Parasits part nor lies invent But som things much beneath your merits vent Proloquium ad Lectores A Preamble to al Readers THIS sacred work selected from the learned lucubrations of divers deep Divines I presum to present as borowed Feathers from sundry rare Birds having a faculty or facility to abstract and abbreviat Authors that the owners muchless others shal scarse know they are collected from them which hath much steaded me in compiling thes Theological Theories For I am by Profession a Phisition no Prophet nor Prophets Son utterly unfit and unworthy to meddle with such mysterious matters The first Thesis was penned in young yeers but since polished with intent to be published and latly augmented by Mr. Woolnots labors The next is taken mostly from Mr. Plaifers Appello Evangelium The third from Dr. Tailor and Mr. Thorndike The fourth from Mr. Smiths Arrow against Atheists The â—â—fth from Bishop Cowper of Galoway The sixth from Mr. Mede and a German Doctor The seventh from Mr. Baily a Scot. The last from Dr. Hâ—kâ—wâ—s apology In al which I can claim but industry in collecting brevity in compiling perspicuity in penning and fidelity in rendring â—ch Authors intentions leaving the censure of al to the Readers who are chief Carvers or Comptrolers I hav gathered almost al the gleanings of every Thesis or Theorem together which lay seattered in several â—â—elds and brought them into this Barn that every one may the easier thresh out what grain wil serv â—is turn Haply I shal seem somwhat sawcy to put my sickle into other harvests but 't is a time when al Laborers are bid welcom and I plow with others Heifers If any dislike the doctrins as divers wildistast what most Men approv or contrarily let them blame thos whos Eccho I am but if ought be misrelated misprised or malitiously torted let it be laid to my sole charge For I venâ— lale or nothing of mine own nor dare positivly dâ—fine or peremptorily decide any point So if any except against the dogmats or documents let the Authors answer it unles I be found a falsarian which every one may compare whether it â—â— doon fully fairly and faithfully Somâ— hâ—ply wil disgust the first as dissonant to the general received Tenet of Soul-Creation yet is it only alteratratly debated not actualy determined Many may no less snarâ— at the next decried by Presbyterians yet is it defended by divers Zelous Protestants The like virulence wil be spued out against the third as Demetrius the Silversmith at Athens persecuted St. Paul becaus the great Goddess Diana was contemned yet the History only is handled de facto not de jure The two next wil pass current among al Christians but gainsaid by Jews and Infidels who are of no regard The sixth cannot be greatly branded tho not generaly beleeved The penultimat may be traduced by Anabaptists and their adherents who dream of a dry Summer that Christ shal reign gloriously on Earth 1000. yeers before or at the Day of Judgment For the last som wil like som dislike according to their various palats For partiality like mortality reigns over al Mankind which none can cast off no not with a furc so long as we fare in this fleshy fabric yea the soundest sincerest Judâ—ments are so blinded with self conceipt that they cannot possibly see it in themselfs yet discern it palpably in al Men els I am very cautious as others are captious to discuss al points modestly and moderatly rather relating others opinions then mine own resolutions who can be coâ—tent Men shal censure freely if they leav uncharitable despite and displeasure For ther is no ground in reason or Religion why â—ne should be angry with another for dissenting in opinions such ther â—e so many differing fancies and affections as Faces and Complexions If two cannot see with one ey let them not scratch out ech others eys lest both becom blind as Beetles Al are wedded to their own wils and overween their self-worth by nature which is tolerable being indeclinable but to break the bonds of charity is contrary to the common rules of Christianity and damnable Listen how the Catholic Moderator checks al contenders about Articles of Religion and givs good counsil in thes metres Why for Opinions interkil we thus Who 's truth not force but Reason must discus Reason whos chief force in Opinion lies Reason whos fals gloss oft deceivs the wise God doth in peace lov concord unity dwel Hate envy malice consines are to Hel. If then Gods Vision thou desire t' attain Shun strife teen discord scorn and proud disdain My chief comfort in this case is what som censure or condemn others wil confirm or commend but Caesars jacta est alea is the best bulwork of a resolut spirit If any be apt to quarrel he shal fight a Sciomachy with his own shadow and be answered in supine silence for his teen wil be spent on a sensless stock that regards it not nor wil accept his chalenge being supernnited to fight combats So many Sects swarm abroad and al so partial to their principles that if any shal seem to cross their Tenets they are ready to gnash their teeth and stone him with bitter censures or calumnies as the Jews served Stephan which is the dismal destiny of al writers but I hope for better things from the godly For why should Lutherans hate Calvinists or thâ—y Lutherans Presbyterians Cavaliers and Independents or either of them Presbyterians only upon discordance in points of Religion St. Jâ—hn exborted Catechumen Christians Filioliâ— diligite invicem litle Children lov one another for lov is a Christians cognisance or Character and fulfilling of the Law yea the chief Commandment next to lov God abov al in the Gospel unity in opinion is to be wished tho hardly hoped but amity in common conversation should be embraced and charity in Christian profission chetfly practised without which none shal ever enjoy eternal â—liss or beatitud For we have one Creator God the Father one Redeemer God the Son and one Sanctifer God the holy Ghost in which three Persons and one God we al beleev with one Faith one Baptism and one Profession let us not then hate in heart for diversity of opinion If any can cure Peoples spiritual pride or philauty in themselfs carnal affection or partiality toward their Faction and Infernal hatred or prejudicacy against others al three or either he shal be more famous then Apollo Aesoulapius or Hippocrates and hav far mo Patients for the Vertigo Cardialgia and Icteritia a Cephalical Cardiacal and Hepatical malady then al the Emperics Mountebanks or Land skippers in this Land but Iprofes my self no Phisition for such deplored diseases Over-weening expectation is a main Enimy to al writers but factious emulation and previous prejudication much more when men prepostrously devov others works to Vulcan or Stercutins yer they see the Sun Preachers may vent what virulences they list in Pulpit as Authors can at
the natural power to nil by Sin both natural and supernatural power to wil wel is lost but to nil naturaly remains and to nil supernaturaly augmented By preventing Grace to wil is restored to nil both naturaly and supernaturaly remaining stil by assisting or recovering Grace both to wil and doo but to nil naturaly and work contrarily by augmented nilling by Grace of Regeneration to wil and doo more fully augmented but natural nilling remaining and augmented nilling diminished in state of Glory Man by the beatisic Vision wils and doth perfectly al nilling being removed Hence 't is cleer how Grace and Free-wil concur or cohere in Nature sound depraved renovated and glorified For Man under Nature corrupted without the Law hath his Mind bound Wil obstinat Life impure Conscience stupified being the most wretched Son of wrath yet not knowing his misery Man under the Law as it refers to Grace acknowledgeth his sin in Mind and hath compunction of Conscience by the spirit of fear being less miserable becaus conscious therof Man under Grace Caling preventing working learns by the Gospel the Mercies of the Father Merits of the Son Helps of the holy Ghost wherby he conceivs hope of salvation desiring as a sick Patient to be cured having no power to doo it Man under Grace of Regeneration being helped wils willing beleevs beleeving is justified and saved whos endevors are vain unles holpen but being heales takes up his bed and the Just livs by his Faith Man under protecting and perfecting Grace is joifully thankful for it received watchful over his wais strong to resist Satan fighting against tentations fervent in praier rooted in Faith and persevering in holines Lo thou art healed sin no more lest wors betide thee Obdurat Sinners whos Freewil resists divine Grace are of several sorts 1. Al such as be out of the Church uncaled of whom 't is said whom he wil Rom. 9. 18. Rom 2. 12. Deut. 29. 19. he hardens and thos that sin without the Law shal perish without the Law 2. Thos which harden their hearts against the Law who hide excuse or defend their sins presuming on peace and impunity 3. They that being wounded by the Law despair of Evangelical Mercy and commit al wickednes as Cain and Judas 4. Such as receiving hope of salvation by the Gospel abuse the riches of Grace to wantonnes and d fer repentance or conversion 5. Al that being ingrat for Grace received and given over to security or carnal lusts neglect praier or shaken with fear deny the Faith or tempted by Satan fal into hainous sins who are in danger of damnation unles they Ezek 18 26 27 return to God by a new act of Faith and Repentance to be justified by him In every of which degrees Gods severity hath just occasion to desert Man and not proced to procure his conversion or assist his Wil but if he doth 't is of superabundant Grace Here som doubts occur concerning Caling or Conversion what part a sinner to be converted bears in it Whether he is activ or passiv and how far Whether he can further or hinder it Who puts the difference God or Man To thes it is briefly answered 1. That he is passiv in having the Law and Gospel preached to him but activ in hearing or attending 2. That he is passiv in receiving impressions of fear by the Law and hope by the Gospel but activ in nourishing them by co-working with Grace or cashiring them from his heart by disobeying 3. He is passiv in admitting good thoughts holy desires power to wil but activ in ruminating on thos thoughts cherishing such desires and endevoring to exercise that power offred by Grace to assist his Wil. 4. He is stil passiv in praying yet a willing Patient thirsting after Repentance Lov or what els he prais for but activ by help in producing of the acts therof out of thos gifts and habits infused into him 5. He is both passiv under Gods power protecting him being a Beleever converted and activ in watching over himself with Gods Grace concurring to guard and defend him S. John saith he that is born of God keeps himself wheron S. 1 Jâ—h 5. 18. Austin descants he takes not away Freewil in saying keeps himself who keeps us but God yet he doth not keep the unwilling therfore when thou joinest thy Wil to God thou keepest thy self not of thy self but by him that coms to dwel in thee Somthing is ascribed to thee becaus thy Wil concurs but so that thou mayst stil say with David Lord be thou my helper If thou saiest be thou my helper thou must doo somwhat els how can he help Thus a sinner is never first but secund no leader but folower in every degree at entrance a meer Patient at next step a willing Patient in progress an Agent helped by Gods adjuvant and cooperant Grace saying like a sick Man sith you hav cured me lift me and I wil rise stay me and I wil stand lead me and I wil com God shield us from such madnes 〈◊〉 2. ad Bon. c. 9 as to make our selfs first and God last in his Gifts and Graces saith S. Austin to Pope Boniface 'T is a question when Quest two are equaly caled and one only converted both being supposed pâ—ssible who puts the difference God or Man The Answer is Man for God judgeth Mens acts not his own as Answ every just Judg finds differences betwixt Clients but makes none Cain and Abel were bred both alike in Religion but the difference was in themselfs that God accepted Abels sacrifice and rejected Cains Pharaoh and Nabuchadnezer were by Nature both Men by dignity Kings and held Gods People in bondage One then occasioned their desperat ends only that one sensible of Gods hand groned under the memory of his iniquity the other by his Free-wil fought against Gods merciful verity as S. Austin saith Who also puts a Case of two 〈◊〉 〈◊〉 〈◊〉 l. 12. de civ c. 61. Equals tempted by one fair Woman wherof one yeelds to lust the other persists chast wher 's the difference sav that one would the other would not lose his chastity the Ninivets repented at Jonas preaching but the Jews refused at a greater then Jonas If God put it how shal they rise in judgment against thes yet S. Austin wrests S. Pauls words who makes 1 cor 4. 7. thee to differ from another or what hast thou which thou didst not receiv to Dona gratum facientiâ— as Faith Charity repentance Conversion which plainly intend Dona grat is data as Knowledge Eloquence Toungs For in Gifts necessary to Salvation God wils no difference between Beleevers and Unbeleevers but would hav al beleev and obey the Gospel So the defect proceds so much from the Unbeleevers disobedience wherof God is not the Author as from Beleevers obedience To want the Gifts of Toungs and Prophecying is no sin or shame sith they were
World sith al shal be judged according to their free works Free-wil to good was a faculty in the first Mans Soul corroboratâ—d or guarded by the gift of superâ—atural Grace which God conferred to make him wil good more cheerfully and constantly but he by wilful disobedience lost this indowment and the very freedom of wil to any good of the highest kind as to lov Gâ—d abov al to work righteousnes of the Law or doo any spiritual act sutable to thos as to repent beleev obey yet som freedom to Human Natural Moral Civil acts remains stil with outward good acts of Religion as to frequent the Church hear Sermons kneel at praier c. which any Man can doo as he learns Sciences in Schools So al freedom of wil to spiritual supernatural good is forfeted in Mans Nature faln unles it be renewed or restored by Grace of Christ which goes with the Gospel but if the Son make us free we shal be free indeed els not Ther is a triple spiritual good wherto freedom is restored by Grace 1. That which the Law commands as righteousnes and tru holines in this Free-wil is lost and not immediatly restored by Grace til after one is justified and made a new Creature 2. That which is suppositivly not simply good when sin is committed as Aristotle saith blushâ—ng is good ex hypothâ—si as compunction terror sens of guilt conscience accusing freedom of wil hereto remains in a sinner who is oft struâ—k with fear as Adam fled and hid his head 3. That whiâ—h thâ— Gospel commands as to repent and beleev herein Man hath no Free-wil left but the same Gospel brings freedom two waies 1. By framing the Commandments so facil or feasible to the wils weaknes as may be a proportion between it and them wherby Gospel Grace shal apply or accommodat the work to the Workman or task to the Laborer 2. By giving the Wil so much help or power as is requisit to inable a sinner though it be a task so hard and heavy as the works of the Law To repent of sin beleev in Gods Mercy and rest on his Sons merits seem to be acts very mercifully prepared as fittest to a sinners weak condition yet this way of freedom is not so evident as the later which prevents the wil and prepares it by infusing Grace to wil spiritual good required in that order or proportion as is prescribed to depraved Nature assisted by Grace which brings power with it to quicken the dead strengthen the impotent and loosen the Captiv wherby Gospel Precepts are made lyable to be obeied by Man lapsed which the Law doth not inable so that none can be excused in disobeying them for want of power to repent or beleev Free-wil on the left hand to evil is under Gods Grace or notwithstanding it wherby one may wil good or decline to evil This in Adam was a single innocent possibility or a Creatures mutability toward evil sith God only is immutably good So Adams supernatural Grace given to corroborat him did not immobilitat his wil to evil for he is prais-worthy who can transgress and wil not not he that is good and can be no other as som say Grace cannot be resisted This natural freedom to evil caled resistentia connata remains in Man falen and is not removed by Grace but ther is added resistentia adnata or a precipitat proclivity to evil by thraldom to Satans tyranny and dominion So the natural freedom to sin is not in it self evil but the use and practis only yet prones to evil and servitud to sin which is in us since the Fal is evil Thes differ so much as a mortal man living and one actualy dead The first Grace takes not away in this life but essais to remov the other and to weaken or restrain it preserving the natural freedom to evil stil This Doctor Baro in his learned Lectures on Jonas accuratly unfolds which must be carefully heeded in this dark Theory Free-wil as Doctor Charlton in his abstruse Treatis inscribed The darknes of Atheism dispeld by Natures light shews is not taken in Tullies sens for a liberty to liv as every one lists nor as the Civil Law intends for freedom from servitud but for what is properly in Mans power or disposing to elect or reject what object he wil good or evil which concerns only Mans natural condition wherto in equity the reward of Piety or Virtu and punishment of Impiety or Vice is soly du This liberum Arbitrium is not only an assent or approbation but an adhesion to that abov others which the Mind or Intellect shal chus for the essence of it consists primarily in the Rational faculty and dependently on the Wil which in it self is blind or undiscerning except guided by the Intellect to inform and conduct it Som Divines say Mans wil is most free when 't is so fixed on the chief Good as it cannot wil Evil becaus the dilection and fruition of that is voluntary and therfore free This is an evident error by confounding spontaneous and voluntary actions for a spontaneous is a blind impuls of Nature grounded on no foregoing deliberation as Fire spontaneously mounts up Bruts mov from place to place Infants suck without ratiocination or liberty of wil but a voluntary arbitrary action depends on previous deliberation dijudication and delection which is free indifferently to Good or Evil So that if the appetit be restrained only to Good it may act spontaneously as a stone movs downward but not arbitrarily ad utrumlibet They say the appetit confined to good is volent and therfore free but this volence is a meer libence free from coactiv violence no tru liberty to chus several objects and therfore not arbitrary becaus bar'd of indifferency They reply that 't is the perfection of Free-wil so to embrace Good as not to be capable of evil Tru 't is the perfection of Mans wil or appetit so to enjoy tru Good specialy the chief that nothing can divorce or divert it to seek any counterfet Yet this is not the wils liberty to either nor incident to Man in this life being a beatitud of Souls separat which hav no other object sav the tru Summum Bonum nor other appetit then a ful fix'd dilection therof Thus Wil is guided by the Intellect and this by Judgment which it givs concerning Good Evil objects that this is good and that evil or this more and that less good So when the wil is averted from one and converted to another that mutation proceds from mutability of Intellectiv Judgment which is now for one thing and anon for another for the Intellect makes use of som notions caled simple apprehensions wherby it givs judgment of their Natures as it hath a prenotion what Hony is and what sweetnes yer it can judg Hony to be sweet But though in matters of speculation it relies on this simple Judgment nor can infer farther by necessary
Know preceds but to Wil coms orderly Gods Decrees folow his Wil continualy Novit ab aeternâ— Deus omnia tempore danda Aâ—iâ—tâ— Postea dâ—crevit quae fabricare velit God knew eternaly al in time to be And Decreed after what he would frame free Ordine Naturae Omnisciens prius omnia vidit Alâ—aâ— Quà m quid decrevis mente creare Deus Al-knowing God did al in Nature see Yer he in Mind did to creat Decree An lapsu praeviso Elohim praedestinet Adae Aut mâ—ro ex libito lis gravis orta fuit Sâ—â—â—â— Whether God predestind knowing Adams Fal Or of meer Pleasure great strif did befal Simpliei in intuitu certo omnia praesciit antâ— Sive Quam statuit Mundum fabrificare Deus In simple intellect God al foreknew Yer he would make the World what would insu Antea quâ—m Decreta feâ—at Deus omnia praescit 〈◊〉 Progreditur constans ordine namque suo God foreknows al before he doth decree For he proceds in 's order constantly Quos Deus aeternum praescit praedestinat hosque Aut. Eligit aut reprobat pro bonitatâ— sua God foreknows and foredooms eternaly And elects or rejects for 's clemency Vulâ— salvare aliquos reliquos damnare Jehovah 〈◊〉 Sed cur sic voluit non bene causa patet God som wil sav and th' rest damn to Hel But why he wil the caus appeers not wel THESIS III. Verum Ecclesiae Regimen The Churches tru Polity T Is a known verity That Paternity was the prime Hâ—story val Polity among the Protopatriarchs both in sacred and secular matters as Adam is said to be ordained a Priest by God becaus Cain and Abel only brought their offerings til they were ordained to that office by their Father and so in succession one from another Which form continued in the Postpatriachs til their Progeny becam a Nation under Moses and Aaron who promulged Laws by divine dictat both for Civil and Spiritual causes For the Israelits had distinct Courts of different persons one for Church matters â—aled an Ecclesiastic Consistory another for Common-wealth causes termed a Temproal Judicatory Moses speaks of both in general He that wil not hearken to Deut. 17. 1â— 2 Chr. 19. 5. or obey the Priest or Judg shal dy but Jehosophat put a more precise difference who appointed through al Cities secular Judges wherof Zebadiah was chief and at Jerusalem a Spiritual Court of Levits Priests and Elders over whom Amariah high Priest presided so Jeremy was condemned by Jer. 26 8 16. the Priests Consistory but acquited by the Princes Judicatory Yea tho by Antiochus tyranny and the Jews slavery under sundry Nations no evident distinction appeers in the new Testament yet som prints of both remain specialy wher the chief Priests and Elders are cited as two divers Courts the Mat 21 23. Mat. 26. 3. secular caled a Council the spiritual stiled a Synagog For the Ecclesiastic was to discern things holy and unholy clean from unclean and to determin Appeals in difficil debats being as a representativ Church Hence Christ said Dic Ecclesiae Mat. 1â— 17. becaus excommunication pertained to them In civil Courts of seventy Judges being the suprem Sanedrim two sat chief viz. the Nasi as Lord chief Justice and Abbethdin as Father of the Senat so in the Consistory the high Priest and his Sagan or secund like a Bishop and his Suffragan as suprem but the high Priest was not necessarily chosen Nasi unles for eminent worth and extraordinary Wisdom For they had two civil Courts 1. The grand Sanedrim or suprem Senat 2. The lesser or inferior which in after ages had subordinat branches whence Christ said Who ever is angry with Mat. 5. 12. his Brother causlesly shal be culpable of Judgment meaning the lesser Court who cals him Racha in scorn shal be liable to a Council or chief Consistory but he that cals him fool malitiously shal be guilty of Hel-fire The Sanedrim excelled the rest 1. In number of Judges being seventy besides the Exod. 24. 〈◊〉 Nasi or Prince as God at first institution said to Moses Gather to me seventy Elders Rulers of the People and let them stand at the Tabernacle with thee implying seventy besides him but the lesser consisted of twenty three at Jerusalem and three only in smal Cities 2. In place for the seventy sat within the Temple-court in the paved Chamber or Pavment John 19. 1â— wher Pilat gav Judgment 3. In power for the Sanedrim received Appeals from al but from them was none 4. In causes to be tried For the seventy Judged al matters of life and death yea a whol Tribe the high Priest and fals Prophets but the twenty three lighter crimes and thos of three only pecuniary mulcts whippings and pety punishments Many make doubt whether in Christs dais they had power of life and death sith they said Wee cannot doâ—m any to death John 1â— 31. Late Jews say al capital censure was inhibited forty yeers before the Temples destruction which is about Christs Baptism but Josephus saith Herod suppressed the Sanedrim before L. 14 Antiq. c. 17. yet thos words to Pilat prov not as if they had no such power for he bids them take and judg him according to their Law Yea they pressed or pleaded we hav a Law and by it he ought John 19. 7. to dy but the holines of the time being the Passovers vigil and preparation of the Sabbath made it unlawful to meddle with matters of blood Indeed the Romans bereaved al power to judg civil capital crimes but suffred them to try transgressions against Moses Law as Blasphemies or the like and such they cried that Christ committed in caling himself the Son of God but with Barabas and the two Theefs they had nothing to doo For Gallio when Paul was brought before him said If it were a matter of wrong or wickednes O ye Jews reason Acts 18. 14. would I should hear or bear with you but being a question of words or names in your Law look ye to it Distingue res seu causas Concordabunt Scripturae Among them who were Gods chosen People and sole Church were three orders of Ministers in the temple over whom the high Priest being Aarons first born was chief 1. Priests Aarons younger Progeny 2. Levits Levies posterity 3. Nephenims who hewed wood and drew water being Gibeonits doomed to that drudgery by Josua for their craft or cunning At 〈◊〉 9 〈◊〉 Consecration the high Priest was annointed with Chrism 〈◊〉 8. 〈◊〉 â—0 powred on his head which ran down his beard and borders of his robe but the Priests only sprinkled with this oil and blood of the Sacrifice At ministration in the Sanctuary the high Priest wore eight sorts of raiments which the Rabbins cal golden Vestments but the Priests only four They differed also in office For the high Preist entred the Holy
natural line from David to shew how he is his Son after the Flesh Matthew the Legal to specify how for default of Jeconiahs Issu he succeeded in Davids throne as tru Heir and King of the Jews rightly so caled Nor can they name any of their Nation neerer in succession yet wilfully cried we hav no King but Note Casar a forren Conqueror So tho Christ was not Salomons natural Son nor is promised to be yet was his Legal or Regal by Salathiel and Davids genuin by Nathan Here the sudden decay of Salomons Kingdom for ten Tribes in Rehoboam and the two other in Jeconiah with al his Roial race warns al how ominous the sins of carnal and spiritual whordom be For Salomon to stablish his posterity and satisfy his Luxury multiplyed Wifes and Concubins contrary to Gods command who made one Woman for one Man to be one Flesh but to pleas them permitted Idols in a holy Land and at last fel to Idolatry wors then Harlotry which was perilous to his own Soul had not God given Grace to repent and pernitious to al his posterity The last concluds al from Zerobabel Son to Pedaiah 5 Sect. Grandson to Salathiel to Christ wher Matthew recompts by Abiud alias Hananiah 1 Chr. 3. 19. Josephs Forefathers in number nine but Luke from Rhesa alias Meshullam secund Governor after the Captivity whom Philo cals Rhesa Mesciola numbers Maries Progenitors eighten just twise so many At end of which line rests one difficulty becaus Matthew cals Joseph Son to Jacob Luke to Eli which is fairly reconciled for Jacob was his Natural Father Eli Legal So in Christs Natural line deduced from Mary by Luke Joseph only is not Natural Father but so supposed as he saith Hence 't is cleer how meet he was to doo the work wherto he was consecrat For Zechary cals him Gnâ—mith Jehovae the Lords felow Zech. 13. 7. Job 19. â—5 Isai 7. 14. which St. Paul intâ—rprets equal with God in regard of his Deity but Job Goel my Kinsman in respect of his Humanity as foretelling his Incarnation in which sens he is stiled Shiloh signifying that skin or tunicle which incloseth Embryons Isaiah terms him Immanuel God with us implying both Natures in one Person Jobs title Goel from Gaal i. Redemit vel vindicavit imports a Redeemer or Revenger for by the Law to redeem an Inheritance belonged to the next Kinsman as also to revenge his Blood so our Heritage being lost by sin and Adams Of-spring slain by Satan our next Kinsman a Son of Adam coms to ransom the one and expiat the other yea to perform what no Typical Redeemer or Temporal Revenger ever could doo For Men might kil him which slu their Brethren if they found him out of a Refuge City yet could not restore them to life but Christ flu the Murderer Satan found out of refuge and as a peerless Conqueror gav life to his Brethren even al the Sons of Adam that shal beleev in him One rub rests to be removed how Josephs Ancestors can Quest be clyped or computed Christs Progenitors either Natural or Legal and why recited in his Pedigree Surely they are not properly so termed sith he was but supposed 〈◊〉 Father yet inserted for special purpos to stop or satisfy al Cavils exceptions and objections For if only Maries descent had bin displaied Men might say what matters it for his Mothers Prosapy His Father was a Carpenter basely born and bred If Josephs soly others would object what 's that to Christ who issued not from his loins or linage But when both their stock Fathers are so evidently drawn from Jessâ—s root the mouth of malice and malediction must needs be musâ—ed or bungd up nor can detraction derogat or deny his Regal right from David Thus tho the two Evangelists vary in maner of Accompt or form of words yet they agree pointly and precisely in the matter and truth of things without the least clashing or contradicting one another A Series or Synopsis of the premisses wil make al circumstances more obvious to every Ey or common Capacity St. Luke draws Christs Golden line of Genealogy on Summary which runs the whol Book of God comprising 77. Generations 1. God 2. Adam 3. Seth. 4 Enos 5. Cainan 6. Mahalaleel 7. Jared 8. Enoch 9. Methusalem 10. Lamech 11. Noah 12. Sem 13. Arphaxad 14. Salah 15. Eber 16. Peleg 17. Reu or Regu 18. Sarug 19. Nahor 20. Terah In both which Sections he walks alone in the third St. Matthew and he go hand in hand reckonig the natural line to David by direct descent 21. Abraham 22. Isaac 23. Jacob 24. Juda 25. Pharez 26. Ezrom 27. Aram 28. Aminadab 29. Naasson 30. Salmon 31. Booz 32. Obed. 33. Jesse 34. David 35. Nathan 36. Matatha 37. Mainan 38. Melea 39. Eliakim 40. Jonan 41. Joseph 42. Juda 43. Simeon 44. Levi 45. Matthas 46. Jorim 47. Eliezer 48. Jose 49. Er. 50. Elmodam 51. Cosam 52. Addi 53. Melchi 54. Neri 55. Salathiel 56. Pedaiah 57. Zerobabel In this fourth Section from David he runs apart except in the three last links whom St. Matthew cites caling Salathiel Jâ—coniaâ—s Son as successor or next of kin but Luke stiles him Son to Neri being so by Blood and Birth In the last Section thes 58. Rhesa 59. Joanna 60. Juda 61 Joseph 62. Sâ—mâ—i 63. Mattathia 64. Maath 65. Naggi 66. Esli 67. Naum. 68. Amos 69. Mattaâ—hâ—as 70. Joseph 71 Joanna 72. Melchi 73. Levi 74. Matthat 75. Eli 76. Mary 77. Christ Thus he recites the Natural line only sav that he saith Joseph was of Eli not Son that is belonged to him as Son in Law having espoused his Daughter Mary Christs Mother Now Matthew handles the Legal Regal line to prov him lawful King of the Jews or next of kin from Jeconiah to sit on his Father Davids Throne So if Lukes twenty first Patriarchs be annexed to his Genealogy both wil be complet from Adam to Christ in their several wais or intentions which are divers but not advers one to another Matthew in the Legal line cites thes after David Salomâ—n Roboam Abâ—â— Asa Jehosophaâ— Joram Ozia Joatham Achaz Ezekiah Manasse Amon Josia Jehoichim Jeconiah Salathiel Zerobabel Abiud Eliakim Azor Sadoe Achim Eliud Eleazer Mattham Jacob Joseph Christs supposed Father Wher next to Jâ—coniah he reckons Salathiel and Zerobabel before Abiud but omits three successiv Kings of Juda after Ozia Joas Amazia Azaria beside Athalia the usurping Queen and Pâ—daiah Zerobabels Father purposly to make a Tesserad ecad of just fourten generations in ech of his three spaces or Sections which is no falsity or forgery to cut off or abridg som links of the long line From Adam to David the Parents are one but from David to Joseph Matthew numbers twenty seven and Luke to Mary twenty three in their differing reckonings Al Penmen of the holy Ghost Prophets and Evangelists Note pursu the right line of Genealogy til they
it folow that such are said to hav so much glory here may not be said elswher to hav more Shal the Saints Bodies during thos one thousand yeers shine as the Firmament and Stars yet eat drink sleep go to wars or wors Surely so great glory cannot sort or sute with such sordidity Repl. The first Resurrection is promised to Daniel as a prime privilege Thou shalt stand in the lot at end of dais but the last Ibid v. 13. common to al Ergo c. Sol. This inference is improper and impertinent for Mr. Archer holds how al the Godly shal partake the first Resurrection so wel as Daniel nor is any sound reason to includ him rather then Moses or David The truth is no Resurrection is their imported but a free promiss that Daniel shal liv in peace and prosperity as he did al dais of his life til the end So bold are Sectists to scru Scriptures and seduce Idiots Ob. Daniel saith from the time daily Sacrifice shal ceas and Ibid. v. 11. 12. abomination which makes desolat be set up ther shal be one thousand two hundred dais blessed is he that coms to the one thousand three hundred thirty fiv dais Mr. Archer taking yeers for daiâ— as is usual makes them to begin under Julian Apostata who invited the Jews to reedify their Temple til not a stone was left on a stone so by his comput the first Sum 1290. completed A. 1650. the last A. 1695. as he presumes Sol. In this confident assertion no part is sound for what warrant hath he to take yeers for dais Yet so writers use Or what reason to begin them with Julian Indeed he opened Pagan Temples and set up Idolatry but caused not the Jews daily sacrifice to ceas but desired to promot it had not God prevented nor erected any abomination in Christian Churches Daniel designs only two times when solen sacrifice shal be put down and abomination set up viz. by Antiochus and Titus not so late as Julian nor is the Earthquake story authentic but application to Christs prophecy most audacious sith 't is intended to Titus time as the Text plainly provs Daniels words declare the short durance of Antiochus desolation viz a time times and half which is three yeers and half or 1290. simple dais and from it til a plague shal fal on his Person 45. mo 1335. which betided precisely to Antiochus as the Maccabees and Josephus testify but nothing to Julian Ob. David saith when the Lord shal build up Sion and his Psal glory appeer Ergo Jerusalem shal be rebuilt by God and Christ reign gloriously ther. Sol. This is to snatch at shadows or semblance of words but the Text treats of Babylons captivity and the Saints earnest longing to see Sion restored which is promised that the Lord shal get glory by it but of Jerusalems rebuilding or the Lords appeering ther in glory ne gry quidem nor ground Ob. Peter saith The day of the Lord wil com as a Theef 2 Pet. 3. 〈◊〉 in the night in which the Heavens shal pass with a nois and Elements melt with heat the Earth with al Works therin shal be burnt up Nathless we according to his promiss look for a new Heaven and Earth wherin dwels righteousnes Ergo al old Creatures shal be consumed with fire and new substituted for the Saints use far more glorious and righteousâ— as som presum to model Sol. Several Sects diversly and dangerously distort this Text but the Apostles answers som Scoffers which ask Wher is the promiss of his coming Not to reign one thousand yeers as Chiliasts fondly imagin but to judg al flesh as is evidently expressed which is after thos one thousand yeers or at last end of them Yea many words That day wil com as a Theef 2 Theâ— â— 7 8. in which the Heavens Elements and Earth shal be burnt up cleerly convince Christs coming to Judgment the last words wheron they most rely A new Earth wherin dwels righteousnes as if they cannot mean the Judgment day becaus no righteous Men shal then dwel on Earth the Original runs we in whom righteousnes dwels look for a new Heaven and Earth For the habitation of righteousnes refers to just Men who expect the performance of promiss but if they be read as we translat righteousnes relats soly to the Heavens in quibus Coelis not in qua Terra sith one Pronoun respects not â—oth Substantivs as Junius observs Yea Archer agniseth that no righteous Soul is to inhabit Heaven in thos one thousand yeers nor any after within the verge of created Heaven for aâ— that space shal be Hel as he holds so al tends nothing to a Millenar reign Ob. Isaiah saith I creat new Heavens and a new Earth but Isaiah 65. 17 21 â—2 the old shal not be remembred nor com to mind They shal build houses and inhabit them plant Vineyards and eat the fruit of them for my elect shal long enjoy the works of their hands but thes things cannot be doon after the last Judgment Ergo c. Sol. The Prophet means not that after Heaven and Earth is burnt or new created Men shal build or plant but Mr. Burroughs expounds it by a Metaphor that God in later dais shal doo such glorious things for his Church as if he made al new which is far from burning the old being no more then what Peter brings from Joel 2. 30. I wil shew wonders in Heaven and Earth Blood Fire and pillars of Smoke which was accomplished at Pentecost when the holy Ghost descended 〈◊〉 12. 26 27. Nor more then that in Haggai 2. 6. Yet 't is a little while and I will shake the Heavens Earth and Sea which was performed at Christs first coming and the Apostles preaching to the Gentils wherof Isaiah speaks in the cited chapter as St. Paul Rom. 10. 20. expounds the first vers I was found of them that sought me not but to interpret it of his secund coming wil make the Jews suspend their faith til those promises of building and planting be fulfilled Ob. 'T is said God hath not subjected the World to com to the â—â—b 2 5 8 Angels but now we see not al things put under him Ergo Christ is to hav al put under him This is not yet doon at his first coming as the Words are cleer nor shal be in the life to com for then he must resign the Kingdom to his Father so by consequent it must be exeâ—uted during his interstitial Millenar reign when he shal triumphantly subdu al and al sorts of Enimies Sol. The World to com ther meant and mentioned is the time of the Gospel which was not ministred by Angels like the Mat 28. 18 Law on Sinai but by the Son of God this new world differed more from the old then the Earth after the Flood from it before and began at Christs first coming but manifested at his 〈◊〉