To be set Free indeed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which (I take it) includes somewhat more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Realitie or soliditie of Truth. All these Gradations are Litterally, and Emphatically implied in the plain Grammatical Sense and meaning of our Saviours Speech from verse 30 to the words of my Text, and more apparently in the next verse following. I know that ye are Abrahams seed, but ye seek to kill me, because my word hath no place in you. These words were not directed to the altogether Vnbelieving or Contradicting Jews, with whom he had disputed from verse 12. to the 29. They necessarily referr unto those Jews which had Believed in Part, and afforded the Assent of the Braine unto his Doctrine, but left no place for his word in their Hearts, These being full stuft with corrupt Affections, as with Pride, Ambition and Hopes of Earthly Pomps and Dignities from their ex∣pected Messias. When he saith [Because my word hath no place in you] We are to understand No place of Residence or Permanent Habitation; although it had found some Entrance into their Fancies. Or will ye have a further Rea∣son, why His Word, that is, The Fundamental Point or Mystery of Faith, which he had lately taught, had No Place in them? Take it in his own words, I speak That (saith our Saviour) which I have seen with my Father, and ye do that which ye have seen with your Father, verse 38. He had granted them be∣fore to be Abrahams seed, but now expresseth his Meaning to be, that they were a kind of Abortivate or ill thriven Seed, no true Sons or children of Abra∣ham. But as yet they did not fully understand whom he meant by His Fa∣ther, or whom by Their Father. And for this Reason they only resume the same Reply, which they had made before, verse 33 Abraham is our Father, say They, verse 39. without adding any Gall unto it. But our Saviours Rejoynder is not altogether the same, but somewhat more smart and full. Before, he had granted them to be Abrahams Seed, but now, he denies them to be Abra∣hams sons, in the later part of the same 39 verse, If ye were Abrahams sons, ye would do the works of Abraham, But now (verse, 40.) ye seek to kill me, a man that have told you the truth—This did not Abraham. And again verse 41. he intimates unto them, who was their True Father, that was neither God nor Abraham. Who then was their True Father, or whose children were they indeed? This he tels them plainly, verse 44. Ye are of your Father the Devil,

and the lusts of your father ye will do: He w•••• a murtherer from the beginning, and abode not in the truth, because there is no truth in him; That is, by not abiding in the Truth, or that Image of God wherein he was created, he lost all Seeds of Truth, and became a meer Lyar and the Father of Lyes. And so these Jews were in the Truth whilest they Believed on Him who was the True Son of God, yet did not Abide in it, after he had told them, The truth should make them Free. And out of this swelling Pride of Heart they enter Odious Comparisons, that they were Sons of God in an equal or better manner then he was. And in Conclusion, after he had told them, that they were as yet sons of the Devil, that is, men of murtherous minds and envious to the Truth; they answer him boldly and glory in their Answer too. Say we not well that thou art a Samaritan and hast a Devil? verse 48. And if a Sa∣maritan, then no Son of God, but rather a Conjurer or servant of the Devil.

7. Thus you have heard to what height of Contradiction To the Truth, to the Son of God, (who is The Truth and The Life of the world) and to their own Profession, Men in Part Believers may be drawn, by Indulgence to their own Corrupt Affections, specially of Pride, Ambition, and Covetousnesse; all which ought to be and must be renounced before they can be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, True Disciples of Christ. And here I cannot but wonder why men Conversant in Scriptures, or Experienced in their own or others Affections & Conditions, should move any Question, whether those which thus unman∣nerly contested with our Saviour throughout the later part of this Chapter, were the same men which in the 30^th verse are said, To have Believed on Him. And I wonder the more, because every serious Reader, much more the Lear∣ned Interpreters of this Chapter, might have observed many like Animad∣versions or Observations of this our Apostle and Evangelist concerning the disposition of the Jews, which in Part, or upon fair Occasions Believed on Christ. I shall for the present Instance only in Two like places, of which The One is a Parallel,* 1.147 the Other more then a Parallel to the Revolt or back-sliding of these Believing Jews, verse 31. The One place is an Overture or Presage; The Other contains the Fulfilling or Accomplishment of our Saviours Pro∣phesie or Prediction of those mens Disposition which entertained him with the often fore-mentioned Dispute, from verse 31. to the end of this Cha∣pter. The Overture or Parallel we have John 2. verse 23, &c. Now when he was at Jerusalem at the Passeover on the Feast day, many Believed in his Name, when they saw the Miracles which he did. May we hence Conclude or safely Collect that these men were '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Truly his Disciples, or Believers In∣deed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Although it be unquestionably True (for the Evangelist affirms it) That they did Believe in his Name? If we should make this Construction of the Evangelists meaning in That Place, (that is, that Those Men were Truly Disciples, Believers indeed) his words immediately following would irrefragably Confute us. For although They did Believe in his Name, yet He did not Believe Them: or to use the Apostles words, verse 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That is, as our English renders it, He did not commit himself unto them. And why would he not commit himself unto their Trust, seeing They Believed on him? The Evangelist Resolves us in the next words, Because he knew all men, and needed not that any should testifie of man, for he knew what was in man. And knowing all men, he knew the Disposition of these men to be such, that although they did for the present Believe in his name; upon presentation of Discontent, or denyal of satisfying their desires, or hopes of Earthly Dignities, they would revile him as the Believers in my Text did, and

maliciously Contradict his Doctrine; or if Opportunity served, Betray him in∣to his enemies hands, or at least offer him such violence, as was offered him in the last verse of this 8^th Chapter. Then took they up stones to cast at him; '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, He made Himself Invisible to their sight, and went out of the Temple, going through the midst of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so avoided their attempted Violence, because the hour was not yet come wherein he was willing to suffer Violence.

8. But this dangerous disease of the Jewish Nation,* 1.148 or the particular in∣disposition of such as in the second and eight chapters of this Gospel are said to Believe in him, did not come to so Perfect A Crisis, that others besides Christ himself who knew What was in man, could take Notice of it, until that Passeover wherein he was betrayed by Judas. At the beginning of this Great Feast most of the seed or Progeny of Abraham by Isaac not Inhabi∣tants of Judaea only, but wheresoever Scattered through other Nations or Provinces, did Believe in his name after a better manner; and exprest their Belief and Observance to him in far higher Terms then those men to whom my Text refers, or those mentioned by S. John Chap. 2. or any other Ordi∣nary Assemblies had done before. And this they did without Contradiction of any save of the Scribes and Pharisees, Priests, and Elders. Scarce any King or Emperour whether Christian or Heathenish, since the world began, was entertained with such lofty Gratulations from so many mouths and hands at once, as our Saviour some three or four dayes before he was Be∣trayed. The Triumphant Salutations which had been tendred to David by Judah and Israel at his Coronation, were but a Model of the loud Echoes of Hosanna to the Son of David, Hosanna in the Highest, Blessed be the Son of David that cometh in the name of the Lord, and other Expressions of this peoples Joy when our Saviour (according to the Prophecy) came into Jerusalem. What was the reason of their Vnparallel'd Exultation? only Their Belief of the late Miracles, which he had wrought upon Lazarus and some other Private Men, and their hopes that he would do Greater Wonders then these for their Good and for the Glory of their Nation; As First to de∣liver them from the present Roman yoke; and afterward to make them Lords of the Nations, through which they were scattered. But after he had by his Fathers appointment rendred himself to the High Priest and Elders without a Blow Given (beside that which Peter gave to Malchus) and submitted himself to the Roman Deputy without Resistance. They begun to cast doubts in their minds, and thought, that he, who could not, or would not defend himself from such violence, was not able or would not be willing to protect, much lesse to advance them unto Greater Dignities. And so, by Degrees within a short space the very same Parties of Exultant Believers in Him, be∣came Cruel Persecutors of Him; Changing their late joyful Hymns of Hosanna to the Son of David into sad Madrigals of Crucifige, Crucifige, Let him be crucified, Let him be crucified like a Slave. And thus the whole Nation almost did remarkably fulfil our Saviours Prediction of these Jews mention∣ed, verse 44. of this Chapter, Ye are of your father the Devil, and the lusts of your father ye will do: He was a murtherer from the beginning, and he abode not in the truth. Hereby we may know them to have been the Devils own sons, in that when Pilate had proposed unto them, Him, whom they had lately confessed to be the Son of David, with Barabbas a notable thief and a murther∣er, they importunately solicite with open mouth The deliverance of Barab∣bas, by Interpretation, the son of their Father, and the Execution of Jesus their Saviour, and chang'd their late Belief and Allegiance professed to

Christ who is Truth it Self, and son of God, unto the service of the Father of Lyes.

9. The Resultance of that which hath been said, (or, if you will, the main Stem unto which all the fore-mentioned scattered Seeds of Truth af∣forde Nutriment) is This; That, Men in part Believers, or to their own ap∣prehension zealous and sound professors of Christian Faith, may be as yet Servants to sin, and by such Service Slaves to Satan. The useful Branches springing from this Stem are These: First; To know the Nature, Condition or Pro∣prieties of our Natural Lord and Master, to wit, Sin Original, whether Hereditary meerly, or as by us improved. The Second, To know our own Condition or Estate, or wherein our Servitude to sin doth properly consist. Thirdly, The Degrees or Manner how we are, or may be made Free indeed by the Son of God. But with these Branches I dare not meddle for the present, the best use which can be made of this short Remnant of time will be to Reflect by way of Use or Application upon that which hath been said.

10.* 1.149 Were this Question proposed to this present or any other Congrega∣tion throughout This‖ 1.150 City, Punctually in these Terms, [Whether do ye Love God, and his Anointed Christ with all your hearts and with all your souls?] we should find but a very few, if any at all, which would not as wil∣lingly subscribe unto This, as unto that solemn Covenant made by them or by others for them to this Effect at their Baptism. Nor will Christian cha∣rity permit us to Suspect, much lesse to Deny, that they did make this Recog∣nition heartily and unfainedly according to their present Apprehensions or Perswasions of their Belief, specially if they made it in the calm of their un∣provoked Affections. But if we should cast in that Counterpoise, which our Saviour himself hath given us for the due Examining of our Apprehensions or Perswasions of our Love and Loyalty towards Him: most of us might justly dread lest that Hand-writing against Belshazzar [Mene, Mene, Tekel—] might as well be Appliable to our selves, as it was to him. Fear we might lest our Apprehensions or Perswasion of our Belief, of our Love and Loy∣alty towards Christ would prove a great deal too Light, if we should weigh them (as we ought) by the True Scale of the Sanctuary. One Coun∣terpoise there is which would quickly recal or check our forward Appre∣hensions or Boastings, and that is given us by our Saviour himself in this Gospel, Chap. 14. vers. 15, 23, 24. If ye love me keep my Commandments. And again, Chap. 15. vers. 10. If ye keep my Commandments ye shall abide in my love. How many may we find who in distresse or danger, whether by Sea or Land, specially in grievous stormes or sicknesse will seriously purpose and Resume that Branch of their Vow in Baptism,* 1.151 To for sake the Devil and all his works, the Lusts of the Flesh, the Pomps and vanities of this wicked world: And yet the Same Men being restored to health and probable safety, will, of Late zealous Professors and solemn votaries, turn Gaderenes or Gergesites, ready upon new Opportunities or Provocations of untame Desires, to wish Christ to depart out of their Coasts, rather then His Residence in their Hearts or Brains should give a continual check to their swinish appetites or Brutish Fan∣cies. And thus to do, is not to keep, but to violate Christs Command∣ments, which whosoever doth not keep as well in This Particular of mortify∣ing the works or Lusts of the Flesh, as in other Duties, doth not truly Believe in him; shall not without hearty Repentance, or new Purification of the heart and spirit either see God, or be partaker of Christs Kingdom.

11. Another Precept of Christ there is more General then the Former.

[Whatsoever ye would that men should do unto you, even so do unto them, for this is the Law and the Prophets.] So far is the whole Christian world (as we call it) from keeping this Commandment, that the Practises most Contrary to it, are so Vniversal, and so violent, as that, both the Casuists and professed Interpreters of Scriptures have almost lost the true meaning of it; at least have utterly neglected the extending or branching of it into useful Rules of Good life, or for bringing forth the Fruits of the Spirit. And which is worse, such learned and pious men, as have undertaken the Cure of souls, and have been solemnly sworn to the faithful Execution of Pastoral Charge, dare not press the Observance of this Great Commandment upon their Flock which daily and hourly most shamefully transgresse it; partly by the un∣controled Practises of stubborn people, partly by Authorized Rules in Courts of Justice. No Prophet of the Lord dare speak his mind, or inter∣preter of the Gospel or spiritual Governour dare put his Commission from Christ in Execution, unlesse such as are resolved to suffer a Martyrdom from their flock, or from the Professors of the one or other Law established throughout this Kingdom. Without Reference to any particular Cause or Person, I dare boldly pronounce in the General,

That not the Twentieth Part of Tedious Suits or Vexations in Law, or other Grievances or op∣pressions would either be set on foot by the People, or suffered to be pro∣secuted by Men in Authority, if the Fear of God, Belief in Christ, Loyalty to their Soveraign Lord, or Good Affection to their Country, were planted in Either of them, truly or indeed.

12. The General Neglect of this Great Commandment of doing as we would be done unto, in former times of our security and Peace hath been alwayes Dangerous; But the Violation of it in these Times of Mortality, of Calamity and more then wonted danger of worse to ensue, is Prodigious. For preventing the Execution of Gods Judgements threatned for our Violation of This and other Commandments of Christ, I must entreat all Sorts of men that hear me this day in the same words for sense and meaning, which a Zealous and Learned Father sometimes used in like case. Parcite Regi, Parcite Regno, parcite Populo Anglicano, parcite Animabus Vestris. If there be any true Love and Loyalty in us towards our Gratious Soveraign Lord and his Royal Issue; any good Affection towards our Native Country, or to our souls, Let us abate our wonted Pride and Luxury, our wonted Covetousnesse. Let us not think it sufficient to abstain from Unjust, Unchristian Vexation and Op∣pression of our Neighbours, unlesse we seriously account that measure of Contentment (of our desires of what kind soever) which heretofore hath been Lawful, to be in these times more then most Vnexpedient. To use that Plenty of Diet or measure of Recreation, but especially that Benefit or Advantage of Laws, for advancing our selves or increasing our Fortune, which heretofore we have done, perhaps without sin; Let This also in these times be esteemed Impious, or a sin not to be Expiated without hearty Re∣pentance and extraordinary Performance of works of Mercy.* 1.152 The End of the Second Sermon.

13.* 1.153 But the more we labour further to unfold this Argument of our Natural Servitude unto sin, the faster we shall draw another Knot: or, the more we presse the several Branches of this Servitude upon the Conscience of the Untegenerate or not well sanctified man, the greater Perplexity we shall Create unto him in another part of Theology, whose Knowledge is altogether as Necessary and as useful, as our Experience of Natural Servitude unto sin, is.

The Knot or perplexed Difficulty is; What Kind or what portion of Freedom of Will, is, or can be Compossible with Absolute Servitude unto sin in the Vnregene∣rate or Vnsanctified man.

SECT. IV.

Of that Faculty of the Reasonable Soul which we com∣monly call Free-will. Of the Root and several Branches of it, in the Generality. What Branches or Portion of this Free-will is in the Man al∣together Vnregenerate, or in debauched or hei∣nous Sinners.

CHAP. XXIV.

Of the Difficulties of the Controversies Concerning Free-Will, with the Reasons why They have troubled the Church so long.

1.IF we should abstract this Problem from the Difficulties wherewith it may seem to be intangled by the former discourses Concerning our Servitude to Sin, and consider it only in its own Nature and Essence: this Question alone hath ministred more matter of intricate Disputes,* 1.154 then any other Controverted Point in Theologie. He that hath leasure, skill, and opportunity to take an accurate Historical Survey of the the true State, (or rather of the Instability or ill sta∣ted Tenour) of this Point since the death of our Saviours Apostles or other Canonical Writers of the New Testament, will easily discover that the Disputes about it Pro and Con have been like to a Pair of Scales which never came to any Permanent Stay or constant Settling upon the right Center, but have one while wagled this way, another while that way. The Orthodoxal Truth Con∣cerning this Point, as it was taught by our Saviour himself and by his Apostles, and maintained by those who did immediately succeed them, is; That there was no other State or Fatality in Humane Affairs or Events, save only This, That such as sought after Glory and Immortality by well doing, should undoubtedly be rewarded according to their Works; that all such as continue in impious or un∣godly Courses, shall treasure up Wrath against the Day of Wrath, and bring a Necessity upon themselves of being Everlastingly tormented.

2. The Stoicks first, and after them the Manichees did oppose this Hea∣venly Doctrine, by maintaining a strange and more then Brutish Opinion, which had been hatched before our Saviour Christ was born, to wit, That all Ef∣fects or Events whether contrived by men, or otherwise projected by Na∣ture

it self, did fall out by an Indispensable and Unconquerable Necessity. The Necessary Issue of this Doctrine (as was apprehended by all Christian Antiqui∣ty) did amount thus high,* 1.155 That all those Exhortations to repentance, to sancti∣ty or to newness of life, and to the practise of Good works Moral or Spiritual (whether these were given to us men, by our Saviour Christ, or by his A∣postles) had been better directed to Horse or Mule (or other more Docile Rea∣sonlesse Creatures) then unto the unregenerate Man, from whom to take away all Freedom of Will, (as Fate or Necessity doth) were to make him a Degree Lower, and place him in an Estate or Condition of life much worse, then the most foolish or most noisom Reasonlesse Creatures do, by their Cre∣ators Bounty, enjoy.

3.* 1.156 The Ancient Fathers of the first and best Ages, Justin Martyr, Origen, Athanasius, Nyssen, Jerom, &c. did so zealously intend the Extirpation of this Heresie, or rather Heathenish Infidelity, which necessarily deprived men (whether regenerate or unregenerate) of all Freedom of Will in what Action soever, that they seldom mentioned the Use or necessity of Grace, for per∣formance of Actions truly Good. For this (as some have well observed) was impertinent to the Question then only agitated betwixt Them & Grace∣lesse men, Stoicks,* 1.157 I mean, or Manichees. They only sought to fortifie the Sentence Contradictory unto these Blasphemous Tenents Concerning the Abso∣lute Fatality of Humane Actions, whether Good or Bad. Now Pelagius having observed, that such of these Reverend Fathers as lived and writ before him, did say little or sometimes nothing for Magnifying of Grace, but ex∣ceeding much and very well for establishing some kind of Free-Will in men, more then is to be found in beasts, took hence Occasion to exalt Free-will and depresse Grace; even whilest the Controversie was, about the Concur∣rence of Gods Free Grace and mans Free-will; a Point not thought of amongst Christians in Primitive Times; it being then taken as granted by all,* 1.158 that however Free-Will be Necessary unto salvation (a Quality without which a man is neither capa∣ble of Reward nor Punishment) yet the only Cause of mans Redemption from Servitude to sin, or of Salvation by such Redemption, was the Free-Grace of God, as it issues from the Sole Fountain of Life and Grace, The Man Christ Jesus, God Incarnate.

4. Pelagius having drawn the one Scale of this Dispute so far awry on the one side, did provoke certain Monks in Africk (whose Founder or principal Benefactor was one Valentinus) to wrest the other Scale as far amisse on the otherside, and to jump with the Stoicks or Manichees Opinion. This stirred up the spirit of that most Learned Father of those times (I mean for Rational or Scholastick disputes) S. Austin, to attempt the drawing of a Middle Line between these Two Extravagancies or Extremities, which he oftentimes performed with a steady and constant hand, yet sometimes, too often (if so it had pleased the Lord) did faulter. Since his death, not only the fore-mentioned Difficultie Concerning The Compossibility of Gods Free Grace and mans Free-Will, but the very true and punctual meaning of this Learned Moderator, hath been by his Followers, whether Fathers, Schoolmen or Others, so meanly Tufted, and so unskilfully hunted after, as a Man that would take pains to read them may fitly apply that Conceit, which a pleasant Wit entertained, of a Text forsaken by the Preacher or pro∣fest Handler of it, to the true State of the main Question Concerning Freedom of Will; that is, A march Hare might have sit upon it and never have been

started for all the barking and bauling of Contrary Factions or opposite Sectaries; some Three or Four (not so well esteem'd or seconded as they deserved) only excepted.

5. One Principal Reason of so little Speed and lesse good Successe in this Search, hath been; because the most of such as have undertaken this Task, usually took no more of the main Controversie into due consideration then did lie just under their Level, or between them and the Scope at which they aimed. And that was if not only, yet principally the Confutation of others Errors or Heretical Doctrine: an attempt which seldom finds any good At∣chievance, unlesse it be managed with much discretion, with moderation of passions or affections. Nor will this suffice unlesse the Party thus qualifi∣ed be enabled with Good Literature, distinctly to set down the true and Po∣sitive Grounds of that Truth, about whose meaning or extent, Questions usually arise; or to resolve the several Branches of Controversies moved, into their first Stems, roots, or seeds. He that will adventure to write or speak of Election, Reprobation, or Predestination, before he be so well instru∣cted in the Grounds of Philosophy both Natural and Moral, as to understand the Nature, Properties, and several Stems of Free-Will, or to make search af∣ter all or any of these, before he clearly know what Necessity and Contingency are; wherein they differ, or how they sometimes intermingle, or the one of them grow into the other, shall (as too Many in our times have done) so Crosse-shackle himself with Ramistical Pot-Hooks or Dichotomies, that he shall be inforced either to stumble or enterfere at every second or third step. For avoiding this inconvenience, into which I had from my Youth observed many otherwise Learned Writers (through want of skill in true and solid Logick, but especially in Philosophy) to fall, I have premised what I hope was rightly conceived concerning the fore-mentioned Fundamental Points of† 1.159 Fate, Necessity, and Contingency. And by help of those Principles as clearly as the matter would suffer heretofore discuss'd at large, I trust I shall be able to treat of this present Argument of Free-Will, and hereafter of Pre∣destination so farr as is fitting (or shall be permitted me by Authority) Con∣sequently to mine own Grounds or Positions, without enterfering or stum∣bling in my course; without crossing or trenching upon any point of Ca∣tholick Faith or Orthodoxal Doctrine.

CHAP. XXV.

Of the divers Acceptions or Significations of Freedom or Freenesse: And of the several sorts or Degrees of Freedom in Creatures inanimate, Vegeta∣ble, Sensitive, and Rational.

1. FReedom or Freeness in our English tongue sometimes imports no more then spontaneum doth in Latin.* 1.160 And according to this Sense or signi∣fication, every thing is said to be done Sponte or Freely, or Freely to come to pass, which is done or comes to passe by the proper or Natural Incli∣nation of any bodily Substance, Whether it be endowed with life, or sense, or with motion only. Thus we say, the Water hath a Free-Course, or run∣neth Freely when it runs that way which Nature inclines it, without any Let or Hinderance, or without any Artificial or External Help to draw, move, or impell it. Freedom in this sense is opposed only to Coaction, to Constraint, or Inforcement. As when water is drawn or impelled to such a course,

which left to it self it would not take, we say it is a Forced Stream or Current; not a Free Stream: And so we call those Grounds, Forced, which bring forth little or no fruit, without great labour, toyl or cost, unto such as Till or dress them. And in this Sense the Latin word Liberum, unto which our English Freedom or Liberty doth more properly and directly answer, then unto the Latin Spontaneum, is sometimes used, to wit, as it is opposed only to Co∣action or Inforcement: So a Poet describing the happy Estate of the world in the Golden Age, saith,—Ipsa{que} tellus Omnia liberiùs nullo poscente ferebat. The Earth did bring forth all things necessary or expedient for the use or comfort of man Freely: that is, Of its own Accord, without the Labour, industry, or provident dressing of man. Thus, This, and Other * 1.161 Poets speak of the Golden Age, from some Broken Notions or Traditions of mans First Estate in Paradise, and of that Estate wherein the world and all things should have continued, if Man had not fallen. But this Temper of the Earth is much altered, or rather inverted by the fall of man. Most men (it may be) have heard or read of that Answer which an Ancient Philosopher made to this Question;* 1.162 [Why Nettles, Thistles, and other like weeds should grow so fast in such abundance, of their own accord; when as flowers, herbs, or comfortable fruits did not grow at all, or seldom come to any good proof with∣out the extraordinary pains or skill of man?] The best Answer which the Philosopher could make was this; [That the Earth was a Natural and Kind Mo∣ther unto Nettles, weeds, and grass; but a Step-mother only to Flowers, Herbs, or Fruit.] Now the Answer, though for those times held witty, was no way Satisfactory. For a man might have further asked him;

why the Earth should be a kind mother and Loving nurse to weeds; and a hard or Cruel Step-mother to herbs or Fruits?

Unto this Question the youngest Child amongst us that is rightly Catechized in the Grounds of Religion, or hath but read the three first Chapters of the first Book of Moses, may give a more full and satisfactory Answer, then the wisest Philosophers, without the Principles of Christian Religion, could do. The Cause then or Reason is from the Curse wherewith God cursed the Earth for mans Transgression, Gen. 3. 17, ••8, 19. Because thou hast eaten of the tree, of which I commanded thee, saying, thou shalt not eat of it: cursed is the ground for thy sake: In sorrow shalt thou eat of it, all the dayes of thy life. Thorns also and Thistles shall it bring forth to thee: and thou shal•• eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return unto the ground. But though the Heath••n•• could not know this Story by Light of Nature: yet thus much being revealed or made known unto them, they might easily have gathered; That if the Earth was thus accursed for Mans sake, the Nature of man was first accursed or corrupted: As in very deed this preposterous and untoward inclination of the Earth to bring forth weeds Freely and plentifully, and good Fruit hardly or by Constraint or Coaction, is but an Emblem or visible Picture of the un∣toward and corrupt disposition of mans heart to bring forth the Fruits of the Flesh Voluntarily, Freely and plentifully; whereas it doth not, it cannot bring forth the Fruits of the Spirit, without the skill and husbandry of Him that made it. We have the seeds of sin and iniquity planted in us by Nature; and they fructisie and increase by our sloath and negligence. As for the fruits of Righteousnesse, the Seeds of them must be sown in us by the Spirit of God: And being sown, they do not grow up and prosper without his Ex∣traordinary

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Blessing upon his own plants, and his Servants Labours. Though Paul may plant, and Apollo water, yet it is God only that gives the increase, I am the Vine (saith our Saviour, John 15. 1.)and my Father is the Husband∣man: And (as the Apostle, 1. Cor 3. 9. speaks) we are his Husbandry. So that in Respect of the Fruits of Righteousness and Works Spiritual, mans Nature is not Free according to this First Acception or Sense of Freedom; that is, as it was opposed unto Coaction: But in respect of the Fruits of the Flesh our cor∣rupt Nature is most Free; These it brings forth of its own accord more Freely and more plentifully then the Earth (which God hath cursed for mans sake) doth Nettles, Thistles, or any worse kind of weed. And yet the more Freely our Nature brings forth the Fruits of sin, the more deeply it is still tainted with the Servitude of Sin. So that Freedom and Servitude in some cases, at least in respect of divers Objects, are not Opposite, but Coincident or Compatible in One and the same subject or Person.

2. This kind of Freedom which is only opposed to Coaction or Inforce∣ment, * 1.163 though it be truly and properly in Creatures Inanimate and void of life: yet is it in an higher Degree in Creatures Vegetable or Sensitive. Inanimate or Livelesse creatures have their Inclinations so set by† 1.164 Nature, that no Contrary Inclination can be implanted in them by Custome: As if you move a stone every hour of the day upwards, it will still move its selfas Freely and as swiftly downwards, as it did at the First. We cannot work any Inclination or propension in it,* 1.165 either to move it self upwards, or to be more easily moved by us. But Vegetables of what kind soever, Grasse Corn, (or weeds which growup with them) Herbs or plants; albeit they have no Freedom or power at all to move themselves out of the places wherein they grow: yet have they a Natural Faculty to increase themselves, or be aug∣mented by the Benignity of the Earth wherein they grow, and the influence of moysture and heat from Heaven; A Capacity withal, which stones or other inanimate Creatures have not, to be much bettered both in growth and quality by the industry or skilful husbandry of man. Another degree or rank of Animate or Living Creatures there is, which the Grecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ and the Latines, as well as they can expersse the Greek, Stirp-Animalia, (or Plant-Animalia) that is, Living Creatures in some respects best resembling meer Vegetables; in others, Sensitives, which we call Animalia. The most of this rank Live in the Sea, as Oysters, Cockles, Mustles, or other duller kinds of Shel-Fishes, which herein agree with meer Vegetables, in that they can hard∣ly move themselves out of their places, as from the Rocks or Sands wherein they breed, and yet have a Sense or feeling of their proper Nutriment, or of its want; which meer Vegetables have not; and a Motive power within themselves, (answerable to this sense of pain or pleasure) of opening or shutting their mouthes, or those instruments of Sense by which they suck in their food or nutriment. Some Land Creatures there be (if we may be∣lieve good Writers without our own Experiments) that hold the same Cor∣respondency between meer Vegetable and Sensitive Creatures, which the fore∣mentioned Shel-Fishes or Sea-Creatures do. To omit the reports of the Russian Lamb or other like Sensitives which are fastned to the Earth out of which they grow: It hath been in my hearing, and in a Solemn Audience avouched by as great a Philosopher and Divine as any that have written of the West Indies; That there is a kind of herb or Plant about Portrico, which though it cannot move it self out of its place, yet hath as nimble & wilie mo∣tions within it self; as great a Command over its own Branches, to decline ungrateful touches, as any perfect Sensitive Creatures have, which are tied to a certain Station or setled Footing.

3. Creatures truly Sensitive, (that is, such as far exceed Vegetables or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) besides the Sense of pain in want or indigence of food, or the plea∣sure they take when it is in competent measure afforded them,* 1.166 have a Power (some greater some lesse) to Move themselves out of their places, and to seek their Nutriment; and after satisfaction made to hunger, to betake them∣selves unto places most convenient for their Rest or Sleep, This Capacity of sense, whether of pain or pleasure, or of motion to enjoy the one and avoid the other, is in every Sensitive Creature, even in the worm, or snail in some degree or other, but not Equal in all. Some are most swift in their Motions, though much defective in other sense, as Flies, Gnats, Beetles or other meaner Volatile or flying Creatures which are not capable of durable pain, nor of Memory to avoid such pain as they are capable of; being apt to be quelled with such light blows or touches, as cannot annoy stronger Sensitives or Four-footed Beasts. Amongst the more perfect or stronger sort of Sensitives or Brutes, some are indued with better Memory, or Dex∣terity of Exercising their senses or motive Faculties, then we 〈◊〉〈◊〉 are. But the best of meer Sensitive Creatures, especially such as are by nature tam••, or apt to be tamed, as Horses, Hounds, Haukes, &c. although they have no other Freedom then that which is opposed to Coaction: yet are their In∣clinations alterable by Custome, as Lyoung u•• made proof and Demostration to the Lacedemonians by his two* 1.167 wh••lps of the same kind; whose inclina∣tions by nature were the same, yet Both much altered by breeding or training.

4. Wherein then do we Reasonable Creatures exceed the best of these docile Sensitives? In this; That albe••t they exereise their Faculties of sense or motion more dexterously and more sagaciously by instinct of nature, and have a greater aptnesse to perceive approaching denger, or to receive impressions or occurrences from wind and weather, then men have: yet have they no power, no Freedom at all to Reflect upon such Occurrences or Impressions; much lesse to Calculate or weigh them aright, but an excel∣lent Capacity only to entertain them as they are offered. Thus sheep and other cattel; divers sorts of birds or fouls of the air do often unwittingly Prognosticate the alteration or change of weather by their voice or motions, before wiser men or Astronomers can take just notice of it, save only by Their motions, voyces, or gestures.

5. Now as Sensitive Creatures do farr exceed meer Vegetables in sense of pain or pleasure,* 1.168 and in the motive Faculty: so the Reasonable Creature doth farr excel the best and most docile Sersitives in a Faculty or Power pe∣culiar to himself alone amongst all visible or Corporeal Substances, That is, in a Power to Reslect upon what he hath seen, heard, or felt, or remembers, either concerning motions or impressions made by or within himself, or in any other part or member of this visible world. A Power or Faculty Like∣wise Every son of man who hath attained unto the use of Reason, hath to number such Occurrences as have befallen himself, or such as he hath ob∣served to befal others, or to have happened (however) within his Me∣mory, and a further Branch of the same Reflective Power or Faculty to Calcu∣late and weigh them with their Circumstances whether of Time or Place, and to Compare Occurrences past, or matters observed before with Occasions or Occurrences present, and out of the Consideration of both, to make Obser∣vations or Presages of what by probable Conjecture may ensue.

6. From this Reflective Power or Faculty and the Branches of it, all of them being Peculiar to man, amongst all visible or middle-world-Creatures, doth

that Freedom of Will immediately Result: the search of whose several Bran∣ches, whether growing by Nature and bettered by Gods special Providence, or immediately implanted or ingrafted by Grace, is the principal Subject of the Treatises following.

7. The First Root of this kind of Freedom, as it is Mans Peculiar above all other visible Creatures, is, That Reflective Power before-mentioned upon his Observations, whether made upon the dispositions or Docility of Sensitive Creatures wild or tame, or upon the suggestions or Operations of his own sen∣ses, or that part of those Faculties of his Soul or Body, in which he is rather a Sensitive Contradistinct to meer Sensitives, then any way supereminent to them. Now there is not, at least there ought not to be, any scruple or Que∣stion; Whether every man which hath attained to the use of Reason or of ordinary discretion, have not the same Power or Faculty to correct or im∣prove his own natural Dispositions' or Sensitive Inclinations, which Lycurgus practised with good successe upon his Two Whelps of the same kind. No Que∣stion again there is or ought to be, Whether Parents or other Instructers have not the like Power to correct or alter the inclinations of Children in their Minority or Nonage, by good Discipline or Education. Whence if we should grant that Postulatum or supposition which Galen that great Philo∣sopher and Physitian with much diligence hath endeavoured to Demonstrate, [Mores animi sequuntur temper amentum Corporis: that the manners or disposi∣tions of men unto moral vertues or vices, necessarily depend upon the Temperature of the body:] Yet can it never be evinced or made Probable, that the Peculiar Temperature of any mans body, may not be altered by the forementioned Reflective Power which every man hath, and may exercise over his own sen∣ses, humours, or manner of dyet; or to ruminate upon the Advertisments given him by Philosophers or Physitians, either for correcting his inordinate appetites or dispositions, or for improvement of such seeds of vertue as are in some degree or other, by nature implanted in men or Children of the worst Temperature of Body. And though Galen, for ought we know, did dye uncured of that Erronious or Heretical Opinion which was the scope of his Book, or of that distemperature whether of body or of mind which did breed that Opinion: Yet a Late Learned† 1.169 Commentator hath so cured his Book, that sober young Students may peruse or visit it without danger of infection from it.

8. But the Principal, if not the only Stem of the fore-mentioned Freedom, consists in mans Power to Reflect upon his own Rational Thoughts or Projects. And this Power or Faculty no man, no power on earth can alter or take from another, how mean soever. For it is truly said, if it be rightly applied, that Thought is Free, not from Punishment, if we think amisse, For the Sear∣cher of Hearts will Judge the most Secret Thoughts: but Free from Coaction, from constraint, or inforcement, We may be commanded or inforced to Do what another will have us to do: but we cannot be compelled to think what another would have us think; or to Will what they would have us to Will. They may Propose some Particular unto us being in it self very Good and agreeable unto our desires: yet the Goodness of it unlesse we please, cannot constrain or enforce us to desire it for that time. If we want some other Particular Good of the same kind to Counterpoyze or withdraw our De∣sire from it, the very Goodness of the Free exercise of our own Will, will suf∣fice. The very Trial or Experiment of this our Freedom and Power to ab∣stain from many things in themselves desireable, and with which most men

are tempted and overswayed, is oft-times more Pleasant, then any Particular Sensitive Good.

9. This is all I had to say Concerning such several Kinds or Degrees of Freedom or Power in Visible Creatures, or of Free-Will a Faculty Peculiar to man, as may be Learn'd from the Book of Nature. All these several Sorts or Degrees of Freedom hitherto expressed in English, are answerable to that which the Latines call Spontaneum, Liberum, or Libera Voluntas. But whe∣ther Liberum Arbitrium, an Expression (used by many good Latin-Writers) of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be a Style whereof men in this Life be capable; Or what Ranks of Men be Capable of It, is a Point which cannot be determined without Examination of the Properties of Free Causes or Agents.

CHAP. XXVI.

Containing the Definition and Properties of Free Causes or Agents properly so called.

1. CAusa Libera est, quae,* 1.170 positis omnibus ad agendum requisitis, potest agere vel non agere. This Definition of a Free Cause so far as it con∣cerns Man, whether Regenerate or Unregenerate, is Orthodoxal and Sound; but not so Orthodoxal and sound in respect of all Free Agents, at least not so unquestionable in respect of them. For there is all Free Agrents an Agency as well Immanent as Transient. That we call (as our betters before us have done) An Agency Immanent, Which produceth no Effect, save only in the Agent.* 1.171 But every true Cause whether Free or Natural, is alwayes pre∣sumed able to produce some Effect Extra Se, which shall not be terminated Within its Self,* 1.172 but such as doth or may appear in the Visible Book of the Creatures.

2. The Omnipotent Agent or Supreme Cause of Causes, throughout all Eternity can work or not work Whatsoever, Whensoever, it pleaseth him, without any Matter Praeexistent to his Work, or any Condition requisite or Praerequired to his working. He Freely, that is, without Necessity, made all things of Nothing, without any Counsellor or Adviser either for propo∣sing or solliciting, much lesse for Limiting or prescribing the Laws or man∣ner of all secondary Causes workings, or of the Effects possible to be wrought by them. The Bounds or Limits of all Secondary Agents Operations, are Necessity and Contingency. Such Agents as by the Laws respectively given unto them by the Supreme Agent and Lawgiver, are said to produce their Operations by Necessity, or by Determination to This or That purpose and to no other, cannot without Solecism be accounted or called Free Agents or Causes. The premised Definition then, [Causa libera estquae positis omnibus ad agendum requisitis, &c.] must be restrained to the Angelical and Humane Nature.* 1.173 Neither of these two Natures or Agents can produce any Real Effect Extra Se Without Themselves, unlesse they have some Matter praeexi∣stent to work upon: nor any Immanent Action Within themselves, without such Concomitancies or Assistancies as are requisite to the Use or Exercise of their natural Freedom, So that both of them are only so farr Free in their Actions or Choices, as the Omnipotent Creator shall permit or give them leave to use or exercise their natural Freedome. Now their Natural Freedom as it is opposed to that which we call Spontaneum or Lubency in Vegetables only, or

meer Sensitive Creatures, is but a Branch (as hath been intimated before) of Contingency;* 1.174 so that we cannot annoy and hurt the One, but we must annoy and hurt the Other. Id Contingens est, quod potest esse vel non esse; That, only in true Philosophie and Divinity is properly Contingent, which heretofore so hath been, as it might not have been; or hereafter may as well not be, as really be, or come to passe. So far then is that Vulgar, but lately received opinion [That nothing is Contingent, save only in respect of Second Causes] from all shew of Truth or Probability; that all things indeed besides the Supreme Agent or Causes of Causes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are in respect of Him, Contingent. For HE alone be∣ing Absolutely, Independently, and Uncontrollably Free in all his Acti∣ons, had an Absolute Freedom either to Create, or not to Create this World as now it is; an Absolute Freedom Likewise to endow Angels or men with such a Freedom as now they have, that is, a Power of Contingency in their O∣perations, or rather of producing Effects Contingent, that is, such Effects as have been so produced by them as that they might not have been produced, or may hereafter (alwayes presupposing the Limitation or moderation of the Supreme Cause or Agent) be produced or not produced.

3. This kind of Freedom is of Two Sorts, or rather hath two Branches: It is either of meer Contradiction,* 1.175 or of Contrariety. Or in other Termes, it is either Quoad Exercitium, or Quoad Specificationem. As for Example: It is Free for us to walk or not to walk in the morning. And if we resolve, not to walk, not determining what else to do; this is Libertas Contradiction is, or quoad Exercitium. It is likewise Free for us to read or not to read: And after we have resolved to read some Book or other, it is Free for us to make choice of some Godly Treatise, or of some Lascivious Pamphlet. In choos∣ing the one and refusing the other, we are said to do Freely Libertate Contrarie∣tatis, or quoad Specificationem.

4. All the Controversie amongst Divines is about the Second kind of Free∣dom, which is opposed to Necessity. About this, the Question is, Whether it be Common to every Rational or Intelligent Nature: Or if in some Degree or other it be Common to all; how far Communicable to every such Nature, accord∣ing to their several states or Conditions?

5. Without prejudice to other Mens Opinions, which we rather seek to Reconcile & to be reconciled unto, then to Contradict or to be Contradicted by them; Our First Assertion shall be This. [There is no Rational or Intelli∣gent Nature, but is Free according to the Second Kind of Freedom: (that is, It is Freed from all Necessity of doing or not doing of what it doth or doth not) in Respect of some Acts, Operations, or Objects.] This Assertion we take as granted out of the Grounds of Philosophie. For this Freedom whereof we treat, is one of the most Essential, if not the very First and Radical Prerogative which Reason hath above Sense.

6. Our second Assertion shall be This: [The most Excellent Intellectual Na∣ture, the very Excellency of Nature, Essence and Intellection, is not Free with this Freedom of Indifferencie or Option in respect of Every Object.] God Almighty himself is not Free with this kind of Freedom, to Act or intend Good or Evil. The Infinity of his Transcendent Goodnesse, or (which is all one) the Immen∣sity of his All-Sufficiency, absolutely exempts him from all Temptation or Possibility of intending harm to any of his Creatures which are capable of wrong. In that he is the Infinite Fountain of Goodnesse Moral, he cannot be the Author or Abetter of any thing which is Morally Evil: Nay the very best Operation that can be ascribed to the Almighty Father (to wit, the Eternal Generation of his only Son) is not Free in the Second but only in the

Former Sense above mentioned. He was begotten of the substance of his Father before all Worlds, by Necessity more then Natural. And He that from Eternity thus begat Him, doth so infinitely and Eternally Love his only Begotten Son, as he can never cease to Love Him, or begin to hate Him. So that the Almighty Himself in respect of his Love to his Only Son, was never Free according to either Branch of Freedom mentioned, to wit, either with the Freedom of contrariety or contradiction. But (as the Apostle saith) Of his own Will begot he Vs with the word of Truth: We are his Sons by Adoption, not by Nature, nor by any Necessity Equivalent to that which is Natural. It was more Free for him to adopt or not to adopt us, then it is for any Father to appoint his Heirs or Executors, or to Estate or dispossesse his Children.

7. In as much as Goodnesse is the Essential Object of our heavenly Fathers most Holy Will; it is most Essential and most Necessary to Him, to Will nothing, but that which is Good: Yet is He not hereby either Essentially or necessarily tied to will This or That Particular Good. All things that are truly Good were Created by Him: Nor was it Necessary that he should Create these Parti∣culars and no others. Yea, it was Free for him to create or not to create any thing at all. So then within the Sphere of Goodnesse, He is Liberum Agens, An Agent most Free. It was Free for him to create or not to create us: It is Free for him to preserve or not preserve us; yea to preserve or destroy us: It is Free for him to Elect or not to Elect us, or to destinate us to Life or Death Eternal. He woundeth and he maketh whole: He giveth Life and taketh it away at his pleasure: He bringeth down unto the grave, and raiseth up the Dead again:‖ 1.176

He Freely bestows his Blessings on whom he will, when he will, and in what measure he will.

It was Free for him to Decree or not to Decree any thing concerning us: Nor hath he Decreed any thing for us or against us which may be prejudicial to his Eternal Liberty. For if his supposed Decrees should Necessitate His Will in those Particulars wherein it was absolutely and from Eternity Free, he should Freely make himself or his Will, Mutable: whereas we are bound to Believe that His Will is immutably Free; or that the very Freedom of His Will is Immutable.

8.* 1.177 The Angelical Nature was created Free in respect of Good and Evil. Every Angel had a Twofold Power or Possibility: One of continuing in Good∣nesse or in the Way of Life; Another of diverting from it to the Wayes of Death. Satan and his Angels have lost all Freedom in respect of Goodnesse in the Wayes of Life, but not all Freedom Simply. For albeit they have no Possibility left them, of doing or willing any Good: yet have they manifold Possibilities of doing several Evils; more Free to Sin, then before. They have brought a Necessity upon themselves of intending nothing but that which is hurtful to the Sons of men: but they do not Necessarily intend This or That Particular Hurt which they do de Facto, and no other: nor do they so Necessarily hurt This or That Particular Person at This Instant, but that it was possible for them to let him alone, and to hurt some other. Some or more (it may be) of this infernal Crew are alwayes attending our Publick or Pri∣vate Meetings, especially about Sacred Affairs or Devotions. The only End of their coming is to dishonour God, and to do mischief unto man. In respect of this End indefinitely taken they are not Free, unlesse with that kind of Free∣dom which is opposed only unto Coaction: Both Branches of this End they intend so willingly, that they cannot cease to intend them, or to will the Contrary.

9. Yet notwithstanding this Necessity, they have Freedom left to cull or chuse out the Parties whom they mean to tempt: And after they have de∣termined on the Party, they have Freedom left to make choice of the Particular Temptation; as whether to sollicite them to Pride, rather then to Lust, whe∣ther to provoke them to Anger, or to ungodly mirth. A true Freedom like∣wise they have (after the choice of temptation made) to continue, or change their Baits, to prosecute, or give over their particular present Pojects.

10. The Angels which kept their First Station when the Rebellious did forsake it, have since by Gods Providence lost all Freedom of Will to do Evil; but with increase of their Freedom in doing well. A Necessity is Laid upon them of serving God and him only, yet not hereby necessarily constrained or wrought, no, not by the Incomprehensible and Sweet Contrivance of the Divine Decree, to do Him this Particular Service at this time and no other; not Necessarily enjoyned by Gods Will or their own, to abide so long in this place as they do, and no longer or shorter while. Their Intentions to wards man are alwayes Good, yet not Necessarily bound to do that Determinate Good which they do to this man and no other. To make choice of the Party whom at this instant they especially mean to Protect, is as Free for them as it is for us, among a multitude of Beggars to make choice of some one or two, on whom to bestow our Benevolence. Now in the dispensing of Alms to the needy, or bequeathing Legacies to our friends, we are (I take it) Free, not only from Necessity of Coaction or constraint, but also Free from such Necessity as by vertue of the Eternal Decree is Inevitable.

CHAP. XXVII.

Of the Difference betwixt Servitude and Freedom in Collapsed Angels, and unregenerate men: and of the inequality of Freedom in respect of divers Objects and degrees in Natural men.

1. BUt before we come to speak of the Unregenerate Mans Free-will and its proper Subject,* 1.178 we must lay this Charge upon the Reader, not to interpret or rather mistake us, as if we Questioned; Whether Man were able to do Any Thing or no without Gods Concourse or Assistance; or any Spiritual Good Thing without Grace. We only seek [what kind of Freedom or Possibility of avoiding Evil, or doing better, or lesse Evil then oft-times we do, is appointed to man by the Immutable Decree.] If this Decree allow or permit us any Freedom of Will in these Points: they wrong mankind much, and the Divine Nature more, that seek either by Nice Di∣stinctions utterly to take it from us, or by Timorous Scrupulosities to quell or weaken our spirits or industrie in use of It. This Point also I would com∣mend to every Readers Consideration; That between a meer natural man, and a Man utterly forsaken of God, there is a Mean or Difference; yea per∣haps a greater Difference (in respect of the end of these insuing Quaeries, to wit, the salvation of mens souls) then is between the State of a man Ut∣terly for saken of God, and of Satan and his Angels.

2. In respect of Good and Evil the Humane Nature in the First Creation was as truly and as properly Free, as the Angelical. The First Man was Like

his Creator truly and inherently Good, indued with Power of doing Well: But this his Power was matched with a Possibility of doing Evil. And by his Free and wilful Reduction of this Power into Act, He and his Children have utterly lost all Possibility of doing Well. By nature, All of us are the Children of Wrath; the Servants of sin from our birth: Nor can we be Freed from this S••rvitude till we be made the Sons of God by the Grace of Adoption.

3. But though this Tenent of Reformed Churches be most true, to wit, That the Humane Nature before Adams Fall was as truly Free as the Ange∣lical, and that all the Sons of men since his Fall are as truly subject to sin as the collapsed Angels: yet neither was our Freedom before his Fall equal to An∣gelical Freedom, nor this Servitude of sin in us so great, as that which is in the Devils. For not to speak of the Elect or such as are certainly destinated to salvation; the State of Cain (the Father of Reprobates) before he slew his Brother Abel (though we consider it with reference to the Eternal Decree of Reprobation) was not so desperate, as the Estate of the old Serpent. For God certainly did never use that mild and gentle Language either to Satan or his Angels, which he did to Cain a little before he slew his Brother. And the Lord said unto Cain, why art thou wroth? and why is thy Countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin Lieth at the door: and unto thee shall be his desire, and thou shalt rule over him, Gen. 4. 6, 7. Howbeit if at any time it had pleased the wisdom of God to make Lo∣ving Profers of Impossibilities to his Creatures Choice: Satan and his Angels by rule of Retaliation, had been the fittest Subjects of such Profers,* 1.179 because it is their continual Practice to delude mankind in their misery, with fair pro∣mises of those things which either they are not able, or never purpose to perform.

4. But seeing the sons of men (until they be redeemed by Christ) and wicked Spirits are both alike Servants to Sin, though their Servitude to it be not Equal: the Question is [Wherein the Inequality of their Servitude consists?] The Depth of the Angels Fall was by the Eternal Rule of Justice proportion∣ed to the Height of their knowledge and Happinesse when they stood. Now their First Station was much higher then mans; the one in Heaven, the other in Paradise. And as they sinned more wilfully and haughtily: so they continued more wilful and stubborn in the course of sin, then man. The Necessity which they brought upon themselves is Two-fold: First, a Necessity of doing alwayes that which is in its Own Nature Evil; Secondly, a Necessity of doing such evil, with positively evil intentions. It is their delight to Coun∣termand Gods Laws; to make his Negative Precepts Their Affirmatives; and his Affirmatives their Negatives. And knowing much better then most men do, with what particulars God is more specially offended: they tempt every man, (as opportunity serves) to do those things wherwith he is most of∣fended. To tempt some men unto grosse, foul, or base sins, they see it boot∣lesse. Neverthelesse in as much as no man can be without some sin or other; they sollicite all to be like themselves in one sin at least, that is, in Impeni∣tency. And to be finally Impenitent for the least sin, is more offensive to the Goodnesse and Mercy of God, then all other sins that can be by man Com∣mitted.

5. But some happily will thus far plead for Baal or Belzebub and his Fol∣lowers; That many good Turns are done by them to some men. Yet even their best Favours or greatest Benefits are worse then a biting usurers kind∣nesse. Unto this man they may lend Wealth; to that man health; to a

third procure ease from pain, or use of Limbs: but all this with purpose to get the Eternal inheritance of their Souls.

6.* 1.180 The meerly Natural or unregenerate men in some actions sin not at all against their Neighbours or Fellow. Creatures, to whom oft-times they heartily do that Good, which they truly intended. And in such Actions, Their Offence (in respect of Gods Law) is to be accounted (as I take it) Priva∣tive only, no way Positive. Pythagoras, Socrates, Plato, Anacharsis, perhaps Diogen••s himself and many other Heathen, would have done as the good Sa∣maritane did; to any Passenger or Citizen of the Great City. Now the Sa∣maritans Action was not against Gods Law, though not altogether accord∣ing to his Law. Neither the Intention nor Performance in Like deeds of mercy done by Heathen or meer natural men, are void of evil, because the Doers are never affected with that Sincerity of Heart, on with those Bow∣els of Compassion which Gods Law requires, much lesse with those Re∣ferencies which are due unto Gods Glory. Yet if any man be of Opinion, that the Heathen or unregenerate man doth Positively and actually sin against Gods Laws in the Best works that he can do, I will not contend with him. For albeit I think my Former Assertion to be true: yet is it not my purpose to take the truth of it for any Ground of the insuing Discourse Concerning the proper subject of mans Free-Will.

7.* 1.181 Supposing it were most true, That the best of unregenerate men do Positively and actually sin against Gods Law in every Action that they do: Yet this shall no way infringe our First Assertion which is this: The un∣regenerate man hath a true Freedom of will in the Choice of those particular Evils, into some one or other of which he necessarily fals. For as the Absolute Im∣possibility or want of Freedom to do Evil, doth not bereave the Almighty of absolute Freedom in doing Well: So neither doth the unregenerate mans Im∣possibility of doing Good, strip him of all Freedom in doing Evil. Though he cannot but do Evil, or do every thing that he doth, amisse: yet is there no Necessity that he should do so great Evil, as oft-times he doth; or do it so far amisse as he doth. Few men have any power or Freedom of Will not to be angry when they are provoked; not to allay their anger so soon as they ought, after it be once, upon what Termes soever, kindled. Yet even such as Ne••essarily sin this sin of unadvised Anger in some degree or other•• do not thereupon necessarily commit Man-slaughter, Murther, or Blasphe∣my. Many men have Power or Freedom of Will in ruling their tongues, which have no Freedom or power to stay the boyling of the heart in anger. Many again in their passions have a Free Power over their hands, which have none over their tongues. Many that can hardly hold their hands in heat of anger, have a Freedom of will not to strike with edge-tools or weapons that may make deadly wounds.

8. Every Unregenerate man at his first arrival at the Use of Reason is Free in respect of the height or Extremity of those very sins unto which he is either by General Corruption of nature or Peculiar Disposition of body, most subject. It is not Necessary that he which is by Nature, Education, and Dyet, most prone to wantonnesse,* 1.182 ••••ould delight in Adultery, or to be overtaken with temptations to Unnatural Lusts. Into Acts or Crimes whether for their kind unnatural or Prodigious, or for degree extremely evil, no natural man did ever Necessarily fall, nis•• Necessitate ex Hypothesi, that is, unlesse it were for abusing that Freedom of Will, or choice which na∣turally he hath in Ordinary evils, in things Moral or Indifferent. But by sinning in a higher Degree, or oftner in any kind then the corrupted estate

of Nature or Sin meerly inbred did Necessitate us unto, we exempt our selves from the Protection of Gods ordinary and wonted Providence: And thence exempted we naturally fall into an Estate or disposition of mind most unnatural, and bring a* 1.183 Necessity upon our selves of sinning extreamly. Finally, without Gods Special Grace, the best of us sinin every Action: without the guidance of his Fatherly Providence we sin extreamly against Every divine Commandment.

9. All of us at the First use of Reason have a true Freedom of Will in avoiding such Occasions or Opportunities to sin, as being not avoided but Voluntarily and Freely affected, draw a Necessity upon us of falling into foul and grievous sins. It was perhaps impossible for AEgisthus to avoid Adultery, so long as he betroathed himself to Sloth. But it was not impossible for him (nor for any) to have avoided this disease; or at Least, to have been divorced from it, after he had been betrothed to it. The Poet in my Opinion gave us a truer Cause of this mans fault, then those Divines possibly can, which make all Events Necessary or unavoidable in respect of Gods Decree:

Quaeritur AEgisthus quare sit factus Adulter? In promptu causa est; desidiosus erat.

10. Supposing his slothfulnesse had been no sin in its self: yet would it be a grievous sin in us to say, that the Almighty did Decree he should be slothful, that he might become an Adulterer; or be an Adulterer, that he might become a Reprobate, for manifestation of his Glory. His slothful∣nesse in true Divinity was the true and Necessary Cause of his Filthinesse: But of his slothfulnesse there was no Necessary Cause,* 1.184 but a Cause Contingent only. The only Cause it had was the ill use of that Freedom which he had in doing amisse, or avoiding Occasions of doing greater evil. Now to use our Free-will further amisse then is Necessary, is meerly Contingent; no way Ne∣cessary. Albeit he could do nothing as he ought: yet he might have done lesse ill in being imployed in some honest Vocation or Lawful Exercise, then by giving himself over to Pamper, Ease, and Sloth. In Lawful imployments we are commonly freed from all other ill Guests, besides our selves: In Living Idlely or doing nothing, we make our very hearts, our brains, and souls like Empty Rooms for the Infernal Spirits to set up Shop in. The Poets Obser∣vation is very useful for all, but most Peculiar for Younger Students, and ex∣pressed in Terms to their Liking;

Si non ante Diem librum cum lumine poscas,* 1.185 Invidiâ vel amore vigil torquebere;* 1.186 si non Intendas animum studiis, & rebus honestis.

If Men would give some Divine Precepts or Sentences, full Possession of their Morning Thoughts; these would serve as so many Armed Men to keep out the suggestions of the Devil,* 1.187 the World and the flesh, from entring into their Hearts.

11. To hold this Freedom of Will in avoiding Occasions or motives to sin, is most agreeable to the Doctrine of the Reformed Churches. All which (if I mistake not) permit a Moderate and lawful Vse of Vows, not only to men already sanctified or in the estate of Grace, but unto all such as desire to avoid sin and the Motives thereunto, that they may be sanctified. In these two Points I hope we shall all agree: First, That we may not Vow any thing which is not in our Power. Secondly, That the avoidance of Occasions or

Motives to grosse or known sins is one of the most proper and most safe Ob∣jects of solemn Vows.

12. Some of our Wise and Godly Founders of Colledges, which died before Reformation begun do not tye us by oath, never to transgress in mat∣ters of Manners or Crime: But to undergo punishment for breach of good manners they strictly tye us Virtute Juramenti. What is the reason? Surely that which we said before: They well knew, that to undergo ordinary pu∣nishment, as losse of Commons, or the like, was in our Power, and Conse∣quently just matter of Vow: But to avoid al actions punishable was not (as they foresaw) in our Power; No part of the Object of our Free-will: and there∣fore they made it no Branch of that Solemn Vow which we make to God for Observation of their Statutes.

13. Now as it is Lawful to Vow strict Observance of outward means, either useful for avoiding grosser sins, or for repenting for them once com∣mitted: So God upon diligent and faithful observance of our Vows in these or the like subjects, doth not only free us from being led into grievous tem∣ptations, but so enlargeth our Freedom of Will in other Points, that by the assistance of his Gracious Providence we gain some Power over our own de∣sires and affections, which before we had not. This cannot seem strange in the course of Nature, especially if we consider it as subject to Gods Favou∣rable Providence. For seeing our carnal appetites or affections are alwayes nourished and strengthened by External Occasions or Opportunities, they must needs be starved or weakned by Substraction of this their Nutriment. And the weaker they are, the better hand the spirit or Conscience gets over them; the easier they are to be tamed and nurtured.

14. Many men have not the Power to abstain from Dainties when they are set before them, or when they are invited to taste them: And the more yielding they are to such Invitations, the greater Liberty will their Appetites take, and leave them lesse Power to abstain from riotous Feasting. But until Long Custom hath brought forth a worse disposition then we bring with us from our Cradles: it is farr more Free and Easie for us to abstain from Hou∣ses of unhallowed Mirth (or Good-Fellowship, as they are termed) then to abstain from those Courses which are usually followed in them, after we be once accustomed to them, In respect of every Negative Precept or things forbidden, it is always More Easie to avoid the First* 1.188 Occasions, then to resist insuing Opportunities. And the more Careful we are in avoiding First Tem∣ptations, the more Capable we are (as was before intimated) of Gods Pecu∣liar Providence to shield us from the assaults of Satan. Not that the lesse Abuse of our Free-will in Evil or in avoiding Occasions that lead unto it, can Merit any such Favour; but the Extream Abuse of such Free-will as we have, Exempts us from those Priviledges which Gods Infinite Bounty bestowes on us.

15. But let us take a man which hath been so far from avoiding, that he hath been alwayes industrious in seeking out Occasions to transgresse; a man that by continual entertainment of all Opportunities to sin, hath yielded up his soul to many foul and grievous sins: What Freedom of Will; what choice

of means for working Mortification or amendment, can be imagined to be left in such a Man? shall we say he hath Freedom of Will inter Mala?* 1.189 This were Destruere Suppositum. We will rather suppose him to have so far abused that Free-Will which men naturally have in doing Evil; that of Two, of Three, of Four, or more Evils proposed together, he would be ready to chuse The Very Worst; alwayes prone to imbrace those Opportunities with greatest speed, which lead to greatest mischiefs; One, Cui, e malis, id maxi∣mè placet, quod est maximum. Is there any Method or place for medicine to this disease? The wicked (saith the Prophet) are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace saith my God to the wicked, Esay 57. 20, 21. Now as the most dangerous and turbu∣lent seas do not rage when the winds are calm: So neither do the wicked some out their shame, when Actual Temptations or provocations cease. And in as much as Occasions and Opportunities do not at all times present themselves: Even he that hath no power to resist the least temptation that offers it self, nor Freedom of Will to refuse the greatest Evil, and chuse the least when both are actually proffered, may in the Cessation of Actual Tem∣ptations, Reflect upon his former Acts, and take a survey of his life past; especially if he be thereto occasioned or perswaded by a discreet Admoni∣tor, one that will not affright him with the Marks of Reprobation. The first Branch of Freedom, or rather, the very root of Free-Will in every Reasonable Creature, is seated in this Power of Reflexion upon its own Acts. This is the First Point or Property, wherein Reason doth exceed Sense. Now he that hath but this Branch of Freedom, to Calculate his former Acts; hath with it a Power to Charge his Soul with the heavy burthen of his sins. The Con∣science will alwayes be ready in quiet thoughts to accuse the Flesh, and urge the Soul to bear Testimony against it. And the soul or Conscience once brought to loath or dislike some special sins is thereby made more Free; apt to bewail all other sins whatsoever, whether Actual or Original. Unlesse David had been throughly stung with the Conscience of murther or Adulte∣ry, that sweet Confession had never found such perfect vent as it did: Be∣hold I was shapen in iniquity, and in sin did my mother conceive me, Psal. 51. 5. Every Creature on whom the Creator hath bestowed any sense or feeling of pain or pleasure, hath Power to imploy some motive Faculty, for avoiding things grievous or hurtful, or for attaining things pleasant and useful for bettering their present Estate. And if man have any sense or feeling of his heavy burthen, he cannot but in some sort or other desire to be released from it. Upon this Principle, is that Exhortation of our Saviour, Grounded: Come unto me all ye that Labour and are heavy Laden, and I will ease you, Mat. 11. 28.

16. So then albeit there be a true Freedom of Will in all the sons of Adam, (which are not utterly or finally forsaken of God:) yet is not this Freedom the same in all, neither in respect of its Objects or Acts, nor in respect of its Degrees or Strength. Some have a Competent Measure of Liberty to avoid Occasions or external Motives to known sins; but either no portion of like Liberty, or a very Little One, to resist such temptations to foul sins, as come upon them unexpectedly. Others have a Competent Measure of like Free∣dom to resist Temptations or Opportunities to grosse sins, but little or none at all to bewaile their natural misery, or to beat down their inbred Pride by Contemplation of Sin Original, or by Reflecting upon sins of Omission, or Positive Acts of ordinary Transgression. Others again which had deprived themselves of all Freedom for avoiding Occasions, or resisting Temptations

to certain sins; have a Larger measure of Freedom then others have, to be humbled under Gods Mighty Hand; which is in Order the First, and by disposition of the Divine Providence, the most Available means for attain∣ing Mortification; which must be the Subject of the next Discourse; where∣in I must follow my Method proposed, to wit; To discusse the true meaning of those Scriptures wherein the Difficulties or Questions Con∣cerning this Duty are properly seated. To begin with that of our A∣postle, Rom, 8. 12.

SECT. V.

Of the Great Duty of Mortification: And of the Vse of Free-Will for performing it.

CHAP. XXVIII.

Of the General Contents which concern the Duty of Mor∣tification: And which be the Special Works of the Flesh we are to Mortifie.

ROM. Chap. 8. Vers. 11.

But if the Spirit of him that raised up Jesus from the dead, dwell in you: he that raised up Christ from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you.

Vers. 12. Therefore Brethren, we are Debters; not to the Flesh, to live af∣ter the Flesh.

Vers. 13. For if ye Live after the Flesh, ye shall dye: but if ye through the spirit do Mortifie the deeds of the body, ye shall live.

1.* 1.190 THis Portion of Scripture is more fit to ground the Con∣nexion of what goeth before or cometh after it, from the beginning of this 8^th Chapter unto the end, then to receive any Bounds or Limitation which it is capable of, from any Reference to other Passages, either for the plain and full Grammatical, or for the Moral and Theological Sense. The Grammatical Construction of the 12^th verse (though for so much as some of our Modern Translations sug∣gest unto us, it afford but One Proposition, and that a Negative, [We are debters not to the flesh:] yet) according to the Original Character or full Construction, it contains Two Emphatical Propositions, the One Affirmative, the Other Negative. The Affirmative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Debters we are; and Debters for a greater Sum, then all Mankinds either Real or Personal Estates in this world are able to discharge. The Negative, Debters we are in no wise

either in whole or part unto the Flesh, unto which we owe nothing besides Re∣venge or Mortification of It, that is, by delivering it up Captive to the Spi∣rit, unto whom we owe more then our temporal Estate here on Earth, our very Souls. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or full Declaration of both Propositions follows, vers. 13. For if ye live after the flesh, ye shall die: this is the unsupportable debt which the flesh hath brought and seeks to bring upon us: But if ye through the Spirit do mortifie the deeds of the body, ye shall Live for ever. This is a greater Boon then we can deserve; as much as we can desire; more then we can make any part of requital for it.

2. For stating Cases of Conscience (not for dealing betwixt man and man, but) but betwixt the Judge of Quick and Dead, and our own Souls, I know no portion of Scripture whether in the Old or New Testament of better or more frequent Use then This 13^th verse. Let such as are so minded maintain Tenents already set on Foot, or multiply Questions to the worlds End about the Certainty of their Personal Estate in Grace, or Final Salvation, or bestow their Marks and Tokens whether of Absolute Election or Repro∣bation as they please: yet unto honest hearted Christians, or such as desire so to be, there can be no Sign or token of Salvation either Firmer in its self, or more Certain to them, then the right Computation of their constant Pro∣gresse in the Mortifying of the Flesh by the Spirit.

The First Question or Examination of our Progresse in this Duty, is to know; [What be the deeds of the Flesh or Body, which we are to Mortifie; And, How far we are to mortifie them?]

The Second; [How the flesh is Mortified by us; How by the Spirit?]

The Third, which happily will intermingle it self here and there with the first and second Quaeries, is, [The Limitation of these Two Propositions: If ye live after the flesh, ye shall die: But if ye through the spirit do Mortifie the deeds of the body, ye shall live.]

3. Touching the First Point, [What be the deeds of the Flesh or Body, which we are to Mortifie:] They are set down by our Apostle, Gal. 5. 19, 20, 21. Now the works of the Flesh are manifest, which are these, Adultery, Forni∣cation, Vncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred Variance, Emu∣lations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revel∣lings, and such like.* 1.191 It shall suffice by the way to note in a word that the Flesh or Body is sometimes taken for the Fleshly Nature or Bodily Substance it self: Sometimes for the Corruption of the Flesh or of Nature corrupted. And in this Later Sense it is to be taken in This Place.

4. That we may the better understand this Duty of Mortification by Sounding the Bottom of it, we are in the first place to take it into serious Consideration. That the words by which our Apostle here expresseth the Works or Deeds of the Flesh, are not to be measured according to that Carnal Conceit or Grosse Sense, which the Flesh it self alwayes partial for it self, is ready to suggest; but according to the Scale of the Sanctuary. When He saith, Adultery, Fornication, &c. are the works of the Flesh, we must not understand Only those Acts of Adultery or Fornication, which come under the Cognizance or Censure of Courts, Civil, or Ecclesiastick; not the Fruits or Blossomes; But The very First Seeds of these Sins; all Inclinations of the Flesh or Secret desires of the heart, of this Kind. This Art or Method of measuring these words, or the sins comprehended under them, our Saviour hath taught us, Mat. 5. 27, 28. Ye have heard that it was said by them of old time, thou shalt not Commit Adultery: But I say unto you, that whosoever looketh on a Woman to Lust after her, hath committed Adultery with her already in his

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Heart. When he reckons Lasciviiousness amongst the works of the Flesh, we must not restrain this word to Actual Lasciviousness, or Lascivousnesse in at∣tempt: We are to extend it to every Degree of this sin in Word or Thought; to every Motion of the Tongue, of our Heart, or Senses, by which either the Ears or Senses of others, or our own Souls or Consciences may be pol∣luted. When he saith, Idolatry is a work of the Flesh, we must not take Idolatry only for the Visible or External Act of Adoration profered either to Creatures or their Images: It comprehends All inordinate Affection of the heart to any Creature. For to love Money more then God, then our Neighbours, or more then Equity or just dealing, is a Branch of the Idolatry here mentioned by our Apostle. For so he interprets himself, Eph. 5. 5. For this ye know, that no whoremonger, nor unclean person, nor Covetous man who is an Idolater, hath any inheritance in the Kingdom of Christ and of God. Again, when he reckons Murther amongst the Works of the Flesh, We must not mea∣sure This Monster only by such Pictures of it, as are drawn in Bloud: For even Hatred, Wrath, Strife, and Sedition, are true Lineaments or live Limbs of this Gyant. Ye have heard (saith our Saviour) it was said by them of Old Time, thou shalt not kill, and whosoever shall kill, shall be in danger of the Judgment: But I say unto you, That whosever is angry with his Brother without a cause, shall be in danger of the Judgment: And whosoever shall say to his Brother Racha, shall be in danger of the Councel: But whosoever shall say, Thou Fool, shall be in danger of Hell fire. Mat. 5. 21, 22. Lastly we are not to take the works of the Flesh (albeit we take them in the grossest sense) for those Acts, Habits, or Accustomances only, which are seated in the Flesh or Bodily part of man, but for those Acts or Inclinations which are accomplished in the Operati∣ons or Exercises of the Reasonable Soul. For if we mark the Apostles Words; not Witchcraft and Idolatry only, which are usually accomplished in some External or Bodily Act, but even Heresie it self is expresly mentioned amongst the works of the Flesh: and yet is Heresie the proper Off-spring of the supreme Faculty of the Humane Soul, that is, of the Intellective Faculty or Understanding. The most dangerous Hereticks have been alwayes men of great understanding, and for wit, acute and subtile. Nor are we to re∣strain this word Heresie to profest Opinions, or Errors expressedly maintain∣ed or subscribed unto. We are to extend the Apostles meaning unto the First Seeds or Roots of this sin, as to Emulation, to Affectation of applause, to Secret pride of heart, or hearty desire of Vain Glory or Excelling others. These are the General Seeds of the most Grosse Sins here mentioned. And therefore our Apostle in the Conclusion of this 5^th Chapter to the Galatians, strikes at the very Root: Let us not be desirous of vain glory, provoking one another, envying one another. If we harbour these or the like desires, though secret∣ly in our breasts, they will, as Opportunity serves, betray us to the Grossest Sins here mentioned, as to Murther, to Heresie, or the like. Now not of these grossest sins only, as Murther, Adultery, Heresie, or Idolatry; but of their First Seeds or Roots, our Apostle fore-warnes these Galatians, as he had done in times past, that they which do such things shall not inherit the King∣dom of God, Gal. 5. 21. And who then shall Inherit this Kingdom? For who is he that is not subject to some one or other of these Mis-demeanours or per∣verse Inclinations? who is he that doth not either consent to unlawful Lust, or entertain desires of Applause or of Excelling others, or doth not often either Envy or Emulate his Equals, or Betters? True it is, that no man can say, His Heart is Clean in respect of these Acts, or inclinations unto them. Shall no man therefore (seeing no man is altogether Free from these) Enter

into the Kingdom of Heaven? God forbid. It is one thing to Do such things according to the ordinary Use and construction of this Phrase in our vulgar Language; another thing to be a Doer of Them, or to make these Mis∣doings the chiefest of our Doings, which is the meaning of the Holy Ghost in this and like Sayings. So when it is said, He that doth sin is the Servant of sin: the meaning is, He that is a Doer of that which is sinful, is the servant of sin: But so is not every one that sinneth, for there is no man which sinneth not. It is well observed by Maldonate the Jesuite, that this word, to Do in the Hebrew Dialect, includes not the present Act or Operation only, but the Habit or Custome of Doing. There is no man which sometimes Doth not some of the works here mentioned by our Apostle. And yet there is No Man which hath Mortified the Flesh, or seriously intends this work of Mortifi∣cation, that Habitually or customarily Doth Any of The Works by him mention∣ed. But this Point will come more fitly to be handled in discussing the Second Branch or Member of the First of our Three General Enquiries, propounded in the fore part of This Chapter, which was, [Concerning the Extent of this Pre∣cept or Duty; or how farr we are to Mortifie the Deeds of the Body that we may Live.]

CHAP. XXIX.

How farre the Duty of Mortification is Universal; How farre Indefinite.

1.* 1.192 THe Question concerning the Extent of this Duty, is Twofold. First, it is to be considered in Respect of the Persons whom this Duty of Mortification concerns, Secondly, in respect of the Duty it self, or matter injoyned. Many Propositions there be, which are Vniversal in re∣spect of the Persons, and but Indefinite in respect of the Thing it Self or mat∣ter proposed. As contrariwise, other Propositions or Precepts there be, which are of Vniversal Extent in respect of the matter proposed or Duty in∣joyned, and but Indefinite in respect of the Persons whom they concern. In respect of the Matter proposed or Duty injoyned in this Place, this Proposition is not Vniversal. No man is tied under the strict Penalty of damnation to an Vniversal or Total Mortification of the Flesh. Unto a Mortification of all the Deeds of the Flesh Every man is bound; But not to a Total Mortification of eve∣ry Work of the Flesh in respect of All the Degrees of it; for so, no Flesh should be saved. But of the Limitation of this Proposition in respect of the Duty it self, we shall have better occasion to speak hereafter. In respect of the Persons which are to perform this Duty; The Precept is Vniversally and ab∣solutely true of ALL that are indued with Reason, and are capable of instru∣ction. ALL are bound to MORTIFIE the Deeds of the Flesh without Exception of any mans Person. Kings are as strictly bound under pain of Damnation to perform This Duty, as the Subjects are; and subjects as strictly bound un∣der the same penalty, as Magistrates are: For God is no accepter of Persons, And Gods Will which is the Rule of Faith, will not warrant any man of what degree soever, to presume upon any Exemption from the Duty it self; no not to hope for a Dispensation.

2. 'Tis a Question well moved by some Schoolmen, Ad quid teneatur homo

cum primùm venerit ad usum rationis? What is the first Duty or Consideration whereunto Every one is tied after he once come to the use of reason? Their An∣swer for the most part is not so pertinent or satisfactory,* 1.193 as the Question is useful.* 1.194 And no place of Scripture affords a fitter Answer to the Question proposed, then these words of S. Paul do. For seeing (as He saith) the works of the Flesh are manifest, and (as we may adde) in a manner Evident to Every mans Sense: Every one when he first comes to the use of Reason, may with more Facility or lesse Observation apprehend the truth and neces∣sity of This Duty, then he can do many other Precepts of life which in their rank and order are necessary likewise unto Salvation. No point of Belief is more Evident or sensible to the natural man, then the Corruption or imper∣fection of his nature. Some meer naturalists (such I mean as knew no other Article of Christian Faith) have delivered their minds in a manner Orthodoxally concerning this point, to wit, About The General Deficiency or imperfection of Nature in Man. No Christian man which sees thus much, but sees withall the Enemies against whom he is to fight; and may from Expe∣riments in himself answerable to this Rule of our Apostle, perceive a Necessi∣ty laid upon him, either of killing them, or of being killed by them. Besides the apprehension of this Necessity (which ordinarily inspires Cowards with Va∣lour) Every Christian stands ingaged by SOLEMN Vow made in Baptism, to undertake this Fight. For the First Branch of THAT TRIPLE Vow, is To for∣sake the Devil & all his Works, the Pomps and Vanities of this wicked World, and all the sinful Lusts of the Flesh. The duty of Mortification here injoyned con∣sists in the Performance of this Part of our Vow. And seeing this is the first Service unto which we are ingaged by that Solemn Vow; the Answer to the Question proposed by the School-Men must be this: The First Duty where∣unto every man is tied when he comes to the use of Reason, is, the Consideration of this Duty, and the undertaking of Christs Battel against the Devil, the World, and the Flesh. The First March or progresse, or rather the first Prepara∣tion to this Battel, is, the serious Apprehension of the Necessity of Morti∣fication.

3. Howbeit even This Preparation is, though not directly or in express Terms, yet by necessary Consequence or in Effect, denied by the Romish Church, and by some others who have professed themselves Members of the present English Church. For, All they in Effect deny or gainsay the Necessity or Universality of this Duty, who teach, that Original Sin is utterly taken away, or that our Regeneration is instantly and fully wrought by the Sacra∣ment of Baptism. That Children rightly Baptized are truly regenerated by the Spirit of God, we deny not. And in Case being so Baptized they die before they come to the use of Reason or apprehension of This Duty here in∣joyned, yet ought we not to doubt of their Salvation, because they have been Baptized, and by Baptism made partakers of Regeneration in such a Measure as is requisite and sufficient to their Salvation whilest they are In∣fants. But that Original sin, the Lusts of the Flesh, or the Old Man should be utterly extinguished or killed in them before their Death, we must deny; Otherwise we shall Contradict our Apostle in this place, and overthrow the Foundation or Ground whereupon this Precept, or the Necessity of this Duty, is built. Now the Ground or Foundation of this Duty is this: That All men unto whom this Precept is directed (and directed it is to ALL that are Capable of his meaning) have sundry deeds of the Flesh, sundry Re∣liques of the Old Man in them. And if either Original sin, the Reliques of the Old Man, or Lusts of the flesh, be to be Mortified in All, when they first

come to the use of Reason: they could not be utterly abolished or dead be∣fore. For to kill or Mortifie that which is already dead or without all sense or motion, is impossible.

4.* 1.195 If Original sin, or the Old Man with his members be utterly extingui∣shed in young Infants by Baptism; I demand, how possibly they could revive in the same Parties after they have put off Infancy or Child-hood, or as soon as they come to the use of Reason. For these being killed or extinguished before, they cannot revive themselves. Or if children by Baptism were restored unto that State of Innocency which our Parents once had: this In∣nocency could not be lost without some Actual Transgression, like unto that transgression, by which our First Parents lost their Innocency or Justice Original. Actually to transgresse after the similitude of Adam, Infants, whilest Infants, cannot. For such Transgression consists in a sinister choice of the Will; or in the ill use of Reason. And all ill Use of the Will or under∣standing, presupposeth an Use of Reason, which cannot be in Infants. Again, there is no Necessity, that all Children should actually transgresse when they first come to the use of Reason, if before that time they had been Freed from all Original Corruption or Reliques of the Old Man by Baptism. For to lay a Necessity of sinning actually, upon any that had been Freed from all Original sin, or restored to the state of Innocency which Adam had, were to make God the Author of such Actual Sin. Adam himself did not actually sin upon any Necessity, but Voluntarily and Freely. If the First Sin had not been an Actual sin; or if that Actual sin had been committed upon Ne∣cessity: not Adam, but God had been the Author of it. Certain then it is, that This Duty of Mortification is necessary in respect of ALL, without any respect of Persons.* 1.196 Every one at their first Arrival unto the Use of Reason or at their Passage out of Infancy into Youth, are under This Yoke, which is no Evangelical Counsel, but a Peremptory Precept. And if This Duty neces∣sarily concern ALL at that time: ALL must of necessity have Original sin or some Reliques of the Old man in them, yea such strong Reliques as will impell them to some Actual Sin or other, or to some transgression of some of Gods Commandments, when they come unto the Use of Reason; Other∣wise This Duty or precept could not Vniversally concern ALL without Ex∣ception. For by the Contrary Doctrine, some at least, when they first come to the Use of Reason, should have no Deeds of the Flesh, which they were bound to Mortifie. Most of the Romans unto whom our Apostle here writes, had been Baptized after they had come to years of discretion. And Baptism without all question had been as Effectual in them, as it hath been in any other since: yet our Apostle supposeth some Deeds of the Flesh to be in ALL of them, (Even in such as had lateliest been washed in the Laver of Regeneration) which were to be Mortified in them. So that Baptism is ra∣ther a Sacramental Consecration of us to undertake this Flight with the works of our Flesh, or corruption of our nature, then an utter Extinction or absolute drown∣ing of these Enemies.

5. Another necessary Corollary or Consequence of this Doctrine there is, not usually observed by Modern Controversors; and it is This: [That the same measure of Regeneration which sufficeth Children or Infants dying before they come to the use of Reason, will not suffice such as attain to the use of Reason, or years of discretion.] For if it did or could, they might be saved as Infants are, without performance of this Duty of Mortification. One of these Two must necessarily be granted, as Either, that Children or Infants are not so thorowly sanctified or regenerated as is necessary to Salvation, before the

hour of their death, (which no man to my remembrance hath taught:) Or else, he that affirms them to be truly regenerated or sanctified in their Infan∣cy, must yield to us in This; That such Children or Infants as have been formerly regenerated in a measure sufficient to their Salvation, out-grow this measure of Regeneration or Sanctification after they come to the use of Reason or years of discretion, as they do their apparel or clothes which were fit for them whilest they were Infants. And no question but the Old Man, after we come to the use of Reason, grows stronger and stronger in all of us, untill we abate his strength, and Mortifie his members by the Spirit. Wherefore, Leaving Children or infants unto the Spirit of God alone who doth Rege∣nerate them by Baptism, and preserve them in the State of Grace, without our Ministery of Preaching; This Precept is a Precept of Working Faith: The Duty here injoyned is a Duty Necessary unto All that are of years fit to be in∣structed, or of Capacity to understand the Scripture or Rule of Faith ex∣pounded to them. Let us then take his words into a Second Consideration. If ye live after the flesh,* 1.197 ye shall die. He saith not; If ye have lived after the flesh, ye shall die: for this had been rather a certain Prognostick of death, then any medicinal Advice or Prescript unto his Patients. One man there was (and no more) who was First Good and afterwards Bad: this was the First Adam, Another there is (and no more) who was Never Bad, alwayes Good: this is the Second Adam, Christ Jesus blessed for ever. Of all the rest, that is most true, which a Father hath, Nemo unquam bonus, qui non antè fuit malus; No son of Adam ever proved Good, who was not sometimes Bad. The Apostles Saying is in this Case true: First is that which is natural, then that which is spiritual, We, Even the Elect themselves, were the sons of Adam, before they were the Sons of God in Christ. All or most have lived after the Flesh, before they come to live after the Spirit. Thus much our Apostles Second Proposition will infer: If ye though the spirit do mortifie the deeds of the body, ye shall Live. Inasmuch as Mortification of the Flesh is necessary to All: it is presupposed that All have a Flesh which may be Mortified, or a Life of the flesh; seeing nothing can be Mortified, but that which hath Life in it.

6. Again, Our Apostle saith not, If the Deeds of the Flesh be Mortified in you by the Spirit, ye shall Live. For so we might happily have dreamed of a Mortification already wrought in us, or to be wrought in us without our Consent or Endeavours, as well whilest we are asleep as whilest we are awaking; Or we might conceive it to have been so wrought by the Spirit in our Cradles, as we might presume to passe the time of our youth in play and pastime; Or we might hope to have it so fully accomplished by the same Spirit alone, in our youth or maturity, as we might spend our Old Age in sleep, without setting a Careful Watch over our Works or thoughts. His words, if we observe them, are thus: If ye through the Spirit do Mortifie the Deeds of the Flesh ye shall Live. So then we see, The Flesh must be Morti∣fied, and Mortified it must be By Vs: Every man must Mortifie his own Flesh, although he cannot Mortifie it, but through the Spirit. It is The Spi∣rit alone which giveth Victory: yet this doth not Priviledge us from being his Souldiers. It is The Spirit of God, which works in us The Will and the Deed: yet this doth not Licence us to be Idle. Fight we must, not with our own shadows, but Every man with his own Body; not with a Body already dead or Mortified, but a living Active Body, that may be Mortified. And this disadvantage we have, that our Adversaries are got within us be∣fore we are aware of them; so that we cannot fetch such fierce blows at them, as may kill them at once, or as we say, out of hand. Some∣times

our Adversarie lies so close, that we can hardly hurt him without danger of hurting our selves: As some by offering too much violence to their bodies, have ensnared their own souls. But this is no Vsual Fault of this Age, or of this Nation.

7. Howbeit, for the Reasons specified and the like, It is not so in this Combate (which Every man must entertain between himself, and his own Flesh; or between his Spirit, and his Body:) as it is in Duels, or single Combates, In quibus aut cita mors venit, aut victoria laeta; in which, one half hour brings forth either certain death or certain victory to the Comba∣tant: Nor as it is in pitch'd Battels, in which, one day is the making or marring of whole Nations or mighty Kingdoms which have been many years in growing. This our Warfare is like unto a strait and Lingring Siege, in which Patience and perpetual Vigilancy are no lesse requisite then present Valour or strength of Arms, especially on the behalf of the party besieged. Animus uniuscujus{que} est unusquis{que}: Every mans Soul is Himself. And every mans Soul is more strictly begirt and environed by his Body, then any City can be by any Army. The Gates of his Senses are alwayes open to let in such Objects or Temptations as take part with the Flesh. Herein This warr with our souls is unlike unto Ordinary Sieges; in that the party besieged may sooner starve or bring under the Party besieging, then be starved or brought under by him, so the besieged will be watchful. Let us take into our Considerati∣on what One of the most Expert Souldiers in this kind, which ever fought un∣der Christs Banner (one that had a long time served in both Camps, first fight∣ing stoutly for the Body or Flesh, and afterwards more victoriously for the Spirit) hath left registred for our Instruction: So fight I, not as one that beat∣eth the air: But I keep under my Body, and bring it into subjection: lest that by any means when I have Preached to others, I my self should be a Cast-away, 1 Cor. 9. 26. If so stout a Champion after so many years Service in the Camp of Christ, was not secure of the Adversary which he carried about with him: how dare some Fresh-water-souldiers say (or what truth is there in their sayings) That they have made full Conquest of their Adversarie,* 1.198 and are most most certain of their own Salvation, before they know what Certainty means, Or which be the Several Branches of it. But of this Point, if God permit, elsewhere.

CHAP. XXX.

Containing the true Rule for examining our Perswasions concerning our Estate in Grace.

1.* 1.199 IN the mean time it will not be amisse for every man to Examin him∣self by This Rule of our Apostle, concerning the First Branch of Cer∣tainty, that is, a Moral Certainty or strong Probability that he is in the State of Grace or Regeneration. If ye live after the flesh, ye shall die; This is the Rule. Doth any man amongst us Spend most of his time in revelling

or drinking, in strife or variance, or in jest or merriment? If such a man have any seeds of Faith, though Moral, it will assure him for the Present, that he cannot be so much as Morally Certain of his Regeneration. The best Advice which for the time being can be given him, is, so to mingle his Hope with Fear, as that Fear be Predominant. If otherwise his Hope in this case shall bear down Fear, or be not born down by it, there is no other likely hood but that his Hope will grow into stiff Presumption; and stiff Presumption will exclude Repentance, on which Hope, if it be sure, must alwayes be grounded.

2. But most mens Consciences perhaps can truly tell themselves, that they do Mortifie the Deeds of the Body. Here is Just ground of Hope and Moral Certainty, if this Testimony of the Conscience be sincere. Howbeit even here again, is place for Advice. And the best Advice that I can give to any in this Case is, that he do not seek to Buy with one Weight and Sell with another, but plant his Hopes and displant his Fear by One and the same Rule or Line. The Rule for the planting Hope and preventing Despair is this: When our Apostle saith, Gal. 5. 21. He that doth such things (any works of the Flesh by him there mentioned) shall not inherit the Kingdom of God: we are to take the Value or weight of This Word [DOTH] not by the present Acts or Operations, but from the Vsuall Practise, Habit or Custome of do∣ing them▪ Continual approved Practise, of the least sins there named by him, excludes from Grace. This is the Weight or Scale by which men are willing to sell, or to put off Fear or Despair: But they must remember with∣all to be as ready to Buy with the same Weight; that is, as ready to measure their Hopes or entertain the Certainty of their Estate in Grace, by the same Scale. The Apostle saith: If ye mortifie the deeds of the body, ye shall live. From This General Proposition Most Hearers of the Word will be ready to Assume: But I (God be thanked) do mortifie the Deeds of the Body by dili∣gent hearing the word Preached, by frequent receiving of the Sacrament: Ergo, I shall live. But here we are to consider, that as other words imply∣ing Action, so this word [I do Mortifie] in the Language of the Holy Ghost (specially in those places whereto Gods promises are annexed) is not to be restrained to the Interposed Acts or interrupted Operations of the Spirit, but directly imports the Habit, the Custome, or assiduous Practise of Mortifica∣tion. If in This Sense we Do mortifie the Deeds of the Body; that is if we make This Work the Chief of our Doings; if most of our Care and Industry be addressed to the perfecting of this Work: then our Assumption or minor Proposition is Good; and the Conclusion will follow, if not Certitudine Fidei, by the Certainty or Full Assurance of Faith, yet by Certain••y more then Moral; by an Assurance of Hope. But if we Mortifie the Deeds of the Body only Now and Then, or by Fits; Or if we intend this work but slight∣ly, or (as it were) upon the By: Then our former Assumption [I do mor∣tifie the deeds of the Body,] is Impertinent, and will sooner bring forth Pre∣sumption, then any Assurance of Hope or Moral Certainty of our Estate in Grace. For Conclusion of this Point; Let every one of us take heed not to measure our Hopes of Regeneration, or Degrees of Mortification, by our readinesse or desire to hear the Word Preached, until we have examined our selves; Whether This Desire in us be a Desire of the Spirit, or of the Flesh? Or, Whether it proceed from True Religion, or from Humour or Fashion of the place? Certainly, if this desire in many, were from the spirit, or from true Religion, it would be more Uniform, and like it self in the Practise; They would be as ready, at least in some good Measure or Proportion, to

frequent Publick Prayers, as to go often unto Publick Sermons. For the Faith of Christ can be had no more With Respect of Christian Duties, than With Respect or Persons. And the same Authoritie whether Divine, or Humane or Ecclesiastick from it derived, which injoynes us to hear The Word Preach∣ed, doth more strictly injoyn us to frequent Publick Prayers, specially in seasons wherein we are specially required by Authoritie to thank God for our manifold deliverances from the Messengers of his wrath. But from what cause soever our desire of hearing the word Preached proceedeth: Our backwardness in frequenting publick Prayers, without all doubt, ariseth from some workes of the Flesh, or Reliques of the Old man which must be Crucified.

3. They that are Christs (saith our Apostle Gal. 5. 2••.) have crucified the flesh with the affections and Lusts. Take we heed, that none of us argue thus; I am Christs: therefore I have crucified the Flesh with the Affections and Lusts. The Apostles meaning is, that the safest way for us to know whether we be Christs or no, is from this Experiment within our selves, if We have crucified the flesh with the affections and Lusts. But what doth he mean when he saith [The Affections and lusts must be Crucified?] Doth he require an vtter Extincti∣on or Total Mortification or absolute death of all carnal Affections and Passi∣ons, before we can be assured that we are Christs? No. Such a Total Mor∣tification cannot be hoped for in this Life. We are said to be Crucified to the world, or to have the Flesh with the Affections Crucified in us, First, By Profession or Consecration: So all that are Baptized into Christ Jesus, are said to be Dead to Sin, yea to be Buried with him by Baptisme. Rom 6. 2. 4. Secondly, we are said to be Crucified unto the world, or to be Mortified to the Flesh, not by Profession only, or Resolution, but by Practice: and this Crucifying or Mortification admits of many Degrees.

4.* 1.200 Crucifying taken in its proper Sense was a most Lingring kind of Death or Torture. And men were said to be crucified from the very First Moment of their nayling to the Cross, albeit the conflicts betwixt life and death were many and strong for divers houres after. Now it is not to be expected that any of us will be as eager or violent in Crucifying our own Flesh, as the Jewes were in crucifying our Saviour. Seing the Partie to be crucifyed in us is Part of Our Selves, we cannot but use it more mildly and gently, then the Romans did such as they crucified for Malefactors; whom they would not so violently have handled, unlesse they had first ad∣judged them for no members, or but for rotten and putrified members of their Body Civil. The lesse violent the conflict is between the Spirit, and the Flesh, or between the Old Man, and the New, the longer will the Old man live in us; the more frequent and sensible his motions will be. And finally, as he was born with us: so he will die with us; hardly before us. Yet may we be truely said to have Crucified the Old-Man with the Affections and lusts, from the verie First Time, wherein we begun to nayl them to the Cross of Christ; if so we still watch them, and seek to quell their Motions by the Spirit. They are dayly crucified by Gods Children, and yet are daily reviving.

5. As often as we receive the Sacrament of the Eucharist with due Prepa∣ration: Every remembrance or Meditation of Christs Death upon the Cross, if it be wrought or managed by the spirit, will be as the fastning of A New Nayl into the Old Man or Body of Sin, which we carry about with us. We cannot think of Christs Death, or of the Causes of his Crucifying aright▪ but every thought will be a degree of weakening or enfeebling the Old-Man, whom we must by this and the like meanes dayly weaken, otherwise he will be our Destruction.

CHAP. XXXI.

How the Flesh is Mortified by Vs; How by the Spirit?

This was the Second General, Propounded Chapt. 28. And the parts of This Inquiry be Three: First, In what Sense WE, whom this Duty concerns, can be said to Mortifie the Deeds of the Body?

The Second. By what Spirit we are to Mortifie them: By the Spirit of God, by our own Spirit, or by Both?

The Third: The Manner and Order of The Spirits Working or of our Working by the Spirit.

1.* 1.201 THe First Point is most Material, and of most use in respect of Mo∣dern Controversors. If Mortification be (as I think none upon better Consideration will deny) a True Part of our Conversion, How can We be said to Mortifie the Body or Flesh, unlesse we may be said to Convert Our Selves; which is a Doctrine that Few will like of, as being prejudiced by Contrary Tenents much imbraced by men, deservedly well approved of by all or most Reformed Churches. For Resolution of this Doubt, we are in the First place to consider; That Regeneration, Conversion, or Mortification are Termes in their proper Nature Indefinite, and so used by the Holy Ghost. The Actions or Qualifications comprehended, especially under Conversion and Mortification, are not of one Rank. There is a Conversion Spiritual, and a† 1.202 Conversion only Moral: There is a Mortification likewise either meerly † 1.203 Moral, or truly Spiritual. The matter signified or imported by these words, Mortification and Conversion, whether Moral or Spiritual, is not In∣divisible. Whence it is, that we often deceive our selves and others, by gi∣ving one and the same Answer to All or Most Questions that are or can be moved concerning these Duties. That may be true of Mortification or Con∣version (whether spiritual or moral) taking it in some Degree, which is altoge∣ther false if we apply it to the same Qualification or Duty taken or consider∣ed according to another Degree. Thus much they better saw then consider∣ed, who have entertained Dispute Pro or Con in that Question. [An Homo in prima Conversione ad Deum sit merè Passivus? Whether man in his first Con∣version be meerly passive?] The Issue would be easier, shorter, and more cer∣tain, if the same Question were proposed thus [An Homo quoad Primum Gra∣dum Conversionis sit merè Passivus? Whether man be meerly Passive in the first Degree or Degrees of his Conversion or Mortification?] For mine own part as I acknowledge many Degrees of Conversion, and many precedent Motions to true and compleat Mortification; So I should think the most men Living, that are throughly Converted and truely mortified, to be Meerly Passive, not in the First, Second, or Third Degree only, but in All or most of the intermediate De∣grees of Mortification, which are precedent to the Habit of it, or rather to the Gift of Perseverance in it: And being once Habitually Mortified, we are in a sort Active.

2. But if in the First, Second, or Subsequent Degrees of Mortification we be meerely Passive: How shall we avoyd That Imputation which is laid upon our Church by the Romanists? The Imputation is This: [That albeit we grant men to be Mortified, and require the Dutie of Mortification at mens hands: yet wee acknowledge them not to be Men, but meere Stocks in the Acts or Interims of their Conversion or Mortification.] To this we answer; That although we be meerly Passive in the Acts of Mortification: yet are we not Passive after the same manner, that Stocks and Stones, or Creatures meerly Sensitive, are Passive. Nor are Creatures indued with sense, Pas∣sive after the same manner, that stocks and stones or creatures without sense, are. There be Passives inanimate, Passives sensitive, & reasonable Passives or Patients. Every Faculty of Sense is meerly Passive in respect of its proper. Function or Sensation: And yet the ignoblest Faculties of sense are in some sort Active, that they may be sensitively Passive, or passive after another manner, than stocks and stones or things inanimate, are. The Sense of Touching, which of all the five External Senses is most ignoble and least Active, may not with∣standing be lesse Passive, or more or lesse capable of paine, by the Activitie or motion of the bodie. But of the more Noble Senses the Maxim is most true; Sentire est pati; All Sensation is a kind of Passion or suffering. And it is generally resolved in Schooles that, Visio fit intromittendo, non extramittendo; Sight or Vision (although it be the most Noble external Sense) is not made by Extramission or sending out of the Rayes or beames of the Eye, but by Im∣pression of the Obiect seen: and Impression is a Passion. So that Sight it self consists in Passion; and the Eye it self in respect of its proper Function, is meerly Passive: and yet he that will see the Sun or other Objects Visible, must be content to open his eyes, not to wink; yet to wink or open the eyes is no Passion, but an Action. He that desires to see Objects obscure or lesse Visible, must Intend the Optick Nerves, otherwise he shall not be sensitive∣ly Passive.* 1.204 And He that desires to hear well, especially if he be afarre off, must be content to Listen: and Listning includes an Intension of the Organ or Instrument of hearing, an Action in the Hearer, that he may be sensitively Passive. He that speaks, is the Agent or Actor: And yet how pleasant so∣ever his speech be, the Hearer must be Active to finde him Eares. Now Faith is as the Eye-Sight of the Soul and understanding; and yet Faith (as the Apostle saith) comes by hearing. Our Mortification, or Conversion, which is a work of Faith, is never wrought without some sense or feeling. And in these works, if they be spiritually performed, the Spirit of man is as meerly Passive, as the bodily Eye is in the sense of Sight, or the Eare in the Act of Hearing; But meerely Passive after a more remarkable manner in the First Degrees of Mortification or Conversion, than in their Accomplishment. The Resolution then of the former doubt, is This: We are meerly Passive in the Degrees or works of Mortification or Conversion: We are not meerly Passive; we must be Active in some works, by the Providence of God presupposed for accom∣plishment of these works, or for his accomplishing these works in us by the Spirit.

3. For Illustration of that which in this Point may be easily conceived by all, without offence (as I hope) to any, We will take for Instance or Ex∣ample, a man whose heart hath never found any internal Comfort of the Spirit, a Despiser of the Meanes which lead to Grace: A Young Man Every way as dissolutely Bent, as his yeares and Experience will permit him. This man upon some Loathsome Concomitants which follow ryot, or upon some grievous mischance that hath befalne him or his Friend in an unruly

place upon the Lords-Day, abjures the like place and Companie for a while: And being not able or unaccustomed to be alone, resolves to make trial whether he shall speed better by repairing at times seasonable unto the Lords House. In thus resolveing and in thus repairing to the Church, he is not meerly Passive, but an Active. This is no Work of true Faith, no Degree of true Conversion or Mortification spiritual; yet a Motion by Gods Providence presupposed or rather prerequired to his future Regeneration or Conversi∣on. He is Active Likewise in Lending his Eares with some tolerable atten∣tion, unto the Preacher. The Theme whereupon the Preacher (without any notice of this Parties Dispositions or Occasions) doth insist, we will suppose to be that portion of scripture which was the meanes of St. Austins first Conversion to Christianitie, without any choyce made by Him, but pre∣senting it self (in respect of his present thoughts or purpose) by meere Chance. The Theme which first wrought his Conversion, as he himself in His Confessions acknowledgeth,* 1.205 was Rom. 13. 13. 14. Let us walk honestly as in the day, not in Ryoting and Drunkennesse, not in Chambering and Wantonness, not in strife and Envying: But put ye on the Lord Jesus Christ, and make no pro∣vision for the flesh, to fulfill the Lusts thereof. A discreet methodical applica∣tion of such Doctrines as this Text affords, would much move any dissolute Young-Mans heart, which had been impelled or drawn upon the former presupposed Occasions, to heare these Words opened or discoursed upon without his choyce and beyond his Ayme or expectation. And in this sup∣posed Motion or relenting of his heart and Conscience, the Partie moved is a meere Passive. In thus fitting the discourse to his former Life or Cogita∣tions, the Preacher himself is Gods Instrument, not the Agent. He had no Suffrage in the choyce of his Text, at least in suiting it to this Particular Occasion, much lesse any hand or finger in the Issue or Successe: Both these are wholy from the disposition of Divine Providence.

4. But now that the Parties Heart is touched by these or the like Occur∣rences, unexpected either by this Patient or by his physitian, doth he still remaine as meerly Passive as he was, in the accomplishment of his Mortifica∣tion or Conversion? Surely the thoughts of a meere Natural Civil or Mor∣al man, are Free and Able to Reflect upon those Motions in respect of whose Production his best Faculties are meerely passive; Free and able to Revise and work upon those Occurrences and Dispositions of divine Providence, on which he did not so much as think, before they set his thoughts on wor∣king. But supposing him to be thus Able, thus Free and willing to Reflect upon his former thoughts, and to Revise what lately hath befallen him; Are such Reflections able (without Gods Special Grace infused) to produce any further Degree of Mortification or Conversion?* 1.206 Or is the Partie thus affected meerely Passive, or a Co-agent with the Spirit of Grace in the Production of such farther Degrees of Mortification, as shall after wards be produced? He is in my Opinion a meere Passive in the Production of all Degrees which shall be produced, untill his Conversion or Mortification shall be accomplished. Are then such Reflections upon his former wayes, or Revises of what hath be∣fallen him for them, to no purpose? No man I think will avouch this. But if to any, to what good purpose do they serve? shall they make him a more Towardly Passive in the next Good Motions (which it shall please God to put into his heart) than he was in the former? Shall he by often thinking upon his former Courses, or by abstinence from evill Company be enabled so to qualifie his Heart, that the same or like touches of Gods Providence shall mollifie or affect it more at the Second time, than they did at the First,

or at the Third more than at the Second, or at the Fourth more than at the Third. I know no harme, I cannot conceive the least Suspicion of dan∣ger in this or the like Assertion, so long as we still acknowledge him to be no more then a meere Passive, in all the Degrees of his Conversion or Mortification.

5. Notwithstanding how harmelesse soever this Assertion be in it self, I can be content to relinquish the use of it, rather then any good Christian should be offended with it, or put into doubt, lest it come too neare 〈◊〉〈◊〉 or other modern Heres••••. But he that shal denie me the Libertie of thus Ex∣pressing my self, shall give me leave to retaine This Conclusion: [He which is diligent in Reflecting and ruminating upon what hath befallen him, by Gods Special Providence, upon the first or second time wherein he hath been impelled to take notice of it, shall be sure to have his heart more deeply touched with the same or like Occurrences the third or fourth time, then he which hath been alwaies negligent to Ruminate or Reflect upon such Invi∣tations or Admonitions, as by Gods Providence have been rendered unto him.] In respect of our Purpose (which is only to leave sloth or negligence without Excuse) it is all One, whether a man after the First Degree of Mortification, may Positively and actually Concurr to make himself A more Towardly Passive, against the next Touch of Grace or Document of Gods Special Providence; or whether, his Heart remaining still at the same Pas∣sive Bent which it had when it was first touched by Grace or special Call of Gods providence, God be pleased to multiply the Active Meanes of Morti∣fication or to make their Contrivance and disposition more remarkable and effectual than they were before. This is most certain, That he which will not take such Warnings as God shall send him, into his serious Considerati∣on▪ shall bring this Two-fold Inconvenience upon himself: First,* 1.207 his Soul shall be every day then other more unapt to be wrought unto Repentance, or to have Mortification wrought in it, by such Meanes as formerly would have wrought it. Secondly, God in justice will deprive him of such ordina∣ry Meanes or Motives to Mortification, as before he had. Mans extreame want of all Abilitie, so to prepare or mollifie his own heart, as it may be more towardly Passive than it hath been, cannot disinable God from mul∣tiplying his Flessings, or from Granting Grace Sufficient to mollifie their hearts, which are not able to mollifie themselves, yet have been diligent according to that Abilitie which they have, to Reflect and ruminate upon his Providence Summoning them to Repentance; alwaies diligent and rea∣die to acknowledge their own Insufficiency, and out of this acknowledge∣ment more earnestly to sollicite his Grace and Favour for enabling them to do better.

6.,* 1.208 So then mans Endeavours are not available not of force, to pro∣duce Mortification spiritual: yet are they Two wayes necessary; Necessitre Praecepti, & Necessitate Medij, by a Necessitie of Dutie, and by a Necessitie of Meanes, that spiritual Mortification may be accomplished in us. And be∣cause man by the assistance of Gods special Providence (without the con∣course of sanctifying inherent Grace) is enabled to do somewhat, which being done,* 1.209 his conversion or Mortification shall undoubtedly be accom∣plished; therefore are we said to Mortifie the Body; and not so only, but to make our Election sure; yea, to* 1.210 work out our own Salvation. For so the A∣postle speaks Philip: 2. 12. But how are we said to work out our own Salvati∣on? Non Formaletersed Consecutivè: in such a Sense as we say, One mans Rise∣ing is anothers Fali: Or, The Ruine of one or more great Families is the

Raising of others: Or as 'tis said in Philosophie, Generation unives est Corruptio alterius: (i. e.) not Formally or properly (for Generation and Corruption are Opposites) but by way of Consequence: For inasmuch as The One is the Necessary Consequent of the Other, The One is said to Be The Other. And thus when the Apostle wills us to work out our own Salvation with f••ar and 〈◊〉〈◊〉, he gives the reason in the next words; For it is God that worketh in you both to will and to do of his good pleasure. Philip. 2. 13. So that God truely and pro∣perly Worketh all, as well the Will as the Deed: yet it is his Good Pleasure to work Both only in them which work with fear and trembling, as being most affraid to neglect so great Salvation as God is readie to work in them, and for them. And because God never failes to work salvation in them and for them that are diligent in seeking it, or affraid to neglect it: therefore they are said to Work out their own Salvation, not properly or Formally, but Conse∣cutivè: that is▪ Salvation is the Necessary Consequent of their working, or doth necessarily follow upon their work, Not by any force or Efficacie of their Work, or by any natural Connexion, but meerely by Gods Appointment or Decree. The very same phrase in the Original our Saviour useth unto the people, John. 6. 27. Which words can beare no other Construction, then that which we have made of St. Pauls words Philip. 2. 12. no other Interpretation, then our English hath already made: Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. And so the Vulgar Latin doth not render them verbatim, Operamini Cibum, but Operamini Cibo; Not, Work that meat, but, work for that meat. For if That Meat which endureth to eternal Life, must be given them by the Son of God; if This Meat be the very Bodie and Blood of the Son of God: it cannot be the proper Effect of any mans work, or any Merit of man; but the End or consequent of our La∣bours or endeavours; and yet we are said to work This Meat in the same sense that we are said to work our Salvation, viz. Consecutivè, because God doth infallibly make us partakers of it, if we diligently seek after it or labour for it.

7. By the right Use of this Distinction we may reconcile many places of Holy Scripture, which seem repugnant one to another; as Likewise quali∣fie many Speeches, whether of the Fathers or some Good Modern Writers, which otherwise would seem harsh and offensive. Who can say saith Solomon Prov. 20. 9. I have made my heart clean? This Interrogation is in all mens judgement Equivalent to this Universal Negative; [No man can say, I have made my heart clean.] Howbeit the Psalmist, Psal. 73. 13. saith, Verily, I have cleansed my heart in vain. There is no Contradiction between this Psal∣mists Particular Affirmative [I have cleansed my heart;] and Solomons Univer∣sal Negative, [No man can say, I have cleansed my heart.] Solomon speakes of the Internal Purification, which is the proper Effect and sole work of Gods Spirit: The Psalmist speakes of his own Labours or Endeavours that his heart might be thus purified by the spirit of God: He then did cleanse his heart Consecutivè, non Formaliter. Every one (Saith St. John) that hath this hope in him, purifies himself, as he is pure. 1. Joh. 3. 3. This place perhaps Some will say is meant of men Regenerate only, seeing they only have that hope whereof the Apostle here speakes. Many other such places of scripture there be, in which we are said, and sometime Commanded to Purifie our Selves: as Jam. 4. 8. Cleanse your hands ye Sinners, and purifie your hearts ye double minded. This place cannot be meant of men truely regenerate: For

even Sinners and double minded men, (such as men regenerate are not.) are commanded to cleanse their hands and to purifie their hearts. Many other places likewise there be, wherein this purifying of the heart, is wholly as∣cribed unto God. God (saith St. Paul. Act. 15. 9.) put no difference be∣twixt us and them, purifying their hearts by Faith. Not this Purification only, But all other Good Works are said to be wrought by God, as Esay. 26. 12. Lord thou wilt ordaine peace for us: for thou also hast wrought all our workes in us, or for us. And our Saviour saith John. 15. ver. 5. Without me ye can do nothing. Both parts of our former Distinction are included in that of St. Paul. 2. Tim. 2. 21. If any man purge himself from these, he shall be a Vessel unto honour, Sanctified, and meet for the Masters Vse, and prepared unto every good work. His speech is, if we mark it; [He shall be made a Vessell unto honour, if he purge himself.] He doth not say; [He shall be enabled to make himself a Vessell of Honour.] Nor doth he in proprietie of speech, or as we say Formally or Efficiently purge himself: But, in that he doth those things, whereupon, this Purification by Gods Spirit doth immediately follow, Man is said to purge himself. And so are we in this place of St. Paul Rom: 8. said, to mortifie the deeds of the bodie by the Spirit, when we do those things whereupon this Mortification doth immediately insue, not by any Merit or Causalitie of our works, but by Gods meere Grace, by the Councel of his Holy & irresistible Will, by the Determination of his Eternal De∣cree, by which it hath pleased him to apoint The One as a Necessarie Conse∣quent of The Other; to witt, Spiritual Mortification or life it self, as the Issue of our endeavours to Mortifie the Flesh. This kind of Speech is usual not in Scripture only, but in other Good Writers, and in our Common Dialect. So Tully tells us of a Romane Orator, who for want of skill in Civill Law, Petijt revera ut causa caderet; made a Motion, that he might Loose his Cause. This Motion he did not make directly or Formally: His meaning is, that if his Motion had been granted, he must by Necessary Con∣sequent, have lost his Cause. Thus when we see a man Look Old, whom we know to be much younger then our selves, we usually say; You make me an Old Man: Not hereby meaning, that he hath brought Old-Age or Gray Haires upon us by any trouble or vexation, but that he, who is much younger then we, being apparently Old, we must by Consequence be Old. So that he makes us Old, not Efficiently; but only by Consequent truely ar∣gues us to be Old. According to this Analogie of Speech by which He is said to make us Old, whose Age doth truely argue us to be Old, is that Prophesie litterally mean••, of Jeremiah, which was punctually or formally fulfilled in God or his Christ. Jer. 1. 10. See, I have this day set thee over the Nati∣ons, and over the Kingdomes, to root out, and to Pull down, and to destroy, and to throw down, to build and to plant. Jeremiah did never Levie an Armie or incite any people to take Armes for the Deposition of their present Go∣vernour, or for the Alteration of any state: yet in as much as He foretold the Extirpation of Some Kingdomes, and the Erection or Plantation of O∣thers; And in as much as what he foretold did certainly come to passe, he is said to have Done that which did Follow upon his Predictions, though many yeares after his death. And in the same Sense we are said to Mortifie the Flesh, to cleanse our Hearts; to work out our Salvation; yea to make our Election sure, when we do those things whereupon our Purification or Mortification shall be wrought, though many yeares hence; and alwaies wrought by the Omnipotent Power of that Decree by which those Kingdomes were over∣thrown, and others erected in their place, whose Erection or Ruine Jere∣miah

had foretold. Now to inquire, How Man, or his Free-will, doth co∣operate with Gods spirit, in the First, Second, or Third Act of his Con∣version, is, to my Apprehension, a Question not Inextricable onely, but as Impertinent, as to make a Philosophical or Political Search, How Jeremi∣ah did concur with God in the Destruction of the Babylonian; Or Esay with the same God, in the Erection of the Persian Empire. Or more punctually to our present purpose: how He that should open another mans mouth that were unable or unwilling to open it himself, and yet so desperately sick, that unlesse he took some Physical Receipt to remove the matter of his de∣sease or to revive his spirits, he should certainly dye, might be truely said to save his Life; yet not to save it Efficienter, by way of efficiencie, but by Consequence: that is, because the Physick, which without opening his mouth could have no Operation, did revive or restore his wonted health. And in this sense Lydia may be said to have saved her own Soul by way of Consequence,* 1.211 because she opened her eares unto St. Pauls Doctrine; and heard him with attention: which being done, the Lord opened her heart to feed upon the Word of Life, the only Physick of her soul. So that the word of Life, or Christ who is the Eternal Word of God, did Immediately and Formally open her heart, and save her soul: But unlesse she had ope∣ned her eares whilest Christ did knock at these doores of her outward sen∣sea by St. Pauls voyce, Christ had not come into her heart, to have enter∣tained her at his Spiritual Banquet, as she did Paul and his Company with bo∣dily Food.

CHAP. XXXII.

Whether Mortification and Conversion may be said to be Ex Praevisis Operibus; though God Alone do Properly Mortifie and Convert us.

1. BUt be it as we have said;* 1.212 That we are said to Mortifie the Deeds of the Bodie, in as much as we do that Morally which being so done, God doth work Mortification Spiritual in us; All is not so well as might be wished. For this Resolution seemes to breed another Difficultie of greater Danger; or rather, to establish a rejected Error. For▪ hence it may seem to follow, that Mortification Spiritual is Ex praevisis Operibus, from the works which we do, or which God foresees that we shall do. And if the accomplishment of Spiritual Mortification be Ex praevisis Operibus; then Life it self here promised should Likewise be Ex praevisis Operibus, by our Works, or from Gods Foresight of our Works. And if either Mortificati∣on or Spiritual Life be Ex praevisis Operibus then our Election Likewise should be Ex praevisis Operibus, by our Works, or at Least from Gods Foresight of our Works: especially if that be true, which before hath been delivered; That none of Yeares and discretion, are in the Estate of the Elect, but such as have truely Mortified the Deeds of the Body; and that all such as have thus truely and throughly Mortified the Deeds, of the Body, are in the Estate of the Elect. What shall we say then? that Election is Ex praevisis Operibus, by our works or from Gods Foresight of our Works? This is a Bug∣beare

Indeed, by which many of Gods Children (so I account them) have been, and are much affrighted; but of which they shall not need to be afraid, if they will give us leave to unmask it. For being unmasked, it will appear to be of the same Visage and Countenance that their own Doctrine is of: and a great deal more Consonant to their own maine Principles, then many other Principles or Conclusions, unto which they seek to consort it. And unmask it we may with This Distinction. Mortification, Vivification, or Election, may be said or conceived to be Ex praevisis Operibus, by our works or from Gods Foresight of our works, Two wayes: Either, tanquam ex Causa a••t Titulo, as from the Efficient Cause or Moral Title unto these Graces; or, tanquam ex Termino aut Objecto non implicante Contradictionem, as from the Term or Object unto which Gods Decree for producing the works of spiri∣tual Mortification (by which our Election is made sure) is Terminated. To say that Mortification or Election should be, By, or From our works in the Former Sense, that is, from our works as from any True Cause of their pro∣duction, or, as from any Merit or Title, that They may be produced in us, is an Error indeed deservedly rejected by most Reformed Churches. To say, That Mortification or Election it self, is By our works or From our works in the Second Sense, that is, tanquam ex Termino, as from a Term or Object without whose Presence or Coexistence God doth not work or accomplish our Mortification by his Spirit, nor admit us into the Estate of the Elect; This is no Error, but an Orthodoxal Doctrine voyd of all danger. For it Be∣ing granted, (which is as much as can be demanded) that Mortification Spi∣ritual is a work of Creation, and proper only unto God; yet even Creation it self, taken in the stricter Sense, was ex Termino praeviso, from some Term, though not out of any Cause or matter praeexistent. For when we say, that God Created the heavens and earth of Nothing, that is, out of no Matter Praeexistent; we necessarily include, that this Nihilum or Nothing, was the Negative Term of this Creation. Logical Possibility, that is whatsoever in∣cludes no Contradiction, is the Object of Omnipotencie; and Creation it self is the Reduction of such Possibilitie into Act or Real Effect. If there had been any thing besides God, praeexistent to this work of Creation; or unlesse Nothing had been praecedent, (not praeexistent) to all things that are, or have Existence, there could have been no such Creation, as we beleive there was, of the heaven and of the Earth; or, of the First Masse, out of which all things were made.

2. But Herbs and Grass were not made out of meere Nothing, as the Heaven and Earth were. For they were made of the Earth, as it is Gen: 1. 11. God said Let the Earth bring forth Grasse, the herb yeilding seed, and the fruit tree yeilding fruit after his kind. He did not in this sort Say, Let Nothing bring forth the heavens and the earth: For so Nothing should have been Somthing. Or if God had made herbs and grass after the same man∣ner that he made the heavens and the Earth, we could not say, that they had been made of the Earth: For so the Earth should have been Nothing. And yet the making of grass and herbs out of the earth, was a true and pro∣per Creation: because, although God did make them of the Earth; yet he made them not of the earth Tanquam ex materiali Causa,* 1.213 as of their true ma∣terial Cause, but of the earth tanquam ex Termino positivo, as of the Terme or Object, unto which his Creation of them had Reference; that is, He did not decree to make them untill the earth was made: Or, he did not determine to make them, but out of the Earth; not of the Water or other Element; as he made the Fishes of the water, not of the earth. So that

grass was made of the earth; and fishes, of the Sea, not as of any Cause concurrent to their making or production, but tanquam ex Termino aut Ob∣jecto praeviso. The Whales and great fishes which God created on the fift day, were not from the time of their Creation so much as a material Cause of the Fry or Spawn which proceeded from them, untill God bestowed his Blessing upon them, saying: Be fruitfull, and multiply, and fill the waters in the seas. The Effect of this Blessing was a true and proper Creation: For hereby they became in their kinds Efficient and material Causes. And from this Blessing they received the first Possibilitie of Propagation or continuance of their kind, by succession or generation of the like. Admitt then our Mortification as well as our Vivification, is a work of Creation; God Crea∣teth life in Baptized Infants: And this production of life spiritual in them, is like unto the Creation of the heaven and Earth, or of the First Masse, that is, not ex praevisis operibus; neither by their works, nor from Gods Fore∣sight of their works. Thus much the Romish Church confesseth in the prayer used at the Burial of Infants Baptized; Omnipotens & mitissime Deus, qui omnibus parvulis Renatis fonte Baptismatis, dum migrant à saeculo, sine ullis Eorum meritis vitam illico largiris aeternam, sicut animae hujus Parvuli hodiè credimus to fecisse-. Ex Rituali Romano Pauli quinti, impresso Antuer∣piae. 1635. (in. 8. Ex Offic: Plantiniana Moreti) in Officio Defunctorum. De Exequijs Parvulorum. Pag. 244. In this Creation there is no* 1.214 Qualification or disposition praecedent, either by way of Title, or by way of Term or Ob∣ject. Or if we grant any Term or Object of this creation, it must be the Entitie of the Infant, or its Capacitie of Baptisme, or the Baptisme it self.

3.* 1.215 But as it was the Almightie Creators pleasure, not to make herbs untill he had made the earth; nor fishes, untill he had made the Sea, out of which he made them tanquam ex termino, as of a positive Term or Ob∣ject praeexistent, though not positively concurring to their Creation or Co∣working with him: So (as we suppose) it was his pleasure, not to work Mortification, or to Create Life in such as are capable of Reason, untill some works which he requires, be done by them; albeit the best works which any can do, be as little Conducent by way of Causalitie or Title to the production of Life or Mortification Spiritual, as the Red Earth was to the Creating of Adam, or Adam in a dead sleep was, to the Creation of Eve. Adam was the sole work of God, and so was Eve, though made of Adam; aswell as the heaven and the earth, were the sole works of God. And so is our Election; so is our New Life; so is our Mortification spiritiual, as true∣ly and intirely the work of God, though not wrought without some works of ours praeexistent; as the Creation of Life in Infants is Gods Work, al∣though they have no workes praeexistent. And as Adam, though Eve was made of him, had no more share with God in her Creation, than Nothing had with Him in the Creation of the heavens and the Earth: So neither have we, after we have done the works required to Mortification any greater share or Title, of Causalitie in the production of Life or Mortification Spiritu∣al, than Infants have in their Regeneration.

4. It may be Objected, That the works prerequired by us to Mortifica∣tion spiritual, are more truely Ours, than any Action that can be imagined as requisite in the heavens for Creation of the Sun, Moon, or Starres; Or

in the Earth, for the Creation of herbes and trees. Tis true; Some Acti∣ons are required in us,* 1.216 that Grace may be created in us; yet not to make us more Capable naturally of Grace, but to make us Meere Passives not un∣capable of it, or not Positively Contradictorie to his Majestie or eternal aequi∣tie. Man from the beginning had a Freedome of Will to deprive himself of such Blessings, as God in his Bounty had provided for him. Our first Pa∣rents by the Abuse of their Free Will betwixt Good and Evill, made them∣selues uncapable of any Blessing or Reward from Gods Justice or meer Boun∣tie: yet were they not hereby made uncapable of his Infinite Mercy. Nor are his Posteritie made uncapable of it by Sin meerely Original, but by A∣buse of that Free-Will which is left them as the proper Fruit of Sin Original, that is, a Free-Will to do Evill. We have a Power or Freedome left us to make our selves more Uncapable of Gods Mercy, than we were in Adam; no Power at all to make our selves more Capable of it; it is God alone which increaseth this Capacitie in us. That of St. Austin is notwithstanding most true in respect of All that are come to years of discretion; Deus qui fe∣cit te sine te, non salvabit te sine te; God which made thee without any en∣deavours of thine own, will not save thee without thine own endeavours. And yet the best of our endeavours are but to keep our selves in the same state wherein we were when we had no works, no endeavours, that is, when we were Infants. And happie is he that doth not by lewd endeavours or ill works,* 1.217 evacuate the Fruits of Baptisme in himself. For him that doth finally so (Cassate or) Voyd them, it had been better if he had never been baptized, if he had never been born. For by frustrating the hopes which he had in Baptisme, he makes himself more uncapable of Gods mercy for ha∣ving the Spirit of Life created in him, than the Earth was of Gods Power to have Man created of it.

CHAP. XXXIII.

By what Spirit we are said to Mortifie the Deeds of the Bodie.

1.* 1.218 IF the deeds of the Body or the Flesh must be mortified by the Spirit of man: then man hath not only Freedome of Will but Liberum Arbitrium, an Abilitie to Mortifie his own Flesh, or to Free himself from the Ser∣vitude of the Flesh. These and the like Inconveniences have perswaded some, to attribute this whole work unto the Spirit of God, which is able to do all things without the Coagencie or Consort of the Spirit of Man. But thus to avoyd the former Inconveniences, is but as if a man having found a Way out of a thicket of Thornes, should instantly intangle himself in the Bryars. For it is not so Great a Solaecisme, to say; That the Spirit of Man, or man himself should be an Agent in this businesse. As to Affirme That, whence it would follow, that The Spirit of God should in this work of Mortification, be mans Instrument. For that which Man worketh by the Spirit. Man is more properly said to work it, then the Spirit. Now our Apostle saith that we must mortifie the deedes of the Body: And he that Mortifieth is the Agent: That by which we work this Mortification, is but our Instrument. And

better it were to say, That the Spirit of Man should be mans Instrument in this work, rather than the Spirit of God.

2. It were according to our Former Principles easily answered, that Wee, by Our spirit, Mortifie the Deedes of our Bodies Consecutivè, non For∣maliter aut Efficienter, that is, not by any Efficacie in us, or Influence de∣rivable from us: The Spirit of God must directly work or Effect it. But though this be True: yet is it not Punctual to the point proposed. For by this Answer the Spirit here meant should only be the Spirit of man: For by this Spirit only we work our Mortification Consecutivè. That which the Spirit of God doth work in us, it works Directly, Immediatly, and Entirely: and in produceing its proper Effects it hath no Partner or Co-Agent. It may notwithstanding be yet further replyed, that we must Mortifie the Flesh by the spirit of God, not as by any Instrumental Cause subordinate to us, but in such a sense as we say; Inferiour Magistrates do the Acts of the Magistracie by the Kings or Supreme Magistrates Authoritie, unto which they and their Magistracie are Subordinate. Thus some good* 1.219 Interpre∣ters upon this place say, that we must Mortifie the Flesh by our own Spirit, but, by our own Spirit, as it is Subordinate to the Spirit of God: and Con∣sequently to this Assertion it must be granted, that this Subordination of our Spirit to the Spirit of God, is in this place necessarily included or persuppo∣sed, though not expressed by our Apostle. All this (for ought I know) may be most True and Orthodoxal, but withall too General. For, Inferi∣our or subordinate Magistrates are more properly said to be the Agents, Even in those things which they do by the Authoritie and warrant of the Su∣periours: whereas the Spirit of God is not only the Author or sole Authori∣zer, but the Principal Actor or Agent in this work of mortification. For a more particular and punctual Resolution of the Question proposed, we are to unfold the divers acceptions of these Words or Termes, to wit [THE SPIRIT] and [MORTIFICATION.]

3. There is the Spirit of God, and there is the Spirit of man: Both of them have their several and divers Importances in scripture. The Spirit of man may be considered, as it is in the Natural Man, or in the man altogether unregenerate; and This Spirit is at Enmitie with God: or, in the Man as yet unregenerate, yet in the way to Regeneration; And the Spirit of this man is privatively opposite to the Spirit of God; so, as Darknesse is to Light; Blindnesse to Sight, or Death to Life. There is a Spirit likewise in the man Regenerate, the same for Substance with the Spirit of the Natural Man; the same for Substance that it was in himself before Regeneration, but al∣tered in Qualitie: And, This Spirit, though it cease not to be in man, yet is it not usually called, The Spirit of Man, as being no way opposite unto the Spirit of God, but Subordinate unto it; so Subordinate, unto it, that it is called, The Spirit that is of God, and sometimes, The Spirit of God.

4. These diverse Acceptions of the word [SPIRIT] as likewise the Distinction or Opposition between the Spirit of God, and the Spirit of man, are set down by our Apostle. 1. Cor. 2. from the ninth verse unto the end of the Chapter. What Man knoweth the things of a man, save the Spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. ver. 11. He doth not say, the spirit of God which is in God, or with God. And when He saith, [What man knoweth the things of man, save the Spirit of Man?] he supposeth there is even in the Natural and un∣regenerate Man, a Spirit, able to discerne the secret thoughts and imagina∣tions of his heart, though blind and ignorant in the things concerning God.

Againe, when he saith [the things of God knoweth no man:] he excludeth the Natural man only, or the man to whom God hath not imparted the Gifts of the Spirit. For so he hath said ver. 9. Eye hath not seen, nor Ear heard, neither have entred into the heart of man the things which God hath pre∣pared for them that love him. Into What Mans heart have they not entred? Or, unto What Man doth this Negative belong? Only to the Natural or un∣regenerate Man. For so he adds, verse 10. But God hath revealed them unto us by his Spirit: For the Spirit searcheth all things, yea, the deep things of God.

5. What Spirit is this which searcheth all things, Even the deep things of God? the Spirit of God which is without Vs, or which communicateth knowledge and reveales things hidden unto us? If this Spirit were here meant, How should those deep things of God be revealed unto us? Revealed to us they cannot be, unlesse they be known by us: and known by Us they cannot be, but by the Spirit which is in us. So he adds more expressly, Ver. 12. Now we have received not the Spirit of the world, (that is, the Spirit which is of man) but the Spirit which is of God, that we might know the things that are freely given to Vs of God. If by the Spirit which we have received, we know the things which are freely given to us of God: This Spirit must be made Ours; it must be One with Our Spirit; it is not the Spirit of God which is Without Vs, or which works our Regeneration, but the Spirit by which we become formally Regenerate and Spiritual. And Punctually to this purpose the Apostle haveing said ver. 14. The Natural Man receiveth not the things of the Spirit of God, for they are foolishnesse unto him: Neither can he know them (so long as he remaines a Natural Man) because they are Spiritu∣ally discerned: he adds by way of opposition, ver. 15. 16. But he that is Spiritual judgeth (or discerneth) all things, Yet He himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. When He saith [WEE have the mind of Christ,] he in∣cludeth ALL such as He was, that is, All Men truely Regenerated by the Spi∣rit, whom God hath instructed to discern the things of God. By [The Mind of Christ] the Apostle meaneth the self same thing that he did, by the Spirit of God. Between the mind of Christ communicated unto us, and the Spirit of God communicated unto Us and received by Us, there is no diffe∣rence or distinction: The importance of both Speeches is the same. Our mind being Changed from Evill to Good, or from minding of Carnal things to the minding of Spiritual things, is called, The mind of Christ by Participa∣tion, & so likewise The Spirit of God by Participation. But the Spirit of God which communicates this Mind or Spirit unto us, or by which we are said to receive it, hath not alwayes the same Importance: Between the Importances there is no Dissention, yet a Distinction. Sometimes by the Spirit of God, God the Spirit or God the Holy Ghost is meant, who in a peculiar manner is said to sanctifie Us, to Regenerate Us, to Quicken Us, to work Mortification in Us. Sometimes again by the Spirit of God is meant, The Spirit which is in Christ, which is the Fountain from whence all gifts of the Spirit are immediatly derived unto us, though the derivation be immediately wrought by the Holy Ghost. And when the Apostle saith, that we have the mind of Christ: this Mind of Christ which we have received, supposeth a Mind or Spirit in Christ which partici∣pates it unto us, or from which we receive it by Participation. We may not imagine a Transmigration or Transmission of the Spirit which is in Christ from Him to Us, but a Participation only. God hath anoynted him with the Oyle of gladnesse above his Fellowes. God giveth not the Spirit by mea∣sure,

to him. From the fulnesse of this Spirit in him, we receive Grace for Grace; Albeit this Grace be distributed or Portioned out unto Us by the Ho∣ly Ghost. Christ sends the Spirit of Mortification or Regeneration into our hearts as the Fountain or Conduit head doth the water into a Citie: The Ho∣ly Ghost prepares our hearts to receive this Spirit of Christ, and brings it un∣to Us, after such a manner as He that makes the Aquaeducts or Conduit pipes, doth convey water into a Town or Citie, otherwise destitute of good water.

6. But what doth the Apostle mean by the Spirit of man, as it is Con∣tradistinct or opposite to the Spirit of God? the whole Reasonable Soul or Form of man by which he is distinguished from other Creatures? Or some principal part which hath least commixture with the Flesh, or Body, that which we commonly call the Conscience? This part of the Soul even in the unregenerate man oft times disallowes such things as are entertained by the Reasonable Soul, and condemnes such Actions as are undertaken by Rea∣son, and mannaged with Extraordinary understanding. When the Gentiles (saith our Apostle) do by Nature the things contained in the Law, they shew the work of the Law written in their hearts, their CONSCIENCE also bearing wit∣ness, and their thoughts accusing or else excusing one another, Rom. 2. 14. 15. In this Accusation or Processe in the very Heathen, there is a Combate or Conflict between the Spirit and the Flesh, or between the Mind and the Affections.

7. But may not the same part or Facultie of the Reasonable Soul disal∣low or Condemn at one Time the self same things, which at another time it well approves? If it may, there is no Necessitie of Distinction be∣tween the Soul, and the Spirit. But if there be any Conflict between Reason it self, and the Spirit, at one and the same time; there must needs be a Distinction betwixt them. Now it seemes, that even whilst the Reasona∣ble Soul doth contrive mischief, or give her Consent to things unjust or un∣expedient, whilst it Hatcheth Haeresie, the Conscience doth secretly check it, and endeavour to restrain it. And this, Conscience could not do, unlesse it were in some sort distinct from that Reasonable part or Facultie of the Soul which is indued with Freedome of Will. For there can be no Conflict but be∣tween two different Parties or Capacities.

8. This is most Consequent to Plato's Philosophie, and to true Theologie. For as the Platonicks distinguish between the Soul and the Mind: So our Apostle distinguisheth between the Soul of man, and the Spirit of Man. 1. Thess:* 1.220 5. 23. And the very God of Peace sanctifie you wholly: and I pray God your whole spirit and Soul, and Body, be preserved blameless unto the com∣ing of our Lord Jesus Christ. Our Sanctification is not entire or universal in respect of the Parts, (universal it cannot be in respect of all Degrees,) untill the Soul as well as the Spirit, untill the Body as well as the Soul be thus Sancti∣fied, as our Apostle wisheth. Every part of man must be in Part or in some good measure Sanctified. But before this entire or whole Sanctification can be wrought, there must be a Mortification of the Body or of the Flesh: and under The Flesh (as hath been observed before) The Reasonable Soul with its best Faculties, is usually comprehended by our Apostle. Howbeit we do not read of any Mortification of the Spirit but of Renovation, Vivification, or Quickening of it.

9. What shall we say then? That the Spirit or conscience of man is al∣together free from the Contagion of the Flesh? that it stands in no need of Mortification?* 1.221 St. Paul tells us, of some men, whose Conscience being Weak is

defiled. But the Conscience in his Language perhaps is not altogether the same with the Spirit: But the Synteresis, in all likelyhood, is. And again He tells us, that there be men of Corrupt minds, and destitute of the truth, which sup∣pose that Gain is Godliness. 1. Tim: 6. 5. And we read of a Soundnesse of mind, 2. Tim. 1. 7. But that defilement or corruption of the Spirit or mind, Seemes by our Apostle not to be Ordinary. However the mind or Consci∣ence may be polluted by the Contagion of the Flesh; yet are they not so ra∣dically polluted, as the Flesh is. The Flesh is the seat of the disease. The Idi∣opathy (as Physitians speak) is in The Soul; the Sympathy only in the Spirit or Conscience: So that if the deeds of the Flesh be mortified, there needs no peculiar Cure or Mortification of the Spirit. So it falls out in diseases of the Bodie. If the Protopathie be cured, the Sympathy will fall of it self: As ma∣ny are vexed oft times with great Aches or pains in the Head; Some with Fitts of the Epilepsie or Falling-Sicknesse, when as the root of the disease is in the Stomack. In these Cases there needs no peculiar Physick for the Head: But cure the Stomack, and the Head will recover without further medi∣cine. From this Analogie or proportion betwixt the diseases of the Soul, and of the body, it is (I take it;) that we are not injoyned to mortifie the Spi∣rit. For the Apostle supposeth, that the Flesh being mortified, the Cure is wrought, without any peculiar Mortification of the Spirit distinct from it. Or rather, He supposed and knew, that the mortification of the Flesh could not be wrought without Renovation or Quickening of the Spirit. For though it be true which some Moralists say, Mens deprecatur ad optima, that, The Spirit or Conscience doth as it were intreat and counsel Malefactors them∣selves unto that which is Good: Yet the Spirit and Conscience of the best men before they be renewed by the Spirit of God, doth perform this work but Weakly, Sleightly, or Cowardly. And the Reason, why the Spirit or Con∣science of men, of good men in respect of others, is so defective in this performance of its proper Function, is only because it is overborn, or kept under, or in part corrupted by Carnal Affections or contrary inclinations of the Body or flesh, which for this Reason, must be mortified. There∣fore the Apostle, when He exhorts to put off the Old Man which is corrupt through the deceitfull Lusts; injoynes them to be renewed in the Spirit of their Mind. Ephe. 4. 22. 23.

10. There is a Twofold Mortification: The One consists in the weake∣ning, deading, or benumming of Carnal Affections or Desires: The Other is alwayes wrought and perfected by a Positive Purification of the Heart or Fountain, whence the Affections flow. A man may cease to be unchast or Lascivious by age or other Casual Impotencie: So may a man cease to be drunk, by some disease or distast. Another may cease to be Ambitious, or have his Ambitious desires benummed or weakened, as being either be∣reaved of opportunities to raise his Fortunes, or disenabled to follow his Suites or hopes of Preferment. Mortification is then perfect, when the Affecti∣on it self is as it were rescued from the Carnal Desires or Delights wherein it was involved, and is won or trayned to the Service of the Spirit.

CHAP. XXXIV.

Containing the Manner and Order of The Spirits Working, or of Our Working by The Spirit.

1. THe Question remaines [How these Two sorts of mortification are wrought by The Spirit or by Vs?] To this Disquisition concerning the Cure of the Soul, there is a Question very Pertinent amongst the Physitians of the Body.* 1.222 One sort sayes, Omne Remedium fit per Contrari∣um: The Others say, Omne Remedium fit per Simile. The Difference be∣twixt them may be easily reconciled with the Distinction of the Infirmi∣ties and Diseases which are to be cured, or of the Subject whereunto the said Medicine may be said to be Like, Dislike, or Contrarie.

2. The Medicine may be sometimes Contrarie to the Matter of the Di∣sease, but Like unto the Nature opposed. Sometimes again, the Medicine may be Contrary to the Nature, but Agreeable with the matter of the Disease wherewith Nature is opposed. Some Diseases properly consist in meer weaknesse of Nature or Languishment of Spirit: and these must be cured per Simile, by administration of such Diet or Receipts as may immediatly comfort the Fountain of Life, which consists in Calido & Humido, in mo∣derate heat and moysture. As for this reason, Hot-waters to men in Swounds are fittest; and warm Brothes or Cordials, to men otherwise Feeble, or deprived of heat and moisture. Other Diseases consist either in Excessive Heat, or abundance of Blood: and these must be cured by the Contrarie, as by opening a Veine, or by cooling Diet, or medicines. Too much fulnesse of Body cannot be holpen, but by abstinence, or Evacuation. However, both sorts of Physitians agree, that when all is done

Nature is the best Physitian; and that is the best Physick which setts Nature Free, to exer∣cise her own strength; or Strengthens her to expell noysom humours, which cloy or molest her.

But oft times it so falls out, that Nature can∣not be thus freed of bad Humors which are setled in the Body, without ad∣ministration of some thing that is Contrary unto Nature, but Consorteth so well with the Humors which oppresse her, that Nature being inforced to ex∣pell this In-mate or New-Comer, doth with the same force expell a secret or domestick Enemie which had associated himself unto it: As sometimes the Law cannot proceed against secret Enemies of the state, untill they be drawn to associate or joyn themselves to other apparent forrain Enemies, with whom they perish or are expelled their Native Countrey together with them. Again, although the Conflict be alwaies most eager and keen between Natures most Contrarie: yet that which every Contrarie Agent doth in the first place aym at, is, not utterly to destroy its Oppo••ite, but to make it like it self; albeit the one often come to destroy the other by seek∣ing to make it grow like it self. The heat of the fire doth not directly aym or strike at the cold in the water, but seekes to communicate its own heat unto it: and the heat produced in the water, doth immediatly and directly expell the cold, and at length consume the substance of water.

3. For better explicating the Manner, how both kinds of Mortification are wrought by the Spirit; Or how they are wrought by the Spirit of God, how by the spirit of man, or by the spirit which is in Man; Or how by Contraries,

How by Similitude: we are in the First place to consider Three Estates or Conditions of Men:* 1.223 The First, of the Natural Man; that is, of him which as yet is in no sort partaker of the spirit of God, which hath had no touch or feel∣ing of its Operation in him or upon him. The Second is, of men which have been partakers of the Spirit, but, as we say, in Fieri, not in Facto; Such as feele the motions of Gods Spirit whilest it moves them; that is, they are par∣takers of its Motions or touches, but not of its Residence in them or of any Per∣manent Impression made upon them. The Third Sort, is, of men made par∣takers of the Spirit in Habit, that is, (as the Apostle speakes) they have the Spirit dwelling in them, and are enlivened and enquickened by it. The man∣ner how Mortification is wrought in these Three severall sorts or Conditions of men by the Spirit, is not the same. In the First sort, the Cure is Commonly Begun by the Contrary, but alwaies Finished by Assimilation. God sometimes weakens the inclinations of the natural man against his wil, without Con∣sent of his own Spirit. Some men are prone to offend or to surfet of the flesh unto death, by the abundance of health, or too Lively plight of Body; and these God in mercie sometimes visits with grievous sicknesses, for preventing the diseases which would otherwise grow upon them.

And many Natu∣rall men (as a* 1.224 Heathen confesseth) being thus visited, first begin seriously to think themselves but men, subject to miserie and Mortalitie; and that there is a God or Divine Power which is the Author and Giver of Life.

Others are prone to incurre danger of death, by abundance of Wealth; which the more it abounds, the more it commonly increaseth the disease: For Crescit amor nummi quantum ipsa pecunia Crescit; As money or wealth increa∣seth, so ordinarily the Love of it increaseth. And these God oft times in mercie visiteth with losse of Goods, or with some other Crosse or Affliction which either deprives them of opportunities, or deterres from the means of increasing wealth. And this is a part of the Cure, or a preparation to it, and is usually wrought by Contraries. Others are prone to incurre hardnesse of heart by Pride and overprizing of themselves; And these God oft times visits with Disgrace, with Contempt or Scorn of Others. Now the Rule is General, That if the Parties thus visited or cured in Part by Contraries, duly compare their Visitation with their sinnes,* 1.225 which in Justice have procured it; the Spirit gets great advantage of the Flesh, and is more capable and sen∣sible of the Motions or Impulsions of Gods Spirit. Howbeit man himselfe and the Spirit of man in this first Cure or Part of Mortification, is meerly Passive. And it is wel if by often ruminating or Reflecting upon what hath befallen him by the Providence of God, and by the sense or feeling of the impulsions of His Spirit, he can content himself to be meerely Passive, or a Towardly Patient in the next Degrees of his Mortification or Conversion, which are stil wrought by the Spirit of God as by the Agent or efficient Cause.

4. From these Observations the Resolution of the Former Question, so farre as it concerns the Man unregenerate, is Easie and perspicuous. The Question was [How this Mortification is wrought by the Spirit of God which is without us, but alwayes assisting us; How by the Spirit of Man, or by the Spirit which is in Man▪ though partaker of the Spirit of God?] The Answer is; So much of the Cure as is wrought, is wrought by the Spirit of God, as Present to man but not in Man, as by the only Agent or Efficient Cause; For that is the Effici∣ent which begins and continues the motion: The same Cure is wrought by the Spirit which is in Man, as by the Immediate and Formal Contrarie: that is, it is Formally wrought by the Spirit which is in Man, as by an Agent per Emanatio∣nem, as it it moved by the Spirit of God; So the Native Cold is expelled out

of the water by the Fire as by the only Agent or Efficient: And yet the same Cold is immediatly and Formally expelled by the Heat which the fire pro∣duceth in the water, as by a Formal and Incompatible Contrary. The only End or immediate Effect at which every Natural Agent directly aymes, is the Assimilation of the Subject whereon it works, unto it selfe. And this Assimilation is wrought by introducing the like qualitie in the Subject unto that by which the Agent or Efficient worketh: As the first thing which the Fire seeks to Effect, is, to produce Heat in the Water: but the heat once produced, expels the Cold, as immediately and as formally, as the depres∣sion or pulling down one scale, lifts up the other. The manner how this Mortification is wrought in us by the Spirit of God, is the very same: The im∣mediate and direct Effect at which it directly aymeth, is, the Transformation of our Spirit into the similitude of the Spirit of Christ: And this consists in the Production or Creation of the Spirit of Grace. The Spirit of Grace being pro∣duced in us, Or our Spirit being touched by the Spirit of Christ, as the Steel is by the Adamant, Formally expels or abateth the Lust of the Flesh. And when the Flesh is thus truly mortified by the Spirit, that Sanctification of which the Apostle speakes, 1 Thes. 5. 23. is wrought in us.

5. The first Part of this Cure (as was said) is wrought by Contraries: that is, by Freeing the Spirit of the unregenerate Man from the burden of the Flesh which overmasters it, or inticeth the Soule to such Practises as the Spirit dislikes. And from this Burthen of the Flesh the Spirit of God, or his peculiar Providence, doth free the Soule, or Spirit of Man, by laying some one kind or other of Bodily Affliction upon him, which is more displeasing to his Nature, then the Former Motions of the Flesh were pleasant. But the Spirit of Man thus Freed in part from the Burthen of the Flesh where∣in it lay smoothered or much oppressed, cannot so perfect Mortification begun, as Nature freed by Physick from oppressing humours, digests the Reliques or remainder, and by digesting them, recovers health and strength. What Advantage then doth accrue unto the Spirit of Man by weakening the Inclinations of the flesh? Much every way. For, the Flesh being thus weakened, the Spirit doth hereby become more Towardly Passive then it was before, more apt to be moved by the Spirit of God, and by such motions more capable of Spirituall Cure. Every Motion of our Spirit by the Spirit of God, doth abate or weaken the Inclinations of the Flesh: and every such Abatement or Degree of weakening the Flesh, is a Degree of Mortifica∣tion.

6. These First Degrees of Mortification are commonly wrought by inter∣posed Fits or Motions of the Spirit of Man produced by the Spirit of God. The men that are partakers of them have Libertie or Respite in the meane time to Reflect upon them; and by thus reflecting upon them or by taking them into serious Consideration, are enabled, to avoid such External Occasions as strengthen the Inclinations of the flesh, and to cut off their Food and Nu∣triment. For albeit the Spirit of man be in the first Cure meerely Passive: yet it is not so Passive as stocks and stones or other senselesse Creatures are: It hath a true sense or feeling of the Motions put upon it, or produced in it, by the Spirit of God. Nor is the Spirit of man sensible only of such Motions, in such sort as Flyes or Gnats or other imperfect sensitive Creatures are of bodily motion; that is, sensible only for the present without any remem∣brance of what is past, or consideration of the like to come. Partly from the Memory of former Motions, which have been put upon it; Partly from the Representation or Consideration of the like apprehended by it, as

Possibly Future or approaching, the Spirit of Man though it cannot move or expell the inclinations of the Flesh by way of proper Agencie or Efficiencie, is yet able so to Countersway them, as that they cannot exercise their intended Motions, or accomplish their Attempts.

7. This is the Apostles Doctrine, Gal. 5. 16, 17. This I say then, walke in the Spirit, and ye shall not fulfil the Lust of the Flesh. He doth not say; ye shall not be opposed or assaulted by the lusts of the flesh: for, (as in the next words is included,) the flesh will still attempt the Execution or Exercise of its Motion. For, the Flesh (saith the Apostle) Lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other; So that ye cannot do things that ye would. That is, The Flesh can neither do the things that it intendeth to do, nor the Spirit produce those Effects which it wisheth and much desireth; no more then Heat can produce its proper Effects, when it is overmatched (in the same Subject) with Cold; or, then Cold is able to produce the proper effects thereof, whilest it is attempered or Coun∣terswayed by Heat. Now the Spirit whereof our Apostle speakes in this place, is the Spirit of man, at least the Spirit which is in man though in part re∣newed by the Spirit of God. For, as the Apostle speakes, the Flesh and the Spirit here meant▪ are Contrarie: And it is the nature of Contraries to be in one and the same Subject: And it is the true propertie of Contrarie Inclinations to move and sway upon one and the same Centre or Point of Rest or Depen∣dence. Otherwise, how strong soever the one Contrary be, it could not Countersway nor Counterpoyse the other. The Point or Centre whereupon the inclinations of the Flesh and Spirit doe move or sway, is the Soule which sometimes inclines more unto the Spirit, sometimes more unto the Flesh or Carnall Affections. The whole worke of Mortification is but a Putting off the Old man and Putting on the New. The more the inclinations of the Flesh are weakened, the more apt is the Spirit of Man to be moved, impelled, or strengthened by the spirit of God; And the more apt it is to be moved by the Spirit of God▪ the more easily and Readily will the inclination of the Flesh or Old man be weakened by it. So that there is a Con∣tinuall Reciprocation betwixt the weakening of the Flesh, and the strengthening or renewing of the Spirit. In every severall Act or motion of Gods Spirit, by which the Spirit in man is renewed or quickened, the Spirit of man thus assisted by the Spirit of God, gets a Double Advantage of the flesh: First, it directly wea∣kens the inclinations of the Flesh or old man, and by weakening them, gains further possession or interest in the Affections, wherein the lusts or desires of the flesh were seated. Secondly, The Spirit of man being revived and quick∣ned by the Spirit of God, doth not only Countersway or curbe the Flesh, but withall doth Purifie the Soul, or the Fountain of the Affections, & in the next Conflicts useth the Service of the Soule and inferiour Affections to Conquer and expell the Remainder of Carnal desires or Concupiscence, or at least doth keep them under that they cannot make head or open rebellion as it were to depose the Spirit of its Soveraigntie, after once it hath gotten it▪ Spe∣cially if men which have proceeded thus farre in this Conflict, be warie and vigilant, alwayes remembring that their Greatest strength consists in implo∣ring the assistance of the Spirit of God, in waiting His Approach, and attending His Motions. But let no man think he hath got the victorie over the Flesh, or hath performed this Dutie of Mortification as he ought, until the Desires or Inclinations of the Flesh be Mortified by the vivification or quickening of the Affections wherein they were seated: or until the Spirit & Soul of man re∣nevved (as hath been said) by the Spirit of God, have vvon the Soul and Affecti∣ons unto their side or part.

CHAP. XXXV.

Wherein the Accomplishment of Mortification, or, of Conversion unto God, doth properly Consist.

1. AFter this Preparative to Mortification thus begun by the Spirit of God or by his Peculiar Providence, the whole Cure consists in the Assimilation or Transformation of our Spirit into the similitude or Likenesse of the Spirit of God:* 1.226 and this is wrought by the Renewing of Gods Image in us. Some Reliques there be of Gods Image in the natural man, the like whereof are not in Divells: and these are seated in The Spirit or Synteresis. Howbeit these in themselves are no better then dead stocks or rootes untill they be revived by the Spirit of God and secret Influence of his Graces: but so renewed they naturally diffuse the influence of life into the stemmes or branches. The soul and body of the whole man are so quicke∣ned by them, as the branches or stemmes in the spring time revive by the re∣turn of sap from the root: Both are quickned and revived by the Spirit of God, and by the sweet disposition of his Providence, as trees, as herbs, grasse, and other Vegetables are by the Sun, by the sweet influence of Heaven, and by the moystned Earth, whereby the rootes are immediatly cherished.

2. This Vivification or renewing of the Spirit in man, is immediatly wrought Per Simile; As our Animal or Vital Spirits in Swounds are revi∣ved by the Spirit of wine or other comfortable water. First▪ The Re∣liques of Gods Image or implanted Rules of Conscience have more imme∣diate Similitude with the Spirit of God or of Christ, than the inferior Facul∣ties of the Soul or body have. And yet these Reliques of Gods Image or Rules of Conscience being true parts or native branches of the Spirit of man, symbolize better with the soul and body of man, then this Spirit of God which worketh this Mortification, doth. So that albeit the Spirit of God or his preventing Grace doth alwayes begin this Mortification, without any operation or Co-Agencie of the Spirit of man; And albeit the Spirit of man be a Meer Passive in all the Motions by which it self is renewed and quick∣en'd: Yet after it be not only moved, but thus touched and quickened by the Spirit of God, Actus agit; it works, not only by Countersway or Reni∣tencie, but it diffuseth the influence of Life and Grace which it self receiveth entirely from the Spirit of God, throughout the inferiour Faculties of the Soul: It takes the place or room of so much of the Lusts of the flesh, as it Expells; And as well in the Expulsion of the Lusts of the Flesh, as in taking possession of the Body wherein they were seated, it useth the Soul as the Medium deferens, as the Mean (at least) for communicating life to the Flesh or Body. And by this Diffusion of the Spirit of Life or influence of Grace throughout the Faculties or Affections of the Soul, the second part or Ac∣complishment of Mortification is wrought, which (as was said before) con∣sisteth in the Rescuing or winning of the natural Affections from the Flesh unto the Spirit.

3. For better understanding the manner how this Accomplishment of

Mortification is wrought, We are to consider, that albeit the Lusts of the Flesh are simply evill: yet the Affections wherein they are alwayes seated, are in their nature neither simply Good nor simply Evill, but of an Indefinite or Indifferent Temper between Moral Goodnesse and that which is Mo∣rally Evill. They become Good or Evill, or at leastwise, more or lesse evill, according to the several marks at which they aym, or the diversitie of the Objects on which they bestow themselves, or of the Issues which they find. True it is, that the Fountain of our Affections is so tainted by Original corruption, that no Affections or desires, as they issue from the heart of the Natural collapsed man, are pure or free from stain or sin: yet they become more or Lesse filthy or criminous according to the Course or Current which they take. The Fountain of the First Mans Affections was clear and pure: yet were his desires polluted by the Vent or Issue which they took; as a stream or Rivulet which takes its Original from a pure Rock, doth instantly lose its Original Puritie by falling into a muddy Channel, or running through a filthy sink, especially if the Current by stoppage or other external cause, do Reciprocate upon the Fountain or spring. On the Contrarie, the water which springeth out of a mosse or quagg, becomes purer and clea∣rer by taking its course through a Rock or Gravel. It being granted then that the verie Fountain of our Affections or desires is polluted, and unclean; the Mortification whereof we speak, is then truely wrought, when the natural Affections wherein the Lusts of the flesh are seated, are recovered or diverted from the Course of the Flesh, and won unto the Conduit of the Spirit. The Flesh or deeds of the Body must be Mortified; But this mortification must be wrought, not by mortifying or destroying, but first by purifying, then by quickening or reviving the natural Affection, wherewith the Lusts of the flesh do mingle, as mire or filth doth with water which falls into it, or as bad humours do with the blood.

4. Lasciviousnesse is reckoned by St. Paul amongst the works of the flesh: And Mary Magdalen who had been Notoriously Wanton and Lasci∣vious, had this member of the Old man truely Mortified in her without en∣feebling or benumming the Affection of Love it self, which was as strong in her as ever it had been, but set upon its right mark, and imployed in the Ser∣vice of the Spirit. She stood (saith the Text) at our Saviours Feet behind him, weeping, and began to Wash his Feet with teares, and did wipe them with the haires of her head, and kissed his feet, and annointed them with the oyntment. Luk. 7. 38. Thus she did because she Loved much: And she Loved much, because many sins were forgiven her. Her Wanton Love or rather the wantonnesse of her love was truely Mortified by the vivification or Quickening of Spiritual Love in her: For the Love of the flesh was mortified by the Love of the Spirit.

5.* 1.227 Amongst other Deeds of the Body, amongst all the Lusts of the Flesh, Pride or Ambition is the most dangerous, and must be Mortified by the Spi∣rit. But wherein doth the true Mortification of it consist? Not in Nega∣tives; not in an Absolute disesteem of all Honour, or disclaiming all desire of praise or reputation. For this may stand with Stoical stupiditie, or Cynical sloth, or nasty proud contempt of the world: which kind of temper hath least affinity with that Mortification which becomes a Christian: For This requires, that the Affection it self remain entire for the service of the Spirit. Rom. 6. 19. The Affection out of which Pride or Ambition groweth (as a Wen out of a comely Body) is a Desire of Praise or Honour. Neither is all Desire of any Honour, nor the Excessive desire of some Honour a work or

lust o•• the Flesh, or any branch of Pride or Ambition, which properly con∣sists in the immoderate Desire of that Honour which is from men. This indeed is a Lust of the Flesh or Carnal Concupiscence, which must be Mortified. And the best Method for the Mortification of this Desire, is by raising the esteem or price of that Honour which cometh from God. This Desire must have the predominant sway in our heart, before we can be true Beleevers. So our Saviour teacheth us Iohn. 5. 44. How can ye beleeve which receive honour one of another, and seek not the honour that cometh from God, Only? Now without true Belief there can be no true Mortification. The same Spi∣rit which worketh Faith or Belief in us, doth with it and by it, give us the true esteem of that Honour which cometh From God, Alone. The true esteem of this Honour being imprinted upon our soul and spirit, doth increase the Desire of it. And as the Desire of it is increased, Pride and ambition (which is but a desire of that Honour which is from Men or from the world) must needes decrease, and by thus decreasing be truely Mortified.

6. Another most dangerous work of the Flesh is Covetousness. The mortification of this work or member of the old man, doth not consist in a Retchless Temper, or neglective Content in Living from hand to mouth, without any provident care for Times Future: for this is Sottishness. The desire of riches is not a sin but a natural Affection, which must not be Mor∣tified, that is, not destroyed, but revived and quickened. Wherein then doth Covetousness consist? Not simply in the Desire of riches, but in the Excessive desire of such riches as perish, or of such other meanes or of necessa∣ries of Life, as are less worth then Life it self. The Affection or Desire of riches is not to be quelled, but to be diverted from its muddie Channel, by the Spirit of Mortification. This spirit of Life doth draw or conduct our desires that way which the Lord of Life commands them to take; that is, to seek after Riches, but after Riches of another kinde: Lay not up for your selves treasure upon Earth, where moth and rust doth corrupt, and where theeves break through and steal. But Lay up for your selves treasure in heaven, where nei∣ther moth nor rust doth corrupt, and where theeves do not break through and steal. Mat. 6. 19. 20. By the Parable Likewise of the unjust Steward, and that other of the Talents, we are commanded to imitate, or rather to out-strip the Usurer or cunning Bargainer for worldly Commodities, in di∣ligent care and watchfull observance for increasing this Heavenly Treasure; in being as wise and careful in doing good to others, as Worldlings are in doing good unto themselves. No man offends in being vigilant and care∣ful, but in imploying his witts and care for gaining Transitory Wealth, which is less worth then his Life or soul; whereas this bodily Life it self is well Lost or Laid to pawn, for gaining Treasure in Heaven.

7. Drunkenness is a work of the Flesh which must be mortified. The Af∣fection whence this Loathsome stream doth spring, is a desire of mirth or pleasure. For no man directly desires to be Drunk. All men naturally desire to be Merrie, as having an internal spring of delight or mirth in them∣selves, which naturally desires an issue or vent; otherwise, the Soul and Spirit becomes sodden in Melancholy. Hence it is, that many mens Af∣fections detesting this Melancholy humour, be drenched in this Filthy sink or puddle of Drunkenness, which is but a Sinister or preposterous Issue of in∣bred Mirth. The true Mortification of this monster is not to be sought by quelling or weakening the Affection whence it springs, but rather by gi∣ving it another Issue or vent. Thus much is implyed in our Apostles ad∣vice. Eph. 5. 18. Be not Drunk with wine wherein is Excess, but be filled

with the spirit, speaking to your selves in Psalmes and Hymns and spiritual songs, singing and making Melody in your heart to the Lord. Our Apostle here sup∣poseth, that the spirit of God, which alone worketh the mortification of this sin and other Lusts of the flesh, although he detests all drunken ryotous mirth, is not a dull spirit of melancholy. It delighteth much in its own mu∣sick, alwaies desirous to hear pleasant songs of its own setting. And there is no meanes so Effectual for drowning drunken mirth, as a full consort of the musick of this spirit; Beatus populus, quiscit Jubilationem hanc. Blessed are the People That can rejoyce in Thee O Lord.

8.* 1.228 Thus it is plain how this Cure must be wrought by Contraries, and yet per simile, by the Like too. The Lusts of the Flesh must be Mortified by the Spirit, and yet these are Contraries. But if we descend unto Parti∣culars: Ambition or desire of honour, must be mortified by desire of Ho∣nour. Covetousness which is a desire of Riches, must be mortified by the desire of Riches. Drunkenness which is a Desire of Mirth, must be morti∣fied by a desire of Mirth. Immoderate carnal Love must be mortified by excessive Love of Christ and of things Spiritual. Between the Desires them∣selves there is as true Similitude as is between the several currents of water which issue from the same spring or fountain; but as perfect a Contrarietie between the Objects and issues of the desires, as there is between the several waters of the same fountain, whilest the One runnes in a pure rock or con∣duit pipe, and the other into a sink or puddle.

9. To Conclude then; The spirit of God doth first purifie the Fountain of our Desires, that is, the spirit or Conscience of man. The spirit of man being thus quickened and purified, doth by direction and assistance of the same Spirit of God, divert the current of his Desires, and give a new vent or issue to his Affections. And the Desires or Affections by this diversion of their Current, receive a further Degree of Purification from the Ocean or Sea into which they empty themselves, that is, from Heaven and the heavenly Lights on which they are sett. Between the Current of our Desires or Af∣fections thus purified by the spirit of God, and the Coelestial Objects whereon they are sett, there is such Reciprocation or mutual recourse, as it were between a stream of pure water and a Sea of Nectar; the stream or spring still falling into the sea, and the sea still sweetning the stream by reflowing upon it. The spirit of Christ which knowes no bounds or Limits; which is more boundless then the Ocean, delights in our Desires or Affections whilest they are sett upon heavenly things. And the more his spirit is delighted in our Desires and Affections thus emptying and pouring out themselves, the more he purifies and sweetens them by the influence of his Gratious Spirit. Yet are not any mans Affections so throughly sweetned by the Spirit of Grace in this Life, as not to retain some permanent Tincture or mixture of the Flesh. Howbeit, every man is Throughly mortified, in whom the spirit of Christ hath gotten the Soveraigntie over the Flesh, and won the better part of the natural Affections, to its service. But whether this Soveraigntie being Once gotten, may not Finally or for a time at least be lost, Heave it to the determination of the Schooles. My application for the present shall be from the words of the Son of Syrach Ecclus. 38. 25, 26. Though the book be Apocryphal, yet his observation in this place is Canonical: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The wisdome of a Learned man cometh by opportunity of Leasure, or (as some read) by right imployment of his vacant time. And he that hath little businesse shall become wise. How can he get wisdome that holdeth the Plough, and that glorieth in the Goad, that driveth Oxen and is occupied in their Labours,

and whose* 1.229 talk is of Bullocks, Or, of the breed of bullocks? His verdict concerning Handy-Crafts-Men, is for the most part true of Men full of that which we call Book-Learning: or imployed in matters of Government of Sate: Would to God it were not too true of many, that have little Busi∣ness. In respect of this private Learning Every one of us. Especially in these times, have Bookes enough of our own, so we would sequester some com∣petent times or vacant seasons for serious perusing them. Every mans course of life and dayly Actions, are the best Bookes for this Learning. And no man can so well read them, as his own Spirit and Conscience. Herein then consists the Wisdom of him that is in part, and desires to be A ••etter Christian: First, in careful Observing the Touches of Gods punishing or chastising Hand: Secondly, in Reflecting upon the motions of his Spirit: Thirdly, in duly Examining Every day. What advantage the Flesh hath got∣ten against the Spirit, or the Spirit against the Flesh All this being done, the best imployment of all these Talents which God commits unto our trust, must be in acknowledgeing our whole strength to be from God, and in Consecrating our best endeavours by continual Prayer for the assistance of his Spirit. In this Last Point we are Active, yet Active only to the End that we may be Towardly Passive, that we grieve not the Good Spirit of God by which our Sanctification must be wrought. He will not forsake Vs, un∣less we forsake Him first. But as water which hath been heated by the fire congeales the soonest after it be taken off, and removed from it: So they* 1.230 which have felt the Motions of Gods Spirit, and have been in some mea∣sure Mortified by it, freez the soonest in the dregs and Lusts of the flesh; and have their hearts extraordinarily hardened, if once they forsake him, or so grieve him that he cease to renew or continue his former Motions. But he that will give his heart to resort early to the Lord that made him, and will pray before the most High, and will open his mouth in prayer, and make Supplication for his Sins: When the Great Lord will he shall be filled with the Spirit of Vnderstanding. Eccl. ••9. 5. 6. Oh how much better had it been for us to have had our hearts filled with this Spirit, the Spirit of Comfort, than to have our Dwellings, as now they are, possessed with Grief and Heaviness; and the whole People inraged with Jealousies, with Furious Zeal, and discontent! Now all this is come upon Us for no one Sin more; more for this one, then for all the rest, I mean our negligence in frequenting the House of God at those times, or our ill imployment of those vacant times, which Authoritie had sequestred and set apart for Solemne Prayer and Thanksgiving.

10. Put here the Reader will remember, and perhaps Challenge me either of Forgetfulnesse, or of Breach of Promise, for not discussing the Third General proposed,* 1.231 which was, The exact Limitation of these Two Propositions, [If ye live after the flesh ye shall die: If through the Spirit ye do Mortifie the Deedes of the Body ye shall Live] My Apologie must be This: That haveing taken some more Paines in this Point, then in the rest Concer∣ning Mortification; I find the Limitation so inwrapt with the true State of the Question [Concerning Election and Reprobation] that I cannot touch the One, but I must handle the Other: and for this Reason have Deferr••d, not Forgotten,* 1.232 the Determination of the Third Point, untill I have finished what I have Long Conceived▪ of the Points Concerning [Election, Reprobati∣on, or Predestination] Points as I have often intimated in publick Meditati∣ons, of more easie and facil Resolution, then most other Controversies in Divinitie; if so we would take these Termes [Election, Reprobation &c.]

as we ought to do, in their Passive or Concrete Sense. But if we take them in the Active or Abstract Sense, or, as they are Acts in God, their Determi∣nation is to Mankind, even to General Councils, altogether Impossible; yea to Attempt this work is either an undoubted Spice of Phrenetical Pride, or an infallible Symptom of Divine Infatuation.

CHAP. XXXVI.

Containing the Scope or Summe of what hath been said Concer∣ning Free-Will and the Service of it in the Dutie of Mortification.

1.* 1.233 THe utmost Ayme or Final Cause of all these former Discussions was, to make them an Introduction unto the Second part of the Knowledge of Christ and of him Crucified, and of his Resurrection from the dead, and Sitting at the right hand of the Father: that is in a word, How he doth set us Free Indeed from the Servitude of sin and Satan. The Second End and most immediatly subordinate to this purpose was, to pro∣voke or rouz up our spirits to shake off that slumber which hath possessed a great part of the Christian World; specially since those Vnfortunate Con∣troversies betwixt the Jesuits and Dominicans, and the like betwixt the Lu∣therans and the Zwinglians or Calvinists, set forth of late in a new dress be∣tween the Arminians and the Gomarists, have so contentiously been deba∣ted. The only Issue of which debates amongst the Learned, hath been to bring their Auditors or Readers to a Gaze or Stand, and to Cause them to make a Sinister use of that Maxim in Law, Lite pendente nihil fit; whilst the* 1.234 Controversie has been under debate nothing has been done, even in Duties most necessary to their Salvation. Both Parties, how great soever the dis∣agreement betwixt them hath been, have agreed too well in this Resoluti∣on, aut otiosos esse, aut (quod pejus est) nihil agere; either to be altogether Idle, or (which is worse) to take a great deale of paines to no purpose, in rea∣ding much and resolving to do nothing, untill the Controversie betwixt Grace and Nature were fully determined, and the Bounds or Meere-Stones betwixt Gods Part and Mans Part be set forth, that we might Punctually know, what he is willing or would be pleased to do, and what we may and ought to do for working out our own Salvation, or for being made Free In∣deed by the son of God.

2. The Points useful for clearing this business are but Two. And both of them have been handled before. The Summe of the Former in Brief was this. [What Freedome of will may be conceived Compatible with absolute Servi∣tude to sin and Satan?] The Answer in Brief * was This:* 1.235 That without some Portion of Free-Will, even in the natural and unregenerate man, all the Admonitions Given by our Saviour in the 8^th of St. Johns Gospel unto the Jewes, or afterwards by his Apostles to both Jewes and Gentiles, had been much better bestowed on Bruit Beasts whether wilde or tame, nay even upon stocks and stones, then upon men. For the true reason, why Bruit Beasts or other Creatures cannot be Servants, is, because they are not endowed with Reason, or (which is all one) with some Free-Will. Everie

Civil Servant or Slave hath as Free a Will as his Master hath; Sometimes a great* 1.236 deal more Free. The Essential Difference betwixt them is this; That a Servant hath no Liberum Arbitrium, no power or Arbitrement to dis∣pose of his own Actions or imployments according to his own Free-Will or choyce, but according to the Free-Will or appointment of his Master. Brief∣ly and more Punctually thus: It were impossible there should be any such Servum Arbitrium or true Servitude unto sin, as Luther contended for, where there is not Libera Voluntas, such Freedome of Will as we now treat of. And this was all that Erasmus did conclude, or (I take it) did intend to make good against him. It was an oversight in Luther and in most of his Follow∣ers (Learned Chemnitius only excepted) not to distinguish inter Liberum Ar∣bitrium & Liberam Voluntatem. Vid. Chem. Comm. in Melan. de Libero Arbit. Sive (ut Chemnitius agnoscit Luculentiorem esse Titulum) de Viribus Humanis.

3. The Second usefull Point is, to know, [What Branch of Free-Will either the Natural man before he come to profess Christianity; or Christian Children Baptized, are bound in the first place to exercise?] To this The Answer is easie, and hath alreadie been given before;* 1.237 That every Christi∣an Child or other Capable of being Catechized, are in the first place bound to exercise that part of Free will whereby mankind is radically and prima∣rily distinguished from bruit beasts, that is, the Freedom or power of Re∣flecting upon their own thoughts or Actions, or upon Others advice or Counsel for casting off the yoke of Servitude to sin. Now the greater Im∣potencie or want of Power any man finds in himself to sett himself Free, or to do well, the greater Opportunitie and better Motives he hath to beseech God and the Son of God our Saviour Christ, to sett him Free, and to enable him to do those things which being done he shall be set Free. For the Question is not, nor ever ought to have been made, [Whether we have any Free-Will or power to make our selves Free, but; Whether we have a Free-Will or some Abilitie to do those things, which being done, we shall be made Free, which being left undone, we have no Hope or probable Assurance that we shall be made Free Indeed by the Son of God.]

4. Let Every one that is called a Christian and is not ashamed of the Cross of Christ or of Baptism in his name, account it an open shame or Scandal both to his Person and Profession, either to deny or suspect that he hath not the same measure of Free-Will, (or a greater,) which Naaman the Syrian had, when he came to the Prophet. Now he had a true Free∣dome of Will or choyce of harkening or not harkening to Good Counsel. The one Branch he exercised in not obeying the Prophets Command: The other he practised in hearkening to his Servants Advice or Counsel. And it went better with him that he did so: For otherwise he might have gone home a more grievous Leper then he came, and made himself uncapable of the Miracle wrought upon him by God alone. Let us Likewise account it a shame to suspect, that we have not the same Freedome of Will; which the Widdow of Sarepta had. Now she had a true Freedome of Will or choyce, either to relieve or not to relieve the Prophet out of her small store. If she had not relieved him, she and her Child might have died for hunger within few daies after. But she making choyce of the better part of such Freedome of Will as she had, was with her Child preserved alive by miracle. Let such as be Servants to sin, as she was then, when the Prophet came to her, use that Portion of Free-Will which they have, either as well or not further amiss, then she did hers: And the Lord (no doubt) will work as great miracles in and upon their Soules, as he did upon her poor pittance of

oyl and meal. Let not any man that professeth himself the Servant of Christ, be more prone to Tempt God by Distrusting, then to Try his Goodnesse by practising the Like works of mercy and charitie, as that poor Widdow did.

5. Even such amongst us are most conversant and busiest in the med∣ling or market-way to Gain or Preferment, and by their several Trades or Callings which they have made choyce of, more obnoxious then other men are, to the temptations of the Prince of this world, will scorn to be sus∣pected not to have as much Free-Will, or Good Nature, or as good affecti∣on towards Christ and his Gospel, as the Romane Souldiers or Publicans had unto John Baptists Person, or his Doctrine of Repentance. And a Freedome of Will or ability they certainly have, as well to be contented with their wages or Fees, and to deal Conscionably, as to exact more then their due, or to oppress others by bribery, by extortion, or unjust exactions. If they make choyce of practising this later Branch of such Free-Will as they have: this is but to take Earnest mony to become hired Servants unto Mam∣mon. If they make choyce of that part of Free-Will which Zachaeus did practise, that is, to be Charitable, Liberal to the poor, and to make such Restitution as he did, to those whom they have wronged: then they shall be made Children of Abraham, or (which is more) true Servants of God, and of Christ, whose Service is perfect Freedome.

6.* 1.238 Again, albeit not many of us (scarce Ten in any Age since the Apostles Times) have any Freedome of Will or ability to determine or examine the Controversies about the power of Grace and of Nature; about Justification or Election: yet even the meanest amongst us have a Freedome of Will, either to say or not to say their dayly Prayers or Devotions; and a Like Freedome of Will, to frequent or not to frequent the Solemn Prayers of the Church, and to hear them either negligently, or attentively; and a Capacity withall to understand the meaning of them, being expounded unto them by their ordinary Pastors or Catechists, whom I could wish to make this, one special work of their Function.

7. For Conclusion, I shall commend to every Readers or Teachers Meditations, that Prayer of the Church appointed to be read (amongst others) in the second Service. [Prevent us, O Lord in all our doings with thy most Gratious Favour, and further us with thy Continual Help, that in all our works begun, continued, and ended in thee, we may glorifie Thy Holy Name, and finally by thy mercy obtain everlasting Life, through Jesus Christ our Lord.] In the First part of this Godly Prayer we have the State of the Question concer∣ning the Concurrence of Grace and Free-Will, more pithily and more plainly set down, than in any Controversie-writers, whether in the Romish or Re∣formed Churches. The Summe is, that without Gods Preventing Grace, or peculiar disposition of his Favourable Providence, we cannot do any Good Works at all, though but Civilly or Morally Good, (as a Learned Jesuit ac∣knowledgeth) nor any works Spiritually Good without Gods assistant Grace or Gifts of the Spirit inherent in us. This is that which is in the same Prayer Better expressed by The Furtherance of his continual help. In the later Clause of the same Prayer [That in all our works begun, continued and ended in thee, we may glorifie thy holy name, and finally by thy mercy obtain everlasting Life,] we have all (I am perswaded) that the Romish Church would have said Concerning the Necessitie of Good Works, Whether unto Salvation or Justifi∣cation; and all again that the Protestants have said or can say, against the Romish Church, concerning Justification by Faith only, without works.

When we Pray, that we may glorifie Gods Name by our good works; this ar∣gues their Necessity unto Salvation, if not to Justification. And when we pray, that after we have glorified Gods Name by our Good works, we may attain Everlasting life, by Gods mercy in Christ, and through Christ: this is an Argument most Concludent, that we must not rely upon, or put our Con∣fidence in the Best Works which we do, though we do them continually; but in Gods Mercies, and Christs Merits Only. And this is the Full and Lively Expression of our Apostles meaning, when he saith: We are Justified by Faith in Christ alone. Finally, Let all of us remember this Lesson, that when it is said, We are to Renounce Good works in the Plea of Faith, or all Trust* 1.239 or Confidence in our Selves, or in our Merits or Workes: This must al∣wayes be understood, of the Good works which we have done, not of the Good works which we have left undone, much less of Works which we have done amiss. We must (as our Saviour instructs us, Luk: 14. ver. 26. and many other places) deny our selves and forsake all, before we can be truely his Disciples. And we must be truly his Disciples, before we can be made Free by Him Indeed, as is apparent from the words of our Saviour here∣tofore recited. Ioh. 8. 36. Let us therefore beseech him which quencheth not smoaking Flax and crusheth not a bruised Reed, to plant in us Good Intentions to grow by his Assisting Grace into Good Desires; and good desires, into firm and constant Resolutions of doing that which is good and acceptable in his sight; and finally to Crown our best Endeavours wrought in us by his Grace with Everlasting Life and Glory through His Mercy in Jesus Christ our Lord. Amen, Amen.

The End of Chapt: 36. and of the Fift Section.

Some Notes of the Publishers, relating to severall Chapters preceding.

THough I hope the Strong and Learned will not boggle at those Terms [Conversion Moral, Mortification Moral] in the 31. Chapter; Yet my heart misgives me that They may be taken to Scandal by some Scrupulous but Wel-minded and Pious Reader. And therefore, though what follows (of the Authors in that Chapt. &c.) might well quiet such Readers mind (and ascertain him, That there is no Snake, nor other Brood of the old Serpent, Latent under Those Herbs) yet shall I out of my poor Talent, Contribute a poorer Mite towards his Satisfaction; though only by casting an handfull of dust into the Scale, which may make some addition to the number, none at all to the weight of what the Author himself hath already there spoken to that Point.

* 1.240 1. We see what power Art hath over Nature as to Materials Inanimate. The Potter over foul Clay; The Cutter over hard Stone; The Carver or Carpenter over knotty Carkases of Trees (which the Axe hath reduced to the Capacity of Stones;) the Finer and Founder over Oare and Metals: first to work, prepare, and purifie them; afterwards of them to make,* 1.241 at pleasure, vessels of honour or of Basest use; to shape them into figures of Beasts or Men, (not to say of Gods, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Aequivocal * Gods only; and yet hath besotted man adventured upon that Contradiction also, Isai. 44. 10. &c.) Which Formes or new Qualities introduced; (rather educed E Potentia materiae sive Naturali sive Obedientiali, or perhaps only discovered by the Artist, who seems to adde nothing to what was in the matter before) give us cause to think, and say, There is a strange Alteration, Change, Tantùm non Conversion wrought in those Subject Materials. And now I have L••d the

Reader thus farre out (if yet it be Out) of his way, let me carry him one Stones-Cast further; and it is to shew him Socrates's Meditation partly mixt of Admiration,* 1.242 at the singular Care of Artists, partly of Indignation at the strange negligence of Men: that Those should be so scrupulously carefull to make their statues so like unto men, and that These should be no more careful least by their own sloth they should become (as Theocritus calls them) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like unto statues. This Consideration the Satyrist has improved, and fixt upon his Gilded Gallant, whom, having nothing good in him but his Parents-Bloud, nor any thing like good about him but Clothes, Wealth, and Relations, he thus taxes. Juven. Sat. 8. v. 53.

Hic petit Euphraten armis industrius. At Tu Nil nisi Cecropides, Truncó{que} simillimus Hermae; Nullo quippe alio vincis discrimine, quàm quàd Illi marmoreum Caput est, Tua vivit imago. That Poor-man's vertuous, Thus, and So; But you Are meer-sheer-Pedegree, Hermes's Statue: 'Twixt which and you there's no'ther difference, Save that It says nothing, you speak Non-sense.

But though Mercuries statue, according to this account, had a little the Worse, yet had Memnons Effigies something the Better of Him; at least, if that was true which Tacitus (in 2. Book of Annals) reports of it, that (Radiis icta solaribus vocalem sonum reddidit, in Plain English, I dare not say, True) It spoke; and if it did, we may not Count the words lesse then Apollo's Oracles.

*2. A power equal to, rather greater then the former, hath Industrie and Culture over the next rank of Naturals, Vegetables.* 1.243 This is seen in such effects as spring from the Arti∣ficial modelling and qualifying of Plants, farre otherwise then they by nature were, or then, if left to themselves and let alone, they would have been. Art hath made barren Trees fruit∣ful, sowre fruits sweet, and Crooked Plants streight. Art can form even These (whose pe∣culiar Tendencies, till they be superseded, incline more powerfully then the former, quite ano∣ther way) into better Resemblances or Features, then nature left to its course would have pro∣duced. It can alter or better them so much from what they were or would have been, as may give us reason enough to give the same Attributes of Change, Alteration, Conver∣sion, and that with more proper Verification, to These, then to Inanimates. And surely he that carefully Reads the 11. Chapt. to the Romans, and sees what use the Holy Ghost hath made of the Art of Ingraffing in Generall, (yet must it not, though much to our present ad∣vantage, be dissembled, that the Metaphor is highly improved there, and that the Antitype of Ingraffing is supernatural or Contrary to nature; as, that an Evil Ciens should be Inoculated into a Good Stock, and by vertue thereof be changed into the Goodnesse of the Stock; the Pra∣ctise of Art being to graffe a Good Ciens upon an Evil Stock which shall meliorate, overrule, and change the ill juice of the Stock into the nature of the Impe) will not grudge such Effects as are wrought by the Art of Ingraffing, to be intitled so.

*3. But what a Largenesse or Latitude of Power, Humane Industry hath over the Memory, the Imaginative and Loco-motive Faculties of Sensitives, is most abundantly manifest. 1. In the Training of Horses even to Admiration, as hath been seen in our Time. 2.*Of Oxen, as those at Susae in Babylon, which after they had gone so often, or so many Turns for water, could not with strkes be forced to stirre one foot more upon that Account. 3. In the Tutoring of Elephants; Plinie in his Nat. Hist. 8. l. 3. c. tels it upon the report of a Creditable Roman, that saw an Elephant write a sentence of 30. or 40. Letters. Suetonius (in Galba) tels of a New Shew or Sight, Elephas Funambulus, one that danced upon the Rope. Seneca Epist. 85. says, Domitores-feras docent pati jugum,—usque in Contubernium mitigant. Leoni manum insertat Magister, osculatur Tigrim custos, Elephantem mini∣mus Aethiops jubet—ambulare per Funem. 4. In the Discipling of* 1.244 Doggs. Plutarch says that himself saw a Dogg at Rome imitate a Mimus (or Mountebank) Counterfeiting a man taking poyson, sickning, dying, and reviving at his just Cues, all in a very punctual De∣corum. 5.* 1.245 Of Fishes; To come when they are cald by Name, says Martial. The Fingers-ends of the hand that writes This, have been sucked by Fishes used to be cald and fed, to which they would come as fast as Piggs or Chickens. 6. In the rare teaching of Birds (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to Speak, nostra verba conari; negatas sequi voces. Bishov Jewel, part. 2. Fol. 126. truly cites Caelius Rodginus's. 5. 3. Book. 32. chapt. reporting that Cardinal Ascanius had a Popin-Jay that could Articulate the whole Apostles Creed by Rote or Syllable. But, of that power or Command that Man hath even over the very Appetite of Bruit beasts, whether Iras∣cible or Concupiscible, Experiments are frequent. Besides what is above touch on out of Sena∣ca,

touching the Cicuration—Ferae mansuescere jussae, of the Tigre and of the Lion; The rare Exchange of Courtesies passed between Androclus and the Lion, that made the people of Rome cry out,* 1.246 Lo here the Man that Cured the Lion, here the Lion that entertained the Man! may well go for an Instance of a kindly Conversion. Leo homini homo, is better farre, then Homo homini Lupus. As that for the Irascible, so this next for the Concu∣piscible. The Ravenage or voracity of Doggs is such, that the exorbitance of a diseased ap∣petite in man, is there-from denamed, Caninus Appetitus. Out of it, Poets (wise men in their Generations) frame Proverbs.

Nec Canis à Corio unquam deterrebitur uncto. Hor. —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theocrit.

Yea the word of God has made the Proverb, Canis ad vomitum, Canonical. Yet may the Appetite of this Creature, Enormous even to a Proverb, be so conquered and habited by nur∣ture and custome, (rather Dissuetude) that it shall have some Lineaments of that Tempe∣rance, which the Pugiles or Athletae of old used, to maintain their Bodies in Pancratical Plight for Masteries at all Points; and which St. Paul thought worthy his notice, and used as a Motive to provoke Christians to practise in an Heroical degree, and for attaining a Crown incorruptible. Let Horaces Verses goe for a Rule:

Militat in Sylvis Catulus venaticus, ex quo Tempore cervinam pellem Latravit in aula.* 1.247

And let Lycurgus his Practise go for an Example: who took two whelps of one Litter, or as some told it,* 1.248 one an Hound, the other an House-Curre: This latter he trained up in hunt∣ing: the Hound whelp he kept in the Kitchin continually at Trough: by which severalty of Nurture the Nature of this became wholly disprincipled, where as the others by constant training and restraint was advanced unto a degree of Generosity which naturally it had not. In short, as if they had changed Streines, The Curre became an Hound, the Hound turn'd Curre perfectly. Now the effects of nurture in these, (this Inoculation of better Ciences in Animals) must have a name, and without harm I hope (rather better then both the former) may pass under the title of an Alteration, Change, or Turning. Or if these be thought Termes too good, Let it be called A Turkizing of Sensitives.

*4. From these ascend we to the fourth Rank of Essences, The Rational; which adds a Diadem of Excellency to the three degrees above mentioned, being an Approach unto the Nature Angelical and Divine. Now, 1. In as much as the Human Body partly agrees with the first Rank, of Materials Inanimate; So can Art partly use it, as it uses them; to frame (rather to modify the Frame of) it into great Variety: the Head thus, the Nose so, and other ductile Parts, as is seen and read, after other Fashions. 2. Art can do somthing to the Body answerable to what Gardiners do to Plants. If our Blessed Saviours words Matth. 6. 27. deny all Possibility of adding Procerity or Talness to the Stature, yet as the Lord Ve∣rulam notes, to make the Body Dwarfish, Crook-shouldred (as some Persians did) to recover streightness or procure slenderness, is in the Power of Art. But 3. much more Considerable Authority has it over the Humours; either so to impel and inrage them, that like furious streams they shall dash the Body (that Bottom wherein the precious Soul is embarqued) a∣gainst dangerous Rocks, or run it upon desperate Sands; or so to attemper and tune them, that they shall become like calm waters, or Harmonious Instruments for Vertuous Habits, introdu∣ced by wholsome Moral Precepts, to practise upon. It is scarce credible what service the Noble Science of Physick may do unto Moral (yea to Grace and Christian) Vertue, by Prescribing dyet to prevent, or medicine to allay the Fervors and Eruptions of humours, of Bloud, and of that Irriguum Concupiscentiae, or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Especially if these Jewels (their Recipe's) light into Obedient Eares. The Rascal* 1.249 Histrioes amongst the Heathen had the device (of a Fibula) to coerce Lust; and this Care they took to save their Voyces, not their Souls.a 1.250 The Athenian women to keep themselves chast, against their Thesmo∣phoria, did be-strow their Beds with the Herb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, Vitex. Their profest Athletae did wear Plates of Lead upon their Reines, to prevent the Illusions of Phansie, or Blushful Accidents

of Sleep. The Aegyptian * Priests abstained wholly from Salt, as having in it an Urtica, or Incentive of Salacitie. Some Religious single Persons use Saccharum Saturni as a friend to Chastity.* 1.251 Who knows not, that to be without Apparel was not nakedness or shamefull, till forbidden Diet made it so? St. Austin notes, That Situs membrorum shews Ordinem vitio∣rum; Sins of the Belly beget sins of Lust. Monstrum esset Libido sine Gula, says Tertul∣lian. Wisely therefore did Pythagoras rank his Praecepts (of Diet) in such order.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.252 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. .

First watch thy Belly, Secondly thy Sleep, Thirdly thy Lust. Pure Thinning Diet keep.

And this he kept himself, being of the Primitive Diet, abstaining wholly from Flesh; and because of some Resemblances (which Lucian * takes notice of) from some sorts of Pulse also;* 1.253 For which, Horace Serm. l. 2. Sat. 6. Smiling, Cals, Faba Pythagorae Cognata. This I suppose True;* 1.254 But if any man long to see it gainsaid, Let him see what one Aristoxenus (had it been Philoxenus that Gluto nobilis, I should more have suspected it) says, in Aul. Gell. l. 4. c. 11.

All these forementioned helps of bettering Nature, are within Her Lowest and Middle Region of Diet and Medicine. Step we up into her Third Story and see what Remembrances we find there, of those rare Effects which Moral Precepts have wrought (Correspondent to Inoculation in Plants) not only in Towardly, but upon depraved Inclinations, whose Biasses and corrupt Bents have been so altered thereby,* 1.255 that their Affections have been taught to Hunt Counter for pleasure, and seek Delights in Difficulties and Duresses; to take Content∣ment in denying themselves Content; and with much pleasure to detest Pleasure (that Sor∣ceress, which as Aristotle observes, is born with us, incorporate and ingrained in us, being suckt in with our first milk:) Despectare procul, To look down upon it with scorn, as upon the Covering of their Feet,* 1.256 or an Excrement of Nature; to reckon it, not only as a Nullo or Cypher that multiplyed mans Account, but as a meere Vacuum, or Nothing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Said Diogenes. (Laert. lib. 6.) Omnis vo∣luptas pro Nihilo Deputanda est, said Tullie: and his Reason is, quòd, cum praeterierit, per∣indè sit ac si nulla fuisset.

I shall now prove this by Instance; and that I may imitate Nature (which non facit Saltum) I will do it first in Younglins, whose Age defines Them by Appetite, they be∣ing but few degrees in nature removed from Wilde Asses Colts. Plutarch (in Lacon: Apophth:) tels of a Spartan Stripling that had stolen (a young Theif) or Fox-Cub; which being sought and he searcht, as it lay prest within his clothes near his Body, did so gnaw his bowels, that he dyed on't. This the poore Man (the nearness to his End and his great Tole∣rance name him so) endur'd with all Imaginable Constancy, according to the Discipline of his Country, never the least quelching at it, Saying, It was better to dye, then by crying to be discovered. Another, ex Eodem Ludo, fighting with his Compeer, was by him wounded to the death; yet when he heard his friends threaten death to the Killer. O Do it not, said he, for 'tis unjust. I had a Venie or 'Bout for it, and the Intent, though not the Hap, to kill him. I expect to hear; Both these did uti bono animo in re mala. Was not this Vertue better placed then (at least in the General) in that Child whose office was, as I remember, at Alexanders Solemn Sacrifice, (to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is) to hold a Torch? The melted wax dropt, and burnt, and stam'd upon his flesh somewhile, yet did he (as his Rules of Reverence obliged him) endure this Torment with such Constancy as that he never the least chang'd Posture, nor I think Colour for it.

Let us now look up higher and take out some Graver Examples. Socrates confessed to the wonder of all, that Zopyrus the Physiognomer said True, when he Stigmatiz'd rather then Character'd him (not to his Credit; namely) for A Man of Vile Affections; I was so inclin'd indeed, said that Saint and Martyr of Nature, But Philosophie, Philosophie, that hath quite alter'd me. Aequal to this his Chastity was his Charity towards his Ac∣cusers; but far above the ordinary size of that Vertue with us. What one is there amongst the higher sorts of Christians (as they be cal'd and would be thought, who, though not igno∣rant of the Measure or purport of that Glorious and Holy Name, that it not only caryes an Olive Leaf in the mouth, but is wholly made up of Oyle, and signifies a man composed of Ho∣ney

and Balm, of Love and Meekness;) that does not in Point of Self-Revenge, bow down his Soul to that most Accursed Principle of the first Murderer, and of Cain his First-begot∣ten Son in Bloud? Yea that would not think it a shame to be thought affraid or unwilling upon Occasion to Subscribe to it with his hand or sword in Letters of Bloud: as it should be printed.

Est vindicta Bonum vita jucundius ipsa.

Yet does the poor purblind Ethnick Satyrist me-thinks hartily detest it, reason right against it, and prove it to be no better then the Qualm or Ferment of a Female Spirit.

Nempe hoc indocti! quorum praecordia nullis Interdum aut Levibus videas flagrantia Causis: Quantulacun{que}, adeo est Occasio sufficit Irae. Chrysippus non dicit idem, nec mite Thaletis Inge••••um, dulci{que}, Senex vicinus Hymetto, Qui partem acceptae saeva inter vinc' la Cicutae Accusatori nollet dare—. Quippe minuti Semper & infirmi est animi, exigui{que}, voluptas Ultio. Continuò sic collige, quod vindictâ Nemo magis gaudet quam Foemina—. Juven. Sat. 13. v. 180. Sweet is revenge, sweeter then life itself! The rude Assertion of some waspish Elf, Made all of Tinder, Touchwood, Sulphur, Ire, Who at each puff or spark, fures, flashes fire, And thunders out, My right hand is my God; Vengeance is mine, My sword's my Iron Rod, Dubbs My-self judg, my wil saw, right or wrong; Wounds, bloud, kil or be kil'd, hel heaven's a song. Bear an Affront? rather Damnation. Chrysipp said no such word, nor Thales, nor Saint Socrates made all of Honey, for Though he durst dye, and smiling drink the Cup of Chill Hemlock, yet durst he not wish one sup of It in's Accusers heart; Good health to Him He drunk in Cup of Charity ful brimme. Revenge is Cow'rdize, below Man. Revenge is Th'Abortive Lust or Longing of She-Twinges.

And yet to do right to that Sex, and in memorie of a most Tender Mother, I know not whether Livia or Augustus deserved greater praise for a most Solemn remarkable piece of Pardoning mercy.* 1.257 Seneca tels it Curiously; I thus. L. Cinna conspired against Augustus, who had not only forgiven the Enmitie of warre, but regiven him his Estate, and conferd Ho∣nours upon him, to the Envy of his own Party. The Time, place, partners, manner of the plot was discovered to Augustus, who intended to revenge it. Livia seeing him Troubled, comes to Him, Saying, Sir, Will you once take a Womans Counsel? Then truly forgive him; it may do you Good; the Plot being known, it cannot hurt you. Augustus thanks Livia for playing the Advocate; sends for Cinna, cleares the room, and makes him sit down by him, injoines him no other punishment, but with Silence and Patience to hear an Ex∣cellent speech of above Two Howers Long setting forth his Falt and Caesars mercy, dismisses him with these words; I gave thee life before as an Enemy, now I give it thee as a Traytor. Let us henceforth be Friends, and vie, Vtrum Ego meliore side vitam tibi dederim, an Tu debe∣as. This was partly the effect of That Charm which Athenodorus gave Augustus against Anger:* 1.258 To say over the 24. Letters. I cannot forbear to mention an Example or Two more out of Seneca.* 1.259 1. Among other Athenian Ambassadors that came to Philip of Macedon, Demochares (for his ill Tongue surnamed Parrhesiastes) was one. Philip treated them very benignly, asking them what courtesie they wanted that was in his power? Demochares, with most prodigious Barbaritie, unexpectedly answered; That Philip might do the Athenians a Great kindness, if he pleased to hang himself. The Hearers Gnasht their teeth for Indigna∣tion, But the King, quieted them, and dismist him safe, only bidding His Fellows tell their Ma∣sters of his courtly Facultie in Complements. The 2. of Diogenes the Stoick. He was read∣ing a Lecture About Anger, when, lo, on a suddain comes in an Impudent Youth, and spits in his Face:* 1.260 thinking perhaps to try whether himself had learn't what he Taught; as he had indeed, for not moved at all he said, I am not yet, but I begin to doubt whether I ought not to be angry at this. A 3. Was Cato minor, who when Lentulus, in the face of the Court, most contumeliously, spit in his Face, said no more then this, Affirmo, Lentule, falli eos qui Negant te habere Os. St. Basil. 1. Tom. 24. Hom. Tells this of one Pericles: A Circumfora∣neus Base Fellow rail'd on him bitterly for a whole day together, This he indured with much patience, and with more kindness lighted him home at night. 2. Of Euclide of Megara: A Man in his Rage swore he would kill him; He again swore, that if he did, he would take it patiently, forgive him, and be reconciled unto him. 3. Of Socrates, who having sufferd a Fellow with great Patience to beat his Face black and blew, did no more, but lay upon the Spots A Paper inscribed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Deed of his, says St. Basil, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neere

of Kin to that Duty Enjoyned by our Saviour; To him that smites thee on the one Cheek —As the Former two to Christ's other Precept, Do good to them that hate you—. And sure from him did Plato (in Crito) learn that Axiom of peace, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He has hurt himself in wronging me;* 1.261 I will not hurt my self by wronging him,* 1.262 said Epictetus.* 1.263 Non ut in Beneficiis honestum est, merita meri∣tis repensare, ita injurias injuriis, Illic vinci turpe est; hic vincere. Inhumanum verbum est (& pro justo receptum) Ultio.— Qui dolorem regerit, tantùm excusatius peccat. says Seneca.

Our next Instance shall be Themistocles, the Turpitude of whose youth was branded by his Fathers Abdication of him, and executed by his poor Mothers hanging her self for grief at his Lewd Courses, yet was this young Man so reformed by Philosophie that he became the best bloud of Greece. Clarissimus virorum Graij sanguinis, says Val. Maxim. l. 6. c. 9. and the Centre upon which did sway the Reciprocating hopes and despaires of Europe and Asia.

We mention'd before Pythagoras's Rules for dyet; Those he layd as the grounds of Moral vertue: Vpon these with good success, he raised Faire Structures of Iustice and Moderation, yea some of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Religion too.

That Praecept of his, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fear an Oath; made such an Impression upon Cli∣nias Pythagoricus, one of his Schollers, that, when, in a Suit depending before the Judges, he might, by taking a True and Just Oath, have freed himself from a Fine of three Talents, he chose rather to pay down the mulct, then by swearing truly, to avoid it. He held not so much money so much worth as to call God to witness and judge about it. Nec Deus inter sit nisi Dig∣nus vindice nodus Inciderit—. Whether every Reader will think this worthy his Notice, I know not, This I know, S. Basil thought it worthy His. See his 1. Tom. Hom. 24. De. Legend. Libr. Gentil.

Another of his precepts was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let your prayers be Vocal. I sup∣pose he was not ignorant, that God could hear Mental prayers: and that he considered not the Angels, who can understand words, but not Thoughts. His Design then was;

Tollere de Templis murmúr{que}, humilés{que}, susurros—. O si nunc Patrui praeclarum funus!* 1.264 & O si Pupilli!* 1.265 Nerio jam tertia ducitur Vxor.

To teach men to put up to God Pure Prayers; not such as they would shame that Honest Men, nay the vilest of Men, should hear. Quae nisi seductis nequeas committere Divis. Such as were fit for none but Divels to be of Counsel or Advocates in. Such as Horace, Epist. 16. Lib. 1. Detests and derides thus.

—Pulchra Laverna, Da mihi fallere; da sanctum justum{que}, videri: Noctem peccatis, & fraudibus objice nubem. Laverna Fair! teach me the Holy cheat; Though Goat or Wolf, to seem Saint Lamb, and bleat To Gild Sin, cloud, or justifie Deceit.

In summe, His meaning was to Teach men Aperto vivere voto; So to speak to God as if men heard; (To which other Philosophers have added another cla••se;) So speak to Men as in Gods hearing. Seneca Lipsij. Epist. 10. Macrob. Saturnal. l. 1. And For this we have the Authority of Clemens Alexandrinus. Stromat. Lib. 4. Fine. These for Reli∣gion, the next for Iustice.

Seneca 7. l. de Benef. 21. c. has a story of a Pythagorean that had bought a paire of shooes upon Trust, and at length coming to pay for them, found the Shoomaker dead and the Shop shut up; whereupon he went home shaking the money in his Hand, and well pleas'd with the chink of it, as who should say, this is clear gain: but Lo suddainly his heart smote him for having ••oy'd in such a poore but unjust Thing, back he speeds to the Shop, says to himself, Ille tibi vivit, Tu redde quod debes: and so put the money in through a Crevice or the Key-hole of the Dore, laying this, Nomine poenae, as a Fine or Amercemem upon himself for his evill Covetize, and to teach himself, Ne alieno assuesceret, hereafter not to long for other mens Goods. Christian Reader look about and find me such faith here in this our Israel.

And for matter of Moderation, how happy his Endeavours were, soe Justin (20. Book.) The Crotonians being vanquisht by the Locrians desperatly cast of all Practises of Vertue, Mi∣litarie or Moral. And but for Pythagoras had been quite over-run with Luxury. He, having travail'd through Aegypt, Babylonie, and Lacedaemon, and Learnt th•• Laws of

Minos Lycurgus, &c. did, with them, and his own Authority added to them, so indefatigably 'plye that people; that at last, what by praysing Frugality as the Mother of all Vertue, what by inveighing against Luxury, and numbring the sad Examples of Cities destroyed thereby: exhorting sometime the graver sort of Women to Modesty and Dutifulness, sometime their Youth to soberness and Industry; prevaild so much by this assiduity of discoursing, that the Women were perswaded to leave off all wearing of Gold, to cast away all their Ornaments of Dig∣nity as filthy ensignes of Luxury, to bring them all into Juno's Temple, and there consecrate and Leave them. Their Youth also he reduced to an excellent Temper, as may be collected from the Cure he wrought upon the women whom he taught to forget their beloved Orna∣ments. And here I cannot forbear but I must appeal to my Reader and ask him sadly and se∣riously whether he thinks that if St. Chrysostom, or St. Austin were now here alive again upon earth, and should desire him to pick out and point unto them, the best (as he thought) of those our Cities that most ••lagrantly Professe Christianity, wherein they might hope with most probabilitie of successe to attempt the like Cure of vanity either in women or men; he could promise Those Holy Fathers any hopes that they should speed so well amongst Christians, as Pythagoras did amongst the Crotonians. Whether he thinks, that at this Time (this Juncture, or rather this Fracture, of Time, when at Gods chiding, the Springs of water are seen, the Foundations of the world are discovered; when his wrath being kindled, yea not a little, he hath stained the Pride of Glorie, and still cals aloud to weeping, and to mourning, and to baldnesse, and to girding with Sack-cloth, Isai. 22. 12. when Spots, and paint, and powder, Glorious and strange Array, seem to be as Ominous to men, as the Gilded Hornes and Ribbons were to the white Oxen that were suddenly to be sacrificed) They could perswade any Ten wanton Young-men but to observe that Rule of the Apostle prescribed women; whose adorning, let it not be that outward, of plaiting Hair, wearing Gold, or donning Appa∣rel, but the Dress of the Inner-man, the heart and Spirit, with ornaments of Grace. Or any Five Daughters of Sion that walk (according to Ovids Rule) with Stretched-out necks, to cover themselves Decently (as those Fathers should judge, or as themselves, or their Mo∣thers had judged sometime Decent.) Though they should be allow'd to doe it with the most precious Riches of the East, Silk, and Pearl, and the Gold-plate of Vphaz. Yet was Affe∣cted Curiositie of Hair and Dresse in men, so monstrous, even in the sight of that Monster of Mankind* 1.266 Caligula, that he put a Yong Gentleman to Death, for it, Munditiis ejus, & cultioribus capillis offensus. And nakednesse so odious in the sight of Modest heathen wo∣men, that, Clemens Alex: Strom: 4. l. reports it in praise of a certain Mulier Lysidica, who, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used to go into the Bath, with her clothes on.

And yet I fear, (or Phansie) some Reader that could not do This, would grudg to Allow the Crotonian Reformation the Honour to be stiled a Moral Conversion.* 1.267 Will he then allow that Title to our Next Instance? Which I wil commend, that though few do imitate, yet some may admire it. It is of Polemo the debaucht Athenian Ruffian, Perditae Luxuriae adolescens, says Val. Maxim. l. 6. c. 9. who upon a time having made an end of his accustomed All-night Revels by that time of the Morning that Xenocrates was at his moral Lecture in the Schools, and having occasion, as it fel out, to pass that way, struck into the Schoole, with design rather to jeer and affront the Grave Philosopher now busie at Lecture, then to learn any thing of him. He seeing Polemo come in such a pickle as a Pernox Convivator must needs be, and besides, in a prodigious aequipage and Garb of Luxury, crownd with Rose-Buds, and hung with all the Imaginable Fanes, Labels, and Swadling-Bands of Phansie, compos'd his Counte∣nance to the utmost dimensions of Gravity, remov'd his discourse (whereupon he was when Po∣lemo came in) into the Theme of Temperance, and this he pursu'd with so much Sweetness, Power, and Eloquence, (without taking any notice of him whom he most thought on) that this Younker began first to startle as one wak'd out of a Trance, then to look up towards Xeno∣crates as soberly as he could, next he stole his Garland off his head, and laid it from him, after that, he pull'd his Armes in under his cloak, and otherwaies exprest what effect that morning Lecture had upon him; in summe, he went out of the Schoole a clean other man, Mutatus Polemo, chang'd even to a Proverb, and turnd so constant a Student and good Proficient in Morality, that he succeeded his Master in his Schoole.

—Hic vir, hic est quem quaerimus; but where shall we finde the like amongst Christians? An hundred of our sory Lectures scarce produce one such Convert, I mean Like and Such in proportion to the means of Grace tenderd in Christ Iesus.

—quaero,* 1.268 faciásne quodolim Mutatus Polemo,* 1.269 ponásne insignia morbi, Fasciolas, cubital, focalia? potus ut ille Dicitur ex collo furtim carpsisse coronas, Postquam est impransi correptus voce Magistri.

This Cure he wrought upon an other (upon many disadvantages) but you'l ask perhaps, had the Physitian heald himself? yes, it seems he had got an excellent Magisterium or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against that Epidemical putrid Hereditary disease of mankind, Lust. Phryne (that Nobile Scortum Atheniense, as Val. Maxim. L. 4. c. 3. calls her) had laid a wager with some of her Customers, that she would conquer Continence and this Philosopher both at once. To him she comes at an opportunity not ordinary, when the man was Benè potus (perhaps this signi∣fies not what ill it sounds, but only Plenitude) uses all the immodest Arts and Modes she had to allure him; It may indanger the modesty of some sort of Readers, to write what she did, though it moved him no more then a Dead man; in short, she did tempt him to the utmost, yet was not He tempted, but received this Testimonie of Chastity, from Harlotry it self; That he was invincible.

I presume the Objection, that this was a natural Deadness, no Mortification Moral; A cold Palsie Fit of Age, no voluntarie Continence. I say then, 1. They be weak Authors that report it to us, and so admire it themselves. 2. Sure, They were both wiser and Hone∣ster, then to commend unto Posteritie, Impotencie in stead of Exemplary Vertue. 3. He seem'd as free from the proper vice of old Age,* 1.270 as from that of Youth. Plutarch tels it of him, that he Refused 50. Talents sent him by Alexander the Great, with this excuse or reason return'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philosophie had taught him, not to Contract or amasse wealth, but to shrink up his desires.

So had it taught others. 1. Crates the Rich and Noble Theban, who cast 200. Talents of Silver into the Sea;* 1.271 or as some say, into the common Bank, upon Condition, that if his sons were Idiots, they should have it again. If Philosophers, he reckon'd they would not need wealth, and then it should be given to the People. This same Crates, when Alexander askt him if he would have his Country repair'd, said no; Another Alexander would come and spoil it again. But he had a Country 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Built upon povertie and Contempt of Honour, which none could impair. 2. Aristippus, who, though none of the strict ones, is said to have cast his Gold into the Sands of Libya.

—Quid simile isti Graecus Aristippus? qui servos proijcere aurum. In media jussit Libya, quia tardiùs irent Propter onus Segnes—Hor. Serm. l. 2. Sat. 3.

3.* 1.272 So had Philosophie taught Epicurus himself. For though he kept his Estat••, (think∣ing that Pythagoras's Communitie was a sign of dissidence, not of Friendship) and very handsomely disposed of it by Will after Death; Yet was he content with so small a proportion, (the total of his Pleasure in a manner consisting of a Garden, and Freedom from Pain) That Juvenal thought his Quantum worthy to be made the Standard of Moderation or Competen∣cie.

—Mensura tamen quae Sufficiat Censûs,* 1.273 si quis me consulat, Edam. In quantum Sitis, at{que} fames, & frigora poscunt; Quantum Epicure Tibi parvis suffecit in hortis▪ Quantum Socratici Ceperunt antè Penates.

And well he might propose him for an example; for Laertius says, that this Man so defam'd through all the world for a Beast, was Content with bread and water for the first, and with Cheese for the second Course. And Stobaeus brings him in bragging of the Lushious pleasure he found in such Chear: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— So does Seneca Epist. 2. quo••e him triumphing and pronouncing, Honesta res est Laeta pau∣pertas. And beside other great store of such wholsome senses of His, stuck thick in many other Epistles, in the 18▪ and 20, he exhorts Lucilius, Imaginariâ Paupertate se exercere ad

veram; redigere se ad parva unde cadere non possit; praeoccupare tela fortunae, to set apart 3. or 4. or more days together for Fasting, and to do it in good Earnest, with so slender & course fare,* 1.274 & Courser Cloathing, ut non sit Lusus, sed experimentum. Liberaliora ut sint alimenta Car∣ceris; that a Gaol could not worst him.* 1.275 In a word, so to bare himself, to descend so low, that Fortune it self, doing its worst, could not Pinch him; but that he might with the plain wise man Ofellus, who it seems had indur'd (Dura Belli) all the Consequences of war, challenge her and say

Saeviat, at{que} novos moveat Fortuna Tumultus: Quantum hinc imminuet?* 1.276 quanto aut ego parcius, aut vos O pueri nituistis, ut huc novus Incola venit?

And all this he does from the Precepts of divers noted men, and from ••e monthly Practise of some others, and amongst these of Epicurus who had such set days of Fasting. Certos ha∣bebat dies ille magister voluptatis Epicurus, quibus malignè famem extingueret—. non toto Asse pasceretur—. And as his life so his death seems to have been a very Calme. For lying, In officina voluptatis, in Torments of the Stone ready to expire, after 14. days Patience, he writes to Idomaeneus, Beatissimum hunc & ultimum diem ago—.

To conclude;* 1.277 if Plato's Philosophie was as it praetended, an Assimilation to God, it was a Moral Conversion, or Furbishing up of the poor Reliques of Gods Image R••maining in the Conscience of the Natural man. If it was a Meditation of Death, it was a Moral Mortifica∣tion. Now whether this was a main Branch both of His and others, I referre my self to their Books,* 1.278 especially to Seneca's, which have whole swarms of Good Advisements, such as These; Magnares est, & diu discenda, cum adventat Hora illa inevitabilis, aequo animo abire. Tu∣mortem, ut nunquam Timeas,* 1.279 semper Cogita. Epist. 30. which in Sanctified Translation, is, He that will not fear Death must dye daily. Quando dabitur omnibus oppressis affectibus hanc vocem emittere Vici?* 1.280 quem vicerim quaeris? non Persas—sed avaritiam—metum mortis, qui victores gentium vicerit. Sen. Ep. 71.

Let there be no strife about Words, or Names. Till we have agreed to coyn better new ones, let us keep the old. Conversion is a kind of Protean Term, fitted, in various Ana∣logie to Logick, Physicks, Ethicks, not appropriate to Theologie; and may in good equity be Predicated on some of the foreinstanced Moral Changes. So may Repentance. Non tan∣ti em••m poenitere, said Demosthenes. Quem peccasse poenitet penè est innocens, says Seneca the Tragaedian. Scelerum si bene poenitet, Eradenda tibi sunt prava cupidinis Elementa, says Horace.* 1.281 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.282 saith Hierocles. It cannot be denyed but some of the aforesaid Acts were Acts of Self-Denial, Actual Forsaking all. Vlisses's Tying himself to the Mast (or the Moral of it) me thinks is a kind of Taking up his Crosse: yet should I not dare to call it so, but that the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used in Plutarch. De sera Num: Vindicta.

Nor is Mortification a Term Peculiar to Divinitie. There is a Vitious Mortification; to kill or cast out one Vice by another, more contrary to Gods Law then to it self. As Prodiga∣lity with Covetize; Libertism with Schism; Presumption with Despair: and è contra. So a lesse Vice with a greater; as to put off Pride in Apparel, and cloath our selves with spiritual Pride. To dead the Appetite and quicken the Affections. As some Weeds, or Vermin destroy others; and Devils will go out upon Compact. Qui in Agone decertant ab omnibus conti∣nent, ut corruptibilem Coronam accipiant;* 1.283 à cujus tamen vana cupiditate non continent. Haec enim Cupiditas vana as per hoc prava, vincit in eis, & Fraenat alias cupiditates, propter quod dicti sunt Continentes, S. Austin. There is a Superstitious Mortification. Such, or worse, a degree of Suicidium, Was Baals-Priests Cutting and Lancing, and such like as is said to be be used still by some, not Christians, in Remote Parts. Such is that of some few Christians, who think they do God service in making the Body unserviceable. S. Pauls practise was. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To take all fair hold or advantage to throw and keep it down (as Wrestlers do the Bodies of their Adversaries) lest Iniquitas Calcanei danger to supplant us in our Race for the prize. And 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To make the Body Tributarie or servant; yet so, that the Brute might have the use, not the Excesse of his Masters Crib; might be strong, to Labour, though not to lust. But farre more, God knowes, are Ventris Mancipia, Slaves that pay tribute of all Creatures in kinde, to their Bellie; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as St. Basil says. Hom. 24.

A••d subservient to S. Pauls end, there is a medicinal Mortification. Narcoticks in this kind might be useful. Any Bodily Pain, (Dolor) is a good Physical help against ordinary

Paroxisms of Lust. So is Labor or taking pains, Otia si tollas—. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 said Diogenes; and if love be the Businesse of Holy-day men, or Idle Persons; Honest Im∣ployment is a fit Pin to drive it out.

Lastly there is a Moral Mortification by Rules of Reason; For surely Reason is not disen∣abled by being a Forma Informans, or in the same soul and subject with sense; that it cannot master the lower soule in Man, as well as it can do the Appetite of Bruits, where, at best, it Resembles but an Assistent or external Form.

I have yet one thing to do, and that is, to Amolish the suspition of praysing, much more of vending what has been long a-broach, such spoyling Philosophie, as in in its Essence includes Enmity to the Ineffable and Free saving Grace of God in Christ Jesus. My Answer to them that examine me anent that Point, is This. If the Apologizer offend, who will make a Defence for him? If I build up what I pretend and ought to destroy, I make my self a double Transgres∣sor; having as bountifully as many others been offerd, and dayly needing more extraordinary influx of Grace then any other does. Lord keep thy servant from Prides and Presumptuous sins.—He that once dares say with Mezentius, Dextra mihi Deus est; or the Epicurean Por∣ker, Animum aequum mî ipse parabo: My own Right hand shall bring Salvation; will soon fall from one wickednesse to an other; from Trust in himself, to deny or Defye God; into an im∣pudent mind or Gyant-like temper,* 1.284 to cry as▪ Seneca says Caligula did to Jove when it thun∣derd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Lord God of Gods he knoweth, and let all Israel know, that though I have cu•• up in the Wolds of Gentilism, and layd together a Turf or two; it is not with intent to make an Altar thereof, much lesse to proclaim them for such Sacrifices wherewith God is well pleased. Yet if any will say that I have put fire thereon, and that they see it Flame;* 1.285 I assure them I will make no other use of the Ashes, but to make a Lee to be∣sprinkle and besmart my own and the eyes of such other sluggish Christians, lest whilst we sleep these Philosophers get Heaven before us. I have scraped up these Crusts or Limbs of Anti∣quity to try, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if by these foolish people, or Natures Wise men, I might anger my own flesh into a Godly Jealousie or Emulation to outstrip them, as far in pro∣portion as our Means excel theirs. And if I have not rather done it for Fear of this thing, That these poor Ghosts or Corpses of Vertues Heathen, as well as persons, should rise in Judge∣ment and condem us Christians, who care not to adorn our holy Profession, with such, not in any degree of proportion such Good Works as the Primitive Christian Worthies did. From whose Heroical Degrees of Vertue we are degenerated, as farre as Pigmies are from the Gyants of old. Not by Reason of any Wane or decay of the Grace of God, as if that were feebler now, then, when, coming forth as a Bridegroom of Beauty or Gyant of strength, it begun first to Reign through righteousness, or was at first shed abroad in the hearts of the faithfull; But, that we, a Generation of Formal sinfull Men, by making God to serve with onr sins, and his Spirit to 'tend and wait till we were pleased to be weary of them, have grieved that holy Spi∣rit, and what by receiving the Grace of God in vain, what by turning it into Laciviousnesse, have vex't and quench't the same.

To do these Gentle Vertues right then, and give them their due; for it is not fit, Virtutes invertere. Many, most, almost all the forementioned, were Good for the Matter, Substance, Bulk, Being the Things of the Law. Many of them were sparklings of the light of Nature, which like Glow-worms made some shew in the night:* 1.286 in Tertullians Hyperbole, Testimonia animae naturaliter Christianae. Dictates or Notions of Conscience, the Humane Spirit or Lamp of the Lord, Satisfac conscientiae, non famae, sequatur mala dum benè merearis, Sen. de Ira. L. 3. c. 41. These Egyptian Jewels were Ornaments to the Persons that wore them, and worth our Borrowing and Polishing, and Consecrating towards the Adorning of the Ta∣bernacle. They had some good Influence upon the Generations and Communities where they were Acted.* 1.287 And as they were not effected without Gods good Providence (as St. Austin observes, that all the Various dispositions or Temperaments of Men are not) so they passed not without some notice taken by his Bounty, or Temporal Reward given them by God. And at the Great Day of Recompenses shall have considerable Allowance or abatement, as to De∣grees of Punishment; Minus enim Fabricius quam Catilina punietur, non quia iste bonus, sed quia ille magis malus;* 1.288 & minus impius, quam Catilina, Fabricius, non veras virtutes haben∣do, sed à veris non plurimùm Deviando. So, S. Austin, and Mr. Hooker of Cambridge, has, to my remembrance a very sad saying to that purpose and not to be gainsaid; The Pagan and the Philosopher shall have a cool summer Parlour in Hell in comparison of the Debauch't Chri∣stian. But we have a surer Word of the Great Prophets—; it shall be more easy for Sidon and Sodom two sinks of sin, then for Chorazin and Capernaum Two despisers of Grace. O

that we could believe what strange unconceivable Confusion will seaze upon the Belial Christi∣an, when he shall see the Queen of the South and men of Nineveh Condemn the Jew; and hear the Pythagorean and Epicurean (impanneld into one Jurie) sentence the Gracelesse vile Christian. When we shall see Christians damn'd, for cheating one another, out of Tullies Offices; and subtile Seraphical Schollars for ill manners, sentenced without Book, out of the Law written in the hearts of Analphabet Idiots: when it would be counted a favour, Farre above Dives's desire, if God would grant it, Sit Animamea cum Philosophis. All which (in effect) shall be, if we be not more free from Vice, or not better Vertued, then these forementioned Philosophers were; whose works as they were done and raised up, so are their writings pre∣served by Gods Providence to yeild us provoking Examples to imitate, and by the help of Gods Grace to outstrip and excell. The Pharisees were Fasters, Prayers, Sabbath-keepers, abhor∣red Idols, Tythed strickly, and I think reverenced the Sanctuary; farre, I am sure, farre ex∣celled the Ethnick Heroes, yet except the Righteousnesse of us Christians exced theirs, our Portion shall be with those Hypocrites,* 1.289 as theirs was with others.

And that we may the better know what we have to excell, take notice; that some Heathens were Excellent, did their work cum Intuitu; with an Eye to God, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to the Immortalitie of the Soul.* 1.290 And they that sometimes doubted of both, reason'd well. I'le reckon that the Soul is Immortal,* 1.291 said Tully; That's the surest way. If it be so, I shall meet the Mortalist, and tell him he was deceiv'd, if it be not, he shall never tell me so. Either there is A God, or Democritus's Atomes; said Marcus Aur. Antoninus. If there be a God, his Providence will take care of me and the rest of the world, I will depend upon him. If nothing but Chance; who would care for such a World where all things fall out at Adven∣ture. Clem. Alex. Strom. l. 4. wonders at Epicharmus's expression: With the pure Soul it shall go well after death.* 1.292

And as to the particular End; many of their Actions were Right. S. Aug. T. 3. de Spir. & Lit. c. 27. says, There were some Facts of the heathen, Quae secundum justiuae regulam non solùm vituperare non possumus, verùm etiam meritò recte{que} laudamus. S. Je∣rom. in Ep. ad Gal. Cap. 1. says more, that some were done vel sapienter, vel Sanctè. As to Honour Parents, give Alms, do as they would be done to. Non tamen haec tribuens dede∣rim quo{que} caetera—. I must take heed, lest while I do these vertues Civil right, I sacri∣legiously wrong the Grace of God. I therefore (yet protesting my Lothnesse to judge those that are without; especially in any thing that looks like goodnesse:) thus tax these gentile Vertues. 1. They were sick of divers Privative Defects. The Spring was foul, (not washt with the wa∣ter that issu'd out of Christs side) not purifi'd by Faith; which is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his* 1.293 Judgment who is held one of the Gentiles Best friends. Faith animated, and acting by Love.* 1.294 Some of their Love was but a kind of Dilectio Babylonica, as S. Austin says. That which made the Decij, mori pro patria, was (not Charitie inspired 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;) but sucks from the Brests and sweetnesse of their native soil. Some of their Vertues were Hybridae, Spurious Mungrels, begot by Vices. S. Austin says, Covetize made some prudent, temperate, valiant, industrious, Per mare pauperiem—, yea in some things just. Some but Apes of True Vertue, like the Circumcision us'd by Nations not in Covenant. Some were monstrous, made up of Contradictions to their own Rules. Diogenes was content with a litle; yet held, Sacriledge lawfull, and Mans-flesh Mans-meat. Like Rowers, they look•• o••e way and went another. 2. Mostly they fell short of the End: the great universall right End; Gods Glory. Those few that aim'd at any mark above the Moon, did but feel after the most Conspi∣cuous Being, whose Invisibilities are manifest.

As, many of their Eys were Dimme, so few were single, or of right Intention. Yet by the Bye, some thought of Schooling the Eye, or making a Covenant with it. Pericles rebuk't Sophocles for an Eyfull of Adulterie,* 1.295 when he Gaz'd upon strange Beauty, Oculos etiam castos habere decet. 3. As they were fally in their Principle and End, so were they in their Rule. They did Things of the Law not Legally; Good not well: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alas! they were a Law to themselves, Non taliter omni Genti, they had not the knowledge of Gods Law. The Consequence is plain, Their Rona were not Beatifica. Their labours do not follow them so that these men shall be blessed in their doings. I know 'tis said usually, They were but Splendi∣da peccata. I shall not say, They were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because I think otherwise; nor shall I Contradict it, because use has given authority to say so.

This I shall say though, That we Christians have both infinite Obligation and incourage∣ment, to maintain, to be chearfull and ready to every good work, to abound in the work of the Lord, knowing that our Labour is not in vain in the Lord: That not a Cup of Cold water

(Sans Cost of Fire, only warm'd with Charity) not a thought or wish that springs out of a pure heart shall loose it's reward. Knowing the Miraculous Nature of Faith, that like a Spiritual Elixer, it transforms the Lowest Act of Drudgerie that the poor Moor of the Kitchin can do in fear of God and Obedience to Man,* 1.296 into an Acceptable remunerable divine Sacrifice.

Now for a Close to this long Note; I will but name 2. or 3. of our Christian Worthies which will not Commend us of this present Age; but will shine all these Twinkling Starres of Ethnick Glories, into night: and shame, and shrink them into nothing. For number they be none, in comparison of our Christian Kalender: every day in the year, Except the Kalends of Janua∣rie, having, I think more Martyrs then the stories of all Ages have, Noted Philosophers. Against the three Youths instanc't pag. 3135. I put in the Scale; 1. Epagathus that young noble Advocate of Christians, and Martyr. 2. Origen who within the years of Childhood was Martyrd in Voto: and when his Mother kept him naked to keep him alive, incouraged his Fa∣ther, by pen,* 1.297 to suffer. At 18. year old was Catechist at Alexandria. And as all the world knows, cut off his right foot for the Kingdome of Heaven. 3. Ponticus, a Youth of fifteen, bit∣terly tormented. I could cast in Attalus with his Iron Chair; Maturus, and Sanctus (men of their own Names) tortured and beheaded. And women too, Potamiaena, Blandina, Biblis, and St. Basils 40. Martyrs in a severe frost put into a pond, and then burnt. Holy Barlaam outvies the Torchbearer in Kind. Val. Max. l. 3. c. 3. says he held a Censer and that a Cole burnt his flesh till it smelt. St. Basil, in his Homilie of him, says that St. Barlaam let the In∣cense by violence put in, burn and drop through his hand, and would not shake it off, lest he might seem to do it to the Idol. Against Polemo's, set St. Austins Conversion: and the 3000. at one Sermon of a poor Fishermans. Against Xenocrates's Chastitie set Joseph's, and Ephraem Sy∣rus's, who being tempted by a Woman, untempted her thus. Carry me, said he, into such a place, naming the open Market-stead in the Citie of Edessa, where this fell out; that all the World may see what we do,* 1.298 els I shall not Consent to your desire. The Woman starling at this and answering, That it would be an open shame to do such a thing in the sight of men, The ho∣ly man reply'd, if she was afraid of the Eyes of men, how much more ought she to fear and shame to do it in the sight of God, which Correption of his made such an impression upon the woman, that she, of a Concubine became a Convert. See here a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Live Draught of Vertues. The other was only, as S. Basil Terms it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet such a shadow as may be to us Beneficiall: and Compared to the New light of our Modern Good works, is a Pillar of Fire.

The 2. Note relating to Pag. 3115. [Some Actions are required in us, that Grace may be Created in us.] I might save my self the labour of saying any thing to this Point, by referring my Reader to this Authors Soul-searching Treatise of Justifying Faith. 3. Section. p. in quarto 278. where he shews, that, This belief of ours [That Faith is the Sole gift of God, wholly in∣fused, not in part acquired by us:] should rather quicken then quell Christian Endeavours for attaining it. As this Beliefe, that God alone infuses the Soule into the Embryo, incourages them that intend to be Parents (according to the Tenor of Ps. 128. Appointed by our Church to be used at Marriages) to enter the Holy estate and ascend the undefiled Bed. And the Com∣parison suits well, thus. As God who can raise Children from the Rock, does not infuse the the Rational Soul into Stones and Statues, but into Organiz'd Bodies; so doth he not ordinarily bestow Grace on every Reasonable Soul, but on such only as have a passive Idonietie thereto. And as those Parents, upon whose Offspring depends the Nursing of Gods people, are tyed to be more Cautious then others; Even so they that attribute the most to that Fundamental Grace of Faith (none can give enough to it; The Solifidian that gives it most in words; in deeds takes most from it) are most obliged to teach men to use all possible meanes, to seek the best Instru∣ments of believing, planters, waterers, helpers of Faith; above all, to sue to God to give the In∣crease: to Chear men up to work out their Salvation with fear and trembling,* 1.299 because it is God that works both will and deed.

Yet shall I adde de proprio, A word, to those that have scarce the patience to hear of any thing prerequired in man unconverted, that Grace may be Created in him. My Argument with such an Adversarie, is this. Let us take a Polemo, that is, pro tempore, à Ganeo; non tantum il∣lecebris, sed ipsa infamia Gaudens. Vpon this man, we desire the work of the Lord by our Ministery may be prosperous. We must either tell him that there is something required of him in this present State, unconverted as he is, and so set him a Taske; or that nothing at all is ex∣pected from him. These two be Points Contradictorie Diametrally, there is no Mean betwixt them. I say, that of this man Something is required. The first, minimum quod sic, is Re∣flecting upon his own actions,* 1.300 and the Law writ in his Conscience. Next I would Apply some of Gods words spoke by the Prophets to some sinfull people or person; as Isa. 1. 16. Wash you,

make you clean, put away the Evill of your doings—, Cease to do Evil, learn to do Good—. or that of S. James 4. 8. Draw nigh to God—. Cleanse your hands ye sinners, and purisie your hearts ye double minded. And would affirm, that these words signify'd something, were (not Empty noises, but) Precepts; and if Praecepts, have some Duty correspondent To be per∣form'd by h••m to whom I layd them; which is, quod quaerimus; that I would have done. My Adversarie must say, nothing is to be done; It's to no purpose for me to exhort, or him to Try, nothing can be done to purpose. Now what will the poor Patient say? men are natu∣rally inclined to believe them that most ease and please their natures best. The least Conse∣quent of this Doctrine that he will or can make, and that if he were a Good natur'd man too, will be This; why then I will betake my self to a Negative Idleness, wrap my body in my arms, sit still, and wait the Good howr when Grace shall breath uppon me. A 2. will say, Go to them, I will eat my meat with joy, and take my portion of the things of this life, till Tasts of a Better drop into my mouth from heaven. A 3. may perhaps doe worse; Wend to a tavern or worse place, and make work for Grace, with a Gracelesse Desperate hope, that the more he sins, the more Grace may, when it Comes, abound; that quò scelerator eò gratiae vicinior. If my Ad∣versary says nay; he must abstain from Lewd Courses; we are half agreed: is not that part, the same with Esay's, Cease to do evill? If he maintain his Conclusion; I have no more to say, but to enter an Appeal to God, & this protestation to Man, according to Sense of this Author; That I disclaim all such dispositions, preparations, Endeavours, as, Cooperating to the production of Grace after the manner that Temperate behaviour concurreth to produce the Habit of Tem∣perance; or that natural qualities do, to produce Forms meerly Physical. And this will quit me from Pelagianism or Poperie; But he shall never be able to free himself from the Errors of the Stoick or Manichees that holds it indifferent, what works a man does before he be rege∣nerate.

The 3. Note referrs to Pag. 3121. [As a Heathen* 1.301 man Confesseth.] I conceive he means Plinie Junior, and therefore I have caused that 26. Epist. of his 7th. Book, to be inserted here, being loth to Charge the Margin with it there. C. Plinius Maximo suo S. Nuper me cujusdam amici Languor admonuit, Optimos esse nos dum infirmi sumus. Quem enim insermum aut avaritia aut Libido sollicitat? non amoribus servit, non appetit honores, opes negligit, & quan∣tulumcún{que} ut relicturus, satis habet. Tunc Deos, tunc hominem esse se, meminit. Invi∣det nemini, neminem miratur, neminem despicit: ac ne sermonibus quidem malignis aut atten∣dit, aut alitur. Balnea imaginatur & fontes—. Innoxiam beatám{que}, destinat vitam. Possum ergo, quod pluribus verbis, pluribus etiam voluminibus Philosophi docere Conantur, ipse breviter tibi mihi{que} praecipere; ut tales esse Sani perseveremus, quales nos futuros profitemur infirmi. Vale.

4. Note relates to Pag. 3130. [Every Slave hath as Free a Will as his Master: Oft, a great deal more free—.] Seneca. L. 3. de Beneficiis. C. 18. 19. 20. has a deal to this pur∣pose. Errat siquis existimat servitutem in totum hominem descendere. Pars melior ejus ex∣cepta est;* 1.302 Corpus adscriptum Domino, mens sui ••uris, libera, Comes caelestibus exeat. Epist. 31. Animus bonus,* 1.303 Deus in humano Corpore. Hic tam in servum potest cadere, quam in Rom: Equitem. Quid eques Rom. quid libertinus, quid servus? nomina ex ambitione aut injuria nata. And Epist. 47. Ego non ministeriis serves aestimabo, sed moribus. Servus est; sed liber animo. Servus est; imò Conservus. Servus est; quis non? alius libidini servit, alius avaritiae, Ambitioni alius. Dabo Consularem aniculae servientem; divitem ancillulae: nobi∣les juvenes mancipia mimorum: superbos osculantes manus servorum Alienorum. S••ltus— Equum Empturus stratum tantùm & fraenos—. Stultissimus qut hominem ex conditione quae vestis est, aestimat. The Spartan Youth, used this freedom preposlerously when stomaching the disingenuity of his Masters Command (to give him an Vrinal) he went up to the Garre•• and threw himself headlong. Diogenes* 1.304 asserted this liberty even while he was a Prisoner to the Pirate Scirpalus, and in Crete upon sale to Xeniades the Fine Corimhia•• [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] whom he desired to be sold unto; saying, (for so he guessed, seeing him passe by, in such a Dresse or Garb) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That man needs a Master. As before he had bidden the Praeco, Cry, Who will buy a Master? saying, That he knew How to Rule men: and so it seems he did: for Xeniades that bought him, made him Tutor to his Sons, and Ruler of all his house; and joyed strangely in the Bargain••saying, '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that some good Genius (or Angel) was come into his House: and when Diogenes's friends would have redeemed Him, he said they were Fond-men: Lions were not Servants to their Keepers; Keepers were Servants to the Lions. And; That Sèrvants obeyed Men-Masters, but ill Masters were worse Servants, to Lust. So a Spartan (in Plut. Lac.

Apoph.) sufferd not the Bel-man to Cry; who will buy a Slave, '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thou cursed wretch (said he) Cry, who will buy a Captive? '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Joseph may be sold and serve.* 1.305 Naamans Maid may be Captive or taken; but Slaverie in Grain cannot be without Vice; nor Genuine Freedom with it.

5. Note referrs to Chap. 8. Pag. 3019. &c. last Marginal note. Heathens Testimonies of Original Sin.

Nam vitiis nemo sine nascitur: Optimus ille est Qui minimis urgetur—. deni{que} teipsam Concute, numqua tibi vitiorum inseverit olim Natura—. Hor. Serm. l. 1. Sat. 3. Damnatos tamen ad mores natura recurrit, Fixa & nescia mutari. Juv. Sat. 13. v. 240. Parcendum Teneris, nondum implevere Medullas Nequitiae mala nativae—Idem. Sat. 14. v. 216. Vnicui{que} dedit vitium natura creato. Propert.

It's true indeed, Aristotle says in his 3. Book de Anima, that the Human soul is like a white Paper, or Table-Book that has nothing written in: and in the 2. Ethic. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. but that we are born, as it were, in an Indifferencie or middle Temper. Yet this in all Reason can but be meant of Moral Habits or Personal qualifications which are to be got only by Custom. And the care he would have taken for Young-ones Education, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Shews that he was affraid of some secret Biass or Taint, and chiefly that of pleasure, which he Cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

St. Austin. 7. Tom. 4. l. contra Jul. c-12. Quotes Tullie, in his 3. Book de Republica: Complaining, Hominem non ut à matre, sed ut â noverca, natura, editum in vitam; corpore nudo, fragili, infirmo; animo autem anxio ad molestias, humili ad timores, molli ad Labores, prono ad libidines: in quo tamen tanquam obrutus quidam divinus ignis ingenij & mentis. & in Hortensius, Thus. Quis nisi gurges—? quis bona mente praeditus non mallet nullas omnino nobis à natura voluptates datas? and afterward, thus; That soul and body were put to∣gether as a living man and a dead. Sophocles Censures Lust, as a Raging Tyrant, saying, Libenter profugi illinc tanquam ex aliqua furiosa Dominatione. Val. Max. L. 4. c. 3.

6. Note. To p. 3023. He that minds to see more of the Ancients Opinions, about Original sin, Let him Read S. Austin, Cont. Julian. l. 1. where divers Fathers be Cited about that Head.

7. Note. To Chap. 9. P. 3024. The Margin. Seneca de Clement: l. 1. c. 23. Videbis Ea saepè committi quae saepè vindicantur. Pater tuus (Claudius) plures intra quinquennium Culleo insuit, quam omnibus seculis insutos accepimus. Multò minùs audebant liberi nefas ultimum admittere, quamdiu sine Lege crimen suit. Prudentissimi viri maluerunt velut in∣credible scelus & ultra audaciam positum praeterire, quàm, dum vindicant, ostendere posse fie∣ri. Ita{que} parricidae cum lege Caeperunt, & illis facinus paena monstravit.—Natura Contu∣max in Contrarium at{que} arduum nitens. And so Seneca De Benef. l. 3. c. 16. says, Nulla virum habet (foemina) nisi ut adulterum irritet.

Quad Licet ingratum est, quod non licet, acriùs urget. Quicquidservatur cupimus magis; ipsá{que} furem Praeda vocat.

8. Note. To Pag. 3073. The Story of Alexander Pheraeus is in Plutarchs. 2. Orat. de Fortun. Alexand. Magni.

9. Note. To P. 3074. The Storie of Pacuvius Calavius, is in Livies. 23. Book. or as some Count, Decad. 3. lib. 3.

10. Note. To P. 3081. the words of S. Chrysostom toucht in the Margin, (if they be surely his) are these▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

11. Note. To P. 3083. Ipsa{que} Tellus—. They be Virgils, Georg. l. 1.

Ante Jovem nulli subigebant arva Coloni. Nec signare solum, aut partiri Limite Campum Fas erat: in medium quaerebant, ipsa{que} Tellus Omnia liberius nullo poscente ferebat.

All these referre to the Five precedent Sections: which the Reader if he please may take for the whole tenth Book. And reckon what follows betwixt this and the Eleventh, for the Appen∣dix spoken of by the Authour, in the 35. Chapter; and mentioned in the Marginal note there. Or else he may count on, as, for the better help to memorie, it is placed, & because of the orderly disposition and nearness of the matter coming most Patly and fitly in, it is num∣bred, the Sixth Section, of the tenth Book.

An Appendix, or, Sixt Section.

Concerning the Limitation of these Two Propositions, Rom. 8. 13. If ye live after the flesh ye shall dye; if through the Spirit ye do Mortifie the Deeds of the Body ye shall live.

1. BOth Propositions are (as we say) Hypothetical or Conditional, and if either should be denyed or questioned, the only Course which the Schools (which are the high Courts of Reason for Judging of Argu∣ments) afford, would be to plead these Categorical or absolute Propositions. [Whosoever lives after the flesh shall die] [Whosoever mortifies the Deeds of the body through the Spirit shall live.] And our Apostle himself, ver. 6. had premi∣sed Two absolute Categoricall Propositions, to inferre or prove these two Con∣ditional Propositions in the Text. For so he saith [To be Carnally minded is death] but [to be spiritually minded is life and peace.] Now albeit he hath added no Quantitie to these Two Categorical Propositions; yet in that he saith; To be carnally minded is death, and To be spiritually minded is life; This Infers, That Death is the Necessary Consequent of Carnal Living; and Life likewise the In∣fallible Consequent of being spiritually minded.* 1.306 And it is an Infallible Rule of Reason, That [Any Proposition, betwixt whose Parts the Connexion is Ne∣cessary, is Equivalent to an Universal, although it be delivered in Terms In∣definite, or without addition of any Quantity.] So that when our Apo∣stle saith; To be carnally minded is death; To be spiritually minded is life; his Speech is altogether as ful, and more Emphatical, then if he had said: Who∣soever lives after the flesh shall die. Whosoever through the Spirit mortifies the deeds of the body shall live. Howbeit, These Two Propositions in the Text, thus Redu∣ced to Categoricals, and Rendred Vniversal by a Note or Sign of such Quanti∣tie; are Vniversal only in Respect of the Persons, whom this duty of Mortifi∣cation concerns; Vniversal they are not, but Indefinite, in Respect of the Duty enjoyned or Matter proposed.

2. To find out some more distinct (limit or) Limitation of them, in re∣spect of the Matter proposed,* 1.307 we are to begin, as in the like Cases the Method requires, from Negatives. The First Negative is this. [Though all men af∣ter they come to years of discretion, be necessarily tyed to Mortify the Flesh, yet no man is tyed under pain of damnation to an absolute or Total Mortifica∣tion of it. This is Impossible in this life. Though sin (as the Apostle speaks) be the Sting of death, and Carnal Intentions be the Arrows or darts of Sathan; yet is not every Carnal thought, or every degree of minding the flesh, so deadly in the issue unto the Soul, as the Parthian Arrows were to mens Bodies; for they carried death upon their points, and gave it possession of every bo∣dy, whose skin they brake; Fatum{que} in sanguine summo est; They let Death in at the least breach, whereat Bloud could come out. But every moment of life led after the flesh doth not thus Necessarily bring forth the death here meant. The second Negative is this. [It is not every Degree or Part of

Mortification that will suffice to bring forth the Life here meant.] For he doth not say, if ye have Mortified the deeds of the body, but if ye do mortifie the deeds of the Body ye shall live. These Two Negatives are as the Two Tro∣picks, betwixt which the Limitation of the former Proposition, in respect of the Matter proposed, or Duty enjoyned, is wholly Situate. It is a Positive Mean between them; somewhat Lesse then any Absolute or Total Mortification; Somewhat More then every Degree or Practise of Mortification: yet all this is but Indefinite. This Positive Mean betwixt the former Negatives must of necessitie be either some kind of Mortification for Quality more Precious then the Mortification which most men ordinarily affect or practise: or some Grea∣ter Measure of the same Mortification, whereof most men are partakers at some times.

3. As Great mens quick Goods are presumed to be of a better kind or breed, then the like goods of their poor neighbours (for Noble-mens Geese, as the Proverb is, are Swans) So there be some, who will have all Qualificati∣ons whether of Life or Practise, all Acts of Duty or Performances to be of a better kind or rank in the Elect, then they are in Others. And in these mens Dialect or Divinity, the Answer to the proposed Querie were easy, and would be This. They which Mortifie the deeds of the body in such sort as the Elect do, they certainly shall Live, for the Elect do truly mortifie them, albeit not in so full a Measure. And as Belief, so Mortification, in Them especially, how Little soever it be,* 1.308 so it be True, will suffice unto salvation. But in the Divinity which I have learned, the points of Election and Reprobation are to be determi∣ned of (if at all they may be determined of) by the Resolution of other more General and more facile Queries. They are preposterously brought to the Determination of any other Difficulties. Alwayes the Resolutions of the Generals must be Introductions to the Resolution or clearing of more Special Difficulties. Special Difficulties can be no Introduction to the Reso∣tion of General Queries. Now this duty of Mortification and the Transgres∣sion of it, to wit, Living after the flesh, are far more General, then the estate of Election or Reprobation. Seeing, as I am often forced to repeat, it is but a litle Point of mankind, a small Portion of men (which are partakers of the Word or Sacraments) which are for the Present contained under either part of This Division,* 1.309 either in the State of Election or Reprobation. But under this Divi∣sion of Living after the flesh or after the spirit, all are comprehended. Again, in as much as we our selves are all imployed in this Work of Mortification, we may have more certain Experiments of our Progress in this Duty, then we can have of our estate of Election, which is meerly the work of God; we have no finger, no imployment in it. The truth is, Only they who have mortified the deeds of the Body in such a measure, as our Apostle here requires, are in the State of Election. Only they who have made up such a measure of sin or Li∣ving after the Flesh, as induceth the Sentence of death here mentioned, are in the absolute State of Reprobation. So that the Positive Mean between the two former Negatives must be taken from the measure, not from the Specifical Qua∣lity or nature of mortification. The very Phrase or Character of our Apo∣stle [If ye live after the flesh ye shall die; but, if through the Spirit ye mor∣tifie the deeds of the Body, ye shall live,] Necessarily includes a Perseverance in either kind. A Perseverance there must be in this Duty of Mortification, before we can have full and perfect Interest in this Promise. Without Perse∣verance or Continuance in this life of the Flesh, none are inevitably sentenced unto the death here denounced against all that live after the Flesh.

4. But even Perseverance it self is a Term Indefinite and illimited; it ad∣mits,

though not altogether so many determinate degrees or portions, as Mor∣tification doth, (for there must be some set degrees of Mortification, before there can be any Perseverance in Mortification) yet a great many Degrees or parts. And all the degrees of Perseverance are measurable by Continuance of Time. Some there be who require a Perseverance in Mortification unto the hour of death, before a man can be Infallible Heir of the blessing here promised. They say of This & the like blessings or Prerogatives or promised, as Solon did of Hap∣pines or Feli••ity;—Dici{que} beatus Ante obitum nemo supremá{que} funera debet.

No man can be said to be Thus Happy, as to be in the assured state of Life, untill he hath Persevered in this Duty of Mortification unto death. And in this Tenour many of Gods Promises seem to run. As when it is said, He that continues unto the End, he shall be saved, &c. This Limitation, though true, is not satisfactory to the Point in Question. This Negative is true [He that doth not Persevere in this duty of Mortification unto the End of his Life, can have no Interest in this promised Life.] But this being granted, it may be further Questioned: Whether a man may not have the Gift of Final Perseve∣rance Infallibly collated upon him by the Vertue of this Promise before he come neer to the End of his mortal life? Whether some may not have it collated a longer time before, some a shorter time, some not untill the last day of their life or hour of death?

5.* 1.310 This Point again admits of a Double Inquisition. The one, De Certitu∣dine Objecti, The other, De Certitudine Subjecti. The One Concerns the Certainty of the Object or Gift of Perseverance it self; as whether this Gift be immutably bestowed upon any man before his death. The Other con∣cerns the Certainty of our Apprehensions or perswasions that this Gift of Per∣severance is, or may be bestowed upon us in Particular. Or, if any man in this life can be thus Certainly perswaded, the last Querie is, By what Degree or kind of Certainty he can be assured, that he shall finally Persevere in this Duty of Mortification, or that he shall so Persevere in it, as he shall not finally fall from Grace. To begin with the First Branch of this Inquiry, to wit; Whe∣ther the Gift of perseverance, or Certain Estate in Grace, may be infallible or Immutable in this life. Our First Proposition shall be this. [There is a De∣gree or measure of Mortification (best known unto God) which may be ob∣tained before the hour of death, by some later, by others sooner, unto which whosoever doth attain, he is not only actually instated in this Promise of life, but confirmed in Grace, and endued with the Gift of Perseverance.] The Measure is not the same to all; Some may be Confirmed in Grace, before they attain unto the same height of Mortification, which others must Exceed. To whom much is given, of them much shall be required. The second Proposition is This, [There is a Degree or Measure of living after the Flesh (best known unto God) which may be made up in this Life, by some sooner, by others later, which measure whosoever doth make up or go beyond it, doth hereby become ly∣able to the Sentence of death hereby denounced, and falls into the state of Reprobation. The truth of both Propositions may be inferred from the Analogie of Faith or points of Doctrine heretofore delivered concerning the Certain∣ty or continuance of Publick-Weal or Prosperity,* 1.311 and the Certainty or In∣fallibility of Ruine and Destruction to States and Kingdomes. Sauls King∣dome was upon the point of being perpetually Confirmed unto him, 1 Sam. 13. 14. but by his Folly and disobedience, his own Ruine, and utter Deposi∣tion of his Line, became inevitable and irrevocable. The Rule often men∣tioned in other Treatises, was Gener all. That Blessings promised to any Na∣tion, whilest they were only promised, not confirmed by Oath, were but Mutable

and Conditional, and the Promise revocable. That Cursings likewise, only denounc'd by way of Threat,* 1.312 not ratified by Oath; were but Conditional, were Evitable, and the Sentence revocable. That Plagues or Blessings denounc'd by Oath were Inevitable, unpreventable; Instances were then given in Saul; and in the Children of Israel, which were cut off by Oath from entring into the Land of Promise, as others were assured by Oath that they should enter into it.

6. Now albeit the Interposition of Gods Oath was alwayes an Infallible Argument, that The Thing, which he did sweare (were that matter of Pro∣mise or of Threat, blessing or cursing) was Immutable; yet the Interposi∣tion of the Oath, did not first make mens Estates, whether in his Promises or in his Threates, to be Immutable; but rather declare them to be such. Their Estates were the one way or the other Immutable, before the Lord did so de∣clave them, and Immutable their Estates alwayes became, not by any Specifical Qualities of the Duties performed, or of the Iniquities committed by them; but by the Just measure, or full Degrees, whether of dutiful Obedience or of disobedience and Transgression. The best Argument in this Case we can use must be drawn from the Type unto the Antitype, from the Legal Shadow unto the Evangelical Body. This kind of Argument our Apostle hath warranted, and in a manner fully drawn unto our hands Heb. 3. 7. Wherefore as the Holy Ghost saith, to day if you will hear his voice, harden not your hearts, ver. 13. but ex∣hort one another dayly whilst it is called to day (i. e. whilst there is time left for repentance) lest any of you be hardened through the deceitfulness of sin; for we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the End; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: what End doth he mean? the End or utmost Period of Life? This End may be comprehended under this Phrase; which not∣withstanding is not necessary to be restrayned unto this End: For so the In∣stances alledged by the Apostle, would not Conclude his main Allegation, yea they include the Contradictory to this restraint: thus much at the least, that some, of whom he speaks, were confirmed in the promise, and decla∣red to be so confirmed by Oath; others of them were sentenced by Oath unto death without revocation or appeal, long before the End of life or approach of death. Some when they had heard (saith the Apostle) did provoke, howbeit not all that came out of Egypt by Moses ver. 16. Not all that were above twenty years old: for Caleb and Joshua, being at that time 40 years of Age, did enter into the Land of Promise after all the rest, which were above twenty, had perished in the wildernesse. But the Apostle further demands, with whom was he grieved forty years? Was it not with them which had sinned, whose carcases fell in the wildernesse? And to whom sware he, that they should not enter into his Rest? but to them that believed not; so we see what they could not enter in because of unbeliefe, He saith not, they did not enter in because of unbelief, but they could not enter in because of Unbelief. This argues that the Possibility of entring in was utterly cut off, and we know it was so cut off because the Lord had sworn they should not enter in. But what was the true or adequate Cause why they could not enter in, or why their former Possibility of entring in, was utterly cut off? The Apostle mentioned only Two. Vnbelief and Sinne. But are his words only to be understood of ordinary Sinne or Simple unbelief? or was there any Sin or Vnbelief for Specifical Quality so deadly as could utterly exclude them from all Possibility of entring in? or, do these Termes though Indefinite in themselves, necessarily Include a certain Measure or high Degree of Vnbelief or Sinne. This Point may best be resolved by the Historicall Re∣lations of Moses, whereunto our Apostles discourse throughout the whole 3.

Chapter to the Hebrews hath speciall Reference; and on which his Exhortati∣on or main Argument is wholly grounded. This Story is set down at large Numbers the 14. 21.* 1.313 As truly as I live (saith God to Moses) all the earth shall be filled with the Glory of the Lord. This is the Express form of the Oath. The Contents of the same Oath, or the Articles, unto which God Swears, are set down at large in the words following, in which likewise the Measure and Quantity as well of their Positive Sin as of their Vnbelief is Emphatically ex∣pressed. All those men which have seen my Glory, and my Miracles which I did in Egypt, and in the wildernesse, and have temptea me these ten times and have not hearkened unto my voyce; surely they shall not see the Land, which I sware unto their Fathers, neither shall any of them that provoked me see it. They had seen, or known by certain Relation, Ten several Mighty Wonders, which God had wrought in Egypt upon Pharaoh, upon his Land and People. Now the con∣tempt and neglect of so many Wonders, besides the Miracles which he had wrought for them in the wildernesse, argue a great Measure of Disobedience or Vnbelief, a great Measure of Omission or neglect of this Duty of Mortification which is Necessary to All; a great Measure of Life stubbornly led after the Flesh; Howbeit Their Sins were most grievous, which had seen the Good Land, which God had promised by Oath unto their Fathers, as is clear from Numb. 14. 36, 37. The men which Moses sent to search the Land, who returned and made all the Congregation to murmur against him by bringing up a slander upon the Land, Even those men that did bring up the evil report upon the Land, dyed by the plague be∣fore the Lord: and so they dyed before their brethren, which had given cre∣dit unto their report, and out of their Vnbelief did murmur against their God. Howbeit even these, with all the rest above twenty years old (Ex∣cept Caleb and Joshua) were utterly cut off, from all Possibility of entring in, before the time or hour of their death; yea they dyed before their Or∣dinary Times for this their Provocation; as is Emphatically exprest, ver 34. Ye shall bear your Iniquities forty years. And you shall know my breach of pro∣mise; that is, the Revocation of the Blessing promised.

7. That Caleb and Joshua had their Estate or Interest in the same promise irrevocably confirmed unto them, long before their time of their entring into the promised Land, may be gathered from the Exception interserted in the Oath; for the Lord had sworn that none of the rest should enter in besides Caleb and Joshua.* 1.314 This Exception in Ordinary Construction seems to in∣clude, that the Lord did Positively swear, That These Two should enter into his Rest. Howbeit this Exception alone is but a Presumption, or a proof not Concludent without Favourable Construction, and as Lawyers say, Fa∣vorabiliora sunt amplianda; Favourable promises are to be taken in the ampler Sense. But thus we may not interpret Gods Promises without warrant from Him. That Gods meaning in the former Clause or Exception con∣cerning Caleb and Joshua was to be taken in this Favourable and ample Sense, we have a further Positive and Concludent Proof from the Petition which Caleb exhibited unto Joshua, and Joshua granted Josh. 14. 6, 9, 10, 11, 12, 13. Thou knowest (saith Caleb unto Joshua) the thing that the Lord said unto Moses the man of God concerning me and thee in Cadesh Barnea, Moses sware in that day saying surely the Land, whereon thy feet have troden, shall be thine inheritance and thy Childrens for ever: because thou hast wholly followed the Lord my God. And now behold the Lord hath kept me alive as he said these fortie and five years, even since the Lord spake this Word unto Moses, whilest the Children of Israel wandred in the Wildernesse; and now lo I am this day fourfcore and five years old: As yet I am as strong this day, as I was in the day when Moses sent me: as my strength was

then, even so is my strength now for warre, both to go out and come in; And Ioshua blessed him, and gave unto Caleb the son of Iephunneh Hebron for an inheri∣tance. Such is the Force and Efficacy of Gods Promise confirmed by Oath, that it not only kept Caleb alive, but in the same strength and Activity of body till 85. years, in which he was at 40. years. It was as Remarkable in pre∣serving his life and strength, as it was in bringing mortality upon others. Yet was not his Promise so confirmed by Oath unto all that were excepted from the Plague denounct by Oath, as it was unto Caleb and Ioshua. For all that were under twenty years old were excepted from the plague denoun∣ced by Oath, yet were they not all assured by Oath, that they should enter into the Land of Promise. The Exception of Them in the Oath only, re∣serves that Possibility or that Interest, which their Fathers had in the Pro∣mise as Entire to them as it was at the first. Their Estate was but Conditional, and held as it were the Mean between the Estate of Caleb and Ioshua, which was Confirmed by Oath, and the Estate of their Forefathers, which were Ex∣cluded by Oath. For so Moses saith unto the Tribe of Reuben and God, whose disobedience and backsliding he feared, Numb. 32. 14, 15. Behold ye are risen up in your Fathers stead an increase of sinful men to augment yet the fierce anger of the Lord towards Israel; For if ye turn away from after him, he will yet again leave them in the wilderness, and ye shall destroy all this people. Moses in this speech supposeth, that these men were not so Immutably Interessed in Gods Promise, as Caleb and Iashua were: These men stood in need of Repentance, and their Repentance is Specified, Ver. 16, 17, 18.

But was this Decree of God Concerning Caleb and Ioshua terminated to their Individual Entities, or inseparably annexed unto their Persons before they were born, or, did it suppose some Measure or Degree of Belief or Obedience in them? Yes, As the others Exclusion by Oath did presuppose an Extraordi∣nary Measure of Disobedience and Vnbelief; So the Ratification of the same Promise unto them by Oath did presuppose a Measure more then ordinary of Belief and Obedience. Thus much is included in the reason of their excepti∣on from the Common Plague, Numb. 32. 12. For they have wholly followed the Lord: which Speech is likewise resumed by Caleb, Josh. 19. 9.

8. So then these Three Points be Clear. First, That such as had Gods Pro∣mise for entring into the Land of Canaan,* 1.315 were cut off from all Interest in this Promise, as appeares from the words recited, Numb. 14. 34. Ye shall know my breach or Nullification of my Promise; for Gods Promise could not be Nullified or Revoked, unlesse it had been sincerely and really made unto them. The Second; That this Promise was not only Revoked or Nul∣lified, but that the Parties to whom it was made, were utterly cut off from all Hope of Possibility of having the like Interest in the Land of Promise re∣newed unto them, albeit they sought the renewing of it with Tears, and testified their repentance with hazard of their lives. This point is clear from Numb. 14. 39, 40, 41. So when Moses told all these sayings unto all the Children of Israel, the people mourned greatly, and they rose up early in the morning, & gate them up into the top of the mountain, saying, lo we be here, & will go up unto the place, which the Lord hath promised; for we have sinned. And Moses said, wherefore do ye now transgresse the Commandement of God? But it shall not prosper; go not up, for the Lord is not among you, that you be not smitten before your enemies. The event did prove his words true: For when they presumed to go up unto the hill top, then the Amalekites came down and the Canaanites, which dwelt in that hill, and smote them, and discomfited them even unto Horma, Numb. 14. 43, 45. Deut. 1. 41. The Third Point. That the General Promise wherein

All the people had a true Interest, but from which most of them were utterly cut off, was irrevocably ratified and confirmed unto Ioshua and Caleb upon their Perseverance in Belief and Obedience. The like Ratification of Gods Promise upon the like Occasion, we have in the history of Abraham. First He had Gods Promise that he should be the Father of many Nations, that he should possesse the land of Canaan, but this Promise presupposed or prere∣quired a Measure or Degree of Obedience in Abraham; for he was to forsake his kindred and his Fathers house at Gods Commandement, before he could claim Interest in this Promise. He had likewise fought the Battle of the Lord, before this Promise was further ratified or enlarged by the Solemn Blessing, which Melchisedeck bestowed upon him in the Name of the Most High God. Yet even unto this Measure of Obedience Gods Promise was not Irrevocably Terminated, the blessing promised was not as yet so Immutable, as it afterwards became. To what measure of Obedience then was it so Immutably terminated? To his Obedience in offering up his only sonne Isaac; upon this Fact the former Promises were solemnly confirmed by Oath, and being so confirmed the Blessings promised could not be recalled or repealed. By this last Measure of Belief or Obedience, that Scripture was fulfilled which saith, Abraham believed God, and it was Counted unto him for Righteous∣ness, as St. Iames instructs us, Chapt. 2. 23. As this Fact was the accomplish∣ment of Abrahams former Obedience; so the Interposition of Gods Oath upon this Fact was the Full or Final Ratification of Gods former Promises made unto Abraham.

9. Now all these things (as the Apostle in the like Case saith) happened unto them for Ensamples or Types, and they are written for our admonitions, upon whom the ends of the world are come: wherefore let him that thinketh he stands, take heed lest he fall,* 1.316 1. Cor. 10. 11, 12. The special Points of our Admonition or In∣struction from the former Types or Examples may thus be gathered by war∣rant or Imitation of the Apostles Argument in the like Case. Whosoever doth in any sort Mortifie the Deeds of the body, hath a true interest in this Promise, [ye shall Live.] Every subsequent Degree of Mortification is a De∣gree or approach unto the Final Ratification of the Promise. The Blessing promised not withstanding is not Irrevocably ratified, the Gift of Final Perse∣verance in this Duty, is not immutably established, untill we attain unto a certain Measure of Mortification, answering in proportion unto the Measure of Abraham's Obedience, when he offered up his son Isaac, or unto the Obedi∣ence of Caleb and Ioshua, when the Lord sware unto them that they should enter into the Land of Canaan. Again, every Degree or Portion of life led after the flesh, is a Degree or Approach unto the Sentence of death here denounced; [If ye live after the flesh ye shall dye.] The further we go on in the wayes of the Flesh, the more we endanger our Interest in the promise of Life, the more obnoxious or lyable we become to the Sentence of death. Howbeit the Sentence of death becomes not Irrevocable, untill we come unto a Full Measure of Disobedience, in following the wayes of the Flesh, an∣swering in proportion unto the Measure of their Disobedience or Vnbelief, who were cut off from all Possibility of entering into the Land of Promise. Again, as these Disobedient men did make up the full Measure of their Diso∣bedience, before they made up the full measure of their dayes, and as Caleb, Ioshua, and Abraham, did attain unto the Measure of Belief and Obedience, unto which Gods Blessings were immutably annexed by Oath, long before they came unto the End of their Life: So likewise we may come unto that Measure of Disobedience, or living after the Flesh, unto which the Sentence

of death is inevitably awarded, before we cease to be in the Flesh; and on the otherside we may attaine to that Measure of Mortification, whose neces∣sary Consequent is an Immutable Estate in Life Spirituall, before we come to the End of our Bodily Life. And unto this Point some may arrive sooner, others later, according to the Fervency of their Endeavours, or victorious Constancy in the Service of God.

10.* 1.317 The only Objection, that is, or can be made against this Resolution or Determination in the Point proposed, was intimated before; the whole strength of it relyes upon those places of Scripture, wherein it is said, He that continues unto the End, shall be saved: or, We are partakers of Christ and his promi∣ses, if we Continue the Beginning of our Confidence stedfast unto the End. But though it be True, that no man, which falls off from the Spirit unto the Flesh, before the End of his bodily Life, can be partaker of the promises; yet is it never said, That no man is, or can be so confirmed in Grace before the End of his life, that he cannot Totally or finally fall. As for that Speech frequent in Scripture, [He that continues unto the End; &c.] it doth not so pun∣ctually point out the End of Life, as it doth the End or just Measure of this Duty here enjoyned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Language of the Holy Ghost oftimes signifies as much as ad victoriam; and denotes that point of time wherein we get the Victory or Conquest over the Flesh or other enemies of the Spirit. And the Apostles words, Hebr. 3. 14. may well beare this In∣terpretation: if we hold the beginning of our Confidence stedfast unto the End: That is, unto the End or full Measure of our Confidence. And all the glo∣rious promises which are made unto such as continue unto the End, are as often made and conceived in this Tenour, To him that overcomes. So it is Revel. 3. 5. He that overcometh, the same shall be cloathed in white raiment, and I will not blot out his Name out of the Book of Life, but I will confesse his Name before my Father and before his Angels. And again, ver. 12. Him that overcometh will I make a Pillar in the Temple of my God, and he shall go no more out, and I will write upon him the Name of my God, and the Name of the City of my God which is New Jerusa∣lem; which cometh down out of heaven from my God; And the writing of this Name of Jerusalem, which cometh down from heaven upon men, imports, it shall be thus written whilest they live here on earth, or whilest it comes down to them, not when they ascend in soul unto it. And when S. Paul saith, that the Names of Clement and other his Fellow-Labourers were written in the Book of Life, Phil. 4. 3. Questionlesse his meaning is, that they were so written in it, that they should never be blotted out, and yet were they so written long before they dyed. I saw (saith S. John) the dead small and great stand before God, and the Books were opened, and another Book was opened, which is the Book of Life; and the dead were judged out of those things that were written in the Books according to their works, Rev. 20. 12.

But although men in this Life may attain unto an Immutable estate of Grace, yet many finally misse of this Estate, because they know not where to find themselves, or in what Estate or Condition they should for the Present rank or esteem themselves.

11 Some there be, which either Expresly, or by Inevitable Consequence of what they expresly affirme, divide Mankind as formally into Reprobates and Elect,* 1.318 as Philosophers do Substances into Corporeal and Incorporeal. By this kind of Division, (were it sound and Orthodoxal) every man from his birth unto his death should be either a Reprobate, or One Elect. Now were this Doctrine true, We that are Christs Messengers should be at a Non-plus, either for administring Comfort to our hearers in trouble of Conscience; or

for preventing and asswaging Presumption in such, as are not conscious of any grosser Sin, or not dejected by the Thundring Threats of Gods Law.

The Truth is; There be Three Estates or Conditions of Men, not only in Generall, but of every man in particular, which finally attains unto Salva∣tion.

First, The Estate or Condition of Man as he is the son of Adam. For e∣very man, as he is the son of Adam, is the son of wrath.

Second, The Estate or Condition of Man, as he is reconciled to God, and admitted into the Priviledge of his Son, by Baptisme, or ingraftment into his Mystical Body, the Church.

Third, The Estate or Condition of Compleat Regeneration, or of Ele∣ction.

The First estate or condition is the Terminus à quo. Eternal Salvation, or admission into the Everlasting State of Bliss, is the Terminus ad quem of every True Christians Progresse. The Two Estates Intermediate that is, the Estate of the Sons of God in General by Baptism, and the Estate of Election, which we have in this Life, are the Two several Degrees or steps of our Progress in Christianity.

But in as much as all men be not at all times, either in the Estate of Election or Reprobation, and yet all in the end become either Sheep or Goats: we must observe Foure Estates of men in General.* 1.319

The First, The Estate of the Sons of Wrath.

The Second, The Estate of Reprobates.

The Third, the estate of the Sons of God by Adoption, or Baptism.

The Fourth, The estate of the elect, or compleatly Regenerate.

12. That there is a Difference between the estate or Condition of the Sons of Wrath, and the estate of absolute Reprobation: A difference likewise between the Estate or Condition of the Sons of God, & the Estate of Conditi∣on of the Elect, may be Demonstrated form the several Estates or Conditi∣ons of the First Man. Adam in his First estate was the Son of God, yet not then in the estate of election, for so he could not have fallen so foully as he did. After his Fall he was in the Sate or Condition of a Son of Wrath; Yet not in the estate or condition of absolute Reprobation, for so he could not have attained unto the estate of election or Salvation. So then every Repro∣bate is the Son of Wrath, but every Son of Wrath is not a Reprobate. Every elect Person, or every man after election is the Son of God, but every Son of God is not in the number of the elect. The Award allotted to every one of these estates, is either an Act of Mercy or of Iustice Divine. But unto the individual Nature, or Persons of men, no effect of Justice or Mercy can be awarded: And therefore the Individual entity or Nature of Man cannot be the Immediate Object of the Divine Decree. No part of misery can be determined upon any man, or Decreed against him, before he be the Son of wrath or a Reprobate; For God doth never punish where he is not displeased, and displeased he can∣not be with our meer Natures. Now to be the Son of Wrath in the lowest degree, supposeth some work of Satan wrought in the party, which is the Son of Wrath; That only makes him the Son of Wrath. Adam could not have become the Son of Wrath unlesse he had suffered the Divel to deface Gods work in him, and to instamp his own image upon him. No son of Adam could have been born the Child of wrath, unlesse this work and Image of Sa∣tan had been propagated unto him by inheritance from his Father Adam. Now, if to be the Son of Wrath in the lowest degree presuppose some work of Satan, the estate or Condition of Reprobation alwaies includeth or presup∣poseth

a greater measure of Satans works; and unto this work, not unto mens Persons or Individuall Natures, is the Irrevocable Sentence of Reproba∣tion awarded.

13. To be the Son of God includeth or presupposeth more then the meer Na∣ture, essence, or Individual Substance of man. What more doth it Include? It alwayes includes some work of God wrought in the Nature, either as an Emanant Effect or Resultance of his Creation; or some work of God produ∣ced in man after his Birth, Conception, or Creation. Adam by Creation was the Son of God, because he was created just and good. And albeit there were not two Creations, One of Adams Nature, Another of his Righteousnesse; Yet was his Righteousness a thing Distinct from his Nature: Otherwise Adam by his Fall had not ceased to be the Son of God. For after his Fall he remain∣ed the same man he was for Nature and Substance, but not the same man he was for Quality. It was then his First Qualification, to wit, his Righteousness, by which he was made the Son of God, and it was the losse of this Qualificati∣on, which made him the Son of wrath. His Nature or substance was no part of the Object of the Divine Decree; not Capable either of Reward or Punishment, but according to the Two former Qualifications. In every Son of Adam, which in time becomes the Son of God, there must be a Creation or new production of Righteousness by the birth of the Spirit, besides his birth or Conception natural, by which he becomes a man. In every Elect Person there must be a Greater work of God, a greater measure of Regeneration or of new birth, then that by which he is first made the Son of God. And this Measare of Righteousness or of Regeneration is the Immediate and Formal Object of the Eternal Decree; or of that Eternal Rule of Divine Mercy or bounty, by which the Immutable Estate of Election or of Grace is awarded.* 1.320 The Point then is clear as the Sun; That neither the Decree of Election or Reprobation are terminated to the Nature or Individual Substance of men, without re∣spect or relation to their works or Qualifications. The works of Satan are Essentially and formally included in the Object of Reprobation: the Works of 〈◊〉〈◊〉 to be wrought in man not for man only, are Essentially and Formally included in the Object of absolute election.

14. That which the Authors or Favourers of the Contrary Opinion (I am perswaded) would have said, or should in reason say for Their absolute ele∣ction or Reprobation, is only This; That albeit the works of God be essenti∣ally included in the Object of the eternal election, as the works of Satan are in the Object of eternall Reprobation: yet God did so absolutely Decree to work these works, which are required to the Object of election, that it was Necessary from eternity they should be wrought in all the Vessels of election. And that he did from eternity so Absolutely Decree to suffer Satan to work those works, which are included in the Object of Reprobation, or those works which makes men Vessels of wrath fitted to destruction, that this Qualification or Temper could not possibly be avoided. This indeed is One of the Two main Questions, which only ought seriously to be discussed between the Ar∣minians and their Opposites, all the rest are but Word-Bates, or Verbal Quarrels, arising from ambiguous or Unscholastick expressions of their Opinions or Conceipts.

The First Question is already discussed, and is, Whether men in this life ordinarily do, or may attain unto an Immutable estate of Grace; that is, whe∣ther their election untill the hour of death be Absolute, or but Conditional.

The Second, which now remains to be discussed, is, Whether this Absolute estate of election or Reprobation, during the time of this life being granted, the

attaining unto the one estate, or falling into the other, be from eternity Ne∣cessary: so Necessary, that no man, which hath fallen or shall fall into the Absolute estate of Reprobation, hath had, or hath, any Possibility to avoid his Fall. Or again, whether every man, that now is in the Absolute Estate of E∣lection, were so destinated to the same Estate from Eternity, that no Occur∣rences Possible could prevent it. If the Arminians would yeild to the Church of England in the Former, I think no true Member of the Church of England, would much dissent from them in the Latter: which may be expressed in Termes perhaps more Perspicuous, Thus: Whether God, in his Foresight of all mens Natures, did set apart or designe some Individuall essences or Natures, with purpose to frame and fit them to be Vessels of Honour without Possibility left for them to frame themselves to be Vessels of dishonour? And whether he did, by the same Foresight or Inspection, set apart or design Other indiviau∣al Natures or Substances to be Vessels of wrath or dishonour, without any Pur∣pose or Will to frame or Fashion them to be Vessels of election? To discusse both Questions, first in Thest, then in Hypothesi; that is, First, whether Ele∣ction it self were Absolutely Necessary from eternity. Secondly, Whether the Election of this or that man, were Absolutely Necessary from the hour of his birth or conception, or rather begins to be Necessary, from his progress in Grace, or from his Plenary and full Conversion unto God, which sometimes, and in some men, is not accomplished before the hour of death?

15. No mans Election or designment to the Immutable state of Grace can be more Necessary from eternity, then his Reconciliation is. No mans Reconcilia∣tion unto God the Father can be more Necessary from eternity,* 1.321 then his Inte∣rest is in the Pardon purchased by the Son of God. No mans Interest in this Pardon can be from eternity more Necessary, then was the death of the Son of God. The death of the Son of God was no more Necessary from eternity, then the Fall of Adam was. The Fall of Adam neither was nor could be from eternity more necessary, then the First sin or Transgression was. The Consequences of these Truths are most necessary, most immediate, If Adam had not Transgressed Gods Commandement, he had not fallen into the State of Gods Wrath and curse. If Adam had not fallen into Gods Wrath or curse, the Son of God had not become accursed, had not dyed. If the Son of God had not dyed for us, our Pardon had not been purchased. If our Pardon had not been purchased, there had been no Reconciliation of man∣kind unto God the Father. If there had been no Reconciliation of man∣kind to God the Father, there had been no election in Christ, So that though it be most True, that Christ was Agnus occisus ab origine mundi, the Lamb slain from the beginning of the World, yet was it not necessary from eternity, that this Lamb should be slain; For Christs death was no more necessary then Adams death or Transgression was. Now no man, I hope well advi∣sed, will affirm, that God did destinate Adams Transgression as a necessary Means that Christ should dye, for so he should make him the Author of sin in Adam, before he became the Fountain of Mercy in Christ. The Truth then is; That Adam having sinned, not of necessity, but Freely; God, out of his Free Mercy and Compassion towards man-kind, did destinate the Incarna∣tion, the Death and Passion, of his only Son, as the Only Means of our Re∣demption, and Reconciliation to himself. And did likewise Destinate the Consecration of his Son (by his death) unto his everlasting Priesthood, as the only means for the accomplishing of our Redemption, that is, for making our election sure and Absolute. As Christs Priesthood is then most unchange∣able and most necessary, yet was it not necessary from eternity that he should

be made a Priest by the suffering of death: So our estate of election in him is most Absolute and necessary after we attain unto it; yet was it not necessary from eternity that we should attain unto it; not absolutely necessary that any should attain unto it, but necessary only upon Supposal of Adams Trans∣gression (which was no way necessary, but Free and Contingent:) and of Gods infinite wisdom and mercie in sending Christ Jesus our Lord.

16. If no mans Destination or designment to the Absolute State of election in Christ were absolutely necessary from Eternity, but necessary only upon the Supposals last made, which were not necessary; much less was the Design∣ment of any mans Individual nature or Person to the Absolute State of Repro∣bation or damnation absolutely necessary from Eternity. Damnation, as all grant, is the end of Sin, or rather an endlesse misery, into which no man can fall but by sin, whence if this endless misery had been absolutely necessary from Eternity or Decreed by God as the Goal of any mans Course of life; the means likewise or only way by which men come unto this end or Goal must have been by a like degree of necessity destinated and decreed by God; and the only way or means, by which men come unto this end, is sin: So that God, by this Opinion or Doctrine, should have been as Immediate a Cause of Sin and death, as he is of the Punishment of sins, or of non-Repen∣tance for sins, committed. And this is Contrary to the fundamental Principles of Christianity, of Religion it self: By both which we are taught, that God, as a Righteous Judge, is the sole Author of the Decree or Sentence against impenitent sinners, but no Cause at all, no Author of their sins or Impeni∣tency, and therefore no Cause, much lesse any necessary Cause of any mans Falling into the Absolute state of Reprobation. Our Saviour Christ, as then designed to be the Future Judge of quick and dead, did pronounce that Wo∣ful Sentence against Judas, and against him alone for ought we read; It were good for that man if he had never been born.* 1.322 We may hence safely conclude, that Judas from that time was in the Absolute State of Reprobation, and had now deserved (without hope of Pardon) this fearfull Sentence, as having now resolved in his heart without Remorse or Compunction, to betray the Son of God into the hands of sinners. He became an Absolute Reprobate by resolving to betray the Son of God; he did not resolve to betray the Son of God, because he was an Absolute Reprobate from Eternity or from his birth. He was not lyable to this wofull Sentence from his birth or in his Infancy; for if it had been better for him from his birth or from his calling to the A∣postle-ship, not to have been born at all, or not to have been so called; God howsoever most gracious and good in himself, had not been good or gracious unto Judas in giving him Being, in making him an Apostle, seeing it had been much better for him not to have been either a Man or an Apostle, if from the time of his Birth or Apostle-ship he had been inevitably designed to the absolute estate of Reprobation, to a greater measure of everlasting pu∣nishments then other men ordinarily are. But the Truth is, the greater mea∣sure of his punishment did presuppose a greater measure of his unthankfulness, & the greater measure of his unthankfulness (in respect of other men) did pre∣suppose a greater measure of Gods Favour and goodness towards him, in giving him birth and being in the days of his Sons Incarnation, or in calling him to the Fellowship of his Apostles or Ambassadors. And thus we come a Thesiad Hypothesin from the general Speculative Truth unto the Particular Use or Application.

17. All of us do (I am perswaded) unfeignedly acknowledge our selves to have been by Naturall birth the Sons of wrath; and to be the sons of wrath,

includes in it some work of Satan, wrought not in Adam only, but in our Nature,* 1.323 which we derive from him; and this work of Satan is Twofold: Sin Original, and the Curse thereunto annexed; this Latter Part, to wit the Curse, must be dissolved by Faith, as by the Instrument: For he that believeth not, saith S. John Chap. 3. ver. 36. shall not see life, but the wrath of God abideth on him; that is, It was upon him from his First Being, and rests upon him until it be removed by Faith in the Son of God. Now in that this work of Satan (that is, the Curse due to Sin Original) is removed by Faith in the Son of God, the Son of God is the Principal Cause or Agent which removes it by his Sacerdotal or Princely Blessing upon our Ministerial Act or Function of Bap∣tism. It is a Truth unquestionable (especially in the Doctrine of the Church of England) that as many, as are Baptized, are from their Baptism, and by their Baptism translated from the Estate or Condition of Sons of wrath, to the Estate or Priviledge of the Sons of God. This Doctrine of our Church is necessarily grounded upon the Saying of our Apostle Gal. 3. 27. As many of you, as have been baptized into Christ, have put on Christ. Now it is impossible that any should put on Christ and not receive him. And to as many as receive him (saith S. John cap. 1. ver. 12.) to them he gives power (Right, or Priviledge) to become the Sons of God.

18. But here some will demand, If all that are Baptized become the sons of God, do they not all likewise by this new birth become heires with Christ? Yes, all that are Sons are likewise Heirs, but not therefore un-disinheritable, because heirs; not therefore in the estate of absolute election, because they are in the estate of the sons of God, or heirs with Christ by Baptism. For many, whom God hath graciously accepted for his sons; many, who du∣ring the time of their Infancy have enjoyed the estate or Priviledge of the sons of God, may in riper years turn Prodigal sons, and disinherit themselves; and none can be disinherited but he that hath been in the estate or Condition of an Heire; or untill with Esau he have sold his birth-right. Both parts of this Assertion, [That all that are Baptized in their Infancy, become the Sons of God, and during their Infancy do live to God.] 2. That Sin even in such, may revive, and wound, some grievously, others mortally,] are included in our Apostles dispute, Rom. 7. 9. I was once alive, (saith the Apostle,) without the Law: but when the Commandement came sin revived, and I dyed. Doth he speak this of himself only, or of all men without exception or restraint that were without the Law? Not Absolutely of all Men that were without the Law; for so the Gentiles, which were not un∣der the Law, which knew not God, nor his Lawes, should have been so alive, as the Apostle there saith, he sometimes was; because they were more without the Law, then he at any time was. Nor doth he speake this of himself alone, but of all such as he was; That is, of all such, and only such, as were the Seed of Abraham, and had been circumcised the 8^th. day, and by Circum∣cision became under the Law, though for the present without the Law. So that as Baptism now, so circumcision then did free the Children of Abraham from the curse of the Law; did Translate them from the estate or Condition of the Sons of wrath, to the Condition or Priviledge of the Sons of God. But did the Apostle or his brethren which were made alive by Circumcision in their In∣fancy, continue in the same estate of Life untill their mortal Lives end? No, The Apostle expresly adds, But when the Commandement came, sin revived and I dyed. So that sin, before the Commandement came, was dead: and revived when the Law came. And the Apostle before the same point of time was alive; but then dyed. When then did the commandement come, which

by its coming did bring life to sin, and death to this our Apostle, and such as he was? It is an Observation of very good Vse, which S. Basil hath to this pur∣pose, in his Comment upon the first Psalm:* 1.324 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When our Reason comes once to ripeness or perfection, That is fulfilled which is written: Adveniente mandato revixit Peccatum, when the Commandement comes, Sin re∣vives. For when such as have submitted themselves to the Law of God come to the use of Reason, or to take their Estate into Consideration, they begin to examine their Consciences by the Law of God; and sin, which was before Inherent, though quiet, being called in Question, grows desperate and rebellious against the Law, by which it is examined; against the Judge, which condemns it; & against the Party which calls it in Question. The Ex∣tract as well of our Apostles speech, as of S. Basils Observation upon it, confirms the Truth,* 1.325 which was before delivered in the Treatise of Mortificati∣on; That the same measure of Regeneration, which sufficeth during the time of Infancy or Childhood, sufficeth not to save the same Parties when they come to Use of Reason or Consideration; for then the Commandement comes upon us, a Commandement to Mortifie the deeds of the Flesh by the Spi∣rit, to enter the Lists or Combate with sin reviving in us, which will certainly kill us, unless we mortifie it, as it reviveth in us; or quell it as it rebells a∣gainst us. So that the estate or Condition of such as have been baptized, after once they come to the use of Reason, is an estate different from their estate in their Infancy or Childhood; an estate likewise different ordinarily from the Absolute estate of Election. But of this estate, and of our Christi∣an demeanour in it, I shall now only say thus much in Generall. This Mor∣tification of the Flesh, which our Apostle injoynes, Rom. 8. 13. is that Reasona••le Service, which the same Apostle requires. Rom. 12. 1. I beseech you therefore brethren by the mercies of God, that you present your bodies a living sacrifice, holy, ac∣ceptable unto God, which is your Reasonable Service. But why a Reasonable Ser∣vice? In opposition to the Service of the Law, which did consist in the Sa∣crifice of Buls and Goats and other Reasonless Creatures, which yet were offe∣red by the holy men of God in Testification of their Faith, or Expectation of the promised Messias. This Reasonable Service or Mortification of the Flesh must be performed by us in Testification of our Beliefe, that he hath accomplished the Sacrifices of the Law by the Sacrifice of him∣self. Again; this sacrifice or offering of Our selves, that is, of Mortifying our Bru∣tish or unreasonable affections by the Spirit,* 1.326 is a great deal more acceptable to God, then the offerings, which the three Kings or Wise men, offered unto our Saviour Jesus Christ. They offered Gold, Myrrhe, and Frankincense in testimony or acknowledgement that the child then born was the King of the Jews. But in as much as we know that we are not redeemed with silver and gold, but with the precious bloud of Christ as of a Lamb without blemish, we cannot either Symbolize with the Sacrifice of our High Priest, or attain to that live-Sympathie with him by the offering of silver, gold, or any other kind of offering, besides the sacrifice of a broken and contrite spirit. If, as He offred himself by the eternall Spirit to God the Father for us, So we again offer up our selves to him by Mortifying our earthly man by the Spirit; then his Bloud, (as the A∣postle speaks, Heb. 9. 14.) shall throughly purge our Consciences from dead works to serve the living God, and finally cleanse us from all our sins. Unto this Reasonable service or offering up of our selves, We were consecrated by Baptism,* 1.327 and bound by solemn vow then made; and if we continue constant in performing this Vow after we come to riper years, we shall continue in the state or Condition of the Sons of God, which we had by Baptism; and by con∣tinuance

or Progress in this estate we shall arrive at the Immutable state of grace, or absolute election; For, the end of the Son of Gods appearance or manifesta∣tion, was, that he might thus lead us on from strength to strength, untill we appear before our God in Sion.

The Doctrine of Mortification (and the consequences thereof) were it thus Taught, and Laid to the Consciences of Christian People as a main Part of their Baptismal Vow, and pressed home as a Duty that concernd their everla∣sting Salvation, would, by Gods Blessing, be likely to prove fruitfull, as in∣deed it is usefull. For somewhat to enlarge that which hath been Toucht on,* 1.328 in the foregoing Chapter, this may be more particularly considered.

First, It leaves Sloth and Negligence in this Good Dutie & of so high Con∣cernment, clean without excuse.

Secondly, Being rightly applyed it serves as an Antidote both against Pre∣sumption and Despair.

20. There is no way to make a Coward Hardie or Resolute in sight, but by putting him upon some manifest exigent or apparent Necessity either of kil∣ling his Adversary, or of being killed by him. So long as there is hope to escape by Flight, or Non-appearance, it is a matter almost impossible to make a Timorous spirit try his strength or ability. The foes or enemies with whom we are here enjoyned to fight, are our own Bodies, or, our own Flesh, which still fighteth against our soules; from whose assaults there is no possi∣bility of flight. There is an apparent Necessity layd upon us either of kil∣ling the Deeds of the Body, or of being more then killed by them. For if we Live after the flesh, or suffer the works of the Flesh or deeds of the Body to live or raign in us, we shall dye the death of the Soul. Did we truly appre∣hend the Necessity of this choyce, how were it possible for us to deferre this Conflict with our own flesh for one Moment.

21. Some not withstanding there be which see in part this necessity of dying, by living after the flesh, and yet submit their Wills and Affections unto the desires and lusts of the Flesh, as Men Condemned by Law do their Bodies to the Officers of Justice or Executioners. This, These poor souls do; Some out of Conscience, because they hold it unlawfull to resist Authority; Some out of weaknesse, as being not able to prevail, if they should struggle with Au∣thority. But neither of these Motives can have place in the former Case. For First, the Conflict or Resistance of the Flesh is not only Lawful but neces∣sary; so necessary, that if after our promise in Baptism and participation of the word and Sacraments we neglect the undertaking of this warre with our own bodies, we are in the same case that Souldiers are, which after they have received Presse-money and good pay, run from their Colours. We justly in∣curre the Sentence of everlasting death, by not seeking to put the Deeds of this mortal Body to death. We become perpetuall slaves to Satan, by re∣fusing to fight with sin, which is Christs enemy, and Satans Agent.

22. Nor can we pretend that our endeavours to mortifie the Deeds of the Body are hopeless, or vain, because we are not able of our selves to think a good thought, much less to give good success to our best endeavours. For the Apo∣stle (as you heard before) enjoynes us to work out our Salvation with feare and trembling, that is, as men afraid to be idle or slothfull for a moment; even for this Reason, Because it is God that worketh in us both the Will and the deed. And though the same Apostle hath elsewhere said, That it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy; yet it is a Gene∣rall Rule in Divinity, Finis dicendorum est ratio dictorum, our Apostles speech must be taken from the end or General Scope at which he aimed. To what end

then doth our Apostle give us the former or like Rule? To the end that we should not will or desire our Mortification, nor run with alacrity towards the Goal; which in every Epistle he sets Before us, to wit the Mortification of the Flesh and life of the Spirit? or rather to kindle our desires to work, and stir up our alacrity in working, yet so, as we still rely not upon our works or indeavours, but meerly upon the Good will and mercy of our God. He that saith,* 1.329 It is not of him that willeth, nor of him that runneth; but of God that sheweth mercy, did ne∣ver say, that it was not the Good Will or Pleasure of God to shew Mercy unto all, that abandoning all other wayes run with what speed and alacrity they can unto his Mercy. He that saith, God will have mercy upon whom he will have mercy, and whom he will he hardneth; did never say, that it was Gods Will to harden any which deny themselves and their own doings, and whol∣ly betake themselves to his Infinite Goodness. His meaning, (sure) in that place is, that as God will have mercy on none that seek salvation by works or other prerogatives of the flesh, so he wil harden none that put their confidence, not it their works, but in his mercy.

23. The Summe of all that can in this Point be said, is; That no man can be partaker of the promise of Life, but he that faithfully seeks for Mercy in Christ Jesus. And no man can faithfully seek for mercy in Christ, but he that sincerely renounceth his own works and merits. And no man can sin∣cerely and truly renounce his own works and merits, but he that is indu∣strious and laborious in these works of Mortification here enjoyned Hypocrites and ungodly persons will be ready in the day of Tryall, to deny all hopes of salvation by works,* 1.330 or confidence in merits. But, as was intimated before, No man can be truly said to renounce those good works,* 1.331 which he hath left undone, but those works which he hath done. No man can truly deny himself but he that exer∣ciseth himself in these works of Mortification. We cannot possibly know our own Impotency or want of strength to perform these works of Mortification as we ought, unless we make proof or triall of our strength in working them as we can. The more we try our strength, the more insufficient shall we find our selves; and the better Experience we have of our own Insuffici∣ency, the more earnestly will we (if we do as we ought, for our own good) crave the assistance of Gods Spirit: the more Faithfully will we rely on Christ, who is our strength and the Rock of our Salvation, and so not presume.

24. Again, The former Doctrine is useful to prevent Despair in the dayes of Temptation; Albeit we find our Transgressions of this precept to be great and many. Our Apostle saith not, If ye have lived after the flesh, ye shall dye; for so no flesh should be saved. But his words are; if ye live after the flesh, ye shall dye. If any man find his Conscience burdened with an heavy load of the works of the Flesh, let him not take the frights, no nor the Scarres of Conscience wounded by sins past, or the impressions by sin present, as un∣doubted marks of Reprobation; yet let him call to mind, as often as he findes himself prone to the works of the Flesh, that he may fall into Reprobation before he be aware, if he continue secure in that Course of life, which formerly be hath taken; let him withall remember, that Praeterita non nocent si praesentia non placent.

On the Otherside; is there any man whose Conscience can truly inform him that he hath sincerely laboured to mortifie the deeds of the Body? his Faith upon this Information will assure him that he is in the way of Life, and that in pat••eni Continuance in Well-doing, he shall be a Vessel unto honour, and make his election sure, But let not any man hence Conclude that he is already in the Immutable state of Grace. For our Apostle doth not say, if ye have morti∣fied

the deeds of the body by the spirit, ye are in the Immutable state of Life; but he saith; if ye mortifie the Deeds of the Body, ye shall live: that is, if ye Continue to mortifie the deeds of the Body, God will Continue the blessings and means of life unto you, yea Confirm you in the Immutable State of Life and saving Grace.

25. If any man list to examine himself, whether he be in the state of Electi∣on or Reprobation, let him measure or moderate his perswasions of the one or other Estate, by his proficiency or negligence in this duty of Mortification. Otherwise to be prepossest with strong perswasions of being in the Immutable State of Grace or Election, before we have given all diligence to make our election sure, by performing this Duty of Mortification, is the readiest or most compen∣dious way that Satan yet hath found out, to cast men into a Reprobate Sense, that is, to make them without sense or feeling of their sinnes: or, which is worse, to misperswade them, that those very Deeds, whilest done by Them, are no sins, or sins of Infirmity only, which being done by Others are even in their Judgements grosse and Capital sins. The Method, by which Sathan works this misperswasion in men (strongly perswaded of their own Immutable state of Grace, before their due time) is Immutable and Infallible. For it is an Infallible Rule in Logick and Nature; That, An Vniversal Negative may be Simply converted. If no rich man (whilst a rich man) can be a begger, then no begger (whilst he is a begger) can be a rich man. If no convetous, no proud, no envious, no seditious or uncharitable man, no doer of any of those works of the Flesh mentioned by S. Paul, Gal. 5. can enter into the Kingdome of hea∣ven Then no man, whose entrance into it is Immutably determined, can be a covetous, an evious, seditious or uncharitable man. Whence, if a man be once perswaded, that his entrance into the Kingdome of heaven, or his e∣state in Grace is unchangable, he cannot possibly perswade himself, or be per∣swaded by others, that he is a covetous, proud, envious, seditious or an un∣charitable man, albeit he do all the works that a covetous, proud, envious, seditious or uncharitable man doth.

26. Lastly, although it be the safest way to examine our Estate in Grace by our diligence in this duty of Mortification; yet I must admonish men not to exa∣mine their proficiency or progress in performance of this Duty by Meer Ab∣stinence from the works of the Flesh, which they sincerely dislike or condemn in others. I know we condemn the blind obedience of the Roman Catholicks, that are ready to do and believe as the Church commands them, without examination, as a work of the Flesh, of which we are Freed; yet this doth not argue that we have mortified this work of the Flesh, this Blind Obedience, unlesse our Consciences can truly inform us that we are ready to obey the Church our Mother in things lawfull, or in things, which upon diligent exa∣mination are not Evill, but Indifferent.

We likewise condemn, as wel the affected Ignorance of the Romish Catho∣lick, in that, though he may, yet he regards not to hear the Word preached in a Language that he knows, as his blind Devotion, in that he can be content to make his Prayers, or to hear publick Prayers in a Language that he under∣stands not, for works of the Flesh. In both these we do well: yet are neither of these works truly mortified in us by the Spirit, unlesse we be as rea∣dy and zealous to joyne with the Congregation in publick Prayers of the Church celebrated in a known Tongue, as we are to hear or read Sermons. The Ministers must preach, that the people may know how to pray aright in pri∣vate. And the people must joyn with them in Publick Prayers appointed by the Church, that both may practise according to the Rules of Life

delivered whether by the word read or preached. The Communion of Saints, or that part of it, which can be had betvvixt Saints here on earth, doth spe∣cially consist, in the Unity of Faith, and of Prayers publikely celebrated according to the Common Rule of Faith.

FINIS Cap. 37.

A Note Referring to Fol. 3159. Line 3. and to Marg. Note, 1.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

S. Basil. 1. Tom. (Paris. 1638. Graeco-Lat.) Fol. 113. Comment. in Psal. 1.

CHAPTER XXXVIII.

A Sermon Preached on St. SIMON and JVDE'S Day, 1629.

Jude Verse 4.

For there are Certain men crept in unawares, which were before of old ordained to this Condemnation, ungodly men, turning the Grace of our God into Lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

1. THE End and Scope of this Epistle you have set down in the 3.* 1.332 Verse. And it is, in Brief, to exhort these his Flock or Charge, To contend earnestly for the Faith, which was once delivered to the Saints. The Word ONCE is Empha∣tical, and imports Thus much; That the Rule of Faith had been Once for all delivered unto them, so full and so compleat, that if they vvould hold close to it, and use it as the Rule of Life, they should need no other additions,* 1.333 or increase of new points to be belie∣ved or practised. The speciall occasion, vvhich he had to vvrite unto them, for this end and purpose, was, because there were Certain ungodly men crept in to their Society, vvhich did overthrovv or contaminate that Rule of Faith, vvhich had been delivered unto the Saints. But hovv they did over∣throvv it, is not exprest in particular. Most certain it is (for St. Jude ex∣presly affirms it) that they did deny the only Lord God, and our Lord Jesus Christ. Novv to deny God or Christ,* 1.334 there be but Two ways possible: either by Opi∣nion and Doctrine, or by Matter of Fact and Practise. And these men it seems did both ways deny God, and his Christ, though not directly and ex∣presly, yet by necessary and unavoidable Consequence. But vvherein they did deny God and Christ, shall be toucht in the Use and Application.

The Doctrinal Points to be discussed are Two.* 1.335

First, Vnto what Condemnation they were of Old ordained.

Secondly, How, or in what manner they were ordained unto it.

2.

There is An English Note upon this Place, A very strange One, yet gathered as it seems from some good Writers, vvho did not so clearly ex∣press themselves in their Comments upon this Place as might have been desired,* 1.336 and yet are farre vvorse understood by many of their Follovvers, then they meant. The English Note seems to imply, that these men were Ordained to trouble the Church, or to follow those lewd Opinions or Practises, whereby the Church was troubled, and the Faith of many brought into manifest hazard.

Yet to say, that any man is ordained by God to this or the like end, will be very harsh to any Christian eares, and was (I am perswaded) either a branch of their Heresy, which are here said to be ordained to Condemnation; or a Branch of the same Root, worse then any Heresy,* 1.337 which they maintained. And yet to say, That men are ordained to trouble the Church, to be ungodly, and to deny Christ, is but the Necessary Con∣sequent of their Opinion, who hold, That all things, every Action of Man, even sinfull Actions, are so ordained and determined by God, that they cannot come to pass

otherwise then they do in the Individual; either for the Matter & Substance, or for the circumstance of the action. Thus to write & thus to speak, some are emboldened, because nothing can fall out without Gods Foresight, yea without his Co-opera∣tion; For in him all things living do live, all things endued with motion do move, and have their being. And in that nothing can be done without him, in that he is Omnipotent, and supporteth the world by the Word of his Power; they do not collect amisse that they cannot lay a load too heavy upon him. But they should consider,* 1.338 that seeing he is Holy and Just; no lesse Holy and Just, then he is Powerfull, they may lay that upon him, which is a great deal too foul for him to bear. The foulest Aspersion, that can be cast upon his Holiness, is to make him the Author of sinful Actions; To say or think he did Ordain men to trouble the Church, or to be (as these men were) ungodly Persons, denyers of Christ.

3. To avouch in plain Terms, That God is the Author of sin, is, as most con∣fesse, a dangerous Heresy, a sign of a darkned mind in spiritual knowledge. And yet the blindnesse or ignorance would be more gross, if any man should grant the Antecedent, and deny the Consequent. That is, if one should grant, that God did ordain any man to persecute the Church, to turn his Grace into wantonness; and yet withall deny that God in thus doing should be the cause and Author of Sin.* 1.339

He that is the Author or Cause of any Action which is Essentially evill, or, universally inseparable from evill, is the Author and Cause of all the evill which is inseparable from the Action, even in that he is the Cause of the Action. For that which they call the Obliquity of the Action, or Malum Formale, Formally Evill, can have no other cause at all, then that, which is the Cause of the Action, from which this Formal evill is unseparable.

So that if Gods Ordinance be the Necessary Cause of such an Action, to wit, of Troubling the Church, the same Ordinance must be the cause of the Obliquity or evill, which is annexed unto it. Satan and wicked men should be but Causes Instrumental at most; that is, such a cause as the sword is of the murther, which a man commits with it. So that the Case is clear, that if to trouble the Church with lewd Opinions be a sinfull Action, then God, who is no Author of Sin, did never ordain men unto that action; For whatsoever God doth ordain or decree,* 1.340 he is the Author of it. These Inferences will admit no Plea or Traverse amongst such, as are instructed in the Fundamentall Rules of Art or Nature: For all do grant, that which they call Obliquity, or Formal Evil, to be a Relation, that is, such an entity, or Being unto which no Action can be immediatly terminated; it hath its Being only by Concomitance or resultance from some other Effect, which hath a direct and Immediate Cause. Of this Nature are Equality or Inequality of bodies; Si∣militude or Dissimilitude. Now it is impossible that man or Angel, or any Cause whatsoever, should produce an Equality between two bodies formal∣ly unequal, by any other means then by altering the Quantity of one or both; or to make one body dislike unto another but by altering their Qualities. Altogether as Impossible it is to produce an Obliquity or Crookedness in mens wayes, by any other means then by producing those Actions, which are in their Nature Perverse and crooked. He which is the Cause of such Actions in the Individual, is the Cause of that crookedness or Obliquity, which is in∣separably annext unto them.

4. That God is not the Cause, not the Author of such Actions, or that such Actions are not necessary in respect of his Decree, Christianity it self or the Rule of Catholick Faith binds us to believe, as firmly, as that there is a God, who is the Author or Fountain of Goodnesse. Hence saith St. James, Cap. 1.

ver. 13. Let no man say when he is tempted, he is tempted of God, for God cannot be tempted with evill, neither tempteth he any man unto evil; but every man is tempted when he is drawn away of his own lust, and inticed. And unto this in∣convenience of being tempted by his own lust, man was not subject untill he was beguiled by Satan; nor could this great tempter work evill in man im∣mediatly or directly, but only by tempting or inticing him to that Action, to which evill was unseparably annexed, that is, to tast of the fruit, which God had forbidden. The Tempter knew, that if he could intice our first Parents unto this Action, there was no possibility of shedding the Obliquity or For∣mal evil from it, which was essentially annext unto it. Now if God had ordained man to this Individuall Action, or to the condemnation which was due to this Action, without possibility of avoiding it, His Ordination had been a more true Cause of the first mans sin and of his death and ours, then Satan was. For Satan had no power either naturall or permitted him by God, to make any ordinance or decree for man, no power either given or permitted to lay a necessity of sinning upon our first Parents. All that he was able, or permitted, to do, was only by way of temptation or inticement. Adam, as all grant, had a Freedom of Will in respect of Satan or any inticement, that he could propose unto him: But Freedom of Will he could have had none in respect of Gods Decree or Ordination, if it were true that God had ordain∣ed him to eat the Forbidden fruit. For the Rule is most certain, That God is the Cause and Author of whatsoever he Ordains men to do; and hence we read, that God hath Ordained us to good works, to newness of Life, to the performance of all those duties, which are commanded. But we never read in Scripture (and let it never be read in any other Book, but with indignation; let it ne∣ver be spoken or thought upon by any Christian, but with detestation) that God should ordain men to walk in the ways of Cain, or to tread in the pathes of ungodliness. The Conclusion then is firm and sound, That these men here mentioned in St. Jude,* 1.341 were not ordained to trouble the Church, but ordained, and that of old, unto that Condemnation which is due, to such as trouble the Church, or to ungodliness; And that is a fearfull condemnation as St. Jude expresseth it, ver 13. For to them (saith he) is reserved the blackness of darkness for ever. And if this were reserved unto them, or for them, they were first ordained unto it; the Sentence was already past upon them, albeit the Execution be deferred untill the Judgment of the great day. But unto this condemnation they were ordained, because they had followed the ways of Cain, and run greedily after the error of Balaam, as St. Iude tels us, ver. 11. But farre be it from us to think that they were ordained to follow the ways of Cain, who was the first troubler of the Church, that they might be condemned. And thus much of the First point, what Condemnation is here meant, or unto what they were ordained; That was not to trouble the Church, but to everlasting tor∣ments for troubling the Church by wicked Lives and Lewd Opinions.

5.* 1.342 The Second Generall was, What Ordination is here meant, or in what man∣ner these men are said to be ordained to this Condemnation. Many take it as granted, that, Ordination to everlasting death, is, the very same that Reproba∣tion is; Yet if this were a time, or this a place fitting for discussion of this point it might be easily made to appear, that although Reprobation include surely an Ordination to death, yet every ordination to death doth not in∣clude Reprobation; For Ordination to life and Predestination, and Ordination to death and Reprobation, differ as much as Genus and Species, as a Reasonable Creature doth differ from a Sensitive Crea∣ture. But to let this pass; This place of St. Iude is, in the opinion of many

good Writers, Equivalent to that of St. Peter. 1. Ep. 2. Cap. 8. ver. They stumble at the word being disobedient, whereunto also they were Appointed. But for that place,* 1.343 it is ingenuously and discreetly expounded by a late English Writer in his Comments upon that Epistle And it were to be wished, that his Exposition were sincerely imbraced, by such as had the man in esteem while he lived, and are much beholding to his writings (especially upon this Epistle) since he dyed. I shall only now give you notice that the Originall word in this place of S. Jude, rendred by ordained, is not the same with that in St. Peter; That is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is well rendred Appointed. Nor is it the same with that of St. Paul, Act. 13. 48. As many as were ordained (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) unto eternal Life, believed. S. Judes word here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as some render it, Praescripti, prescribed; Of whom it was forewritten to this condemnation. But as Beza, descripti; that is, as men designed, taxed, or proscribed to this condemnation. It includes then an Ordinance or somewhat more, to witt an Ordinance upon Record: but in what Record? In Gods everlasting Book of death? or may we say that he hath such a Book? It is evident that there be more Books then One, out of which men shall be Judged at the last day, accord∣ing to their works,* 1.344 as St. Iohn tells us, Rev. 20. 12.

The Points then Remaining to be discussed are Two. First, In what Sense these men are said to be fore-ordained to everlasting death, or in what Sense men are said to be Reprobated from everlasting, or from Eternity?

The Second, Whether our Apostle in this place did expresly and punctu∣ally mean Gods eternal Decree of reprobation, or some other ordination to death?

6. In handling the first Point, I shall only explicate that which I haue else∣where delivered,* 1.345 to wit, That albeit, whosoever is reprobated, is reprobated from e∣ternity; yet no man at the time of his Baptism is a Reprobate;* 1.346 few or none are born in that estate or condition; but such as finally perish do fall into it. The Case may be made clear by divers Instances, wherein men, even by humane Lawes, may be sentenced to death or other punishment before they be born, and yet at the time of their birth, or within some few days before their death or punish∣ment, be no more lyable to the Sentence of the Law, then other men are. For unto death, or other grievous punishment there is required, for the most part, as well the Sentence of the Judge, as the Sentence of the Rule or Law. And yet in some peculiar Cases, no more is required then the Sen∣tence of the Law or Rule,* 1.347 which was made and given many hundreds of years before the Party was born, which is sentenced by it. Every one that committeth murther is lyable to death by the Law; But besides the Sentence of the Law, or the Rule, which is Generall to all, there is required the Sen∣tence of the Judge to apply the Law to this Particular; and before he give sentence, there is further required a Formal Processe, not only for proof of the Fact it self, but of the Quality of it. And, untill this Processe be obser∣ved, the Judge himself may not give Sentence although he himself saw the the Fact committed. Nor may the Party be executed or put to death by any, untill the Judge have given Sentence. He is condemnable before the Jurie passe upon him, but not condemned when the Jury finds him guilty, untill the Judge passe sentence upon him. But if a private man shall take up Arms against his Soveraign Lord, or the state wherein he lives, he is rebellious Ipso Iure, he is a Rebell by Law, there needs no other Tryall or Formal Pro∣cesse, besides the Evidence of the Fact. The Martial or General is only to put the Law in Execution, and the Party thus rebelling is sentenced to death by the Law, which was in force many hundreds of years before the party offending was born, who not withstanding is not lyable to this Sentence of

death till he commit the Fact, at which the Law doth immediately strike, not at his Person. Again, there is ordinarily required to Excommunication, not only Sententia Iuris, but Sententia Iudicis; Though the Canon, by which he is Excommunicated, were made Long before, yet he that offends against the Canon, is not forthwith Excommunicated by it, until he be refractory or Con∣tumacious. The Judge may admonish before he give Sentence, & without his sentence judicially given the party is not excōmunicated by the Law. But some peculiar Cases there be, wherein a man may stand Immediatly Excommunicated by the law or Canon, without the sentence of the Judg: there is no place left for Admonition or recanting. The Fact being once proved, either by wit∣nesses or by its own Evidence, the Judge hath no more to do, but to read the Canon, and to pronounce that the party hath fallen upon it. So that he is said to be excommunicated by the Law or Canon, which was made perhaps a thou∣sand years before he was born, & yet not born an excommunicate person, or in the State of excommunication; into this estate he falls by doing some Fact or other, at which the Rule or Canon doth immediately strike, without fur∣ther Processe or Conviction. Now in as much as the Sentence was given before he was born, it cannot be denyed but that he was excommuni∣cated before he was born, and yet had not been excommunicated at all, un∣lesse he had done that Fact which requireth Excommunication by the Law.

7. Some Founders of Colledges appoint a Process or Formal proceeding against Offenders, even in grosser Crimes; as for Adultery, Murther, manifest Perjury, or the like, before any man can be expelled for these and the like Crimes. Such as they appoint Judges must give Sentence Viva voce, upon the examination, not of the Fact only, but of the Quality of the Fact; as whe∣ther it be Scandalous in so high a degree, as deserves Amotion without fur∣ther Admonition or expectation of amendment. And every one that is in these Cases amoved or expelled, is expelled by his present Judges, not imme∣diatly by his Founder or his Statutes; though the Judges must proceed ac∣cording to their intent or meaning. But in case any of the same society, the very Governours themselves should obtain a Licence or Dispensation for their Oath there needs no sentence of any Judge, there is no place for Admoni∣tion or Traverse: because the Founders themselves, even when they made these Lawes and statutes, inflicted these punishments upon all such as in this kind transgress their statutes. Now upon whomsoever the Founder of any Society, which dyed some two or three hundred years agoe did inflict the punishment of Expulsion by vertue of this present Statute, he did inflict it before the party offending was born: and yet this punishment had not at all fallen upon him, unless he had committed that Fact, which the Founder in his life time did thus severely censure, whensoever it should by any of his Society be committed.* 1.348 Now in this case we may truly say, that the party thus offending doth * expell himself by committing that Fact, for which he was expelled by his Founder. The Founder then expels him before he was born, without any respect unto his Person; ••or no Lawgiver makes any Decree or Law against any mans Person, but against mens Misdemeanours; but the party cannot be said to expell himself before he doth dash against the inflexible Law or statute.

8. And if no Law-giver on earth, how partial soever, make any Capital Decrees against any mans person; Far be it from us to think, that the Eternall Law-giver, who is himself the Everliving Rule of Justice and Equity, should sentence any mans Person to everlasting death; albeit whosoever is sentenced to everlasting death, be so sentenced from Eternity, because God himself,

who is Eternal, is the very Rule or Law, a Law or Rule inflexible, which can∣not alter, and yet rewards every man according to all his wayes and works; not according to his Person or Individual Nature. Whosoever then is reprobated by God, is Reprobated by him before he be born, even from Eternity; and yet no man Baptized is born a Reprobate, or becomes so untill he reprobate him∣self by committing those sins, or rather that measure of sin, unto which the Eternall Law-giver did, before all Times, award finall exclusion from the Benefits of Christs Death and Passion. Now unto such ungodly men, as St. Iude here speaks of, this Award was allotted from Eternity, & thus they were ordained to Condemnation: But their Persons were not created or made to un∣godlinesse. Taking them as now they are, there was a Necessity from E∣ternity that they should perish; but there was No necessity from eternity that they should be such ungodly men as now they are. This necessity did accrue in time, they wilfully and freely brought it upon themselves.

Thus much of the First Part of the Second General, to wit, In what sense it is true, That whosoever is reprobated, or ordained to everlasting death in time, was so reprobated or ordained from Eternity. The meaning is, that the Law, or Rule, by which he is reprobated, or ordained to death, hath no beginning of Date, it was unchangably set from Eternity. Yet was this Law or rule an Immanent Act, that is, conteined in him only who is Eternal; it dit did not produce any Reall effect answerable unto it, either for the creature before he was made, or in the creature after he was made, until he have made up that measure of Sin, unto which everlasting death was by this Eternal living Rule award∣ed. But the measure of sinne being made up, then (as the Law∣yers speak) Indicium transit in rem judicatam, that is, the eternall Law or sentence produceth a Transient Effect in the Creature so qualified, and that is an Ordination Passive, the beginning of that death which shall have no end.

9. The Second Part of the Second General,* 1.349 which was the last Doctrinal point, was; Whether St. Iude, in this place, be to be understood of Gods eternal de∣sign or Ordination unto death, or of some written Ordination or Ruled Case, which did as truly fit these men, taking them as now they are, as it did other ungodly persons of old, against whom the Sentence of Condemnation here meant was denounced or declared by other of Gods Embassadours. That these ungodly men here in S. Jude, were Fore-ordained to this condemnation the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth literally and clearly evince: but whether this Fore-ordination were in S. Iudes intent or meaning a Fore-ordination from Eternity, the literall importance of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of old, doth make it questionable, or rather puts it out of question that he did not so mean. For it is an Adverb of Time and never reaches, to my observation, so farre as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; is not so much as if he had said, in the Beginning or from the beginning; much less doth it amount unto so much as if he had said before all worlds, or before the foundation of the world was laid; which words, or the like, do import Eternity. And unto this literall Importance or significati∣on of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The material or real Circumstances do fully accord: Both do fully witness that he speakes only of some Fore-ordination made or declared in the compass of Time as, ver. 11. Wo unto them, for they have gone in the way of Cain and run greedily after the errour of Balaam for reward, and perished in the gainsaying of Core. This Wo denounced, takes Date only from the Time of their following the ways of Cain, of Balaam and Corah. God did not ordain either from Eternity, or by any written Sentence upon Record, That these men, by name, should go on in the ways of Cain, should run after the error of Balaam, should perish in the gainsaying of Corah.

But now that they had visibly followed the wayes of these wick∣ed men, they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fore-sentenced, or Fore-ordained to the same condemnation which had fallen upon Cain, Balaam, and Corah. The Sentence or Judgment declared of old against these Three, was as a Ruled Case for the condemnation of these men that S. Jude speaks of; they had in∣curred the Sentence of condemnation given of old, as we say; Ipso Facto: that is, by doing the same things which Cain, Balaam, and Corah had done. And S. Jude, whether by the Spirit of Revelation, or by Evidence of their Facts themselves, doth but declare or pronounce that these ungodly men had fallen fowl upon that immovable Rule or Canon, which had formerly been declared against Cain and Corah and his Confederates.

10. That these men now were in the same state, wherein Cain and Corah were after they had committed these Foul sins for which they were condem∣ned, our Apostle takes it as granted, ver. 12, 13. These are spots in your feasts of Charity when they feast with you, feeding themselves without fear: clouds they are without water, caried about with winds, trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; Raging waves of the Sea, foming out their own shame, wandring stars, to whom is reserved the Blackness of darkness for ever. He speakes of them as of Reprobates or men ordained to condemna∣tion. For being in the same state or condition, for the Quality and mea∣sure of their sins, that Cain, Balaam, and Corah had been, they were Fore-Or∣dained with them to the same condemnation; and this their Fore-Ordination was upon Record in all that Moses or others had written concerning Gods Judgments upon Cain, upon Balaam or Corah. That our Apostle means such a Fore-Ordination upon Ancient Record we gather from the 14. verse. And Enoch also the seventh from Adam prophecied of these, saying; Behold the Lord cometh, &c. If Enoch ALSO did prophecy of them, then some other besides Enoch had prophecied of them. So had Moses, who related Gods Judgments upon Cain, prophecied of their Judgments, who followed the wayes of Cain; and in foretelling Gods fearfull Judgments upon Corah, Dathan, and Abiram, he foretold the condemnation of all such as followed their ways, and were Fore-Ordained to the like condemnation in their condemnation; But more expresly Fore-Ordained of old unto the same condemnation by E∣nochs Prophecie, which was more ancient then Moses his writings, although Moses mentioned it not. The form of his Prophecy, or of his Judgments denounced against all ungodly men,* 1.350 was upon Record in our Apostles time in a Book, called the Book of Enoch, unto which, or so much of which as con∣cerns this place, St. Jude gives Authentick testimony ver. 14. &c. Behold the Lord-cometh with ten thousand of his Saints, To execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. This Prophecy was literally meant and in particular di∣rected against the ungracious seed of Cain, and other such ungodly men of the Old World, as did oppose or malign the Church of God, then seated in the Posterity of Seth: of which Enoch was a principal member, a man of high place or dignity; but the same Prophecy was literally meant of these ungodly men, which did oppose the Church and deny that Lord, which Enoch foretold should come to give judgement upon all such, as continue in ungodliness. And though this Prophecy were verified, or in some measure fulfilled in the ungodly men of the Old World; yet was it more exactly fulfilled in these ungodly men here in St. Iude, and shall be fulfilled again upon all such as they were, unto the worlds end; and all, in whom it is, or hath been, or shall be

fulfilled, are by it Ordained to the Condemnation here meant; and St. Iude having perfect notice that these ungodly men had followed the wayes of Cain, and of Corah, doth but pronounce or declare them to be lyable to the Condemnation foretold by Enoch. But whether all of them were at this time in the absolute State of Reprobation, that is, irreversibly ordained to ever∣lasting death; or whether the Gate of Mercy, and Way to Repentance, were everlastingly shut up against all of them, That we leave to the eter∣nall Judge, seeing the 22. verse mentions Compassion for some, and making a difference.

11.* 1.351 However. This Prophecy of Enoch was so famous and so Authentick in the Jewish Church before St. Iude wrote this Epistle, that their GREAT AND FEARFVL EXCOMMVNICATION was conceived in the very Form of Words, which S. Iude here, out of Enochs, useth. And as Writts a∣mongst us have their name or Title from the First and Principal words con∣tained in them, as some are called Sub Poena, some Nisi prius &c. so the great∣est and most fearfull Excommunication, which the Jewish Church did use, was called THE EXCOMMVNICATION OF DOMINVS VENIET. THE LORD SHALL COME. St. Paul, as we read, Rom. 9. 3. did wish that he himself might be, Anathema, one excommunicated or separated from Christ for his Countrey-men, or kinsmen according to the flesh. But he did not wish himself to be Anathema Maranatha for their sakes. This kind of Anathema or Excommunication, though he considently denounceth against all such in the Church of Corinth, as did not love their Saviour. If any man, saith he, 1 Cor. 16. 22. love not the Lord Ièsus Christ, let him be Anathema Maranatha; that is, all one, as if he had said;

Let that Sentence, which Enoch first de∣nounced against all vngodly and wicked men, especially against all Bla∣sphemers of God, of Christ, or the wayes of the truth, fall upon him who∣soever he be, that after so many miracles wrought in Christs name, and so great manifestation of the truth revealed in his Gospel, doth not love the Lord, which hath redeemed him.

So then all in the Church of Corinth, that did not at this time love Christ, were excommunicated, or ordained of old to that condemnation by the sentence, which Enoch had given in Generall: and S. Paul only declares them Incidisse in Canonem, to have fallen under that Fearfull Sentence of Condemnation. Thus farre of the Two Doctrinal Points pro∣posed, as first, What condemnation it is where unto these men were ordained. Se∣condly, In what manner they were ordained of old.

12 Now for Application, let us inquire what Speciall sins they were, by which they fell under this Sentence first denounced by Enoch against the un∣godly men of his time;* 1.352 or denounced by God himself against Cain, or by his servant Moses against Corah. One Principal Sin was, to Despise Dominion, and speak evil of Dignities; that is, of men in high place or Authority whe∣ther in Church or Commonwealth, ver. 8. And this sin he aggravates from the contrary behaviour of Michael the Archangel, even towords the Divel him∣self, who had no dignity or dominion but usurped, ver. 9. But these men speak evil of those things, which they know not: and what they know naturally as bruit beasts, in those things they corrupt themselves. Now as we know the form or figure of the seal, which we see not, by the impression or stamp which it leaves in the wax or paper: So some men there be in our time, who express that Character, which St. Iude hath put upon these ungodly men, as fully in their dayly talk and conversation, as if St. Iude had fitted it for them, or ex∣prest them by name. Such there are, that bring railing accusations against their Betters, against all of what rank or place soever in the Church, which

dissent from them in Opinions concerning Election or Reprobation, or the Te∣nour of Gods Decree, being points, which they understand not; and yet speak evill of them that seek to rectify their Errour. But in things which are plain and easy to be understood, which the very heathen knevv by light of nature; as in points of Obedience to their lawful Prince, or to such as are in Authority under him, in these (shall I say as our Apostle sayes?) like bruit beasts they corrupt themselves: Sure I am they are more bruitishly ignorant, then the ancient heathen Romanes, or then the Modern Turks, or most Mo∣dern Infidels are. Another speciall branch of these mens ungodliness was the Turning the Grace of God into wantonness: and what do they else, that trouble themselves and their neighbours with intricate disputes, how the Grace of God doth co-operate with man in his Conversion or Regeneration; & yet in the mean time violate the bond of peace and charity by their uncivill rude behaviour, and scurrilous manner of speech and writing. But it is no mar∣vell if they sow discord amongst Christian men, who bend the strength of their wits and pens to (nurse or) Course a Faction betwixt Gods Grace to his Elect, and his Goodness towards All; especially to whom he vouchsafeth the Use of his Sacraments. Now to deny Gods infinite Goodness, or to cut the wings of his mercy, so short as some men do, is to deny the Lord God, and that in a worse manner (for matter of Opinion) then these men here in St. Jude can be convinced to have done.* 1.353 But do they likewise deny the Lord Christ? Surely they deny him to be the Lord Redeemer of Mankind, by deny∣ing that he payed the Ransome for ALL; especially for ALL that are Bap∣tized in his Name. For if Christ did not pay the Ransome for ALL that are baptized in his Name, Then is he not their Lord by right of Redemption, as well, as by right of Creation: that is, then he is no otherwise Lord of them, then he is of Divels; for even of them he is Lord by right of Creation; and if Christ be no otherwise Lord of such as are baptized in his name then he is of Divels, then we are false witnesses of Christ, when we teach such as are baptized, such as shall be admitted unto Baptism to believe in Christ as their Redeemer. Again, were it true that Christ did dye for the Elect only, then no man could be more sure that Christ did pay the Ransome for his sins, and that he hath purchased the remission of his sins, then he is, that he is in the number of the Elect. Now no man is bound to believe, no man may safe∣ly believe at his First Admission into the Church, that, he is in the number of the Elect;* 1.354 that is, in the number of such as shall not Finally Perish. If then we should teach men or children, that Christ dyed only for the Elect, we shall leave no possible Mean between Infidelity and Presumption; for if we teach them that Christ died only for the Elect, they must remain in the estate of Infidels and Unbelievers, untill they believe that they are of the number of the Elect. And if we teach them to begin their Belief in Christ at this Point, That they are of the number of the Elect, then both they and we fall into the very dregs of their Heresy, whom St. Jude here saith were fore-ordained to con∣demnation. This was the very Root of their ungodliness. And for this reason St. Iude in the very next verse unto the Text puts the Church (to whom he wrote this Epistle) in remembrance, of that which had been be∣fore delivered unto them; to wit, that albeit God had delivered All the People out of Egypt; yet after wards he destroyed such as believed not, that is, such as continued not in their First Belief. This then was the Summe of the Faith Once delivered unto the Saints; that they were all delivered by Christs death, from the slavery of Satan, and that this deliverance was as tru∣ly sealed unto them by the bloud of Christ, as the deliverance of the Israelites

out of Egypt was by the bloud of the Paschal Lamb. Yet for all this they must not presume, that they could not or should not finally perish, seeing God de∣stroyed many in the wilderness, which he had delivered out of Egypt. Our Apo∣stle then, if we will follow his directions, puts us into the Middle or safe Way between the contrary extreams of Reprobation and Election, and the Mean or Middle Way is, That A Great Part of men, which have been Baptized, are neither in the one State nor in the other: But, as hath been before declared in the last fore-going Chapters.

NOTES.

1. RElating to this 38. Chapter, Folio, 3164. To those words of Paragraph 2. [There is an English Note upon this place, A very strange one.] This Note is to be found in the Impression of a Quarto Bible, of a Black English Letter, printed at London, Anno Dom. 1598. By the Deputies of Christopher Barker. And it Runs thus. [The Text.] Of old ordasined to this Condemnation.] [The note [e] He confirmeth their heart against the Contemners of Religion and Apostates, shewing, that such men trouble not the Church at All-adventures, but are appointed thereunto by the Determi∣nate Counsel of God.] Thus it is in that Edition; Though in some Bibles with Notes, since printed, some words, or part of that Note is omitted.

2. To Fol. 3168. To Those words in in the 7. Paragraph of this 38. Chapter. [The Party thus offending doth expell himself—.] The Heathens had a Notion very remarkable, That the Gods were desirous to shew mercy; at least to be quiet, and not to have their Justice provoked, by the sins of men. Coelum ipsum petimus Stultitia: ne{que} per nostrum patimur scelus, Iracunda Iovem ponere fulmina, says Horace, Carm. l. 1. Ode. 3. It is a com∣plaint usual with Salvian,* 1.355 in his Books de Gubern: Dei. That though God were loth to pu∣mish, yet men did exigere & extorquere ut perirent; And that they did vim facere, manus inferre pietati Divinae, & omni peccatorum scelere quasi omni telorum genere misericor∣diam Dei expugnare. And yet for all this Complain'd of Gods severitie: whereas, nos no∣bis, nos accusandi sumus.* 1.356 Nam cum ea quibus torqueamur admittimus, ipsi tormento∣rum nostorum autores sumus.—* 1.357 Unusquis{que} nostrum ipse se punit, & ideo illud Prophe∣ticum ad nos dicitur: Ecce omnes vos ignem accendit is, & vires praebet is Flammae, Ingredi∣mini in Lucemignis vestri & flammae quam accendist is. Totum nam{que} humanum genus hoc ordine in poenam aeternam ruit, quo scriptura memoravit. Primum enim accendit, posteà vires ignibus praebet, postremo flammam ingreditur quam paravit. Quando igitur primum sibi homo aeternum accendit ignem? sc. cum primùm peecare incipit. Quando autem vires ignibus praebet? Cum uti{que} peccatis peccata cumularit. Quando verò ignem aeternum introibit? quando irremediabilem jam Omnium Malorum sum∣mam Crescentium delictorum iniquitate Compleverit.* 1.358 Sicut Salvator noster ad Iudaeos ait: Implete mensuram patrum vestrorum—. And in his seventh Book. Quicquid a∣ctum est, peccatis, non Deo ascribendum:* 1.359 quia rectè illi rei factum ascribitur, quae ut ita fieret, exegit. Nam & Homicida cum à judice occiditur suo scelere punitur: Et La∣tro aut Sacrilegus cum flammis Exuritur, suis criminibus concrematur. This agrees with the Rules of Civil Law; Qui causam dat damni ipsum Damnum dedisse videtur. Qui sceleratum Consilium cepit, exinde quodammodo sua mente punitus est. So the Emperours Severus and Antoninus (in L. 34. D. de Jure Fisci:) Rescripserunt Asclepia∣di; Ipse te huie poenae subdidisti. Ex quo notant D. D. Eum qui delinquit, hoc ipso praesumi voluisse obligare sese ad poenam ei delicto praestitutam. (See Macarius his 4. Ho∣milie, where he Cites Rom. 2. 5. Thou—treasurest up to thy self wrath—. & Hom. 12. Interrog. 5.) Yea sure; most Certain it is, That every One which commits any sin, toge∣ther

with, yea in the very Commission of that sin, enters an Obligation, and forfeits himself to the very same punishment which the Divine Justice hath inflicted or awarded unto that sin, in the Examples recorded in Holy Scripture. Achan bound himself to appear in the Valley of Achor or Trouble, by the very taking of the wedge and cloathes, which were indeed no other then the Earnest of those wages which were there paid unto him. Ahab and Iezabel by seazing on Naboth and his Vineyard forfeited their blouds to the Dogs. Gehezi brought back the Syrian Leprosie wrapt up in the Raiment, &c. Even so! Holy, and True, and Righteous are Thy Iudgements O Lord: who would not fear Thee, O King of Nations, which hast Ordained that an Inordinate mind should not only Breed and bring forth, but Be a Punishment, an Executioner, a witness, and a Iudge unto it self. This last Observation is (partly) S. Austin's. That which follows is a Heathen's.

Exemplo quodcun{que} malo Committitur, ipsi Displicet Authori. Prima est haec ultio, quod, se Iudice nemo nocens absolvitur; improba quamvis Gratia fallacem Praetoris vicerit urnam, &c. See Iuvenals. 13. Sutyre.

The 3. Note (taken out of the Authors writings) relates to Fol. 3172. at the 2. Margi∣nal Note. Some deny all Baptismal Grace; Others grant, that some Grace is given to Infants in Baptism, but restrain it only to Infants Elect. So they expound the Church-Ca∣techism, which teaches children to believe, [That as Christ redeem'd them and all ma••kind; so the Holy Ghost doth sanctifie them and all the Elect People of God.] But who can think, that our Church meant to teach Children, at the first Profession of their Faith, to believe, they were Elect, that is, such as cannot finally perish? This was to teach them their Faith backwards, to seek heaven by descending from it. S. Paul; nay, The Angels that have kept their first Estate almost 6000. years could not reach higher. Yet would our Church have e∣very one, at his first Profession of Faith, believe, that he is One of the Elect people of God. Those RR. Fathers that composed that Catechism, and our H. mother that did Authorize it, did in charitie presume, that every one which would take upon him to expound that Catechism, or other Principles of Faith, should first know the Distinction between Elect, that is, such as cannot perish, and the Elect people of God: or, between Election unto Gods ordinary Grace or means of Salvation, and Election unto Glory. Every Nation or Company of men when first Converted from Gentilism to Christianity, became an Elect people, a chosen Generation; that is, they and their seed were made capable of Baptism, reciev'd an Interest in Gods Pro∣mises, &c. which Heathens whilest Heathens could not have. All of us are in Baptism thus far sanctifyed, that we are made true Members of the visible Church, qualifyed for hearing the word, receiving the Sacrament of Christs Body and Bloud, and all other Benefits of Christs Priestly Function that are committed to the Dispensation of his Ministers here on earth. Out of This the Reader may easily Pick what is Pertinent to that place, Fol. 3172.

A Note Relating to the Chapter following.

This Learned Author, in the year 1628. Published his sixth Book of Comments upon the Creed; or, his Treatise of the Divine Essence and Attributes. Immediatly where upon, Mr. H. Burton taking offence, Published his book styled Israels Fast, Perhaps he might preach some part of it at the Fast held in the Beginning of the Parliament cald that year. In the E∣pistle Dedicatory perfix't to that Book, he hath The words cited in the following Chapter.

See Israels Fast printed in the year 1628. which is owned by Mr. Burtons Name sub-printed; Though neither the Printer, nor the Place where it was Printed be set down. See also The Narration of Mr. H. Burton his Life written by Himself; and Prin∣ted in London 1643. (The Printers name is not there set down) in the fift Page of which Book, he owns The Book styled Israels Fast, and says it was published at a General Fast.

CHAPTER XXXIX.

Dr. JACKSON'S VINDICATION of himself: written above twenty years agoe.

OR, A Serious Answer to Mr. Burtons Exception taken a∣gainst a Passage in his Treatise of the Divine Essence and Attributes.

AGainst A Treatise of the Divine Essence and Attributes late∣ly published by me, some Exceptions have been taken, many sought; as if it did open a Gap unto Arminianism. And yet I have not had the happiness to know, either what Point of Arminianism they be, which I am suspect∣ed to favour, or the particular Proposition in that Treatise, upon which the Indefinite or confused Suspition is grounded. Only thus far, I have been beholden unto One man that it hath pleased him to avouch a quarel against One Passage in my Book, with subscription of his Name. And it is expected by some (but by few of my good Friends) that I should give him a Serious Answer. For my own part, I have ever held it, a point, not of Folly only, but of Cowardise and Inhumanity, to accept a Challenge from a man, desperately set to wast his spirits, to spend his strength to wound himself, and the Cause he under∣takes; by a long and furious fight with his own shadow; before he can finde the way into the appointed Field. Wherefore leaving him with his Assist∣ants, and Abettors to wrastle or combat with their own Imaginations, which (as I see) will find them Play enough, and make the Enemies of that Religion which they would profess (if they knew how) too much Sport; I shall craveleave,* 1.360 First, To unfold this mans Notorious Falsification of my Asser∣tion. Secondly, to shew the Orthodoxall Truth of that Assertion which he falsifieth, with the dangerous and Unchristian Consequences of the Pro∣position Contradictory unto it. Thirdly, To make it appear how deeply it concerns every Loyall member of the Church and Commonweal of Eng∣land (especially such as are engaged with me to maintain the Religion which we all profess, against the Doctrine of the Church of Rome) to prevent the further speading of that rigid Doctrine of Absolute Reprobation, as it is held by most, if not by all, which have hitherto excepted against the forementioned Treatise of the Divine Essence and Attributes.

2. The first Exception, which to my knowledge was taken against it, was in a Book entitled, Israels Fast, dedicated to the Royal Ioshua, and Loyal Elders of Israel now happily assembled in Parliament. In the Epistle before that Book, he hath Verbatim; These Words; [

These Neutralizers or Po∣pish Arminians, or Arminian Papists, 〈◊〉〈◊〉 what you will, under the name of the Church of England, dare vent any Arminian Heresie. As in a Book

lately printed, by Authority too, there is This most Blasphemous Armini∣an Heresie; That there is a Goodnesse Objective, In the Creature, which in Order of Nature is precedent to the Act or exercise of Gods Will; thus, by necessary Consequence making the Creature a God, having a Self-Being, Independent, but only upon Gods bare Prescience, upon which, and not upon that Su∣pream Cause of Causes, Gods Will, he hangeth the Being, and well-being of all the Creatures.]

And in the Margin of that Epistle just over against the words last quoted, he hath these words also. [Gods eternal and bles∣sed Will, Providence, Wisdom, Free Grace, Glory, and consequently his whole Essence overturned by an Arminian Trick, and that also backed with abused Authority.]

3. If the Exhibiter of this Complaint will acquit himself from a double slander, he must (as I conceive, the course of all Justice requireth) prove these Two points following.

First, That the Proposition which he chargeth with most Blasphemous Arminian Heresie, is, or hath been maintained by Arminius or some Ar∣minian.

Secondly, That the same Proposition hath been uttered, or maintained by me.

That Arminius, or any Arminian, did ever in writing, or otherwise, deli∣ver or mantain that Proposition which this Objector hath censured for a most Blasphemous Arminian Heresie, is more then I know, more then I can suspect, and more (I think) then the Author of this Accusation can prove; unlesse his meaning be, that any absurd or Blasphemous Opinion, may justly be fa∣thered upon Arminius, or ascribed unto the Arminians. And if this be his meaning he will prove him self to be a more Gross Arminian Heretick, then those whom he only suspects, (but proves nothing) of most Blasphemous Ar∣minian Heresie. For I never heard or read that Proposition which he char∣geth with most Blasphemous Arminian Heresie delivered by any, save only by the Author of the forementioned Epistle to the Royal Joshua, and Loyal El∣ders of Israel.

4.

This Proposition following, I acknowledge to be mine, and have a∣vouched it in A Treatise of the Divine Essence and Attributes, Cap. 13. Par. 3. Pag. in quarto 149. As there is a Logical Possibility presupposed to the work∣ing of the Almighty Power: so there is a Goodnesse Objective precedent in order of Nature to the Act or exercise of his Will.

That either this Logical Possibility which is presupposed to the working of the Almighty Power, or the Objective Goodness which is precedent in order of Nature to the Act or exercise of Gods Will should be IN THE CREATVRE, I never writ, I never said, I never was so uncharitable as to think, that any man in his right wits had ever said or writ it, untill I read it in the forecited Epistle, without any Distinction of Letter, Point, or Parenthesis, to notifie whether these words IN THE CREA∣TVRE] were conteined in my Proposition, or inserted by the Author of that Epistle, out of some Probable Collections from Words, or Circum∣stances precedent, that my meaning was as he doth make it, though my words were not so as he relates them.

5. That the Author of this Epistle might conceive such a Proposition, Charity may attribute it to his Ignorance in matters handled in that Chapter, wherein my former Proposition is contained. But why he should insert these words [In the Creature] into the Proposition by me delivered, Christian charitie it self, which is not suspitious, which Believeth all things, that may without imputation of folly be believed, cannot attribute it to his Ignorance,

but to his Passion, or to his too much credulitie unto others, who suggested the former Proposition unto him, as worthie of a Parliamentarie Censure, or to his zeal to have me censured as one of the Achans that trouble Israel But what he can say for himself in excuse of this palpable Falsification of my words, I leave to them who have just cause and full Authoritie, to examine him. That there could be any Goodness in the Creature, before the Creature was, or had actual being, no man did ever avouch. That any creature could possily have Actual Being, or Goodness Actual, or existent in it, without some Precedent Act of Gods Will, I had expresly denyed in the Proposition immediatly pre∣cedent to the Proposition which the Author of the Epistle hath falsified, by inserting these words [In the Creature.] He might by the like Omission of the Proposition precedent, (without any intersertion or falsification) have proved this Proposition to be Davids, [There is no God.] For this Proposi∣tion is expresly set down by David, Psal. 14. 1. Non est Deus. And this Pro∣position would well please an Epicure or Atheist, if he took not the words precedent into consideration with it. [Dixit insipiens in corde suo, non est Deus.] The Fool hath said in his heart, there is no God. And when I shall avouch the Proposition wherewith he chargeth me, otherwise then with this addition [An ignorant or unwise man hath said it, or laid it to my charge.] Let me be censured for a Fool; for a Blasphemer, or what you will.

6. The Proposition delivered by me is so clear, that no Artist, if he be a Christian, can deny it. The Proposition consists of these Two Parts.

First, There is a Logical Possibility presupposed to the working of the Almighty Power.

Secondly, There is an Objective Goodness precedent in order of nature to the Act or exercise of Gods Will.

Against the first part, I do not hear of any exception made or taken: yet to make it plainer unto those, who are not willing to except against it, I will explicate the meaning of it in a particular Instance.

The First Man was made of the earth, by the working of the Almightie power: and the earth whereof he was made was by the same power made of nothing. Both were made by the working of the Almighty Power, within the compasse of these 6000. years Current. But before Time had any Being, even from Eternity, there was a Logical Possibility, That the Earth might be made of Nothing; and that Man might be made of the Earth. He unto whom nothing is impossible, He unto whom all things are possible, did know the making of both to be Logically Possible (that is, to imply no Con∣tradiction) before he made them; much better then we know that they were made by him. For this we know, and must believe, that the Almighty Power worketh nothing maketh nothing without Fore-knowledge, not only of it, as Possible; but as Future.

Not the Creation of Man only, but the Creation of Man after Gods own Image was Logically possible (that is, it did implie no Contradiction) from Eternitie. The Possible Creation of Man after this manner, was the Object of Gods Power, before he said, Let us make Man after our own Image and simili∣tude. This was the Act or Exercise of Gods Power or Will. For the pow∣er whereby he is able to do all things, never worketh without some Act or exercise of his Will. For as the Apostle saith, Ephes. 1. 11. He worketh all things after the counsel of his own will.

The Second part of the Proposition was [There is a Goodness Objective pre∣cedent in order of nature to the Act or exercise of Gods Will.] For further declara∣tion

of This Truth, I added This Proposition. Unto some things considered as Logically possible, this Goodness Objective is so essentially annexed, that if it be his Will to give them actuall Being, they must of necessity be Actually Good; nor can he that can do all things, will their contraries. For example, The Creation of man after Gods own Image was Logically possible from eternity, and was the Object of Gods Power, of his knowledge, and Will, before man was thus created. Now unto this possibility of mans Creation after Gods Image (which was objectively in Gods knowledg from eternity) there was a Goodness also Objective, so essentially annexed, that whensoever God should be pleased to make man after this Pattern he was of necessity to be actually Good.

7. Not to conceal any part of my meaning in this 13. Chapter. Unto the former Proposition [The creation of man after Gods image was Logically Possible before the Act or exercise of Gods Will, before the working of his Almighty power, by whose concurrence man was upon the sixt day crea∣ted.] I will adde these Propositions following.

1. To create Man after Gods own Image, and not to create him good, was never Logically Possible; it could be no Object either of Gods Almighty Power or Will. This Proposition had no Objective Truth in his Fore∣knowledge, whose Knowledge is Infinite, whose Power is Omnipotent, whose Will is Irresistible.

2. The Act or exercise of Gods Omnipotent Will was the true Cause, the only cause, why man was created after his Image. But, that man being created after his Image, should be good, the Act or exercise of Gods Will or Omnipotent Power were not the cause.

3. The connexion between the Image of God, and that goodness which was in Man created after his image, (albeit we consider this connexion as possibly future from Eternity) was essential and eternal, and was the Object of Gods eternal Prescience or foreknowledge, which in order of nature is pre∣cedent to the Acts or exercises of Gods Will.

4. Gods Will, or the Act or exercise of Gods Will, is the Cause why man was made, why being made Good he was tyed to the observance of Gods mo∣ral Law; not the Cause why mans Observance of the Moral Law was or is in its nature good.

5. The end of the Moral Lavv, or of Precepts Evangelical, is to frame us to a conformity vvith our heavenly Fathers Nature; to be holy as he is Holy. Gods Will declared in the Moral Lavv, and vvorking in us both the Will and the Deed to observe it, is the Cause by vvhich vve are made conformable to the Divine Nature: but Gods Will declared in that Lavv enacted, is not the Cause vvhy our conformity to the Divine Nature is good; He rather vvills us to be conformable to his Nature, to his Will; That is, to be holy, as He is Holy, because such conformity vvas essentially, and eternally good. All Goodness in the creature, vvhether actually existent, or considered as possib∣ly future, is unseparable from this conformity, or consonancy to infinite and eternal goodness, vvhich is the infallible Rule of all created goodness, the eternal Rule, from vvhich the acts or exercises of Gods Will, either in making, in preserving, or governing the creature, take their validity. Obje∣ctive Being, or Logical Possibility of Being, is opposed to Actual Being, or existence; Goodness Objective is opposed to Goodness Subjective, that is, to goodnesse actually inherent, or existent in any substance. In the Di∣vine and Infinite Essence, nothing is or can be Subjectively, all things are in him Objectively, and were so in him before they had Actual Being.

And if all things had an Objective Being in him before they were, then the Goodness of every creature which is good, had an Objective being in him, be∣fore it could have any Subjective being in the creature. The Beautie of Salo∣mons Temple, whilst it stood, was Subjectively in the materials rightly pro∣portioned and adorned, but Objectively in the Spectators or Surveyors eye. The same Beautie was Objectively in the Architects Brain or Fancie, before it could be either Subjectively in the material Temple or building, or Obje∣ctively in the Spectators eye. In like manner, Justice, or goodnesse Origi∣nal was Subjectively in the first Man after his Creation, but was Objectively in God before the First Man was created.

8▪ Yet if another man had written, That there was an Objective Goodnesse in the Creature precedent to the Act or exercise of Gods Will, I should not have had the malitious wit or invention to have charged him, as the forecited Au∣thor hath done me, with the overthrowing of any Divine Attribute, or with making the Creature a God, or with Blasphemous Arminian Heresie. Charitie would rather have moved me to make this construction of his words.

[If we consider these Three; Man, the Image of God, Goodness, as all of them were Objectively in God before they had any actuall being; Gods Image might be said to be in the Man, and Goodnesse in Gods Image, in such a sense▪ as every Attribute is said to be in the subject of aproposition abstract from sense.]

He that saith, Socrates is a reasonable creature, must acknowledge reason to be in Socrates. The connexion between the Subject, and the At∣tribute in Abstract Propositions, is Essentiall, and Eternall. So necessarie & so eternal was the Connexion between Man made after Gods Image (or so considered) and Goodness; that whensoever it should please God to give this Subject [Man after his Image] actual Being, the Attribute likewise, to wit, [Goodness] was of necessitie to have actuall Being or Coexistence with its Subject, without intervention or interposition of any other cause. If, besides the Act or exercise of Gods Will▪ by which man was created after his Image; any other Act or exercise of his Will, had been necessary, or useful to make him actually Good: then Goodness or Justice original should not have been Natural, but Supernatural to the First Man; which no good Protestant may grant. The First Mans Goodness so long as it continued, was continued by preservation of Gods Image in him, and cannot be renued, otherwise then by renovation of the same Image in him: so that the Goodness of God is the Rule of Goodness; the Ideal Form or patern of Goodness in the Creature. The Act or exercise of the Divine Wil makes no creature morally or spiritually good, but by making it conformable unto his own Goodness. This and no other was my meaning in that 13. Chapter, and this my meaning, as I thought, was suf∣ficiently exprest by me, and is so acknowledged by ingenious and under∣standing Readers.

9.* 1.361 If any man be disposed to except, either, against any Particular Propo∣sition in this 13. Chapter, or against my Generall declaration, in what sense Gods Will is said to be the Rule of Goodness; I shall request him positively to set down the Proposition Contradictory to any Proposition of mine, which in that Chapter he thinketh to be Erroneous. And if he can Concludently draw any such dangerous Consequence out of the Propositions avouched by me, as I shall do out of his, I faithfully promise to retract what I have said. But until I see better Proofs then this obiector brings any, I rest confident, that howsoever some Divines of our Times, will be ready to Contradict this Proposition [All things are not Good, only because

God willeth them; but God willeth somethings because they are Good.] Whiles this controversie is only betwixt him and me, in this Particular; yet I shall be sure to finde the same man to Contradict himself, and to confesse as much as I here avouch, whensoever he shall have occasion to dispute with the Jew, or to assign the difference between the Ceremonial and the Moral Law, or the Reason why The One is to be perpetually observed, The Other not so.

The shedding of innocent Blood was evil, before any Law was made against it, before Gods Will was declared to the contrarie.

Cain did suffer punishment for the Fact, before any positive Law, and be∣fore any Act of Gods Will declared, to prohibit it. The shedding of innocent blood then was not evil because it was forbidden, but it was afterwards pe∣remptorily forbidden, because alwaies Evil. Cains Enterprise against his innocent brother, was Objectively Evil, before there was any man that could commit this or the like enormitie. Charitie, Peace, Brotherly Love, are Good, not onely because God hath commanded them, or willed us to follow them; but God by his Law doth will and command us to follow af∣ter these things, because they were alwayes good, even before he willed or commanded us to follow them. The time will never be wherein Innocen∣cie, Brotherly Love, Charitie, Peace, and loving kindnesse, shall be as dis∣pleasing to God as Murther, Hatred, Malice, Crueltie, and Uncharitablenesse hitherto alwaies have been. He cannot enact a Law either to authorize these or the like practises, or to prohibit the contrarie vertues. But in as much, as R••ites, and Ceremonies, Sacrifices, Circumcision, &c. which God some∣times did will and command men to observe, were onely Good, because God did will and command them: Hence it is that they are now abroga∣ted, and their use inverted without any change of Gods eternal Will, or of his Divine Nature. The Negative Precepts concerning Rites and Ceremonies, have been turned into Affirmatives, and the Affirmatives into Negatives; be∣cause the One containeth no other Goodnesse, nor the Other any Evil in them, which did not entirely depend upon Gods Positive Will to command or forbid them. And seeing His Will though most Immutable, is immutably Free, though not to do Good or Evil, yet Free to make that which is not in its nature or essentially Good, to be Good for One Time or Season, not for Another; and that which is not in its nature, or essentially Evil, (but of an indifferent nature) to be sometimes Good and sometimes Evil; therefore hath he made the Omission of some Ceremonies to be as Good, in latter times, as their observance was in former; and the Observance of others to be as evil, as their former Neglect, or contempt were under the Law, or from the Date of Gods first Covenant with Abraham, until the Ratification or publication of the New Covenant made in Christ. The uncircumcised manchilde (saith God to Abraham, Gen. 17. 14.) whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people. But seeing the ob∣servance of that which is here commanded, was onely Good, because it was thus peremptorily willed, commanded, or required by God, not Obje∣ctively Good from eternity; the observance of the same thing commanded, is now as dangerous, and displeasing to God, as the neglect or Non-Obser∣vance of it in Abrahams, in Mosess, in the Prophets times had been. Hence is that wish of our Apostle, Gal. 5. 12. I would they were even out off that trouble you, that is, I would that they which presse Circumcision upon you, and up∣on your children, might be sentenced according to Gods Law en∣acted against such as during the First Covenant did omit or neglect it.

10 Partly from ignorance of this Distinction between the nature of things commanded and forbidden by the Moral and Ceremonial Law, partly from ig∣norance why obedience to the Law of Ceremonies was so strictly enjoyned, and the neglect of it so severely punished, oft times by Gods immediate hand: the Jews were drawn to place as great Sanctity in the observance of Rites and Ceremonies, as in sincere obedience to the Moral Precepts. This was one main root of their Hypocrisie, a sin from which it is scarce possible any hearer of the Word should be free, unlesse he be taught to put some difference between the Nature of things Good and Evil, of things comman∣ded and forbidden, besides the Will or authority of the Commander. If the Acts or Injunctions of Gods Will were the onely Rule of Goodnesse, and had not eternal Goodness rather for their Rule, it would be hard to avoid the Stoical error, that all sins are equal; besides a kinde of Fatality in humane affairs, worse then Stoical.

The Turks acknowledge Gods Will to be a Rule of Goodnesse, as soveraign as the author of the forementioned Epistle doth; to be such a Cause of Causes as he would have it. But being ignorant, or not considering that there is an Immutable goodnesse precedent to the Act or exercise of Gods Wil; a Goodness whereof his Wil, however considered, is no Cause; For it is Coeternal to his Wil, to his Wisdom and Essence: they fall into grosly absurd errours. And consequently unto this their ignorance, or to the common error, that all things are Good onely because God willeth them, they sometimes highly commend, and sometimes deeply discommend the self same practises for quality and circumstances with as great vehemency of zeal and spirit, and with as fair Protestations of obedience in all things to Gods Will, as any o∣ther men do.

For Selimus to attempt the deposition of his Father, was in their Divi∣nitie a good and godly Act. For Bajazet to take arms against his Brother, vvas an abominable impietie. What vvas the reason?* 1.362 Selimus his attempt found good suc∣cesse; for he prevailed against his Father, and this vvas an Argument that it vvas Gods Wil, that he should so do. But Bajazet miscarries in his attempt against his brother, and his disaster vvas a proof sufficient that God vvas displeased vvith his attempt, it vvas not his Will that he should prosper. And seeing his Will is the only Rule of Goodnesse, seeing he did predestinate these tvvo Princes, as he did Jacob and Esau, the one to a good end, the other to an Evil; the self same Fact or At∣tempt vvas good in the one, but vvicked in the other. We all condemn it as an error in the Turk, for measuring the difference be∣tvveen good and evil, by the Event. But even this errour hath an Original which is worse. They therefore measure all good and evill by the Event, because they ascribe all Events (without ex∣ception) to the Irresistible Will of God,* 1.363 and think that nothing can fall out

otherwise then it doth; because every thing is irresistibly appointed by Gods Will, which in their Divinitie is such a necessarie, Cause of Causes, and by Consequence of all Effects, as the Author of the said Epistle would have it to be. Whosoever he be, whether Jew, Turk, or Christian, which thinks that all Events are so irresistibly decreed by God, that none can fall out otherwise then they do, must of necessity grant, either that there is no moral evil under the Sunne, or that Gods will (which is the Cause of Causes) is the only Cause of such evil.

11 But is the like sin or errour expresly to be found in Israel? Do any make the same Fact for nature, qualitie and substance, to be no sin in one man, and yet a sin in another? or to be a little sin in one man, and a grievous outcrying sin in another? Though they do not avouch this of rebellious at∣tempts against Prince and State, or of other like publick Facts, Cognoscible by humane Law; yet the Principles of Praedestination, commonly held by them and the Turk, draw them to the like Inconveniences, in transforming the immutable Rule of Goodnesse into the similitude of their partial affecti∣ons in other Cases.

The Adulterie and murther, which David, committed, had been grievous sins in any other man, but in David being predestinated, they were but sins of infirmitie: sins, by which the outward man was defiled, not the inward man. Such a sin was incest, in Lot; such are all the sins committed by the E∣lect. And so were all the sins of the Elect remitted before they were commit∣ted. But the Question is, Whether God did so absolutely decree the remissi∣on of any mans sin from eternitie, as that their remission was from eternitie, absolutely necessarie. If God did absolutely decree that the sins of the Elect should be remitted,* 1.364 then he did absolutely decree that they should be commit∣ted. For even in Gods eternal Foreknowledge of all things that fall out in time, the Commission of sins hath precedencie of their Remission; and if their Remission were in respect of his Foreknowledge or decree, absolutely neces∣sary, their Commission was as necessarie. It is impossible there should be any Remission of sins, without a presupposal of their Commission. Yet are the former Conclusions not muttered in corners, but maintained as part of that holy doctrine which hath been delivered unto us by the masters of Israel, ap∣proved by the best writers in reformed Churches.

These and the like Doctrines are held in so precious esteem, that if the lawful Pastor seek to root them out where they have been planted by others, or to prevent their growth or spreading, he shall be traduced for an Armini∣an; and as they hope, be so censured by the high Court of Parliament. But my hope is, that no Loyal Elder of Israel shall ever so far forget himself, as ei∣ther to attempt or seek to have those and the like Conclusions ratified by our great Josuahs Royal consent. Sure I am these are no branches of that Anci∣ent, Catholick, Apostolick Faith, of which we acknowledg our Soveraign Lord to be the defender: and God grant that he may ever defend and keep it pure and undefiled from these and the like Conclusions, that it may defend him and his people from their adversaries.

12 Yet to seek the Correction of these and the like Conclusions, though malapertly maintained by some of the Flock against most of their Pastors, or the punishment of those which so maintain them, until the Principles from which they naturally issue be checkt or inhibited, were but Tyrannie. These here related are the least, not the worst part of those noysom branches which spring from this one root. [That Gods irresistible decree for the absolute Ele∣ction of some, and the absolute Reprobation of others, is immediatly terminated

to the Individual Natures, Substances, or Entities of men, without any Logical re∣spect or reference to their qualifications.] This Principle being once granted, what breach of Gods moral Law is there, whereon men will not boldly adventure, either through desperation, or presumption, either openly, or secretly? For, seeing Gods Will, which in their Divinitie, is the only Cause, why the one sort are destinated to death, the other to life, is most immutable, and most Irresistible; and seeing the Individual Entities, or natures of men, unto which this irresistible Decree is respectively terminated, are immutable: let the one sort do what they can, pray for themselves, and beseech others to pray for them, they shall be damn'd; because their Entities or Individual Substances are unalterable. Let the other sort Live as they list, they shall be saved, because no corruption of manners no change of morality breeds any mutability or change in their Individual Natures or Entities; unto which Gods immutable Decree is immediatly terminated. Whatsoever become of good life and manners, so the Individual Nature or Entity fail not, or be not annihilated, salvation is tyed unto it, by a necessity more indissoluble, then any chains of Adamant.

13. This Assertion [Whosoever is Elected from Eternity, was never the child of wrath, save only in the esteem of men] I found delivered in certain papers at my first entrance upon my Pastoral charge in the Town of Newsastle, writ∣ten by one that had been a great Rabbi in some private Conventicles in and about that Town. And for the refuting of this Opinion, and the Principles out of which it doth most necessarily follow, it was presently conceived by some of my Auditors, that I went about to refute the Doctrine of all Refor∣med Churches, concerning Election and Reprobation. And Amongst the Do∣ctrines of Reformed Churches, which it was vehemently suspected, I went a∣bout to refute, this was expressed for one [That the sins of the Elect or Regene∣rate, were remitted before they were committed.] A doctrine which for my part I dare not charge any one reformed Church with, though some in re∣formed Churches have stifly maintained the Principle out of which this Con∣clusion will necessarily follow: and some few have in expresse Termes deli∣vered the Conclusion; but so hath not, to my knowledge, any reformed Church, or entire Congregation, (besides the Familist, to which, this errour properly belongs.) The Council of Dort hath expresly delivered the con∣trary: so have others which write against the Arminians. But in this Point a Reverend and Learned Pastor in the City of London hath saved me a Labour.

The false Principle from which both these Conclusions, [1. The sins of the Elect are remitted before they are committed. 2. Whosoever is Elected, be∣ing elected from eternitie, never was, never could be, never can be the child of wrath.] will most necessarily follow, is the forementioned Errour; which tyes or terminates Gods Eternal and irresistible Decree for the absolute Ele∣ction of some, and the absolute Reprobation of others, to the Individual Natures, persons or Entities of men elected or reprobated. But to omit (for the pre∣sent) the question concerning such absolute Election; not the most Tyrannical Lawgiver, that to this day hath breathed on earth, did ever declare himself to be so farre the son of the Divel, as to make solemn decrees against mens persons, without respect, or reference to their Qualifications. It is the pro∣pertie of the enemy of mankind to delight in mans punishment, as he is a man or a reasonable creature: to desire to have any man as he himself now is, but sometimes was not, a vessel capable only of vengeance or punitive justice, alltogether uncapable of Gods free bounty, mercy, or favour. And seeing

this most Honourable Court of Parliament now happily assembled to make wholesome Lawes, doth not intend to make any Punitive Lawes or decrees, (specially capitally punitive) against any mens Persons or Nature, but against mens ill Qualifications & misdemeanors; I am confident that every member of it doth firmly believe, that our heavenly Father did never make any such De∣cree, or Law. Again, seeing God hath revealed his good Will and pleasure to be this, To reward every man according to all his wayes, I shall find no oppositi∣on or Contradiction to this Conclusion (as I hope) among good Christians; [God did from eternity decree to reward every man, not according to his Individual Nature, but according to his wayes, his works, or qualification, which he did no lesse certainly foresee, then he did his Individual Nature,] He hath decreed from e∣ternity to revvard the vvicked and the ungodly, for their vvicked vvorks, ac∣cording to the inflexible Rule of his immutable Justice: and to revvard the Penitent sinners (though sometimes children of vvrath) not for their vvorks, yet according to their vvorks or qualifications: and so to revvard them not by the Rule of his Justice, but out of his meere Mercy; or out of that most Free and Gratious ••ounty, vvhich gave us all Life and Being, when vve vvere not, and therefore could not by any Works deserve the least of all his Bles∣sings.

14. If to maintain these Conclusions be Arminianism, I profess my self not to knovv (in these particulars) vvherein the Arminians differ from the Or∣thodox, and Ancient Church. But if Arminius and his follovvers have taught or maintained any other Conclusions, by vvhich the least tittle may be deroga∣ted from Gods Free Mercy and Grace; by vvhich any thing besides death, or Non-deserts, may be ascribed to mans Works or Free-Will, I no vvay partake vvith them in those, and the like errours. I shall in good time, by Gods assistance, make it appear that I truly acknovvledge both Gods Mercy and Grace tovvards men; and mens sins, the best mens sins and unthankfulnesse tovvards God, to be much greater, then he doth or can acknovvledge either of them to be, vvhosoever he be, that shall hold the Contradictory to any Con∣clusion in this Chapter, for vvhich I am accused of Arminianism, or to any Principal Conclusion, maintained in my book of the Divine Essence and Attri∣butes, or to any Conclusion, vvhich I have delivered, or shall deliver, concern∣ing Election or Reprobation.

15. The imputations laid upon me by the Author of the Epistle are heavie and grievous, if they could be proved; however most injurious, being made so publick before I heard of them, or could prevent their spreading. Yet for my own part, if it were in my power to censure him, my resolution should be like to that of a Civilian: when the question was propounded to him, [An liceat meretric•• quaestum facere.] His resolution as I remember, (for it was long since I read it in Bodin) was to this effect, Pessimè facit, quòd artem meretriciam exercet, sed meretrix cum sit, non malefacit quod ex arte quam exercet quaestum facit. The Author of the Epistle hath much wronged himself & me, in suffering himself to be so farre misled with doctrine of Absolute Election, and Reprobation, as it seems he is. But being thus farre mis∣lead by it, and wedded unto it, his practise in slandering me without any re∣lentance which as yet I hear of, is but Consequent to his doctrine, if he were throughly examined upon it. And he that should punish him for his slander, and not condemn his doctrine, should do me small right, and should do him as much wrong, as he that should punish a Scholar for hold∣ing a false Conclusion, without questioning or disproving the Premisses from which it necessarily followes. For it is as impossible for him that thinks him∣self

to be in the Immutable estate of Grace, or Election, or is certainly per∣swaded of his Salvation before his time, to suspect, much lesse to recant, any lewd practice, or dangerous errour, whereinto he may fall, untill he re∣nounce his Opinion, or his Immature perswasion of his own Estate; as it is for any Scholler to revoke a false Conclusion which still mantains the errone∣ous Premisses, out of which it necessarily follows.

16. The Point then to be proved is, [That the justification of slander, how virulent soever, and indulgence to corrupt affections once implanted, do as necessari∣ly follow upon Immature and preposterous perswasions of mens Immutable estate in Grace, or Election, as any Conclusion doth out of its natural Premisses.] Now the Truth of this Point may be made as clear as any Rule of Art or Reason can make the truth of any other. For it a Rule of nature, tryed and approved by Art, a Fundamental Principle in both their Schooles, that An Vniversal Negative may be simply Converted, as thus: If no man can be a stone or an In∣animate creature, then no stone or inanimate creature can be a man. The Scripture which is the Rule of Faith, gives us these Vniversal Negatives; No adulterer, no covetous Person, no Idolater, no murderer, no slanderer or virulent rayler can inherit the kingdom of God. These Vniversal Nega∣tives being granted and believed; Nature and art, and common reason, must admit of their Conversions. No man that must enter into the kingdom of heaven, no man that is truly certain of his salvation, can be an Adulterer, can be a Covetous person, can be a murtherer, can be a slanderer, or virulent re∣vi••er of his brethern. Now if any man which believes himself to be in the immutable state of Election (so certain of his salvation, that if he instantly dye, he shall instantly go to heaven) shall happen to do the same things, that Adulterers do, that Covetous men do, that murderers slanderers, or virulent revilers do, it will be impossible for him to suspect himself of being an Adul∣terer, of being Covetous, of being a slanderer or reviler, so long as his for∣mer perswasion concerning his Absolute Estate of Salvation, &c. is not recal∣led. For if he must enter into the kingdom of heaven whensoever he dyes; if this be a part of his Belief, he cannot believe or suspect that he is a doer of those things, which whosoever doth, cannot enter into the kingdome of hea∣ven. Thus, as the presumed Absolute Infallibility of the visible Romish Church, for the time being, doth lay a necessity, upon their Successours, of freezing in the dregs of their Predecessours errors: so this Immature Perswasion of mens particular Estate in Election, Grace, or salvation, doth lay a like necessitie upon such, as are overtaken with it, of having their hearts hardened with Hy∣pocrisie, with security, or secret indulgence to their corrupt affections. And for this reason amongst others, did the sage and Reverend Reformers of the Church, wherein we live, worthily admonish, that the Points of Election▪ and Predestination, are to be warily thought upon, they are no fit Themes for every mans private meditations, much less fitt seeds to be promiscuously sowen in every Congregation by any Seeds-man.

17. Had any man in this Kingdom of how distempered behaviour soever, so he had been seasoned with the knowledg of ingenuous Arts or civil educa∣tion, slandered me in his Cups, or Passions, amongst private or common friends, so deeply and upon so gross mistaking, as the Author of the Epistle hath done, slandered me unto the highest Authority on earth, his heart in his sober thoughts would have smitten him long ere this, and I should have had some ingenuous satisfaction voluntarily tendred from him. But from men mislead with wilde zeale unto the Doctrine of Absolute Election and Reproba∣tion, as it hath of late years been taught by some, and from men jealous of

others (as if they were Arminians) that in this point dissent from them, I can expect no voluntary satisfaction, but rather continuance of the like; unless I could disswade them from their Doctrinal Error. For whilest this vail is spread over their hearts, envious or malitious slander, whilest it exo∣nerates it self upon such, as they suspect for Achans and Arminians, will be interpreted zeal; violent passions will be taken for the Power of the Spirit, such nastie Soloecismes or rude scurrilitie, as would seem loathsom to hea∣then Artists, will go current with themselves and their associates for sancti∣fied eloquence; and so will ignorance in Philosophie or School-Divinitie be applauded for holy Simplicitie.

But seeing their tongues and pens are their own, seeing they have cast off the yoke of obedience, and begin to proclaim, not mutter [with our tongues we will prevail, we are they that ought to speak, and print books, Who is Lord over us?] Let them use what language they please, the Print-houses in this interim possessed, and imployed by them, shall but exercise my patience, as some (I hope) by usurpation, not by just Warrant, pulpits, here and there, ever and anon, for these three and twenty years have done; during which time, whilest such Schediasticks as these have preached of absolute Election or Reprobation, I still have prayed, Father, forgive them, for they know not what they said. And so I suppose, many more of my profession in this Kingdom have done. God in the mean while hath enlightened the hearts of many, by our prayers and ministry to see their error, and hath made me a witnesse of many mens sorrow for being misled. And whensoever the vail shall be ta∣ken from the heart of such now living in this land, as still maintain that Rigid Doctrine, their sorrow and compunction will be no less, then the sorrow and compunction of those Jews which had (through ignorance) consented to the crucifying of the Lord of Glory.

18 The practise of the Jews was in the issue more desperate, then men in this age, no less zealous of that which they apprehend for truth, can have opportunity to attempt. But the error which led the Jews to that desperate practise against the Son of God is no way impaired, but rather enlarged by some Christians of these times. Our onely comfort is, that however the common error of both times be rather strengthened then any way enfeebled by such in our times as nurse it, yet is it neither so general, nor so inveterate in this land, as it was in the Jewish nation before their final destruction. The Governours of our Church and State, the learned Pastors, or conforma∣ble Layity, are not so infected with it, as the Pharisees, Scribes, and Elders in Judea were in our Saviours time. Their excessive pride and Hypocrisie made them so extraordinarily impatient of reproof and contradiction, and their extraordinary impatience of reproof in matters of practise, and of con∣tradiction in point of opinion, hatched that cruel and murtherous hate against the Son of God. The setled matter of their deadly malice was pride, and hy∣pocrisie of heart; that wherewith this corrupt matter was continually fed, was passionate zeal to maintain the Absolute Election of their Nation, and the Absolute Rejection of the Gentiles; humorous perswasion of their own immu∣table estate in Gods promise, first occasioned or strengthened by reflecting upon the accurate reformation, which (to their seeming) they had made of their forefathers Idolatry, of Sabbath-breaking, & other palpable transgressions of Gods Law. But however, crueltie and fury have no such Objects to practise upon in these latter dayes as the Jews, and as the Scribes and Pharisees had: yet is not bodily death a more Usual effect of pestilent feavers, then slander, persecution, crueltie, and murderous hate are in all Ages, of ignorant zeale,

and hypocrisie. Nor do putrified or malignant humours, more usually breed pestilent feavers, or other dangerous diseases, in mens bodies; then immature perswasions of their own Immutable estate in Grace, or indigested resolution concerning absolute Election or Reprobation, do hatch pride and hy∣pocrifie in mens soules. And the most infallible Symptome of pride, and hypocrisie, is Jealously of being contradicted by such as contradict them not, or impatiency of meer Logical Contradiction, without gallor bitterness, in point of Opinion. Another Accidental Improvement of the Jews murthe∣rous hate against our Saviour, was the hotness and blindness of their zeal to Moses's writings. Yet were not Moses's writings in higher esteem with them, then St. Paules Epistles are deservedly with us. And would to God, some amongst us did not further mistake or pervert his scope and aim in that 9. Chapter to the Romanes, then the Jewes did Moses's meaning.

But the Parallel between the Jewish misperswasions of love and zeale to God and his servant Moses, and the misperswasions of many Modern Chri∣stians presumed love to our Saviour and his Apostles, is elsewhereS 1.365 handled in the general, and shall by Gods assistance be further prosecuted in some par∣ticulars. My purpose for the present is, to shew how neerely it concerns my self, and all that seek to prevent the Resubmission of this people unto the Roman yoke, to beware of peremptory resolutions concerning Absolute Reprobation.

19. It was well observed by Oecolampadius, that the ordinary Pictures of God, or of his enemy,* 1.366 were no good Books for instructing Laymen or Children in the nature of God or of Sathan. The tru∣est representation that can be made of God, would be to teach them, what truth is, what mercy, what Love, or Goodness is. The best Picture that can be taken of Sathan, would be the true Characters of Falshood, malice, hatred, crueltie, envy. Yet by this Good Authours leave, however Sathan be the Father of lyes, the Author of ma∣lice, the hatcher of envy and hatred, the Com-plotter of cruelty; yet can he not so truly and properly be called falshood it self, envy it self, hatred it self, cruelty it self, in the abstract, as God is said to be Truth it self, Love it self, Mercy it self, and Goodness it self. For though falshood, hatred, envie, cruelty, &c. be now become Natural to the old Serpent; yet were they adven∣titious to his prime nature and substance; he was not from the beginning in∣vested with these or the like habits. But if the Opinion of some men a∣mongst us concerning absolute Reprobation were from above, He, whom we professe to be the Almightie Creatour of heaven and earth, should be as truly and properly falshood it self, hatred it self, cruelty it self; as he is Truth it self. Love it self, Mercy it self, Goodness it self. The Branches of the Doctrine concerning Absolute Reprobation, which bear this Fruit are (to omit others for the present) specially these Two. The First, That the manifesta∣tion of Gods punitive Justice, was a part of the Object of Gods Primary Will, and an exercise of his Will, as directly, as immediatly, and as irresi∣stibly intended by him in the Creation; as the manifestation of his Good∣nesse & Bounty, or reservation of his mercy to such as shall be saved, was. The Second, That God from Eternity did as truly hate all those who perish, with∣out respect or reference to their works or qualifications, as he did love those who shall be saved.

Now if the number of such as perish, be much greater, then the number of such as shall be saved; and if the same God did from eternitie as truly hate the greater sort of men, as he did love the lesse, without all respect or re∣ference to their works or qualifications; if he did out of his eternal hatred, as peremptorily decree the endless torments of the One, as he did the ever∣lasting happiness of the Other: These Conclusions of the Lutherans (avouched by them, in some Catechismes (which I have seen) before the name of Ar∣minius was heard of in these Parts) will necessarily follow, viz. That such as maintain this rigid doctrine of Absolute Reprobation, do not believe in, or acknowledge, the same God, which the Lutherans, with all antiquitie, ac∣knowledge: for they acknowledge their God to be Truth, Mercy, Love, and Goodnesse; whereas the stiffe maintainers of Absolute Reprobation con∣fesse their God, to be hatred, and Crueltie it self. Now to acknowledge one and the same God to be Truth, Love, Mercy, and Goodnesse itself in respect of some; and in respect of others, to be falshood, hatred, crueltie it self, is a grossser Heresie or Transformation of the Deity, then was the Heresie of the Manichees, which acknowledge Two Gods, or independent Originals of all things; the One as Fountain of all Goodness, the Other, the Authour of all E∣vill. For avoyding these and the like Conclusions, no evasion or observation hath been or can be pretended, by such as make the Entity or Individual Na∣tures of man the Formal Objects of Reprobation, besides this One, viz. That Gods Will is so the Rule of Goodness, that if he will the death of all that dye without respect unto their works or Qualifications, this must be Good. If he be pleased to hate the greater Part of mankind without all reference to their Qualifications, the hatred of them must be as good, as his Love of those few which shall be saved. And the Apostle did advise them to rest upon this answer, when he saith, O man! who art thou that disputest against God; shall the thing formed say to him that formed it, why hast thou made me thus? hath not the Potter power over the clay, &c. But whether this Use of our Apostles Doctrine in that place, be according to his meaning, or whether any Conclusion can be drawn from that Chapter which may make for absolute Election or Reprobation, is elsewhere examined. By that which hath been said,* 1.367 it may appear, that such in this Land as stifly hold the Te∣net of absolute Reprobation (which the Christian world besides hath for the most part forsaken) have some reason, though no just cause to question the truth delivered by me, in what sense Gods Will is said to be the Rule of Goodness. For unlesse they can disprove my Tenet, (which God be prai∣sed hath stronger Supporters then my weaknesse can afford) they must either revoke their errour, or admit God to be more then the Author of sin, as truly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as properly sin it self, as Being it self, or life it self. And yet if they could perswade the ignorant, that Gods Will is the Rule of Goodness in such a sense as they would make it; the Inconveniences which the Lutherans object, would be rather for a while removed, then cleerely avoid∣ed; They might be prest upon them again, with greater force and advan∣tage, with this addition that they maintain the Turkish Opinion concerning Fate and Providence. And upon this Ground only (as I conceive) do the the Lutherans instile the Calvinists, Limbs of Gog, or of the Eastern Antichrist. But the best is, that of such who at this day do not disclaim the name of Cal∣vinists, the most and best learned dislike the opinion of Absolute Reprobation, and so I hope in good time will every faithfull Pastor in the Church of Eng∣land, and every Loyal Elder in this our Israel. For admit we could make full proofe unto the Congregations committed to our Charge, that Papistry is, as

some have enstiled it, the Ocean of Heresies; that the Absolute Infallibility of the Pope or Consistory exceeds the mixture or combination of all other particu∣lar Heresies which have been; that the Idolatry which the Roman Catho∣licks from the belief of the Pope or Churches absolute Infallibilitie are in∣forced to commit and practise, doth equalize the Idolatry of those heathens which solemnly worshipt the Divel; yet all this being proved by us, and firm∣ly believed by our flocks, would be of small force or sway, to retain un∣derstanding men in their Allegiance to their Soveraign Lord, or in obedience to the Lawes Ecclesiastick or Civil of this Kingdom, if once the Doctrine of Absolute Reprobation might be fastened upon the Church of England, or be embraced by her Learned Pastors or Governours. For so they might as concludently prove us to be as grosse Hereticks as we say they are; and evince our Churches doctrine to be as Blasphemous, as theirs is Idolatrous.

To have this Rigid Doctrine generally embraced or acknowledged by us, or at least to have the World believe that it were generally acknowledged by us, is the very Thing, and the main business which the Factors for the Romish Church for these many years have earnestly sollicited. This is the very net wherein Sathan hopes to catch this Island: he hath set the Jesuites to spread and hold it, and when opportunity serves to draw it. And the Jesuites as they have long used our Pulpits and Print-houses, so they attempt to use some in our Parliaments as their Podders, to drive us into it. Their prey they know must needs be great, if they can bring us into these straights, or put a necessity of this hard choice upon us. Whether were better, to live in obe∣dience to a Church, which adores wicked and naughty men, Divels incarnate, (for such some of their Popes have been) as Gods on Earth; or to hold com∣munion with that Church or societie of men, which makes the God of hea∣ven, the Almighty Creatour of all things Visible and invisible, much worse then an Incarnate Divel, yea then any wicked Spirit, or then the Divel him∣self, can without slander, be conceived to be.

Isaiah 58. 4. Behold, ye fast for strife and debate, and to smite with the Fist of wickedness; ye shall not fast as ye do this day, to make your voyce to be heard on high.

CHAP. XL.

A Paraphrase upon the Eleven first Chapters of Ex∣odus; with usefull Annotations, Observa∣tions, and Parallels.

ALbeit the Ancient Heathens (however they came by them) had many excellent Notions, and some Exquisite Discourses upon those Notions, of A Divine Providence, which even to their apprehension did usually over-reach and controll all Politick Projects of greatest Princes: Yet, such Exquisite Maps, or Live-Patterns of the Onely Wise Gods Proceedings in Counter-plotting the subtlest contrivances, of mightiest Princes, or of the profoundest Profes∣sors of mysteries of State, or other subordinate Projectors; as the Historie of Joseph (wherewith Moses concludes the Book of Genesis) or the Histo∣rie of Pharaoh (wherewith the same Moses begins the Book of Exodus) the best of the Heathens had none. Nor may this present Age expect any e∣qual; though every Age (in one Kingdom or other) afford some matter of Historie like unto them, Quoad veritatem, licèt non quoad mensuram. With the Historie of Joseph I am not at this time to meddle, any further, then as it may lead me or instruct me to take a more exact survey of Gods Process with Pharaoh, or of The manner how, or of The means by which He harden∣ed him.

2 So long as that great, and (in his kinde) Religious Pharaoh lived, (whose life, and prosperous estate of the kingdom whereof he was Lord, Joseph by Gods good Providence, and peculiar instructions, had both pre∣served and advanced;) nothing went amiss with the Stemmes of Jacob: All of them from the highest to the lowest fared well for Josephs sake: and (which was more then all the matter of their well-fare) the Egyptians, a∣mongst whom they sojourned, did not envie or repine at their prosperitie; at least they durst not profess any enmity or attempt to wreak their malice (if they had conceived any) against them. The fresh memory of Josephs good deservings at the Kings, Princes, and Peoples hands, did prevent all practises of Hostilitie or repining crueltie (though but intended against them) so long as that Pharaoh, which had so well rewarded Joseph, and had him in so great esteem, did sway the Scepter of Egypt. But it seems that this gracious King dyed about the same time that Joseph did, or rather before him. For Moses instructs us, Exod. 1. 8. There arose a new King which knew not Joseph (that is, either had no Memorial Record, or took no notice how well he had deserved both of the King and Kingdom of Egypt.) And he said unto his people, Behold, The people of the children of Israel are greater and mightier then we, &c. Josephus in his second book of Judaical Antiquities informs us, (and his information will much advance the true value of the Literal Sense of the Sacred Context according to the Original) that this latter Pharaoh, or new King, mentioned by Moses, Chap. 1. vers. 3. was of another Line; no

Son or Heir, unlesse by Adoption of that great Pharaoh, and Grand Patron of Joseph, but at the best, of some Collateral Line. Now whether it were out of Real Fear, or out of Pride of heart, or Popularitie: This new King to give some Document in the beginning of his Reign, of more care and wis∣dom for maintaining and advancing the welfare of the Natives, then his Pre∣decessor had practised, (who had placed his special favours upon forraigners and strangers) thus resolves with himself, and proposeth his resolution to his Counsel of State or War. Come, let us work wisely with them, lest they mul∣tiply, and it come to passe that if there be war they joyn themselves also un∣to our Enemies, and fight against us, and get them out of the Land, verse 10.

The First Project of this new King was to keep the Israelites from Mu∣tinie (whereunto their number might, as he thought, provoke or tempt them) by laying the yoke of servitude and hard labour upon them. But perceiving that the more he did press them, the more they multiplied and grew stronger; his second project became more cruel: for it was to destroy, or put the Males of Israel out of this world as fast and as soon as they came in∣to it.

Neither of these Two Projects were any part of Gods Ordination or Design: Both were suggested to this proud King•• by Gods enemie, who is the father of all Bloodie Politicians, and chief master of all unhallowed Policies. How∣ever, the entertainment of this Satanical Suggestion, and the putting of it in execution by Royal Authoritie and Command, was an Inchoation or rather a large measure of that Ordination or Coaptation of this Kingdom and State to that destruction whereof our Apostle speaks, Rom. 9. 22. What if God, wil∣ling to shew his wrath, & to make his power known, endured with much long suf∣fering the vessels of wrath fitted to destruction?

3 But that new King which devised all the forementioned evils against the children of Israel,* 1.368 was not the Subject of that Obduration mentioned by our Apostle, and recorded by Moses, from Exod. 7. unto the 11. For that bloo∣die King, which caused all the Males of Israel to be cast into the river, dyed before God appeared to Moses in the ••••sh▪ as is evident from Exod. 2. 23. And it came to pass in process of time, that the King of Egypt dyed, and the chil∣dren of Israel sighed by reason of the bondage, &c. and is expresly avouched by Josephus in his second Book of Jewish Antiquities, Chap. 5. However, this other Pharaoh becoming Successor to that cruel King mentioned Exod. 1. 8. not in Place onely, but in Cruelty and oppression: the wickedness and wrongs practised by the former Pharaoh and his subjects, are charged upon the Second and his people; because they were bound by the Law of God, and by the Law of Nature to have given better Satisfaction to the Israelites then they did; so much at least as Moses in his First message to Pharaoh, Exod. 4. did demand. And this Pharaohs heart to whom he was sent, was more capable of, or rather more fitly disposed to that Obduration which befel him; because he could not be ignorant of the ill success which his Predeces∣sors cruel intentions against the Infant-Males, had found. It was the former Pharaohs main Project to destroy the Hebrew-Males: And in the heat of this persecution, Moses is born, but hid for three months from Pharaohs Firrets, (or blood-hounds rather) by his Parents. This providence in his parents was not from secret Instinct of Nature, but from True Faith, or supernatural Re∣velation, as our Apostle instructs us, Heb. 11. 23. By Faith Moses when he was born, was hid three months of his parents; because they saw that he was a proper child, and they not afraid of the Kings commandment.

4. Josephus tells us that the Occasion which Pharaoh took to murther all the Hebrew Males, was from a constant Fame or Praenotion suggested unto him by a Secretary of state; That about this time there should an Hebrew Male be born that should work wonders for the good of his People: and their good could not be dislinked from the Egyptians harmes or losses; although no better fortune were to befall them, then their safe escape out of the Land without any just revenge upon their Oppressors. Some Praenotion or Revelation of that (which Josephus saith) had been made to Moses his Parents, and Belie∣ved by them; and made them the more careful, First, to hide him, then to commend him to Gods Providence in an Ark of Bulrushes, floting down the river, to which it is Probable they knew Pharaohs Daughter did usually re∣sort. Their wisdome in the contrivance was more then Natural; a true work or suggestion of Faith: the disposition of all Occurrences to effect their hope beyond their expectation, was an Extraordinary Act of Gods pecu∣liar Providence. After the Adoption of Moses to be the son of Pharaoh Daugh∣ter, we read not of the continuation of the former Butchery: Nor is it Pro∣bable it should continue after Moses came to years of Proof, enabled to give pregnant Documents of his worth as well in Martiall as in Civil affaires. Whether he were intended and designed (as Josephus tells us he was) to be Heir vnto the kingdom of of Egypt,* 1.369 (this Cruel king having no child besides his Merciful Daughter; nor she any child of her Body;) we dare not Per∣emptorily avouch or gainsay. Or whether Moses did that Pharaoh (whose Daughter had saved his life) that Admirable Service in subduing the Ethiopians, as Josephus in the same Place relates, be believed or waived; Pro∣bable it is that either by This or some Other great Service done by him in E∣gypt or for the Egyptians; it was foreshewed, so as his Brethren might have un∣derstood, That God had some great work in hand to be wrought by Him, be∣sides the meer killing of the Egyptian that had wronged one of the Hebrewes.

But whatsoever good Intentions this Pharaoh had towards Moses for his Daughters sake, before he killed the Egyptian; it is evident that he hated him extreamly afterwards for this very Fact; and that Moses for fear of his displeasure left Egypt, and sojourned many years in Midian, Exod. 2. 15. Now it came to passe in processe of time, (saith the sacred Story, ver. 23.) that the king of Egypt (that King whose Daughter had saved Moses's life; yea the same who sought to slay Moses for killing the Egyptian) dyed: But the great and grievous oppression of the poor Israelies did not die with him; mu∣tarunt Dominum, non servitutem; they were freed from this one cruel Op∣pressor, but not from cruel Oppression: For there arose another Tyrant as bad or worse then this under whose heavie yoke, The Children of Israel sighed by reason of the bondage, and they cryed, and their cry came up unto God, by by reason of the bondage. And God heard their groaning, and God remembred his Covenant with Abraham, with Isaac, and with Jacob. And God looked upon the Children of Israel, and God had respect unto them, Exod. 2. 23, 24, 25. Unto This Later of the Two bad Pharaos, who had no spleen against Moses in particular, as being perhaps unknown unto him by face, is Moses commanded to ad∣dress himself as a special Messenger from the Lord God of their Fathers; who ap∣peared unto him after a strange manner in Mount Sinai, as is expressed at large, Exod. 3. Moses after much Reluctance undertakes this Service, vo∣lens nolens: And just Cause he had to fear, (as the event did shew) First, that his own Brethren the•• Seed of Jacob, would hardly believe his Report, or yeild Obedience unto his Commission: Secondly, that after his Brethren were perswaded that God had sent him unto them, it was (as he foresaw) very in∣dible,

that Pharaoh would give any Credence, either to him, or to the Elders of Israel, whether joyntly or severally imployed in this Great Bussnesse.

5. That full measure of Induration or hardnesse of heart which after∣wards fell upon this second Pharaoh, was no otherwise wrought by God, then by reiterated, gentle, and civil Checks of that unhallowed Resolution begun by his Predecessour and continued by him. In the most of Moses's Messages unto him, God (whose Embassador Moses was) did advise or com∣mand him to do as in justice and equitie he ought to have done; but no way necessitate him to do as he did. The Tenor of Moses's Advertisements unto him was; First, to relinquish all former Resolutions or intendments of Oppression unto the Israelites. And Secondly, to make some equitable satis∣faction for the wrongs formerly done unto them. All this Pharaoh might have done: and all this any wise man, which had feared God and hated co∣vetousness, would have done. But for this Pharaoh, as he was (no doubt) wise enough for worldly business, so he was exceeding proud, exceeding co∣vetous; and by these qualities, To-God-ward, most unwise. So that his Pride and Covetousnesse did directly and immediately harden his heart. On Gods Part we may not Imagin or suspect any other Causalitie of hardening him, besides the Proposal of those Conditions unto him, whose Performance he knew was very Incompatible, though not Incompossible with haughty Pride or tenacious avarice. The only Necessitie which God in his alseeing Wisdom put upon him, was, either to break his Resolution and work a Relentance or release of those cruel Practices and oppressions towards the Isra••lites which Pride or avarice had put him upon; or else, to be hardened by his wil∣full Continuation of his First Resolution at that high Bent, at which it stood when Moses was first sent unto him.

6. To descend to a more Particular Survey of the Pride and avarice of these two Pharaohs. We are to take our Hint or Rise from that Passage set down by Moses, Exod. 1. 10. Come on•• let us deal wisely with them, lest they multiply, and it come to passe, that when there falleth out any warr, they joyn also unto our Enemies, and fight against us, and so get them up out of the Land: This was the utmost of the former Pharaohs fear in the beginning of his Project against them. But what Cause had he to fear their departure out of the land, seeing they could not carry with them the lands and Posessions which his Predecessour, Joseph's good Lord and Patron, had bestowed upon them? Sure∣ly this haughty Prince did politickly foresee, that the recovery of these pos∣sessions to the Egyptians, or Confiscation of their Personal Estates, could not be so beneficial unto him as the Possession of their Lives and bodily Ser∣vice: for even these, according to the Custom of those times, were accoun∣ted In bonis ipsius, as his proper goods and Chattels. Now to be Lord of so many Slaves (for under this Title he challenged them) was a grater Revenew, then any Prince besides himself in those times had; and a great deal more, then all the Land of Goshen which the Israelites then possessed was worth. And this Revenew he saw would grow greater every day, albeit his Predecessors cruel Project against the Male-children had succeeded according to his inten∣tion: for the Female Sex would still have multiplyed; and these he thought to be a secure Possession, as being not likely to make insurrection against him, or to become confederates in warr with his Enemies. Nor is it probable that either of the two Pharaohs ever intended the extirpation of the males any further, then that they might have enough to propagate such a perpetu∣all generation or succession of Slaves, so competent in number, as the Egyp∣tians might easily master them.

7. This Attempt had been lesse dangerous, and the cruel Practise lesse wicked against any other People under heaven, then against the Seed of A∣braham and of Isaac, because these were the Lords own inheritance; His Peculiar Charge. This People when they were first invited into Egypt was scarce an Oligarchie; a small Congregation of men indued with no other power or Jurisdiction, but only such as every Father of a Familie hath over his Children and Grand-children and theirs. And this Jurisdicti∣on after Jacobs death was divided amongst his sons: Every one of them was a Patriarch, that is, a Chief over his own Tribe or Clan. Nor had these twelve Patriarchs any Civil or Coercive Power one over another, or respe∣ctively over their several Families, after they setled in Egypt, but as the King and State of Egypt would permit or allow of. Not any power at all to make any Warr whether offensive or defensive; or Leagues of Peace with any other Nation. Free-men notwithstanding they were de jure; and this new King of Egypt which knew not Joseph, (much lesse considered upon what Title of deservings Jacob and his sons were permitted to enjoy a Com∣petent measure of the Land of Egypt) did most unjustly attempt to put the yoke of slavery upon their necks. Yet how to right themselves they knew not; as having no Superior Lord on earth unto whom they might appeal from Pharaoh. But the more destitute they were of any help from earth, the more easie and speedy entrance their Prayers found into heaven: their teares and cries were accepted of the Lord God of their Fathers for more then Legal Appeals.

8. But from the time of His appearance to Moses in the Bush (which was after the first hard-hearted Pharaohs death) the Lord himself vouchsafed to to become their King; not in general only (as he is Lord of all Lords, and King of all Kings, and People throughout the World) but in a Proper and peculiar manner. Whatsoever Authoritie or Power of Jurisdiction the Kings or Supreme Majesties of other Nations or Soveraignties did exercise, or by Divine permission and Ordinance of Providence do now exercise over their People, (as Power of Life and death, or of making Lawes, or Leagues, whether of Peace or Warr with other States;) all these and the like Prero∣gatives the Lord of heaven and earth did reserve immediately unto himself alone, over the Seed of Jacob and of Abraham his Friend. Upon the Lords Reservation of this Royal Power entire unto himself, Moses is delegated to be his Embassador unto the King and State of Egypt, and constituted his Depu∣ty or Vice-Roy over Israel Nor shall the Reader whether Christian or other be ever able to understand the Literal or Punctual meaning of the Historie of Exodus to the 14. chapter, or of those places in St Paules Epistle to the Romans which referre unto that Historie, unlesse he take This Rule or Principle along with him whil'st he reads them, viz. [That all the Messages which Moses delivered to Pharaoh from God, & all the Answers which Pharaoh returned by him were true and formal Treaties of a Legal and Solemn Embassage.] The Law of Nature and of Nations was never so accurately observed by any Embassador as it was by Moses (whilst he exercised this Function) in his many Treaties with Pharaoh. One Principal, if not the only Fact, that can come within the Suspicion of Injustice on Moses's part, was the spoyling the Egyptians of their Jewels. But if we consider what unsufferable wrongs the King and people of Egypt had done unto this People of God, which had now become His Pe∣culiar Subjects or his Proprietarie Lieges; This Fact even by Course of Hu∣mane Law, or Law of Nations, was more justifyable, then Royall Grants of Letters of Mart, or other like remedies against such other Nations as have wronged their Subjects, or suffered them to be wronged by any under their

command without restitution when they solemnly, or by way of Embas∣sage demanded it, are. Whatsoever the Hebrew women had borrowed of, or taken from the women of Egypt, they took and did possess it Reprisali∣orum jure, by the Law of Reprisal, that is, by way of special Warrant granted by God himself as he was now become not only this peoples God, but their King in Special.

This warrant for spoiling the Egyptians not by any strong or violent hand, but with their own Consent we have Registred, Exod. 3. 21. &c. And I will give this people favour in the eyes of the Egyptians: and it shall come to pass that when ye go, ye shall not go emptie: But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons and upon your daughters; and ye shall spoil the Egyptians.

9 In all this time, or in all the instructions given by God to Moses, Ex∣od. 3. there is no mention of Gods purpose or menacing to harden Pharaoh, but only a Divine Prediction that Pharaoh would not let the children of Israel go; and yet be at length as willing to let this people of God depart, as Pharaohs people should be to bestow their Jewels, and other rich Presents upon them.

The Miracles which Moses was for the present and afterward authorized and enabled to work,* 1.370 both in the sight of his own people, and in the presence of Pharaoh were, as Authentick Letters of Credence, legible enough to the Egyptians, that the Lord of Hosts had designed him unto this Embassage, and given him power to command all the hosts of reasonless creatures, to fight for Israel against the Egyptians. All the several Armies of inferiour Creatures, which brought the many ensuing plagues upon the Egyptians, were but as so many fingers of that mighty hand▪ by whose strength God had lately foretold Moses, that Pharaoh would in the ••ssue be content to let the Israelites depart upon fair terms, out of his Land.

10 The former Pharaoh and his Predecessor (according to the ap∣prehension of their proud imaginations) had played the Foregame so cun∣ningly against the seed of Jacob, that this present or later Pharaoh at least thought himself sure of winning the Sett▪ or of drawing the whole Stake a∣bout which the controversie was: and that was the present libertie, or perpetual thraldom of Israel. Now God instructs his Embassador Moses to play the After-game with such skill and circumspection, that unless Pharaoh would give over in good time, he should be sure to lose his own life, and the life of his Princes or chief Commanders in War, besides the loss of eve∣rie First-born Male in Egypt, whether of man or beast; besides the loss of the greatest part of that years revenew of the whole land of Egypt. Pha∣raoh in all this process demeans himself, first, like a bold, then, like a wilful Chafeing Gamester, who after once he have begun to Vie upon, or provoke his adversarie, resolves to Revie upon him, and to provoke him further when the game is desperate: as will further appear in his Answer to every severall Message delivered unto him from God by Moses and Aaron.

11 The Summe or Abstract of the fourth Chapter contains Moses his debate with God, or humble entreatie to be spared from this great Service, in respect of his slowness of speech, and insufficiencie (as he took it) to be his Embassador. And in this mind he continued until God Him∣self did over aw him by His Authoritie, and yet withall gently perswade him by Reason. Then the Lord was very angry with Moses, and said, Do not

I know Aaron thy brother the Levite that he himself shall speak? for lo he cometh also forth to meet thee, and when he seeth thee he will be glad in his heart. Therefore thou shalt speak unto him and put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what you ought to do. And he shall be thy spokes-man unto the people: and he shall be, even he shal•• be as thy mouth, & thou shalt be to him as God, Chap. 4. 14, 15, 16. The Reason which specially moved Moses to undertake this Service, is expressed, ver. 19. For the Lord had said unto Moses in Midian, Go, return to Egypt: for they are all dead which went about to kill thee: Then Moses took his Wife, and his Sons, and turn∣ed toward the Land or Egypt, &c. The instruction For his Embassage underta∣ken upon these Motives, follows, ver. 21, 22, 23. And the Lord said unto Mo∣ses, when thou art entred and come into Egypt again see that thou do all the wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, and he shall not let the people goe. Then thou shalt say to Pharaoh, Thus saith the Lord, Is∣rael is my Son, even my First-born. Wherefore I say to thee, let my son go, that he may serve me: If thou refuse to let him go, Behold, I will slay thy Son, even thy First∣born. This Passage containes the first mention either of Gods purpose or Pre∣diction to harden the heart of Pharaoh.

12.* 1.371 Upon Moses and Aarons meeting in the Mount of God, not by humane compact or contrivance, but by Gods special appointment; and upon the sight of the miracles which God enabled Moses first to work in private; the people of Israel believed that the Lord had visited the children of Israel, and had looked down upon their tribulation: And upon this Belief, they bowed down and worshipped, Exod. 4. 31. Now upon this Consent and obedience unto their Proposal, Moses and Aaron went and said to Pharaoh (like Embassadors of State) Let my people go, that they may celebrate a feast unto me in the wildernesse. And Pharaoh said, who is the Lord, that I should hear his voice and let Israel go? I know not the Lord, neither will I let Israel go, &c. Chap. 5. 12. Unless the for∣mer Bent of Pharaohs Pride and avarice had taken occasion to enlarge and stiffen it self from this fair Message delivered unto him; he would not have returned that haughtie supercilious Answer unto Moses Gods Embassador and Aaron his Interpreter; [Moses and Aaron, why cause ye the people to cease from their works? get you to your burdens, Chap. 5. ver. 4.] Nor was his Choler or Superciliousness only against Moses and Aaron, but against the whole People of Israel; on whose behalf God had made them his Embassa∣dors: For, Pharaoh said furthermore, behold, much people is now in the Land, and ye make them leave their burdens. Therefore Pharaoh gave commandement the same day unto the Task-masters of the people, and to their Officers, saying, Ye shall give the people no more straw to make brick, (as in time past) but let them go and gather them straw themselves. Notwithstanding lay upon them the number of brick which they made in time past, diminish nothing thereof: for they be Idle, therefore they cry, saying, Let us go to offer sacrifice unto our God. Lay more work upon the men and cause them to do it, and let them not regard vain words, Chapt. 5. ver. 5, 6, 7, 8, 9.

13. That which did most discourage Moses from having any more to deal with Pharaoh, was his Experience of his uninclineable disposition to any good Motion which he could make on the behalf of Gods People. And this diffidence or backwardnesse in Moses, received Nutriment from the way∣ward and grumbling disposition of the Israelitish People against him and Aa∣ron, after Pharaoh had given them a peremptory charge to perform the same task, which they had done before when they had allowance of straw from the Egyptians. Then the Officers of the children of Israel saw themselves in an evil case,

because it was said, Ye shall diminish nothing of your brick, nor of every daies task. And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: And they said unto them, The Lord look upon you, and judge, because you have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us, verse 19, 20, 21.

After the Lord had given Moses more Special Instructions and new En∣couragements, Chapt. 6. vers. 1. and laid a stronger Tie upon him and Aa∣ron to deliver his Message unto Pharaoh, then he did upon Pharaoh to obey it; [And the Lord spake unto Moses, saying, Go in, speak unto Pharaoh King of Egypt, that he let the children of Israel go out of his land. And Moses spake before the Lord, saying, Behold▪ the children of Israel have not hearkened unto me: how then shall Pharaoh hear me, who am of uncircumcised lips? And the Lord spake unto Moses, and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh, King of Egypt, to bring the children of Israel out of the land of Egypt, vers. 10, 11, 12, 13.] Yet this Charge doth not altogether charm Moses his muttering; for he takes up, as it seems, the same Note again, vers. 30. Then Moses said before the Lord, Behold, I am of un∣circumcised lips, and how shall Pharaoh hearken unto me? But perhaps this last Clause might be a meer Repetition of the former, interserted by Moses, the wri∣ter of this Storie, rather then a Reiteration or resumption of the former Com∣plaint, or matter of grievance. Unto this Conjecture I should the more incline, had not the Lord given Moses a Second Encouragement much different from the former, immediately after the Repetition or Resumption mentioned, Chap. 6. verse last. For so it follows in the next words, Chapt. 7. vers. 1, 2. Then the Lord said to Moses, Behold, I have made thee Pharaohs God, and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh that he send the children of Israel out of his land. Here was a great Incouragement to undertake so hard a Service. But what Incouragement could either Moses or Aaron take from the next passage of Gods Instructions or Declaration of His Will unto them, verse 3? [But I will harden Pharaohs heart, and multiply my miracles and my wonders in the land of Egypt.] This is a Question worth the asking; and the Resolution of it, worth considering: For that which most discouraged Moses from obeying the Lords commands, was his suspicion or presumption that Pharaoh would not hearken to him, nor regard his Signs, as Aequivalent to Letters of Cre∣dence. How then should he take heart and courage by knowing that per∣fectly which before he did but suspect or fear, to wit, that Pharaoh would not, or that he could not hearken unto him? Now thus much Moses could not but know from Gods own Declaration of his purpose to harden the heart of Pharaoh, verse 3, 4, &c. And this Question will beget a Second, on whose Resolution the clearing of the main Difficultie wil most depend. This Second Question or Quaerie is; [

What manner of Hardening the Lord meant in the fore-cited 3. verse? Whether he meant a Positive, and direct Hardening by way of Necessary Causalitie,* 1.372 or Physical Determination of Pharaohs Will or Spirit unto obstinacie, or unrelenting stubbornnesse (at least from the Date of Gods fore-mentioned Declaration of his will unto this purpose;) or a Privative, or some other way?

]

14 This Question is so Captious, that it is uncapable of any One Punctual Answer, whether Affirmative or Negative. The best is, that the whole Knot may be clearly dissolved by distinguishing the Diffe∣rences of Times or several Treaties between Moses and Pharaoh.

In respect of the three or foure last Signes and the Treaties upon them, This Affirmative Answer is Punctual, [Pharaohs heart was Po∣sitively hardened by God, or rather infatuated by means extraordinary and altogether unusual, unless in two or three like extraordinary Cases.] In respect of the Five or six first signs or miracles wrought by Moses and Aaron in the sight of Pharaoh, This Negative Answer is as punctual; [Pharaohs heart was not hardened by God either Positively or directly, much less Irresistibly.] The Means or manner how his heart became hardened, were but Ordinarie; only by Moses his Proposal of such Conditions unto him, as his proud heart was naturally averse from; and by pressing him to grant them in such a manner, as would Provoke his avaritious mind to resist or deny them. The true Tenor of Gods former Speech to Moses is but this:* 1.373

If Pharaoh will not hearken unto thee nor let my people go upon the sight of the first signs and wonders which thou shalt be enabled to work before him and his people: let not this dismay thee, or make thee give over thy Charge: for the longer he is or shall be in yeilding; the greater will be thy victorie, and his Case the harder: For assure thy self, in the end he shall be willing to let you go; both he and his people shall intreat you to be gone out of their Coasts: I will multiply my Signs so fast upon them, that Egypt and all other Nations shall be taught to know, who is the Lord even the Lord God of the Hebrewes and of Israel.

15.* 1.374 But more particularly to revise the Characters of Mosaical Expressi∣ons. How Pharaohs heart upon the sight of Moses his signes and miracles, be∣came hardened by several degrees. Upon the exhibition of the First Won∣der, which was the Turning of Aarons Rod into a Serpent, it is thus written Chapt. 7. ver. 13. So Pharaohs heart was hardened 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he ha••kened not to them as the Lord had said. This Phrase [Pharaohs heart was hardned] may referre more properly to Aaron then unto God as the Agent, if the speech be to be construed Personally: or otherwise, to Aarons Rod, or to the Sign or Wonder it self: in which (to speak with due reverence unto the truth) there was no such extraordinary force as would have inclined an unregenerate mans heart, though by nature and habit no way so stubborn as Pharaohs was, to have yeilded forthwith to Moses's requests or demands; seeing the Magicians of Egypt did the like. This only may be said (and it is all that can be said to the contrary) that the devouring of the Magicians rods turn •• d into serpents, by Aaron•• rod first so turnd, was very ominous, so ominous as the observation of it could not but either mollify or harden Pharaohs heart; as perhaps it did both according to the several times or vicissitudes of reflecting upon it. For his heart and desires being once drawn a little from their na∣tural Bent (by the sight of this Wonder) but not fully broken, must either stand at the Point to which they were drawn or return with greater violence to their former station. The Lord speaking in His own Person to Moses ver. 14. saith not, I have hardened Pharaohs heart, but Pharaohs heart is hardened; he ref••seth to let the people go: which can imply no other hardening then such as did result or rebound upon the sight or consideration of the wonder. Upon the exhibition of the second Sign, to wit, the turning of the waters of Pooles and Rivers into bloud, which was somewhat more fearful then the former; Moses his expression of Pharaohs disposition is Impersonal, ver. 22. And Pharaohs heart was hardened. And it was no extraordinarie wonder that his hart should be hardned again, in such a sense or after such a manner as it was upon the sight of the first Wonder; seeing the Magicians or sorcerers did the like: Thus much only may seem extraordinarie or to carrie a great deal of odds on Moses and Aarons behalf, in that this plague could not be removed by any

Magicians Spell or skill in sorcerie; but onely by Mose's prayers unto God. This might well have wrought relentance in any ordinarie Heathen Prince, which had but the patience to take the circumstances into consideration. But the Holy Ghost (to my apprehension) gives the true reason why, and by what means Pharaohs heart was at this time hardened, verse 23. And Pharaoh turned and went into his house, neither did he set his heart to this also. And his not setting his heart to This Wonder with its circumstances, did bring a ne∣cessitie upon him to have his heart hardened in some further degree then it had been with the First wonder. But Pharaoh (as we read) was more terri∣fied with the sight of the Froggs; which notwithstanding the Egyptian Ma∣gicians did by sorcerie produce, or at least which Pharaoh their Master was perswaded that they did produce.

But the Production could not be without his help; nor the Perswasion but by his permission or sufferance, who had enabled Moses to do this strange work: In which This is most remarkable, that Pharaoh should so earnestly entreat Moses and Aaron to remove this plague, or to confine the Froggs unto the River onely, verse 8. Then Pharaoh called for Moses and Aaron; and said, Intreat the Lord that he may take away the froggs from me, and from my people, and I will let the people go, that they may do sacrifice unto the Lord. And Moses is as readie to grant, as Pharaoh was earnest to request this Fa∣vour of him, verse 9, 10, 11. And Moses said unto Pharaoh: Glorie over me; (that is, you shall command me.) When shall I intreat for thee, and for thy servants, and for thy people, to destroy the froggs from thee and thy houses, that they may remain in the river onely? And he said, Tomorrow. And he said, Be it according to thy word, that thou mayst know that there is none like unto the Lord our God. And the froggs shall depart from thee, and from thy hou∣ses, and from thy servants, and from thy people: they shall remain in the river onely.

But this relentance in Pharaoh was but like the Divels vow to turn Monk in a languishing Fit, but as soon as the Fit was off him (as the Fable is) he turned to his wonted Byas, and became, and so continues, an erranter knave then he was before: For so it follows, verse 15. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them as the Lord had said. This cannot be understood save onely of such an Indirect or Concomitant Obduration as hath before been expressed, that is, a Resumption of his former proud and avaritious Resolutions; the Resultance of which could be no other but a measure of Induration so much greater then the for∣mer that had befallen him, by how much the sight of the Froggs had mol∣lified his heart more then the two former wonders had done. Yet doth not Pharaoh upon the sight of any of these three, bewray such a stubborn wilfull disposition, as he did upon the exhibition of the Fourth Miracle, which his Enchanters did plainly confess surpassed their skill, Chapt. 8. 18, 19. And the Magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man and upon beast. Then the Magicians said unto Pharaoh, This is THE FINGER OF GOD: And Pharaohs heart was hardened, and he hearkened not unto them as the Lord had said. The finger of God then was remarkable in Working the Miracle which the Magicians could not; but no way remarkable in hardning Pharaoh: Nor is it either said or intimated, that the Finger of God did harden Pharaohs heart, but Pharaohs heart remained obstinate: and he hearkened not unto them as the Lord had said, verse 19. His not hearkening unto them, was the cause of his Indura∣tion.

16. But this Miracle of the lice was to Pharaoh more loathsome, then ter∣rible: And for this reason haply he did not either so fairly or so earnestly in∣treat Moses and Aaron to pray for him, as he had done upon the sight of the Froggs: and as he straight way after did upon the noysome experience of the miraculous swarmes of Flies, ver. 21, 22, 23, 24. And ver. 25. Then Pha∣raoh called for Moses and Aaron and said, Go, do Sacrifice unto your God in this Land. The offer is so niggardly that Moses disdains to accept of it, cannot so much as hear it without such Indignation as is exprest ver. 26. It is not meet to do so: for then we should offer unto the Lord our God that which is an abomination unto the Egyptians: Lo, can we sacrifice the abomination of the Egyptians before their eyes, and they not stone us? Notwithstanding all the former Documents of Gods power and wisedom in still over-reaching Pharaohs skill or Potencie; Yet the Caitiffe out of covetousnesse seeks to drive his bargain as low as may be▪ For when Moses was peremptory to go three dayes journey into the wilder∣nesse to sacrifice; Pharaoh yeilded somewhat more, then he had done in the former G••ant, to witt, that they might go into the wildernesse: but (as if he had known neither what to say nor what to do) he instantly limits his Com∣mission, ver. 28. And Pharaoh said, I will let you go that you may sacrifice unto the Lord your God in the wildernesse: But go not farr away. And (as if that had been the least part of his present intentions) he adds immediately, and as it were with the same breath, Pray or Intreat for me. And so Moses did, as it follows, ver. 29. but with this Canonical and peremptorie Monition [But let Pharaoh from henceforth deceive no more, in not suffering the people to sacrifice unto the Lord.] Upon his fraudulent contempt of this Peremptory monition the Lord begins to deale more severely with him and to proceed unto sentence, and that a more dreadful one then had befallen him, if he had not dealt so deceitfully, as he did at this turn also; for it follows, ver. 32. Yet Pharaoh hardened his heart at this time also, and did not let the people go. Moses in his next Treatie repeates the summe of his first Embassage unto him; and presseth him, by thronging new plagues upon him, to come to his tryal, Chap. 9. ver. 1, 2, 3. Then the Lord said unto Moses, Go in unto Pharaoh and tel him, Thus saith the Lord God of the Hebrews, let my people go that they may serve me: for if thou refuse to let them go, and wilt hold them still; Behold, the hand of the Lord is upon thy cattel, &c. This word Ecce, as in most other places, is here a special Character of the speedy execution of the Plague that was threatened, and of the remarkable manner how it was executed, ver. 4. And the Lord shall sever between the cat∣tel of Israel and the cattel of Egypt, and there shall nothing dye of all that is the Chil∣drens of Israel. And the Lord appointed a set time saying, To morrow the Lord shall do this thing in the Land. And the Lord did that thing on the morrow: and the cattel of Egypt died; but of the cattel of the children of Israel died not one, ver. 5. 6. Pharaohs experience of the former Plagues fore-told by Moses, and accom∣plished in his own sight, did perswade him so farr to believe his Prediction of this, that he sent into Goshen to know the truth of that part of it: And behold there was not one of the cattel of the Israelites dead, v. 7. And yet as it follows in the same verse, The heart of Pharaoh was hardened, and he did not let the people go.

17. All or most of the former signs were respectively rather more noy∣some and terrible, then detrimental unto Pharaoh and his People. We do not read before this time of the death or destruction of any useful creatures, besides of Fishes when the waters were turned into bloud. And this calami∣tie was neither so grievous nor so universal, as the murrain of cattel was. It extended only to that part of the River, or those waters that were nigh to Pharaohs Court: otherwise the Magicians or Inchanters could have had no

Place to practise their skill in. But this murrain of the most useful creatures, was very general: Nor would the Magicians have attempted the like, if it had been apprehended as facible by them; seeing both the Egyptians and themselves should have been greater Losers by the Practise of their own cunning. But seeing this Plague did not infect Pharaohs coffers or treasure Cities, (which the Israelites were enjoyned to build, or to prepare materials for their building,) nor yet Pharaohs Chariots or Stables: hence haply it is that he is not so much affected with the wonder, as he had been with some of the former. And yet because this wonder did give little or no check unto his proud stubborn thoughts, the Lord instantly and without further Commission (as being now in Processe of Sentence) commands Moses to bring another Plague upon the Egyptians more terrible & noysome then any of the rest had been, ver. 8. Then the Lord said unto Moses and unto Aaron; Take to you hand∣fuls of the ashes of the furnace, &c. And they took ashes of the furnace and stood be∣fore Pharaoh; and Moses sprinkled it up toward heaven: and it became a boyl break∣ing forth with blains upon man and upon beast. And the Magicians could not stand before Moses, because of the boyles: for the boyl was upon the Magicians and upon all the Egyptians, ver. 10 11. Whether Pharaoh did resume or continue his former Resolutions without any relentance, the Text is silent; but expresse enough to this purpose, That the Lord did from this time harden the heart of Pharaoh after a more extraordinary manner then it had been hardened before: for so the words do run, ver. 12. And the Lord hardened the heart of Pha∣raoh, and he hearkened not unto them, as the Lord had spoken unto Moses.

But what was it that the Lord had spoken unto Moses? Or where did he specially speak to this purpose? The place whereto these words [As the Lord had spoken unto Moses] do punctually referr, is, as our English margin directs us, Exod. 4. 21. And the Lord said unto Moses, when thou goest to return into Egypt, See that thou do all those wonders before Phara∣oh, which I have put in thine hand: But I will harden his heart, that he shall not let the people go. In most of the former Treaties between Moses and Pharaoh; Or in the relation of the successe or effect of his speech or works, this Epi∣phonema or Close comes often in. [That Pharaoh hearkened not to Moses and Aaron as the Lord had spoken.] But in none of them besides this present is it so expresly added, that [the Lord did harden the heart of Pharaoh, as he had spoken unto Moses.] This different Character of this Close from the rest, gives us to understand, or intimates at least, That this plague of blaines was the first of all the plagues in which the Lord did harden the heart of Pharaoh after any extraordinary manner.

But after what manner did he now harden it? Not by Infusion of any bad Qualitie or new unhallowed Resolutions; but by giving him up to his own lusts, or by leaving him more open and exposed to the temptations of Sathan then he had been. From this time and not before, doth That of our Apostle, Rom. 9. 17. [For this very purpose have I made thee stand, that I might shew my power in thee:] Commence, or begin to take place. Now thus to infatuate Pharaoh or suffer him to infatuate himself after he had so often hardened his own heart and slighted Gods forewarnings, was a true Act of justice; and withall a Prognostick that the just Lord was now Purposed to destroy him. So the heathens out of their broken Speculations of Divine Providence, have observed: Quos Jupiter vult perdere, prius de••entat: Infatuation is com∣monly the Usher of fearful destruction.

God in all this, deals no otherwise with Pharaoh; then pharaoh had done with the poor oppressed Israelites, immediately after the delivery of Mo∣ses first Embassage unto him. Pharaoh, upon this occasion (as was obser∣ved

before) severely exacts the same Tale of bricks after he had prohibited the Task-masters to afford them any straw, which they performed before when they had plenty of straw allowed them. The Lord in like manner requires but the same obedience of Pharaoh after he had deprived him of understanding, and of the sweet influence of his ordinary general Provi∣dence; which he had required of him before, or at the exhibition of the first signs or wonders. And this only is it which ministred the occasion or mat∣ter of that question made by our Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; why doth he yet chi••e? unto which I have no more to say for the present then may be found in the Treatise upon that place, Rom. 9. 19. See Chapter 42. of this Book Number. 6.

18. But to finish this present Survey of the Mosaical Story concerning this proud and foolish Pharaoh: it is a witty Character which* 1.375 Josephus hath made of his humorous wilful disposition:

That after he had seen and in some measure felt three or four several plagues, he had a kind of itching humour, or longing desire to have more variety of experiments in the like kind.

This the diligent reader may with me easily observe; That upon his sight of the first signs, and experiments of the Plagues which did accompany them; he demeand himself like a proud Phantastick Humorist, and did many waies bewray such a temper as it was impossible for him to become wise, untill he had abandoned his former dispositions or resolutions. But after the Plagues of the Murrain of cattell and of the blaines upon the Inchanters themselves; this proud Phantastick falls into a Phrenzie and fares like a distracted Bedlam, and raves as if his brains had been blasted by the fumes or steames of his cauterized heart or seared conscience: Witnesse those Pas∣sages following, Exod. 9. 27. And Pharaoh sent and called for Moses and Aa∣ron and said unto them; I have sinned this time, the Lord is righteous, and I and my people are wicked. Intreat the Lord (for it is enough) that there be no more mighty thundrings and bail; and I will let you go, and ye shall stay no longer. Now albeit Moses after he had promised him to remove this Plague, did foretell him that he would not be so good as his promise, ver. 30. [But as for thee and thy servants, I know that ye will not yet fear the Lord God:] Yet, as it followeth ver. 34. When he saw the rain and the bail and the thunder were ceased, he sin∣ned yet more and hardened his heart, he and his servants. And again, Chap. 10. ver. 7. After his servants upon the sight of the Plague of the Locusts, did thus boldly intreat him; [How long shall this man be a snare unto us? Let the men go, that they may serve the Lord their God: knowst thou not yet that Egypt is de∣stroyed?] Though he yeild to their request in part, yet he instantly faulters, ver. 8. And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go? And Mo∣ses said, we will go with our young and with our old, with our sons and with our daughters; with our flocks and with our herds will we go: for we must hold a feast unto the Lord. And he said unto them, let the Lord be so with you, as I will let you go and your little ones. Look to it, for evil is before you. Not so, Go now ye that are men and serve the Lord: for that you did desire: and they were driven out from Pharaohs presence. The like raving Fitt or Phrenetical Symptom you may ob∣serve in him, ver. 16, 17. Then Pharaoh called for Moses and Aaron in hast, and he said, I have sinned against the Lord your God and against you: Now therefore forgive I pray thee my sin only this once, and intreat the Lord your God, that he may take away from me this death only. Now though Moses did remove this Plague: yet upon his fresh entreatie for Moses to remove another Plague, to wit, of palpable darknesse, he turns unto his vomit again, ver. 24. 25. And

Pharaoh called unto Moses, and said, Go ye, serve the Lord: only let your flocks and your heards be stayed: let your little ones also go with you. And Moses said, thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the Lord our God, &c. And ver. 28. Pharaoh said unto him, Get thee from me: take heed to thy self, see my face no more: for in that day thou seest my face, thou shalt dye: A speech more foolish then proud, to come from a man whom the Lord had so much impoverished, and so often humbled; and given suffici∣ent proof of his Power to bring farre greater Plagues upon him.

19. Though his heart had been thus often hardened; yet is it not become so flinty, but that the slaughter of his own, and of every First-born Male in Egypt, did make deeper impression upon it, then any of the former Plagues had done. The mightie Out-cry which followed upon this sad and woful spectacle to be seen in every house, did so farr awake the drowsie spirits a∣mongst the Egyptians, even of such as had no children to mourn for; that they joyned in Petition with the rest to have the Israelites fairely dismissed: and were ready to make them a Golden bridge for their speedier Passage out of Egypt. From this time and not before were the Women and Maides of Egypt willing to bestow their jewels and ear-rings upon the Israelitish wo∣men; that they might wooe their men and children to depart with speed. Thus then, that which the Lord had indefinitely promised unto Moses from his first Instructions given unto him, Exod. 3. 21. was not accomplished till this last Plague was exhibited. Nor was the like Prediction of hardening Pharaoh, Exod. 4. 21. put in execution, before the Plagues of the Murrain of Cattel and of Blains, Exod. 9. 12.

20. But from this Mollification of Pharaoh and of his peoples hearts by the slaughter of the First-born, there did result a more strange Induration then at any time before had befallen them. Of all the infatuated resolutions which either King or People had adventured upon; the pursuing of the Israelites with such a mighty army or strong hand, after they had fairly intreated them to depart out of their coasts, may well to every indifferent Reader seem the most stupid. And so the Author of the Book of Wisdom censures it, Chap. 19. 3. For whilest they were yet mourning and making lamentation at the graves of the dead, they added another foolish Device, and pursued them as Fugitives whom they had intreated to be gone. Yet Josephus a grave and sagacious Historian gives the intelligent Reader good hints, that even this effect or Phrenetical Symptom of Divine Infatuation, was but such as hath seised upon worldly wise Princes and States-men in former Ages; And hereafter may be inflicted upon more. The greatest varietie of Miracles or Wonders in any one Age ex∣perienced, is scarce sufficient to make up a perfect Induction, to perswade su∣perstitious, prophane, or wilfull Spirits, of Gods absolute Power to effect; or of his Wisdom, to contrive the like in every kind. Most men are prone by nature to make such Collections, as the servants of the King of Syria did: Their Gods are Gods of the bils, therefore they were stronger then we: but let us fight against them in the plain, and surely we shall be stronger then they, &c. 1 King. 30. 23. The undoubted Experiments of the forecited signs all done in E∣gypt, might well perswade Pharaoh and his People, That The Lord God of the Hebrews was more skilful in producing wonders, then the Gods which the Ma∣gicians of Egypt served, were; that Moses under him had a greater command over the wind and water; over the ayre and clouds; over the dust of the earth, and over all the host of reasonless creatures; then either the King, the Princes, or Priests of Egypt could ever procure from their Gods; a more So∣veraign Authority over Flies, then Baal-zebub had. All this being granted

they might notwithstanding thus Reason in their hearts.

Who knows whether all this power was given unto Moses to be exercised onely within the Meridian, or Climes of Egypt: or whether his Commission might extend over Palestina and Madian?

The Egyptians at least presumed that The Lord God of the Hebrews had not given Moses such a great command over the armies or hosts of men as the King of Egypt had; because the Israelites (they knew) had no skill in Feats of arms; no Captains of Insante••ie; no Cavalrie at all, no weapons or engins of war, offensive especially, a∣mongst them: Of all which the Egyptians had abundance; plentie of Magazines full of them.

21 Upon these or the like Presumptions or vain Collections, they be∣came fool-hardie, and desperatly resolute to be avenged upon the children of Israel; for all the miseries, harms and losses which Moses and Aaron, their chief leaders had brought upon them: whereas The Lord God of the He∣brews had at this time purposed, solemnly to declare to all the world, That ven∣geance belonged unto him alone, and that he would repay it upon those who had best deserved it, that was upon the Egyptians; who for a long time by ma∣ny waies and in divers kindes had wronged the Israelites, who at no time had wronged them. As for the Egyptians loss of Cattel, and of Grain; or for their bodily annoiances by frogs, by blains, &c. These were the just Awards of Gods Punitive Justice upon Pharaoh and his servants for part of the wrongs which they and their Predecessors had done by bringing them into undeserved Bondage.

But The Lord God of the Hebrews had not as yet called this present Pha∣raoh, or the State of Egypt to an exact reckoning or full account for making away so many Infant-Males of the Hebrews by drowning them in the river, or other like cruel practises against them. Now, that the Egyptians might become the chief Executioners of Gods vengeance upon themselves for the shedding of innocent blood, he gave them over to their own proud Phansies, to their own vain imaginations or presumptions of good success by pursuing the Israelites, whom they had upon fair terms requested to depart out of their Land. And of all the Hardenings or Infatuations which had possessed the heart of Pharaoh and his Councel of State, this was the greatest and strangest, That they should adventure to give the Israelites fierce Chase after they saw, or might have perceived the Red sea to open her bosom to give the children of Israel Passage. All this was the Lord God of the Hebrews his doing, that the blood of the Hebrew Infants might be required of the Egyp∣tians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Law of Retaliation, or most exquisite Rule of Punitive Justice.

This present Pharaohs Predecessor (whether his Father or no I know not) with the advice of his Councel of State and Warre, had designed the poor Hebrew infants as a Prey to the fishes or other ravenous water∣creatures. Now the righteous Lord God of the Hebrews makes this proud Pharaoh his Successor in the height of his strength; and his mightie Army and States men, a Prey not only to the fishes and Sea-monsters, but a visible bootie to the promiscuous sorts of ravenous creatures which inhabit the wildernesse,* 1.376 Psalm. 74. 14. Thou brakest the heads of Leviathan in pieces, and gavest him to be meat to the people inhabiting the wildernesse.

22 He that would in vacancie from other businesses diligently peruse the Historie of Exodus from the first Chapter to the twelfth, may finde many fair, and unto this day fresh maps of Gods patience, and long-suffering toward sinners; of his mercie and loving kindnesse towards his servants,

specially to the Oppressed; and many live durable Pictures of his Justice punitive upon obstinate incorrigible Transgressors; but no Type or shadow of Peremptory Absolute Reprobation: Not one Clause is there in all this Long Re∣lation which looks or can be wrested that way: no not in the Construction or Pa∣raphrase which the Author of the Book of Wisdom makes upon it; A man (I must ever acknowledge) of an excellent Contemplative Spirit; as full as the moon in points of high speculation of Gods general Providence in governing the world: and yet a man when he comes to discusse the diffe∣rent manner of Gods dealing with the righteous, (these in his language are The Seed of Abraham) and the wicked Heathen; so farre from being Canoni∣cal that he is scarce Orthodoxal: often by Fitts exhibiting certain Crises to the observant Reader that he was in some measure infected with that disease, whose cure St. Paul did so earnestly wish unto his Country-men the Iews. The radical Disease common to the whole Iewish Nation of that time, and to this learned Author (whom for this reason alone, were no others alledged by the learned Rainolds,* 1.377 I should conjecture to be Philo Judaeus) was This;

[That because they were the The Seed of Abraham, they were the only righteous seed: and however the Lord God of their Fathers did often chastise and correct them; yet all his corrections were Filial; that he would not, or could not at any time plague them, as he had done the unrighteous Heathen; or punish them with like blindnesse of mind or hardness of heart, as he had done the Egyptians.]

The Receipt or medicine given by our Apostle for curing this Disease in his Country-men then living, and for preventing the like in after Ages whether in Jew or Gentile, we have set down, Rom. 9. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he harden∣eth. The Extract or Quintessence of which Aphorism, is This;

That the Lord was not so tyed by Oath or Promise unto Abraham but that he might and would harden the hearts and blinde the eyes of his seed after the same manner he had done Pharaohs and the Egyptians; if at any time they should become as obstinate as Pharaoh and his People had been; or harden their own hearts by indulgence to their lewd affections or by neglect and con∣tempt of Gods forewarnings; specially, these being seconded by signs and Wonders no lesse admirable, then Moses had shewed in Egypt.

23. To harden the seed of Abraham even by Sarah; or to suffer them to harden their own hearts after a stranger manner and for a longer space then the Egyptians were hardened, upon supposal or discovery of the like (though lesse) pride of heart, obstinacy or contempt of Gods Embassadors; could be no prejudice to Gods Oath to Abraham; no impeachment of Promised Loving-kindnesse unto David, but rather a Constat to all the World, That the God of Abraham was no accepter of Persons: but that in every nation, who fear∣eth him and loveth righteousnesse shall be accepted, Acts 10. 34. And by the Au∣thentick Rule of Contraries, Every Nation; all and every one of any Na∣tion that despiseth him and worketh unrighteousnesse shall be rejected by him: And they above others most obnoxious to grievous temptations and Induration, who had better opportunities to know him and greater mo∣tives to fear and love him; and out of love towards him to do that which is right and good both in his sight, and in the sight of men. This was the state or condition of the Seed of Abraham from time to time after their deliverance out of Egypt, specially after the building of the second Temple and rebuild∣ing it by Herod.

24. The principal Point remaining only to be touched upon by me, but which I would commend to the serious consideration and accurate sifting of

other Students in Divinitie, is,

* 1.378 A Parallel between the cruel oppression and stubbornnesse of Pharaoh and his People in Moses's time and a little before; and the ingratitude, stubborness, and malitious cruelty of the Jews towards Gods people and his Embassadors for their good, in the dayes of our Savi∣our and his Apostles.

Equalitie of crueltie, ingratitude, or contempt of Gods Messengers in the Jewish Nation, must needs by the Rule of Justice, induce an Excesse of Induration or Infatuation upon them.

To draw the Parallel aright. After the first cruel Pharaoh had begun to oppersse the Israelites and murther their Infant Males, Moses is born and de∣sign'd by God to be his Embassdor unto Pharaoh for his Peoples release from bondage. Upon the continuance of this oppression by the second Pharaoh, which the former had begun, The Lord said, I have surely seen the affliction of of my people which are in Egypt, and have heard their cry, by reason of their Task∣masters: for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of the Land, unto a good Land and a large, unto a land flowing with milk and honey, Exod. 3. 7, 8. The Seed of Abraham was no lesse grievously oppressed by the Romanes; and by Herod the Great their Deputy. And (which was worst of all) their own Governours layd heavy burdens of conscience upon them: Many of them were tormen∣ted in body, if not in soule, by the Divel. The depth as well of the Peoples as of the Governours misery was, That they did not perceive or rightly ap∣prehend the danger of their disease. In commiseration of all these and other parts of their affliction, The same Lord God which had appeared to Moses in the Bush, and testifyed that he was come down to see the affliction of the Is∣raelites under Pharaoh, did now the second time descend from heaven to earth to visit the affliction of his people under the Romanes and their Governors; shewing his Commission to this purpose by many signs and Wonders, much greater and more gracious then Moses had wrought in Egypt; most of them respectively exhibited in the sight of the Pharisees, Priests, and Elders and of all the people, but with worse successe in respect of them, for whose good they were purposely and especially wrought, then Moses his miracles had found in Egypt. The Egyptians ('tis true) did not hearken unto Moses, nor hold his miracles in that esteem which they deserved: but to persecute, to stone, or otherwise to slay or murther Moses, we do not read of any attempt made by them, untill after he had departed with Gods People out of Egypt. Whereas the Scribes and Pharisees with the Priests and Elders upon the more frequent sight of our Saviours Miracles did not only harden their own hearts, but wrought the people (otherwise well inclined unto his Doctrine) to such an hardnesse of heart, that they persecuted The God, or Great Angel of the Covenant, who had appeared to Moses in Mount Sinai, unto a bloudy ignominious death: and (which doth aggravate the sin) sought the release of Barabbas the Murtherer, that is, by name and qualitie, the Son of their Fa∣ther the Divel, whilest he stood in competition with the only Son of God for enjoying the benefit of that Boon, which by the indulgence of the Romanes was granted to them at every Feast of the Passeover, in remembrance of their Fathers deliverance out of Egypt.

25. More foolish again by much these Scribes and Pharisees with their Complices were, then the Egyptians in Moses••s time had been; in that they persecuted (as farr as in them lay) the Lord God of their Fathers after his departure out of this World, by procuring a watch or guard to be set about his grave, seeking thereby to stop his passage, which he had foretold, from death to life. But he in the mean time gives evident Proof, that he had

greater Power and more soveraign command over the earth, over the rocks & grave it self, then Moses had over the waters of Egypt or the Red Sea, which Moses (by vertue of his power whose Embassador he was) did command to swallow up the Egyptians alive. This second Moses or Great Prophet like unto him, after his death commands the rocks to cleave asunder, and the earth and grave to give up their dead. No marvel if, after the Iews had thus wilfully and desperately hardened their own hearts, the Lord God of their Fathers have hardened their hearts after a stranger manner then he did the hearts of Pharaoh and his People, and for a longer space; even to this pre∣sent day.

Besides all other oddes of circumstantial considerations from our Saviors fore-warnings or admonitions, the measure of that blindnesse or Induration which possessed these later Jews, did most justly accrue from neglect of that Peremptorie monition, which Moses their Lawgiver had given them, Deut. 18. 15, 16, 17, 18, 19. The Lord thy God will raiseup unto thee a prophet from the middest of thee, like unto me, unto him shall ye hearken. According to all that thou desiredst of the Lord thy God in Horeb, in the day of the Assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spo∣ken that which they have spoken. I will raise them up a prophet from among their brethren like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to passe, that whosoever wil not hearken unto my words, which he shal speak in my name, I will require it of him.

26 Here were a fit place,* 1.379 and fair Occasion to institute a Parallel, or de∣cypher the similitude between Moses, and Jesus the great Prophet, as the people did often enstyle him: a point whereunto I have spoken somewhat in the Third Book of Comments upon the Apostles Creed; Chap. 11. The diligent Reader I know may finde much more for his better satisfaction in many learned Commentators upon the 18. of Deuteronomie, and the 3. of the Acts; and amongst others, in the learned Gualter, who is not in this point so prolix as in most other of his Comments, upon the Acts. At this time, and in this place these Two Circumstances onely present themselves to my Memorie, which I shall commend to the ingenuous Readers view. The First, That Moses was born at that very time wherein the Pharaoh, which then ruled over Egypt, had a design to make away all the Hebrew Infant-Males, being thereunto sollicited or provoked (as Josephus tells us) by the suggestions of his Secretarie, upon a Prenotion or Fame (which he had heard or lear∣ned God knows from whom, or by what means) that there should about that time arise a Prophet, or more then a Prophet, which should work great wonders for the good of the Hebrews, or Israelites his kinsmen accord∣ing to the flesh, which could not be effected, Rebus sic stantibus, As the case stood then, without dangerous prejudice to the Egyptians, Upon the like jealousie occasioned by more then a publick Fame, an Authentick Pre∣notion, That there should about the latter end of Herods raign, arise A Star in Jacob, a true King of the Jews: the bloodie Tyrant caused all the Males of Judah and Benjamin about Bethlehem which were under two years, to be cruelly murthered; and yet left the true King of the Jews, the Heir of David, the Flower of Jesse, and Hope of Israel, untouched.

The Second Circumstance, or remarkable similitude between Jesus and Moses, was this: Moses after the first cruel Pharaohs death, was commanded

by God to return into Egypt his native soil, upon assurance given him that they were dead that sought his life. Joseph is warned in a dream, or Divine vision by night to return with Jesus and his Mother out of Egypt into the land of Israel, Because they were dead that sought the young childs life, to wit, Herod and his Complices.* 1.380 But my aim in this place (of which I hope I have not fallen much wide or short) was to set the Parallel aright between the Induration or Infatuation of the Egyptians, in Moses his dayes; and the Excaecation of the Jews, after their contempt of our Saviours miracles, and more then Prophetical Monitions.

The Kalender made by the learned Author of the Book of Wisdom for the opposite Fates or Destinies of the Egyptians and of the Iews, began in his own time, and shortly after our Saviours Resurrection to be out of Date; and more then so, quite inverted. Versâ tabulâ currebant qui modò stabant; the Lot or destinie which this good Author assigned unto the ungodly Egyptians, did fall upon his Presumed Holy Ones the Iews his Countrey-men: [Vnto these the destroyer gave Place and was afraid of them: for it was enough that they only tasted of the wrath. But as for the ungodly, wrath came upon them without mercy unto the end: for he knew before what they would do, Wisd. 18. 25. and 19. 1.] of the Jews saith St. Paul; They please not God, and are contrary to all men, forbidding us to speak to the Gentiles that that they might be saved, to fill up their sins alway: for the wrath is come upon them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the uttermost, or to the end. The Author of the Book of Wisdom Whosoever he were, Philo or some other, did slide or draw himself into a Twofold error, only by overstretching two undoubted Canonical Truths: He had rightly observed that as the Ca∣naanites, so the Egyptians were an accursed seed from the beginning, as being the Off-spring of Cham; and that the children of Israel were a seed two waies blessed, as being the Progenie of Sem and of faithfull Abraham. Wherein then did he erre or fail in his Collections? First, in that he presumed the curse derived from their Father Cham, should be perpetually upon the Egyptians: Secondly, that the blessing derived from Sem and Abraham unto their seed, should be absolutely everlasting. Our Apostle St. Paul partly by Observa∣tion, but especially by the Spirit of Prophesie, did know or fore-see that the Seed of Sem and of Abraham, should fall into a greater measure of Induration to continue for a longer time, then that which had befallen the Seed of Cham or the Egyptians: Yet did he not hence Collect, or occasion us to think, that this curse upon his Countrey-men the Iews should be either universal or per∣petual; but to continue only untill the Fulness of the Gentiles were come in.

Neither doth he intimate that this blessing upon the Gentiles,* 1.381 specially the sons of Japhet, which were heires in Reversion unto the Blessing bestow∣ed upon Sem, should continue unto the worlds end; but rather to determine with the recalling of the Jews, whose Restauration (it is Probable) shall be wrought or occasioned by the Infatuation or Obduration of the Gentiles, which, through their ingratitude and contempt, is likely to become more grievous then the Induration either of the Egyptians in Moses dayes or of the Jews after our Saviours death.* 1.382

27. If we would look upon the Face of Christendom at this Instant; How small a Portion of it shall we find not either besmeared with its own blood or disfigured with wounds and scarrs or other like signs of more then Jewish Infatuation: and, which is of all the rest the most Ominous Praesage or Sym∣tom, the hearts of most Princes and States-men are so addicted to their own Politick Resolutions, that if Gods true Embassadors, though Prophets raised for this purpose from the dead, should take upon them to forewarn them as

boldly as Moses did Pharaoh, to submit themselves unto The Lord; they should find more harsh entertainment in ordinary Assemblies, then Moses did in Pharaohs Court; as bad as our Saviours Apostles and Disciples found in Jeru∣salem or in Jewish Synagogues. The best excuse or Apologie which best Di∣vines or Preachers of the Gospel throughout most Christian or other Nati∣ons, can make for their backwardness or want of boldness to deliver Gods Message unto greatest Princes or other States-men, will be this; That see∣ing the Spirit of Prophecie is now taken from them, they may not take upon them to use the boldnesse or animositie which Moses and Aaron and other an∣cient Prophets did, even in the Presence of greatest Princes. One duty not∣withstanding the Ministers of the Gospel or Christs Embassadors may duly practise, without danger, in the middest of this perverse and crooked Gene∣ration in every State and Kingdom; a duty which we of this Church and King∣dom are specially bound to perform, that is, to pray and intreat the same God and Lord Iesus Christ which hardened King Pharaohs heart, to remove his Plagues from all Christian Kings and States-men, as also from Turkish, Ma∣humetan, or heathenish Princes; and to use these and the like Parts follow∣ing of our English Letanie or Liturgie, more then thrice a week, as we are in∣joyned, twice at least every day evening and morning either in our Publick or private Devotions; From all blindness of heart, from pride, vain-glorie, and hypocrisie, from envie, hatred, and malice, and all uncharitablenesse, &c. From hardnesse of heart, and contempt of thy word and commandements, Good Lord deli∣ver not only all Christians Kings, but even such Kings as Pharaoh was by Pro∣fession; and take from all Iews, Turks, infidels, and Hereticks all ignorance, hardness of heart and contempt of thy Word, and make us all One Flock under One Shepherd, Jesus Christ the great Bishop and Shepherd of our Soules, Amen.

CHAP. XLI.

SALVATION ONLY FROM GODS GRACE.

Or, An Exposition of Rom. 9. 16.

So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

THese words (as every observant Eye may see) bear the Stamp and Form of a Conclusion or Collection; containing matter for its Truth as unquestionable, and of as large Ex∣tent for good Vse, as any Maxime in this whole discourse. This Illative being turned into a simple Assertive, Non est volentis ne{que} currentis, &c, is as the Axis whereon the whole Doctrinal Part of this Epistle revolves. But taking this Verse as it here lyes (be∣ing both a Principle and a Conclusion) the Lists of my Inquirie into it at this time (by Gods assistance) shall be but Two: Vndè infertur? Quò refertur? 1.* 1.383 From what Premisses it is gathered. And 2. To what End it is referred; Or, To what Vse or purpose in the Apostles Intent it is specially applyable.

The Premisses whence it is gathered first well sounded, will rectifie our aime or Level at the Scope whereto it is directed: And the End or scope being known, will easily impart the right Vse or Application. Amongst many Vses whereto these words may serve, it is not the least, That their just Extent once rightly taken will serve as a just measure or scantling to notifie and un∣fold the contents of many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this Chapter, which have been as much perverted as any places in all St. Pauls Epistles; because they have been the common Themes of every illiterate vocalist or rural Scholar.

2. It is (I take it) agreed upon by all, (at least it will be denyed by none) that the principal End of this Epistle is, to establish these Romanes, (whether Jews or Gentiles by Progenie) in that Faith wherein they had been instru∣cted. And by the Line or Level which is directed to this End, must the Argument of this present Chapter (as of all the rest) be squared. The Ma∣terials here handled differ somewhat from the former; but Modus consideran∣di; their Reference or Aspect to the proposed End, is the same. What the Apostle in this place here inserts, either concerning the hardening of Pharaoh, the Reprobation of the Modern Iewes, or free Election of their Fathers, is pur∣posely inserted for under-propping or fortifying his Former Assertion; [That Iustification or Salvation must be sought by Faith only without Works.] To per∣swade the truth of this our Assertion, no particular Allegations of Authori∣ties or reasons can so much avail with an ingenuous Auditor, as his own di-diligent

Perusal of the 10. and 11. Chapters; in which, The Resumption of his former Argument, is, to cleare-sighted men more evident, then the Continuance of it, is in this: And with his former Doctrine, in those two Chapters resumed, he intermingles powerful admonitions to the Gentiles to make their Election Sure; unto which purpose the Original and manner of the Iewes Rejection, is in this Chapter premised. And He that shall please in his more retired thoughts, unpartially to survey the Connexion which the 10. and 11. Chapters with the last part of this 9, have with the former, specially with the 4, 5, 6, 7, and 8; The stream or Current of the Discourse will evidently bewray it selfe to be the same: howsoever it may seeme (a litle before and after This 16, Verse) to run a close way, or under ground; yet so, as the opening of it is apparent, verse 30. What shall we say then? That the Gentiles which followed not after righteousnesse have attained to righteousnesse: But Israel hath not attained to righteousnesse, because they sought it not by faith, but as it were by the workes of the Law. Verse 32.

3. The fairest Connexion of this 9. Chapter with the former, in my opinion, is This:

The Apostle, having in the later end of the former Chapter confidently avouched the Infallible Assurance of their hopes, which renouncing Workes seek Salvation only by Faith in Christ; and his heart having been dilated with joy and exultation of spirit in contempla∣tion of their happinesse, is, in the rebound, more deeply touched with sorrow for the Iewes his countrey-men and kinsfolk according to the flesh: The lamentable Issue of whose excellent Prerogatives, and strange miscar∣riage of their extraordinary paines and zealous care in observing the Law, might well have danted the late converted Gentiles, to whom he writes; and in mens esteem, much impaired the strength of all former assurances which he had given them; unlesse he had further manifested the true Ori∣ginal of the Fall or Rejection of Gods antient people. This unfained sor∣row for their miserie is so much the greater, (as every good mans in like case would be:) by how much their Meanes of well doeing had been the better; their Approach to true happinesse, nearer; and their Interest in Gods promises more peculiar then other mens were.

It litle moves us to see a lazy unthrift come to be a begger: But to see a man extraordinarily industrious in his Calling, not to thrive, or utterly to overthrow himself and his posterity, by some one wilfull humour, is grief to every other man that can take paines for his living. This Original of our Apostles sorrow is expressely intimated by himself, Chap. 10. Ver. 1, 2.

Brethren, my hearts desire and prayer to God for Israel is, that they might be saved: for I bear them record, that they have a zeal of God, but not accor∣ding to knowledge. And in the 11. Chapter. he tels us Gentiles, (what Moses before had told these Iewes;) That whensoever they should turn again to the God of their fathers, they were to have Precedencie of all other people in the world, in his Everlasting and unchangable Love. I say then; Have they stumbled that they should fall? God forbid. But rather through their Fall, salvation is come unto the Gentiles, for to provoke them to jealousie. Now if the Fall of them be the riches of the world, and the diminishing of them, the riches of the Gentiles, how much more their fulness? ver. 11. 12. And again ver. 28, 29. Concerning the Gospel, they are Enemies, for your sake: but as touch∣ing the Election, they are beloved for the fathers sake, for the gifts and calling of God are without repentance. And would it not greive any zealous soul that loves the memorie of his fathers? to see them so farre estranged from

their God, who is not altogether estranged from them, but alwayes ready when these Prodigals shall returne unto him, to embrace them as his dear Sons.

These are Points whose contemplation in our Apostle was deeper then our shallow witts can rightly sound; and did cast him out of such an Ecstasie of joy into such a suddain Trance of sorrow, that he had no leasure to expresse the Causes of it in the beginning of this ninth Chapter, but is fain to reserve it to the beginning of the tenth. The very depth of sorrow had swallowed up the very stream or current of his discourse, and causeth him to begin thus ab∣ruptly:

I say the truth in Christ, I lye not, my conscience also hearing me witness in the Holy Ghost, that I have great heavinesse, and continual sorrow in my heart: For I could wish that my self were accursed from Christ, for my Brethren my kins∣men according to the flesh: who are Israelites; to whom pertaineth the Adoption & the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the promises; whose are the Fathers, and of whom as concerning the Flesh, CHRIST came, who is over all, GOD, blessed for ever, Amen.

He con∣cludes his sorrow as though he had still prayed for them whilest he sor∣rowed.

If it be further demanded what Peculiar occasion he had to be overtaken with these suddain Pangs of sorrow, rather in this place (the beginning of this ninth Chapter) then any other; the Special occasion, as I intimated before, was, the present Opportunitie or necessitie of answering an Exception, which from the Rejection of these Iews, might have been taken against those confi∣dent Assertions wherewith He had concluded the former. And being to a∣natomize their wounds, for others instruction, unto the quick; the sight of their grievousnesse could not but make his heart to bleed.

4. Against his former Assertions (he saw) the Gentile or Iew late converted would be ready thus to object,

If they of whom Christ according to the flesh came; If They for whose miscarriage Christ in the dayes of his flesh was more sorrowfull then thou canst be: yet They, notwithstanding all these Prerogatives and peculiar Interests in Gods Promises, are fallen away and utterly separated from God:

Where is the Infallibilitie of our assurance. What is the ground of thy boasting?

that Neither death, nor life, nor things present, nor things to come, nor Angels, nor Principalities, nor Powers, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord? Rom. 8. 38, 39. Have we any warrant thus to perswade our selves besides Gods Word? any better Assurance then his Promise? and seeing these Jews thy Country-men, as thou often inculcates, had both These in as ample manner and Form, as we can expect: if neither took effect in Them, why may not Both want their effects in us?

With this Objection the Apostle, (if we duly mark the Closure of his protested sorrow for the Jews Fall) directly meets, ver. 6. Not as though the word of God had taken none effect. It was in his eye when he fell into the former Trance; out of which awaked, he falls in hand with it afresh again.

5. The more often and more seriously we read the Doctrinal Part of this Epistle to the Romanes, or of those other to the Galatians and the Hebrews, the juster occasion we shall have alwaies to admire our Apostles skill, as well in right applying the Typical Praenotions or Aenigmatical Portendments of the Old Te∣stament to the Events in the New, as also in making use of whatsoever by the Iews, or any on their behalf, could be Objected, for establishing the truth which he maintained against them. For Instance at this time, take only The manner of his Retorting the former Objection; wherein this whole Chapter, and

the other Two following are wholly spent. The manner is thus:

It is true; The Iews my kinsmen, who had greater Interest in Gods Love and Pro∣mises, then any people besides them hitherto have had; as great as any after them can expect, are become Cast-awaies.

But spend your thoughts not so much in wondering at this, as in Considering, that the only Cause of

their Fall, was no other, then Ignorance of this Doctrine which I now teach being formerly taught by the Law and the Prophets. Be ye not therefore Partakers with them in this their Error: and so Gods Promises shall un∣doubtedly take effect in you;

for he hath ordained that their Fall shall be the means of your establishment.

The Ignorance of these his Country-men was not Ignorantia purae negatio∣nis; but pravae dispositionis, an Ignorance rooted in Carnal Pride, the offspring of another Pernicious Error. They thought it sufficient to salvation, that they were Israelites and the seed of Abraham: herein most grosly ignorant and more inexcusable then the Heathen; seeing the Scripture had plainly given them to understand, that They are not all Israel, that are of Israel, neither all Children that are of the seed of Abraham; for Abraham had Ishmael and many other children besides Isaac: and yet the Lord had said to Abraham, In Isaac shall thy seed be called. The Mystical or Evangelical sense of which words in our Apostles Exposition ver. 8. is this, They which are the children of the flesh, these are not the children of God: but the children of the Promise are accounted for The Seed. The true and Orthodoxal Construction of this Apostolical De∣claration (upon Moses's words) if we apply it unto the Romanes to whom, or unto our selves for whose good, he wrote it, and referr it to the End by him in∣tended and supposed throughout this whole Discourse is as much as if he had said,

Stand not ye upon the Prerogatives of the flesh, as my rejected Country-men have done, but betake your selves wholly to Gods Promi∣ses as Abraham did, and ye shall undoubtedly remain the chosen seed of Abraham and Children of God.

His Assertion (or Assurance) is the same in effect with that of St▪ John Chapt. 1. ver. 12, 13. As many as received him, to them he gave power to be the sons of God, even to them that believe on his name: which were born, not of bloud, nor of the will of the flesh, but of God. Nor doth our Apostle either here or in any other part of his writings once intimate any other Cause of these Jews Rejection, besides that hereditary disease, whereof the Baptist foresaw their best teachers dangerously sick, and for whose pre∣vention he prescribes a wary dyet, whilest he offers the medicine of baptism unto them. When he saw many of the Pharisees and Sadduces come to his Baptism, he said unto them; O Generation of Vipers, who hath warned you to flee from the wrath ••o come? Bring forth therefore fruits meet for Repentance, and think not to say within you selves, We have Abraham for our Father: for I say unto you that God is able of these stones to Raise up Children unto Abraham, Mat. 3. 7, 8, 9. Had they stedfastly relyed upon Gods Power manifested in the miraculous birth of Isaac and the mightie increase of his Posteritie, as they did upon this glori∣ous Title of being Abrahams and Isaacs seed, they might have been sons not of Abraham only but of God. And no place of Scripture, in my observation, warrants us to think, that they were excluded by any Immutable Decree or irre∣vocable Act of Omnipotencie from thus relying on Gods Power, or from fol∣lowing Abrahams foot-steps. Let us not then, I beseech you, in a matter of so great Cosequence Presume to understand above that which is written, or to make a further Resolution of mens Reprobation, then our Apostle hath done. And the First and only Cause into which he resolves the Rejection of these Jews, as from the Conclusion of this discourse, ver. 32. is apparent, is, That they

sought salvation not by Faith but by works; not by relyance on Gods Power or Promises, but by Confidence in these Carnal Prerogatives.

6. As it is dangerous to assign any Cause of Reprobation without warrant of Scripture, so is it a Preposterous presumption to pronounce their Per∣sons Reprobated or accursed, whom the Scripture hath proclaimed for Blessed. Yet some in our times (unlesse my memory fail me) have ranked Ismael amongst the Reprobates; when as Moses hath registred the Grant of Abrahams Petition for him,* 1.384 As for Ishmael I have heard thee, Behold I have blessed him. Now Abraham doubtlesse did pray in Faith; and his Faith questionless did as well respect the Kingdom of God and his righteousnesse, as the blessings of this Life. Yea his Prayer for him was conceived in that very form, which (as I have learned from some too rigid in the doctrine of reprobation) is the true Character of Gods Elect and Chosen. And for justifying their ob∣servation of this use of the Phrase in other places of Scripture, they alledge this Petition of Abraham,* 1.385 O that Ishmael might live before thee: which is, as if he had said,

O that thou wouldest take Ishmael to be thy servant, and admit him into thy favour.

Just Abraham prayes for, and the Almightie grants, I shmaels admission into that presence of God, from which David de∣sires he might not be cast out. Psal. 51. 11.

7. But whatsoever became of Ishmael: Our Apostle foresaw the proud Jew would Except against this instance (as they did against the like of our Sa∣viours. John 8. 41. We are not born of fornication;)

We are Abrahams sons, not by the Bondwoman, but by Sarah; and why then Twit'st thou us with Ishmael?

His Rejoynder followeth in the next words, to this effect:

Esau was Isaacs Son by Rebecca, conceived at the same time, and born before your Fa∣ther Jacob, who notwithstanding got the blessing of Birthright from him.

Was Esau therefore an accursed Reprobate? God knowes; I cannot tell: The bounds of my present enquirie is, to what End or Use this Instance is brought by our Apostle; and how it inferrs the Conclusion here in this 16. verse. Now from our Apostles Principal Intent or Scope we can gather no other pertinent Use of his Instances (in Esau and Jacob) save only this; That God in his allseeing wisdom did by these Types mystically forewarn their Po∣steritie, (as John Baptist his Messenger, and his Son our Lord and Saviour ex∣presly and literally afterwards did) not to stand on their Genealogie, their Birthright, or other Prerogatives, wherein flesh and bloud, Abrahams seed above all others, were apt to boast; but wholly to betake themselves to his Promises.

The Circumstances which evince and justifie this Observation, are remark∣ably contained in the holy Stories, whereto our Apostle, as his manner is, briefly and in Transcursu referrs us; that we might see the Truth which he taught, with our own eyes, and Rear our Faith upon the same Foundations from which his faith had been raised. Abraham, after God had promised him [I will make of thee a mightie Nation: In thy seed shall all the Nations of the Earth be blessed] did yet suspect lest all this might be fulfilled in his heir by Adoption, though by Birth a stranger, and by condition a servant; untill the Lord made a fuller Declaration of his meaning. Gen. 15. 4. This. (Eliezer) shall not be thine heir, but he that shall come forth of thine owne bowels, he shall be thine heir. After all this, Sarah complains, Be∣hold now the Lord hath restrained me from bearing. And Abraham, hearkening to her counsel, which this distrust had suggested, took Hagar her maid to wife, hopeing the former promise might be accomplished in her Off-spring, as it is Gen. 16. Abraham (to speak with Reverence of his Infirmitie) did

herein mistake the Tenour of Gods promise, as he had done once before: And to rectifie his error, God further explicates his meaning in promising Isaac. Gen. 17. 15. &c. Now, that which our Apostle would have us speci∣ally to observe, is, That the Almighty in thus crossing righteous Abrahams Will and purpose, first to make Eliezer, then Ishmael, his heir; did hereby give posteritie to understand, They were not to relye on the Will of man or any Inventions of flesh and blood for attaining the blessing, but meerly on His Will revealed, who is able and willing to effect his promise, though by meanes more miraculous then was Isaacs birth, or (to use S. Iohn Baptists words) though it were by raising up children out of stones to Abraham.

8. Isaac also had a greater longing to bestow his birth-right upon Esau his eldest son, then to eat of his Venison: for he sent him out to catch it, to the end he might blesse him with greater chearfulnesse: And Esau was more forward to gratifie his old fathers desire, then was his brother Jacob. Yet, that posterity might alwaies bear in memory, the blessing did neither depend on Isaacs Willingnesse to bestow it, nor on Esau's Running to deserve it of his father, but wholly and meerely on Gods purpose; Rebecca, to whom his purpose was long before made known, findes a meanes to derive the Birth-right to her Younger son, while the Elder was rangeing abroad to compasse it. It seemes, she had not imparted the Oracle to old Isaac before; Or He perhaps had forgotten it, untill the Event did call the meaning of it to his memory: And this perchance may be the reason, why he is so pa∣tient of Circumvention by his wife, as now perceiving it to be the Lords do∣ing. However, the Lord before the children were born; before they had done either good or evill, had told Rebecca their mother, That the Na∣tion which should spring from the Elder should be the weaker, and serve the off-spring of the Younger: And from this intimation she wisely gathered, that the Birth-right or blessing was, according to the Tenour of Gods Free Donation, to be convaied unto the Younger. Had not this purpose of the Almightie been revealed before the children had been born, before either father or mother could have had any reason to affect the one more then the other; Iacobs posterity (as they have been too foolish and arrogant) would have baosted, That either their father Iacob, or his mother Rebecca which loved him more then his brother Esau, had better observed those rites and customes wherein they placed righteousnesse, then Isaac or Esau had done; and that God upon these motives had bestowed the birth-right or blessing upon Jacob before Esau. And to no other Purpose, for ought I can by An∣alogie of Scripture conceive, save only to Prevent this pride and hypocrisie in the Iew, or to leave it without excuse, doth our Apostle note that Circum∣stance of the Story, before they were borne, or had done good or evill.

9. But as this takes away the former Reply or Apologie: so it breeds a new Objection: for did not God by his Law allot the First-born a double Portion, and give him in every respect the Preeminence of his brethren?

If this Law were just and right, were it not unrighteousnesse in God to be∣reave Esau of his Birth-right or other Prerogative before he had offended the Law or the Lawgiver, before he had done good or evil? No; He bestow∣ed a greater Inheritance upon Esau, then either his Father Isaac or his bro∣ther Jacob lived possessed of, greater then by any customary Lawes of Na∣tions he could lay claim unto. And the First-born among the sons of Jacob were bound to blesse him for his Goodnesse in allowing them a double Por∣tion in blessings temporal: But he had forewarned them as well by his own practise in Jacobs Case, as by his Instructions given to Moses, not to seek his

special Goodness by Plea of Law or by custom of Nations; not to urge his own Law concerning Blessings temporal, to Over-rule his Will in bestowing Blessings Spiritual. All then which our Apostle meant in his Reply to this Ob∣jection [Is there unrighteousnesse with God?] is no more in effect, then This:

God hath reserved it as an Eternal Prerogative to himself, To have mercy on whom he will have mercy; and to have compassion on whom he will have compassion, not on them whom the present sons of Jacob think worthyest of mercy and compassion, because they are Abrahams seed, or because they being Gentiles, love their Nation, and build them Synagogues.

Cerah and Dathan with their Complices, because some of these men descended from Levi, as Moses and Aaron did, others from Reuben Jacobs eldest son, thought themselves men as holy and just, at least as capable of Gods Favour and Graces as Moses was; But Gods judgment of them was farre otherwise. And when man hath done what he list, or what he can, God will use his own judgment and not his, in the disposing of mercy and judgment; for he worketh all things accord∣ing to the counsel of his Will; (Whatsoever the devices of mans heart be) That must stand. So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

10. What is not of him that willeth? what is not of him that runneth? Neither Election, nor Salvation, nor any Spiritual Grace thereto tending. The Proposition is Vniversally Negative; neither First Plantation, nor Increase; neither the Beginning, Middle, or Ending, nor any other part of any Spiritual blessing is in the Power of Man: All and every Parts is from God alone that sheweth mercy.

And so I come to the second Inquirie,* 1.386 To what end or purpose this universal Assertion is referred; The discussion whereof will justifie my interpretation of former Passages: For surely our Apostle intended no more in the Premis∣ses, then is contained in the main Conclusion, Non est volentis, &c.

Is it then to no purpose, what End the man, as yet unregenerate, Propose to his Will; whether good or bad? Or after the End proposed, skils it no∣thing what choise he make of Meanes? Or after choise of meanes, no mat∣ter how he prosecute them, whether carelesly and slothfully, or with dili∣gence and alacritie?* 1.387 Suppose we were to preach to a Congregation of which the most part were not (for ought discreet Charitie could presume) in the State of Grace, nor assured of their salvation, and yet desirous to use the Meanes for attaining this Assurance; should we from this Doctrine tell them? all were one in respect of their Conversion or Regeneration, whether they confessed one God or no; whether they sware by His Name in Truth and judgement, or use it rashly, and vainly; whether they prophane the Sabbaths, or religiously observe them; whether they run to suspicious houses, or repaire to the Temple? whether they be willing to hear a lasci∣vious song or a Sermon; Common talk, or Common Prayers upon Festival or solemn dayes? Or doth the undoubted truth of this Doctrine, to witt, [Jacob was elected before he had done good or evill] sufficiently warrant us to make this Vse of it to an unregenerate Audience?

Seek ye neither to do good nor evil till ye be elected; for do ye what ye can, if Gods Will be to con∣vert you, ye shall be converted at the time appointed; if it be not his Will to have you converted, do what you can, ye shall never be converted.

No Minister of God that understands himself, but would be more affraid of these Consequences, then Moses was of his Rod when it was turned into a serpent. And yet unlesse these Inferences be true, Every Will, every Purpose and endea∣vour of man, is not Excluded by the former Vniversal Negative from being

availeable as Meanes ordinarily necessary, but only from being Meritorious Causes of Regeneration, or Legall Titles to Election. Some Will, and some kind of endeavours are in their kind as effectual, as others are idle and im∣pertinent, or demeritorious of Gods Grace to convert us.

11. If we consider (in heart) that the principal and last End of our Apost∣les endless Pilgrimages and indefatigable labours in the Gospel, was to gain multitudes of soules unto Christ; that the meanes subordinate to this End, was to encourage all without exception to come, and to shew them the way (as he doth in this Epistle) by which they must come, to wit, not by Workes, but by Faith: We shall much wrong St. Paul, and our own soules more, if we apply these words, It is not of him that willeth &c. to any other pur∣pose, or stretch them further then thus;

Every man must sincerely and truely renounce his own will, that he may unfeignedly submit himself to Gods will: Every man must utterly revoke his own waies and abandon those courses wherein flesh and blood most delight, that he may run (as we say) with Might and Maine to Gods mercies, and freely denying himself, wholly betake himself unto them.

Or taking the whole Pro∣position, [It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy,] Its all one as if he had said;

It is to no purpose what ye will, or whither ye run, unlesse ye run unto Gods promses made in Christ: By proving most excellent in any other course of life, though in the excellent knowledge of the Law, unlesse withall ye bend your course unto this mark which I set before you, you may make your selves such as God hath decreed to harden; for as he sheweth mercy on whom he will shew mercy; So whom he will he hardeneth.

12. But doth this Conclusion of the Apostle's any way import, that God should deny mercy to any that unfainedly seek it? It rather implies that he shewes mercy to all such, in abundance. The Principal and most Per∣tinent Sense of Gods Words urged by our Apostle, as they respect Mose's Petition concerning himself, is this;

Where I shew mercy I will shew mercy to the purpose.

For when He had told Moses, that he would proclaim His Name before him, his First Titles are, The Lord, The Lord God, mercyful and gra∣tious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving transgression, Iniquitie and sin &c. Visiting the iniquitie of the fathers upon the children &c. Exod. 34. 6. This Sense well fitts our Apostles Instance in Iacob and Esau;* 1.388 For God was mercyfull unto Esau; whom he blest, and made a Father, at least, of One considerable Nation; but ex∣ceeding mercifull unto Jacob, because his purpose was to give the world a manifest proof of his extraordinary Goodnesse, in him; as he did of his severitie in hardening Pharaoh, who had made up the measure of his fore∣fathers iniquitie, which God (as in the former place he had said to Moses) did visit upon him. But of this Instance concerning Pharaoh, and the simi∣litude which the Apostle borrowes from the Potter, we shall speak, if God permitt, hereafter.

13.* 1.389 If we put the former verses and the words of this verse together, our Apostle saith neither more nor lesse in them, then our Saviour implyed in that speech, Whosoever he be of you that forsaketh not all that he hath, he can∣not be my disciple. And not being his disciple, it is impossible he should find mercy: Or, professing himself to be his disciple, and not willing to learn this Lesson of denying himself, (the latter end shall be worse then the begining; that is) he shall be hardened.

But shall all that truely forsake themselves be assuredly his disciples,

and find that mercy which God promised unto Moses? Yes: Christ, hath promised to all without exception; There is no man that hath left house or brethren, or sisters, or father, or mother, or wife or children, or lands for my sake and for the gospels, but he shall receive an hundred fold in this life, and in the world to come eternal life. Mark 10. 29, 30.

14. But if there be a possibilitie for All unfainedly to fly unto Gods mer∣cyes; and if All that fly unto them shall undoubtedly find them, and make their Election sure;* 1.390 how is not election ex Praevisis operibus, seeing to fly unfainedly to Gods mercyes, is truly a Work, yea an industrious Work.

Now to make workes necessary or ordinarily available to our First Con∣version, may seem a point of Poperie, if not a degree of Pelagianism. To this purpose some sons of our common Mother would interpret My mean∣ing, should I utter this Doctrin in some publik Audience.* 1.391 Howbeit, in truth and veritie there is no doctrine under heaven with which my former Assertion may better stand, then with the Doctrine of the English Church: No Tenet or Principle of any other Religion whatsoever that can so direct∣ly clear the former Objection, as doth the Fundamental Article of that Re∣ligion which is professed by all the Reformed Churches; Do not all these expressly teach, That men are Iustified by beliefe in Christ without works? Now let any man rightly answer an Argument usually made by the Papists, and as commonly denyed by every Protestant; and I shall make his Answer as well fitt the former Objection, or any inconvenience that can be pretended against the former Assertions. The Argument used by our Adversaries, is; [Works of Faith are true Workes: and to believe in Christ is a true work of Faith. Now if we cannot be Iustified but by believing in Christ, it is impossible we should be Iustified Without good workes.]

The Answer, to this Captious Syllogism, most used by the Reformed Wri∣ters, is, Fides justificat, non quà Opus, sed Relativè. I like their Meaning well; but their Manner of expressing is not so Artificial as it might be, and therefore more Obnoxious to Exception. I would answer (as I take it) more ap∣positely to the same Effect; [To renounce all works and seek salvation only by Plea of mercy, is the proper and Formal Work of Faith, and therefore is essentially included in the Act of Justification; not included in the universalitie of works, which are excluded from justification.]

Did not Priests (as the Proverb is) forget that they had been Clerkes: Or rather could great Clerkes in Divinitie remember what they had learned when they were Punie Artists, the former Objection or the like could never have troubled them; the Form of it (drawn into Mood and Figure) being so childishly Captious, as would be exploded out of the Schooles of Arts, should it be stood upon in good earnest. If such Divines as urge it most should come into our Per-vices, and apply it to matters there discussed, thus,

Omne visible est Coloratum. Omnis color est visibilis. Ergo Omnis color est coloratus.

I hope a meaner Artist then this Nursery (God be praised) hath any, would quickly cut off their progress with a Distinction of Visibile ut quod, &

visible ut quo; and shew that the Major, though universally true of every Subject or body that may be seen, did not, nor could not comprehend Colour it self by which they are made visible, and by whose Formal Act they are denominated colorata. The Fallacie of the former Objection drawn into Mood and Figure, is the same, but more apparent;

Every Will or Work of Man must be utterly renounced from the Act of Justification or Conversion.

But to deny our selves and renounce all works, is a Work;

Ergo, This work must be excluded from the suit of mercy, as no way available, Cu∣jus contrarium verum est.

Seeing This is opus quo renunciamus, the Formal Act by which all works must be renounced: This Work must of Necessitie be included in the suite of mercy, and is alwaies Precedent to every mans first Conversion, whose calling is not extraordinary. Neither may we that are Ministers of Gods word and Sa∣craments, presume to give any man hope of being converted without this work or Act. Unlesse we thus distinguish between Works and Renouncing of Works, and grant in man before his effectual Vocation or Conversion, as true a possibilitie to do the One, as want of abilitie to perform the Other, we shall sett the soules of our hearers in a perpetual Backwater, or cause them to flote Ambiguously as it were between the main Current of sacred Scriptures and the stream of antient Interpreters, both gratiously inviting all to Gods mercy; and the fierce Current of modern opinions which deny all pos∣sibilitie of running (in any sort) to Gods mercy before Grace infused do draw us. The unseasonable overflow of Which newly-out-burst doctrine through out our Land, doth more mischief to mens soules, then the summer floods do to their fields. But if we give that Vent or issue to this Eddye or whirlepool which the former Distinction naturally implies, we shall lett our Auditors or Hearers at liberty to take sea-room enough: And the breath of Gods spirit plentifully diffused throughout the whole Current of His Word, will, as a gentlegale, impell them forward unto that haven, where-unto these present meditations are bound, which only affords safe harbour unto all that seek to arrive at it, be they never so many.

15. Instead of an exhortation; You my Brethren, that are annoynted to preach Gods mercy to the people, give me leave to propose that counsel which I follow my self. Seeing the iniquitie of the times wherein we live, will not suffer us to perswade our selves that the most part of those to whom we preach, are in the state of Grace, Let us make this account, that there is a farr greater necessitie layd upon us to teach the means, How men may be brought unto the state of Grace, then to frame Characters whereby they may know themselves to be, (what indeed they are not,) Gods Elect Children. It is the chief mystery of the Ministerial function to set into the work of Conver∣sion aright, & to impel men those wayes, to which each disposition is most in∣clinable. Now I knovv not hovv it comes to passe, but questionlesse by the infinite Wisdom and never sufficiently admired Goodnesse of our God, that there is no Object of Belief, of vvhose truth the unregenerate man can have such strong Historical or Moral persvvasions as of the Points novv delivered: No Practise vvhereto they can vvith like Facilitie or hope of surenesse be svvayed or vvrought, as unto Denyal of themselves and Desire of his mercy. Do ye demand of me a Reason of this Assertion? It is Plain and palpable to your ovvn senses: That vvhich disinables them for performing any Good, and makes them uncapable of all other saving Truths, is, by Divine Providence, made a Natural Ground of these persvvasions;

Their very dulnesse is as a spur to incite alacritie in these duties. Every mans Consci∣ence that hath any touch of moral honesty, any sense of good or evill, will throughly instruct him, that the more impotent and unable he is to follow that in practice which his mind approves, the deeper sense he may have of this his Impotency, and surer arguments of the slavery of his unregenerate Will. Now it is the infinite mercy of God not to exact more of any, then they are able to do before their Conversion: that is not to exact any thing of them that is truly good; or if you will, any thing which doth not in its own na∣tured serve Hell: And yet His Infinite justice requires of all that they sincere∣ly and heartily, though but Morally, acknowledge & bewaile this their natural Impotencie or want of abilitie to do any thing that is Good, before they can be Converted or inabled to do better. The not using of this Natural capacitie, whereby collapsed man only exceeds divels in natural goodnesse, or rather comes short of them in natural iniquitie, is that which makes all that hear the Gospel and obey it not, inexcusable. But shall all that use this Capacitie right be assured to have it filled with Grace? Yes: the Spirit hath sealed their Assurance,* 1.392 Draw neer to to God, and he will draw neer to you, Cast down your selves before the Lord and he will lift you up.* 1.393 So then, we have better abi∣lities or opportunities to cast our selves down then to lift our selves up: And the Lord hath a more speciall hand in lifting us up, then in casting us down. Our Impotencie to walk uprightly, our naturall pronenesse to all manner of evill, and the weight of our actual sins, do much help and in a manner impell us (so we would not be wilfull) to cast our selves down before the throne of Grace, by whose power only we must be lifted up, without any help or indeavour of our own. Herein I must commend the Anti-Lutherans modestie for not calling St. Iames his Authoritie in question, albeit his Testi∣mony in this Point makes more against him, then it doth against the Lu∣theran or other Protestants in the Point of Iustification: And it is good wisdom for him so to do, at least it were bootlesse for him to do the contrary, see∣ing our Saviour hath said no lesse, Come unto me all ye that labour, and are la∣den, and I will give you rest. Mat. 11. The greater our labour is, the hea∣vier our load, Or the more weary we grow under it; the readier we are to run with better speed to Christ, unto whom the feeble, blind, and lame were most frequent and most earnest Supplicants. And our coming to him consists not either in strength or agilitie of bodie, but in the frequency of Supplications and depth of groanes. It was his saying; They that are whole, need not the Physitian but they that are sick. We must feel our selves sick at the heart, before this our heavenly Physitian will begin his Cure, or use his Skill by applying the Medicine of saving Grace.

16. Is it then impossible for the unregenerate Man to feel his infirmi∣tie, to be morally perswaded of the Soules immortalitie, or to be some∣what affrighted with terrour of conscience? or so affected. Is it impo∣ssible to implore his heavenly Physitians help with as great care and dili∣gence as he would an Earthly Physitians presence to save his Body in a dan∣gerous sicknesse?

It were rather impossible that any, who is not an absolute Atheist, (such as it is scarce possible for any man to be) should be so slothfull and carelesse in coming to Christ as the most part of men are; were they not (through our sloth or ignorance, or through our factious skill and industrie that should instruct them) led on as it were in a drowsie dreame to imagine, that Gods mercy would either come unto them without seeking, or that it were impossible for them to do any thing, before it apprehend them, that

might infallibly availe for the finding of it, or rather for being found and imbraced by it. The natural man is not so unnatural to him∣self, as not to desire ease in true sense of actual paine; or exemption from danger, which his soul doth dread: Nor is he so Brutish as to think him∣self not beholding to him that in these Cases is able and willing to afford him Comfort. It is the Duty and should be the Care of us, whom that Great heavenly Physitian hath appointed to visit his Patients, First, to work a sense and feeling of that natural Infirmitie,* 1.394 whereof the Great Naturalist was (without an Instructer) very sensible. Secondly to confirm their Belief of this Article; That no present Fee or hope of praise amongst men, can make any earthly Physitian half so ready to cure their bodies, as he that out of his Free Bounty made their soules, is at all times to repair them, so they would but Implore his Omnipotent Mercy with as true and hearty affections, as they do the help of their bodily comforters in distress.

CHAPT. XLII.

GODS JUST HARDENING OF PHARAOH, when he had filled up the measure of his iniquitie: OR, An Exposition of Rom. 9. 18, 19, 20, 21, 22, 23, 24.

Therefore hath he mercie on whom he will have mercie, and whom he will he hardeneth.

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? &c.

THe former part of this Proposition here inferred by way of Con∣clusion, was avouched before by our Apostle, as an undoub∣ted Maxim ratified by Gods own voyce to Moses. For he said to Moses, I will have mercy on whom I will have mercy: and I will have compassion, on whom I will have compassion. Exod. 33. 19. The true sense and meaning of which place I have before declared in unfolding the 16. verse of this Chapter: so that the later part of this eigh∣teenth verse, [Whom he will he hardeneth] must be the Principall Subject of my present discourse.

The Antecedent inferring this part of this Conclusion, is Gods Speech to Pha∣raoh, Exod. 9. 16. Even for this same purpose have I raised thee up, that I may shew my power in thee, and that my Name may be declared throughout all the Earth. The Inference is plain; seeing Gods power was to be manifested in harden∣ing Pharaoh.

2. The Points of Inquiry (whose full discussion will open an easie passage to the difficulties concerning Reprobation and Election, and bring all the con∣tentious Controversies concerning the meaning of this Chapter to a brief per∣spicuous issue) are especially Four.

1. The Manner how God doth harden.

2. The Pertinencie of that Objection [why doth he yet find fault? for who hath resisted his will?] and the Validitie of the Apostles Answers.

3. The Logicall determination of this Proposition, [Whom he will he harden∣eth:] What is the proper object of Gods Will in hardening.

4. What manner of Division this is, [He will haue compassion on whom he will have compassion; and whom he will he hardeneth.]

For the right opening of all Four difficulties; the Explication of the single Terms, with their divers Acceptions, serves as a Key.

The Termes briefly to be explicated are Three:

1. Gods Will.

2. Irresistible.

3. Induration, or hardening.

The principal Difficultie or Transcendent Question, is, In what sense, Gods Will, or Induration may be said to be irresistible whom he will he hardeneth.

3.* 1.395 Not to trouble you with any curious Distinctions concerning Gods Will: (this is a string which in most* 1.396 meditations we were inforced to touch.) Albeit Gods Will be most truly and indivisibly One, and in indivisible unitie most truly infinite and immutable: yet is it Immutably free, Omnipotently able to produce pluralitie as well as unitie, mutabilitie as well as immuta∣bilitie, weakness as well as strength, in his creatures. By this one, infinite, immutable Will,* 1.397 he ordaines that some things shall be Necessarie, or that this shall be at this time and no other. And such particulars he is said by an ex∣trinsecal denomination from the Object, to will by his Irresistible Will. The meaning is, the production of the Object so willed, cannot be resisted, be-because it is Gods Will, that it shall come to passe, notwithstanding any re∣sistance that is or can be made against it. If any particular so willed, should not come to passe, his Will might be resisted, being set only on this.

By the same immutable and indivisible Will, he ordained that other E∣vents should be mutable or Contingent, viz. that of more particulars propo∣sed, this may be as well as that; the Affirmative as will as the Negative. And of particulars so willed, no one can be said to be willed by his Irresistible Will. If the Existence of any one so willed should be necessarie, his will might be resisted; seeing his Will is, that they should not be necessary. Each Parti∣cular of this kind, by the like denomination from the thing willed, he may be said to will by his Resistible Will. The whole 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or List of several possibili∣ties, or the indifference betwixt the particulars, he wils by his Irresistible Will.

The Psalmist's Oracle (Psal. 5.) is universally true of all persons in every age; of Adam specially before his Fall; Non Deus volens iniquitatem tu es: God doth not, he cannot will iniquitie. And yet we see the world is full of it. The Apostles speech again is as universally true; This is the will of God, even your sanctification, that every one of you should know how to possesse his vessel in honour, 1 Thess. 4. 3. God willeth, and he seriously and earnestly willeth sanctity of life in our selves, uprightnesse and integritie of con∣versation amongst men: and yet behold a Vacuum in this little world, in the sonnes of Adam, whom he created after his own image and similitude. So then, he neither wils mens goodness nor nils their iniquitie by his Irresistible will. He truly willed Adams integritie, but not by his irresistible Will: For so Adams could not have fallen. What? shall we say then, that God did will Adams Fall, by his irresistible will? God forbid: For so Adam could not but have sinned. Where is the mean or middle Station, on which we may build our faith? The immediate Object of Gods irresistible Will, in this Case, was A∣dams Free-will' that is, Potestas labendi, & potestas standi: Power to stand and power to Fall. By the same Will he decreed Death, as the Inevitable Consequent of his Fall; and life, as the necessary unpreventable Reward of his perseverance. Thus much briefly of Gods Will, in what sense it is said to be resistible or Irresistible.

The nature and propertie of an hardened heart cannot in fewer words bet∣ter be expressed, than by the Poets Character of an unruly stubborn Youth.

Cereus in vitium flecti, monitoribus asper. Hor. de Arte.

It is a constitution or temper of mind, as plyant as wax, to receive the im∣pressions of the Flesh or stamp of the Old Man; but as untoward as flint or other ragged stone, to admit the Image of the New Man.

The first General: The manner how God doth harden.

4.* 1.398 THe Difficultie is, In what sense God can be truly said to be Author of such a Temper.] The Proposition is of undoubted truth, whether we con∣sider it as an Indefinite, [God doth harden;] or as a Singular, [God har∣dened Pharaoh;] or in the Vniversalitie here mentioned, [God hardeneth whom he will:] The Apostles meaning is, that, God can harden whom he will, after the same manner he hardened Pharaoh.

Concerning the manner how God doth harden, The Questions are two.

1. Whether he harden Positively, or Privatively only.

2. Whether he harden by his Irresistible Will, or by his Resistible Will onely.

To give one and the same Answer to either demand without distinction of times or persons, were to entangle our selves (as most Writers in this Argument have done) in the Fallacie, Ad plures Interrogationes.

Touching the First Question,* 1.399 some good Writers maintain the universal Negative [God never hardens positively, but privatively only;] only by sub∣stracting, or not granting Grace or other means of repentance: or by lea∣ving nature to the Bent of its inbred corruption. Vide Lorinum in vers. 51. cap. 7. Act. Apost. pag. 322. Colum. 1. Others, of as good note and greater de∣sert, in Reformed Churches, better refute this defective Extreme, than they ex∣press the Mean between it and the contrary extreme in excesse: with the main∣tenance whereof they are deeply charged, not by Papists only, but by their brethren. How often have Calvin and Beza, &c, been accused by Lutherans, as if they taught, That God did directly harden mens hearts, by infusion of bad qualities: or, That the production of a reprobate or impenitent temper were such an immediate or formal Term of his positive action, as heat is of calefaction, or drought of heat. But if we take Privative and Positive Induration in this sense, and set them so farr asunder; the Division is altogether imperfect: the for∣mer member comes as farr short of the Truth, as the Latter overreacheth it. God sometimes hardens some men neither the one way nor the other; that is (as we say in Schooles) datur medium abnegationis between them. And perhaps it may be as questionable, whether God at any time hardens any man merè privativè; as it is, whether there can be Peccatum purae omissionis, any sin of meer Omission, without all mixture of Commission. But with this question here or elsewhere we are not disposed to meddle;* 1.400 being rather willing to grant what is confessed by all or most, That he sometimes hardens privativè, if not by meer substraction of Grace, or utter denyal of other meanes of repentance; yet so especially by these meanes as may suffice to verifie the truth of the Proposition usually received; or to give the denomination of Privative hardning.

But many times he hardens Positivè; not by infusion of bad qualities;* 1.401 but by disposing or inclining the Heart to goodness, that is, by communication of his favours, and exhibition of motives more than ordinarie to repentance,

not that he exhibits these with purpose to harden: but rather to mollifie and organize mens hearts for the receiving of Grace. The natural effect or purposed issue of the Riches of Gods Bounty, is to draw men to repentance. But the very attempt or sway of meanes offered, provokes hearts fastned to their sinnes,* 1.402 to greater stubborness in the Rebound. Hearts thus affected treasure up wrath against the day of wrath in a proportioned measure to the riches of bountie offered but not entertained by them. And such a Cause as God is of their treasuring up of wrath, he is likewise of their hardening; no direct, no necessary Cause of either: yet a Cause of both, more than privative, a positive cause by Consequence or Resultance; not necessary, or ne∣cessary only ex Hypothesi. Meanes of repentance sincerely offered by God, but wilfully rejected by man, concurre as positively to induration of heart, as the heating of water doth to the quick freezing of it, when it is taken off the fire and set in the cold aire. Both these Actions, or rather both these qualities of heat and cold, have their proper influence into this effect. If a Physician should minister some physical drink unto his patient, and heap clothes upon him with purpose to prevent some disease by a kindly sweat; and the Patient throughly heated, wilfully throw them off: both may be said positive causes of the cold, which would necessa∣rily ensue from both actions; albeit the Patient only were the true moral Cause, or the only blame-worthy Cause of his own death or danger fol∣lowing. Iust according to the importance of this supposition or similitude, is the cause of hardening, in many cases, to be divided betwixt God and man.

The Israelites did harden their own hearts in the wilderness; and yet their hearts had not been so hardened, unless the Lord had done so many won∣ders in their sight. In every wonder his purpose was to beget Beleife: but through their wilfull unbeleife, the best effect of his greatest wonders was induration and impenitencie. Now as it suits not with the Rules of good manners for Physicians to tie a mans hands (of discretion or place) lest he may use them to his owne harm: so neither was it consonant to the Rules of eternal equitie, that God should necessitate the Israelites Wills to a true Beleif of his wonders, or mollifie their hearts against their will; that is, He neither hardens nor mollifies their hearts by his Irresistible Will; nor did he at all will their hardning, but rather mollification.

5. All this is true of Gods ordinary manner of hardning men, or of the first degrees of hardning any man, But Pharaohs Case is Extraordinary.* 1.403

Beza rightly inferrs against Origen and his followers; that this hardening whereof the Apostle here speaketh, was Irresistible; that the party thus hardened was uncapable of repentance; that God did shew signes and wonders in Egypt, not with purpose to reclaim but to harden Pharaoh, & to drive him headlong into the snare prepared for him from everlasting.

All these Inferences are plain. First, that Interrogation [Who hath resisted his Will?] is equivalent to the universal negative, No man, no creature can at any time resist his will. That is, according to the interpretation premis∣ed, Whatsoever particular Gods Will is to have necessary, or so to be, as the Contrary or Contradictorie to it shall not be; the Existence of it cannot be pre∣vented or avoyded. Now that God did in this peremptory manner will Pha∣raohs hardening, is evident from the Emphasis of that message delivered unto him by Moses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Euen for this very purpose, and for no o∣ther end in the world possible, have I raised thee up, that I might shew in thee my power: and his power was to be shewed in his hardening. For, from the Tenor of this message, the Apostle inferres the latter part of this

Conclusion in the Text, Whom he will, he hardneth; yea he so hardneth as it is impossible they should escape it,* 1.404 or his judgments due unto it.

In all these collections Beza doth not erre. Yet was Beza (with reverence be it spoken) more fowly to blame then this filthy Writer, (for so it pleaseth him to entitle Origen) in that he referres these threatnings, [For this very purpose have I raised thee up, that I may shew my power in thee] not only un∣to Pharaohs Exaltation to the crown of Egypt, (as I think Origen did, but we need not, we may not grant) but to his Extraction out of the womb; yea to his first Creation out of the dust: as if the Almighty had moulded him by his Irresistible Will, in the eternal Idea of Reprobation, before man or Angel had actual Being: as if the only end of his Being had been to be a Reprobate or vessel of wrath. Beza's Collections to this purpose (unlesse they be better limited, than he hath left them) make God, not onely a direct and positive Cause, but the immediate and onely Cause of all Pharaohs tyran∣nie; a more direct and more necessary Cause of his butchering the Israelites infants, than he was of Adams good actions, during the space of his innocen∣cie. For of those, or of his short continuance in the state of integritie, he was no necessarie, nor immutable Cause; that is, he did not decree that A∣dams integrity should be immutable. But whether Gods hardening Pharaoh by his Irresistible Will, can any way inferre, that Pharaoh was an Absolute Reprobate, or born to the end he might be hardned, we are hereafter to dis∣pute in the third Point. All we have to say in this place, is this: If as much as Beza earnestly contends for, were once granted; the Objection following, to which our Apostle vouchsafes a double answer, had been altogether as unanswerable, as impertinently moved in this place. Let us then examin the Pertinencie of the Objection, and unfold the Validitie of the Answers.

The second General Point, concerning the Pertinencie of the Objection.

6. VVHy doth he yet find fault? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;? or Why doth he yet chide? with whom doth he find fault? or whom doth he chide?* 1.405 All that are reprobates? doth he only chide them? is this all that they are to fear? the very worst that can befall them? were this speech to be as farre extended as it is by most Interpreters, no question, but our Apostle would have intended the force and acrimonie of it a great deal more than he doth; thus farre at least: [Why doth he punish? why doth he plague the reprobates in this life, and deliver them up to everlasting tor∣ments in the life to come; seeing they do but that which he by his Irresistible Will hath appointed?] Or suppose the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, might by some unusual Synecdoche (which passeth our reading, observation or understanding) in∣clude as much or more than we now expresse [all the plagues of this life and all the torments which befall the reprobates in the life to come:]* 1.406 yet it is questi∣oned what [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] hath here to do? It must be examined whence it came, and whither it tends. It naturaly designes some definite point or section of time, and imports particulars before begun and still continued: it can have no place in the immoveable Sphere of eternitie, no reference to the exercise of Gods everlasting wrath against Reprobates in General.

7. These Queries which here naturally offer themselves, (though, for ought that I know, not discussed by any interpreters) have occasioned me in this place, to make use of a Rule more usefull than usual, for explicating the difficult places of the New Testament. The Rule is this; [To search out the passages of the old Testament with their historical Circumstances, unto which the speeches of our Saviour and his Apostles have special Reference or Allusion.]

Now this Interrogation [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;] was conceived from our Apostles meditations upon those expostulations with Pharaoh, Exod. 9. 16. And in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the Earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And yet ex∣altest thou thyself against my people, or oppressest thou my people, that thou wilt not let them go? Chap. 10. vers. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he yet chides and threatens him again, how long wilt thou refuse to humble thy self before me? Let my people go, that they may serve me. Else if thou refuse to let my People go, behold to morrow I will bring the Locusts into thy coasts. That which makes most for this interpretation, is the historical circumstance of time and manner of Gods proceeding with Pharaoh. For this expostulation, whereunto our A∣postle in this place hath reference, was uttered after the seventh wonder wrought by Moses and Aaron in the sight of Pharaoh; upon which it is ex∣presly said, that The Lord hardened the heart of Pharaoh, that he hearkened not unto them. Whereas of the five going before, it is only said, That Phara∣oh hardened his heart, or, his heart was hardened, or, he set not his heart to the wonders.* 1.407 The Spirits Censure likewise of Pharaohs stupiditie, upon the first wonder may be read impersonally, or be referred to the wonder it self, which might positively harden his heart in such a sense as is before expressed. Nor is it to be omitted, that upon the neglect of the seventh wonder, the Lord en∣largeth his Commission to Moses and his threats to Pharaoh. Exod. 9. 13, &c. Thus saith the Lord God of the Hebrewes, Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou maiest know that there is none like me in all the earth. For now I will stretch out my hand that I may smite thee and thy people with Pesti∣lence, and thou shalt be cut off from the earth: or, as Junius excellently rendreth it; I had smitten thee and thy people with pestilence, when I destroyed your cattel with murrain, and thou hadst been cut off from the earth, when the boyles were so rife upon the Magicians: but when they fell, I made thee to stand; (for so the Hebrew is Verbatìm:) to what purpose? [That I might shew my power and declare my name more manifestly throughout all the earth, by a more re∣markable destruction, than at that time should have befallen thee.]

8.* 1.408 This brief survey of these historical Circumstances presents unto us, as in a Map, the just Occasion, the due force and full extent of the Objection here intimated (in transitu;) Thou wilt say then unto me, why doth he yet find fault? As if some one on Pharaohs behalf had replied more expresly thus:

God indeed had just cause to upbraid Pharaoh heretofore, for neglect of his Signs and wonders: for it was a foul fault in him not to relent, so long as there was a possibilitie left for him to relent. But since God hath thus openly declared his Irresistible will to harden him to destruction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Why doth he chide him any longer? Why doth he hold on to expostulate more sharply with him than heretofore, for that which is impossible for him to avoid? For is it possible for him to open the door of repentance, when God hath shut it? or to mollifie his heart, whose hardening was now by Gods decree irrevocable?

I have heard of a Malepert Courtier, who, being rated of his Soveraign Lord for committing the third murther, after he had been graciously pardoned for

two, made this saucy Reply: One man indeed I killed; and if the Law might have had its course, that had been all For the death of the second and of the third, your Highness is to answer God and the Law. Our Apostle being better acquain∣ted then we are with the forementioned Circumstances of time, and with the manner of Pharaohs hardening, foresaw the malepert Jew or Hypocrite (especially when Pharaohs Case came in a manner to be their own) would make this or the like saucie Answer to God;

If Pharaoh, after the time, where∣in by the ordinary course of justice he was to dye, were by Gods special appoint∣ment not only reprived, but suffered to be more out-ragious than before, yea imbol∣dened to contemn Gods Messengers; the ensuing evils committed by him, and the miseries which by his stubbornness befall the Egyptians may seem to be more justly imputed unto God, than unto him; at least, the former expostulation might seem now altogether unseasonable.

9.* 1.409 To this Objection our Apostle opposeth a two-fold Answer: First, he checks the sauciness of the Replicant; Nay but O man who art thou 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [qui Deo respondes,] saith the Vulgar: Beza, (as he thinks) more fully [qui responsas Deo;] our English better than both, [that replyest against God.] The just and natural Value of the Original doubly compounded word will best appear from the circumstances specified, First, God by Moses admonisheth Phara∣oh to let his people go: But he refuseth. Then God expostulateth with him, As yet exaltest thou thy self against my people that thou wilt not them go? The Objection [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;] made by the Hypocrite, is as a Rejoynder upon Gods Reply to Pharaoh for his wonted stubbornness; or as an Answer made on his behalf, or others in his Case, unto the former Expostulations. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Respondenti respondere, to Rejoyn upon a Reply or Answer. Now this Rejoynder (to speak according to the Rules of modestie and good manners) was too saucie, out of what mans mouth soever it had proceed∣ed. For what is man in respect of God? any better than an artificial body in respect of the Artificer that makes it? or then an earthen vessel in re∣spect of the Potter? Now if we might imagine a base vessel could speak (as Fables suppose beasts in old time did) and thus expostulate with the Pot∣ter; [

When I was spoiled in the making, why didst thou rather reserve me to such base and ignominious uses, than throw me away; especially when others of the same lump are fitted for commendable uses?

] it would deserve to be ap∣pointed yet to more base or homely uses. For a By-stander that had no skill in this facultie; for the Potters Boy or Apprentise thus to expostulate on the Vessels behalf with his father or Master, would argue ignorance and indis∣cretion. The Potter at least would take so much authority on him, as to reply;

I will appoint every vessel to what use I think fit; not to such use as every idle fellow, or malepert Boy would have it appointed.

Now all that our Apostle in this similitude intends, is, that we must attri∣bute more unto the Creators skill and wisdom in dispensing mercy and judg∣ment, or in preparing vessels of wrath, and vessels of honour, than we do unto the Potters judgment in discerning clay, or fitting every part of his matter to it's right and most commodious use. Yet in all these, The Potter is judge, saith the Author of the Book of Wisdom.* 1.410 That very vessel which ministred the matter of this similitude to our Apostle, Jer. 18. 4. was so marred in the Potters hand, as he was inforced to fashion it again to another use than it was first intended for. That it marred in the first making, was the fault of the clay. So to fashion it anew, as neither stuffe, nor former labour should be altogether lost, was the Potters skill. And shall we think our Apostle did intend any other Inference from this Similitude, then the Prophet from

whom he borrowes it, had made to his hand? O house of Israel, cannot I do with you, as this Potter, saith the Lord? Behold, as the clay is in the potters hand, so are ye in mine hand, O house of Israel, Jer. 18. 6.

10. The true and full Implication is thus much and no more;

Albeit God sought to prepare them to glorie, yet had they a possibilitie or liber∣tie utterly to spoile themselves in the making. Howbeit, if so they did, he was able to form them again, to an end quite contrary unto that where∣to he first intended them.

So the Prophet explicates himself, vers. 9, 10.

And here we must request our Reader alwaies to remember, that the Apostle compares God, not to a Phrantick, or Phantastick Potter, delighted to play tricks to his losse; as to make a vessel scarce worth a gr••at, of that piece, which with the same ease and cost, might be made worth a shilling; only to shew his Imperial Authoritie over a piece of clay. He Imagineth such a Potter as the Wise man did, that knowes a reason why he makes one vessel of this fashion, another of that; why he appoints this to a base use, that to a better: albeit an unskilful By-stander could perhaps discern no dif∣ference in the stuff or matter whereof they are made.

The summe then of our Apostles intended Inference is this;

As it is an unmannerly point for any man to contest, or wrangle with a skilfull Artifi∣cer in his own facultie, of whom he should rather desire to learn with sub∣mission: so it is damnable presumption for any creature to dispute with his Creator in matters of Providence, or of the worlds regiment; or to debate his own case with him thus; Seeing all of us were made of the same Masse, I might have been graced as others have been with wealth, with honour, with strength, with wisdom, unless thou hadst been more favourable to them then to me.

Yet that which must quell all inclination to such secret murmurings, or presumptuous debates, is it our stedfast Belief of his Omnipotent Power or absolute Will? No: but of his infinite Wisdom, Equitie and Mercie, by which he disposeth all things, even mens infirmities or greatest crosses to a better end in respect of them, (so they will patiently submit their wils to his) than they could hope by any other meanes to atchieve.

11.* 1.411 Gods Will to have mercie on some, and to harden others, or howso∣ever otherwise to deal with men, is in this sense most absolute [Whatsoever we certainly know to be willed by him, we must acknowledge without examination, to be truly good. Whomsoever we assuredly believe it hath been his Will to harden, we must without dispute, believe their hardning to have been most just.] Yet thus to believe we were not bound, unlesse it were a Fundamental Point of our Belief, that this his most absolute Will hath just reasons (though unknown to us) why he hardeneth some,* 1.412 and sheweth mercy unto others; yea such Ideal Reasons, as when it shall be his pleasure to make them known to us, we shall acknowledge them to be infinitely better, and more agreeable to the immutable Rules of eternal equitie (which indeed they are) than any earthly Prince can give, why he punisheth this man, and rewardeth that.

The contrarie In-consequence, which some would inferr out of our Apostle in this place, is the natural, true, and necessarie Consequence of a misconstructi∣on which they have made of another most Orthodoxal Principle, [Gods Will is the only Infallible Rule of goodness,] that is, in their Exposition, Things are good only,* 1.413 because God doth will them; When as in truth, his Will could not be so infallible, so inflexible, and so soveraign a Rule of Goodnesse, (as all must be∣lieve it to be, that think themselves bound to conform their will to his) un∣less absolute and immutable goodnesse were the essential Object of this his

most Holy Will. Wherefore though this Argument be more than Demon∣strative; [It was Gods Will to deal thus and thus with mankind, therefore they are most justly dealt withall] Yet on the other side, this Inference is as strong and sound; [Some kind of of dealings are in their own natures so evidently unjust, that we must beleive, it was not Gods Will to deal so with any man living.] Abraham did not transgresse the bounds of modestie in saying to God, That the righteous should perish with the wicked, that be farre from thee. Shall not the Judge of all the earth do right? Yet were Gods Will the Rule of goodnesse in such a Sense as some conceive it; or our Apostles meaning such in this place as many have made it; Abraham had been either very ignorant or immodest in questioning whether Gods Will concerning the destruction of Sodom (lovingly imparted to him, Gen. 18.) had been right or wrong: whether to have slain the righteous with the wicked had been unjust, or ill beseeming the great Judge and Maker of the world.

Howbeit to have slain the righteous with the wicked would have been lesse rigorous, lesse unjust, than to harden men by an inevitable necessitating decree, before they had voluntarily hardned themselves, or unnecessarily brought an impenitent temper or necessitie of sinning upon themselves. And for this cause, we may safely say with our father Abraham; Thus to har∣den any whom thou hast created, that be farre from thee, O Lord. Farre be it ever from everie good Christians heart to entertain any such conceit of his Creator.

12.* 1.414 Albeit this First Answer might suffice to check all such captious Re∣plies, as hypocrites here make: yet, as our Apostle in his second answer imports; we need not use the benefit of this General Apologie in Pharaohs Case. The reason or maner of Gods justice and wisdome in hardening and punishing him, is conspicuous and justifiable by the Principles of equitie acknowledged by all. For Pharaoh and his confederates were vessels of wrath sealed up for destruction. Hell (as we say) did yawn for them, before God uttered the former expostulations: perhaps from that very In∣stant, wherein he first sent Moses unto him. It being then granted, that God (as we indeed suppose) did from the plague of murrain, or that other of boiles positively and inevitably harden Pharaohs heart; and after he had promised to let the Israelites go, infatuated his brain to wrangle with Moses; First, whether their little ones; afterwards, whether their fl••cks should go along with them: yet to reserve him alive, upon what condition or termes soever, (though to be hardned, though to be threatned though to be astonished and affrighted with fresh plagues, and lastly to be destroy∣ed with a more fearful destruction, than if he had dyed of the pestilence, when the cattell perished of the murrain) was a true Document of Gods lenity and patience, no impeachment to his Justice; a gentle Commutation of due punishment, no rigorous Infiiction of punishment not Iustly deserved.

For what if God had thrust him quick into hell in that very moment wherein he told him,* 1.415 Ad hoc ipsum excitavi te, For this very Purpose have I reserved thee alive, that I might shew my power in thee? No question but as the torments of that lake are more grievous than all the plagues which Pharaoh suffered on earth: so the degrees of his hardening (had he been then cast into it) had been in number more,* 1.416 his strugling with God more violent and stubborn, his possibility of repentance altogether as little as it was after the seventh plague, if not lesse. But should GOD therfore have been thought unjust, because he continued to punish him in hell after possibility of repentance was past? No; Pharaoh had been the only Cause

of his own Wo, by bringing this necessitie upon himself, of opposing God and repining at his judgments without possibilitie of repentance. All is one then in respect of Gods Justice, whether Pharaoh having made up the mea∣sure of his iniquitie be irrevocably hardened here on earth, or in hell. To reserve him alive in the state of mortalitie, after the sentence of death is past upon him, is no rigour, but lenitie and long-suffering; although Gods plagues be still multiplyed on Egypt for his sake, although the end of his life become more dreadful, than by the ordinary course of Gods Justice it should have been, if he had dyed in the seventh plague.

13. Another reason why God without impeachment to his justice doth still augment Pharaohs punishment, as if it were now as possible for him to re∣pent, as once it was, is intimated by our Apostle to be this; that by this leni∣tie towards Pharaoh, he might shew his wrath and declare his power against such sinners as he was, that all the world might hear and fear, and learn by his overthrow not to strive against their Maker, nor to dally with his fearfull warnings. Had Pharaoh and his people died of the pestilence or other di∣sease, when the cattel perished of the murrain, the terror of Gods powerfull wrath had not been so manifest and visible to all the world, as it was in over∣throwing the whole strength of Egypt, which had taken armes and set them∣selves in battell against him. Now the more strange the Infatuation, the more fearfull and ignominious the destruction of these vessels of wrath did appear unto the world; the more brightly did the riches of Gods glory shine to the Israelites, whom he was now preparing for vessels of mercy; the hearts of whose posteritie he did not so effectually fitt or season for the infusion of his sanctifying Grace, by any secondary meanes whatsoever, as by the per∣petual memory of this glorious victory over Pharaoh and his mighty host. But this faithless generation (whose reformation our Apostle so anxiously seeks) did take all these glorious tokens of Gods extraordinary free love and mercy towards their Fathers, for irrevocable Earnests or obligements to ef∣fect their Absolute Predestination unto honour and glory, and to prepare the Gentiles to be vessels of infamie and destruction. Now our Apostles earnest desire and unquenchable zeal to prevent this dangerous presumption in his Country-men, enforceth him in stead of applying this second Answer to the point in question, to advertise them for Conclusion, that the Egyptians Case was now to become theirs; and that the Gentiles should be made Vessels of mercy and Glorie in their stead. All which the Event hath proved most true. For have not the sons of Jacob been hardened as strangely as Pharaoh was? Have they not been reserved as spectacles of terror to most nations, after they had de∣served to have been utterly cutt off from the earth, yea to have gone quick into hell? Nor have the riches of Gods mercy towards us Gentiles been more manifested by any other apparent or visible document, than by scattering of these Jews through those Countries,* 1.417 wherein the seed of the Gospel hath been sown.

The third General Point proposed, concerning the Logical deter∣mination of this Proposition [whom he will he harden∣eth:] or, concerning the immediate or proper Object of the Induration here spoken of.

14. PHaraoh, we grant, was hardened by Gods Absolute Irresistible Will. Could Beza, can Piscator, or any other Expositor living enforce any more, out of the literal meaning of these texts? Whether granting thus much, we must grant withall (what their followers, to my apprehen∣sion, demand) that Pharaoh was an absolute Reprobate from the womb; or, that he was by Gods Irresistible Will ordained to this hardening, which by Gods Irresistible Will did take possession of his heart, is the Question to be disputed. They (unlesse I mistake their meaning) affirm: I must even to death, de∣ny. Willing I am to put my life in question with my Opinion; upon con∣dition I may enjoy the ancient priviledge of Priests, to be tryed by my Peeres, which (God wot) must be no great ones. I will except against no man, of what profession, place, or condition soever, either for being my Judge, or of my Jury, so his brains be qualifyed with the speculative Rules of syllo∣gizing, and his heart seasoned with the doctrine of the ninth Commandement, which is, Not to bear false witnesse against his Neighbour, against his know∣ledge.

15. To avoid the Sophistical Chinkes of scattered Propositions, wherein Truth often lyes hid, in Rhetorical or popular discourse, we will joyn issue in this Syllogism.

Whatsoever God from eternitie decrees by his irresistible Will, is absolutely ne∣cessarie, and inevitable, or impossible to be avoided.

God from Eternitie decreed to harden Pharaoh by his Irresistible Will.

Ergò, The hardening of Pharoh was absolutely necessarie, and impossible to be avoided.

And if his hardning were inevitable, or impossible to be avoided, it will be taken as granted that he was a Reprobate from the womb; Damnatus an∣tequàm natus, the absolute child of eternal death, before he was made par∣taker of mortal life.

The Major Proposition is a Maxim not questioned by any Christian, Jew, or Mahumetan.* 1.418 And out of it we may draw another Major as unquestion∣able, but more immediate in respect of the Conclusion proposed; [Whomso∣ever God decrees to harden by his Irresistible Will, his hardening is absolutely ine∣vitable, altogether impossible to be avoided. The Minor, [Pharaoh was hardned by Gods Irresistible Will] is granted by us, and (as we are perswaded) a∣vouched in Termes Equivalent by our Apostle. The difference is about the Conclusion or connexion of the Termes; which without better Limitation than is expressed in the Proposition or Corollarie annexed, is loose and So∣phistical.

16. Would some brain which God hath blest with natural perspicacitie, art and opportunitie, vouchsafe to take but a little paines in moulding such fitt Cases for the Praedicates, as Aristotle hath done for the Subjects of Propositi∣ons, (though those we often use not, or use amisse) those seeming Syllogismes

whose secret flaws clear sighted judgements can hardly discern by light of arts, would crack so fouly in the framing, that blear eyes would espie their ruptures without spectacles. it shall suffice me at this time to shew how grosly the Syllogism proposed failes in one Fundamental Rule of all Affirma∣tive Syllogismes, The Rule is Quaecunque conveniunt cum aliquo tertio, inter se conveniunt. All other Rules concerning the quantitie of propositions, or their disposition in certain Mood and Figure, serve only to this end, that the convenience or Indentitie of the Major and Minor with the Medium may be made apparent. This being made apparent by Rules of Art, the Light of Nature assures us, that the Connexion between the Extremes is true and indis∣soluble.

Now this Identitie or Vnitie (for that is the highest and surest degree of Convenience) is of three sorts; of Essence, of Qualitie, of Quantitie or pro∣portion, under which is comprehended the Identitie of time. Whatsoever is truly called one and the same, is so called in one of these respects. And all these Identities may be either Specifical (or Common;) or Numerical, Mixt or Single. Most Fallacies arise from substitution of one Identitie for another. As he that would admit that proposition for true of Specifical Identitie, which is most true of Numerical, might be cheated by this Syllogism;

I cannot ow you the same summe which I have paid you. But I have paid you ten pounds in Gold. Ergo, I do not ow you ten pounds in Gold.

The Negative included in the Major is true of the same Individual or Numerical summe; but not of the same Specifical. For suppose twenty pounds in gold were due; the one moytie might be paid, and the other yet owing. But men of common understanding are not so apt to be deceived in matters of money or commoditie with captious collections of this kind, as unable to give them a punctual Solution. Every Creditor in his own case would be ready to give this or the like sufficient practical An∣swer: I do not demand my ten pounds which are already paid; but the other ten Pounds which are yet behind: that is (as a Logician would say) The same summe specie, which hath been paid, may yet be owing; not the same numero: Or, the same summe by Equivalence; not the same Individual coynes.

17. But the Intrusion or admission of one Numerical Identitie for another of different kind, is not so easily discerned in matters not so distinguishable by Common sense; especially if the Relative or Antecedent be in ordinary discourse promiscuously matched with both, and that conjunctìm or divi∣sìm. The Numerical Identitie included betwixt the Relative, [Whatsoever and whomsoever, quis, quicquid, quaecunque &c.] and their Antecedents whether expressed or understood, is sometimes an Identitie of Essence or Nature onely; sometimes of Qualitie onely, sometimes of Quantitie or proportion onely: sometimes of Essence, Qualitie and Quantitie or Pro∣portion: sometimes of Essence and Qualitie, but not of Quantitie; sometimes of Qualitie and Quantitie, but not of Essence.

These Rules are universally true, [Wheresoever the Minor proposition is charged with an Identitie of Qualitie, Quantitie, Time or Essence, wherewith the Major is not charged:] or, è contra [Wheresoever the Major is charged with any one or more of these Identities, from which the Minor is free: the Syllogism, if it be affirmative, must needs bee

false, and tainted with the Fallacie of Composition.]

Of the former Rule that Vulgar Example, because best known, is most fit.

Quas herì emisti carnes, easdem hodiè comedisti. At herì emisti carnes crudas. Ergo, Hodiè carnes crudas comedisti.

The Identitie included between the Relative and the Antecedent in the Major Proposition, is an Identitie of Essence or Substance only. The Minor includes another Identitie, of Qualitie, which cannot be admitted in the Conclusion; because not charged in the Major. Had the Assumption been thus; [At herì emisti carnes ovillas.] the Conclusion would rightly have followed; Ergo, Carnes ovillas hodiè comedisti; For this is a part of Essential Vnity.

The Fallacie is the same backwards and forwards;

Quas hodiè comedisti carnes, easdem herì emisti. At hodiè tostas comedisti. Ergo, Herì tostas emisti.

Examples of Fallacies against the latter Rule are more frequent in most mens writings, than vulgarly known. This for one.

The same sound which once pleaseth a judicious Musicians constant eare, will please it still.

But this present voice or sound, which is now taken up (suppose a young Quiri∣ster were singing) doth please his Masters eare.

Ergò, It will please it still, to the very fall.

The Major supposseth an exact Identitie not of Essence or Qualitie only, but of Proportion: other wise it is false. For the articulate sound may be Nu∣merically the same, as being uttered with one and the same continued breath. The voice likewise may be for its quality, sweet and pleasant: but so weak and unartificial, that it may relish of flatnesse in the fall; and so loose the proportion and consonancie which in the beginning or middle it had with a judicious Musicians care, or internal Harmonie.

18.* 1.419 The form of this following fallacie is the same;

Whatsoever the eternal and immutable Rule of goodnesse once approves as just and good, it alwaies so approves. For in that it is immutable, it is still the same; and if the Object remain the same, the approbation must needs be the same.

But the eternal and immutable Rule of justice once approved the humane nature, or the corporeal reasonable creature, as justs and good.

Ergo, It alwaies approves at least the humane nature, or reasonable creature, as just and good.

The Conclusion is evidently false, albeit we restrain it to the same Indivi∣dual humane nature, or reasonable creature which immutable goodness did actually approve. What is the reason? or where is the fault? in the Con∣nexion. the Major includes an exact Identitie not of Essence or Substance only: but of Qualitie, or rather of Consonancie to the immutable Rule of goodness. And whiles this Identitie of Qualitie or Consonancie lasts, the Rule of goodness cannot but approve the nature thus consonant: otherwise it should be mutable in its judgment, or approbation. The Minor proposition sup∣poseth the same Identitie of qualitie, or Consonancie; but not the continuance of it. And therefore the Conclusion is only true of that time, wherein the Identitie of consonancy remained entire. That is in few words; Though the

humane nature continue still the same; or though Adam were still the same man,* 1.420 yet he was not still one and the same in respect of divine Approbation. For that supposeth an Identitie of qualitie, of justice and goodness. As these alter; so it alters.

The Syllogism last mentioned would be unanswerable, were their doctrine not fallacious or rather altogether false, which would perswade that every Entitie, Nature, or Creature, qua talis, as such, is good and approveable by the Creator. Was it then the humane nature? No, but the humane nature so qua∣lified as he created it, which he approved. And whatsoever other nature is so qualified as Adams was, when he approved it, hath still the same appro∣bation from the immutable Rule of goodnesse, which he had: Because the con∣sonancie to the Divine Will may be the self same in natures numerically di∣stinct.

The Syllogism in which we stated the seeming-endless Controversie, last, hath all the faults which these two last fallacies had, and a great many more. The Syllogism was this;

Whatsoever God from eternitie hath decreed by this Irresistible Will, is inevitable. Or thus;

Whomsoever God from eternity reproves or decrees to harden by his Irresistible Will, that mans reprobation or induration is inevitable.

But God from eternity reproved Pharaoh and decreed to harden him by his Irresistible Will.

Ergo, Pharaohs reprobation or induration was inevitable.

The Major supposeth an Identitie not of person only, but of qualitie: yea of degrees of qualitie. For as the immediate Object of divine approbation is justice, consonancie or conformitie to the immutable Rule of goodnesse: so the immediate Object of Reprobation or induration, is not the abstract Entitie or nature of man; but the nature mis-qualifyed, that is, unjust or dissonant from the Rule of Goodness. And according to the degrees of injustice or disso∣nancie, are the degrees of divine dislike, of divine Reprobation or induration. The Minor Proposition includes not only an Identitie of Pharaohs person, but such a measure of Injustice or dissonancie, as makes him lyable to the eternal De∣cree of Reprobation and induration by Gods Irresistible Will. But it supposeth not this Identitie of such bad qualities, or this full measure of iniquitie to have been alwaies in him. Without alteration of his person or nature, he was subject to great varietie of qualifications: and each qualification capable of divers degrees and different disproportion with the eternal and unchangeable Rule of goodnesse. And therefore the Minor Proposition, albeit eternally true, yet is eternally true only with reference to those points of time, wherein Pha∣raoh was so qualified.

No universalitie can inferre any more particulars than are contained under it: and all these it necessarily inferrs. An Vniversalitie of time cannot inferre an universalitie of the Subject: nor can an Vniversalitie of the Subject inferre an Vniversalitie of Time. This Collection is false; God from eternitie foresaw that all men would be sinners. Ergo, He foresaw from Eternitie, that Adam in his Integritie should be a sinner. The Inference in the former Syllogism is as bad; God decreed to harden Pharaoh from eternitie. Ergo, He decreed to harden him in every moment of his life. Or, Ergo, He was a Reprobate from his cradle. This Conclusion rightly scanned, includes an Vniversalitie of the Subject, that is, all the several Objects of divine justice, which are contained in Pharaohs, life, not one particular only. Whereas Pharaoh in the Minor Proposition, is but one particular or individual Object of induration, or of the divine Decree concerning it.

19. And thus at length we are arrived at that Point, whence we may descry the Occasions,* 1.421 by which so many Writers of good Note have missed the right stream or Current of our Apostles discourse, and gravelled themselves and their Auditors upon By-shelves. All this hath been from want of considera∣tion, That albeit Pharaoh from his birth unto his death, were but one and the same Individual Man; yet was he not all this while, one and the same individual Ob∣ject of Gods Decree concerning mercy and induration. The difference betwixt these we may illustrate by many parallel resemblances. Suppose that Scep∣ter (whose Pedegree Homer [Iliad.* 1.422 Lib. 2.] so accurately describes) had in that long succession, lost some part of his length; this had broken no square nor bred any quarrel, whether it had been the same Scepter or no. yet if the first and last owners should have sold or bought Scarlet by this one and the same Scepter; they should have found a great alteration in the measure. So then, it is one thing to be one and the self-same Standard; and Another thing to be one and the self-same Staffe or Scepter. The least alteration in length or quantitie that can be, doth alter the Identitie of any measure: but not the Identitie of the material substance of that which is the measure. The same grains of barly which grow this year, may be kept till seven years hence; But he that should lend gold according to their weight this year, and receive it according to their weight at the seven years end, should find great diffe∣rence in the summes: though the grains be for number & substance the same, yet their weights are divers. Or, suppose it be true which is related of the Great Magore, that he weighs himself every year in gold, and distributes the summe thereof to the poor; and that he had continued this custom from the seventh year of his age: yet cannot there be half the difference betwixt the weight of one and the same Prince in his child-hood and in his full age, (after many heartie prayers to make him fatt) as is between the different mea∣sures of Pharaohs induration within the compasse of one year.

Therefore this Argument, [Pharaoh was hardened after the seventh plague by Gods irresistible Will: Ergo, He was an irrecoverable reprobate from his child∣hood] is to a man of understanding more gross, than if we should argue thus; [The great Magore distributed to the poor five thousand pounds in gold in his for∣tieth year: Ergo, He distributed so much every year, since he began this custom of weighing himself in gold.] For as he distributes unto the poor, not accord∣ing to the Identitie of his person, but according to the Identitie or Diversitie of his weight: so doth the Immutable Rule of Justice render unto every man, not according to the Vnitie of of his Person, but according to the Diversitie of his work. Unto the several measures of one and the same mans iniquities, se∣veral measures of Induration (whether Positive or privative) are allotted from eternitie. But Final induration by Gods irresistible Will, or irrecoverable Reprobation, is the just recompence of the full measure of iniquitie; or (as the Prophet speakes) To harden thus,* 1.423 is to seal up iniquitie to destruction, without hope or possibilitie of Pardon.

20. These two Propositions are of like eternal truth; [God from eternitie de∣creed by his irresistible will to harden Pharaoh having made up the full measure of his iniquitie:] and [God from eternitie did not decree by his Irresistible Will, that Pharaoh should make up such a measure of iniquitie.] For, he doth not decree ini∣quitie at all, much lesse full measures of iniquitie. And yet, unlesse he so decree, not iniquitie only, but the full measure of it; Pharaohs Induration or Repro∣bation was not absolutely necessary, in respect of Gods eternal Decree. For It was no more necessary, than was the full measure of iniquitie unto which it was due. And that (as hath been said) was not necessary, because not de∣creed

by Gods Irresistible Will; without which, Necessity it self hath no Title of Being.* 1.424

From these deductions I may clear a debt, for which I ingaged my self, in my last publick meditations. My promise was then, to make it evident, that these two Propositions, 1. [God from Eternitie decreed to harden Pha∣raoh by his Irresistible Will;] 2. [God from Eternitie did not decree to hard∣en Pharaoh by his Irresistible Will,] might easily be made good friends, if their Abettors would cease to urge them beyond their natural dispositions.* 1.425 For in their natures, they are Indefinites not Singulars. Both, in a good sense, may be made to tell the truth. But a wrangler may work them Both to bear evidence for error. [God from eternitie decreed to harden Pharaoh by his Irresistible Will.] Tis true of Pharaoh so misqualified as Moses found him perhaps when he brought the first, at least, when he brought the Seventh Message to him. But false of Pharaoh in his Infancie, or not laden with such a measure of Iniquitie, as by the Divine Decree was from Eterni∣tie Sealed up for death. [God from eternitie did not decree to harden Pharaoh by his Irresistible Will,] is true of Pharaoh in his infancie or youth: but false of Pharaoh after his wilfull contempt of Gods Summons by signes and wonders.

21.* 1.426 Beza's Collection upon this place, is grounded upon the Indefinite Truth of this Affirmative; [God from eternitie decreed to harden Pharaoh.] But he extends this Indefinite Truth beyond its compass. For he makes it an Vniversal, in that he terminates the Irresistible decree to every moment of Pharaoh's life, without Distinction of Qualification. And it may be, he was of opinion, that as well each several qualification, as each different measure of Pharaoh's hardening or impenitency, did come to passe by Gods Irresistible Will. His Error, into which the greatest Clerk living (especially if he be not an accurate Philosopher) might easily slide, consists originally in confounding Eternitie with Successive Duration; and not distinguishing Succession it self, from things durable or Successive. He, and many others in this argument, speak as if they conceived that the necessary Coexistence of Eternitie with Time did necessarily draw every mans whole course of life, Motu quodam raptús, after such a manner as Astronomers suppose that the highest Sphere doth move the lower; whereas, if we speak of the course, not of Pharaoh's natural, but moral life; it was rather an Incondit heap or con∣fused multitude of durables, than one entire uniforme duration. And each durable hath its distinct Reference to the eternal Decree. That which is eternally true of one, was not at all, much lesse eternally, true of another. Eternitie it self, though immutable, though necessarily, though indivisibly co-existent to All, was not so indissolubly linked with Any, but that Pharaoh might have altered or stayed his course of life before that moment, where∣in the measure of iniquitie was accomplished: But in that moment he became so exorbitant, that the Irresistible Decree of induration did fasten upon him. His Irregular motions have ever since become irrevocable; not his Actions onely, but his Person, is carried headlong by the everlasting revolu∣tions of the unchangable decree, into everlasting unavoydable destruction.

22. The Proposition or Conclusion proposed, [Pharaoh was hardened by Gods Irresistible Will,] indefinitely taken is true from all eternitie, through∣out all eternitie; and therefore true from Pharaoh's birth unto his death: but not therefore true of Pharaoh howsoever qualified, or of all Pharaoh's Qualifications throughout the whole còurse of his life. For so the Propo∣sition becomes an Vniversal, not onely in respect of the Time, but of the

Subject; that is, of all Pharaohs several qualifications. The sense is, as if he had said, [God from eternitie decreed to harden Pharaoh, howsoever qualified, as well in his Infancie as his full Age, by his Irresistible Will: and thus taken it is False. The Inference is the same with the fore-mentioned, [Adam in Gods foreknowledge was a sinner from eternitie; Ergo, Adam was al∣waies a sinner; a Sinner before he sinned, during the time of his innocencie:] or with this, God from all eternitie did decree by his irresistible Will, that Adam should die the death; Ergo, He did decree by his irresistible Will, that Adam should dye as soon as he was created, or be a sinner all his life long.

To reconcile these two Propositions aright, [God from eternitie decreed by his Irresistible Will that Adam should dye,] [God from eternitie did not decree by his Irresistible Will, that Adam should die,] otherwise than we have reconciled the two former, [God from eternitie decreed to harden Pharaoh by his Irresistible Will;] [God from eternitie did not decree to harden Pharaoh by his Irresistible Will,] no Writer I presume will undertake. The only reconciliation pos∣sible, is this, [God did decree by his Irresistible Will, that Adam sinning should die:] [God did not decree by his irresistible-Will, that Adam not sinning should dye.] nor did he decree by his Irresistible Will, that Adam should sin, that he might die. For (as we said before) God did neither decree his Fall, nor his perseve∣rance by his Irresistible will. And his death was no more inevitable than his Fall. Nor was Pharaohs final Induration more inevitable, than the measure of iniquitie to which such Induration was from eternitie awarded by Gods Irresistible will. Of Pharaoh thus considered, the Conclusion was true from eternitie;* 1.427 true in respect of every moment of Pharaohs life, wherein the measure of his iniquitie was, or might have been accomplished; though it had been accomplished within three years after his birth. And this accom∣plishment presupposed, the Induration was most inevitable, his Final Reproba∣tion as irrecoverable, as Gods Absolute will (taking absolute as it is opposed to disjunct) is irresistible.

23.* 1.428 The same Proposition, in respect of Reprobation, is universally true Vniversalitate Subjecti, that is, of every other person so ill qualified as Pharaoh was, when God did harden him. [VVhosoever shall, at any time, become such a man as Pharaoh was then, is a Reprobate from eternitie by Gods Irresistible will.] And seeing no man is exempted from his Jurisdiction, he may harden whom he will, after the same manner that he hardened Pharaoh: although de facto he doth not so harden all the Reprobates; that is, he reserves them not alive for examples to others, after the ordinary time appointed for their dissolution. Nor doth he tender ordinary meanes of repentance unto them after the door of Repentance is shut upon them. God in his infinite wisdom hath many se∣cret purposes incomprehensible to man; as, VVhy, of such as are equal offenders, one in this life is more rigorously dealt withall than another. VVhy, of such as are equally disposed to goodness Moral, one is called before another by his irresistible calling. That thus to dispense of mercy and justice in this life,* 1.429 doth argue no Par∣tialitie or respect of persons with God, is an argument elsewhere insisted upon.

24. The Point whereupon we are now to pitch is this Indefinite. [Men u∣sually are Called, Elected, Reprobated, or hardened by Gods Resistible will, before they be called, Elected, reprobated, or hardened by his irresistible will.] All these Termes are Indefinite, and according to their different measures as truly mutable as Immutable from Eternitie; or, as in other* 1.430 Meditations we have shewed; There is a State of Election under promise, and a State of Election under Oath, of which the latter only is Absolutely immutable. The like we may say of Reprobation: it is either under general Threat, or upon Oath; the Former is mutable, so is not the Latter. No man living shall ever be able to

make his Inference good: [Pharaoh was absolutely reprobated from eternitie, that is,* 1.431 His reprobation was immutable from eternitie; Ergo, Pharaoh in his Youth or Infancie was a Reprobate.]

To inferre the Consequence proposed, no Medium more probable than this can possibly be brought; Pharaoh from his Infancie to his full age, was alwaies one and the self-same Man; Et de eodem impossibile est idem affirmari & negari. The Consequence not withstanding is no better than this following: The last Eclipse of the Moon was necessary from the beginning; Ergo, The Moon was neces∣sarily eclipsed in the first quarter, or in the prime; Because the Moon being of an incorruptible substance, hath continued one and the same since the first Creation. But unto this Consequence every Artist could make reply, that the proper and immediate subject of the Eclipse is not the Nature or Substance of the Moon howsoever considered; but in certain opposition to the Sun. So that albeit this Proposition, [The Moon shall be eclipsed] be true and necessary from ever∣lasting: yet it is necessarie, yet it is true only of the Moon in such Diametral opposition to the Sun, that the Earth may cover it with her shadow as with a mantle. Whensoever it is in such Opposition, it is necessarily Eclipsed. When∣soever it is not in such opposition to the Sun, it cannot possibly by the course of nature be Eclipsed

25. It is in like manner true which we have often said, that the proper and immediate Object of the eternal Decree, concerning Induration or Repro∣bation, was not Pharaoh••s Individual Entitie or Essence: but Pharaoh charged with a certain measure of iniquitie, or separation from his God. Granting then that Pharaoh's Substance from his infancie to his full age was one and the same, as incorruptible as the Moon: yet the degrees of his declination from the unchangeable Rule of Justice, or of his opposition to the Fountain of mercy and goodnesse, might be more than are the degrees of the Moons aber∣ration or elongation from the Sun.

Now the Alseeing providence did more accurately calculate each work, each word, each thought of Pharaoh, and their opposition to his goodness, than Astronomers can do the motions of the Moon or Plancts. And will he not make his payment according to his calculation? Tu, Domine, nosti, u∣trum radix sit dulcis, an amara, de qua for is pulchra folia Emittuntur: Tu judex interius meliùs ipse nosti, & etiam medullas radicum subtiliùs, perscrutaris, & non solùm intentionem, sed radicis ejus medullam intimam disertissima tuae lucis veritate colligis, numeras, intueris, & consignas, ut reddas unicui{que} non solummodo secundum opera vel intentionem, sed etiam secundum ipsam intertorem absconditam medullam radicis, de quâ procedit intentio operantis. Augustin. in Soliloqu. Cap. 14. pag. 14. 2. So that in One and the self-same Pharaoh there might be more several Objects of the eternal decree, than are minutes or scruples in forty years mo∣tion of the Moon. Not the least varictie or alteration in his course of life, but had a proportionate Consequent of reward or punishment allotted to it from all eternitie, by the Irresistible Decree. Unto Pharaoh then having made up the full measure of his iniquitie, Irresistible induration and unrecoverable Reprobation was, by the vertue of this eternal Decree, altogether necessary and inevitable. But unto Pharaoh, before this measure of iniquitie was made up, neither induration nor irrecoverable Reprobation was so necessarie or inevitable. To think the unchangeable Rule of Justice should award the same measure of Induration or Reprobation unto far different measures of iniquitie, goes deeper tha•• the dreggs of Hea••henism: it is a doctrine which may not be vented where any Christian eare is present.

26. The former Resemblance is fully Parallel to our Resolution in all other points, save onely in this, that the eternal decree did not so necessa∣rily direct or impell Pharaoh to make up the full measure of his iniquitie, as it doth direct and guide the course of the Moon, till it come in full and Diametral opposition to the Sun. Therefore this Similitude will not follow,

As The Moon, though at this time not Ecl••psed; yet holds that course by the unchangeable decree, which in time will bring it to be in Diametral opposition to the Sun and by consequence to be Eclipsed: So though Pharaoh in his infancie was not reprobated or hardened by Gods Irresistible Will; yet Was he by the eternal decree ordained to such reprobation or induration, without possibilitie of altering his course, or avoiding that opposition which his full age had unto Divine Goodnesse.

As every true convert or regenerate person may say with him in Saint Ambrose, Ego non sum Ego; I am become another man: so might it be truly said, in a contrarie sense, Pharaoh sometimes was not Pharaoh. When he was a child, he spake as a child, he thought as a child: His mouth was not not opened against God: his mind was not set on murther. To have seen the Israelitish infants strangled or exposed to the merciless flouds, would more have affected his heart, being young and tender, than after∣wards it did his daughters. Nor was that crueltie, which in his full age he practised, so contained in his infancie, as poison in the serpents egge. It did not grow up by kind or necessitie of his natural temper; much lesse was it infused by Gods Irresistible Will: but acquired by Voluntarie custom. The seeds of it were sown by his own self-will: ambitious pride was the root: politick jelousie was the bud: tyrannie and oppression, the fruit. Neither was it necessary by the eternal decree, that this corrupt seed should be sown: or that being sown, it should prosper and bud; or that after the budding, it should ripen in malignitie. During all this progress from bad to worse, the immediate Object of Gods Immutable and Vnresistible Will was muta∣bilitie in Pharaoh. But this progress which was not necessarie by any eternal decree or law, being de facto once accomplished, his destruction was inevitable, his induration unresistible, his reprobation irrecoverable, by the eternal and uncontroulable Decree.

27.* 1.432 That Pharaoh in his youth or infancie was not such an Object of Gods Irresistible Will for induration, as in his full age he became, may be thus demonstrated.

No man whose salvation as yet is truly possible, is utterly excluded by Gods Irre∣sistible Will, from salvation.

But the salvation of Pharaoh in his youth or infancie was truly possible.

Ergò Pharaoh in his Touth or infancie, was not excluded, by Gods Irresisti∣ble Will, from salvation.

Therefore, He was not then the Object of Gods Irresistible Will for Indu∣ration.

The Major is evident from the exposition of the Termes. For God is said to Will that onely by his Irresistible Will, which hath no possibilitie to the contrary. The necessitie of it like-wise may be made evident by the Rules of Conversion; No mans salvation that stands excluded by Gods Irresistible Will from salvation, is truly possible: Ergò, No man, whiles his salvation is possible, is utterly excluded, by Gods Irresistible Will, from salvation; or, which is all one; No man whiles his salvation is possible is either hardned or reprobated by Gods Irresistible Will: or in Latin more perspicuously thus, Nullus per Irresistibilem Dei voluntatem à salute exclusus, est servabil••s: Ergo,

Nullus servabilis (idest, quandiu servari potest) est à salute exclusus per irresistibilem Dei voluntatem. No argument can be of such force or perspicuitie as is this Primary Rule of Argumentation:

[Negativa universalis simpliciter convertitur.]

The Minor, [Pharaohs Salvation in his Youth or Infancie was truly possible,] is as evident from another Maxim in Divinitie; Quicquid non implicat Contra∣dictionem, est possibile, sive objectum Divinae potentiae. Now what contradi∣ction could it implie to save this child, suppose Pharaoh, more than it did to save another; for example, Moses? Unlesse we will say, that Pharaoh was made of another mould, or a creature of another Creator, than Moses or other children are. To save Pharaoh, as a sonne of Adam, could imply no con∣tradiction: for so, no flesh could possibly be saved. If to save Pharaoh after he had committed many actual sinnes and follies of youth, did imply any Con∣tradiction, what man of yeares (in this age especially) can hope for Par∣don?

28. It will be Replyed, that albeit to save Pharaoh in his Youth or Infan∣cie did implie no Contradiction in the Object: and therefore his Salvation was not absolutely in it self impossible: yet it being supposed, that God from eter∣nitie decreed to harden him and destroy him by his Irresistible Will; it must needs implie a Contradiction in Gods Decree or Will to save him; and by Consequent, his Salvation was Impossible ex Hypothesi.

This Answer is like a Medicine which drives the Malady from the outward parts whereto it is applied unto the heart. It removes the difficultie into a more dangerous Point. For we may with safety inferre, That God did not de∣cree by his Irresistible Will to exclude Pharaoh in his Youth or Infancie from possibilitie of Salvation: because, to have saved Pharaoh in his Youth or infancie was in it-self not impossible, as implying no Contradiction.

For Gods eternal Decree can never prejudice the Eternal Libertie of his omnipotency.* 1.433 Whatsoever in it self is possible, yea whatsoever is not absolute∣ly impossible, is absolutely possible to God from eternity: & whatsoever is once possible unto him, can at no time become less possible to him. The Evangelists Rule: [Non est impossibile apud Deum omne verbum] would faile even in its proper, and native sense, if that, which is absolutely possible could become impossible to God, though by interposition of his own Decree.

The most Absolute Monarch on Earth may impoverish his estate, or weaken his power by his own voluntary Grants: but it is the prerogative of Omnipotencie, that it cannot be prejudiced, or impaired by any decree, or Act, though of its own making: for alwaies acting it never passeth any Act; whence (as elsewhere is proved at large) it doth not, it cannot oblige, or bind it self, being eternally free, and uncapable of any bound or Limit. They that speak or think of the Eternal Decree (of Reprobation or Election) as of an irrevocable Act Long since past, not freely concurrent to every action, to every thought of men throughout their several Successions,* 1.434 make Eterni∣tie subject to change, and mortalitie the subject of immutabilitie.

Unlesse we grant the former proposition [whatsoever is or was absolutely possible to God, is eternally alike possible to him, not withstanding any decree, that can be imagined to the contrary;] we must of necessitie admit a change: either in the Omnipotent power, as being lesse able, since the Date of this supposed absolute Decree, then before, to produce the self same effect, viz. the sal∣vation of Pharaoh in his Youth or infancie: Or, in the Object of his power, and this were Destruere suppositum. For if the object be changed, another comes in his place, it ceaseth to be what it was, and continueth not the same: if so

it did, the possibilitie of it would be the same in respect of the unchangeable Power unto which nothing is impossible.

In Bodies natural, so long as the Passive disposition or Capacitie continueth the same, the same Effect will necessarily follow; unlesse the Efficacie or the Application of the Agent alter. Idem secundum idem, semper natum est producere idem: He which is alwaies the same without possibility of alteration in himself, is at all times equally able to do all things that in them∣selves are not impossible. And no man, I think, will say that Pharaohs ele∣ction in his infancie was in it self more impossible than his own reproba∣tion was. And he that thinketh his own reprobation was in it self impos∣sible, cannot think himself so much bound to God, as he maketh shew of, for his infallible Election.

29. If from the former proposition, VVhatsoever is absolutely possible to God is alwaies possible to him, a man should thus assume; To have shewed mer∣cie to Pharaoh was absolutely possible to God, and hence conclude; Ergo, It is pos∣sible to God, to shew mercie on him at this Instant: the Illation, whatsoever the Assertion be, includes the same fallacie of Composition, which was before disco∣vered in the Syllogism.

Quas emisticarnes, easdem comedisti; Sed crudas emisti: Ergo, &c.

For Pharaoh, though unto this day, one and the same reasonable soul; yet is he not one and the same Object of Gods eternal decree for hardning or shewing mercie. To save any man of Gods making, implyes no contra∣diction unto that Infinite Power by which he was made. To save any man that hath not made up the full measure of his iniquitie, implies no contradi∣ction to his Infinite goodness, no impeachment to his Majestie: it is agreeable to his mercie. To save such as have made up the full measure of their iniqui∣tie, alwaies implies a contradiction to his immutable Justice. And all such, and (for ought we know) only such, are the immediate Objects of his eternal∣absolute, and irresistible Will or purpose of Reprobtion. But when the mea••sure of any mans iniquitie is made up, or how farre it is made up, is only known to the all-seeing Judge. This is the secret wherewith flesh and bloud may not meddle; as being essentially annexed to the prerogative of eternal Majestie, belonging only to the Cognizance of infinite wisdom.

The fourth General Point concerning the Extent or nature of this di∣vision, He will have mercie on whom he will have mercie; and whom he will be hardneth.

AS some do lose the use of their native tongue by long travelling in forrein Countries: so mindes by too much poring on the Rules of Logick, or too much accustomed to the Logicians Dialect, without which there can be no commerce with Arts and Sciences, oft∣times

forget the Character of ordinarie speech, in matters of civil and common use.

In Arts or Sciences, divisions should be either formal by direct predica∣mental line, as that, [Of creatures indued with sense, some have reason, some are reasonless:] or at least so exact, that the several members of the division should exhaust the whole, or integrum divided. As if a Geographer should say, [Of the inhabitants of the earth, some are seated on this side the Line, others beyond it,* 1.435 or just under it;] the division were good: but very imperfect if he should say, [Some are seated between the Tropick of Cancer and the Artick circle; others betwixt the Tropick of Capricorn and the circle Antartick: for a great many are commodiously seated betwixt the Tropicks, (as experience hath taught later ages to reform the errour of the Ancient:) and some likewise betwixt the Polar circles and the Poles.

But in matters arbitrarie and contingent (as matters of common use for the most part are) to exact alike formal or accurate divisions, is ridiculous; especially when as well the members of the division as the dividend it selfe, are terms indefinite. As if a man should say, of men, [Some are extraordina∣rily good, some extraordinarily bad;] or of Academicks, [some are extraor di∣narily acute, some are extraordinarily dull;] though every one will grant the division to be indefinitely true, yet no man almost would acknowledge him∣self to be contained under either member; as the most part of men are not indeed. Or if one should say, Every Prince sheweth extraordinary favour to some of his subjects, and some others he maketh examples (or subjects) of his severi∣tie; who could hence gather, that no part or not the greatest part were left to the ordinarie course of justice, or to the priviledges common to all free denizons? Now we are here to remember what was premised in the entrie into this Treatise; That albeit Gods Will be most immutable, yet is it immutably free, more free by much than the Changeable will of man. So are the ob∣jects of this his Free-will more arbitrarie, than the designs of Princes. The Objects of his Will in this our present argument, are mercie and induration: and these he awards to divers persons; or to the same persons, at divers times, according to a different measure. Whence, if we take these termes, in that extraordinary measure which is included in this division,* 1.436 the most part of men, with whom we shall usually have to deale, do not fall within either member. The proper, perhaps the only subjects of this division it self in Moses time, were the Israelites and Egyptians: in our Apostles time, the cast-away Jews, and such of the Gentiles as were forthwith to be ingrafted in their stead. If we take mercie and induration in a lesser measure, according to their lower degrees or first dispositions, scarce any man living of riper years but hath de∣volved from the one part of this division unto the other, oftner then he hath eaten, drank, or slept. Christs Disciples (saith Saint Mark, Chap. 6. v. 52.) had not Considered the miracle of the loaves, because their hearts were hardened; yet shortly after to be mollifyed, that Gods mercie and Christs miracles might find more easie entrance into them. Our habitual temper is, for the most part, mutable: how much more our actual desires or operations? And whatsoever is mutably good or mutably evill in respect of its acts and ope∣rations,* 1.437 (which are sometimes de bono, sometimes de malo objecto) hath its al∣ternant motions from Gods decree of hardning, towards his decree of shewing mer∣cie, and è contrà.

31. The doctrine contained in this passage of Scripture will never sound well for the right setling the affections and consciences of such as be Novices in faith, untill they be taught to run this division upon the same string:

Hast thou been enlightned and tasted of the heavenly gift, made partaker of the Holy Spirit? Thy sin is great, and thou art found a despiser of the riches of his bountie, unless thou embrace these illuminations as undoubted pledges of his favour, and assured testimonies of his good purpose to make thee heir of eternal life. Worthy thou art to be numbred among those perverse and wayward Jews whom our Saviour compares to children playing in the mar∣ket, if while these Good motions and exultations of spirit last, thou givest not more attentive ear (than he that danceth doth to him that pipeth or har∣peth) unto that sweet voice of thy heavenly Father encouraging thee in par∣ticular as he did sometimes the host of Israel, Oh that there were such an heart in thee alwaies, that it might go well with thee for ever.

But eschew these and the like inferences as cunning Sophismes of the great Tempter, that old and subtile Serpent, I thank God I have felt the good motions of the Spirit, I perceive the pledges of his good purpose towards me: but his purpose is unchangeable: Therefore is my Election sure enough, I am a sealed vessel of mercy, I cannot become a vessel of wrath. If such thoughts have at any time insinua∣ted into thy heart, or be darted upon thee against thy will; remember thy self in time, and thus repell them: If God harden whom he will; if his Will be immutably and eternally free; it is as free for him to harden me as any other. And consider withall, that albeit thou canst not make or prepare thy self to be a vessel of mercy: yet thy untimely presumption, if it continue long, in the end will make thee, as in the begining it doth prepare thee, to be a vessel of wrath. This was the disease whereof the whole Nation of the Jews did perish.

Doest thou see thy Brother, one baptized in the name of Christ, go on stubbornly in his wicked courses? thou dost well to threaten him with the sentence of death. Yet limit thy speeches by the Prophets Rule, Jerem. 18. pronounce him not for all this, an absolute Reprobate or irrecoverable vessel of wrath: give him not forthwith for dead; but rather use double diligence to prevent his death, and tell him, If God shew mercy upon whom he will shew mercy, if this his VVill be eternally free: it is as free for him yet to shew mercy upon supposed Castawaies, and to harden uncharitable and presumptuous Pharisecs (for the present manifestation of his glory) as it was for him to reject the Jews and chase the Gentiles.

Finally, this Division, though we take Mercy and Induration according to their Indefinite, or lowest measure, is not more universally true in respect of the Innumerable Subjects or parties unto whom it may fittly be applyed, then it is in respect of the Time, wherein it may be applyed to any determinate Individual Subject, which hath not made as yet, either the Full Measure of his iniquitie up to the brim; or his Election immutably sure. Of all and e∣very Person and Subject not thus qualifyed, it is universally true; He hath mercy on whom he will have mercy, and whom he will he hardneth. In respect of every particular and determinate person not thus qualifyed it is universally true; He hath mercy when he will have mercy, and when he will be hardeneth. And he hardeneth at no time sooner then when men (what men soever) are most confidently presumptuous of his mercy,* 1.438 or untimely secure of their perseverance in faith or continuance in his favour.

32. Perhaps the ingenuous, and hitherto indifferent Reader, will here begin to distast these last Admonitions, and for their sakes, most of our Re∣solutions, as prejudicial to a commonly received doctrine concerning the Certainty of Salvation. And I must confesse that upon first sight they may seem suspicious, in that they suppose our Election to be not only uncertain in

respect of our apprehensions, but mutable in its nature. But if it please him either to look back into some passages of the former discourse, or to go along with me alittle further; I shall acquaint him (though not with a surer foundation yet) with a stronger frame or structure of his hopes, than he shall ever attain unto by following their Rules, who, I verily think, were fully assured of their own salvation, but from other grounds than they have dis∣covered to us.

Surer foundation can no man lay, than that whereon both parties do build, to wit, the absolute immutabilite of Gods decree or purpose. Now admitting our apprehensions of his Will or purpose to call, elect or save us, were infallible: yet he that from these foundations would rear up the Edifice of his faith, after this hasty manner, [Gods purpose to call, elect and save mee, is immutable; Ergo, my present calling is effectuall, my election already sure, and my salvation most immutable,] becomes as vain in his ima∣ginations, as if he expected that wals of loom, and rafters of reed covered with fern, should be able to keep out Gun-shot, because seated upon an impregnable Rock.

For first, who can be longer ignorant of this truth, than it shall please him to consider it? That Gods purpose and Will is most immutable in respect of every object possible: that mutabilitie it self, all the changes and chances of this mortal life, and the immutable state of immortalitie in the life to come, are a-like immutably decreed by the eternal counsel of his immutable Will. Now if mortalitie and mutabilitie have precedence of immortalitie, in respect of the same persons, by the immutable Tenor of his irresistible decree: can it seem any Paradox to say? [That mans Estate whether of Election or Reprobation is even in this life usually mutable, before it come to be Immutable, and that by vertue of the same inalterable decree. Or, That ordinarily there should be in every one of us as true a possibility of living after the flesh, as of living after the spirit: before we becom so actually and compleatly spiritual, as utterly to mortifie all lusts and concupiscences of the flesh.] Untill (then) our mortification be compleat and full, we may not presume all possibilitie of living after the flesh to be finally expired and utterly ex∣tinct in our soules. And whether this possibilitie can be in this life altogether so little, or truly none, as it shall be in the life to come, after our mortal hopes are ratified by the sentence of the almighty Judge, I cannot affirm, if any man peremptorily will deny it; nor will I contend by way of pe∣remptorie denial, if it shall please any man upon probable reasons to affirm it.

33. But if to such as finally perish, no true or reall possibilitie of repen∣tance during the whole course of this mortal life, be allotted by the ever∣lasting irresistible decree; in what true sense can God be said to allow them a time of repentance? How doth our Apostle say, that the bountifulnesse of God doth lead or draw them to repentance, if the doore of repentance be perpetually mured up against them by his Irresistible will?

If in such as are saved, there never were from their birth or Baptism any true or reall possibilitie of running the waies of death; the fear of Hell, or the declaration of Gods just judgements (if at any time they truly feare them) is but a vaine imagination, or groundless Phansie, without any true cause or reall occasion presented to them by the immutable decree. Or if by his providence, they be at any time brought to fear hell, or the sentence of everlasting death: yet hath God used these but as bug-beares in respect of them, though truly terrible to others. And Bug-heares, when children

grow once so wise as to discern them from true terrors, do serve their pa∣rents to very small purpose.

For mine own part, albeit I fear not the state of absolute reprobation, yet so conscious am I to mine own infirmities, that I would not for all the hopes, or any joy, or pleasure which this life can afford, abandon all use of the fear of hell, or torments of the life to come. But whatsoever the Tenor of my estate in mine own apprehension heretofore hath been, for the present is, or hereafter may be, I am (and I think shall so continue) absolutely perswaded, that the absolute impossibilitie, whether of Apostasie from Faith professed, or of becomeing true and Stedfast professors, is the usual Successor, as heir by Conquest, of mixt possibilitie of becoming as well vessels of wrath, as vessels of mercy; and è contrà.

34. Upon this reall possibilitie of becoming vessels of wrath, doth our Apostle ground those admonitions, Hebr. 3. 12. 13. Take heed bre∣thren, lest there be in any of you an evil heart of unbeleif, indeparting from the living God: But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. And againe, Chapt. 4. v. 1. Let us therefore fear lest a promise being left us of entering into his Rest, any of you should seem to come short of it. These and the like admonitions frequent in the Prophets and the Gospel, suppose the men whom they admonish, to be as yet not absolutely reprobated, but in a mutable state; or in a state subject to a mutuall possibilitie of becoming vessels of wrath, or vessels of mercy; and by Consequence, not altogether uncapable of that height of impietie unto which onely the eternal and immutable decree hath allotted absolute impossibilitie of repentance, or of salvation.

Upon the true and reall possibilitie of becoming vessels of mercy sup∣posed to be awarded by the eternal and Irresistible decree to all partakers of the word and Sacraments, doth S. Peter ground that exhortation, Bre∣thren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall. For so an entrance shall be ministred unto you abun∣dantly in to the everlasting kingdom of our Lord and Saviour Iesus Christ: 2 Peter, 1. 10, 11. The end of this exhortation was to bring his Auditors unto that full growth in grace and good workes in this life, unto which absolute impossibilitie of Apostasie is as irresistibly assigned, by the eternal and immutable decree, as final induration or impossibilitie of repentance is unto the full measure of iniquitie.

35. In what proportion these two contrarie possibilities may be mixt in all or most men, before they arrive at the point of absolute impossibilitie either of Apostasie or of repentance; we leave it to every mans private conscience to guesse or examin grosso modo, and to infinite and and eternal wisdom exactly and absolutly to determin. Unto whose examination we likewise in fear and Reverence referre it, whether the impossibilitie of repentance be absolute or equal in all that perish; or the impossibilitie of Apostasie be absolute and equal in all that are saved, at one time or other before they depart hence: or whether the mutual possibilities of becomming vessels of mercy or vessels of wrath, may not, in some degree or other, continue their combination in some men untill the very last act or exercise of mor∣tal life.

But unto one and the same man untill he come to one of these two full points or periods, God alwaies speakes, (whether by his word preached or otherwise by his peculiar providence) as unto two: because every such man hath somewhat of the flesh, and somewhat of the spirit. For men as

they are the sonnes of Adam are carnal; and Gods words are all spiritual, and alwaies leave some print or touch behind them, whereby the soul, in some degree or other, is presently either hardned, or presently mollified; or at least disposed to mollification or induration. Continual or frequent calcitration against the edge of this fierie sword breeds a Callum or compleat hardnesse; or (as the Apostle speakes) it seares the conscience. But where it entreth, it causeth the heart to melt, and makes way for abundant mer∣cie to follow after.

36. Men as yet not come to a fulnesse either of iniquitie, or of growth of Faith, are but children in Christ: and God speaks to his children, while they are children, as wise and loving parents do to theirs. Now if a kind loving father should say to one of his sonnes, whom he had often taken play∣ing the wag, Thou shalt never have pennie of what is mine; and to another whom he observed to follow his book or other good exercises well pleasing to him, Thou shalt be mine heire: a man of discretion would not construe his words (though affectionately uttered) in such a strict sense, as Lawyers would do the like Clauses of his last Will and Testament; but rather interpret his meaning thus; that both continuing in their contrary courses, the one should be disinherited, and the other made heire. Though God by an Angell or voice from heaven should speake to one man at his devo∣tions, Thou shalt be saved; and to another at the same time blaspheming, Thou shalt be damned: his speeches to the one were to be taken as a good en∣couragement to go forward in his service; his speeches to the other, as a faire warning to desist from evill: and not as ratifications of immutabilitie in either course, not as irrevocable sentences of salvation or damnation in re∣spect of their individual persons, but in respect of their present qualifications in whomsoever constantly continued. Saul the Persecutor was a reprobate, or vessel of wrath: but Paul the Apostle, a Saint of God, a chosen vessell. It is universally true; The seed of Abraham or Israel was Gods people: and yet it is true, that the Jews (though the seed of Abraham and sonnes of Israel) were not partakers of the promise made to Abraham. For they became those Idumaeans, those Philistines, and those Egyptians, against whom Gods Prophets had so often threatned his judgements, whom they themselves had excluded from Gods temple. One principall cause of their miscarri∣age was their ignorance of the Prophetical language, whose threats or pro∣mises are alwayes immediately terminated, not to mens persons, but to their qualifications. In their Dialect, onely true Confessors are truly Jewes; every hypocrite or backeslider is a Gentile, an Idumaean, a Philistine. None to whom God hath spoken by his prophets, were by birth such obdurate Philistines, as had no possibilitie of becomming Israelites or true Confessors. The chil∣dren of Israel were not by nature so Undegenerate sonnes of Abraham as to be without all possibilitie of becomming Amorites.

37. The true scantling of our Apostles up-shot, [He will have mercy upon whom he will have mercy, and whom he will he hardneth,] rightly taken, reacheth exactly to these points following, and no farther.

First, to admonish these Iewes by Gods judgements on Pharaoh, not to strive with their Maker, not to neglecte the warnings of their peace, upon presumption that they were vessels of mercy by inheritance: seeing they could not pretend any priviledge able to exempt them from Gods general jurisdiction of hardning whom he would, (as well of the sonnes of Abraham, as of the Aegyptians,) or of diverting those beames of glory which had shined on them, upon some other nation.

It, secondly, reacheth to us Gentiles, and forewarnes all and every one of us, by Gods fearefull judgements upon these Jewes, not to tie the immutabi∣litie of His Decree for Election unto any hereditarie, amiable, national disposition, much less unto the Individual entities of our persons, as if it were like a chain of Adamant to draw us out of the womb into the grave out of the grave into Paradise. Our Apostle makes a quite contrarie Vse of this Doctrine; his division of hardening and shewing mercy holds true (as hath been declared) in one and the same person; and every one of us, for this reason, is bound alwayes to fasten one eye as stedfastly upon Gods severitie towards the Jew, as we do the other upon the riches of his glorie and mercy towards our selves. For if he spared not the natural branches, let us take heed left he also spare not us, who have been hitherto the Flower and Bud of the Gentiles. Behold therefore the goodness and severitie of God: on them which fell, se∣veritie; but towards thee, goodnesse, if thou continue in his goodnesse: otherwise thou also shalt be cut off. And they also, if they bide not still in unbeleife, shall bee grafted in: for God is able to graft them in againe. The one aspect breed∣eth feare, the other bringeth forth hope: and in the right counterpoise of hope and feare consists that uprightness of minde and equabilitie of affections, with∣out which no man can direct his course aright unto the Land of promise. This manifestation of Gods mercy to one people or other, after a kinde of equi∣valent vicissitude perpetuated from the like revolution of his severitie to∣wards others, was the object of that profoundly divine contemplation, out of which our Apostle awaking, as out of a pleasant sleep, cryes out, O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements, and his waies past finding out? Rom. 11. 33.

38. He that desires to have his heart filled with such a measure of joyfull admiration as will seek a vent in these or the like unaffected serious excla∣mations, must feed his thoughts with contemplation of divine attributes; specially with those of infinite duration or eternitie, of infinite wisdom, of infinite goodnesse and love to man. In all which I have adventured to tread a path for others to correct or follow upon triall; being assured of this, that without the knowledge of these generalities, nothing can be said to any purpose in the particulars thus farre prosecuted, or in the like to bee prosecuted more at large, when God shall grant leasure and opportunitie.

39. These present disquisitions (though seeming curious, as the resolution is truly difficult) have a vulgar and immediate use; yet not so vulgarly plain or common to all, as profitable to every particular Christian not fully per∣swaded of the certainty of his salvation.

The speciall aime of my meditations in this argument is, first, to deterre my self and others from all evill wayes whatsoever; but especially from those peculiar and more dangerous sinnes, which make up the full measure of iniquitie with greatest speed: Secondly, to encourage mine owne soule and others with it, to accomplish those courses unto which the immutabi∣litie or absolute certaintie of election it self (which must in order of nature and time goe before our infallible apprehensions of it) is inevitably predesti∣nated by the eternal and irresistible decree.

These exhortations are more fit for popular sermons, than such points as hitherto have been discussed: whose discussion neverthelesse hath seemed unto me very expedient, as well for warranting the particular uses which I purpose (if God permit) to make out of the chapters following, as for giving such satisfaction to my best friends as God hath enabled me to give my self, concerning the Apostles intent and meaning in this ninth chapter.

40. If what I have said shall happen to fall into any mans hands, which hath a logical head, and beares a friendly heart to truth (though otherwise no friend to me: yet) I presume he will not be so uncharitable towards me, as to suspect that I have intended these premisses to inferre any such distastful con∣clusions as these; That Election should be ex fide aut operibus praevisis, for our faith or workes sakes; That any man should be more than meerly passive in his first conversion; That the working of saving grace might be resisted; or lastly, That in man before his conversion, there should be any spark of free will remaining, save only to do evill. Whosoever will grant me these two Propositions, That the unregenerate man hath a true freedom of will in doing evill,] and [The eternal Creator a freedom of will in doing good:] I will engage my self to give him full satisfaction, that no difference betwixt Reformed Churches concerning Praedesti∣nation or Reprobation, is more then verbal, or hath any other foundation be∣sides the ambiguitie of unexplicated termes. The errors on all sides grow only from pardonable mistakings, not so much of truth it self, as of her proper seat or place of residence.

C. Reader,

THis last Discourse was published without the Authors consent or knowledge; as he says, Book 9. Chap. 12. margin. He that will com∣pare, shall find very considerable meliorations in This now printed after an exact Copy: which also had a solemn Dedication prefixed. I fea∣red these late Revolutions might have made the ritual publishing it prejudi∣cial to the H persons. Therefore have I placed it here, as in the Dark behind a Curtain; where the Reader may have the same benefit, Though the Authors Friends have not either the honour intended, or the accidental prejudice.

To the Two Noble Gentlemen, his much honoured Friends: Mr. R. S. and Mr. E. S. sonnes to the R. H. L. S. The Bles∣sings of this Life, and of the Life to come be multiplied.

Noble Sirs,

THere is no Argument in Divinitie, wherein every Soul that earnestly seeks Salvation (or the avoidance of damnation,) ought in reason, to be more desirous of satisfaction, than in the point of of Eternal Ele∣ction, and Reprobation. Nor are Scholastick disputes concerning these Points in themselves so dangerous, as they are made by such as are more apt to abett Contentions sett on foot, than able rightly to ex∣amine, whence the quarrel first began, upon what termes it stands, or how it may fitly be composed. In searching out the true sense and meaning of whatsoever it hath pleased God to reveal, there can be no offence: in the manner of the search we often of∣fend. Diligence and accurate pains are alwaies commendable, as in every other Subject, so in this, wherein Curiositie is only dangerous: Howbeit wheresoever Curiositie of search is dangerous, peremptorie Resolutions (whether negative or affirmative) must needs be pernici∣ous, seeing suspension of Assent in difficult or controversed Cases, is a propertie no less Essenti∣al to true Faith, than firm adherence to divine truth known and acknowledged. And if the blame were bestowed, in that proportion it hath been deserved, amongst the several Commenta∣tors upon the Scriptures prefixed to these discussions: the heaviest burden would lye, not upon such as make new Queries, but upon such as have taken upon them to give absolute Determi∣nations without accurate search of the Apostles meaning: preposterously seeking to compre∣hend what they should admire, and endeavouring to stirre up affected admiration of that which every Novice might fully comprehend, were their Resolutions in this Argument as Orthodoxal, as they are peremptorie.

The end of these present Queries is to find out a middle way how to maintain some principal Conclusions of Reformed Churches (specially concerning the Servitude of mans Will; the Nullitie of merits or of Works foreseen, and the Irresistible efficacie of saving Grace:) with∣out association of those Rigid Premisses which latter ages have invented for their maintenance, as Astronomers of old did Epicycles, and Copernicus of late the motion of the Earth for salving their Coelestial Phaenomena. To pick quarrels with Antecedents of good use, whereas the fault lies only in the Inference, is a fault too common to Controversie-writers in every age. And thus to spight an erroneous Conclusion, the foundations of many useful truths are often overthrown, and new false Principles brought in their place, which will bring forth dangerous errors by faultlesse Consequences.

I have often been enforced to season my retired thoughts with sighs or tears, whiles I beheld the factious oppositions of forraign Reformed Churches abetted, animated, and propagated by men whom God had placed as Bystanders or unpartial Vmpires; and blessed with all opportunities of making peace amongst others, so they themselves had been the sons of peace. The parties here meant were English Divines, men freed by Gods especial providence from all vicinitie of pub∣lique adversary or such politick provocations as their forraign brethren were often misled with. Some, or rather a great many, of no mean note have held it as a matter of conscience, and af∣fected it as a choice fruit of zeal, to presse those Rigid Opinions upon their Auditors which the first Authors of them would never have conceived or quickly would have abandoned if they could with safe conscience have subscribed unto the English Leitourgie. And in very

truth this peculiar Symptom of the crazed and ill-tempered Presbyterie (I mean zealous ad∣herents to Rigid Tenents of Reprobation) hath been been an especial motive to withdraw manie hands and pens from subscription to our Common Prayer-book or book of Homilies. It was a subject of much sadder contemplation to see (as who sees not that hath not resolved to wink at the soloecisms of his good friends?) manie Divines, well fitted and engaged for bet∣ter imployments, become anxious sollicitors for the admission or rather intrusion of that very er∣ror into Reformed Churches, whose extirpation in the Synogogue, the prevention of whose propo∣gation throughout the Churches of the Gentiles by him planted, was a great part of his labours who in sacred labours, was more plentiful than any, than all his fellow Apostles.

The attempt for this intrusion found no such furtherance from the pretended Title of Anci∣ent Orthodoxal Truth as from present opposition to modern errors; As if the parties of whom I speak, had held it an Aphorism of sacred Policie, to entertain any Heathenish, Jewish or Turkish Fugitives, able to do service against the Lutheran. That sundrie Writers of grea∣ter note and name than here to be named by me, have (out of opposition to the Lutheran) given more suspition of concurrence with the Stoick, the Modern Turk, or Jews that lived in our A∣postles time, than the Lutheran doth of any concurrence with the Papist or other Heretick whatsoever: I shall be able to inform him that will friendlie and privately debate this seeming Paradox with me, whether by writing or by word of mouth. But, as the world now is set, openly and publickly to confront a countenanced error, would breed greater dissention between brethren in profession and affection, then the unseasonable publication of truth, (specially by so mean a messenger of truth as my self) could recompence:

Dum furor in cursu est currenti cede furori.

It is one thing to give the way unto such fierce oppositions as daily meet us, and another to be carryed headlong with them or to sollow them, as their Patrons too often follow Princes Courts, that is, as we say, afarre off.

Whilst I was an Artist I liked the Old Prescript well [Loquendum cum multis, Philo∣sophandum cum paucis.] The medicine a little corrected, is not much amisse in Divini∣tie. [Theologizandum cum paucis, non loquendum contra multos] unless it be unto some few, and those no parts of the multitude or Vulgar sort, either for judgment or affection. Amongst my choisest acquaintance and most respected friends, I had no choice left, in Com∣petition with your selves, to whom in all congruitie, I rather ought, or more safely might com∣municate, what I conceive of this or other like points of Divinitie more necessary to be enquired into by such as are intelligently ingenious, than expedient to be published or communicated without distinction of Times and Persons. For of my choicest meditations heretofore, either published or privately perused, I have ever liked the impression much better, whilest I lookt upon it in your disposition and conversation, than whilest I read it in mine own papers, or from the Press. Vos estis Epistola mea: of all my labours in the Ministerie I have reapt no com∣fort like to this: That it hath pleased God to use me sometimes as a Waterer of those precious seeds unto which he himself hath given plentiful encrease: and to with-hold any thing, that my conscience tels me may yeild wholesome nourishment, (though but rudely and homely dres∣sed (as this small Present is) unto those sacred Plants which the right hand of our heavenly Father hath planted in your brests, were to robb my self of my chiefest joy. Thus I have ad∣ventured in a Case (as it is commonly apprehended) of great danger to be your Taster, being more willing (as I know you are perswaded of me) to drink the deadliest bodily poison that could be ministred unto me, than willingly to infect your souls with any poysonous doctrine. Howbeit I profer not these brief Receipts as Mountebanks do their druggs, or Tradesmen their waves upon Oath or confident Asseverations, but rather referr them to the farther trial of your less partial more judicious tast, faithfully promising on my part all readiness to recall, amend, or alter, whatsoever upon better examination shall be found amisse; whether in the Matter, the Method or Manner of speech.

And upon these Termes I interest you by these presents in other Treatises of this Argument, all which I have purposely consecrated as a Memorial Pledge of those Kind References which heretofore have been betwixt us, of that respect which I will ever bear unto your persons; and of the honour due (from me especially) to your virtues. VALETE.

From my Studie in Corpus-Christ Colledge, Jan. 1. 1619.

Yours ever in all Love and observance THOMAS JACKSON.

SECT. VII.

A Treatise concerning the Acts or Exercises of the SON of GOD his everlasting Priesthood.

OR, Conteining the Manner or Meanes by which the Son of God, through the continual Exercise of his everlasting Priesthood in his hea∣venly Sanctuary, doth now De Facto, sett Free indeed, all such as seek for the working out of their own Salva∣tion with fear and Trembling.

CHAP. XLIII.

1. THe Manner how the Sonnes of Adam are set Free by the Sonne of God, hath been in part heretofore, or rather the First part of this Free∣dom hath been declared at large in the Eighth Book of these Commentaries, Sect. 2. Chapt. 6. &c. Amongst other Qualifications of the Son of God incarnate for destroying the works of the Divel, it was a Special One, That he should take upon him the Form of a Servant, to the End he might without any wrong to His Person, or any injustice done upon his Humane Nature by God the Father, Dye the death of a Servant, that is, the Death of the Cross, and by such death and sufferings pay the full Ransome of all Man∣kinds Redemption, and set us all Free de jure. The main business yet remain∣ing to be discuss'd is [Concerning the Manner, the several Waies or Means by which he doth de Facto sett Free indeed (that is, Perfectly;) All such as seek to work out, or rather industriously labour for the working of their own Salvation with Fear and Trembling.] That is, (I take it) with such Fervent Prayers and Supplicati∣ons to God the Father through Him and by Him, as He tendred for Himself in his Agonie, or in the dayes of his Consecration to that Everlasting Priesthood which he now exerciseth in the Heavenly Sanctuary, where he now sitteth at the right hand of God the Father:

2. With the Manner of Christs sitting at the Right hand of the Throne of of Majestie I am resolved not to meddle in this Book;* 1.439 the Manner of his sitting there being no Article of our Faith, nor any of the most useful Apper∣tenances (as I conceive it) to that Grand Mysterie of his exaltation as Man above all Powers and Principalities. St. Austins answer unto Dardanus who (as farr as my reading serves me) first moved that Curious Question which of late hath much troubled the Church; [Whether Christs sitting at the Right hand of God the Father include any VBIQVITARIE PRESENCE of his Hu∣manitie] doth very well satisfie me, and I intreat the Ingenuous Reader, it may (for this time) suffice him: till it please God that he see more.* 1.440

The Summe of this Reverend Fathers Answer is,

That the Session of Jesus Christ the Son of God at the Right hand of the Throne of Majestie is to be

extended neither further nor shorter then to the place, or heavenly places, whence he shall come to judge the Quick and the Dead.

From much better Authoritie then St. Austin's, or any Visible Church Representative here on Earth, either in, or since his time, we are taught and enjoyned to believe, That the Son of God by whom the world was made, sitteth now in Our Nature at the right hand of the Almighty Creator, and that this his Seat, is in the Heaven∣ly Sanctuaries which are not made with hands, (as the first Tabernacle in the wildernesse, and as the Temple at Jerusalem were;) that He sitts there as the High Priest of our Soules continually exercising his Function for accomplishing the Redemption or Freedom of all such as are Capable of it; giving all men a Competent Time, (the definite extent whereof is only known to God and to himself) for their Repentance and Conversion unto him. Only thus much we know indefinitely, that there he shall Sitt as our High Priest untill the Enemies of his Gospel and despisers of his Priesthood be made his Foot∣stoole▪ that is, untill the Iniquitie of the retchless part of Mankind, and the number of such as are Predestinated unto Eternal life be accomplished. This Glass being runne, he will appear as King to give Royall Sentence upon all such as shall be alive at his coming, or have been dead before, and render to every man according to his Works. Thus much we may learn from our Apostle in the eighth and ninth Chapters of that Divine Epistle to the Hebrews, which I have proposed as my Guide or Mapp for my safe Conduct through this Treatise Concerning the Power and continual Exercise of Christs Priesthood in his heavenly Sanctuary.

CHAP. XLIV.

The Coherence of the eighth Chapter to the Hebrews, with the seven preceding, and two following.

The Exact Proportions or Parallels, Betwixt the Mundane Ta∣bernacle with the two Sanctuaries therein, and the Coelestial with those in it; betwixt the Manner or Rites in the Conse∣cration of the One and the other: Betwixt the High Priests of the Old Testament, and Christ our only High Priest of the New: intimated in This, ex∣plicated in the following Chapters.

HEBR. CHAP. VIII.

Verse 1. Now of the things which we have spoken this is the Summe, we have such an High Priest who is sett on the Right hand of the throne of Majestie in the Heavens.

Verse 2. A minister of the Sanctuary and of the true Tabernacle which the Lord pitched, and not Man.

1. THese words have a double Reference; The One, unto that which he had said in the seven Chapters Precedent; The Other, unto some Passages following in this eighth, ninth, & tenth, &c Of the Doctrinal

Parts of the seven Chapters precedent, and of the Mysteries contained in them, it hath been my Lot to treat in former Bookes of these Commentaries, and as the matters handled in them did minister occasion, upon a great part of the first Chapter, upon some principal passages in the second and third; upon the most part of the fifth, sixth, and seventh, the Reader may find what I did conceive to be most usefull for his instruction or meditation, in the seventh, eighth, and ninth Bookes of these Commentaries.

2. The Places whereunto the First Verse of this Eighth Chapter hath more special Reference, are the foure first verses of the First Chapter. God who at sundry times, and in divers manners spake in times past unto the Fathers by the Prophets, hath in these last dayes spoken unto us by his son, whom be hath appointed heir of all things by whom also he made the worlds. &c. Who when he had by himself purged our sinnes sate down on the right hand of the Majestie on high: being made so much better then the Angels, as he hath by inheritance obtained a more excellent name then they. &c. But unto which of the Angels said he at any time sit on my right hand, untill I make thine enimies thy footstool? ver. 13. Another place (whereunto the same words Chap. 8. 1. referre, most to be observed as a principal Pillar of our Beleife concerning the heavenly Sanct∣uary wherein Christ sits on the right hand of God) is that; Chap. 6. ver. 19. 20. Which hope we have as an Anchor of the soul both sure and stedfast, and which entereth into that within the vail, whither the fore-runner is for us entred, even Jesus made an High-Priest for ever after the order of Melchisedeck.

3. With this last passage of Chap. 6, the Mysteries contained in the in the 8, 9, and tenth chapters do most immediatly accord. Mysteries I am bold to style them, (though some interpreters make them no more then Me∣taphors, or unhandsom Rhetorical Tropes) because the matters contained in them are expressd in Divine Allegories, which (as hath been observed before) do herein farre exceed Allegories meerely Rhetorical or concerning matters Secular, in that they alwayes afford Concludent Proof, that is, true Argu∣ments of Real Proportions. The Principal Termes or Real Subjects of Pro∣portions in the 8, and ninth chapters of this Epistle are these following; The Earthly or mundan Tabernacle, and the Coelestial; The Two Sanctuaries contein'd in the Earthly Tabernacle, and the Two Heavenly Sanctuaries which in proportion answer to them: The several manner of Dedication or Consecration of all these Sanctuaries: The several manner or Rites used in the Dedication of all these Sanct∣uaries: The distinct Offices of the High-Priest and Ordinary Priests of the old Testament or Covenant, and of the Onely High-Priest of the New.

4. In the earthly Tabernacle framed and pitched by Moses, and so like∣wise in the Temple of Ierusalem projected by David but finished and con∣secrated by Salomon his son, there were Two Sanctuaries or Holy Places: One, into which the Ordinary Priests were by precept to enter every day; The Other into which it was lawful for none save for the High-Priest alone to enter, and that but Once every Year. Now this earthly or mundane Taber∣nacle (which contained these two Sanctuaries) being erected by Gods special Command unto Moses, according to the Patern which had been shew∣ed him in the mount; it is a clear Case from our Apostles Authority and Ex∣position of Moses, that, Both these Sanctuaries or Holy Places made with hands, were but Types or shaddowes of two Sanctuaries, not made with hand but prepared or Created by God himself in the Heavens. Every High Priest is ordained to offer gifts and sacrifices, wherefore it is of necessitie that this Priest have somwhat also to offer; For if he were on earth he should not be a Priest, seing that there are Priests that offer Gifts according to the Law:

who serve unto the example and shaddow of Heavenly things, as Moses was ad∣monished of God when he was about to make the Tabernacle. For See (saith he) that thou make all things according to the Patern shewed to thee in the mount. Heb. 8. 3. 4. 5. These words contain a Fundamental Principle, which, were it exactly surveyed; and a Profound Mysterie, which, were it well sounded would guide us to the discovery of many more throughout this Epistle, and afford much variety of admirable Consequences to every Learned, or how∣ever, matter in store, of Admiration to every Ingenuous Reader.

5. To give some Hints unto the One, and directions unto the Other: The heavenly Sanctuary represented by the most Holy place (or that which they call Sanctum Sanctorum) in the earthly Tabernacle or material Temple, as is evident from our Apostle, Chap. 1. Was that heavenly Sanctuary whereunto our High Priest Christ Jesus is entred Once for all, and wherein he continually exerciseth his Everlasting Priest-hood. And after the second Vail, (was) the Tabernacle which is called the Holiest of all, which had the golden Censer and the Ark of the Covenant overlayed round about with gold, wherein was the golden pot that had manna, and Aarons rod that budded, and the Tables of the Covenant, and over it the Cherubims of Glorie shaddowing the Mercie∣seat: of which we cannot now speak particularly. Now when these things were thus ord••ined, the Priest went alwayes into the first Tabernacle, accomplishing the service of God, but into the second went the High-Priest alone once every year, not without bloud, which he offered for himself and for the errors of the people. The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest (that is, not yet opened, but close shut) while as the first Tabernacle was yet standing. Heb. 9. 3. 4. 5. 6. 7. 8.

6 But unto whom was the way into the Most Holy Place so shut? unto men only as unto Enoch and Elias, or unto the soules of Patriarches, of pro∣phets, or of other Saints deceased? or unto all besides the son of God, the holy Angels not excepted?

CHAP. XLV.

That the Soules of Righteous Men, Abraham, &c. were in a Blisse∣full heavenly mansion before; But after The Kingdom of Heaven was perfectly set up and open to all Belei vers By Christs Placing As man at the Right-Hand of God, Their Con∣dition was Bettered

1. WEre not the soules of righteous men, of Abraham, of David, of Patriarchs, of prophets in a Place of Bliss or in heaven it self before our Saviour's Ascension thither? I make no Quest∣ion but they were estated in some Blissefull heavenly Mansion. For it is not to be suspected that Abraham from the day of his death was not as near unto the throne of Majestie, and in a place of as great Happiness as the Penitent Malefactors soule was admitted into, some few howers after his torments upon the Cross were ended. Now the place whereunto he was in soul admit∣ed the same day he dyed, was a True Paradise, not that Terrestrial Paradise

which Adam lost; much less any Region under the Earth, or Concavitie in the Earth, as some have imagined that which they call Limbus Patrum to be; but that Coelestial Mansion which the First earthly Paradise did re∣present: That, into which Adam, if he had not forfeited his estate in the first Paradise, should in good time, it may be, have been translated in Body. That Abraham was in a place of Blisse, and of reward or Recompence accord∣ing to the righteousness of his ways, is clear from the Parable of Lazarus, whose soule was carryed by the Angels, not into any Subterraneal Vault (of which or like places the holy Angels are no officers or attendants) but into Abrahams Bosome. So all English Translations render that place without any dissent or discord to the Greek or Latine; from neither of which, not∣withstanding, this sense or signification of the word can be concludently in∣ferred. For Sinus in Latine or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek do signifie or import as well that which we call in English a Bay, a safe Rode or Harbor for ships, as a Bosome. And with the warrant of the most learned and Punctual Interpreters of the Scripture amongst the Greek Fathers, that place, Luke 16. ver. 22. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ] May be rendred thus, that the soul of Lazarus was carried or wafted by the Angels into the Bay of Abraham, that is, into some one of those heavenly places wherein the soules of Abraham and other righteous men did rest, as ships in a safe Bay or Harbor, freed from all Dangers of wind and other annoyances, expecting time or opportunitie to arrive or to be transported into the Royal Seat or Ha∣ven of blessednesse, (which, as hath been said) was not open or passable until the King of glorie did enter into it. So that Abraham and many others were blessed in soule in those heavenly Harbors into which they were wafted or safely conducted by the Angels, but did not, but possibly could not, receive the accomplishment of such bliss, as the humane sanctified soul, though se∣parated from the body is capable of, untill the Son of God did enter into the holy place not made with hands; that is, not till his Ascension both in Body and Soul into the highest Heaven; not before his Enthronization in his Seat of Majestie at the Right-Hand of God the Father.

2. The truth of this last Assertion [Albeit Abraham were in a blessed Haven: yet the Anchor of his Hopes did not approach the true Seat of Bliss before our Saviours Ascension] may be inferred from our Apostle, Heb. 6. 19, 20, This hope we have as an anchor of the soule both sure and stedfast (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and which entreth into that within the Vail, whither the fore-runner is for us entred, even Jesus, made an high Priest for ever after the order of Melchizedeck. As also from another place much mistaken by some of the Ancients and not well translated by many modern Interpreters, Heb. 11. 39, 40. All these (of which number Enoch, Abraham, and Moses were three principal ones) having obtained A Good Report through Faith received not the promise, God having provi∣ded some better thing for us that they without us should not be made perfect. That is, should not be Consecrated to be Kings and Priests, before such of the faithful as lived at the time of our Saviours Ascension were Consecrated with them. And in this sense that of St. Ambrose (with whose Expressions of this Mysterie many in our times have been altogether causelesly much offended) [when thou hadest overcome the sharpness of death thou didest open the kingdom of heaven to all Believers,] ought to be taken. Nothing can be more plain or more Concludently proved from our Saviours own words and his Apostles Com∣ments on them, than this, That, The Kingdom of Heaven it self was not Erected, was not established untill that Jesus, whom the Jews had Crucifyed, was made both Lord and Christ, and placed as Man at the Right Hand of his Father.

3. To dilate further upon this Point for this Present I dare not, lest I should lose my way, or forget to return to the other Parallel proposed, to wit, [What heavenly Mansion or Sanctuary the first Part of the earthly Tabernacle, or Court, whereinto the ordinary Priests went every day, did represent or foreshaddow?] I shall not trespass against any Article of Faith, or Rule of interpreting Scrip∣tures, nor I hope offend any ingenuous Conscience, by delivering my Opini∣on in a Point wherein the Scripture (as I conceive) is silent, or which can neither be enforced upon Us as any part of Christian Belief, nor be refuted by any Rule of Faith. To my apprehension of our Apostles meaning, Heb. 8. ver. 5. That place or Mansion in the heavenly Tabernacle wherein Abraham, Lazarus &c. did rest, before The Kingdom of heaven was set open to all Beleivers, was That Place or Court which Atrium Sacerdotum, the Court of the Priests in the first Tabernacle or in Salomons Temple, did Picture out unto us. Or, if the soules of the Faithful were not admitted into That Place before Christs death: we cannot allot a Lower or Outermer Mansion in heaven it self than that, which Atrium Congregation is, that is, the Court of the Congregati∣on in Salomons Temple, whereinto the Congregation of Israel which were no Priests were admitted and taught by the Priests, did represent. How∣ever it be, That heavenly Mansion or Sanctuary, which in proportion truly an∣swered to the Sanctuary or Court of Priests in the material Temple, was no such happy Seat of Bliss, before Christs Death, as it was made by it. For by his Bloud it was finally Consecrated or dedicated to be what now it is, a True Temple, which was the Second Parallel proposed.

CHAP. XLVI.

A Parallel betwixt the Rites of Dedicating the Tabernacle, the Vessels, &c. with Bloud of Beasts; And of Consecrating the Heavenly Places with the most Precious Blood of Jesus Christ.

1. THe Place or Station for drawing this Parallel aright is Hebr. 9. Neither was the first Testament dedicated without Bloud. For when Moses had spoken every Praecept to all the People according to the Law; he took the bloud of Calves, and of Goates, with water, and Scarlet wooll, and Hyssop, and sprinkled both the Book and all the people, saying, This is the bloud of the Testa∣ment which God hath enjoined unto you. Moreover he sprinkled with bloud both the Tabernac•• and all the vessels of the Ministerie. And almost all things are by the Law purged with Bloud, and without shedding of bloud is no Remission, Ver. 18, 19, 20, 21, 22. All this he speakes, according to the plain Litteral Sense of the Law, concerning the Purifying or Consecrating of the Earthly Tabernacle with its Vessels or Implements. The Mystical Sense or meaning of the Mat∣ters of Fact or Practises performed by Moses and Aaron, when they consecra∣ted the first Tabernacle with the bloud of Bullocks and Goates, &c. is litterally explained unto us by this our Apostle in the verses following. It was there∣fore necessary that the patterns of things in the heavens should be purifyed with these, but the heavenly things themselves with better sacrifices than these, ver. 23. These words admit no Metaphors or Tropes, but have their proper and Real Logical

Sense. The Argument is most punctually Concludent; [The Similitude or paterns of heavenly things were purified with bloud: therefore the heavenly things themselves, that is, the Caelestial Tabernacles were to be purged and consecrated with the bloud of Christ our high Priest which is now entred into them for our Sanctifica∣tion and final Redemption.] To inquire what should become of all our Sa∣viours bloud whether shed in his Agonie or upon the Cross, will seem I know A Curious Question, specially to slothful Students in Divinitie. On the other∣side, it would argue a drowsie Fancie either voluntarily to imagine, or to be by others perswaded, That his most Precious bloud being shed in such abundance should be like water spilt upon the ground, either swallowed up by the dry earth, or mingled with dust, or dispersed by the heat of the Sun and resolved into vapours. Seeing every drop of it was truly The bloud of God: It can be no Sin to suppose, nay to believe, that All of it was by his death, made, as his Body now is, Immortal; that All of it was preserved entire and sincere, and brought either by his own immediate power, or by the Ministery of his holy Angels into those heavenly Sanctuaries, which were to be CONSECRATED by it, to be the Seats or Mansions of everlasting bliss unto all true Believers, and thus brought in at the time of his Entrance into Paradise in soule, though not in Body, which was im∣mediately after he had commended his Spirit unto his heavenly Father.

2. If unto all that hath been said in this Argument, I should further adde, That the most precious bloud of the Son of God which was shed for the Ransom of our Sins in the Garden or upon the Cross, and brought into the Celestial Tabernacle upon his death (whether reunited to his Glorified Body or glorified in it self and preserved apart from his body) doth still retain an everlasting Efficacy for the daily Purifying of our hearts and working Sancti∣fication in us; I presume the Intelligent or ingenuous Reader will interpret this Assertion rather for a Point of speculation, not much thought upon by others, than any Paradox or Heterodoxal Doctrine of my own Invention. But of the true Vertual presence, or Real Operation, of the Body and Bloud of our Lord Jesus Christ upon our Soules, in so great distance as is between the most high and most holy Celestial Sanctuary and these material Temples here on earth, wherein we Celebrate and Solemnize the memorie of his Death and passion, more punctually and more fully, if God shall be pleased to give leave,* 1.441 hereafter. All which I have here affirmed or intimated will uncontrollably follow from our Apostles Doctrine in this Epistle, and from other Passages of his Fellow Apostles. To begin with that of Heb. 9. 11 &c. Christ being come an High Priest of good things to come, by a greater and more per∣fect Tabernacle not made with hands, that is to say, not of this building; neither by the bloud of Goates and Calves, but by his own bloud, he entred in once into the holy place, having obtained eternal redemption for us. For if the bloud of Buls and of Goats and of the ashes of an heifer sprinkling the unclean, sanctifieth to the purging of the flesh; How much more shall the bloud of Christ, who through the Eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? In this passage we have the true Mystical or Prophetical Sense of sundry Mosaical Rites or sacrifices plainly decyphered without Metaphor or Figure; the very Literal Historical or Civil sense, of some of which, or of the Legal Precept which injoynes, or of the Rule for right using them, but a few Christian Writers have duly considered or rightly understood. It shall suffice me to insist upon the Parallel between such Mosaical Rites as I un∣derstand with their right use or End, and the Evangelical Mysteries fore-pi∣ctur••d by them.

CHAP. XLVII.

Before the fuller Draught of that Parallel (If the bloud of Buls—and the ashes of an Heifer—. Much more the Bloud of Christ—.) treated on in the two next Chapters; The Apo∣stles Translating the Hebrew word (Berith) by [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉], is shewed to be, not a meer Allusion, but of strict Proprietie.

1. THe Height and Depth of the Mysteries contained in these two ver∣ses, Hebrews 9 13, 14. cannot in this life be truely sounded. And before I can survey the Surface of the Parallel intended by our Apo∣stle, I must endeavour to charm the Tongues and Pens of some sawcie Criticks in these last Ages: Such for the most part are meere Grammarians, or men in whom Grammatical skill is too predominant. For of this Light kind of Learning that of our Apostle Scientia inslat, as Ludovicus Vives somewhere well observes, is most punctually or peculiarly true. And the man whose Brain is full of this skill, and whose Breast is emptie of Mora∣litie or other solid and ingenuous Literature, is like a Pinnace ballasted with Corke or some lighter Stuffe bearing the Sayle of a Gallioun or Ca∣rack. And if this meer Verbal skil be matched with some sleight Diale∣ctical Termes, as with Second Notions or Dichotomies, these serve as En∣gines to set words, Dictated by the Holy Ghost, or the several significa∣tions of one and the same word, at Opposition one to another; whereas they admit only some Difference, no way opposite but subordinate, or truely Concordant. Some of this Crue in the Romish Church (with whom I dare not avow that None in the Reformed Churches are participant,) have been so bold as to impeach the Author of this Divine Epistle (if not dire∣ctly, yet by Necessary Implication) either of Ignorance in the Hebrew Dialect, or of such fancies or delight to play with words, as have been too frequent in these Later Ages. For so they say that St. Paul (or who ever he were that was the Author of this Epistle) doth play with the He∣brew [Berith] when he translates it, in this ninth Chapter or elsewhere, by the Greek [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which primarily and properly signifies a Testament or dispo∣sition of goods or inheritance bequeathed; whereas Berith doth punctually and formally signifie a League or Covenant.

2. All this notwithstanding argues onely some Diversitie in the Significa∣tion or Interpretation of the words, no Real Difference or Opposition of the matter signified by them; no more (if so much) then is between a Live∣ing Creature endued with Sense, and, A man or Sensitive Creature endued with Reason. Now though every Creature endued with sense be not a man, or reasonable Creature, yet every man Essentially is a Creature endowed with sense. The Connexion between these two words which some Criticks have set at Variance, to wit, between a Covenant and a Testament, is altogether as Essential and Formal as the former betwixt a Man and a Sensitive Creature: for albeit every Covenant be not truely and formally a Testament, yet every Testament truely so called, essentially is or includes a true and proper Cove∣nant. So that one and the same word [Berith] in some places of the old Testament imports no more than the Genus or General signification, to wit, a Covenant: In other places it necessarily imports a Testamental Covenant, and must be rendred, as the Apostle here doth, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is a Last Will or Valid Testament. Our blessed Lord and Saviour (I beleive, and those which impeach our Apostle in this place will not, I hope, deny) did understand the meaning of the Hebrew [Berith] as it is used in that Great Covenant with the Israelites (whereof Moses by Gods appointement was the mediator) Much better then any modern Grammarian Critick does. Now our Saviour instructs us that the Covenant, made by Moses betwixt God and the Israelites, was a true and proper Testament. This Cup (saith he in the Institution of the new Covenant) is the new Testament in my blood, which is shed for you. And if this new Covenant (as Ieremie instyles it) were truely and properly a Testament: then questionless the old Covenant which God made with his people in the Institution of the Passeover, and renewed by Moses in the wilderness, was a Testament truely and properly so called, and ought to be translated by the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All the Covenants which God made with his people whether concerning the Blessings of this life, or of the life to come were but Introductions, Parcels, or Appendices unto the old and new Testaments.

3. Wherein then doth a Testament properly so called, exceed a naked Covenant? There may be, and usually are, many Covenants wherein there is no Free Donation of either partie Covenanting, but a mutual Reddition of Quid pro Quo, or (as some Civilians speak) Ratio datiet accepti: And such a Covenant or Act of Commutative Justice, cannot properly be conceived betwixt God and man or other creature: None of which are able to give their Creator any thing which was not his own before, or which was not received from him by Free Gift. Every Last Will or Testament includes or presuppo∣seth a Free Donation of some Goods or Lands &c. by the Testator, though often times upon Covenant or subsequent Condition of Executing or per∣forming the Will or Testament: otherwise the Legatee, or Executor, may forfeit his Estate or Interest in the Goods freely Bequeath'd unto him. And of this nature are both the old and new Testaments. Neither of them was Absolute in respect of all that had Interest in the Blessings be queath'd; which, howsoever they were most freely bequeath'd, did tie such as had Interest in them unto performance of such Conditions, as being neglected or contemned by them, might deprive them of the Inheritance or Blessings bequeath'd. The Blessings bequeathed by Moses (Gods Embassador both to Pharaoh and to his people: or, as the Apostle instyles him, the Mediator of the old Testa∣ment) were First, The Deliverance of the sonnes of Jacob from Aegypt; Secondly the inheritance of the Land of Canaan. The Blessings, bequeathed

by the Mediator of the new Testament and ratified by his Blood, were, the Deliverance of mankind from the powers of darkness, and the inheritance of the kingdom of Light.

4. The Parallel between the Institution of the Passover and of the Lords Supper; or of the two Inheritances bequeathed, the one by Moses, the other by Christ, is so plain that it needs no Comment. It only requires a diligent Reader or Hearer; or what is wanting on the ordinary Hearers part may be supplied by every ordinary Catechist before the receiving of the Sa∣cramental Pledges. One point yet remaines more pertinent to the unfold∣ing of our Apostles meaning, [Heb. 9. ver. 15. And for this cause he is the Mediator of the new Testament, that by meanes of death, for the redemption of the transgressions that were under the First Testament, they which are called might receive the promise of Eternal Inheritance. For where a Testament is, there must also of necessitie be the death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth.] And it is this: As the Israelites did not enter upon the inheritance, or take posse∣ssion of the Land of Canaan, till after Moses the Testator or Mediator of the old Testament, was dead; so neither was the Kingdom of Heaven our ever∣lasting inheritance set open to all or any Beleivers until Christ Jesus, the Testator or Mediator of the new Testament, was crucified, dead, buried, and raysed again to immortal Glorie. Since which time, as is the King, so is the Kingdom or inheritance bequeathed; so is the Testament it self, being sealed by his bloody death; All and every of them, Truely Everlasting.

CHAP. XLVIII.

The Parallel between the most Solemn Services of the Law and The One Sacrifice of Christ. And, The high praeeminence and efficacie of This in comparison of Those. The Romanists Doctrin [that in the Masse Christs Body is Iden∣tically Carnally present, and that there is a proper Sacrifice Propitiatorie offered] derogates from the Absolute Per∣fection of Christs offering himself Once for all.

1. THe principal Termes of proportion in this Parallel which serve as so many several Kens or Markes for the right survaying of it, are The services of the Law, or the Offices of Legal Priests, and the Perpetual Function of our High Priest. The services of the Law wherein our Apostle instanceth, are the Principal and most Solemn Sacrifices, which were injoyned to the Priests after the order of Aaron. The One Sort whereof were Anniversaries, as of Bullockes and Goates▪ and to be offered every year upon the day of Attonement, and so to be offered from the First Erection of the Taber∣nacle in the wilderness, so long as the Law of Ceremonies was de Jure to con∣tinue, untill our Saviours death upon the Cross; since which time all Bloody Sacrifice have lost their Legal Vse. The Other service was That Sacrifice of the Red Heifer, and the Consecration of water by the sprinkling or mingling her Ashes; which perhaps was not Anniversarie, nor often put in practice from the time of Moses his Death untill the Ascension of our Saviour into heaven.

Now our Apostle takes it as granted, that if these choice Sacrifices, of Atton∣ment, and of the Red Cow, were altogether unsufficient to purifie the Hearts and Consciences, or the Soules and Spirits of sinful men; the Ordinary or meaner sacrifices of the Law were much more unsufficient to all such pur∣poses as the Sacrifices of our high Priest was Alsufficient to all such pur∣poses as the Sacrifice of our high Priest was Alsufficient and most Efficacious for. The Eminency of Christs bloudie Sacrifice upon the Cross (in respect of all Legal sacrifices of what rank soever) consisteth, First, in the Efficacy which it had and hath for Remission of all sins committed against the Moral Law of God; that is, of all such sins as immediately pollute the reasonable Soul and Conscience. The least degree of such Purification no Legal Sacrifices could immediatly effect, reach, or touch. To what Use then did they di∣rectly serve? or what was the proper Effect unto which they were immedi∣ately terminated? That was the Purification of mens Bodyes from meere Legal uncleannesse; that is, from all such negligences, Ignorances, or Casu∣al Occurrences as not being expiated by the Priest, did exclude the parties so offending from the Tabernacle of the Congregation; Or (as our Apostle speakes) to Purifie them from such uncleannesses of the flesh, as did but fore∣shadow or picture the uncleanness of the soul, or the dead works of sinne, All which, being not expiated by a more excellent Priest then any was after the order of Aaron▪ will exclude all from entring into the heavenly Tabernacle.

2. Such Legal uncleannesse, as did exclude the Parties polluted with it from the Tabernacle of the Congregation, was many waies contracted; as by touching of the dead; by eating of Meats forbidden by the Law; or by not eating meates allowed of by the Law according to the Rule or Prescript for such Ceremonial Services; or by the like Omissions or Practises which were not in their own nature or to all men sinful, but sinful in the Seed of Jacob only, to whom they were Evill only because forbidden, not forbidden because they were evill in their own nature. Even in regard of such shadows or Typical Of∣fices for Purifying men Legally unclean, the best and most solemn Sacri∣fices of the Law (though offered once at least every year, and otherwise as often as dayly Occasions or Occurrences did require) were no way so efficaci∣ous or Effectual, as the One Sacrifice of the Son of God offered by himself but Once for all, is for the perpetual Purifying of our Soules from the Dead works of sin, and for our Consecration to the everlasting service of the everli∣ving God, which is that Freedom indeed wherewith his only Son hath promi∣sed to set all such Free, as Believe in his Name and Abide in his word, John 8.

3. The Eminencie of Christs Priesthood and Sacrifice, above the Priest∣hood and Services of the Law is deeply wronged by the Doctrine and Pra∣ctise of Secular and Regular Roman-Catholick Priests, as they do term themselves; and so is our Apostles Doctrine in the ninth and tenth Chapters to the Hebrews, more peremptorily contradicted by them, then it was by the Incredulous or unbelieving Jews, in his life time. The Western Anti-Christ (so the Lutherans distinguish them) hath in this particular so farr out∣bid the Antichrist of the East, that if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Law-opposer or man of sin, were to be followed close with Howant-Cry, or his Footsteps to be tra∣ced for these nine hundred years, by the Christian Kingdoms or States, the Chase and Cry would sooner fall into Rome or Trent then into Constantinople; though That, no question, be now the seat of Gog and Magog or of the Eastern Antichrist. That Contradiction of Sinners, which our Saviour Christ did indure here on Earth, Heb. 12. 3. improved by the Roman Church in later dayes, a∣gainst all such as rightly believe in him, specially against such as duly admi∣nister

his holy Sacraments, may with its improvement be concludently in∣ferred by the Tenents and daily Practises of that Church, both which are as punctually and as fully contradictory to the Doctrine of the Author of this Epistle, Chap. 9. and 10. and to many other principal Maxims of Christian Religion, as any Doctrine, Tenent, or Practise can be one to another. For the Law having a shadow of good things to come, and not the very image of the things, can never with those Sacrifices which they offered year by year continually to make the Comers thereunto perfect. For then would they not have ceased to be of∣fered, because that the worshippers once purged should have had no more conscience of Sins. But in those sacrifices there is a remembrance again made of sinnes every year. For it is not possible that the bloud of Bulls and Goates should take away sins, &c. Heb. 10. 1, 2, 3, 4. By the which we are sanctified through the offering of the body of Jesus Christ ONCE FOR ALL. And every Priest standeth daily mini∣string and offering oftentimes the same sacrifices which can never take away sinnes. But this man (or rather this Priest) after he had offered ONE SACRIFICE for sinnes for ever, sat do••n on the right hand of God, from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. Whereof the holy Ghost also is a witness to us: for after that he had said before, this is the Covenant that will make with them after those dayes, saith the Lord: I will put my Laws into their hearts, and in their minds will I write them: and their sinnes and iniquities will I remember no more. Now where Remission of these is, there is no more offering for Sin, ver. 10. to 18.

4. The force of our Apostles Inference, and the very Pith of his Discourse throughout these Passages, presented to the Readers View, doth more pun∣ctually refute the Doctrine of the Romish Masse, then it did the Contradicting, Jews, or other Blasphemers of Christs Name and Office, either before or since this Divine Epistle was written. The Pith and Marrow of all his Argu∣ments consists in This; That even the best of Legal Sacrifices or services (were they bloudy or unbloudy) were altogether Unsufficient to Purifie the Con∣science, could never take away sin; Because They were to be Reiterated, the best and most solemn of them every Year, and many of them every Day, others as oft as Casual Occasions did require Now if this Argument be Con∣cludent (as no Christian can denie it to be) against the Jews which pleaded for the Sufficiencie of Legal Sacrifices, it will conclude a fortiori, or with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb 9. 14. against the absolute Perfection or Sufficiencie of our Saviours Sacrifice of Himself (supposing that it should be as the Romanists teach.) Thus much it will inevitably inferre, according to the Peremptory Canons of the Roman Church, which plainly teach, and under pain of damnation injoyn all Christians to believe, that Christs Body and Bloud That very same Body, that very same bloud which were once offered by himself upon the Crosse, are daily offered by the Masle-Priest. Or, as if this were not enough, to out-vie the Jewish Synagogue in the Sin of Contradiction to Christ, they adde, that every such offering is a propitiatorie Sacrifice as well for some that be dead, as for the living. And I think such Oblations as they make, do the one sort as little good or as little harm as they doe the other, unlesse they sollicite the Priest to make this kind of Attonement for them. But to such Sollicitors or Executors of such Sollicitations both Doctrine and Practise must needs create as great danger as any Heresie, or Branch of Contradicting Infidelitie hath done or can do to the mainteiners of it. This Branch of the Roman Churches Doctrine doth as punctually Contradict that Fundamental Do∣ctrine, Heb. 9. 13. [If the bloud of Bullocks and Goats, &c.] as it doth the foreci∣ted Passages, Heb. 10.

5. But the authorized practise of consecrating their Holy water for remission of sinnes and Sanctification, is most palpably Contradictory to our Apo∣stles meaning, or to the meaning of the holy Spirit in that other Instance of the Water of Sprinkling, wherein the Ashes of the Red Cow were Special Ingredi∣ents, and gave the vertue and Tincture unto it, for purifying men from such Legal uncleannesse, as the best Ceremonies of the Law and This Water in spe∣cial was Consecrated for. The Law for the Consecrating This water, and the Use or Ends for which it was Consecrated we have Numb. 19. The mistaking of which place, and the gross misse-use of the like water solemnly consecra∣ted by that Canonical Authoritie, which the Romish Church doth challenge ••ver all other Churches, is set down in such plain terms, that no honest heart∣ed Roman Catholick specially of the English, Scotish, Netherlandish or German Nation, if he be able to read the New Testament in his own Native Language, but he will be either heartily sorry for Alexander the fifth who made this Canon, or at least ashamed that their Forefathers should approve it, or that it should be practised by their Instructers, if they would permit them to have the reason of the Canon or Decree rightly translated into a Language which they understand. The Canon with the Glosse upon it is here transcribed in the same words wherein it was first conceived and published. In Decreti 3. part. de Consecrat. distinct. 3. c. 20. prout habetur in Corpore Juris Canonici, Jussu Gregorii 13. Lugd. impress••, Anno 1618.

6. Sic se habet Glossa in hunc locum.

Aquam Sale] Haec est decima pars distinct. Secundùm Jo. de Fant.

CASUS. Quaeritur cur aqua cum sale benedicatur? Et respondetur, ut ea homines aspersi sanctificentur. Cum enim in vetere Testamento cinis vitulae sanctificabat, & sal per manum Helisaei Prophetae sanavit sterilitatem aquae, multò magis aqua cum sale benedicta omnia conspersa purificat.

Aquam saleu 1.442 conspersam populis benedicimus, ut eâ cuncti aspersi sanctificentur,x 1.443 & purificentur. Quod & omnibus sacerdotibus faciendum esse mandamus. Nam si cinis vi∣tulae y 1.444 sanguine asper sus populum sanctificabat,a 1.445 at{que} mundabat,b 1.446 multo magis aqua sale asper∣sa divinis{que} precibus sacrata populum sanctificat at{que} mundat. Et si sale asperso per Helisae∣um c 1.447 Prophetam sterilitas aquae sanata est, quanto magis divinis precibus sacratus•• sal sterili∣tatem rerum aufer•• humanarum, & coinquinatosd 1.448 sanctificat, mundat, at{que} purgat, & caetera bona multiplicat, insidias diaboli avertit, & à Phantasmatum versutiis homines defendit?

7. But wherein did the Roman Church so grosly mistake the meaning of the Holy Ghost in that instance of the Red Heifer, Heb. 9. ver. 13. Or, to what mischievous inconvenience doth her practise unto this day, upon this mistake amount? To no less inconvenience, to no lower degree of Antichristian Impietie then this, that the Legal Priests with their Ceremonies or Sacrifi∣ces should be truer Types of every Masse-Priest, whether of higher or low∣er Rank, and of their services, then of Christ Jesus our high Priest, or of his everlasting Sacrifice, and perpetual Function: Both which were and are performed by him in his own Person, not by any Deputies or Vicars. But to me it is no wonder, if that Church do make Aaron, Eleazar, and their Suc∣cessors rather Types of Masse-Priests then of Christ: seeing (as hath been observed before) they make Melchizedeck himself (according to whose Order the Son of God only was to be consecrated high-Priest) a more lively Type of meanest Masse-Priests, then any true adumbration or shadow of Christ Jesus; and the Service of the Masse-Priests at the Altar to be the accom∣plishment of Melchizedecks Priesthood.

8. Had then the Anniversarie sacrifices of Buls and Goats upon the Day of Attonement no Reference or relation to the Sacrament, of Christs Bodie and Bloud? Nor the water of sprinkling mingled with the ashes of the Red Heifer, no semblance with the Sacramental water of Baptism? Yes doubt∣lesse, both these Ceremonies had special Reference unto, and exact sem∣blance with these two Blessed Sacraments: And yet were both of them sha∣dows or Types only of Christs Bloudy sacrifice upon the Crosse, and of the perpetual Exercise of his Everlasting Priesthood, since he ascended into his hea∣venly Tabernacle. Christ Jesus only and his everlasting Priest-Hood is the very Body or solid substance of all Legal Rites or services: And of this Body the Anniversarie sacrifices, whether of Attonement or others, were true Types or shadows. And of the same Body or Substance, the Sacraments of his body and bloud, and of Baptism are somewhat more then Types; True Representations of what is past, assured Pledges of all the Blessings promi∣sed to the Fathers and Patriarchs in the Old Testament, and actually Exhibi∣ted in a better manner, then they were to them, unto all Believers, since his entrance into the most Holy Place.

CHAP. XLIX.

That The Forraigne mainteiners of the more then Fatal Irrespective Rigid Decree make Christ Iesus rather a meere Sacrifice Then a True Everlasting Priest acting for us, and daily working out our Reconciliation to God. So do such as teach [That The Sinnes of some were Remitted before they were Commit∣ted.] Of the Super-Excellency of Christs Priesthood and one Sacrifice in comparison of The Aaronical Pr. and the many Services thereof.

1. BUt here I must expect this or the like Reply from some Interimists or such peaceable men as desire a reconciliation betwixt Ours and the Romish Church:

If to celebrate the Sacrifice of the Mass, that is, So to offer up Christs body and Blood or whole Christ upon the Altar, be a branch of Antichristianism or an implicit denyal of Christs Everlast∣ing Priesthood: will you undertake to acquit the reformed Churches (as you term them) from the like sin or Sacrilegious opinions, or from rob∣bing Christ of his Greatest Honours as He is Man, which are, to be King, Priest, and Judge?

For any intire Reformed Churches or Christian Sove∣raigntie, whose Publick Confessions or authorized Catechismes it hath been my hap to Read, I know not one that is this way faulty: Nor do the bitterest adversaries of the Gallican, Swizterland, or German Churches lay Antichristi∣anism to the charge of their autorized Canons or Constitutions, Albeit they indict a great number of private writers, Pastors or Teachers in Germanie, France, & Switzerland, many in England and more in Scotland for being de∣voted Members of the Eastern Antichrist; the height of whose Haeresie or Infidelitie, they place in the Maintenance of That more then Fatal irrespective Decree, in respect of Which all things (Christs death it self not excepted) be said, so to fall out, as that they could not fall out otherwise or be prevented.

2. For such private writers as have gone too far in the Poynts mentioned, in what Christian Church soever they be, I leave them to answer for themselves and for those whose doctrin they Follow. My purpose is onely to request my Brethren of the Church of England (however for the present they stand affected in these poynts) to take it into more deep and Logical Considera∣tion then hitherto it hath been taken by English Preachers or Writers;

Whether, According to Forrain Rigid Tenets of Predestination, or of Gods absolute irrespective Decree for Election and Reprobation, (which came to us English at the third hand, as from Zwinglius &c. which They had at the first, from some antient Romish Schoolemen,) it be possible for us or them to maintain by any rational way; That our Lord and Saviour Jesus Christ either now is, or hath been a true Priest or Sacrificer, rather then a meer Sacrifice predestinated from eternitie for takeing away the sinnes of the Elect onely? Or whether such, as They Term Elect from Eternitie, needed any Priest at all besides God the Father who did destinate his Onely Son to be a Sacrifice or a mean necessary (though subordinate) for effecting

the principal or utmost end of his Decree; to wit, his own Glory by the salvation of the Elect?

My poor Capacitie for these 34. yeares wherein I have lived a Minister, or Priest, of the Church of England, could never, nor yet can find any tolerable answer, or Evasion, to free, such as main∣taine the often-mentioned Rigid Decree, from these Two Imputations. The One, That they cannot truely or by any rational way acknowledge Christ to be a Priest after the order of Melchisedec: The Other, That they cannot acknowledge him to be properly instyled such a Judge, as in our Creed we profess him to be. They will at length be enforced to borrow a more fit expression of his Office from our Sister-Nation, and instyle him to be the Doomester or Doomesman of the Quick and of the Dead; that is, an Infe∣rior Officer, which hath no hand or Vote in the course of Justice for Life and Death, but onely a power or delegated authoritie to read or pronounce the sentence which the Judge or Cheif Officer of State had written before; though not so long before or in such indeleble Characters, as the Doom, which our Saviour Christ shall pronounce upon Every man at the Great day of his appearance, was written in the Life-books of life and death everlast∣ing. My exhortation, unto every man amongst us which beleive in his name, shall be, that of the Learned and pious Hemingius:

That we seek not our assurance of Faith or hope in Parcarum Tabulis, which were irreversibly written before any part of the world was made (if we may beleive some heathen poets or Stoicks,) but in, Gods promises made to Abraham, and to be performed by Jesus Christ as he is now our High-Priest and King, and as the Supream Judge of Quick and Dead.

3. Having thus farr endeavoured to sever the dross or wipe off the Aspersions (or such meaner stuffe) as have been cast upon, or mingled themselves with that Golden Foundation layd by our Apostle Hebr. 9. My next Addressment must be to Dilate or Diduct the Precious Metal contained in it, or in the Third Parallel proposed. The Parallel was between the anniversarie Sacrifices of Attonement, the Sacrifices of the Red Cow; and the One Sacrifice offered Once for all by our Everlasting High-Priest. His Sacrifice is truely instyled Everlasting, not for this reason alone, that it was of Infinite Value, or a full price for purchasing the Everlasting Redemption of man-kind; but in this respect also, that it hath an Everlasting Efficacie for the dayly re∣mission of actual sinnes, for purifying the Hearts and Consciences of all such as in Faith dayly pray unto the Father in the name and mediation of his only Son, who is likewise rightly instyled an Everlasting Priest, not in regard onely that he is now altogether immortal; but more especially▪ in that he Perpetually executeth the Office of the High Priesthood, by making Conti∣nual Intercession for us, & by accomplishing our Reconciliation unto the God∣head. All things are of God who hath reconciled us to himself by Jesus Christ, and hath given to us the Ministerie of reconciliation: to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath commited unto Vs the word of reconciliation. 2 Cor. 5. 18, 19. This Reconciliation Quâ Deus nos sibi reconciliavit, was wrought by Christ whilest he went about on earth doing good, and by his sufferings upon the Cross &c. The Other part of our Reconciliation, or reconciliation taken in the Passive Sense, Quâ nos Deo reconciliamur, is dayly wrought in true Beleivers by this our High-Priest; and so wrought, by the continuated par∣ticipation of his Spirit, by the interposed renovations or nourishments of that Grace, which immediatly descendes to us from the sweet influence of this Sun of righteousness, now sitting more Glorious (by much) in his

heavenly Tabernacle then the visible Sun in its Sphere. And of This Part of Reconciliation, or of Reconciliation in the Passive Sense, must that of our Apostle be understood.

Now then we are Embassadors for Christ, as though God did beseech you by us, we pray you in Christs stead to be reconciled to God. For he hath made him, to be sin for us, who knew no sin, that we might be made the Righteousness of God in him, 2 Cor. 5. 20, 21.

4. He that desires to guesse aright at the Eminencie of Christs Priest-hood and Sacrifice, in respect of the Aaronical or Legal Services, or to take such an indefinite Estimate of both, as may advance his Meditations upon The know∣ledge of Christ crucified, and ascended into the heaven of heavens, may follow the Scale set by Astronomers betwixt the space of Local distances on earth, and the space of the highest Coelestial Orbes or Spheres, which answer in propor∣tion to them; alwaies allowing a greater Excesse of Proportion between the Excellencie of Christs Priesthood, beyond Aarons or Melchisedecks, then Astro∣nomers allot betwixt the space of so many Degrees in the heavens and so many miles on earth.

5. The Legal Priests or sacrificers were, at the same time and by successi∣on, Many, their Sacrifices or Services were, both for their kinds or matter, and for the solemn manner of their offerings, More. The several kinds of their sacrifices and Solemnities, I leave unto the Readers search, this being an Argument whereof many have written copiously enough in most modern Churches. It will be enough for me to observe or call thus much to the Readers Remembrance, that all the Offices or Services of Legal Priests were fully accomplished in the Consecration of the Son of God to be our Everlasting High Priest; That all their Offerings and Sacrifices (whether bloudy or un∣bloudy, whether of Vegetables as of herbs, or green Eares of Corn, of meal, of Loaves; whether anniversary, or upon special occasions) were more then accomplished in his Own Once offering of himself. The All-suf∣ficiencie of this his Oblation of himself will best appear from the due Consi∣deration of the Multiplicitie of the former sacrifices, and the often Reiteration of them. Of bloudie sacrifices some were reiterated Every day, others Every year, or in Sett Festivals, or upon Special Occasions for private Persons: And this last sort of sacrifices or Offerings were to be reiterated so often as Occasions or occurrences did interpose. No one sacrifice could purifie the same par∣ty, though peccant only against the Law of Ceremonies, from his Legal Un∣cleannesse for any more Turns then One. Every Recidivation or Relapse into the same sin or error was to have a new Purification.

6. Now if it were possible to calculate, First, The multitude of sinnes, and of sinners against the Moral Law of God, in comparison of such as did sinne against the Law of Ceremonies; Secondly, The excessive number of sinnes committed by every particular Christian man; and bear this truth in mind, that there needs no other sacrifice either for sinne or sinners besides That One of Christ himself upon the Cross, the Influence of whose infinite value is daily and hourly communicated to all such as seek salvation by him: The Super∣excellencie of this our high Priest, and of his sacrifice, in respect of all Legal Priests and services, will farre surmount the compasse of the Highest Hea∣vens or Orbes imaginable, in comparison of the least sensible part of the Earth.

7. But some New-started Opinions there be, which take away much matter of Admiration in this great Subject of Divine Meditation, and dull the spirits of otherwise wel-minded men in the search after the virtue of Christs Everlast∣ing

Sacrifice and Priest-hood. Of these new Opinions, One special One is (for I must not here touch upon the rest) [That the sinnes of some men, of all the Elect, were remitted before they could be comitted:] An Opinion voyd of all Reference to any pious use or practise; A Speculation most untrue, prodigiously absurd. For no actual sin by whomsoever commit∣ted, can be remitted to men living here on earth, otherwise then by some new Influence from the Everlasting Sacrifice of Christ, or (as our Apostle speakes) without the sprinkling of that bloud, Which speaketh better things then that of Abel. Heb. 12. 24. As much as I here intimate, that passage of St. John (if it be rightly scanned) will clearely evince. If we say that we have fellowship with him, and walk in darkness, we ly, and do not the truth; But if we walk in the light as he is in the light, we have fellowship one with an∣other; and the blood of Jesus Christ his son, cleanseth us from all sin. If we say that we have no sin, we deceive our selves and the truth is not in us. 1 Iohn. 1. 6, 7, 8.

8. So then, even such as walk in the light, stand in need of Cleansing by the blood of Christ. And with Reference to this place (as I conceive) that Maxim of S Austin, well approved of by the best Reformed writers, was first conceived by him [Our Justification consists in the perpetual Remission of sin.]* 1.449 But an errour there is, which I know not when it did first creep into the world, but creep it did by the Incogitancie, or indistinct Notions of some Late writers [That Iustification is but one Act, never to be resumed or reiterated.] This Assertion may be true in respect of That Justification, Quâ Deus nos justificat, or of Justification taken in the Active Sense as it concerns God; For, no act of his can be resumed or reiterated, nor admitt any interpositions or Interims of time. But if we speak of Justification in the Passive Sense, or as it is an Effect wrought in our soules by the spirit of Christ, there may be and are many Acts, many Resumptions or Renovations of the same Act or Effect; All being wrought in us by Interpositions or several Interims of time. Our Natural bodyes do not require so many Refections of meat and drink for continuation of life, of health, and strength, as the Faith by which the just do live, and other spiritual Graces which accompanie Faith in the Purifica∣tion of our soules, do admitt▪ yea require Refections spiritual. Of these refections or refreshments of Faith or other Graces, some are obtained by our dayly Prayers: others, being like extraordinary feasts or banquets, are wrought in the participation Christs Body and Blood, so often as we receive that blessed Sacrament as we ought to do. But the most of us which enjoy the Libertie of Christian Lawes do not receives it so often as we ought; Fewer as they ought. And whosoever receives it unworthily receives it too often, if he so receive but once. Unto the worthy Receivers of the Sacramental pledges of Christs Body and Blood, how often so ever and how many so ever receive them, the Blood of Christ, though but once shed, be∣comes a Perennal unexhaustible Fountain of life everlasting. But of the right interpretation of our Saviours Testament or Institution of this blessed Sa∣crament, more at large, by Gods assistance, in the Article of the Holy Catho∣lick Church. In the mean time Two Prayers there be commanded by the Church our Mother to be used in the Uisitation of the Sick at the Administrati∣on of the Sacrament unto them; Both which, mutatis mutandis, I would Com∣mend to every piously minded Christan's Meditations (or to every professed Christian that desires to be such) both before and after he present himself at the Lords Table, though he so present himself in perfect health of body and mind.

1. O Lord look down from heaven, behold, visit, and relieve this thy Ser∣vant. Look upon him with the Eyes of thy mercie, give him comfort▪ and sure confidence in thee, defend him from the danger of the Enemie, and keep him in perpetual peace and safety, through Jesus Christ our Lord. Amen.

And 2. O Most Merciful God which according to the multitude of thy mercies dost so put away the sins of those which truely repent, that thou re∣membrest them no more, open thine Eye of mercie upon this thy servant, who most earnestly desireth Pardon and forgivenesse. Renew in him (most lo∣ving Father) whatsoever hath been decayed by the Fraud and malice of the Divel, or by his own carnal will and frainess. Preserve and continue this sick member in the unitie of the Church, consider his contrition, accept his teares, asswage his pain as shall be seen to thee most expedient for him. And forasmuch as he putteth his whole trust only in thy mercy, impute not unto him his Former sins, but take him unto thy Favour through the merits of thy most dearly beloved Son Jesus Christ. Amen.

CHAP. L.

The Rarity of that Rite of consecrating the Water of Sprinkling by the Ashes of the Red Heifer, an Emblem of Baptism and the Sin∣gularity thereof. Our Churches meaning in some expressions at the Administration of that Sacrament.

1. BUt although the frequent Use of the Sacrament of Christs Body and Bloud be needful or necessary by Precept, and a Means much available for strengthening of Faith, or for repairing those decayes or ruines which the subtiltie of Satan works in our soules; yet the Reiteration of the Sacrament of Baptism is neither Necessary nor allowable, much lesse Commendable for such purposes. And the Raritie, or rather Singularitie of It, was to my apprehension, Emblematically prefigured by the Sacrifice of the Red Heifer, or the Water of sprinkling, which was Legally sanctified or consecrated by her Ashes. The Law concerning this kind of Purification is not to be found (I take it) in Leviticus, at least not in that sixteenth Chapter wherein the Law of the Sacrifice of attonement is punctually set down; However the forementioned Glossarie upon the Romish Canon for consecrating Holy Water, either through negligence,* 1.450 or ignorance, or both, avouch that place for it. If the sacrifice of the Red Heifer had belonged unto the Feast of attonement, it must have been reiterated once every year, whereas the Hebrew Antiquaries affirm; that this solemnitie was not used above tea times during all the time of the Law, of the Tabernacle or Temple▪ And whether it were so often used may be questioned, because there is no Law or Precept for the Continua∣tion of it, but only for the use of the water of sprinkling (being once conse∣crated by it) so often as the occasion specified in the Law did require.

2. But unlesse the frequent use of the water, so mingled with the ashes, did wast or exhaust the ashes of that one sacrifice, which Eleazar not Aaron was commanded to offer, These might have been preserved without putrifacti∣on for a longer time then the Law of Ceremonies was to endure. For Ashes (as good Naturalists tell us) being well kept are immortal, or an Emblem of Immortalitie. But it may be that as soon, or as often, as the Ashes of any

such sacrifice were, by frequent use of the water of sprinkling, exhausted or wasted, the Legal Priests were bound by the Law mentioned to offer ano∣ther for consecrating the water of sprinkling, whose use was to continue as long as the reason mentioned in the Law did indure.

3. The chief use or End of the water of sprinkling mingled with the Ashes of this sacrifice, was to purifie such as had made themselves Legally unclean, or had casually fallen into such uncleanness. One branch of this uncleanness was the touching, or being touched by any Dead Corps. And unto this use of the water of sprinkling mentioned, Numb. 19. 11. that of our Apostle, Heb. 9. 14. hath special Reference, more then Allusion. How much more shall the bloud of Christ purge our Consciences from DEAD works? That this Legal Sacrifice for sinne was an Exquisite Type of Christs Bloudy Death and suffe∣rings, or an exact picture of his bloud, wherewith the heavenly Sanctuary or Holy places were purified, (although the bloud of this Legal sacrifice were not brought into the Earthly Sanctuary) no good Writers which I have read either deny or question. That the Water of sprinkling consecrated by the aspersion of the Ashes of this Legal Sacrifice, did truely resemble the water of Baptism, by which we are washed from sin, and consecrated unto God as clean persons, that is, made members of his Church here on earth, is so evident in it self, that it needs no Paraphrase or Laborious Comment upon the fore-cited Law. Yet to this purpose the learned Reader may find much pertinent matter, in Chytraeus his Comments upon the Book of Numbers, and in many others. It will be more needful or better suiting with my intentions in this place, to prevent the captious exceptions which some Anti-Papists have heretofore taken and now resume against the expressions of our Publick Liturgie in that Part of it which concerns the Administration of Baptism.

Almighty and everlasting God, which of thy great mercie diddest save Noah and his Familie in the Ark from perishing by water, and also diddest safely lead the children of Israel through the red sea, figuring thereby thy holy Baptism; and by the Baptism of thy wel-beloved Son Iesus Christ, did∣dest sanctifie the floud Iordan and all other waters to the mystical washing a∣way of sin. We beseech thee for thine infinite mercies that thou wilt mer∣cifully look upon these Children, Sanctifie them and wash them with the holy Ghost; that they being delivered from thy wrath, may be received into the Ark of Christs Church, and being stedfast in faith, joyful through hope, and rooted in charity, may so passe the waves of this troublesome world, that fi∣nally they may come to the land of everlasting life, there to reign with thee world Without end, through Iesus Christ our Lord, Amen.

Seeing now, dearly beloved Brethren, that these Children be regenerate and grafted into the body of Christs Congregation, let us give thanks unto God for these Benefits, and with one accord make our prayers unto Almigh∣tie God, that they may lead the rest of their life according to this begin∣ning.

We yeild thee heartie thanks, most merciful Father, that it hath pleased thee to regenerate this Infant with thy holy Spirit, to receive him for thine own Child by adoption, and to incorporate him into thy holy Congregation, and humbly we beseech thee to grant, that he being dead unto sin and living unto righteousness, and being buried with Christ in his death, may crucifie the old man and utterly abolish the whole body of sin, that as he is made partaker of the death of thy Son, so he may be partaker of his resurrection, so that finally with the residue of thy holy congregation, he may be Inheritor of thine everlasting Kingdom, through Christ our Lord. Amen.

4. It is no part of our Churches Doctrin or meaning, that the washing or sprinkling infants bodyes with Consecrated water should take away sinnes by it's own immediate Vertue. To affirm thus much implies as I conceive a Contradiction to that Apostolical doctrin. The like figure whereunto even Baptism doth also now save us, (not the putting away the filth of the flesh, but the answer of a good Conscience towards God) by the resurrection of Jesus Christ, who is gone into heaven &c. 1. Pet. 3. 21. The meaning of our Church intends no further then thus; That if this Sacrament of Baptism be duely administred, the blood, or bloody Sacrifice of Christ; or (which is all one) the Influence of his spirit doth alwaies accompany, or is Concurrent to this solemn Act. But whether this Influence of his spirit or Vertual presence of his body and blood be either immediatly or only terminated to the soul and spirit of the party Baptized, or have some vertual influence upon the water of Baptism as a mean to convey the Grace of Regeneration unto the soule of the partie Baptized, whilest the water is poured upon him, is Too Nice and curious a Question in this Age for sober Christians to debate or contend about. It may suffice to beleive that this Sacramental pledge hath a Vertual Presence of Christs Blood or some Real Influence from his Body Concomitant though not Consubstantiated to it, which is prefigured, or signified by the washing or sprinkling the body with water.

5. But it will be, or rather is Objected, but only by privat or some sawcy spirits; That if the Doctrin of our Church were true and sound, then all that be rightly Baptized should be undoubtedly saved, being once washed or cleansed from their sinnes. The Objection were of some force, if the Church of England did hold or maintain such Doctrin or Tenets, as they do which make or favour it, to wit, That the sins of the Elect only are remitted by Baptism, or, by the Sacrament of Christs Body and Blood: or, That sins once remitted cannot be remitted afresh; or that the Partie which is once pardoned for his sins, before commited, cannot afterwards be condemned. The Ortho∣doxal Truth is, That albeit the Original Sin of Children truly Baptized in the name of Christ, or the Actual sins of young or elder men so Baptized, and the sins of their forefathers (so far as it concernes men of riper yeares to repent them of both) be so truly remitted in Baptism, that neither young men nor old may be Baptized again; Yet the Astipulation of a good Conscience, wherein the internal Baptism (as St. Peter tells) doth consist, may and ought by the Law of God and of Christs Church, to be reiterated.

And this Astipulation of every Christian, male or femal, though baptized after they have passed their Nonage for Civil contracts,* 1.451 ought to be resumed or re-acknowledged so often as they intend to receive the Sacra∣mental pledges of Christs body and blood, either privately or in the pub∣lick congregation. But for all such as have been baptized in their Infancie, the Personal Resumption or Ratification of that VOW, which their Fathers and Mothers in God, did make for them at the Sacred Laver, is to be exacted of them Ore tenus, in some publick Congregation, before they can be lawfully admitted to be Publick Communicants of Christs Body and Blood.

6. There is then no default or defect in the Church of England Doctrin or Lawes concerning Baptism,* 1.452 or Confirmation of such as have been ba∣baptized

in their infancie. But I dare not avouch so much for justifying the men unto whom the Execution of these Lawes is especially commended, whether they be of Lower, of higher, or of the highest Rank. It hath not been my hap to peruse very many Presentments of Church-Wardens or In∣feriour Priests in Visitations; Yet of those few or any, whereof I have had some Cognizance, I have observed but a very few, or scarce remember any tendred against the Parents, or such as were Sureties for Infants at the sacred Font, for not bringing them at convenient times to be Confirmed, or blessed by the Bishop of the Diocese, or against inferiour Ministers for not Preparing those, the Cure of whose soules was immediatly committed to them, to re∣ceive the Confirmation of their Faith, by the Benediction of the Diocesane; much lesse against Diocesanes themselves for not executing their office in this Great Service of the Church either in their own Persons, or by their Suffraganes.

7. Whether the solemn Baptizing of all Infants, which are the children of presumed Christian Parents throughout this Kingdom, without solemn Astipulation, that they shall at years of discretion personally ratifie their Vow in baptism in publick, in such manner as the Church requires, be not ra∣ther more Lawful or more tolerable then Expedient, I leave it with all submission to the consideration of Higher Powers. In the mean time I shall every day blesse my Lord God, as for all others, so in particular for this Great Blessing bestowed upon me, that I was in a Convenient Age, in a happy time and place, presented by my Sureties in Baptism, to ratifie the VOW which they made for me, and to receive the Benediction of the Bishop of the Diocese, being first instructed in the Churches Catechism by the Curate of the Parish, from whose Lips (though but a meer Grammar Scholer, and one that knew better how to read an Homilie or to understand Hemingius or other Latine Postills then to make a Sermon in English) I learned more good Lessons, then I did from many popular Sermons; and to this day remember more, then men at this time of greater years shall find in many late applauded Catechisms.

CHAP. LI.

Inordinate Libertie of Prophesying brought Errours into the Church, disgrac'd, and hindred the Reformation.

1. ALbeit the Reverend Fathers of our Church, and their Suffraganes, should use all possible care and diligence for performing of all that is on their parts required; yet without some better conformitie of Catechism••, and reformation of such as write them, or preach Doctrines conformable to them, there is small hope, that in such plentie of Preachers as now there are, this work of the Lord should prosper half so well as it did in those TIMES and in those Dioceses, wherein there were scarce ten able Preachers besides the Prebendaries of the Cathedral Church under

whose Tuition, in a manner, the rest of the Clergie were. I well remember, and I cannot but remember it with joy of heart, that the Synods in that Dio∣cesse wherein I was bred▪ did constantly examine the Licenced Readers how they had profited in learning, by their Exercises, which they did as duly ex∣hibit unto the Chancellor, Archdeacon, &c, as they did their Orders or their Fees. Such as had profited well were Licenced to Preach once a moneth or once a quarter, having certain Books appointed, from whose doctrine they should not swarve, but for the most part translate. The Authors then in most esteem, were Melancthon, Bullinger, Hemingius (especially in Post••ls and other Opuscula of his) or other Writers, who were most conformable to the Book of Homilies, which were weekly read upon severe penaltie.

2. But since the Libertie of Prophesying, was taken up, which came but late∣ly into the Northern Parts (unlesse it were in the Towns of Newcastle and Bar∣wick, wherein Knox, Mackbray, and Vdal had sown their Tares) all things have gone so cross & backward in our Church, that I cannot call the Historie for these fortie years or more to mind, or express my observations upon it, but with a bleeding heart. The First Declination from the Ancient Church was, Concerning the Death and Passion of our Saviour Christ; of which the for∣ward Zelots, or rigid Reformers of Popish merits did make more malitious and scandalous Vse upon Vse, then the Papists themselves, or other Here∣ticks, did of any doubtful or difficult place of Scripture. The people were in a manner taught to believe that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Credere, to believe this Article was suf∣ficient to Salvation, live they in the mean time how they list. This foolish Doctrine did begin and propagate it self in Germanie, before Melancthon did correct Luther, or as Chemnitius thinks, did record his own Recantation. But the infection in the mean time did so farr overspread the Church of England before it heard of the remedie, that it moved Sir Thomas Moore to lay aside jesting, and deplore the miseries of his times in earnest, to see men given over to Revelling, Bouzing, or drinking, or to other worse vices, and yet continue Confident that the sufferings and Passions of Christ should fully pay the shot, or discharge the reckoning how great soever it were.

3. It was but an Implicit Branch of the former Error, which at the first did not break forth in expresse Termes, to teach men to Believe Secundum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with full Assurance of Faith, that Christ dyed for them in particular, before they had any assurance that Christ dyed for All men. A strange Conclusion, which they sought to cover or overshadow with a more dangerous branch of the same Error, to wit; That every man was to have Fiduciam, or full assurance of his own Estate in Grace or interest in Christ, not from Gods General promises made in Him, but from special or Particular Faith. This was that unfortunate Doctrine which gave such Scandal to the beginning of Reformation in Ger∣manie, that not three hundred Bellarmines, not so many Valentia's, or other learned Jesuites which have lived since, could ever withdraw the tenth part so many from Reformed Religion, as Dr. Hessils did with-hold from embra∣cing it, by exagitating this Sensual Doctrine as he styles it, as if it had been con∣ceived or maintained of purpose, that some professing Reformation might continue and encrease their drunken and voluptuous, Others their lascivi∣ous and wanton kind of life; and yet be as sure of their Personal Salvation as either St. Peter or St. Paul were, during their Pilgrimage here on Earth. This was that Ginne or Noose which Satan sought to draw upon them, as knowing that he had this kind of people at greater command, then ever he had any besides. For (as is intimated in some former meditations published, and in some Others in due time to be communicated to Learned and Pious

Readers) There is not, There cannot be any possible Evasion out of this snare, but by recanting the former Opinions or Errors themselves. For every Novice in Arts hath Learned, that every Vniversal Negative Proposition may be Con∣verted Simpliciter. Now the Scripture gives us this Universal Negative, again and again;

That no Adulterer, no Covetous Person, no Slanderer or Re∣viler of his Neighbours, no Seditious or Rebellious Spirit shall enter into the King∣dom of Heaven.

The other Vniversal Negative which they deliver up as their Deed and Writing unto the Father of Lies, and of all wicked cunning, is This, That no Man which must of necessitie enter into this Kingdom, though he dye this day or to morrow, can be an Adulterer, a Covetous Person, a Slanderer or Reviler of his Neighbour, or carrie a Seditious Rebellious or Traiterous Spirit to his King and Countrie. Now by this Noose or Gin which they have cast for them∣selves, the Great Tempter can draw or lead them to all manner of mischief and Hypocrisie, to envenome their thoughts with malice and slander, with Treason, Sedition, and Disloyaltie, and yet assure them, that they are no Slanderers, no Traytors, &c. but Zealous and Godly persons, because they must enter into the Kingdom of Heaven.

The Last and worst branch of the former bitter Root, is an Assertion which I never read in any forraign writer, but of late set down in Terminis Terminan∣tibus by some English Zelots, whose study and practice it hath been either to improve or malignifie Forraign Errors. The improvement of the for∣mer Errors, which Outlandish Writers did rather not take into Considerati∣on then maintain, is, The Division of all Mankind into Two Sorts, that is, into Elect and Reprobate. An Error I confesse which can do no great harm upon such Sawcy Malepert Vocalists, as have the gift to let the Word of God runne as fast out at their mouthes, as it comes into their braines either by the Ear or Eye. But if it enter once into the thoughts of a Sober Conscientious Spirit, whose brain and heart have dayly entercourse or Commerce, it is impossible but it should put him into a Dangerous Perplexitie, either of being carelesly Presumptuous, or of falling into utter despaire. Experiments of this Later e∣vill have been more frequent in our Church, and in these times, then in any other Church or times before us.

4. For Conclusion of this Tragical Consideration, I would request all such as sit in judicature, specially in Causes Criminal, to call to mind, or suffer Me to be their Remembrancer, of a Grave saying delivered by a great Praelate in the high Court of Parliament, That Severitie without instruction is a kind of Tyranny. More particularly my humble request is, that with good leave I may put such in mind as judge seditious, turbulent, or enormous practises (or Censure Fellones de se) that they shall mightily condemn themselves by judging them, unless they be as forward withall to quell the Erroneous Do∣ctrine (whether by Lawes Ecclesiastical or Civil) whence the former Pra∣ctises spring, As that kind of Sedition, Stubborn disobedience, disloyalty, Scandalum Magnatum, or privie Conspiracie, under whose heavie burden this State and Church doth now sigh and groan. These and divers other like Branches of the Divels service, are as true and proper Effects, or natural issues, of the forementioned preposterous Belief, or Doctrine of Special faith or Division of all Mankind into Two Sorts; as Christian Charitie, Humilitie, Obedience, Penitencie or Contrition of Spirit, are of the true and wel-grounded Belief of Jesus Christ and of him Crucified.

5. The best instructions that can be given for rectifying the former Er∣rours, is that of our Apostle, Rom. 4. (Though we follow the Interpretations or Hints of those Writers whom these Zelots most admire.) He staggered not at

the promise of God through unbelief: but was strong in Faith, giving glory to God, and being fully perswaded, that what he had promised he was able also to performe. And therefore it was imputed to him for Righteousness. Now it was not written for his sake alone; that it was imputed to him; But for us also to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead, who was delivered for our offences, and was raised againe for our Justifica∣tion. Vers: 20, 21, 22, 23, 24, 25.

CHAP. LII.

That Iustification Consists not in one Single Act. In what Sense, Fides est Fiducia, is True.

1. MUst we then with the Romish Church, admit of a First and Second Justification? One, By Christ's Death; Another, By his Resur∣rection from the Dead? or Two Imputations of his Rightcous∣ness? Surely neither Justification, nor Imputation of Christs Righteousness Consists in One Single Act; both admitt divers Degrees or Parts: or rather, contain a Long Processe. The best way to assoyl the Difficultie proposed will be First, to set forth the proper effects or Duties of our Beliefe, as it is terminated to Christs Death and Sufferings. Secondly, the Proper Issues or Effects of our Beleife of his Resurrection from the Dead. We believe that by his Death our sins, even the sins of the world, were taken away. That Adam, and All that came of Him, were thus farre redeemed by Him, as to be set Free de•• Jure, from the Bondage of Satan, and purchased as a pecu∣liar people to himself. Thus we often read, that we are redeemed by his blood, shed on the Cress; that is, By that One Sacrifice of Himself, the Ransom of Mankinds Redemption was fully payd. Of this all men are bound to have full Assurance, and in respect of this General, tis truely said, Fides est Fiducia, Faith is a Confidence in the Blood of Christ. And thus firmely Believing, our Faith is imputed or reckoned to Us for Righteousness, as it was to Abra∣ham.

2. But many may be Redeemed from Captivitie, & yet have a desire to continue in the Land or Territories of their former Captivitie, or no great desire to be transported out of it, into a safer soyl. Some, with Gryllus in the Poet, desire rather to continue Swine, then to be Re-transformed in∣to the Image of God. And unto These, Christs Death is not available, shall not be imputed, unless it be to their greater Condemnation. But from the General Confidence that Christ hath redeemed us from the bondage of Satan, and Curse of the Law; the Church our Mother hath wisely and piously or∣dained, that all professing Christianitie, yea Infants born of Christian Pa∣rents, or Others exposed by their incredulous Parents, to the Tuition of the Church, shall be forthwith transported out of the Hemisphere of darkness into the Sphere of Light, to be visibly ingrafted into the mystical Body of Christ. The Duty, whereto all such, as are thus transported, are bound, is, to promise and Vow Obedience unto Christ as to their sole Lord and Re∣deemer, To forsake the Divel and all his workes, the pompes and vanities of this

wicked world, and all the sinfull lusts of the flesh, and to fight manfully under Christs Banner unto their lives end, that is, to take up their Cross and follow him; and as he dyed for them, so to be ready to lay down their lives for the bre∣thren, if need require, in his service; or to use our Apostles words Phil. 2. 5. To put on the same mind which was in Christ Jesus, who being in the form of God, thought it no robbery to be equal with God: but made himself of no repu∣tation, and took upon him the form of a servant, and was made in likeness of men, and being found in fashion of a man, he humbled himself and became obedi∣ent unto death, even the Death of the Cross. Vers: 6, 7, 8. Another not alto∣gether so diverse, as rather the same immediate and formal Effect of our Be∣lief in Christs bloody Sacrifice on the Cross, is, Dayly to offer up the sacrifice of a broken Heart, of an humble and contrite spirit. And for offering this Sacrifice, every man must in part be his own Priest, and Confessor, that he may be partaker of the blessing and Grace of the High Priest of our soules, from his Heavenly Sanctuary where he sits at the right hand of God.

CHAP. LIII.

Christs Parable (12. Math. 43. &c.) applyed. Two degrees of Reconciliation: the first Active (or but meere-Gramma∣tically Passive:) The other Real-Passive. So correspondent∣ly, Two Branches of Justification: The One from Christs Death, The Other from the benefit of His Priesthood dayly participated to us.

1. TO proceed thus farr in the Knowledge of Jesus Christ, and of Him Crucified, and in the practice of Christian Duties Concomitant to such Knowledge, is more, I am afraid, (or rather fully perswaded,) then most of such as take upon them to seal Assurance to themselves and to others, of their salvation, (by Markes and Tokens of the Elect, of their own coyning) have rightly got by Heart. And yet to rest secure, upon these Grounds, though learned by heart, of their personal Salvation or irre∣versible Estate in Grace or in Gods Favour, doth open a gap unto hellish Hy∣pocrisie, which our Saviour himself hath commanded us to beware of, or rather to shut it out, as it is in that parable, Mat. 12. 43, 44, 45. When the unclean spirit is gone out of a man, he walketh through dry places seeking rest, and findeth none; Then he saith I will return into my house from whence I came Out; and when he is come, he findeth it empty swept and garnished: Then goeth he, and taketh with himself seven other spirits more wicked then himself, and they enter in and dwell there, and the last state of that man is worse then the first: Even so shall it be also to this wicked generation.

For the right application of this Parable to the Jews, with whom our Sa∣viour there disputes, as also unto men of this and former Ages, I referr the Reader to Jansenius and Maldonate in their Learned Comments upon this place, but especially to Jansenius.

2. Thus much is sufficient to our present purpose, and thus much is most

cleare; That it is not the Sweeping or garnishing of the heart, or emptiness of such vices, as do raign in the hearts of Infidels, and give Satan possession of them, (all which may be wrought by the serious consideration of Christs death Passion, and by the imputation of his Merits) that can secure us from further assaults of Satan to our final destruction. Rather, for us to presume upon these without Experiments, without a continual Guard upon our own soules, is but as if a man having beaten his adversaries out of his house should set up his staffe, or sword, or other instrument of warre without the door to en∣tice his enemie by this opportunitie to make forcible entrance when he is least aware. To what End then doth the Contemplation of Christs death or the Imputation of his merits serve us? Do these beget no portion or degree of any Certaintie of our Estate in Christ, or of Salvation? Yes, they alwaies bring forth a Certainty though not of Faith, yet of Hope, that God in his Good time will accomplish these good beginnings, and crown them with more then a Moral, with an Experimental certainty or assurance of our Estate in Grace. For Regulating our perswasions in this point, there can be no bet∣ter Rule then that of our Apostle, Rom. 5. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by Faith into his Grace wherein we stand, and rejoyce in hope of the Glorie of God, ver. 1, 2. And again more fully, ver. 8, 9, 10, 11. God commendeth his love towards us, in that whilest we were yet sinners Christ dyed for us. Much more then, being now justified by his bloud we shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the attonement. The Ground then of our Hope, or of such Certaintie as we can attain unto in this life, is our Reconciliation to God, of which our Apostle speakes more fully and divinely, 2 Cor. 5. If any man be in Christ, he is a new Creature; Old things are past away; behold, all things are become new: and all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministerie of Reconciliation, to wit, that God was in Christ reconciling the world unto himself not imputing their trespasses unto them, and hath committed to us the word of recon∣ciliation, ver. 17, 18, 19. But if this Reconciliation were sufficient for our Certaintie of Salvation, what need were there of a second Reconciliation, or a second part (at least) of the same Reconciliation, which our Apostle presseth upon us, ver. 20. 21. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead to be reconciled to God: For he hath made him to be sin for us, who knew no sin, that we might be made the righte∣ousness of God in Him. The first part of Reconciliation is Active, or at the most part, but a Grammatical Passive. As a man is said to be Called when he is sum∣moned to appear, though he make no Personal Appearance: so are we said to be Reconciled to God, when pardon for our sins is proclaimed, though be∣fore we could take notice of it. The Second Reconciliation is a Real passive, and includes a Turning unto the Lord by Acceptance of our Pardon, and by serious pursuing the Allowance of it. The former part of Recenciliation is wrought by meer Imputation of Christs death and merits; The second is wrought part∣ly by Imputation, but especially by Real Participation of Grace from Christ, and gifts of the spirit. These are They that must defend and guard our soules, against the Re-entry or Re-possession of Satan and wicked spirits, whether by fair or forcible means.

3. Answerable to the Two Sorts or Degrees of Reconciliation, there are Two Sorts or two Branches of Iustification: The One by meere Imputation of Christs

Death and Passion, which was once wrought for all, at his Consecration to His Everlasting Priest-hood: The Other, by Participation of his Grace, or Ope∣ration of his Priesthood, since his Resurrection and Ascension. During the time of Legal Sacrifices, whether for sinnes against the Ceremonial or Moral Law, the People were bound upon new occasions, to bring new Sacrifices unto the Priest, and he bound to offer them up unto the Lord for their Reconciliati∣on or Attonement. For us Christians to think or conceive of more Sacrifi∣ces for sinne then One, that was Once offered for all, were to deny Christ, or the Efficacie of His Everlasting Priesthood. But as for the Sacrifices of pray∣ers, prayses or thanksgiving for what is past, or supplications for the assist∣ance of Christs Spirit for the time to come, These we are bound to offer up to God by Christ more frequently then the Jews could offer up their blou∣dy Sacrifices, or then the Priests could attend this service, which they were to attend only at certain houres or Solemn Times, because they were but mortal men and could not perform their Office, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But Christ since his Resurrection and Ascension, is not only an Everlasting High Priest, but doth exercise this his Function without Intermission. Every Priest standeth dayly ministring, and offering oftentimes the same sacrifices which can never take away sins. But this (Priest) after he had offered one Sacrifice for sin sate down on the right hand of God For ever. So the Syriack reades & Points it, much better then the Ordinary English doth, or the Greek, as may appear from a Parallel place, Hebr. 7. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He remaineth a Priest for ever.

4. Briefly, though every sin, perhaps every Gross sin which we commit, after our Justification by the Resurrection of Christ, and reall Participation of his Grace, doth not work a Total Interruption in our Estate, or Interest in him: yet every such sin doth work a decay or diminution of Grace, or some extinguishment of the Spirit of Life: both which must be repayred by the Efficacy or Exercise of his Everlasting Priest-hood. None is so just whether by Imputation of his merits, or by Encrease of Grace, but may and must be dayly more justifyed; So that the Son of God doth set us free, First, by his suf∣ferings upon the Cross; Secondly, by the Laver of Baptism and by Partici∣pation of his Life and Spirit; and Lastly, he will set us Free indeed at the Re∣surrection of the Just, when we shall be translated into that heavenly house or mansion wherein he abideth for ever.

5. Thus much of the Knowledge of Christ, and of him Crucified, and of the exercise of his Everlasting Priest-hood; Points, wherein I could wish to take more pains, though to the wasting of my bodily Spirits, upon Condition I could perswade a great part of the Clergie of this Kingdom, not to make Christ Crucified and raised from the Dead, a meer By-stander in most of their Disputes concerning Election, &c. as if he had shed his precious bloud to no other purpose, save only the purchase of their own Salvation, or the Eternal Excommunication or Damnation of others. Now whether I have justly charged them with denyal of Christs Everlasting Priest-hood, or of his Absolute Dominion or Final Judicature, I here solemnly appeal unto Him in that great Day when he shall come (as I verily believe, He shall) to judge the Quick and the Dead; To reward every man according to all his workes, whether his Writings, Sayings, or Actions.

C. Reader,

THE main Work of the sixth Section was to prepare and clear the way for The Exercise of Christs Everlasting Priesthood, by amoving that Great Mountain of the Rigid Decree, which, in the Authors judgment, did ob∣struct the general approach to the Throne of mercy, and the issues of Grace flowing thence: It making Christ a meer Spectator; at most an Instrument to Execute a Decree passed before all Worlds, and no Actor, Advocate, or Intercessor. This fol∣lowing eighth Section treats of Certain Errors which though some of them do not wholly Evacuate or null, yet do all of them disparage and Entrench upon the vertue and Efficacie of Christs Priest-hood. Some of them were toucht before; here they are more fully handled.

SECT. VIII.

CHAP. LIV.

Three Errors Disparaging Christs Priest-hood.

1. The Novatian, denying the Reception of some Sort of Sin∣ners. 2. A Late Contrary Error, affirming, That every Sin which some sort of men Committ is pardoned before it be Committed. 3. The Romish Doctrine of the Masse giving scandal to the Jew. All of them Respectively derogating from the Infi∣nite value or Continual Efficacie of Christs Everlasting Priest∣hood.

THe First Error in this kind which did grow into an Heresie was that of Novatus, Qui negavit lapsis poenitenti••m, who would not have Back∣sliders or Revolters from Christianitie,* 1.453 to be upon any Terms or te∣stifications of repentance, re-admitted into the Church, or made partakers of Absolution. This Heresi•• (as all others) took its Original from a plausi••le Truth or practise of former times. The Truth is, that in those times wherein men professing Christianitie were every day called unto the Fierie Tryal; This Backsliding or Relapse unto Idolatrie or outward Profession of Idolatrie, even after Baptism, was so rife, that the Church would not admitt any such as had thus revolted unto the Estate or Condition of Penitentiaries, nor give them Absolution upon private testifications of sorrow for their Revolt. Now if Novatus did only deny that unto such backssiders or Revolters, which the Church in her purest times, would not Grant them; why was he condem∣ned by the Church in Ages following for an Heretick? If his Opinion were an Heresie, why was not the Practise of the Antient Church Heretical? Some Grave and Learned late Writers, would have the Novatas Heresie, not pre∣cisely to consist in that he denyed Absolution, or Communion with the Church

unto Revolters, but in that he maintained, That the Church had no right or Power to grant Absolution unto such Backsliders as Cornelius then Bishop of Rome (with the Advice and consent of his Clergie) did grant unto; but that this was a Case reserved to God himself.

That such Backsliders or Revolters might at the point of death be Absol∣ved, Novatian himself had once solemnly profest. But after Cornelius, his Competitioner for the Bishoprick of Rome (being preferred to that Dignitie) had authorized this Practise, he begun to set abroach his Error (whatsoe∣ver that were) and to accuse Cornelius, and his adherents, as Authors of Here∣sie and Novelties in the Church. Had this Novatian been constant to his for∣mer Tenets, and Profession, made, before Cornelius was chosen Bishop of Rome, against him; he could not have denyed either of these Two Points of Truth: Either that God had mercie in store, for Revolters from Christianitie when they did repent; or, the Churches Power to grant Absolution, or other comfort spiritual, unto those to whom she might out of charitable discretion pre∣sume God was merciful, or to whom God had not forbid her to shew mercy or compassion. For Christ had commanded her to be merciful, as her Heavenly Father is merciful.

But it were too much Charitie to presume, that a man, of such a proud and turbulent Spirit, as Novatian was, (in the depth of such discontent as took possession of his spirit, upon Cornelius his Preferment to so great a dignitie as the Bishoprick of Rome, unto his prejudice) would be constant to his for∣mer Principles, either in whole, or in part: As either to grant, that God had mercy in store for Revolters, or that the Church had power to Absolve them upon such significations of repentance as belonged unto her Cognizance. Nor, can we without breach of Charitie think, that either Novatian or any other Heretick in those times, would be so gross as to deny the Churches Power to Absolve men from any sinne, from which they were perswaded God had or would absolve them. And it is a clear Case that the Novatians did ground their Errour, or Contradiction to the Church wherein they lived, upon that place of the Apostle, Heb. 6. 4, 5, 6. It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, And have tasted the good word of God, and the powers of the world to come, if they fall away, to renue them again unto repentance; seeing they crucifie to themselves the Son of God afresh, and put him to an open shame: and grounding their Error, or maintaining it, by this place, it is evident, that they held Lapsos, or Revolters from Christianitie unto Heathenism, to be in the same estate, Which mo∣dern Divines conceive all such to b•• in as sin against the Holy Ghost. But of the true meaning or extent of the Apostles words in the forecited place, or how the absolute unpardonablness of sin against the holy Ghost, may be thence concluded, I have nothing for the present to say. It sufficeth to know, that this Error of the Novatians, was by the Ancient Church, wherein they lived, Condemned for an Heresie. Yet hence it will not follow, that their Heresie (in the Judgment of them which condemned it) did properly or precisely con∣sist in denying the Churches authoritie to absolve sinnes of what kind soever; but rather in avouching this particular sin of Apostasie or revolting from Christia∣nitie, to be in it self unpardonable, or uncapable of Repentance. If it had been in it self unpardonable, or so adjudged by the Primitive Church: Navatian had been no Heretick, in withstanding Cornelius Bishop of Rome and the particular Churches which consented with him, or in denying to admit the Revolters from Christianitie unto the estate or Condition of Penitentiaries in the Church; or in refusing to give them Absolution, or to hold Communion with them, after

they had voluntarily, or otherwise, observed such a course of Life, as the Church had appointed for Penitentiaries.

That the Antient Church did neither admit open Revolters to enter into this Course or Rule of life, nor Absolve them after they had Uoluntarily, though most strictly (to the eyes of men) observed it, doth no way argue that the Church in which Cornelius lived, (or which lived after him) did erre, much lesse incurre the Censure of heresie which Novatian objected unto them, in admitting open Revolters unto the estate and Condition of Penitentiaries, or in absolving them from their sinnes after performance of such religious duties, as were by the Church required of men admitted into that estate or Condition.

2.* 1.454 The Primitive Church did deny unto Revolters, Both these Fa∣vours [1. Admission to the state of Penitentiaries: 2. Absolution upon their good behaviour after testification of repentance] onely de Facto; not de Jure. The Church in later times did onely alter the Practise or discipline (as is to be presumed) upon good cause or consideration. And to conclude or limit the Authoritie of the present Church, onely by Matter of fact, or practise of the Church in former times, is matter of Heresie, at least of Schism. And this it may be was a Branch (but not the Root) of Novatian's Heresie. His Radical Errour or Heresie was, in justifying the practise of the former Church, and in Condemning the resolution of the Church wherein he and Cornelius lived, by the fore-cited place of our Apostle, Heb. 6. Or, by his misin∣terpretation of it, that God would not be mercifull unto such as in time of persecution had denyed Christ, and either by word or practise approved the rites of the heathens: This Sin of Revolt indeed was a foul and griev∣ous sin, yet not a-like foul and grievous in all that were guiltie of it. But Even the foulest sin that can be imagined is but a work of the Divel, and there is no work which the Divel can work in man so foul, which the Son of God, who was manifested to this purpose that he might dissolve the workes of the Divel, is not able to dissolve. Onely the full measure of sin, or of obstinate continuance in foul and grievous sinnes, is excluded from repen∣tance, or other benefits of Christs Passion. Nor is the sin against the Holy Ghost, for its kind or qualitie unpardonable, but because it is alwayes a Sym∣ptom of the full measure of sin, or of obstinate and unrelenting continu∣ance in some sinfull course of life.

3. But even this Fundamental Truth [That no sin for it's nature or qualitie is unpardonable] through the bad disposition of men hath yeilded Nutriment to an errour so lately sprung up, that it is not as yet condemned for an heresie, though in it self as damnable as Novatian's Error was. The Error is this, [That Every sin which some sort of men commit, is pardoned before it be com∣mitted.] for so the Authors or mainteiners of this Errour argue.

If Every sin, especially every grosser sin, which the Elect or men regenerate do commit, were not forgiven, through the Merits of Christs Passion: the Elect themselves or men regenerate, might Totally or Finally fall from Grace, seeing every sin in its nature deserveth Everlasting death.

But that the Elect or men regenerate may either Totally or Finally fall from Grace, or be for the present in state of condemnation, is the utmost Absurditie or inconvenience, which, in Divinitie, they seek to bring their Opposites unto.

Not to trouble the Church with discussion of the Antecedent, [Whether the Elect or regenerate may fall from Grace either totally or finally] the Argument or Consequence is worth the traversing, to wit, [Whether it being granted, that

neither the Elect nor men regenerate can fall from Grace, we must by necessary Consequence grant, that the sins which men Elect or regenerate do after their rege∣neration commit be actually or in particular forgiven before the actuall commission of them:] or, [Whether it were not much better to grant, That men Regenerate might fall from Grace, then that their sinnes be in particular forgiven before they be actually committed by them; If the Connexion of these two were so infal∣lible, that there were a necessitie of granting both, by granting one.] Unto this Querie our Answer is, That if the impossibilitie of falling from Grace after regeneration, cannot be mainteined without Supposal or Grant, That their sinnes are forgiven, before they be committed; or that God hath as it were ante-dated a Pardon for them in particular, from the houre of Christs passion; the medicine would be much worse than the disease for which it is sought. This very Conceipt or perswasion, that our sinnes should be forgiven before they be committed, will do the soul which harb∣ours it greater harm than a Totall falling from Grace could do it. For a Totall falling from Grace, doth neither argue nor occasion just despair of pardon upon repentance; whereas the misperswasion or prejudicate opinion, that our sinnes are pardoned before they be committed, will necessarily puffe up our soules with presumption, whose swelling impostumations are no lesse dead∣ly than the wounds of despair. Though most Popes with their followers, blasphemously teach, that with what Facts soever God himself at any time hath dispensed, every Pope, for the time being, may dispense with the same; and that he may pardon every sin so far and in such manner, as God the Father and God the Son have pardoned the like: yet some latter Popes upon suite made to them, have made a Demurre, whether God at any time since the creation, did grant a Pardon or dispensation for any Fact before it was committed, which without pardon or dispensation was un∣warrantable, or in its nature damnable. And upon this scruple or Demurr have denyed to Ante-date any dispensation for those Facts or practises which their predecessors had condemned for heynous sinnes, unto those persons whose welfare and security from temporal danger they much tendred, and unto whom they shewed themselves willing to grant a Pardon for those very practises Post factum, which they would not pardon or dispence with∣all before they were committed. So that to deliver it as a point of Orthodoxal Doctrin, that God doth freely and absolutely pardon any particular sinnes, even of his Elect and dearest children before they be committed by them, is an Errour which transcends, the Licentiousness of Poperie; a Licentiousness which for degrees and malignitie exceedes the contrary rigorous Novatian errour, which denyes possibilitie of Pardon unto some grosser sinnes, as unto Relapse unto Idolatry.

4. Yet is this licentious Errour but a particular branch, and not the worst branch of that Fundamental or radical Errour before mentioned, which makes, or strives to make the Individual Nature substance or Entitie, that is in one word,* 1.455 the Bare persons of men, the Immediate Object of the Omni∣potent irresistible and immutable Decree, concerning Election and Reprobation. The manner how this Licentious Errour of Ante-dating Pardons for sinnes, springs from this Poysonous Root, is conspicuous and palpable. First the Decree of God, as all grant, is altogether immutable and irresistible: and Secondly the Individual Nature or Essence of every man, that is, his par∣ticular person, is, though not irresistible, yet indivisible and immutable, It changeth not with the conditions or dispositions of men. For though a man of a young Saint become an old Divel, though of a civil sober and

peaceable man he become a ryotous, unruly, seditious man, yet he still re∣maines the same person he was: he cannot plead in Courts of humane justice, that it was another partie, not he, which committed the misdemeanors for which he is questioned. Though his qualities or conditions alter, yet his Substance or Person alters not; whence, if Gods immutable decree of Reprobation or Election were immediately terminated unto mens Individual Natures or Substances, that is, if he had absolutely decreed to reward some particular men with everlasting Bliss, and others with everlasting miserie, without re∣spect unto their works: this Consequence would be immutable, infallible, irresistible.

Let the one sort live as they list, in Adulterie, Theft, and Murder, they should be saved. Let the others do what they can, sell all that they have and give it to the poor, fast and pray most dayes in the week, they should be damned; yea the Evill deeds of the one should be forgiven before they were committed; the others good works, or absti∣nence from Evill works, should not be capable of pardon; for as Election unto life Eternal, if it were terminated to mens persons (without respect unto their works) doth include not only a general Ante-dated Pardon for all the sins they can commit, but priviledgeth them also from all question; so doth Reprobation include an utter exclusion from all hope of Pardon, what course of life soever they take, if so be it were Terminated to their Persons or Entities, without respect unto their works.

The Orthodoxal Truth then is, that God hath decreed to reward every man accord∣ing unto all his works, not according to the foresight of his individual Nature or Per∣son. And though it be true, that it is impossible for any man to fall from the estate of Election into the estate of Reprobation, and as impossible for any man to aseend or be transported from the estate of Reprobation unto the estate of Election: Yet is it not alike impossible for him that is for the time present in a Middle State betwixt both, that is, a man capable of Gods promises in Christ and yet lyable to his Judgments, either to proceed unto the estate of Election, or to fall into the state of Reprobation. There is a necessitie that every Elected man shall be saved, that every man Reprobated shall be damned, but no like necessitie by the Eternal decree, that This or That particular man shall attain to the state of Election, or fall into the state of Reprobation. Their works or measure of working whether well or ill, their faith or want of faith, the measure & manner of both, are not so immutable or unchangable as their natures or persons are. Now Gods immutable Decree doth infallibly reward them according to the measure, manner, or qualitie of their works, or of their faith or infidelitie. For albeit the Works or Acts of mans Faith be Mutable, yet Gods purpose of rewarding every man according to his works or diffe∣rent measure of faith or infidelity is most Immutable.

5. But albeit God do not Ante-date any pardon in particular for the sinnes of the Elect, is it safe hence to conclude that he is not more favourable unto them than unto other men? or doth his peculiar favour to them, (being granted,) conclude him to be an accepter of Persons? surely it would; if we did maintain that his Eternal Decree for shewing peculiar favour and mer∣cy towards the Elect, did respect only mens Persons or Individual substances; But, laying this Foundation, [That God from Eternitie hath Decreed to reward every man, not according to the prevision of his Individual Manhood or substance, but according to all his works:] Gods peculiar favour may without imputation of partialitie or acceptance of persons, be extended not to the Elect only, but unto all that are within the Covenant, unto all that without Hypocrisie or sini∣ster respects, have subscribed unto it. Yet though this peculiar favour be to

be extended to all within the Covenant, we may not deny, but that it reaches the Elect in an extraordinary measure; for ordinarily none are admitted into the number of the Elect, which have not done some works which others, not of that number, have not done. And if God out of his free bountie, re∣ward, not the men but their works, more bountifully, than he doth the works of other men, whose persons are not within his Covenant, whose works are not so capable of bountie: he cannot hence be conceived to be a Respecter of Persons, but an accepter of such in every Nation as work righteousness, or do less evill then others do. The works which St. Peter requires to the making of our Election sure, are all in their Nature and qualitie Good, all, parts of righte∣ousness; and though we cannot do them aright; yet such as hope to be par∣takers of Gods peculiar favour, must be industrious in doing them. But not these works only, but even our Subscription unto the Covenant of Grace, our Profession of being Christs Disciples, is a work capable of mercy, of peculiar favour (in respect of others which neglect this Covenant) though No work meritorious of Grace, or of better abilities to proceed in Christianitie; nor are the best works of the Elect in their nature such.

6.* 1.456 First, the good Works which He doth that is within the Covenant are more capable of reward than the like works of men which are without the Covenant: and yet the good works of the Elect are more capable of reward then the best works of him that is only within the Covenant, not in the state of Election, not confirmed in Grace. Secondly, the good Works of men within the Covenant do facilitate their progress towards Grace, and lengthen their possibilities of being confirmed in Grace. The good works of the Elect do more then strengthen their present estate in Grace, they make them capable of greater Glorie, than others Elect are, which work not after the same man∣ner, or measure as they do. But leaving the Elect and their works to God, who only knowes them: the good works of such as are within the Covenant, though as yet not confirmed in Grace, do in some degree shelter them from danger of final Apostasie or of exclusion from Grace. The more good Works such men have done, the better fruits of Faith they have shewed, the firmer they stand in the day of temptation, wherein the Fruitlesse hearer shall fall. Thus much is included in the Close of our Apostles words, Heb. 6. ver. 7, 8. The Earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which bea∣reth thornes and bryers is rejected, and is nigh unto cursing, whose end is to be burn∣ed. These Hebrewes had come as neer to that shelf, upon which others had made shipwrack of faith, as any men since have done, which have escapt it. And if they had been to be judged by men according to their present Facts, they had incurred that dreadful sentence of final Rejection or Reprobation which the Apostle there denounceth against backsliders. What then was the Sheet-anchor, which, in our Apostles Divinitie, did hold them from striking against the immoveable rock of Reprobation? the Merits of their former works? So some great Professors of Romish Divinitie, do teach in their Le∣ctures de Reviviscentia meritorum, that is of the Revival of merits, being dead or abated by Relapse or Backsliding. This Title they ground upon this very Text of Scripture, being otherwise groundless, as they themselves confesse. The words of the Apostle are, ver. 9, 10. Beloved we are perswaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous, to forget your work and Labour of Love, which ye have shewed to∣wards his Name, in that ye have ministred to the Saints, and d••minister. Had it been any injustice in God to have forgotten their former works? if it had, their

works were truly meritorious, or capable of reward by plea of justice. For that work unto which reward without injustice cannot be denyed, is meritorious, or wor∣thy of the reward; yet the Apostle implies that God should have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unjust, If he had so utterly excluded these Hebrews from entring into his Rest, as he did their Forefathers from entring into the land of Promise. For albeit their la∣ter works had been much like their forefathers, yet their former works had been much better. But in what sense doth the Apostle say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God is not unjust?

7. This word Injustus, is sometimes no more than non benignus, or non mi∣sericors, that is,* 1.457 not bountiful, or not merciful, to such as are in miserie. Though works of pitie, of bountie, be not works of justice or equitie, yet sometimes he that shewes pitie or favour, though in Cases wherein the positive Law of God requireth Justice or severe execution, if the case come before the Ma∣gistrate, is said to deal justly, that is, not rigorously, not hardly. So the Holy Ghost (when he gives the reason why Joseph did not seek publickly to be di∣vorced from his espoused wife THE BLESSED VIRGIN) saith, he did thus resolve, because he was A Just Man, that is, a Courteous and mild-hearted man: Not a just man according to strict and Legal justice. For by the positive Law of God, the crime which he suspected, was punishable not with divorce only, but with death. If Joseph then in resolving to put away his espoused wife privately, did the part of a just and upright man, he had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, an unjust man in our Apostles sense, if he had resolved to use the remedie or be∣nefit of the Law. Yet can no man be said strictly or properly to be unjust for using any lawful remedie, but non benignus, or non mitis; he may be said to deal rigorously▪ or hardly, or uncourteously in using the extremitie of the Law. To apply this Distinction to the Point in question: If God had exclu∣ded these Hebrewes from entring into his Rest, after they had accomplished such a measure of works as the Apostle there intimates, he had not been so merciful and bountiful unto them, as the Scripture teacheth he is to all, he had not shewed himself so gratious a Lord, nor given such incouragements to his other servants of not being wearie of weldoing, as he alwaies useth to do. Briefly, when the Apostle saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Phrase in the Original is as much as if he had said, so farr is God from being unjust, that you shall find him a most gratious and Loving Father: so farr will he be from forgetting your works and la∣bour of Love, so farr from cutting you off from entring into his Rest, that he will re∣member you with his best blessings, even with the blessing of Salvation, however your late backslidings have deserved the contrary.

But however, God be a Gratious and loving Father to all that call upon him, to all that are within his Covenant, but especially to his Elect: albeit this his Gratiousness consists in the not imputing or in remitting of their sinnes, yet is there not the least sinne, which any within his Covenant, or which any of his Elect do commit, whose Pardon must not be sought for, after the Com∣mission of it, and must actually be obteined; otherwise they should dye in their sinnes; for though the Son of God did take away the sinnes of the whole world, by his sufferings upon the Crosse: yet were no mans sinnes so taken away by him, or so dissolv'd as that he from that time did cease, or yet doth cease to dissolve them; whensoever they are committed, and their dis∣solution, by repentance sought for. Unlesse he did yet dissolve the works of the Divel in us, unlesse he did yet in peculiar manner remit sinnes; even our pettie sinnes, would inchain us unto the servitude of Satan. St. J••hn no way ex∣cludes the Elect, but speakes to men regenerate, albeit not to them alone,

when he saith, If any man sin we have an Advocate with the Father Jesus Christ the righteous. 1 John 2. 1. Now the Office of an Advocate is to plead his Clients Cause before his Judge, as either for Justice if his Cause be good, or for mercy or mitigation of Justice, if his Client be delinquent. God we know is as well a God of Justice, as of mercy, and hath as well one ear open to the Accusations which are brought against us, as another attentive to the Intercessions, which are made for us. Satan is our professed Adver∣sarie, and, after he hath inticed us to do his work, he never ceaseth to sollicit the Execution of Gods Justice or vengeance upon us. Not the best of Gods Saints may at any time plead their own cause▪ or ioyn this Issue with him;

Lord Let Justice be awarded with speed, either for us or against us; either let our Adversarie be condemned for accusing us falsely, or let us be condemned with him, if we have done unjustly.

This were to become not our own Advocates (which yet were presumption) but to turn Satans Solli∣citors even to suplicate for wo and vengeance upon our own soules. David hath taught us the Form of our Plea with God, even whilest we stand upon best termes. Lord enter not into Judgement with this thy servant for no flesh is righteous in thy sight.

9. But will the Almighty Judge of all the world be so unmindfull of his Great Attribute, as to deny Execution of Judgement upon such as have deserved it, being thereunto sollicited and importuned by his professed Ad∣versarie? or will The Son of God be so Partial as to plead for their acquittal which confess themselves Guiltie of the Crimes Objected? To this we Answer:

1. God hath Two Covenants, One of Justice, Another of Mercy. And albeit God The Father should do us no wrong, no injustice, but do Himself right, if he did, upon Every accusation, instantly Condemn us: yet seeing His Onely Son, hath by a full and alsufficient price, purchased a Reconciliation for us; He may maintaine the plea of Justice, even before the Almighty Judge, against our Adversarie, for us: Or, (haveing satisfied the Justice of God for all the sinnes of mankinde) He may Remove our Tryal from the Barre of Justice to the Throne of Grace and mercy. 2. Neither God the Father could deny Execution of Justice upon us, nor could God the Son plead so much as for our Reprival, if we should stand upon our own integritie, or our own Justification: so that Our Confession of Guilt is so farre from doing us preiudice, that it is a most necessary Condition of our Acquittal.

If God the Father then at any time (as hitherto at all times he hath done) deferre the execution of Justice upon us, which our adversarie dayly sollicites against us, he defers it at the Plea or Intercession of this our Advocate; not for our own sakes. And it is worth the noteing, that as the reason why the Psalmist will not have us ioyn issue with our adversary in point of Justice, is, because No flesh is righteous in Gods sight; so our Apostle, to shew that our Advocate though partaker with us of flesh & blood, is Exempted from this Vni∣versal Negative, enstyles Him by the name of Jesus Christ the righteous. If He were not righteous, even in Gods sight, He could be no fitt Advocate, to stand betwixt us and Gods Justice, to avert his Judgements from, and draw down his mercy and blessing upon us.

But in respect of what sinnes, is Jesus Christ the Righteous said, to be our Advocate, an Advocate even for the Elect and regenerate? Is he their Advocate, onely in respect of sinnes committed before their regeneration, or before their Confirmation in Grace? or an Advocate also for the remission of those sinnes which they have committed after their regeneration by Bap∣tism, or after the increase of Justifying or sanctifying Grace, whether pro∣cured

by receiving of Christs Body and Blood or by other meanes? If our Advocate he were onely in respect of sinnes committed before Baptism, or of sinnes inherent by nature, the Apostle had not said, If any man sin we have an Advocate, but if any man hath sinned he hath an Advocate. or, Intercession is alreadie made for him by his Advocate. The title which he bestowes upon his Disciples [Little Children] argues them to have been, in his esteem, men regenerate, and more free (as he hoped) from ordinary sinnes, than other men, at the least he wrote unto them, to the end that they should not sin after they had been cleansed from their sinnes, but yet he addes [if any man shall hereafter fall into any sin, We (He saith not, YOU; as takeing him∣self included in the number of those which stood in need of Advocation) have an Advocate with the Father Jesus Christ the righteous.] This implyes that Christ doth not cease to execute the Office of an Advocate for the rege∣nerate, so long as they live here on earth. For it is not the Office of any Advocate, to plead for the remission of those sinnes, which are alreadie remitted, or from which he knowes his Clients to be cleare exempted, before they have committed them. If then the son of God make intercession for the sinnes of the Elect or regenerate, whilest they live here on earth, their sinnes are not remitted, untill He have made intercession for them, nor doth He intercede for actual sinnes till after they be committed.

10. However, if the Son of God be our Advocate onely unto God the Father,* 1.458 whether in respect of sinnes past or now present, He as Advocate, doth onely plead our Pardon, It is God the Father, then, which must grant the Pardon; and if every sin be a work of Satan: the pardoning of sin is the Dissolution or destruction of the work of Satan. How then is it said that the Son of God doth destroy or dessolve the workes of Satan in us? As the Al∣mighty Father is said to have made the world, for he spake the word and it was made, yet he made it by the Eternal Word his Onely Son: so albeit the Father likewise, do give the Fiat or Warrant, that our sinnes may be remit∣ted, or that the workes of Satan may be dissolved in us, yet they must be dissolved by the Son, as immediatly by the Son as the world was Created by the Son.* 1.459 For this reason the Apostle in the forecited place doth not con∣tent himself with the onely Title of Advocate, but adds withall, that he is the Propitiation for our sinnes, and not for ours onely, but for the sinnes of the whole world. He saith not, (though that be most true) He hath made the Propiti∣ation for our sin; lest haply any man should hence collect, that all his sinnes were forgiven before they were committed, because the Propi∣tiation was made for them before they were committed. For albeit the Propitiatorie Sacrifice was of value infinite and all-sufficient for the full ran∣som of the World: yet is it not sufficient for us which believe, that Christ dyed for us to look onely upon the Propitiation which he then Made for us (for that is past) but upon himself as he still continues the propitiation for our sinnes; so saith the Apostle, He is the propitiation for our sinnes; not onely an Advocate to plead for us unto his Father, that our sinnes may be remitted, but this request being granted, he is withall the High Priest which must remit them; and not our high priest onely, but the Propitiation by which Every work of Satan in us must immediately be dissolved. Again, though all unto whom St. John wrote this Epistle, were not regenerate, yet it is certaine that all such as walk in the light are regenerate; yet saith St. John Chap. 1. 7. If we walk in the light as he is in the light, we have fellowship one with another; and the blood of Jesus Christ his Son—, what hath it done? Cleansed us from all our sinnes. Though that be in a good sense most true,

yet our Apostle doth not So speak, Lest haply such as had attained unto this Communion of Saints, or participation with the Children of Light, being thus farre cleansed by Christs bloud, might take occasion to think, that all their sinnes, aswel those that are to come, as those which were past, were already pardoned by him, or that they were as truly cleansed from the guilt of sinnes future, as of sins already committed & past. But the Apostle (making himself one of the number to whom he speaks) says, If WE walk in the light, the bloud of Iesus Christ cleanseth us from all sin, that is, it never ceaseth to cleanse the Elect or regenerate from the sins which they never cease, in some mea∣sure or other, to committ, or harbour in them. And if there were not a perpetual Remission of our sinnes, or if this cleansing us from our sinnes by the bloud of Christ were not as perpetual and continual as our Commission of sinne is, our Case, even the Case of men regenerate, would be Lamentable. So farre is it from truth, that the sinnes of any man be forgiven before they be committed, or that any man is by the bloud of Christ actually cleansed from those sinnes which as yet have not actually polluted his soul and consci∣ence, that, as bad Diet casts men into a Relapse of those diseases from which they had been lately cured, so the sinnes which we commit this hour, will call our former sinnes to remembrance in Gods sight, until these later as well as the former be actually forgiven, or untill we be actually cleansed from these later by the bloud of Christ. I should now proceed unto the manner how the Son of God doth dissolve those works which Satan worketh in us after Baptism or regeneration, or how we are actually cleansed from sinne by his bloud:

11.* 1.460 But here again I find the Truth besett with Two Errors or Extremes, the One Positive, or an Heresie maintained by the Romish Church, which in effect denies the infinite value or everlasting Efficacie of Christs bloudy Sacrifice upon the Crosse: The Other Extreme is an Incogitancy of some men which magnisie the everlasting Efficacie or infinite value of Christs Bloudie Sacri∣fice, not too much (for so they cannot) but amiss: they make it everlast∣ing after such a manner, or rather make such use or application of its everlasting Efficacie or infinite value, to themselves and to their hearers, as makes his Everlasting Priesthood, to be uselesse, or needlesse. To begin with the First Error or Extreme.

Is it possible, that, That Church which challengeth the Title of Catholick as her own peculiar, should deny the most Fundamental Article of Catholick Faith, as is the everlasting Efficacie or infinite value of Christs Bloudie Sacrifice?

In expresse terms, or directly, she doth not deny it, Her Advo∣cates dare not professe the denyal of it. For so most of their Faction whom they lead blindfold, would forsake them, as Hereticks and Aliens from the Antient and Orthodoxal Church Yet the more stifly the greatest Scholars in that Church deny the imputation or Charge which we lay upon them; the better proof we shall gain from them, that they are the men, which, as the Apostle saith, are given over to believe Lyes; that they are the men, on whose soules the spirit of delusion hath seazed; If we shall decypher the im∣pression or Character of that spirit so clearly, that every one, which is not sworn to their Faction, whether Jew, Mahumetan, or Heathen, or other more indifferent, though but indued with Common Reason, may run and read it. Let us see then how they expose the greatest Mysteries of our Salvation, unto the just scorn and derision of the lew, Mahumetan, or Heathen, without possibilitie of Apologie for their manifest contradicting the Principles not of Christianitie only, but of Common Reason. Thus you may imagine

any Iewish School-Boy or young Artist Catechized in the Rudiments of his own Religion would oppose the greatest Rabbines in the Romish Church.

We of the Jewish Nation, once had our ordinary Priests which offered sacrifices daily in the temple, we had our high Priest which went into the most holy place once a year, with the bloud of the Anniversary and solemn sacrifices; ye Christian Catholicks (so ye term your selves) teach your hearers, as your Apostle hath taught you, that the best sacrifices which our Fathers used were but Shadowes fore-signifying the taking away of sin, they did not, they could not take away sins, or cleanse the consciences of such as offered them; And why could not our sacrifices take away sin? your Apostle gives this Reason, because they were often offered, Heb. 10. ver. 1. 2. &c. Ye Christian Catholicks have your high Priest, who, as ye say, offered himself up in bloudy sacrifice unto God for your sinnes; was this his sacrifice perfect, or was it not? Did it take away sinnes more perfectly then the sacrifices which our Fathers used, or did it not? ye say, It did, we say It did not, it could not: if your Apostles Principles or Expositions of Scrip∣tures be true, and your practise not false or unlawful. Your Priests (as you confess) stand daily ministring and offering the same sacrifice, which your high Priest did offer, and therefore by your Apostles argument against us, and by your practise, this sacrifice can never take away sinne: it is more the same sacrifice than the sacrifices of the Law were, And yet it is offered oft∣ner and in more places than any Legal sacrifices were.

12. Some devoted to the Romish religion will perhaps say in their hearts; the Doctors of our Church know well enough how to untye these knots, which the Iewes cast; albeit so learnedly and so subtilly, that no un∣learned man can perceive how they untye them. If men will thus believe or rely upon their Teachers skill without any true experiment of it; we can∣not help it. Yet if you will believe me upon the faith of a Christian, I never yet could see any Romish Writer, which leaves not the former knot worse then he found it, after he had used all the paines and skill he had to untwist it. The wisest and most learned of them, usually let it slide away without medling. Many of you perhaps have read what the Rhemists in their Notes upon the tenth to the Hebrewes, have attempted, To make you believe that all is loose: The Apostle (say they) speakes of the sacrifices of the Law, not of the sacrifice of the Mass. It is true indeed, he speakes of the sacrifices of the Law, for he proves them to be unperfect, unsufficient: but he proves them to be unsufficient by such a Reason as will conclude more strongly, not only against the sa∣crifice of the Mass, (if so the sacrifice of the Masse, were as lawfull as the Le∣gal sacrifices sometimes were, or the Reiteration of it, not more abominable in the sight of God, then the restauration of Legal bloudie sacrifices at this day would be:) But against Christs bloudy sacrifice upon the† 1.461 Cross, also. The only Reason by which the Apostle proves the best kind of Legal sacrifices, even whilest they were lawfully used and according to Gods ap∣pointment, to have been altogether unsufficient for taking away sinne, is, be∣cause they were to be often offered: Now every particular must be proved by an universal, and A true universal Rule or Principle includes the same reason in every particular. The Apostle could not prove the Legal Services to have been imperfect for this Reason, that they were often offered, unless this Vniversal were true and taken by him as granted, [That no sacrifices or sacrifice of what kind so∣ever which is often offered can be perfect or sufficient to take away sinnes.] This uni∣versal Reason the Apostle takes as granted by Light of Nature and Common

Reason, and so frames his Argument from the Authoritie of Scriptures, and the consonancie of Common Reason or light of nature, ver. 15. The Holy Ghost ALSO is witnesse, &c.

It is as idle and as frivolous a shift wherewith the same Rhemists seek to put off their ignorant Readers, when they tell them, that, Christs body was but once offered up in a bloudy manner, but may and ought to be often offered up in a bloud∣less manner. The very root and ground of this distinction if you examine it by our Apostles Argument, includes a confession or acknowledgement of the CRIME or HERESIE which we object unto them, to wit, that The bloudy Sacrifice of the Son of God, is not by their doctrine of infinite value, nor of force and vertue everlasting, but infinite only secundum quid, (i. e.) infinite in the Nature of a bloudie sacrifice, not so simply infinite as to exclude all other sacrifice or offering for sin. For if it had been of value infinite, or All-sufficient to take away sin whilest it was of∣fered up in a bloudy manner, there had been no more offering, either requi∣red or left for sin, whether a bloudie or a bloudlesse offering, whether after a bloudy or a bloudless manner; for if Once offered it were in the nature of an offering infinite, it necessarily took away all other offerings, or manner of offering for sin.

A Note Relating to the precedent Chapter.

EUsebius, Socrates, and Theodoret amongst the Greeks: Primasius, and Austin amongst the Latines do not distinguish betwixt these two Ominous names, Novatus, and Novatianus. But St. Cyprian, in his 49. Epistle, shews plainly that they were of two distinct persons, though agreeing too well in Schism and Heresie. Novatus was an African (new Monster,) a Preshyter in the Church of Carthage, (where S. Cyprian was Bishop) vir sui nominis; for he was Rerum novarum semper Cupidus, disobedient to his Bishop, spightful against the Order, unnatural to his Father (who dyed for hunger and lay too long unburied) unfaithful to the Orphan, the Widdow, the Church-stock, unkind to his wife, whom he made to miscarry with a kick. (Damnat sacrificantium manus ipse nocentior pedibus, says S. Cyprian.) Thus qualified, fearing Excommunication, He fled to Rome, and joyned with Novatianus a Roman Presbyter, who was, about that time, brewing his Schism against Cornelius Bishop of Rome: These Two were the Ring∣leaders of the Sect of the Cathari. See S. Cyprian. Epist. 49. (and Epist. 51. 52.) with Rigaltius his Notes.

CHAP. LV.

From the Text, Heb. 10. ver. 1, 2, 16, 17. And from this Maxim, [That Christ's One Sacrifice of himself was of Value absolutely Infinite;] it follows not, That such as worship God in Spirt, or, such as are received into The Covenant of Grace have their sinnes remitted before they do committ them.

That Doctrine makes Christ's Resurrection useless (in respect of us;) and Baptism needlesse. Legal worshippers Conscious, and their sins remembred in such a sort as Evangelical worshippers are not. The vast Oddes betwixt Christ's One Sacrifice and the Many Legal. We must distinguish betwixt the Infinite value and Infinite vertue of Christs sacrifice.

The precious Effects of H. Baptism, and the Eucharist, flowing from the Efficacie of Christs Sacrifice and Priesthood. How Le∣gal Sacrifices, &c, did prefigure Christ's.

1. BUt unto men which have not their Senses exercised in the Propheti∣cal and Evangelical Writings, or in the Harmonie betwixt them; the words of the Apostle in that tenth Chapter to the Hebrewes,* 1.462 ver. 1, 2 16, 17. do minister some scruple.

His words, ver. 1, 2, are these. The Law can never, with those sacrifi∣ces which they offered year by year continually, make the commers thereunto perfect; For then would they not have ceased to be offered, because the worshippers, (that is, such as were observers of the Legal worship only;) should have had no more con∣science of sin. From this Opposition between the condition of Gods people under the Law, and the Condition of his people under the New Covenant, that is, of such as worship him not by Legal Sacrifices, but in the Spirit, it may seem to be concluded, that such as are within the Covenant of Grace, or wor∣ship him in spirit, have their Sinnes remitted before they can commit them, or as soon as they begin to worship God, not by Legal sacrifices, but in the spirit. For if the sins of men thus qualified were not remitted before they were re∣ceived into the Covenant of Grace, or at least at the time when they were there∣unto admitted, they should at least have as much (if not more) Conscience of sin, as the Legal worshippers had.

2. This Scruple or Question, which the words of the Apostle, ver. 1, 2. do minister, may be fortified or Augmented from the same Apostles Inference ver. 17. And their sins and iniquities will I remember no more. This is the Privilege of such as are within the New Covenant.* 1.463 Now, if according to the Tenor of this privilege, God will no more remember their sinnes and iniquities who are comprized within the new Covenant, the cause or Controversie may seem concluded, that God will neither punish their sinnes, nor question them for them. For all punishment of sin, all inquisition after sin, doth include or presuppose a Remembrance or Cognizance of the sins for which men are punished or questioned.

Both these Scruples may receive strength or Countenance from that gene∣ral Maxim unto which we willingly subscribe [That the bloudy sacrifice whereby this new Covenant was made and ratified,* 1.464 was of value absolutely infinite,

for taking and putting away sinnes.] And how could it possibly be of value in∣finite for taking away sins, unlesse the sins of all, all their sins for whom it was offered, were by it taken away or remitted; So taken away, that they should be no more remembred in Gods sight, that They should have no more Conscience (or horrour) of sin?

3.* 1.465 The clear and unquestionable Points of Truth, included in the Apostles words, are but Two.

The Former, That the Legal Worshippers were conscious of sin in such a sort as the Evangelical worshippers, or men comprehended under the new Cove∣nant, are not conscious.

The Second, that God did remember the sins of such as were under the former Covenant, after such a manner as he doth not remember their sinnes who are under the new Covenant of Grace. But for the Distinct meaning of the Apostle, that is, how farre the Legal worshippers had a consciousness of sin; how farr the Evangelical worshippers have none; In what sort, measure, or man∣ner God did remember the sinnes of his people under the Old Covenant, and not remember the sinnes of his people under the new Covenant of Grace, we can have no better scantling, no more indifferent standard, than the words of the same Apostle in the same tenth Chapter, ver. 3. But in those sa∣crifices (to wit which were offered by the Law,) there is a remembrance (or commemoration) of sin made every year. But wherein did this Annual Re∣membrance or Commemoration of sin consist? The Law, as the Apostle else∣where speakes, was but a School-master unto Christ; and the Lessons, which this School-master, did, by the Annual, or other, bloudie sacrifices especially, teach, were these:

That the men, by whom or for whom these bloudie sacrifices were offered, had deserved, and as often as they offered them did deserve, to be tormented and mangled as these sacrifices were. That the ••utchery of Them was but Favorabilis commutatio poenae, a favourable exchange or diverting the punishment from themselves upon these bruit Beasts: That whiles the fire under Gods Altar did continue, Gods Wrath against sinne and sinners vvas not appeased, nor could be appeased by this kind of bloudy sacrifices.

All this the yearly and daily offering of bloudy sacrifices, did clearly testifie unto the consciences of such as offered them. And that so often as God required these sacrifices, he did call their sins unto remembrance, and as it vvere by matter of Fact proclaim unto the World, that as yet, his Wrath against sin vvas not, could not be appeased, by these or the like kind of Sacrifices. But inasmuch as the Law, though in it-self imperfect (and therefore could make nothing perfect) vvas yet an Introduction to a better Hope; the continual reiteration or repetition of these bloudy sacrifices did teach such as used them aright, to expect a more sufficient bloudy sacrifice, vvhich should fully appease the vvrath of God, and Testifie unto mens consciences, that he did remember their sins no more, in such sort as during the time of the Law he had done; that is, there should be no more exchange or commuta∣tion of punishment, no solemn remembrance of sinne, by any sacrifice (of what kind soever) for sin, but this one sacrifice should suffice for all.

4. That we may ascend by degrees unto the infinite value and everlasting Effi••acie of the sacrifice of the sonne of God, we are in the first place to consi∣der the odds or difference between this only Sacrifice and the sacrifices of the Law. The odds or differences between them may be reduced unto these Two Heads: First, To the Diversitie of their immediate Effects: Secondly, To their different Efficacie or proportion for effecting the several Ends to which they were especially destinated. 1. The Immediate effect of the bloudy

Sacrifices of the Law, was to cleanse or purifie the offerers from sinnes com∣mitted against the Law of Ceremonies, and this (as the Apostle termes it) was a Purification or Sanctification according to the flesh. Howbeit, this Sanctification was a shadow or picture of that purification of the Conscience or Sanctification of the Spirit, which was to be effected by the bloody Sacri∣fice of the Son of God. 2. The sacrifices of the Law were no way so Powerfull or sufficient for effecting the Sanctifying of the flesh, as the Sacri∣fice of the Son of God is for effecting the Sanctification of the spirit and Conscience. There was no one kind of Legal sacrifices, which might make a full attonement for all sinnes or sinners against the Law of Ceremonies. For every different sin or legal uncleanness they had (for the most part) a different kind of sacrifice or offering. And if a man had been this day cleansed by sacrifice from some particular sin or legal uncleanness, and had fallen again unto the like to morrow, the blood of the former sacrifice could not stead him the second time: Every particular relaps into the same sin, was to have a particular offering or fresh Sacrifice, though of the same kind with the former.

5. The infinite value of the Bloody Sacrifice of the Son of God, may, from this imperfection of the legall sacrifices, be distinctly apprehended, if we consider, that not the Jew onely but the Gentiles, one and other, were Enemies and rebells against God, all by nature the sonnes of wrath and perdition, and yet the favour of reconciliation for all that then were, or afterwards should be (albeit this world should continue a million of years) was purchased by this one bloody Sacrifice, as by a just and full price. What sinnes soever any man had committed, they did not prejudice his In∣terest in the pardon purchased; it was universal in respect of al sinners, and in respect of all sinnes; The Almighty Father's wrath against mankind, was by this Onely Sacrifice so well appeased, so fully satisfied, that he is ready to receive all into the favour and Privilege of sonnes, which will with due reverence accept of the Pardon offered, and sue it out by such meanes as he hath appointed. Now this Vniversal Favour, for all men▪ to whom nothing but vengeance was in Justice due, could not possibly be purchased by any Sacrifice, which was not of Value absolutely infinite. But to grant an ab∣solute Pardon, not onely for all sinnes past, before the acceptance of the Pardon, but for willfull obstinacie or continuance in sinne or rebellion after so Gratious a Proclamation of Pardon, could be no Effect of Gods infinite Mercy, no Fruits of Christs infinite Merits. For, infinite Merits cannot benefit men altogether unqualified or uncapable of them. And Mercy infinite must retaine the nature of mercy; it reacheth not beyond the pro∣per Object of mercy: And the proper Object of mercy, is penitencie or sorrow for Misdemeanors past or present. Willfull continuance or obstinacie in ex∣orbitant courses or contempt of mercy offered, is the Object of Justice or indignation.

6. But besides the Infinite Value, we are to acknowledge the infinite or Everlasting Efficacie, or Operative Vertue of this bloody Sacrifice of the Son of God. Want of distinguishing between these two hath occasioned many Errours or oversights in Divinitie: That there is a Distinction to be put betwixt them, we may thus conceive. Suppose the Son of God, imme∣diately after he had payed the ransom for our sinnes, or in that Instant in which he said, Consummatum Est, all is finished, had deposed or layed aside the humane nature, in which he was conceived and born to the end and pur∣pose that he might dye in it (or according to it,) his offering or Sacrifice

had been of Value infinite, in that it could purchase so Vniversal a Pardon at Gods hands for all sinners, and for all sinnes. Yet if he had laid aside the humane nature immediately after his suffering, The Everlasting Efficacie of this infinite Sacrifice had been cut off. Now besides the infinite price of our redemption which was then Payd when Christ said Consummatum Est, another End of his assumption and retaining the humane nature, was, that we might be partakers of the Everlasting Vertue of his Sacrifice and Priesthood. And herein doth this Sacrifice truely differ from the sacrifices of the Law, from all sacrifices whatsoever, in that we obtaine remission of sinnes by it, and through it, not onely as it was once offered, but by the reall Communication of its Vertue unto our soules. If there were any use or need of a second, third, or reiterated offering of it, the Vertue and Effica∣cie of it could not be imagined to be perpetually everlasting or Uncessant, but endlesse or uncessant onely by Vicissitude or Turn, in such a sense as we say, the Moone shall be Eclipsed to the worlds end; Yet is it not eclipsed at all times, but at some speciall times, throughout all Ages of the world. But if both the Value of the Sacrifice be truely infinite, and the Vertue of it everlasting without interruption or discontinuation, more Uncessant than the Motion of the heavens, or the Rest of the earth: The often offering of the Sacrifice, after what manner soever, is superfluous and blasphemous.

The true reason then, why the Body of Christ is not, or ought not to be often offered, is, not because all our sinnes were actually remitted by the once offering of it, or remitted before they were committed: but be∣cause the substance or matter of the sacrifice, is of the same force, at this day, to remit sinnes, that it was of, whilest it was offered.

For his humane nature was consecrated by death and by his bloody Passion, to be a sacrifice of ever∣lasting Vertue, to be the continual propitiation for our sinnes.

7 If either the actual sinnes of all men,* 1.466 or the sinnes of the Elect in speciall, had been so remitted by Christs death as some conceive they were, that is, absolutely pardoned before they were committed; there had been no end or use of Christs Resurrection in respect of us; no need of Baptism: yet was Baptism, from the hour of his resurrection, necessarie unto all that did beleive in his death and resurrection. The urgent and indispensable necessitie of Baptism, especially in respect of actual beleivers, is not any where more Emphatically intimated, than in St. Peters Answer to the Jewes, Whose hearts were pierc't with sorrow that they had been the causes of Christs death. They, in this stound or sting of Conscience demand, Men and brethren what shall we do? and Peter answered them, Repent and be Baptized Every one of you, In the Name of Jesus Christ, for the remission of sinnes. And they that gladly received the word, were Baptized the same day. Acts 2. 37, 38, 41. These men had been deeply tainted with sin, not original onely, but with sinnes actual of the worst kind: guiltie they were in a high degree of the death of the Son of God, yet had they as well their actual as their original sinnes remitted by Baptism. It is then an unsound and imperfect Doctrin, that sin original onely is taken away or remitted by Baptism; for whatsoever sinnes are remitted or taken away by Christs death, the same sins are in the same manner remitted and taken away by Baptism into his death; actual sinnes are remitted in such as are guiltie of actual sinnes, when they are baptized, though onely sin Original be actually remitted in those which are not guiltie of actual sinnes, as in Infants. No mans sinnes are actually remitted, before he be actually guilty of them.

8. The Question is, how either sin original is remitted, or how any

work of Satan is dissolved by Baptism, And this Question in the General is righly resolved, by saying, They are remitted by faith. But this general Reso∣lytion sufficeth not, unless we know the Object of our Faith in this particular. Now the particular Object of our Faith, of that faith by which sinnes (whe∣ther by Baptism or otherwise) are remitted, is not our general Belief in Christ: even our belief of Christ dying for us in particular, will not suffice, unlesse it include our Belief of the Everlasting Vertue of his bloudie Sacrifice, and of his everlasting Priest-hood for purifying and cleansing our soules. No sinnes be truly remitted unless they be remitted by the Office or exercise of his Priest-hood; and whilest so remitted they are not remitted by any other Sa∣crifice then by the sole vertue of his body and bloud, which he once offered for all, for the sinnes of all. It is not the Vertue or Efficacie of the consecrated water in which we were washed, but the vertue of his Bloud which was once shed for us, and which by Baptism is sprinkled upon us, or communicated unto us, which immediately cleanseth us from all our sinnes. From this everlasting Vertue of this his bloudy Sacrifice, Faith, by the ministerie of bap∣tism is immediatly gotten in such as had it not before. And in such as have Faith before they be baptized, the guilt of Actual sinns is remitted by the exercise or Act of Faith, as it apprehends the everlasting Efficacy of this sacri∣fice, and by the prayer of faith, and supplication unto our High Priest. Faith then is as the mouth or appetite by which were receive this food of Life, and is a good sign of health, but it is the food itself received, which must conti∣nue health and strengthen spiritual life in us; and the food of life is no other then Christs Body and Bloud, and it is our High Priest himself, which must give us this food.

Baptism, saith St. Peter, 1 Pet. 3. 20. doth save us: what Baptism doth save us? not the putting away the filth of the flesh (yet this is the immediate effect of the water in baptism) but the answer (or stipulation) of a good conscience towards God. But how doth this kind of Baptism, or this concomitant of Baptism, save us? The Apostle in the same place tells us, by the resurrection of Jesus Christ: The answer or stipulation of a good conscience, includes an illumination of our spirits by the Spirit of God; a qualification, by which we are made sonnes of Light, being before the sonnes of darkness. But, That by this qualification we be∣come the sonnes of Light; That this qualification is by baptism wrought in us; That by this qualification however wrought in us, we are saved from our sinnes; All this is immediately from the vertue of Christs Resurrection. That is, as you have heard before, he was consecrated by the sufferings of death to be an everlasting Priest, and by his resurrection from death, his body and bloud became an everlasting Propitiation for sinnes, an inexhaustible Foun∣tain of Grace, by which we are purifyed from the dead works of sinne.

9. It is true again, that in the Sacrament of Christs Body and Bloud, there is a propitiation for our sinnes, because He is really present in it, who is the propitiation for our sinnes. But it no way hence followes, that there is any propitiatorie sacrifice for sin in this Sacrament. He becomes the propitia∣tion for our sinnes, he actually remits our sinnes, not directly and immedi∣ately by the Elements of Bread and Wine, nor by any other kind of Local Pre∣sence or Compresence with these Elements, than is in Baptism. The Orthodox∣al Antients use the same Language, for expressing his Presence in Baptism and in the Eucharist; they stick not to say, that Christ is present or Latent in the water, as well as in the Elements of Bread and Wine. Their meaning is, that neither of these Elements or sensible substances, can directly cleanse

us from our sinnes by any vertue communicated unto them or inherent in them, but only as they are pledges or assurances of Christs peculiar presence in them, and of our true investiture in Christ by them. We are not then to receive the Elements of bread and wine only in remembrance that Christ dy∣ed for us, but in remembrance or assurance likewise that his body which was once given for us, doth by its everlasting Vertue preserve our bodies and souls unto everlasting Life, and that his bloud, which was but once shed for us, doth still cleanse us from all our sinnes, from which in this life we are cleansed, or can hope to be cleansed. If we then receive remission of sinnes or purification from our sinnes in the Sacrament of the Eucharist (as we alwaies doe when we receive it worthily;) we receive it not immediately by the sole serious re∣membrance of his death, but by the present Efficacie or operation of his body, which was given for us, and of his Bloud which was shed for us.

10. The reason why the bloud of Bulls and of Goats had no longer force or efficacie to cleanse men, though but from sinnes against the Law of Cere∣monies, then whilest they were offered, was, because their bloud was cor∣ruptible bloud, and did perish with the using. But we are not redeemed, saith S. Peter,* 1.467 with corruptible things, as silver, and Gold, but with the pretious, bloud of Christ, as of a Lamb without blemish or without spot. One part of the pretious∣ness of his bloud is, that it is farr more incorruptible then silver, gold, or other pretious metall, and the less corruptible any metall is, the more pretious it is; and the more pretious it is the more uncorruptible.

Though Christ then was truly mortal when he dyed for us, yet the bloud that he shed forth for us at his death, did not become like water spilt upon the ground, which cannot be gathered again; it did not vanish or consume as the bloud of Legal Sacrifices did; as his Body so his Bloud was, not to see or feel corruption: not a drop of Bloud which was shed for us, whether in the Garden or upon the Crosse, but was the bloud of the Son of God; but was shed by him, as willing at this price to become the ever∣lasting High Priest of our soules: and not a drop of Bloud which was so shed did cease, or shall ever cease, to be the bloud of the Son of God. His soule and body we know were disunited by death: yet were neither of them dis∣united from his Godhead or Divine Person. His Body whilest laid in the grave, was still the Body of the Son of God, as still retaining Personal Vnion with his Godhead: So was his soule, so was his Bloud, the soule and Bloud of the Son of God, as being indissolubly united to his Divine Person. Though his bloud, whilest it was shed or powred out, did lose its Physical or Local Union with his body, though one portion of it were divided from another, yet no drop of it was divided from his infinite Person. And that which the Romish Church would transferre unto each several crum of bread or drop of Wine in the Eucharist, is Originally and properly true of the several drops or divisibilities of Christs Bloud which was shed for us; whole Christ was in every one of them, indivisibly in every one of them God was, the Godhead was and is personally united to all of them.

11. Whether all and every portion of his bloud which was then shed, were, by the power of the Godhead, recollected and re-united to his Body, as his Body was to his Soule at the resurrection,* 1.468 we cannot tell; God knowes. But this we know and believe, that the self same bloud which was then shed, whether it were gathered together again, or remained dispersed, whether it were re-united to his Glorifyed Body or divided from it, is still united to the Fountain of Life, to the Godhead in the Person of the Son. And being uni∣ted to this Fountain of Life (who dwelleth in it, as light within the body of the Sun) it is of Efficacie everlasting; it hath an immortal power or force to dis∣solve

the Works of Satan in us, as well those which he worketh in us after Baptism as before. The Vertue of it, to cleanse and purge us from our sinnes (of what kind soever) is, at this day, as soveraign, as if it had been sprinkled upon our soules, whilest it issued out of his body. It is impossible it should lose its Vertue in or upon our soules, unless vve first lose our Interest in it, vvhich vve cannot lose but by abandoning the vvaies of light, and polluting our soules vvith the Works of darkness. For so long as we walk in the light, the bloud of Jesus Christ the Son of God, doth cleanse us from all our sins.

12.* 1.469 This present Efficacie of Christs body and Bloud upon our soules, or reall Communication of both, I find as a truth unquestionable amongst the An∣tient Fathers, and as a Catholick Confession. The Modern Lutheran and the mo∣dern Romanist have fallen into their several Errors concerning Christs presence in the Sacrament, from a common ignorance; neither of them conceive, nor are they vvilling to conceive, hovv Christs body and bloud should have any Real Operation upon our soules, unlesse they were so Locally present, as they might Agere per contactum, that is, either so purge our soules by Oral Manducation, as Physical Medicines do our bodies (vvhich is the pretended use of Transubstantiation) or so quicken our souls as svveet odours do the Ani∣mal spirits, which were the most probable use of the Lutheran Consubstantiati∣on. Both the Lutheran and Papists avouch the Authoritie of the Ancient Church for their opinions, but most injuriously. For more then we have said, or more than Calvin doth stiffely maintain against Zuinglius and other Sacramentaries, cannot be inferred from any speeches of the truely Orthodoxal or Ancient Fa∣thers; They all agree, that we are immediately cleansed and purifyed from our sinnes by the bloud of Christ; That his humane Nature by the inhabi∣tation of the Deitie is made to us the inexhaustible Fountain of life. But about the particular manner how life is derived to us from his humane Nature, as whether it sends its sweet influence upon our soules only from the heavenly Sanctuary wherein it dwells as in its Sphere; or vvhether his bloud vvhich vvas shed for us, may have more immediate Local presence vvith us, they no way disagree, because, they, in this kind, abhorred curiositie of dispute. As for Vbiquitie and Transubstantiation, they are the two Monsters of modern times, brought forth by ignorance, and maintained only by Faction.

And thus much of the infinite value and everlasting Vertue of Christs Sacrifi••e in comparison of Legal Sacrifices. The next Querie, is, How the everlasting Effi∣cacie of his Sacrifice, or of his Priesthood was prefigured by Legal Sacrifices or puri∣fications for sin.

13. The Legal sacrifices, as all agree, did generally foreshaddow Christs Onely and All-sufficient Sacrifice. But in as much as they were corruptible and their vertue transient, and by reason of their corruption and transient vertue were often to be reiterated: they could not be so much as true shad∣dowes either of his offering of Himself once for all, or of the everlasting vertue of his Onely Sacrifice once offered. Their imperfection, corruption, or transi∣ent vertue, did serve as foyles to set forth the glorie and splendor of his ever∣lasting Sacrifice, and most perfect offering. Of all the Legal Sacrifices which present themselves unto my former observation, or present memory, there is one kind only which can beare the true shaddow or serve as a Modell of the Everlasting Efficacie of his onely Sacrifice once offered for all. And that was the sacrifice of the Red Heifer, Numb. 19. and the Legal Use which GODS People under the Law were to make of Her Ashes.

The correspondencie between the effects of the Ashes of this sacrifice and of the blood of Christ is gathered by our Apostle, Heb. 9. ver. 13, 14. If the Ashes of an Heyfer, sprinkling the unclean, sanctif••eth to the purification of the flesh: how much more shall the blood of Christ, who through the eternal spirit offered himself to God, purge your consciences from dead workes to serve the living God. But wherein did this sacrifice picture out the Everlasting Efficacie of the Blood of the Son of God, in more peculiar manner than other Legal sacrifices did?

14. First, in that all such as were legally unclean by touching a Corps or Grave, by comming into a Tent wherein a Corps lay unburied, or suf∣fering the vessels in such a Tent to be uncovered, were to be purified by the Water of Sprinkling which was qualified or consecrated to this purpose by the Ashes of the Red Cow or Heyfer: and as often to be purified by this water as they should incurre this Legal uncleanness. And yet the sacrifice of this beast was not to be offered so often as this people did incurre these Kinds of legal uncleanness. Thus much is Evident from the practice of the Jewish Church during the time of the Law.

For this water of purification was often every year, oft-times Every month to be sprinkled upon some one or other of this people, oft-times upon one and the same man within one and the same year, even as often as he should by chance, or negligence incurre any of the former branches of uncleannesse. Yet was not this sacrifice, whose ashes were still to be mingled with the water of purification, to be offered once Every year, in every Age, or in many Ages. The Sacrifice of the Red Heyfer, as the Jewes confesse, was but nine times offered during the time of the Law; Once by Eleazar Aarons Son in the wilderness. And this sacrifice was not reiterated untill the destruction of Salomons Temple, that is, not during the space of a thousand yeares and more. It was the Second Time offered by Ezra after this peoples Return from Captivitie, and but seven times after, unto the destruction of the second Temple. And this Foolish Nation since that time hath not presumed to offer it, but expects the offering of it the tenth time by their King Messias▪ Thus is the faithless Synagogue, by Gods providence, the Keeper, not of the Sacred Oracles onely written by Moses and the prophets, but even of those Traditions which testifie the summe and truth of these Oracles, to wit, that this legal sacrifice, amongst the rest, was to be accomplished in their Messias: He was indeed to set the Period to this legal Rite, and to all the rest, not by of∣fering them after a Legal Rite or manner, but by offering up himself instead of them all, once for all, in bloodie sacrifice, in whose infinite Value and Everlasting Efficacie all other sacrifices or offerings for sin, were so termi∣nated or swallowed up, as Land-rivers or currents of waters are in the sea. But what circumstance have we from the written Text, that this sacrifice was not to be so often offered, as this people had occasion to use the water of sprinkling or the Ashes of this sacrifice to cleanse them from their former Legal pollutions?* 1.470 It is said ver. 9. that the Ashes should be laid up without the Camp in a cleane place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & reserved or kept for the congregation of the children of Israel for the water of separation. The Ashes were to be re∣served, not for this Generation onely present, but for the use of Posteritie. As Manna, which was commanded in the same Character to be reserved in the Ark, was the Type of Christ as he is the food of life, or the bread which came down from heaven; So were these Ashes as an Emblem of the Everlasting Efficacie or operative vertue of his sacrifice. There is no Bodily substance under heaven, which can be so true an Emblem or model

of incorruption as Ashes are. Being the Remainder of bodies perfectly dissolved or corrupted, they are not capable of a second corruption. And when it is said, that the Ashes should be reserved for a water of separation, the meaning is, that one sacrifice might afford ashes enough to season or qua∣lifie as many several vessels of water, as this people for many generations should have occasion to use for Legal purification. So it is said in the same ninth verse, that the Reservation of these Ashes was a Purification for sin. A purification, not in Act onely, or for one or two turnes, but a Continual Pu∣rification: or as a Treasurie or storehouse for making as many purifications or waters of sprinkling as this people had occasion to use. And so Christ is said Heb. 1. 3. to have made a purification for our sinnes; when he had by himself purged our sinnes (saith our English) he sate down on the right hand of the Majestie on high. But the Translation (under Correction) comes somewhat short of the Original, and the shorter it comes of it, the more advantage it yeilds unto their opinion which think their sinnes were remit∣ted and purged before they were actually committed. The Apostles words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, haveing made a Purification for sin, he hath ascended into heaven. The word Purification is not to be restrained to One Act or operation, but includes or implies the Perpetual qualitie of himself or sub∣stance of his sacrifice being by this one Act consecrated to be a perpetual Fountain of purification. As he did not onely make one propitiation for our sinnes; So neither did he once actually purge us from our sinnes by offering up himself, but still remaines the purification of our sinnes: that is, he doth still purifie and cleanse us from our sinnes, as often as we seek by Faith and true repentance to be cleansed and purified by him.

15. So then the Blood of the Legal Sacrifice or Heyfer did consecrate the Ashes to be as a Storehouse or treasury of legal purification, and the Ashes thus consecrated by this sacrifice, did hallow or consecrate the Water which was put into them to make actual purification as often as occasion required. So did our High Priest, by the One Sacrifice of Himself, consecrate his Blood to be an inexhaustible Fountain of purification Evangelical. And his Blood and Body thus consecrated once for all, do consecrate or sanctifie the Water of Baptism to cleanse or wash Infants from sin Original; and such as are of yeares when they are baptized from sinnes Actual against the moral Law of God. So doth his Blood or operative Vertue of his Everlasting sacrifice, consecrate or qualifie the Elements of Bread and Wine to purifie and cleanse our soules from such actual sinnes, as after Baptism we have committed. This perennal Efficacie or Operative Vertue of Christs Body and Blood, consecrated once for all by the sacrifice of himself, to be a perpetual puri∣fication for such as were to be consecrated Kings and Priests unto their God, which was thus pictured by the former Legal or Mosaical Rites, was more expressly foretold by the Prophet Zacharie. For having in the twelfth Chap. ver. 10. Prophesied of the piercing of the Son of Gods most pretious Body by the Jewes, (for which when God should open their eyes to see the truth, they should lament and mourn) he explicates the Use or End to which the Divine Providence had destinated this their malitious crueltie Chap. 13. 1. In that day there shall be a Fountain opened to the house of Da∣vid, and to the inhabitants of Jerusalem, for sin and for uncleanness. By this offering of himself Once for all, by this opening of his pretious Side, he hath consecrated all that are Sanctified, and all that are sanctified are sanctified by it: Yet not actually sanctified or actually consecrated by his Blood

before it be sprinkled in our hearts by Faith. And to instruct us that the Legal Water of separation or sprinkling did foreshadow the Blood of Christ, the Apostle termes it, The blood of sprinkling. Heb. 12. 24.

CHAP. LVI.

The Efficacie of Christs Sacrifice, and the Use of his Priest-hood, Two distinct several Things.

Wherein the Exercise of his Priest-hood doth consist. How it was foreshaddowed. Ordina••ces effectual by vertue of Christs Presence. Vertual Presence is a Real presence.

1. SUch as deny the Everlasting Efficacie of Christs Sacrifice may be pre∣sumed likewise to deny the Vse of his Everlasting Priesthood. How∣beit all such as grant the everlasting Efficacie of his Sacrifice cannot hence be concluded to admitt the everlasting use of his Priesthood. For these be Two distinct Points of our Belief. If Belief in Christs death▪ or in the Everlasting Efficacie of his sacrifice, were all that we are bound to believe, we were not bound to acknowledge any other Act of his Priesthood besides the offering up of himself in Sacrifice; But by this one Act of his Priesthood he was consecrated to be an Everlasting Priest. And if he be an Everlasting Priest he still executes the Office or Function of an High Priest. And it is our Du∣tie, the Chief Point of our Religion, to supplicate unto him as to The Onely High Priest of our Soules, that he would make us partakers of his Everlasting Sacrifice, as we say, ex Officio, by exercising the Office or Function of an High Priest.

The Question is, Wherein the Function or exercise of his Priesthood doth consist. To this we answer, First, Negatively, That it doth not consist in the often offering up of himself by his Priests or Ministers here on Earth; For if he were on Earth, saith the Apostle, Heb. 8. 4. he should not be a Priest. This argues, that he exerciseth his Priest-hood in the heavenly Sanctuary, not in Temples made vvith hands. So saith the Apostle more expresly, Heb. 9. 24. Christ is not entred into the holy places made with hands, which are the figures of the true, but into heaven it self, now to appear in the presence of God for us. Nor yet that he should offer himself often, as the High priest entreth into the holy place every year, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with bloud of others. For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he ap∣peared to put away sin by the sacrifice of himself.

The truth then is, as you have heard before, that Christ by his bloudy Sa∣crifice upon the Crosse, was consecrated to be an Everlasting Priest. And that this Consecration was not accomplished untill his Resurrection from the dead. For it is not conceivable that he should be an Everlasting Priest before he became an Immortal man, and by his rising, &c, opened the Gate of Ever∣lasting life. After he was thus consecrated by death, and by the resurrecti∣on from the dead, to be an Everlasting Priest after the Order of Melchizedeck, he was not to offer any sacrifice: nor do we read that Melchizedeck offered

any. Wherein then did Melchizedecks Priesthood consist? Only in the dig∣nitie of Authoritative blessing.* 1.471 He was, (saith Moses) the Priest of the most high God, and he blessed Abraham and said, Blessed be Abraham of the most High God possessour of Heaven and Earth. St. Cyril* 1.472 in his Parallel betwixt Christ and Mel∣chisedech, speakes more expressly, and reads the Text more pun∣ctually for the Opinion of Reformed Churches, than we our selves, for the most part, doe.

2. This exercise of Christs spiritual Priesthood in the heavenly Sanctuary, was foreshaddowed by sundry services and sacrifices of the Law, By that Solemn Attonement which the High Priest made in the most holy place: and, as we have often said, by the sacrifice of the Red Heifer also; Albeit that solemnitie did prefigure him likewise in the Act of his Consecration, or designation to his heavenly Sanctuary. This Heifer was slain by another without the Camp, in Eleazars sight, and yet Eleazar the Priest was to sprinkle the bloud of this sacrifice before the Tabernacle of the Congregation, that is, with his face towards the Sanctuary, on which unless he did constantly look, whilest he did sprinkle the bloud, the service was frustrated, as the Jews say. This testifyed that the validity of this Act or the purification intended by it, was to be expected from the Sanctuary; Christ likewise was slain by the hands of sinful men without the City.* 1.473 And yet though slain by them, he offered himself by the eter∣nal Spirit. And whether by This eternal spirit, or by his spirit (as man) or by both; certain it is, that by the Spirit, he sprinkleth the bloud of the new Covenant upon us, and prepareth a way for us to the heavenly Sanctuary. As the people under the Law might not enter into the Congregation, nor the Priests into the Sanctuary untill they had been purifyed from their un∣cleanness by the water of sprinkling: so neither could we or any of Gods people have accesse unto the most holy Place or heavenly Sanctuary untill the way were prepared for us, by the bloud of the Son of God, nor untill we be sprinkled and purifyed with his Bloud. Having therefore brethren boldnesse to enter into the holyest by the bloud of Jesus, by a new and living way, which he hath consecrated for us, through the vaile, that is to say, his flesh. And having an high Priest, over the house of God, Let us draw neer with a true heart in full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies wa∣shed with pure water, Heb. 10. 19, 20, 21, 22. He consecrated the Way it self, by his Bloudy sacrifice upon the Cross: from the very moment in which the Vail did rend asunder, the door was opened and the Way prepared. But we must be qualifyed for walking in this way, and for entring into this heavenly San∣ctuary, by the present exercise of his everlasting Priesthood, which is a Priesthood of blessing, not of sacrifice. And yet he blesseth us by communicating the vertue and efficacie of his Everlasting Sacrifice unto our soules.

This participation, and this Blessing by it, the full expiation of our sinnes, we are to expect from his heavenly Sanctuary.

3.* 1.474 God, saith the Apostle, Hebrews 6. 17. willing more abundantly to shew unto the heires of promise the immutabilitie of his Counsel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inter∣posed himself by an oath (or, word by word) he mediated by an Oath. The Tenor of this Oath, as you have heard before, was, That he would requite Abraham as we say in kind;* 1.475 That as Abraham was then willing to offer up his Son, his only Son, Isaac in bloudy sacrifice unto him▪ So he would offer or give His Only Son for Abraham and for all such as should follow his Example of Faith and obedience. It was in the same promise (confirmed by oath) imply∣ed▪ That This only Son of God should be the seed of Abraham; that in this one seed of Abraham all the nations of the earth should be blessed. That for the derivati∣on

of this Blessing upon all the Nations upon earth, this seed of Abraham should be made a Priest after the order of Melchisedek. The hope in this Promise, thus confirmed by oath to Abraham, is by the Apostle in the same 6. Chap. ver. 19. termed, an Anchor of the soule Both sure and stedfast. But why an Anchor, sure, and stedfast? Because it entreth into that within the vaile, to wit, into the Heavenly Sanctuary, which was prefigured by the Most Holy Place within the material Tabernacle or earthly Sanctuary, into which none might come besides the high priest, nor he saveing once a year, and then not without Blood; For he was to purifie or sanctifie it by the blood of the sacrifices which were offered without the Camp or Congregation up∣on the day of the Attonement. And thus The Son of God being crucified without the City of Jerusalem, did by his blood then shed enter into the heavenly Sanctuary, and even purifie it by his blood. Heb. 19. 23, 24. But what doth our hope apprehend within the vail? The Apostle tells us Heb. 6. 20. Even Jesus made an high priest after the order of Melchisedek; that is, an high priest to blesse us in the Name of the Most High God, to make us blessed, e∣ven blessed as the Sonnes of God, or such as he himself, as man, is, that is, Kings and Priests unto our God. That this his Priesthood is a Priesthood of Blessing, and offereth the Blessing promised unto Abraham to all the Na∣tions of the Earth, aswell unto the Gentile as unto the Jew (though in the first place unto the Jew) St. Peter witnesseth, Acts. 3. 25, 26. Te are the Children of the Prophets, and of the Covenant which God made with our Fa∣thers, saying unto Abraham, and in thy seed shall all the Kindreds of the Earth be Blessed. Vnto you FIRST God having raysed up his Son Jesus, sent him to blesse you, in turning away every one of you from his Ini∣quities.

4. Yet seeing he entred not into the heavenly Sanctuary without blood, seeing he purified Even Heaven it self by his Blood; We may not expect the Blessing promised unto Abraham otherwise than by the Vertue of his Blood, nor may we expect that his Blood or Vertue of it should be com∣municated to us, otherwise than by the Exercise or Office of his everlasting Priesthood, unto which he was consecrated by his blood. He now workes the like Cures in our soules by the Vertue of this Priesthood, which he wrought in mens Bodies, whilest he lived here on earth, by the Vertue or presence of his Prophetical Function. We may Baptize with water in his Name, and with water sanctified by his blood: yet unless he baptize with the spirit sent from his heavenly Sanctuary, and say unto every one whome we Baptize, as he did unto the Leper, I will, be thou clean; our washing is but in vain, our whole Action is but a Ceremonie. We his Priests or ministers may upon Confession made unto us either in General or in Particular, Absolve his people from their sinnes; for this Authoritie he hath given us [whose sinnes ye remitt they are remitted, whose sinnes ye retaine they are retained.] Yet un∣less He by his spirit, or sweet influence of Grace, say unto the soule, whom we Absolve, as he some-times did unto the man sick of the Palsy, Be of good chear, thy sinnes be forgiven thee; Our Absolution is but a Complement; although without our Absolution he do not in this sort Absolve his people of∣tentimes from their sinnes. We may Consecrate the Elements ofBread & Wine, and administer them so consecrated, as Vndoubted Pledges of his Bodie and Blood, by which the new Covenant was sealed, and the General Pardon purchased: Yet unless he grant some actual Influence of his spirit, and suffer such Vertue to goe out from his Humane Nature now placed in his Sanctuarie, as he once did unto the woman that was cured of her Issue of

blood; unless this Vertue do as immediately reach our Soules as it did her bodie, we do not Really receive his Body and Blood with the Elements of Bread and Wine. We do not so receive them as to have our sinnes re∣mitted or dissolved by them: we do not by receiving them become of his flesh and of his Bones. We gain no degree of Real Vnion with him, which is the Sole Use or fruit of his Real Presence. Christ might be Locally Present as he was with many here on earth, and yet not Really Present. But with whomsoever he is Vertually Present, that is, to whomsoever he communicates the Influence of his Bodie and Blood by his spirit, he is Really Present with them, though Locally Absent from them. Thus he was really present with the woman, which was cured of her bloodie issue, by touching the hemme of his garment. But not so really present with the multitude that did throng and press upon him, that were locally more present with him. She did not desire so much as to touch his Bodie with her hand, for she said in her self, If I may but touch the Hemme of his garmennt I shall be whole. And yet by our Saviours interpretation, She did touch him more immediately than they which were neerer unto him, which thrust or thronged him. And the reason why she alone did more immediately touch him than any of the rest, was, because Vertue of healing did goe out from him to her alone. It is true then (for our Saviour saith it) her Faith did make her whole, and yet she was made whole by the Vertue which went out from him; this was the fruit or effect of her Faith, or rather the Reward or Consequent of her Faith. In like sort, as many as are healed from their sinnes, whether by the Sacrament of Baptism or the Eucharist, are healed by Faith relatively or instrumentally. Faith is as the mouth or organ, by which we receive the medicine: but it is the Vertual influence derived from the Body and Blood of Christ which properly or efficiently doth cure out soules and dissolve the works of Satan in us.

This woman, as St. Matthew relates the storie, had said within her self, if I may but touch the hemme of his garment I shall be whole: She wanted either the opportunitie or boldness to touch the fore-part of his garment, or to come into his sight or presence. Yet he then knew, not onely, that she had touched the Hemme of his garment, but what she had said within herself, and out of his knowledge of this her faith and humilitie, he did pronounce and make her whole. Now it is but one and the same Act of one and the same Divine Wisdom, to know the hearts and secret thoughts of men a farre off and neere at hand. And therefore a matter as easie, for the Son of God, or for the man Christ Jesus in whom the Godhead dwelleth bodily, though still remayning at the right hand of God, to know the hearts and secret thoughts of all such as present themselves at his Table here on earth, aswell as he knew the secret thoughts of this woman which came behind him. What need then is there of his Bodily Presence in the Sacrament, or of any other presence than the influence or emission of vertue from his heavenly Sanctu∣ary unto our soules? He hath left us the consecrated Elements of bread and wine, to be unto us more than the hemme of his garment. If we do but touch and tast them with the same faith by which this woman touched the hemme of his garment, this our faith shall make us whole, and stanch the running issues (and cleanse or cure the leprous sores) of our soules, as per∣fectly as it did this womans issue of blood.

But of Christ's Presence with us (Especially in the B. Sacrament of his Body and Blood) we shall take occasion to speake somewhat more, in Handling the Article of His Sitting at the Right-Hand of God, which may

perhaps give the Reader some degree of Satisfaction, and Line out the Right Mean betwixt Consubstantiation and Transubstantiation; or between the Romanist and the Lutheran, at least between the Lutheran and other reformed Churches.

A Note relateing to the precedent Chapter; First Paragraph, or Number 1. Those words, St. Cyrill in his Parallels &c.

I Conceive the Author meanes St. Cyrill's Comments (or Strictures) upon Genesis: and in them This Place, or These words, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,—.] and in These words his Eye was fixt upon [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ex••ulit, or pro••ulit, it is not [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] obtulit. That is, Melchisedek Brought out, or Caryed forth, not OFFERED Bread and Wine. Cyrill. Alex. Tom. 1. Glaphyrorum Lib: 2. Paris. Edit. 1638. Fol. 47.

To which I may adde, that the same S. Cyrill in the same Book, p. 62. Sayes, That Melchizedek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. (according to Sylburgius, Suidas, and Hesychius.) Procuravit, Adornavit, Exportavit, Commeatum Commodavit; not obtulit as Andr. Schotus translates it there. And again, p. 63.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. apportantem, afferentem; not offerentem as the same Schotus translates it also. But it is the Roman Ingenie to Catch at this place. So Maldonate, to despight Calvin, corrects the Magnifyed Vulgar Latin, altering it, to,—et erat Sacrificans— but partially, for his Criticism Being given, it will amount to no more, then,—erat mini∣strans—. See this Author's 9. Book. Chap. 10. Where he cites Philo Judaeus. Lib. 2. S. leg. Allegor. Making Melchizedeks Bringing forth Bread and Wine not an Act of Pietie and Religion, but of Hospitalitie; Opposite to Ammons Churlish niggardliness, who afforded not (the posteritie of Abraham in their travel) Bread and Water.

Notes

• * 1.1

  Cardanus in Lib. De V••ili. tate ex adver∣sis capiend••.
• * 1.2

  The general Contents or full Scope of this whole Work.
• * 1.3

  Cyprian. The know∣ledge of our selves, the best method to know God or Christ.
• * 1.4

  More Conten∣tion then Contradicti∣on about the First Mans E∣state.
• * 1.5

  Original righ∣teousnesse no supernatural Grace.
• * 1.6

  Of the Incon∣veniencies which will follow upon the affirma∣tive Opinion.
• * 1.7

  The true state of the Questi∣on proposed.
• * 1.8

  Original sin more then a meer priva∣tion.
• * 1.9

  Plinie.
• * 1.10

  No Creature from the first moment of its Creation was altoge∣ther impec∣cable.
• * 1.11

  The question about merit of works, no way concerns the First man in his primae∣val Estate.
• * 1.12

  The First man was neither necessitated to continue good, nor to become Evil.
• * 1.13

  In the 2 Part, 2 Sect. Chap. 13. &c. of the Attributes.
• * 1.14

  Of the use of Arts in discus∣sing Contro∣versies in The∣ologie.
• * 1.15

  See the second Book, chap. 2. & chap. 4, &c.
• * 1.16

  Obliquity can have no other Cause beside that which is the Cause of the Act whence it necessarily results.
• * 1.17

  Much wrong done to worthy writers by un∣skilful Apolo∣gizers for their harsh expres∣ons.
• * 1.18

  Tum D. Serarius: Scimus Vestros ita distinguere, quod non improbamus. Calvinus vero in scriptis suis om∣nem Dei permissionem in peccatis simpliciter rejicit: Et opera malorum, etiam quoad malitiam, efficaciae Dei tribuit: at{que} sic Deum Authorem Peccari manifestè facit. Ego verò: Utrum haec sit Calvini sententia quam Vos Eitribuitis, postea videbimus. Jam accipio, quod datis, Nostros, quos Calvinistas vocatis, ••o modo, quo dixi, distinguere; Quódque distinctionem nostram non pote∣stis improbare. Hinc verò evidentèr conficitur, Calvi∣nistas, quos vocatis, Deum peccati Autorem nequaquam facere: Ac proinde salsam esse D. Becani Minorem, quòd Calvinistae faciant Deum Authorem peccati: eóque & Conclusionem esse calumniosam, quòd Calvinistarum Deus sit Diabolus.
• * 1.19

  Ibi D. Serarius, pro ingenio suo intelligens nodum: Ergo, inquit, deleatur illud—starum: Erit tamen Dia∣bolus Calvini, si non Calvinistarum Deus. Quo dicto D. Becanus subrubescens, cum Socii ingenuitatem im∣probare non auderet, subjecit & ipse: Benè, deleatur—starum; Manebit tamen Deus Calvini Diabolus. Tum Ego, dextra eis praebita, pro tanta liberalitate gratias agens, Satis mihi nunc est, inquam, quòd fatemini,—starum delendum esse, ut jam non Calvinistarum, sed Calvini Deus, secundum Vos, sit Diabolus. Pareus Act. Swalbacen. Parte 1. Coll. 2. De Autore Peccati.
• * 1.20

  The Illustrati∣on of the fore∣mentioned distinction re∣torted upon such as use it.
• * 1.21

  In solenni Lectione
• * 1.22

  Many commit more gross Ido∣latry with their own fancies, then the Hea∣then did with their Idols.
• * 1.23

  Qui fingit sacros, auro vel marmore, vultus,
• * 1.24

  Non facit ille Deos; qui colit, ille facit.
• * 1.25

  Martial.
• * 1.26

  Heb. 5. 9.
• * 1.27

  The original occasion of the former errors or ill expressi∣ons.
• * 1.28

  A Paraphrase on John 8. vers. 34, &c.
• * 1.29

  Adam First Sin did pollute our Nature: Our Actual Sins pollute our Persons.
• ‖ 1.30

  Vid. Loco∣rum Theolo∣gicorum Compendi∣um, Pro Scho∣lis Wra••isla∣viensibus con∣cinnatum.
• * 1.31

  The pregnant testimonies of Heathens, Po∣ets, Natura∣lists, &c. con∣cerning sin O∣riginal.
• * 1.32

  Terence. Andr. Act. 1. Sc. 1. Ingenium est Omnium Hominū à labore proclive ad libidinem. Hor. Serm. l. 1. Sat. 3. Nec natura potest justo secernere iniquum Dividat ut bona diversis, fugienda petendis. Ovid. Metam. l. 7. Me trahit invitam nova vis; aliud{que} Cupido, Mens aliud suadet. Video meliora probô{que} Deteriora Sequor. Hor. Epist. 8. lib. 1. Quae nocuere sequar; fugiā quae profore credā, Parallel to that of S. Paul, Rom. 7. 21, 22, 23. Ovid. Alibi. Nitimur in vetitū semper cupimús{que} negata: Sic interdictis imminet Aeger aquis, &c.

  Parallel to Rom. 7. 8, 9. Mans servitude to sin is well set down, by Horace, Serm. Lib. 2. Sat. 7. and in Persius. Sat. 5. v. 75, &c. consonant to John 8. 34. And that in Pers. 2. Sat. v. 60.

  O curvae in terris animae, & caelestium inanes! Quid juvat hoc, Tēplis nostros immittere mores, Et bona Diis ex hac scelerata ducere pulpa?

  Is parallel to Psal. 50. 21. Thou Thoughiest wick∣edly that I was such an One as thy self.
• * 1.33

  Isaiah. 1. 3.
• * 1.34

  Jer: 8. 7,
• * 1.35

  Mundus, & in eo terrae, gentes, Maria, Insulae, insignes Vrbes, ad hunc modum se habent. Animantium in eo∣dem natura, nullius prope partis contem∣platione minor est, siquidem omnia ex∣equi humanus animus queat. Principium jure tribuetur Homint, cujus causâ vi∣detur cancta alia genuisse natura, magnâ & saevâ mercede contra tanta sua mu∣nera: ut non sit satis aestimare, Parens melior Homini, an tristior Nover••a fuerit. Ante omnia unum animantium cunctorum alienis velat Opibus: cae∣teris variè tegumenta tribuit, testas, cortices, coria, spinas, villos, setas, pilos, plumam, pennas, squamas, vellera. Trun∣cos etiam arboresque cortice, interdum gemino, à frigoribus & calore tutata est. Hominem tantùm nudum, & in nuda humo, natali die abjicit, ad va∣gitus statim & ploratum, nullumque tot animalium aliud ad lachrumas & has protinus vitae principio. At Herculèri∣sus, praecox ille & celerimus, ante qua∣dragesimum diem nulli datur. Ab hoc lucis rudimento, (quo, ne feras quidem inter nos genitas) vincula excipiunt, & omnium membrorum nexus: At Ho∣mo infoeliciter natus jacet, manibus pe∣dibusque devinctis, flens animal caeteris imperaturum: & à suppliciis vitam au∣spicatur, unam tantum ob culpam, quia natum est. Heu dementiam ab iis initiis existimantium ad superbiam se genitos. Primar••boris spes, primumque temporis munus quadrupedi similem facit. Quan∣do Homini incessus? Quando vox?
• * 1.36

  Quando firmum cibis os? Quandi•• palpi∣tans vertex, summae inter cuncta ani∣malia imbecillitatis indicium? Jam morbi, totque medicinae contra mala ex∣cogitatae, & hae quoque subinde novi∣tatibus victae. Caetera sentire naturam s••am, alia pernicitatem usurpare, alia praepetes volatus, alia ire, alia nare: Hominem nihil scire sine doctrina, non fari, non ingredi, non vesci: breviter{que} non aliud naturae sponte, quàm flere. Itaque multi extitere, qui non nasci optimum censerent, aut quàm ocyssimè aboleri. Vni animantium luctus est datus, uni luxuria, & quidem innumerabilibus modis, ac per singula membra: uni ambitio, uni avaritia, uni immensa vivends cupi∣do, uni super stitio, uni sepulturae cura, at{que} etiā postse de futuro. Nulli vita fragili∣or, nulli rerum omnium libido major, nulli pavor confusior, nulli rabies acrior. Deni∣{que} caeter a animantia in suo genere probè degunt: Congregari videmus, & stare contra dissimilia: Leonum feritas inter se non dimicat; serpentum morsus non petit serpentes: ne maris quidem belluae ac pisces, nisi in diversa genera, saevi∣unt. At Herculè Homini plurima ex homine sunt mals.
• * 1.37

  Juvenal. Sat. 15. v. 145. Sensum à caelesti dimissum traxinaus arce—. Sed jam Serpentum major concordia. Parcit Cognatis maculis similis fera. Quando Leoni Fortior eripuit vitam leo? quo nemore un∣quam Expiravit aper majoris dentibus apri? ndica tigris agit rabida cum tigride pac••m Perpetuam: Saevis in••er se convenit u••sis—. Aspicimus populos quorum non suffici•• ine Occidisse hominem, sed pectora brach••a vultum Crediderint genus esse cibi. Quid diceret ergo Pythagoras, quo non fugeret, si haec monstra videret?

  Like Ps. 49. 20. Man being in Honour—is become like the Beasts that perish.

  Isa. 1. 3. The Oxe knows—Israel knows not.

  Jerem. 8. 7. The Stork, &c.
• * 1.38

  Heathen Na∣turalists hold better Consort with the Pri∣mitive church concerning the nature of Sin Original, then the Socinians do.
• * 1.39

  S. Austin not the First that did maintain Original sin.
• * 1.40

  The Propertie of Original Sin is to Lust after things forbidden by the Law of God and of Nature.
• ‖ 1.41

  See Plutarch in the Life of Romulus; Laer∣tius in the Life of Solon; and Tully in His second Oration, Pro Roscio Amerino: who gives the true Character or Expression of that speech of Laertius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto∣wardly rendred by the Latin Interpreter—.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut. in Rom. pag. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Solon) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diog. Lacrt. l. 1. in Solone. Is (Solon) cùm interrogaretur, Cur Nullum supplicium constituisset in Eum, qui Parentem necâsset, respondit, se id neminem facturum putasse. Sapienter fecisse dicitur, cùm de eo nihil sanxerit, quod antea commissum non erat, ne non tam Prohibere, quàm admonere vi∣deretur. Tull. Orat. 2. Pro Sext. Roscio Ame∣rino.
• † 1.42

  Thuanus.
• * 1.43

  The proper ef∣fects or Symp∣tomes of Sin•• Original, de∣scribed by S. Paul,
• * 1.44

  The Syriack reades it Us{que} enim ad Le∣gem, peccatii, quum esset in mundo, non reputabatur peccatum, propterea quòd n••n erat Lex. That is, Sin, though it were in the world untill the Law, yet was it not re∣puted or re∣ckoned for sin untill the law was given. But if it be true which the Ap∣postle Saith; that sin raign∣ed unto death untill the Law: I hope it was imputed with a Witnesse.
• * 1.45

  See the 9 Article of the Church of England.
• * 1.46

  Why Sin Ori∣ginall is more provoked by the Negative, then by the Affirmative Precepts.
• ‖ 1.47

  Scortum Hispani generis lepidum, ut sere∣batur, & formosum, mula, ut Romae mere∣trices cum Amatoribus solent, animi gratia gestabatur. Haec cum venisset ad Thermas Diocletianas, Vivarium ferarum ingressa, nec contenta cicures vagantes Spectasse, preci∣bus contendit & aeg••è impetrat à beluarum Magistro, ut ingenti urso cavea separatim in∣cluso, sed quem constabat in Neminem an∣tea desaevjisse, exitum aperiret. Facta po∣testate ursus erumpit, mulam terresacit, ex∣cussam mulierculam, Caeteris, qui aderant, diffugentibus, invadit, dictoque citius stran∣gulat, & contrito capite primùm avulsa ube∣ra, deinde natem alteram devorat, ungui∣bus & dentibus laceratam. Esseratam besti∣am existimo, colore coccineae vestis, quam induerat misella, speciem sanguinis Praefe∣rentem. Sepulveda Epist. lib. 2. ep. 15.
• * 1.48

  See Scarmilion De coloribus.
• † 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.50

  Sin original, such a disease of the Soul as the Dropsie or other like di∣seases are of the body.
• * 1.51

  The eating of the Forbidden Fruit, did pol∣lute or poyson the nature of man.
• * 1.52

  Gregorius de Arimino.
• * 1.53

  Objections that are or can be made against the former Re∣solutions, an∣swered.
• * 1.54

  Wisd. 1. 13.
• * 1.55

  Whether all branches of sin Original do ne∣cessarily spring from our first Parents Sin.
• * 1.56

  Vid. inter ali∣os Francis∣cum Vallerio∣lam in comm. in Hippocr.
• * 1.57

  Illyricus his Definition of Sin Original how far blam∣able, how farr Commendable.
• * 1.58

  The difference between meer∣ly Dialectical and Philoso∣phical or Theological Definitions.
• * 1.59

  The opinion of Calvin and Martyr con∣cerning the na∣ture of Origi∣nal or acquired Sin.
• * 1.60

  Calvinus definit Peccatum Ori∣ginale esse naturae pravitatē ac cor∣ruptionem: ac mox exponens se, di∣cit: Imo tota hominis natura quod∣dam est peccati semen: ideo non odi∣osa & abominabilis Deo esse non po∣test. Quae profectò ipsissima ratio for∣maque peccati originalis est, & ip∣sam certe essentiā hominis pessimam describit. Martyr quoque super Rom: definiens Peccatum Originale, e∣amque definitionem explicans, non obscurè id ponit in ipsa mala Essentia hominis: dicit enim totum hominem corruptissimum esse: definit verò in∣quiens: est ergo peccatum totius ho∣minis naturae depravatio à lapsu pri∣mi parentis in posteros traducta, & per generationem &c. Et mox defi∣nitionem explicans, inquit; In hac Definitione omnia genera Causarum habentur: pro materia aut subjecto habem{us} omnes hominis partes aut vi∣res. Forma est earū omniū deprava∣tto &c. En! audis, ei, originale pec∣catum complecti etiam ipsas hominis partes ac vires, quatenus sunt cor∣ruptae ac depravatae. Illyricus in li∣bello cui Titulus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Basileae impresso, anno. 1568. pag. 140. & 141.
• * 1.61

  Whether sin Original or Acquired have an influxe into every Act of the Humane Soul.
• * 1.62

  Illyricus his Illustrations of sin more, Consonant to Scripture, then Calvins or Martyrs.
• * 1.63

  ☜
• * 1.64

  ☜
• * 1.65

  A paraphrase upon John 8. ver. 31. 32. 33. &c.
• * 1.66

  The Jewes in our Saviours time were no slaves unto the Romanes ei∣ther de ••ure, or de Facto.
• * 1.67

  The forementi∣oned Jewes were true Slaves unto Sin:
• * 1.68

  Of the Condi∣tion of slaves and Hired Servants.
• * 1.69

  Qui ubique est, nusquam est; He that is every where, is no where.
• * 1.70

  A Paraphrase upon Levit. 25, 39, &c.
• * 1.71

  Wherein Bond-men and Hired Servants do in divers points agree.
• * 1.72

  How Bond∣men or H••red Servants are differenced from Free∣men.
• * 1.73

  Servitude to sin, the most proper kind of Servitude.
• * 1.74

  The measure of transgression of the Law of God, the only true measure of Servitude.
• * 1.75

  Wherein the best of the Heathens did erre, as well in their Definiti∣ons of Libertie as of Happines.
• * 1.76

  In Paradoxis.
• * 1.77

  ☜
• * 1.78

  August. Epist. 121.
• * 1.79

  The degrees or Latitude of the First, Second, Third, and Fourth Branches of Servi∣tude unto sin.
• * 1.80

  Eph. 4. 18.
• * 1.81

  These Branch∣es of Servitude unto sin either natural or ac∣quired.
• * 1.82

  ☜
• * 1.83

  ☜
• * 1.84

  How far the Testimonies of the Heathen are Authentick for the truth of this Doctrine delivered.
• * 1.85

  ☜
• * 1.86

  In Paradox.
• “ 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c.
• * 1.88

  See Chap. 21. ••. 5.

  S. Aust. Con∣fess. 1. 8. c. 5. Sayes, I was bound not in Gaolers Irons, but by my own Iron-will. The enemy had made a chain of that. My perverse Will became Lust. Lust served, became a Custome And Custome let alone, became Necessity. In a Chain made up of these Links, Lay I, a poor and miserable Slave to Sin.—▪ Therefore, Give the water no passage, Eccles. 25. 25. Let every one that names the name of Christ stand (aloof) off from iniquity, 2 Tim. 2. 19. Let not Sin enter the First Dore of Sense (Eye or Ear, or &c.) not the second of Phansie; nor the third of Vnderstanding, nor the fourth of Will; Least it break out into Act. And One Act will produce Two, and Two Four, and so it will double infinitely, and soon bring the Heart to be as hard as the Nether-Milstone, the Anvil, or the Adamant; obliterating very principles of nature and Grace; and implan••ing such repro∣bate and debauched Notions (rather Fictions) of mens own corrupt minds, as shall serve their Turns and Lusts, and at Last drown them in perdition. See Jer. 13. 23. Rom. 2. 5. Esay 5. 20. See Chap 29. Sect. 5.
• * 1.89

  See Chap. 21.§. 5.

  S. Aust. Con∣fess. 1. 8. c. 5. Sayes, I was bound not in Gaolers Irons, but by my own Iron-will. The enemy had made a chain of that. My perverse Will became Lust. Lust served, became a Custome. And Custome let alone, became Necessity. In a Chain made up of these Links, Lay I, a poor and miserable Slave to Sin.—▪ Therefore, Give the water no passage, Eccles. 25. 25. Let every one that names the name of Christ stand (aloof) off from iniquity, 2 Tim. 2. 19. Let not Sin enter the First Dore of Sense (Eye or Ear, or &c.) not the second of Phansie; nor the third of Vnderstanding, nor the fourth of Will; Least it break out into Act. And One Act will produce Two, and Two Four, and so it will double infinitely, and soon bring the Heart to be as hard as the Nether-Milstone, the Anvil, or the Adamant; obliterating very principles of nature and Grace; and implan••ing such repro∣bate and debauched Notions (rather Fictions) of mens own corrupt minds, as shall serve their Turns and Lusts, and at Last drown them in perdition. Sec Jer. 13. 23. Rom. 2. 5. Esay 5. 20. See Chap 29. Sect. 5.
• * 1.90

  Several sorts of Servitude observed by Tolly, in Paradox. Quod soli Sapientes liberi; Stulti, servi.
• ‖ 1.91

  So had Horace, in Damasippus. Serm. l. 2. Sat. 3.
• * 1.92

  —▪ quarere amabar, Quo vafer ille pedes lavisset Sisyphas aere: Quid Sculptum insabrè, quid fusum duriùs esset.
• * 1.93

  Callidus hu••c Signo ponebat millia cen∣tum, &c.—
• * 1.94

  Insanit veteres statuas Damafippus emendo. Serm. l. 2. Sat. 7.
• * 1.95

  Tu cum Pausiaca torpes insane tabella—
• * 1.96

  —Ego cum Fulvi Rutubaeque, Aut Plaoideiani contento poplite miror Praelia, Rubrica picta, aut carbone: velut si Revera pugnent, feriant, vitent{que} moventes Arma viri.—
• * 1.97

  Epist. 6. lib. 1.
• * 1.98

  I nunc, argentum, & marmor vetus aeraque & artes Suspice: Cum gemmis Tyrios mirate Co∣lores.
• * 1.99

  Juvenal. Sat. 8. v. 103.
• * 1.100

  Et cum Parrhasit tabulis, Signif{que} Myronis Phidiacum vivebat ebur, nec non Polycleti Multus ubi{que} labor; rarae sine Mentore mensae.
• * 1.101

  See Sat. 11. v. 92. and 120. Sat. 14. v. 305.
• ‖ 1.102

  Juvenal. Sat. 6. v. 213. Nil unquam invita donabis conjuge: vendes Hac obstante nihil: nihil, haec Si nolit, emetur. Haec dabit affectus: ille excludetur amicus Jam senior, cujus barbam tua janua vidit.
• * 1.103

  Juvenal. ib. v. 55. Quosdam praecipitat subjecta potentia mag∣nae Invidiae; mergit longa atque insignis ho∣norum Pagina—. —qui nimios optabat honores, Et nimias poscebat opes, numerosa parabat Excelsae turris tabulata, unde altiot esset Casus, & impulsae praeceps immane ruinae. Persius Sat. 5. v. 176. Jus habet ille sui Palpo, quem ducit hiantem Cretata Ambitio? vigila, & cicer ingere largè Rixanti populo.—.
• † 1.104

  Rather of a Mad-man: sayes Horace. Serm. l. 2. Sat. 3.

  Dum doceo insanire omnes, Vos ordine adite.

  Danda est Hellebori multo pars maxima avaris.

  Nescio an Anticyram ratio illis destinet om∣nem, &c.

  See Hor. Serm. l. 1. Sat. 1. And Juvenal. Sat. 10. v. 10

  Sed plures nimia congesta pecunia cura Strangulat—.
• † 1.105

  Horace his live Characters of true Slaves. Serm. l. 2. Sat. 7.

  See Persius his imitation of Horace, in This (as he does in other passages, very much) Sat. 5. v. 85. &c. In his Dialogue betwixt Dama a slave (lately) and a Stoick.

  D. Liber Ego. Sto. Unde datum hoc sinnis, tot subdite rebus?

  An Dominum ignoras nisi quem vindictare∣laxat?

  —incus, & in jecore aegro Nascuntur Domini—.

  (sc. pigritia, Avaritia, libido, Ambitio à quibus)—Duplici in diversum scinderis hamo.

  Hunccine an hunc sequeris? subeas alter∣nus oportet

  Ancipiti obsequio Dominos; alternus obertes.

  Nec tu cum obstiteris semel, instanti{que} ne∣garis.

  Parere Imperio; Rupi jam vincula, dicas.

  Nam & luctata Canis nodum abripit; at ta∣men illi,

  Dum fugit, à collo trahitur pars longa ca∣tenae.

  See his Dialogue (there v. 161.) between Davus and Chaerestratus, taken out of Menander.
• * 1.106

  Horace and Tully both true Servants, though they knew not tò whom.
• * 1.107

  Many that call Christ Lord, true Servants to Satan.
• * 1.108

  ☜
• * 1.109

  Vid. Salvia∣num 1-6.
• * 1.110

  ☜
• * 1.111

  Plato.
• * 1.112

  Nemo sponte malus, How far true.
• * 1.113

  The Original Temptation by which men are drawn to Sa∣tans slavery.
• * 1.114

  ☜
• ‖ 1.115

  See Chap. 18. last
• * 1.116

  Esay 5. 8. Hab. 2. 5. Hor. Epist. 6. l. 1. Mille talenta rotundentur, totidem altera porro; Tertia Succedant, & quae pars quadret acer∣vum. Persius Sat. 6. Fine. Vende animam Lucro, mercare, at{que} excute Sollers Omne latus mundi.— Rem duplica; Feci. Jam triplex, jam mihi quartò Jam decies redit in rugam. Depunge ubi sistam. See Juvenal. Sat. 14. v. 110, &c. 326, &c. Sume duos Equites, fac tertia quadringenta: Si nondum implevi gremium, si panditur ultra: Nec Craesi fortuna unquam, nec Persica regna Sufficient animo, nec divitiae Narcissi.
• * 1.117

  Why money hath the grea∣test command over most mens desires.
• † 1.118

  Her. Serm. Lib. 2. Sat. 3.

  —Omnis enim tes,

  Virtus, Fama, Decus, divina, humana{que} pul∣chris.

  Divitiis parent: quas qul construxerit, ille Clarus erit, fortis justus, Sapiens, etiam Rex, Et quicquid volet.—

  Epist. 6. Lib. 1.

  Scilicet uxorem cum dote, fidem{que} & ami∣cos,

  Et genus, & formam, Regina Pecunia donat:

  Ac bene nummatum decorat Suadela Ve∣nusque.

  Arist. Ethic. Nicom. Lib. 5. Cap. 5.

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Numus sponsor est, vel, Fide-jussor. Eccles. 10. 19. Money an∣swereth All Things.

  Juvenal. Sat. 3.

  Protinus ad censum; de moribus ultima fiet Quaestio: quot pascit servos, quot possidet agri

  Jugera?—

  Quantum quis{que}—.
• * 1.119

  Juvenal. Sat. 14. v. 141.

  —Ergo paratur

  Altera villa tibi, cum rus non sufficit unum.

  Et proferre libet fines, major{que} videtur Et melior vicina feges, mercaris & hanc, & Arbusta, & montem.

  Hor. Serm. l. 2. Sat. 6.

  —O si angulus ille

  Proximus accedat, qui nunc denormat agel∣lum.

  O si urnam argenti Fors quà mihi monstret—.
• ‖ 1.120

  Hor. Epist 1. Lib. 1.

  Juvenal. Sat. 14. v. 178.

  —nam dives qui fieri vult

  Et citò vult fieri: Sed quae reverentia Le∣gum?

  Quis metus aut pudor est unquam properan∣tis avari?

  1 Tim. 6. 9. They that will be Rich, &c.
• † 1.121

  Creverunt & opes, & opum Furiosa Cu∣pido:

  Et cum possideant plurima, plura petunt.

  Quaerere ut absumant, absumpta requirere Certant.

  At{que} ipsae vi••iis sunt alimenta vices.

  Ovid. Fastor. l. 1.
• * 1.122

  ☜
• * 1.123

  Ambitious desires draw men into the worst slavery.
• ‖ 1.124

  See Horace 6 Epist lib. 1. Si Fortuna∣tum, &c.
• * 1.125

  ☜
• * 1.126

  Eusebius (English) Book 2. ch. 7.
• * 1.127

  The dangerous Slavery into which the Ro∣mish Church hath brought her self.
• * 1.128

  He meanes W. Laud The R R. Lord Arch-Bishop of Canterbury his Book.
• * 1.129

  The Opinion of The Ancient Fathers.
• * 1.130

  Maldonat's Censure of Their Opinion.
• * 1.131

  He preferrs One Leontius before the Fathers.
• * 1.132

  The Words relate unto the Story of Agar and Ishmael.
• * 1.133

  The Sense of The Text.
• ‖ 1.134

  See Book 7. Sect. 2. chap. 12. •• 2.
• * 1.135

  And Treatise of the Catho∣lick Church.
• * 1.136

  Book 1. ch. 10. more largely.
• * 1.137

  The Coherence.
• * 1.138

  Which sort of Jews made: that Passionate Reply to Christ: Believers or others.
• * 1.139

  Some Interpre∣ters say Vnbe∣lievers.
• * 1.140

  More for Be∣lievers.
• * 1.141

  This Great Author in his First Book, 1 Ch. Defined Faith by an Assent. If any think amisse of that, let him please to take notice that S. Austin did so too. ••psum credere nihil aliud est quam cum Assensione cogitare 1. Lib. De Praedestinat. Sanctorum. Cap. 2. Tom. 7.
• ‖ 1.142

  Was it not so with S. Peter, when He said, he would Die rather then Deny Chri?. and in those who would have made Christ a King, John 6. 15. and soon after raged a∣gainst him.
• † 1.143

  〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 —Mollissima corda Humano Generi dare se natura fatetur, Quae lacrymas dedit: Hzec nostri pars opti∣ma censu•• Plorare ergo jubet causam: Lugentis amici. Naturae imperio gemimus cum sunus adultae Virginis occurrit, aut terra clauditur infans. Juvenal. Sat. 15. v. 132.
• * 1.144

  Instances, of S••range Alte∣ring of Affecti∣ons.
• * 1.145

  The Jews liked Christ dearly well till he touched their Sore.
• * 1.146

  If any say; It is not True Beliefe if it fade or fail. They may be Told, That if they put Perse∣verance into the Definition of True Faith, they null the Question, and make it, whe∣ther Faith that cannot fail, may fail.
• * 1.147

  Two Instances of the like or worse Recoyls and Revolts of the Jews.
• * 1.148

  The Second In∣stance of Jew∣ish Revolt from Christ: or rather Turn∣ing clean Coun∣ter.
• * 1.149

  The Applica∣tion.
• ‖ 1.150

  This Sermon is supposed to have been preached at Oxford in A Time of Gods Visitation by the Plague of Pestilence.
• * 1.151

  ☜
• * 1.152

  Dan. 4. 27.
• * 1.153

  The Authors Connexion of the 21 Chapter to the 4 Secti∣on, as it was before These two Sermons were inserted.
• * 1.154

  The main Point about Free∣Will, scarce well stated in any Age since the Apostles times.
• * 1.155

  See S. August. 1 Tom. 3. Books de lib. Arb. & 7 Tom. L. de lib. Arb. & Gra. c. 2. Quo∣modo jubet Deus, si non est Liberum Arbitrium?
• * 1.156

  S. Chrys. 1. Tom. Hom. 62. Orat. 2. de Fa∣to, sayes that A Fatalist can∣not be saved.
• * 1.157

  ☜
• * 1.158

  Tolle Liberum Arbitrium, non erit Quod; Tolle Gratiam Liberam non erit Quo, Salvetur.

  Tolle Liberum Arbitrium, quomo∣do Deus judicabit;

  Tolle Gratiam quomodo Salvabit mundum? Epist. 1. ad Valentin: Tom. 7.
• † 1.159

  See His sixt Book of Com. or Attributes. part 2. Sect. 2.
• * 1.160

  Of Freedom in creatures in∣animate, as it is opposed to In∣forcement.
• * 1.161

  Of that Age Ovid. Met. Lib. 1. Ipsa quoque immunis, rastroque intacta, nec ullis Saucia vome••ibus, per se dabat omnia T••l∣lus—. Mox etiam fruges Tellus inarata ferebat: Nec renovatus ager gravidis canebat aristis:
• * 1.162

  See Horace his Arva Beata. Epod. 16. Reddit ubi Cererem tellus inarata quotan∣nis, &c. Illic injussae veniunt ad mulctra capellae, &c.
• * 1.163

  Of the Radical Difference between Crea∣tures Inanimate and Ve∣getahles
• † 1.164

  Arist. Eth. Nicom. Lib 2. Cap. 1.
• * 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.166

  Of the diffe∣rence betwixt Vegetables & Sensitives, & their motive power.
• * 1.167

  Plutarch De Liberis Edu∣candis. Et in Laconicis Apophtheg.
• * 1.168

  of the true dif∣ference be∣twixt meer Sensitive and Reasonable Creatures.
• † 1.169

  Baptis••a Per∣sona.
• * 1.170

  Freedome or Liberty of choice.
• * 1.171

  Agen∣cie Imma∣nent. Tran∣sient.
• * 1.172

  Concerning this Definition, See victoria in His 13. Relectiō, upon that of Ecclus. cap. 15. Deus ab initio con∣stituit homi∣nem, & reli∣quit illum in manu consilii fui.
• * 1.173

  The Former Definition re∣strained to the Angelical & Humane Na∣ture.
• * 1.174

  Contingertia est duplex; Intrinseca, ex Electione; Extrinseca ex casu, orta. See Suarez Meta∣phys. Disp. 19. Sect. 10. Num. 4.
• * 1.175

  Free-Will of Two Sorts.
• ‖ 1.176

  Spiritus est ubi vult, sua munera dividit, u•• vult: Dat cui vult, quod vult, quantum vult, tem∣pore quo vult.
• * 1.177

  No Agent Free in respect of All: Every Rational A∣gent Free in respect of Somé Objects.
• * 1.178

  What Free∣Will in the Natural or unregenerate Man.
• * 1.179

  ☜
• * 1.180

  The Unrege∣nerate sin not, in every Acti∣on, against men.
• * 1.181

  The Unrege∣nerate man hath a true Freedom in doing Evil.
• * 1.182

  Juvenal. N••∣mo repente suit turpissi∣mus.
• * 1.183

  See Chap. 18. last Parag. and Chap. 21. Parag. 3, 4, 5.
• * 1.184

  To use Free-will extream∣ly amisse, is not Necessary but Contingent.
• * 1.185

  Hor. Epist. 2.
• * 1.186

  Lib. 1.
• * 1.187

  ☜
• * 1.188

  This is ma∣nifest in that Great Example and Champion of Chastity, ho∣ly Joseph. Who durst not stay to struggle for his Garmēt (though it cōcerned him highly to have got away that which he knew would be made a Cloke for his Mistresses sin, and a Colour of His:) but hasted and fled. Chusing rather to leave behind him a seeming Argu∣ment of his Guilt, then by longer stay (or Reasoning after those two Arguments, of Wrong done a Good Master, and Sin against a Good God, would not disswade) to incur a Real Danger, of becoming Guilty. Even so it is commanded, 2 Tim. 2. 22. Fly away from Lust. We may and must resist the Devil and fight it out against Him: but for Lust, the only way is (as when the house it on fire) Avoidance and Flight. Haste away, Escape for thy life, (and Thy Souls Life) Look not behind Thee, nor stay; lest the fire overtake thee, and so thou be consumed in the Flame.
• * 1.189

  What portion of Freedom is in such as Sin Extreamly.
• * 1.190

  A brief Para∣phrase upon Rom. 8. 12, &c.
• * 1.191

  This word, Flesh, some∣times signifies our Bodily sub∣stance; some∣times, our Cor∣rupted Nature.
• * 1.192

  Mortification Vniversal in respect of mens Persons, not so in re∣spect of the Duty to be performed.
• * 1.193

  Vid. Victor. Relect. 13. pag. 642, &c.
• * 1.194

  ☜
• * 1.195

  Original sin not utterly ex∣tinguished by Baptism.
• * 1.196

  ☜
• * 1.197

  Of the Nature of the Fight with our own Bodies in Ge∣neral.
• * 1.198

  It will be use∣ful for the Rea∣der to Know, that if he please he may read more about This Subject of Mortification (either now, immediately before he proceed to the 30 Chapter, or after the reading of the 35 Chapter; or of this whole 5 Section:) in the Appendix, at the end of this Book. In which, The Third General Enquirie Proposed, Chap. 28. § 2. [Touching the Limitation of the Two Propositions, If ye live after the Flesh ye shall die. If ye—mortifie—ye shall live.] And promised Chap. 35. § 10. is handled.
• * 1.199

  Our Progresse in Mortifying Our Selves, the best Rule for knowing our Estate.
• * 1.200

  Mortification and Crucify∣ing, Termes not ••••divisible, but of Large Extent.
• * 1.201

  Seeing to Mor∣tifie implies an Action How Man can Mor∣tifie his Flesh.
• † 1.202

  Conversion, or, Mortifica∣tion Spiritual and Moral. See the Note at the end of this Section: or of Chap. 36.
• † 1.203

  Conversion, or, Mortifica∣tion Spiritual and Moral. See the Note at the end of this Section: or of Chap. 36.
• * 1.204

  In what sence we are said to be Passives in our Conversi∣on.
• * 1.205

  Confess: 8. lib. 12. Cap.
• * 1.206

  Men must be in some sort Active, that They may be Towardly Passive in the work of Mor∣tification.
• * 1.207

  ☜
• * 1.208

  In what sense we are said to work out our own Salvati∣on.
• * 1.209

  ☜
• * 1.210

  Or rather, industriously to labour for our own Sal∣vation: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.211

  Act. 16. 14.
• * 1.212

  The maine Objection against the for∣mer Doctrine fully answered.
• * 1.213

  Vid. Erastum Disput: contr•• Paracelsum.
• * 1.214

  Quaere if it be not other∣wise in a Pa∣gan ••f yeares, Coming to Christianitie. Without Baptisme either Obteined or Desired He cannot be saved▪ And Baptisme he may not have without Qualifications preparative, professed to the Church, that he may be admitted to it. And Reall in his Soul that he may have Rem Sacramenti, that is, be∣come partaker of the Inward and Spiritual Grace.
• * 1.215

  How it is said, All things were created of Nothing.
• * 1.216

  See the 2. note at the end of this Sect: chapt: 36.
• * 1.217

  ☜
• * 1.218

  Of the diffe∣rence betwixt the Spirit of God, and the Spirit of Man.
• * 1.219

  Pasqualius.
• * 1.220

  The Spirit of man is not said to be mortifi∣ed, but Quick∣ened by the Spirit of God.
• * 1.221

  1. Cor. 8. 7.
• * 1.222

  Whether the Cure of mens Souls be wrought by Contraries, or Symbolicals.
• * 1.223

  How the Cure of the Soul is wrought in severall sorts or Conditions of men.
• * 1.224

  I think he means Plinie Junior in that excellent 26. Epistle Lib. 7. See the note in the end of Ch. 36.
• * 1.225

  ☜
• * 1.226

  Some Reliques of the Image of God in man, which are not in Divells.
• * 1.227

  The accom∣plishment of Mortification consists not in deading but in winning the Affecti∣ons unto the Spirit.
• * 1.228

  The perfect Cure of the Soul is wrought Per Simile.
• * 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.230

  ☜
• * 1.231

  Chapt. 28. Number. ••2.
• * 1.232

  See the Ap∣pendix at the End of this Book.
• * 1.233

  Needlesse Spe∣culations about Free-will &c. Chief Occasi∣ons of our Neg∣ligence in Good Practises.
• * 1.234

  ☜
• * 1.235

  See chapt. 24.
• * 1.236

  See the notes at the end of this Chapt.
• * 1.237

  Chapt. 25. & ch. 29.
• * 1.238

  A brief Rule for right sta∣ting the Questi∣ons Concerning the Concur∣rence of Grace and Free-will
• * 1.239

  ☜
• * 1.240

  Hor. Serm. L. 1. Sat. 8.
• * 1.241

  Olim truncus eram ficulnus, inutile lignum, Cum faber in∣certus scam∣num facereine Priapum, Ma∣suit esse De∣um; Deus inde ego.
• * 1.242

  Diog. Laert. Lib. 2.
• * 1.243

  See the Lord Verulam's Nat. Historie. Cent. 6.
• * 1.244

  Plutarch de Solert. Ani∣mal.
• * 1.245

  Ep. 30. L. 4.
• * 1.246

  See the Storie in Aul. Gellius lib. 5. Cap. 14.
• * 1.247

  Epist. 2. lib. 1.
• * 1.248

  Plut. de Libe∣ris educ. & Lacon. Apophth
• * 1.249

  Martial Juvenal.
• a 1.250

  Plimie Nat. Hist. l. 24. c. 9. Dioscorides. l. 1 Cap. 135.
• * 1.251

  Plut. Sympos. l. 5. Fine.
• * 1.252

  Magna pars Libertatis est venter bene moratus. Sen. Epist. 123.
• * 1.253

  In his Dialogue cald.
• * 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.255

  —Gaudet Patientia du∣ris, Laetior est quoties mag∣no sibi constat Honestum. Claud.
• * 1.256

  —Vitanda est Improba Siren Desidia. Hor.
• * 1.257

  De Clem. lib. 1. c. 9.
• * 1.258

  See Seneca.
• * 1.259

  De Ira l. 3. c. 23.
• * 1.260

  Cap. 38.
• * 1.261

  De Ira. lib. 2.
• * 1.262

  Cap. 32.
• * 1.263

  Lips. Not.
• * 1.264

  See Persius.
• * 1.265

  Satyra. 2.
• * 1.266

  Seneca de Ira l. 2. c. 33.
• * 1.267

  * S. August▪ Tom. 7. l. 1. Contr. Julian. Cap. 7. & 4. & Epist. 130. and more pla∣ces, where he Takes notice of Polemo.
• * 1.268

  Hor. Serm.
• * 1.269

  L. 2. Sat. 3.
• * 1.270

  1. Orat. de Fort. Alex. M.
• * 1.271

  Diog. Laert. Lib. 6.
• * 1.272

  D. Laert. 10. Lib.
• * 1.273

  Juven Sat. 14. Fine.
• * 1.274

  Seneca Epist. 66. & 92.
• * 1.275

  Laert. l. 10.
• * 1.276

  Hor. Serm. l. 2. Sat. 2.
• * 1.277

  Bonum tuum quid? Animus purus, Aemu∣lator Dei—. Sen. Ep. 124.
• * 1.278

  Epict. Arrian. L. 2. c. 14.
• * 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.281

  Carm. l. 3.
• * 1.282

  Ode. 24.
• * 1.283

  7. To Lib. 4. c. 3. Cont. Jul.
• * 1.284

  De Ira. lib. 1. in fine.
• * 1.285

  Ex Cinere Ethnicorum flat Lixivium Christiano∣rum.
• * 1.286

  Apol. Cap. 27
• * 1.287

  Contra. Jul. Pelag. Lib. 4. Cap. 3.
• * 1.288

  Ibid.
• * 1.289

  Ar. Epict. l. 1. c. 14. Shut doors; draw Curtains!
• * 1.290

  y are not alone.
• * 1.291

  God is within.
• * 1.292

  See Voss. Hist. Pelag. l. 3. part. 3.
• * 1.293

  Clem. Alex. Strom. L. 2.
• * 1.294

  L. 4. Cont. Jul.
• * 1.295

  Val. Max. L. 4. c. 3.
• * 1.296

  See Herberts Poems. The E∣lixer.
• * 1.297

  Euseb. l. 5. c. 1. c. 10. l. 6. c. 2.
• * 1.298

  See St. Greg. Nyssen. in vita S. Ephr.
• * 1.299

  Philip. 2. 13.
• * 1.300

  Or, I would read to him the 18. of Ezekiel.
• * 1.301

  Laert. lib. 6.
• * 1.302

  See Macrob.
• * 1.303

  Sat. l. 1. c. 7.
• * 1.304

  Laert. lib. 6.
• * 1.305

  Read Epicte∣tus Arriani, and see the Freedom of a Servant.
• * 1.306

  All must mor∣tifie: though not totally.
• * 1.307

  The Limitati∣on set out in Three Nega∣tives.
• * 1.308

  Points of Ele∣ction, &c. are not to deter∣mine, but to be determined by more general points.
• * 1.309

  All are not E∣lect, or Repro∣bate. But all live after the flesh, or after the Spîrit.
• * 1.310

  A double In∣quirie about Perseverance.
• * 1.311

  See his Ser∣mons upon 2 Chr. 6. 39. And upon Jer. 26. 19. preach't before the King.
• * 1.312

  Promises or threats without Oath Revo∣cable: under Oath irrevo∣cable.
• * 1.313

  Of Promises or threats with∣out or under Oath; See his 7. Book Ch. 13. & 9. Book. Ch. 18.
• * 1.314

  Num. 14. 30.
• * 1.315

  Three Points cleared.
• * 1.316

  Every Degree of Mortificati∣on an approach to the Final Ratification of the Promise.
• * 1.317

  The Objection answered.
• * 1.318

  The division of all mankind into Elect and Reprobates, not right.
• * 1.319

  Four Estates of men in general.
• * 1.320

  Election and Reprsbation look upon Qua∣lifications.
• * 1.321

  A Sorites.
• * 1.322

  Judas not Re∣probated from Eternity.
• * 1.323

  Satans work two-fold, Sin, and Curse
• * 1.324

  See S. Basil's words at the End of this Chapter.
• * 1.325

  Chap. 29. n. 5.
• * 1.326

  Aurum, Thus, Myrrham, Re∣gi{que}; Homini{que} Deo{que} says Ju∣vencus an old Poet, and Fa∣ther that lived An. xii. 330.
• * 1.327

  This was a Sermon preacht upon the Epiphanie, as I take it.
• * 1.328

  The use of the former Doct. to condemn sloth: to pre∣vent presump∣tion and de∣spair.
• * 1.329

  See Chapt. 41. & 42.
• * 1.330

  Chapt. 36.
• * 1.331

  paragr. 7.
• * 1.332

  The Scope of the Epistle.
• * 1.333

  The occasion of writing it.
• * 1.334

  Two ways of denying God.
• * 1.335

  Two points of Doctrine hand∣led.
• * 1.336

  See the 1. note at the end of this Chapter.
• * 1.337

  God ordains no man to sin.
• * 1.338

  God is no lesse holy and just then powerful.
• * 1.339

  See the 6. Chapter.
• * 1.340

  God is Author of that which be ordaineth.
• * 1.341

  The conclusion of the first point.
• * 1.342

  The second Point.
• * 1.343

  I suppose he means Mr. By∣field who is far from the Rigidness of some in that point.
• * 1.344

  The 2. Gene∣ral subdivided.
• * 1.345

  See the 37. Chap.
• * 1.346

  Numb. 16. and Pharaohs hardning.
• * 1.347

  Sententia Ju∣dicis, & Sen∣tentia Juris.
• * 1.348

  See the Note at the end of this Chapter.
• * 1.349

  Second part of the second General.
• * 1.350

  The Book of Enoch. Of it, See Tertul. De Cultu Foem. Lib. 1. Cap. 3. and the An∣not. upon that place.
• * 1.351

  The Jews highest Ex∣communicati∣on taken from Enochs words
• * 1.352

  The Applica∣tion.
• * 1.353

  How some deny Christ.
• * 1.354

  See the 3. note at the end of this Chapt.
• * 1.355

  Salv. Lib. 1.
• * 1.356

  Lib. 4.
• * 1.357

  Isa. 50. 11.
• * 1.358

  Mat. 23. 32.
• * 1.359

  Salv. Lib. 7.
• * 1.360

  Three things proposed.
• * 1.361

  Nihil In bo∣nis numeran∣dum nisi quod per seipsum sit Laudabile, i. e. sponte suâ po∣ssit lauda∣ri. Tull. de Leg. L. 1. p. 163 quod a. lau∣dabile sponte suâ, illud ante & sine prae∣cepto bonum & Laudabile.
• * 1.362

  Injects sortè Bajazetis mentione, coepit Chiaussus in eum inclementiùs invehi, quod arma sumpsisset contra fra∣trem. Ego contrà dicebam videri mihi miseratione dig∣num, cui inevitabilis necessitas imposita esset, aut capien∣dorum armorum, aut certae pestis subeundae. Sed cum Chi∣aussus nihilominùs exeerari pergeret. Vos, inquam, immanis facinoris reum facitis Bajazetem. At Selimum, hujus Impe∣ratoris patrem, qui non modò contra patris voluntatem, verù••s etiam salutem arma tulit, nullius criminis arguitis. Rectè, inquit Chiaussus, nam rerum exitus satis docuit il∣lum, quod fecit divino fecisse instinctu, & coelitùs fuisse praedestinatum. Tum ego, si hoe more agetur, quicquid, quamvis pessimo Consilio susceptum, si benè cedat, rectè factum interpretabimini, & Dei voluntati adscribetis, De∣um facietis authotem mali, nec quicquam benè aut sequi∣ùs factum, nisi ex eventu pendetis. Sumus aliquandiu in hoe sermone commorati, cum uter{que} non sine animorum & vocis contentione, quod proposuisset defenderet. Col∣lecta utrin{que} plura sacrae scripturae loca, Nunquid potest vas dicere figulo, Cur me ita finx••sti? Indurabo cor Pha∣raonis. Jacob dilexi, Esa•• odio habui. at{que} alia ut veni∣ebant in mentem Auger. Busbequ. Epist. 4.
• * 1.363

  Ex quo satis constitit, non Avi misericordin eó us{que} Nepoti parcitum, sed ex opinione quae Turcis insedit, ut res quocun{que} consilio institutas, si benè cadunt, ad Deum auctorem refarant. Proptoreà quamdio incertum suit, quem exitum Bajazetis conatus sortirentur, absti∣nendas ab insantis injuria manus Suleimannus statuit: nesi postmodùmres meliùs vertisser, obniti voluntati Dei voluisse videretur. Sed nunc illo extincto, ac veluti divina sententia damnato, causam esse non putabat, cur filio diutiùs parceretur, Ne malum ovum ex malo corvo relinqueretur. Ibidem.
• * 1.364

  Sin not remit∣ted before com∣mitted.
• S 1.365

  See his Ti••ea∣tise of Justify∣ing Faith, Sect. 2. Ch. 14. page in quarto, 245.
• * 1.366

  Puerorum major pars nescit quid sit Deus, quid Sa∣than, quid bonum, quid malum, id{que} firmitèr credo. Ne{que} talis Deus, vel Sathan, quemadmodum Pictores in tabellas, aut parietes pingunt. Si nosti quomodo Deus misericors sit, benignus, mitis, mansuetus, Longanimis, patiens, justus, &c. verè Deum agnoscis, per illas enim res propriè, quid sit Deus discimus. E contrario Sathan nihil aliud est, quam immiser••cordia, odium, invidia, ho∣micidium, mendacium, irrisio proximi, & omne malum▪ Oecolamp. concione ad adolescent. pag. 349.
• * 1.367

  See Chapt. 42. Numb. 9. 10.
• * 1.368

  The infant kil∣ler and Hard∣ned, two seve∣ral Pharaohs.
• * 1.369

  Antiqu. Lib. 2. Chap. 5.
• * 1.370

  Moses's mi∣racls Letters of Credence.
• * 1.371

  Exod. 4. 27.
• * 1.372

  See Chapt. 42. Numb. 4.
• * 1.373

  This is the Answer to the former Que∣stion pro∣pounded in the 13. Para∣graph. What incourage∣ment could either Mo∣ses—?
• * 1.374

  All the Dis∣couragements that Moses had either from Phara∣oh, from the Egyptians, or from the Israelites, are cured by This that God would break through all difficulties, He would lay his hand on Egypt, and bring forth his Armies, and make the Egyptians, &c. know, that He was the Lord. See Exod. 7. ver. 4. 5.
• * 1.375

  Kaì 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Lib. 2. Antiq. Iud. Cap. 5.
• * 1.376

  See the 9. Book of Comm. upon the Apostles Creed. Chapt. 43. Numb. 2.
• * 1.377

  Philo Judaeus, Author of the Book of Wisd.
• * 1.378

  A parallel, betwixt Pha∣raohs Crueltie towards the Jews; and the Jews crueltie towards Christ and his Apostles.
• * 1.379

  A Parallel be∣twixt Moses and Christ Jesus
• * 1.380

  Mat. 2. 20.
• * 1.381

  Rom. 11. 11.
• * 1.382

  ☜
• * 1.383

  Two Inquiries.
• * 1.384

  Gen. 17. 20.
• * 1.385

  Gen. 17. 18.
• * 1.386

  The second En∣quirie.
• * 1.387

  See Chap. 32. and Fol. 3143. 2. Note
• * 1.388

  See Geu. 36.
• * 1.389

  See Chap. 42. Numb. 9.
• * 1.390

  See Chap. 32.
• * 1.391

  This was a Sermon preach¦ed in C. C. C. Chappel in Oxon, 20, or 30. yeares since.
• * 1.392

  Isa. 1. 16.
• * 1.393

  Jam. 4. 10.
• * 1.394

  Plinie. See Chapt. 8. and Fol. 3145.
• * 1.395

  Gods Will.
• * 1.396

  See, Attri∣butes. 1. Part Sect. 2. Chapt 15. & 2. Part. 2. Sect. Chapt. 18. &c.
• * 1.397

  In what sense, or in respect of what Ob∣jects, Gods Will is said to be Irresistible.
• * 1.398

  The first Ge∣neral.
• * 1.399

  God doth not harden all men, or any man at all times, after the same manner.
• * 1.400

  God some∣times hardens privatively only.
• * 1.401

  God usually hardens posi∣tively; but not by his Irresi∣stible Will.
• * 1.402

  The manner of Gods posi∣tive harden∣ing.
• * 1.403

  Pharaoh was hardned by Gods Irresisti∣ble Will.
• * 1.404

  Whether Pharaoh were an absolute reprobate, or created to be Hardened
• * 1.405

  See Lib. 7. Ch. 19. Numb. 4, 5, 6.
• * 1.406

  That the Objection pro∣posed hath referrence only to Pha∣raoh, or to some few in his Case; not al that perish or are reproba∣ted.
• * 1.407

  See Chap. 40. Numb. 15.
• * 1.408

  The true Oc∣casion of the former Obje∣ction.
• * 1.409

  The Apostles first Answer to the former Objection ex∣plicated.
• * 1.410

  Wisdom 15. 7
• * 1.411

  In what sense Gods Will is said to be the absoulte in∣fallible Rule of equitie, or justice.
• * 1.412

  Vide Coppen in Ps. 36. v. 7. Col. 388. B. C. D.
• * 1.413

  See Chapt. 39 Numb. 9. of this tenth Book, and see Attributes 1. part. Sect. 2. Chap. 13. ••
• * 1.414

  The Apostles second An∣swer to the former Objection.
• * 1.415

  So the Septu∣agint express∣eth the sense of the Hebrew Phrase
• * 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.417

  See the 1. Book. Chap. 24. and 27, &c.
• * 1.418

  A discovery of the Falla∣cie wherewith Beza and o∣thers have in this argument been decei∣ved.
• * 1.419

  The Object of divine appro∣bation or re∣probation is not the individual abstract hu∣mane nature.
• * 1.420

  The Old Man and New sup∣pose not two distinct per∣sons. & yet the rewards of joy and pains e∣verlasting are allotted to them.
• * 1.421

  Albeit Phara∣oh, was alwaies One and the same man: yet he was not al∣waies One and the same Object of the divine Decree.
• * 1.422

  That Pharaoh in the Syllo∣gism propo∣sed is no sin∣gular but an Indefinite Term.
• * 1.423

  Q. Whether he mean, Dan. 9. 24.
• * 1.424

  That the con∣tention con∣cerning Pha∣raohs indura∣tion hath no contradi∣ction for its ground.
• * 1.425

  See Attribut. 1. part. Ch. 15. Numb. 7.
• * 1.426

  The Conclusion of the Syllo∣gism proposed indefinitely ta∣ken, is most true: but uni∣versally taken is altogether false.
• * 1.427

  In what sense the Conclusion proposed may be said univer∣sal, universali∣tate temporis as to Pharaoh.
• * 1.428

  In what sense, the Conclusion proposed may be said to be universal, uni∣versalitate sub∣jecti.
• * 1.429

  See his Trea∣tise of the Signs of the Time; the 3. or, moral part of it.
• * 1.430

  See, Chapt. 37. Num. 5. 6. See 9. Book, Ch. 18. &c.
• * 1.431

  Whether granting that Pharaoh was a reprobate from eterni∣tie, we must grant withall that Pharaoh was a repro∣bate in his Middle age, Youth, or Infancie.
• * 1.432

  That Pharaoh in his youth or infancie was not ex∣cluded by Gods Irresisti∣ble Will from possibilitie of repentance.
• * 1.433

  Whatsoever is absolutely possible to God, is always alike possible to him.
• * 1.434

  No alteration in the Object can make any thing less pos∣sible to God then it was, unless it be such an alte∣ration as im∣plies some Contradiction in the Object which before was not im∣plyed in it.
• * 1.435

  This Division is not formal, nor so exact as is required in arts.
• * 1.436

  That most men are not comprehend∣ed under ei∣ther member of this divisi∣on.
• * 1.437

  One and the same man ac∣cording to the diversitie of time or qua∣lification may be the true and proper subject of both parts of this division.
• * 1.438

  That this do∣ctrine delive∣red is no way prejudicial to the certainty of salvation; but rather directs us how to make our Election sure.
• * 1.439

  See the ninth Book, Sect. 6. Chap. 39.
• * 1.440

  In the 11. Book, not yet printed.
• * 1.441

  In the 11. Book.
• u 1.442

  ¶Aquam Sale] Quia per aquam confessio, per salem amaritudo signatur & morsio, unde haec est mistura unde geminus procedit partus, divisio sc. delictorum, & ortus virtutum & bo∣norum operum 32. q. 1. c. Cum renuntiatur. Haec designata est per mistionem Judae, qui con∣fessio dicitur; & Thamar, quae amaritudo dicitur; unde Phares divisio, Zaran ortus, ge∣minus sc. partus provenit. H U.
• * 1.442.1

  Hu, stands for Hugo Card. Arch. for Ar∣chidiaconus. su. for supra. in. for infra.
• x 1.443

  ¶Sanctificentur] Quaeritur quomodo aqua benedicta dicatur populum sanctificare vel mundare. ADDITIO. Ad hoc potest responderi secundum id quod no: Su. ea dist. 2. c. Signum, in glo. 2. vers. propter humilitatem &c, aliâs illa glossa ponitur, ea. d. c. insti∣stutio. ARCH.
• y 1.444

  ¶Cinis vitulae] Historia legitur in Levitico, quòd decimâ die Septembris tollebat sa∣cerdos de proprio vitulam rufam trimam & immaculatam quae nondum portaverat Jugum, & immolabat eam pro peccato suae domus: & hircum quem sumebat ab universâ mul••••tudine, immolabat propeccato populi: Pelles & carnes & fimum vitulae, & Hircum comburebat ex∣trâ, & cinerem servabat: & inde per totum annum fiebat aspersio aquae quâ purificabantur immundi de quibusdam quae in lege immunditiae dicebantur: ut putà, si aliquis tetigisset ca∣daver hominis mortui vel Sepulchrum, erat immundus us{que} ad diem septimam: & hâc aquâ mundabatur.
• * 1.444.2

  See Ch. 50. Num. 1.
• a 1.445

  ¶Sanctificabat] Tunc sanguis vitulae fuit remissio peccatorum, ut 12. q. 2. c. Gloria.
• b 1.446

  ¶Mundabat] A venialibus. Su. distinct. 50. c. in Capite. jn. dist. 4. c. nequaquam Nam sacrificiis venialia delentur. Su. d. 2. c. cum omne de poen. dist. 3. c. de quoti∣anis. Nam si qua tunc habebant, mortalia erant. de poen. dist. 6. ca. 1. Circa medium. PER HELIS AEVM.] Historia legitur in lib. Reg. qd. cum Helisaeus esset in ere∣mo, venerunt ad eum viri civitatis & dixerunt: Ecce habitatio hujus civitatis optima est, sicu•• tu ipse benè nosti, sed aquae pessimae sunt & steriles. At ille ait: Afferte mihi vas novum, & mittite in illud salem: & ait: Dicit Dominus, & sanavi istas aquas, & non erit ultrà in eis mors neque sterilitas. Sanatae ergo sunt aquae ille us{que} ad diem hunc juxta verbum Helisaei quod locutus est Dominus.
• c 1.447

  ¶Per Helisaeum] Inde est quod cum aqua exorcizatur dicit sacerdos: [Deus qui per Helisaeum Prophetam salem in aquam mitti jussisti, &c.]
• d 1.448

  ¶Et Coinquinatos] venialibus tantùm.
• * 1.449

  Justification Consists not in one indivi∣sible Act.
• * 1.450

  See Chapt. 48 Num. 6.
• * 1.451

  Though Bap∣tisme may not be reiter∣ated, yet The Astipulation of a good Conscience (or the En∣quireing to God) may dayly, and must often be renewed.
• * 1.452

  No child or Infant Bapti∣zed may or ought to be admitted unto the Sacrament of Christs Body and Blood before he have in his own person ratified that VOW, which his Sureties or spiritual Guardians did make for him at the Sacred Font, where Chrîst is as ••ruly present as at the Sacrament of the Altar, as some term it.
• * 1.453

  Of Novatus See Euseb. L. 6. c. 42. & Socrates Lib. 4. ch. 23.
• * 1.454

  The Primi∣tive Church did hold both to be lawfull but not expe∣dien for the present Times.
• * 1.455

  See his Answer to Mr. B.
• * 1.456

  Gods grati∣ousness to the Elect, and his respect to their good works.
• * 1.457

  See Book 9. Ch. 12. Numb. 3.
• * 1.458

  It is the Advo∣cate's Office to plead for pardon: The Iudge which hath Power.
• * 1.459

  1 Iob. 2. 1, 2.
• * 1.460

  The Error of the sacrifice of the Mass.
• † 1.461

  He meanes, if it needed to be often offered.
• * 1.462

  An Objecti∣on made.
• * 1.463

  Fortified.
• * 1.464

  Reinforced.
• * 1.465

  Answered.
• * 1.466

  Christs Resur∣rection, our baptism need∣less; if sinnes be remitted before they be commit∣ted.
• * 1.467

  1 Pet. 1. 18.
• * 1.468

  See Chap▪ 46. Numb 2.
• * 1.469

  1 John 1. 7.
• * 1.470

  Numb. 19.
• * 1.471

  See Book 9. Ch 9. and 11:
• * 1.472

  See the note at the end of this Chapter.
• * 1.473

  Heb. 9. 14.
• * 1.474

  See Book. 9. Chapt▪ 19.
• * 1.475

  See Book. 8. Chapt. 30. and Book. 9. Chap. 17: