THE Articles of Religion concluded in Convocation, and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reeſtabliſhed under King James by the ſame duple authority Anno 1604. which are here preſented to ſatisfy or gratify al, leſt men like Lynces ſhould ſeem ſharp ſighted to look into the Confeſſions of other Reformed Churches abroad; and Lamiae or blind Beetles at home, in being ignorant of our own Principles and Doctrins: the general Catalog of which follows in order.

1 Of Faith in the holy Trinity. 2 Of the Word which was made Man. 3 Of Chriſts deſcent into Hel. 4 Of his Reſurrection. 5 Of the holy Ghoſt. 6 Of the Scriptures ſufficience to ſalvation. 7 Of the old Teſtament. 8 Of the three Creeds. 9 Of original birth-ſin. 10 Of free wil. 11 Of mans juſtification, 12 Of good works. 13 Of works before juſtification. 14 Of ſuper trrogation. 15 Of Chriſt alone without ſin. 16 Of ſin after Baptiſm. 17 Of Predeſtination and Election. 18 Of obtaining ſalvation only by Chriſt. 19 Of the Church. 20 Of the Churches authority. 21 Of general Councils. 22 Of Purgatory. 23 Of miniſtring in the Congregation. 24 Of ſpeaking ther in an unknown toung. 25 Of the Sacraments. 26 Of the Miniſters unworthines, which hinders not their effects. 27 Of Baptiſm. 28 Of the Lords ſupper. 29 Of the wicked, who doo not eat Chriſts Body and Blood 30 Of both kinds. 31 Of Chriſts Oblation finiſhed on the Croſs. 32, Of Prieſts marriage. 33 Of Excommunicat Perſons, how they are to be ſhunned. 34 Of the Churches Traditions. 35 Of • omilies. 36 Of Conſecrating Biſhops, &c. 37 Of the Civil Magiſtrat. 38 Of Chriſtians goods which are not common. 39 Of a Chriſtian mans Oath. The Particulars inſu.

Article 1. THere is but one only tru living God, everlaſting, without body, parts or paſſions, of infinit power, wiſdom and goodneſs: maker and preſerver of al things both viſible and inviſible: in unity of which Godhead ther be three Perſons of one ſubſtance, power, and eternity; the Father, Son, and holy-Ghoſt.

Article 2. The Son who is the Word of the Father begot of him from everlaſting (the very eternal God of one ſubſtance with the Father) took mans Nature in the womb of the bleſſed virgin of hir ſubſtance, ſo that two whol perfect Natures (the Godhead and Manhood) were joined in one Perſon never to be ſevered, wherof one Chriſt conſiſts perfect God and very Man: who ſuffered, was crucified, dead, and buried to reconcile his Father to us, and be a ſacrifice not only for Original guilt, but alſo for al actual ſins of men.

Article 3. As Chriſt died for us and was buried: ſo 'tis to be beleeved, that he went down into Hel.

Article 4. Chriſt truly roſe from death and took again his body, with fleſh, bones, and al things pertaining to the perfection of Mans Nature: wherwith he aſcended into Heaven, and ther ſits til he ſhal return to judg al men at laſt day.

Article 5. The holy Ghoſt proceding from the Father and the Son, is one ſubſtance, majeſty, and glory with the Father and Son; very eternal God.

Article 6. Holy Scripture contains al things neceſſary for Salvation; ſo that whatever is not read therin, nor may be proved therby; is not required of any man to be beleeved as an Article of Faith, or be thought needful to ſalvation. By the name of holy Scripture we underſtand thoſ Canonical Books of the Old and New Teſtament, whoſ authority the Church never doubted of, and the other Books (as ſaint Jerom ſaith) the Church reads for exemple of life and inſtruction of maners, but doth not apply them to ſtabliſh any Doctrin. All the Books of the new Teſtament, as commonly received, we receiv and reput them Canonical. See their names and number in the holy Bible.

Article 7. The old Teſtament is not contrary to the New; for in both everlaſting life is offred to mankind by Chriſt, who is the only Mediator between God and Man, being both God and Man; Therfore they are not to be heard, which fain that the old Fathers looked only for tranſitory promiſes, though the Law given of God by Moſes touching Ceremonies or Rites doo not bind Chriſtians, nor the civil precepts of neceſſity to be received in any Chriſtian Commonwealth; yet no Chriſtian man whatever is free from obedience of the Commandements caled moral.

Article 8. The three Creeds (Nicen, Athanaſius, and that commonly caled the Apoſtles) ought throughly to be received and beleeved: for theſ may be proved by moſt certain warrants of Scripture.

Article 9. Original ſin ſtands not in imitating Adam (as the Pelagians vainly talk) but is the fault and corruption of every mans Nature, that is ingendred of Adams ofspring: wherby man is far gon from original Righteouſnes, and inclined to evil: ſo that the fleſh luſteth againſt the ſpirit, and therfore in every perſon born into the world, it deſervs Gods wrath and damnationthis infection of Nature remains, yea in the Regenerat, wherby the luſt of the fleſh (caled in Greek 〈 in non-Latin alphabet 〉 ) which ſom expound the wiſdom, ſom the ſenſuality, ſom the affection, ſom the deſire of the fleſh, is not ſubject to the Law of God, and though ther is no condemnation to them that beleev and are baptized, yet the Apoſtle confeſſeth, that Concupiſcence hath of it ſelf the nature of Sin.

Article 10. The condition of man after Adam's fal is ſuch, as he cannot turn or prepare himſelf by his natural ſtrength and good works to Faith, for we hav no power to doc good or pleaſ God, without his grace preventing us: that we may hav a good wil, and working when we hav that wil.

Article 11. We are accompted righteous before God, only for the merit of our Lord and Saviour Jeſus Chriſt by Faith, not for our own works or deſervings: which is a moſt wholſom doctrin very ful of comfort.

Article 12. Albeit works (which are fruits of Faith, and follow juſtification) cannot put away our ſins and endure the ſeverity of Gods judgement, yet are they pleaſing and acceptable to God in Chriſt, and doo ſpring neceſſarily from a tru lifely Faith: inſomuch that by them a lifely Faith may be ſo evidently known as a Tree diſcerned by the fruit.

Article 13. Works doon before the Grace of Chriſt and juſtification of his Spirit, are not pleaſant to God, for as much as they ſpring not from Faith in Jeſus Chriſt, nor doo they make men meet to receiv Grace, or (as School-writers ſay) deſerv Grace of congruity: yea rather becauſ they are not doon as God hath willed and commanded to be doon; we doubt not but they hav the nature of ſin.

Article 14. Voluntary works over and abov Gods Commandements (caled works of ſupererogation) cannot be taught without arrogance and impiety, for by them men declare they doo not only render to God ſo much as they are bound to doo for themſelfs; but doo more for his ſake then of duty is required, which ſhal tranſcend to ſav others: wheras Chriſt ſaith plainly, When yee hav doon al which is commanded, ſay we be unprofitable ſervants.

Article 15. Chriſt in truth of our Nature, is made like to us in al things except only ſin; from which he was cleerly void both in Life and Spirit, he is the Lamb without ſpot, who by ſacrifice of himſelf once made, took away the ſins of the World, and no ſin (as ſaint John ſaith) was in him: but we although baptiſed and born again, yet offend in many things, and if we ſay we hav no ſin, we deceiv our ſelfs, and no truth remains in us.

Article 16. Not every deadly ſin willingly committed after Baptiſm, is ſin againſt the holy Ghoſt, and unpardonable: wherfore the grant of Repentance may not be denied to ſuch as fal into Sin after B • ptiſm. After we hav received the holy. Ghoſt, we may depart from Grace given and fal into ſin, and by Gods grace we may riſe again and • mend our lifes: therfore they are to be condemned, which ſay they can ſin no more ſo long as they liv here being once juſtified, or deny place of forgivnes to ſuch as truly repent.

Article 17. Predeſtination to life is Gods everlaſting purpoſ, wherby before the worlds foundation, he conſtantly decreed by his Counſil ſecret to us, to deliver from curſ and damnation thoſ whom he hath choſen in Chriſt out of mankind; and to bring them by Chriſt to everlaſting Salvation, as veſſels made to honor. Therfore they which are indu • d with ſo excellent a benefit, be caled according to Gods purpoſ by his Spirit working in du ſeaſon: they through Grace obey the caling, are juſtified freely, made ſons of God by Adoption, like the Image of his only begotten Son Jeſus Chriſt, walk Religiouſly in good works, and at length by Gods mercy attain everlaſting felicity. as the godly conſideration of Predeſtination and Election in Chriſt, is ful of ſweet, pleaſant, unſpeakable comfort to godly perſons, and ſuch as feel the working of Chriſts Spirit, mortifying the works of the fleſh and their earthly members, and drawing up their minds to high Heavenly things: aſwel becauſ it doth greatly eſtabliſh and confirm their faith of eternal Salvation to be enjoied by Chriſt, as bicauſ it fervently kindles their lov toward God: ſo for curious carnal perſons lacking his Spirit, to hav the Sentence of Gods Predeſtination continualy before their eys, is a moſt dangerous downfal, wherby the Devil thruſts them into deſperation or rechleſnes of moſt unclean living, no leſs perilous then deſpair. Farthermore we muſt receiv Gods promiſes, as they be generaly ſet forth in holy Scripture, and that wil of God is to be folowed in our doings, which is expreſly declared to us in his word.

Article 18. They are alſo to be had accurſed, who preſum that every man ſhal be ſaved by the Law or Sect which he profeſſeth, ſo that he be devour and diligent to frame his life according to that Law and Light of Nature: for holy Scripture ſets out unto us only the name of Jeſus Chriſt, wherby we muſt be ſaved.

Article 19. Chriſts viſible Church is a congregation of faithful men, in which Gods Word is purely preached, and Sacraments duly adminiſtred according to Chriſts Ordinance, in al things of neceſſity r • qu ſit to the ſame: As the Church of J •• uſalem, Alexandria, and Antioch hav erred, ſo hath that of Rome, not only in their living and matter of Ceremonies, but alſo in many matters of Faith.

Article 20. The Church hath power to decree Rites or Ceremonies, and authority in controverſies of Faith: yet is it not lawful for the Church to ordain any thing contrary to Gods Word, nor may it ſo expound any place of Scripture, that it be repugnant to another; wherfore tho the Church be a witnes and Keeper of holy writ: yet as it may not decree any thing againſt the ſame, ſo ought it not to enforce any thing beſid it, as an Article to be beleeved for neceſſity of Salvation.

Article 21. General Councils may not be gathered without command and wil of Princes: when they are gathered (being but an Aſſembly of men, and al not guided by the Spirit and Word of God) they may er, and ſom times hav erred in matters pertaining to God. Wherfore things ordained by them as neceſſary to Salvation, hav neither ſtrength nor authority, unles it may be declared that they are taken out of holy Scripture.

Article 22. The Romiſh Doctrins touching Purgatory, Pardons, Worſhipping both Images and Reliques, and Invocation of Saints, is a fond thing vainly invented and grounded on no warranty of Scripture, but rather repugnant to Gods word,

Article 23. It is not lawfull for any man to undertake the office of public Preaching, or miniſtring the Sacraments before he be lawfully caled and ſent to execut the ſame: ſuch we ought to judg lawfully caled and ſent, which be choſen or caled to this work by men that hav public authority given them in the Congregation, to cal and ſend miniſters or laborers into the Lord's Vineyard.

Article 24. 'Tis flatly repugnant to Gods word and primitiv Churches practiſ, to hav public Praier or Sacraments miniſtred in a toung not underſtood of the People.

Article 25. Sacraments ordained by Chriſt, be not only ba • ges or tokens of Chriſtian mens profeſſion; but rather ſure witneſſes and effectual ſigns of Grace and Gods good will toward us, by which he works inviſibly in us: and not only quicken, but alſo ſtrengthen and confirm our faith in him. There be two Sacraments ordained by Chriſt in the Goſpel; viz. Baptiſm and the Lords Supper: thoſ fiv commonly caled Sacraments (Confirmation, Penance, Orders, Matrimony, extrem Unction) are not properly Goſpel Sacraments; being ſuch as hav grown up partly of corrupt interpreting the Apoſtles, and partly are ſtates of life alowed in Scripture; but hav not like nature of Sacraments with the o • het two: for they hav no viſible ſign or Element ordained by God. The Sacraments were not inſtituted by Chriſt to be gazed on or carried about; but that we ſhould duly uſe them, and in ſuch only as receiv them worthily, they hav a wholſom effect or operation: but they that receiv the ſame unworthily, purchas to themſelfs damnation, as ſaint Paul ſaith.

Article 26. Though in the viſible Church the evil be ever mingled with the good, and ſomtime hav chief authority in miniſtration of the word and Sacraments: yet ſith they doo not the ſame in their own name but in Chriſts, and miniſter by his Commiſſion or authority, we may uſe their miniſtry, both in hearing Gods word and receiving the Sacraments; nor is the effect of Chriſts Ordinances taken away by their wickednes, nor the grace of Gods gifts impaired from ſuch as by Faith rightly receiv the Sacraments miniſtred to them: which are effectual by reaſon of Chriſts inſtitution and promiſſ, tho they be miniſtred by evil men. Nevertheleſſ it apperta •• s to the Churches Diſciplin, that inquiry be made of evil Miniſters, and that they be accuſed by thoſ which hav knowledg of their offences; and finaly being found guilty, by juſt judgment be depoſed.

Article 27. Baptiſm is not only a ſign of Profeſſion, and mark of diſtinction; wherby Chriſtians are diſ • erned from others not Chriſtned: but is alſo a ſign of Regeneration or new birth, wherby as by an inſtrument, they that receiv Baptiſm rightly, are grafted into the Church: the promiſes of ſins f • rgivnes, and our adoption to be ſons of God by the holy Ghoſt, are viſibly ſigned and ſealed, Faith confirmed, and Grace increaſed by virtu of praier to God. The Baptiſm of young Infants in any wiſe is to be retained in the Church, as moſt conſonant to Chriſts inſtitution.

Article 28. The Lords Supper is not only a ſign of Chriſtians lov, which they ought to hav among themſelfs, but rather a Sacrament of our Redemption by Chriſts death: ſo that to ſuch as worthily receiv the ſame, the Bread which we break is partaking of Chriſts body, and the cup of Bleſſing is a partaking of his Blood. Tranſubſtantiation or change of the ſubſtance of Bread and Wine, cannot be proved by holy Writ, but repugns the plain words of Scripture, overthrows the nature of a Sacrament, and givs occaſion to ſundry ſuperſtitions. Chriſts Body is given, taken, and eaten in the Supper only after a ſpiritual heavenly maner; and the mean wherby 'tis received and earen is Faith. This Sacrament by Chriſts Ordinance, was not reſerved, carried about, lifted up, or worſhipped.

Article 29. The wicked and ſuch as be void of life by Faith, tho they doo carnaly and viſibly preſſ with their teeth (as ſaint Auſtin ſaith) the Sacrament of Chriſts Body and Blood: yet in no wiſe are partakers of Chriſt; but rather doo eat and drink the Sign or Sacrament of ſo great a thing to their condemnation.

Article 30. The Cup of the Lord is not to be denied to lay people: for both parts of the Lords Sacrament; by Chriſts Ordinance and commandement ought to be adminiſtred unto al Chriſtian men.

Article 31. The Offering of Chriſt once made, is that right perfect Redemption, Propitiation, and Satisfaction for al ſins of the whol world, both Original and Actual, and ther is no other ſatisfaction but that alone. Wherfore the Sacrifices of Maſſes, in which it was commonly ſaid the Prieſts did offer Chriſt for quick and dead, to hav remiſſion of pain and guilt; are blaſphemous fables and dangerous deceipts.

Article 32. Biſhops, Prieſts, and Deacons are not commanded by Gods Law either to vow the eſtate of ſingle life, or to abſtain from mariage: but 'tis alſo lawful for them, as for al other Chriſtian men, to marry at their own diſcretion; as they ſhal judg it to ſerv better to godlines.

Article 33. That perſon which by open denunciation of the Church, is rightly cut off from the unity therof and excommunicat, ought to be taken by the multitud of the whol Faithful as an Heathen or Publican, til he be openly reconciled by penance, and received into the Church by a Judg that hath authority therto.

Article 34. It is not neceſſary that Traditions and Ceremonies be one or utterly like in al places: for they hav bin diverſ and changed at al times, according to diverſity of Countries, Times, and mens maners; ſo that nothing be ordained againſt Gods word. Who ever doth willingly or purpoſly on his privat judgment openly break the Churches Traditions and Ceremonies, which be not repugnant to holy Writ; but be ordained and approved by common authority; ought to be rebuked openly, that others may fear to doo the like, as one that offendeth againſt the public Order of the Church, and woundeth the conſciences of weak Brethren. Every particular or Nationall Church hath authority to ordain, change, and aboliſh Ceremonies or Rites of the Church ordained only by mans authority, ſo that al be done to edefying.

Article 35. The ſecund book of Homilies (whoſ ſeveral titles are joyned to this Article) contain Godly wholſom doctrins, and neceſſary for theſ times; as the former book doth, ſet forth under Edward 6: therfore we judg them to be read in Churches by al Miniſters diligently and diſtinctly, that the People may underſtand them. Their names are theſ: 1 Of the right uſe of the Church. 2 Againſt peril of Idolatry. 3 Of repairing and keeping clean Churches. 4 Of good Works: firſt of Faſting. 5 Againſt Gluttony and Drunkennes. 6 Againſt exceſs in Apparel. 7 Of Prayer. 8 Of the place and time of Prayer. 9 That Common Prayer and Sacraments ought to be in a known toung. 10 Of the reverend estimation of Gods Word. 11 Of Almſ doing. 12 Of Christs Nativity. 13 Of Christs Paſſion. 14 Of Christs Reſurrection. 15 Of the worthy receiving the Sacrament of Christs Body and Blood. 16 Of the Gifts of the holy Ghost. 17 For the Rogation days. 18 Of the state of Matrimony. 19 Of Repentance. 20 Against •• lenes. 21 Against Rebellion.

Article 36. The Book of conſecrating Archbiſhops and Biſhops, and ordering of Prieſts and Deacons ſet forth under Edward 6, and then confirmed by Parliament, contains al things neceſſary to ſuch conſecrating and ordering; nor hath it ought that of it ſelf is ſuperſticious or ungodly. Therfore whoever are conſecrated or ordered according to the Rites of that Book, ſince the ſecund yeer of that King to this time, or hereafter ſhal be conſecrated or ordered according to the ſame; We decree all ſuch to be rightly, orderly, and lawfully conſecrated and ordered.

Article 37. The Kings Majeſty hath chief Power in this Realm of England, and his other Dominions; to whom the chief Government of all eſtates (whether Eccleſiaſtic or Civil) in al Cauſes doth appertain, nor ought to be ſubject unto any forren Juriſdiction. Whereas we attribute chief Government to the Kings Majeſtie (wherby we underſtand the minds of ſom ſlanderous folks to be offended) we giv not to our Prince the miniſtring of Gods word or Sacraments; which thing the Injunctions alſo ſomtime ſet forth by our late Queen Elizabeth, doe plainly teſtify. But that only Prerogativ, which was ever given to al Godly Princes in holy Scripture by God himſelf; which is, That they ſhal rule al Eſtates and Degrees committed to their charge (whether Eccleſiaſtic or Temporal) and reſtrain with the Civil Sword al ſtu • born and evil doers. The Biſhop of Rome hath no Juriſdiction in this Realm of England. The Laws of the Land may puniſh Chriſtian men with death for hainous grievous offences. It is lawful for Chriſtians, at commandment of the Magiſtrat, to wear Weapons and ſerv in Wars.

Article 38. The Goods of Chriſtians are not common touching the right, title, and poſſeſſion of the ſame, as Anabaptiſts falſly boaſt: yet every man ought of ſuch things as he hath, liberaly to give Alms to the Poor according to his ability.

Article 39. As we confeſs vain and raſh ſwearing to be forbid in Chriſtian men, by our Lord Jeſus Chriſt, and James his Apoſtle: ſo we judg that Chriſtian Religion doth not prohibit, but a man may ſwear when a Magiſtrat requires it in a cauſ of Faith and Charity; ſo that it be done as the Prophets teach, according to Juſtice, Judgment, and Truth, for the compoſing of ſtrife.

THE Caſe is cleer for creating Adams Gen 2. 3. Soul; God breathed into his noſtrils the Spirit of life; whereof S. Austins Axiom (reſpect ſtil had to this firſt Souls production) is infallibly tru; 'tis created in infuſing, and infuſed in creating. Of Eve 'tis ſaid, God in a deep Gen. 2. 21. 23. ſleep took one of Adams ribs (cloſing up fleſh in its ſtead) and the Rib he made a Woman. The learned ſay it was no dead bone, but animat, the material part being extended to a ſhapeful human body, and the ſpiritual at the ſame inſtant diffuſed over the whol and every part, to make a perfect Woman; ſo caled, becauſ taken totaly out of Man ſans mention of any Soul infuſion: It appears not that the Soul therein died, nor can her Soul be caled part of his more then her body, though both extracted from him: nor can two be confuſed, but the ſame transfuſed in al and every part (as the Souls Nature is) whol in the whol, and whol in every part of the body.

Of Chriſt S. Luke ſpeaks: God ſent the Angel Gabriel to a Virgin eſpouſed to Joſeph, who ſaid Hail Mary; lo, thou ſhalt Luke 1. 26. to the 36. bear a Son, and cal his name Jeſus. Then ſaid ſhe, How ſhal this be ſith I know not a man? He anſwered, The Holy Ghost ſhall com upon thee, and power of the most high overſhadow thee; therefore that holy thing to be born of thee, ſhal be caled the Son of God: So the manner of his conception was metaphiſical or miraculous without male-ſeed ineffably and incomprehenſibly by the Holy Ghoſt: yet was he according to his whol humanity conceived, formed, foſtered in the womb, nine Solar moneths or 39 weeks (the uſual time or term of womens gravidation) as other Embryons, being like to us in al things, ſave ſin only, from which he was priviledged, becauſ the Veſſel divinely purified: So that if other Souls be created, his was; if generated, his was likewiſe. The debate then concerns al mankind and every individual Soul; which is a perplexed knot to unty, and intricat Maze to tread aright. This blindneſs bewrais our innat ignorance, who ſcarſ know what a Soul is, whence it proceeds, or how 'tis produced; Noſce teipſum being the hardeſt leſſon to learn, which none ever wel attained.

God knows himſelf, and • hen al things intuitivly in himſelf; but man other things bette • then hi • ſelf: yet how can one take meaſure of any thing (ſaith Pliny) that is ignorant of himſelf? To paſs by al abſtruſ virtues of Vegetals, arcane miracles of Minerals, admirable properties of precious Stones, and view their outer ſurface or color only: Who can tel why Graſs is green, a Ruby red, or Pearl pale? But what ſtrange ſtrife hath been about the principles of our Nature, and production of both Parts? For the corporeal, how doe Phiſitians and Philoſophers jar or jangle about the ſeed, whence it ſhould proced? Archelaus aſſerts it a milky ſlime or mud drawn from the earth: A cold muddy conceipt. Pythagoras, the ſcum or froth of our beſt blood: A frothy fancy. Alcmaeon, part of the Brain: A brainleſs buz. Plato, a diſtilling marrow of the back bone. Democritus, a ſubſtance extracted from al members. Zeno▪ Mans ſpirit and ſpoil of his Soul. Epicurus, a fragment both of Body and Soul. Hippocrates, a portion of radical moiſture. Ariſtotle, an excrement of the laſt concoction in the ſolid parts. Others, blood refined by heat of the Genitals. Al which are lame, not expreſſing the efficient, matter, or form: For ſeed materially conſiſts both of Blood and Spirit, concocted into a white frothy humor by the Teſticles (which Females hav latent, tho not prominent) for the uſe of procreation; and from them (not of brain, back bone, or other part) ſoly derived: But whether females ſend or ſpend any operativ geniture, is much controverted. The Perepatetics deny it: But Galeniſts conteſt, that no conception can be without concurrence of both Parents ſeed, which is indubitably the trueſt Opinion.

The ſpiritual part affords much more matter or fuel of altercation about the Soul: 1. What it is? Ariſtole refels diverſ Tenets; but his own deſcription halts at laſt: 'tis eaſy to ſay what 'tis not; not what 'tis. It is no temper of elements, nor blood, nor energy of life, nor Galens Craſis: but in general, an eſſential quickning form, which givs Plants a life vegetant, Beaſts a ſentient compriſing the Former, and Men an intelligent including both; as a Pentagon contains a Tetragon, and that a Trigon. For Souls being Forms, and thoſ relativs, not ſubſiſting alone; but, as parts of compounds, are hatdly defined or diſquired.

2. What manner of ſubſtance it is; whether corporal or incorporeal? for God only is ſimply immaterial, and al things elſ, in ſom ſort corporal, tho not viſible; as neither is pure Air. Hence divers Divines aver Angels to be corporeal, becauſ finit and limited to place; being bounded, as it were, with a ſuperfi • ies, that they cannot be ubiquitants every wher or elſwher at once: Much more then Mens Souls, which liv in Bodies. The Schools ſay a Body is in place circumſcriptivly, a Spirit definitivly: be it ſo: but is not definit ſo to be here, as not to be elſwhere? Doo not Spirits aſcend, deſcend, and change place? Is not their motion made in time, tho very ſwift? Are not theſ acts proper paſſions of a Body, though impalpable, inviſible, imperceptible? God then is a Spirit in creat, purely immaterial; Angels creat comparatly material; and ſo are Souls ſeparat, much more thoſ in Bodies. But what maner of ſubſtance, whether aereal, etherial, or ſubtler ſublimer eſſence, none, ſave the Father of Spirits can define or determin.

3. How it attains or acquires knowledg? Whether by remembrance of what it knew before, as Plato affirms, ſuppoſing a precreation, which is improbable? Or by the ſenſes ſervice, as Ariſtotle aſſerts, which is ignoble? Or by her own inbred ſeeds of underſtanding, which is moſt honourable? the ſenſes conduce much to manure the mind and improv ſcience; but our Soul of it ſelf apprehendeth, judgeth, retaineth, reaſoneth, reſolveth without inſtruction, though better or worſ, according to the various temper or ſymetry of the brain, hir chief organ: For 'tis abſurd that ſo divine an eſſence ſhould rely on vile deceitful ſenſ, which only comprehends accidents (color, ſound, ſavor, odor) not the forms or nature of things, much leſs Natures ſecrets, or univerſal inſenſible objects. Nay if ſcience com from ſenſe, then ſuch as hav ſharpeſt ſight, hearing, &c. ſhould be wiſeſt or wittieſt, which oft befals contrary; and men born deaf, dumb, or blind, are of acuteſt entelechy: therfore that principle of Peripatum (Nothing is in the intellect, which was not firſt under ſenſ) can ſcarſ ſtand ſound: for though it be furthered by ſenſ, yet it depends not thereon; ſith the ſenſes are ſubordinat, and know nothing without it.

4. How many Souls cohabit in one body, whether three or but one? Som ſay three, whereof the Vegetativ and Senſitiv dy with the body; but intellectiv livs eternaly. The moſt orthodox allow only one inveſted or indowed with the faculties forenamed, which dy not with the body tho their acts and operations ceaſ for want of fit organs: as the power of ſeeing remains when the eys ere dimmed or torn out. Nor doth diverſity of faculties and functions derogat from the Souls unity, more then different offices or operations in the Sun to ſoften, harden, melt, dry up, &c. elſ ther muſt be many Souls in the Microcoſm, and Suns in the Macrocoſm: but as the Sun ſuffers no decay, when during an eclipſ it neither ſhines nor warms: ſo the Soul dies not nor her faculties, though after ſeparation ſhe uſeth no faculties being deſtitut of organs. Zanohy holds the Souls unity conſiſting of three eſſential parts; wherof the Vegetal being firſt infuſed, at coming of the Sentient periſheth (others of his opinion ſay vaniſheth or removeth) and that upon acceſs of the Rational, which is harſh doctrin to digeſt: For hereby a duple death muſt inſu by deſtruction or departure of thoſe two firſt Souls. Indeed they are diſtinct eſſences in Plants, Beaſts, and Men; but ſubordinat ſubſervient faculties to Mans Soul, and cannot ſubſiſt without it.

5. Whence it coms, or how it enters this earthy manſion, whether by infuſion or generation? which is the main Sparta, ſcope, or ſubject of this ſubſequent ſpeculation. For as ther be three productions of Man (beſide the common) foretouched▪ Firſt, Without natural Father and Mother, as Adam created by God. The ſecund, From a carnal Father without Mother, as Eve out of Adams Rib. The third, Of a Mother without human Father, as Chriſt of the Virgin Mary, by the Holy Ghoſt. So are ſaid to be three ſeveral origins of Mans Soul. 1. By infuſion, as Adams. 2. By transfuſion, as Eves. 3. By Traduction or procreation, as al their Poſterities ſince; which is the debat here to be diſcuſſed, but hardly decided or defined.

Divers diſſident opinions occur which ſhal be fully and fairly vented or ventilated, ſpecially the two principal of Creation and Traduction. They are reduced to three general heads: 1. The efficient, whence Souls com, whether of God, Angels, or Men? 2. The matter whereof, whether of ſomthing or nothing? 3. The time when, whether from eternity or eviternity? The particulars ſhal be handled promiſcuouſly.

1. Pythagoras and Plato thought Mans Soul to proced Opinions. from the Worlds Soul of celical immortal ſubſtance; but created by God in ſet number, not to be augmented or diminiſhed; which in du time deſcend to be united with bodies deſigned for them. Theſ, being ſeparat, paſs into other bodies, as the Jews deemed, or dreamed, when ſom ſaid Chriſt was John Baptiſt, or Elias, or one of the Prophets, who were dead.

2. Origen, the father of fancies or fopperies, held, That God created al at once, keeping them in a Treaſury to be ſent into bodies prepared for them; becauſ he reſted from al creatific Works the ſeventh day, and doth not ſtil form new Souls. His reaſon is better then his opinion.

3. Philo, the Maniches, and Priſcillianiſts, from the Stoics, ſuppoſ them al created at once of Gods own ſubſtance; becauſ he breathed into mans face the Spirit of life, divina particulam aurae; which is not meant his own Spirit, but a new created by his word, Fiat: which Moſes expreſſeth Catanthropopeian by breathing.

4. The Maſſilians, from Philaſter, maintain them to be made by Angels of Fire and Spirit; but God is ſole Creator.

5. The Traductis are of two ſorts: Som hold the Soul is corporeal, and begot carnally, as the Body; whom ſaint Auſtin juſtly condemns. 6. Others, that 'tis a Spirit ſpiritualy derived from both Parents Souls, with the Seed, like light from light:

7. So Apollinaris, and many Godly Biſhops defended, with moſt of the Weſtern Church, as S. Jerom teſtifies: whom ſundry moderniſts (Hunnius, Magirus, Goclenius, Brightman, &c.) folow.

8. The Infuſiaſts alſo are bipartit; Som imagin them created without (as Ariſtole intimats) and after inſtilled; which is generaly exploded. 9. Others, within the Body, That it is created in infuſing, and infuſed in creating. The two laſt of each ſide ſhal be ſifted, but al the reſt excluded.

S. Auſtin and Eucherius hang in bivio between both, who neither deny lineal traduction from Parents Souls, becauſ al are tainted one from another; nor jugial creation de novo & nihilo, becauſ univerſaly received; but conceiv it cannot be evidently evinced out of ſacred Scripture. Many of no mean mark in the Traductiſts Tenets. literary Republic aſſert, That the Soul is produced or procreated from Parents, by an Animific virtu conveied with the Seed imparted ſucceſſively from the firſt Soul; which had a power, property, or prerogativ given by Gods general bleſſing (be fruitful and multiply) to beget a ſpiritual and immortal ſubſtance like it ſelf, in a mortal material Body; but contamined with the ſtain of that ſin, which was contracted by our Protoparents primitiv diſobedience (in whom al Mankind offended, as the Root) againſt the Creators command and commination: ſo Traduction, if duly weighed, doth no way wound or weaken its immortality: For God who inſpired an immortal eſſence into a Casket of Clay, gav it a faculty or energy to produce the like indued with the ſame immortal authoquality, no leſs inſeparable (though not eſſential) then Rationality or Riſibility; according to the received Rule, Naturae ſequitur ſemina quodque ſuae. This is the ground work, or chief Ancher-hold, wherto they ſtick like Limpets to a Rock. But on the other part, how that primeval pollution of our firſt Parents prevarication (which at once defiles both Body and Soul) linealy tranſcending through the loins of Mankind, ſhould infect a ſpiritual pure-made Soul (wherein no corporal thing can impreſs) unleſs it be derived from Parents polluted Souls, is a very hard Theory to conceiv or comprehend: Nor doo the many coyned curious diſtinctions of Schools ſatisfy the ſcruple, if ſtrictly ſcanned; though Cobweb-Lawns wil ſuffice to Partialiſts. 'Tis a lepry inſeparably hereditary, which may be ſullied or ſlubbered over with palliativ ſalvs: But al the wiles or wavings of mens wits in the world, cannot cleerly cure it, if it be created pure; which traduction eaſily skinneth. The Souls immortality on one ſide, and original ſins traduction on the other, are two difficil tasks to reconcile; but neither repugning to evident Scripture, nor to any Article of Faith which concerns ſalvation. Indeed the firſt Council of Bracarum in Spain, cenſured Priſcillianiſts for holding with Origen, That al Souls were created together and ſinned in Heaven; but the Apollinarians, Tertullianiſts, or mere Traductiſts, never were condemned of error or hereſy, for aſſerting the Souls traduction from Parents Souls, which ever had pious Patrons in the Church; nor doth any abſurdity ariſe therfrom.

The Infuſiaſtiſts build on theſ foundations. 1. That our Infuſiaſts Grounds. Protoparents perſonal ſin becam natural or univerſal by derivation from the Root 2. That God in his prohibition and commination (Of the Tree of knowledg thou ſhalt not eat; for in the day thou eateſt, thou ſhalt dy the death) infolded an implicit Covenant for al his Poſterity to be liable therto, as Traitors Children are tainted: Hereof Saint Paul ſaith, As by one Rom. 5. 12. man ſin entred into the World, and death by ſin: ſo death went over al men, ſith al hav ſinned; viz. in him and by him: for when the Parents eat ſour grapes, the Childrens teeth were ſet on edg; and the whol race of man liable to duple death: damnati S. Bernard. antequam nati, forlorn before born. 3. The Soul ſinned in conſenting and luſting, the Body in taſting and eating: ſo both are guilty. 4. Neither Soul nor Body apart is the adequat ſubject of ſin, but both united, or the whol man: the Body ſubjectum a quo of derivation, the Soul in quo of inheſion, the whol de quo of predication; to whom al accidents of both parts are denominatly aſcribed. 5. It cannot properly be ſtiled ſin, til the Souls infuſion, becauſ the Embryo is inanimat and imperfect; but the rational Soul muſt firſt animat, yet it can be ſtiled ſin. For whatever is not capable of Gods Image (as ſeed is not) is not liable to its privation; becauſ the habit and privation belong to the ſame ſubject. 6. The Principium a quo is derived by ſeed from Parents, begetting a depraved diſpoſition in Man, wherto a polluted womb ads more fuel; which by the Souls union breaks forth into a flame, and ſets the whol houſ on fire; both parts together corrupting and being corrupted by a kind of emanation. So before 'tis infuſed, we are ſaid to contract ſin from Parents, as Infants draw diſeaſes (Stone, Gowt, Lepry, &c.) that is, the impreſſion or inclination only. 7. This ſin is no ſimple privation, as blindneſs which deprivs ſight for ever; but potential only, including a poſitiv propenſion therto. 8. Ther be three degrees of purity. 1. Abſolut of God. 2. Subordinat, according to the creatures capacity, of Angels and Man in innocence. 3. Comparat, when being created pure, they decline from it: So our Souls being formed ſubordinatly pure, ſoon degenerat by natural concupiſcence; being, in reſpect of Adam and Angels, leſs pure, becauſ procliv to ſin. 9. The maner of imparting it from Adam to al Poſterity, is rather to be beleeved (ſaith Doctor Whitaker) then inquired, and better inquired then explored; but eaſier explored then expreſſed: For its nature is moſt arcane, and the conveiance much more obſcure. 10. Parents Souls work to frame the whol compound Man, not by giving being to the new Soul, but by preparing a place to unite it with the Body: So they may be ſaid to concur in its production cuaſaly, by diſpoſing the Body to receiv it; not formaly by procreating it, as Peter Lombard and his School Sectators define.

Theſ are their curious Cautions, and beſt bulworks of defenſ, yet al too little. To the Queſtion, Why God ſends a pure Soul into a polluted priſon? They ſay, becauſ ſhe hath a natural neceſſary pronenes therto, being ordained to unite with a Human Body, and both guilty of Adams ſin. For 'tis not created a ſimple Spirit to ſubſiſt by it ſelf, but in the Body with relation to it: which being derived from Adam, draws the guilt of his ſin by that preparation and union, without carnal traduction; ſo ſhe becoms guilty both privativly and poſitivly; yet God no Author, Actor, nor Abettor therin. This ſin then folows creation by accident: for at Adams Souls infuſion, was mens ſana in corpore ſano; but in every union ſince is ſin. So we muſt diſtinguiſh between Gods making and Adams marring: for he creats every Soul in ſubſtance ſound; but concupiſcence (which S. John ſais, is not of the Father) 1 Joh. 2. 16. creeps in inſtantly by Gods deſertion; ſith every Soul (even before 'tis infuſed) is virtualy guilty of Adams fal, as he was Father and Fountain of al Mankind, both in morals and naturals; becauſ God covenanted either explicitly, as Cumel conteſts; or implicitly, as Sotus ſaith; that he ſhould ſtand or fal for himſelf and al his Of-ſpring, by his proper power of unreſtrained Free-wil. The Schoolmen diſſent diverſly, whether original ſin be poſitiv, privativ, or mix'd? If poſitiv, whether Re or Ratione? whether God doth neceſſitat the act or entity, and Man the defect or obliquity? whether he pacted explicitly with Adam, or implicitly only? but ſuch ſubtle nicities ſhal be left to the Schools.

Zanchy the beſt Patron of Soul-creation, ads mo Propoſitions. 〈◊〉 . 2. de Hom. • reat. c. 5. 1. That God decreed al things eternaly to be executed in time, and creats no mo nor fewer Souls then predecreed, and as they becom ſtained by union. 2. That his Decrees are juſt and immutable, nor is it unjuſt to unite pure Souls with ſin-tainted Bodies. 3. Though he made al Decrees at once, in reſpect of himſelf; yet muſt they be effected or executed ſucceſſivly in reſpect of the things: as his decree to permit ſin, and deriv it by one to al Mankind; ſubſervs to the decree of Election and Reprobation. 4. When Adam received integrity, he had it as the root of al, whence his righteouſnes is ſtiled original; and we were created in him juſt after Gods Image. 5. His diſobedience and fal was ſemblably ours; becauſ the Precept (Thou ſhalt not eat) belongs to al in him the Stock-father. 6. His tranſgreſſion being the Head, is juſtly imputed to us, as Members, and the coruption of Nature or proclivity to evil inflicted as the penalty thereof. This Saint Paul plainly proclaims in the Antitheſis betwixt Adam and Chriſt: whoſ Rom. 5. 15. righteouſnes wherby we are juſtified, hath two parts. 1. The Grace or gift, which with remiſſion of ſins by his obedience is imputed ours. 2. Regeneration or Renovation of Nature as the effect. So original ſin is Adams diſobedience imputed to us together with its guilt; and corruption of Nature not only a ſin, but a puniſhment on al, which ſinned by his fal. 7. When the Soul is ſaid to be ſtained by union with the Body; 'tis not meant properly by any Phyſical impreſſion: but ſo ſoon as both are united, a man is formed, to whom the guilt of Adams ſin is inſtantly imputed; and by it a propenſion to al evil inevitably folows, becauſ the Command and Commination was given to al Mankind in A • am. Thus he is driven to decline ſins inheſion, inferring that the Soul is not infected by the Body, as Wine by a mu • y Cask; but by union of both a Man is born Adams ſon, to whom his diſobedience is only imputed: but the corruption or contagion impoſed as a pu •• ſhment by divine decree, and not by any action of the Body. This is a kind of Gallimaufry; how ſound, let Divines define: but certainly original ſin is inherent in the principles of Nature like Gehezais lepry in al Adams Progeny, and not imputativ only.

The grounds thus laid, and materials brought in place, the building will be better framed: But for fuller diſquiſition, the Infuſiaſtiſts Arguments with the Traductiſts Anſwers ſhal firſt be fairly filed: then their Objections with the others Solutions orderly muſtered.

Arg. Duſt (ſaith Salomon) ſhalreturn to earth, as it was; Ecclſ. 12. 7. and the Spirit to God that gav it: Ergo every Soul or Spirit coms from God.

Anſw. This evidently relats to the firſt creation of both: for no mans body ſince Adams is made of duſt as his was; but of Seed and Blood; and God gav or inſpired his Soul, whence al others derivativly or ſecundarily com, and ſhal return to the original Giver, as the body ſhal to earth its Mother: ſo this provs the Souls immortality; but no way diſprovs the Traducibility: ſith every particular Soul proceds mediatly from God the first Fountain.

Arg. The Lord (ſaith Zechary) ſpred the Heavens, laid the Zech. 12. 1. Earths foundation, and formed Mans Spirit within him: Ergo God created it in the Body.

Anſw. This is the pregnantſt place, and beſt proof in al ſacred Scripture, for intrinſecal infuſion by creation: but intends apertly (as the former did covertly) the protoplaſm or primordial production: for when God ſpread the Heavens, and founded the Earth, he then formed Mans Soul within him, but ever ſince ceaſed to creat either new Spirits or Souls: ſo this is no plain evidence for jugial creation of every particular Soul.

Arg. S. Paul makes an Antitheſis between the Father of Heb. 12 9. our Bodies, and Father of Spirits: Ergo God is ſole Author and Creator of Souls; not the P •••• ts.

THis is a profound point and very ponderous: for better cleering wherof, certain previous Propoſitions ſhal lay a foundation.

1. Providence is Gods general Government of al 1. Propoſition. Things: Predeſtination his ſpecial care over free Intelligent Creatures, Angels and Men. Of it are two parts or branches: viz. Election to Life or Salvation; and Reprobation to Death or Damnation. Election (as our Churches ſeventeenth Article defines) is Gods chuſing of ſom in Chriſt out of Mankind before the Worlds foundation; and his everlaſting purpoſ ſecret to us, to deliver them from Curſ and Damnation, and bring them as Veſſels of honor to eternal Salvation, by the ſame Chriſt in whom they are choſen. So Reprobation muſt be his ſecret wil 2 Cor. 13. 5. not to deliver from Curſ and Damnation thoſ whom he hath not found in Chriſt; but to paſſ them by and caſt into everlaſting fire, as Veſſels of diſhonor. Now this Theorem or Treatiſ concerns the maner and means of Gods proceding in both; which muſt be the Baſis of this great ſtupendious ſtructure to be raiſed or framed.

2. Gods Attributs or expreſſions of his Eſſence (Omnipotence, Omniſcience, Infinity, Eternity, Ubiquity, Unchangeableneſs, Underſtanding, Wiſdom, Wil, Goodnes, Lov, Mercy, Juſtice, Truth, Patience, Holines, Bleſſednes, Majeſty, &c.) muſt be conſidered as conſpiring in one, without confuſion or contradiction; ſpecialy thoſ that moſt concern this ſubject, which folow to be more preciſely and particularly agitated.

3. Omniſcience or Preſcience is two-fold, as Schools define. 1. Of pure ſimple Intelligence, wherby God knows al things paſt, preſent, to com (neceſſary or contingent) and what might Nota bone. hav bin, if he had pleaſed to giv them being: yea the very events of al that ſhal be doon by himſelf or any Creature from eternity to eternity. This the higheſt pitch of knowledg in an Intelligent Nature to work with Wiſdom, and therfore worthy of the wiſeſt Agent; ſpecialy in the firſt contriving and ordering of al things concerning contingent events of free Creatures. Hereby he foreknew Adams fal, before he decreed to creat or permit him to fal: or to ſend his Son for a ranſom, if he ſhould fal; upon which he contrived the whol work of Mans Redemption. This pure preſcience being previous to Predeſtination in order of Nature (according to our weak apprehenſion) yet al coeternal to God; did not look to the maſſ of Mankind as to be created incorrupt, nor as lapſed in Adam; Nor to Chriſt beleeved or not beleeved on: but beyond al to the firſt, middle, and final eſtate of ech particular perſon, and univerſal of al Men. 2. Of Viſion, which is of things to be doon in time, with al acts and events therof, which depend on his free Wil and Pleaſure. Aquinas ſpeaks of both: God knows al things which neither are, were, or ever ſhal be by his ſimple underſtanding: but the reſt that hav bin, are, or ſhal be, after what ſort ſoever, by the ſcience of Viſion. This diſtinction Zanchy, Junius, and other learned Reformiſts approv to be authentic in the very terms.

4. Gods power or Omnipotence (who can doo what he wil which agrees to his Nature) is duple. 1. Abſolut, wherby he can do al that he wil, and more then he wils. 2. Actual, by which he doth what ever he wil, and hinders what he wil not hav doon in Heaven and Earth, with al things therin; whoſ Majeſty ruleth and reigneth over al Creatures viſible or inviſible; nor could ever any reſiſt his power, or defeat his providence.

5. Gods Wil (which comprehends his Lov, Mercy, Goodnes, Truth, Juſtice, Wrath, Patience, Holines, &c.) firſt willeth himſelf, as chief Soveraign good, and in himſelf al other good things freely, which are out of himſelf. Hereby he decrees (for Decree is no Attribut, but an Act of his Wil joined with power and preſcience) what of thoſ infinit things preſented by his underſtanding ſhal com into being. For Knowledg is his Counſilor, but Wil King, and both himſelf; who works al according Eph. 1. 11. to the Counſil of his Wil, as S. Paul ſaith. By it he orders al things cauſing or allowing what ſhal be, in what maner, Rom. 9. 18, 19. and to what end. Hence S. Paul aſcribes al to it, as ſuprem univerſal cauſ, into which al inferior are reſolved, as the prime ſpring. This is abſolut and independent: for til God paſſed his Decrees, al things were known but as poſſible, if he would giv being or not. Ther be other diſtinctions of divine Wil, according to ſeveral objects, as that of Sign and good pleaſure uſed in Schools: but to giv God a duple different Wil in himſelf (ſecret and reveled) as if he willed openly in his word to ſav al; yet decrees to reprobat moſt part in his hidden Counſils, is moſt abhorrent: For he is a God of Truth, no Lier, Diſſembler or Mocker, uſing ſimplicity and ſincerity in al his ſayings, which are yea and Amen: Nor wil he make general promiſes in his Goſpel to al Beleevers, yet bar them by a cloſ clandeſtine decree of his ſecret Wil, that they ſhal not beleev: but it hath diverſ objects, or one placed in diverſ times: as 'tis his reveled Wil ther ſhal be a day of Judgment, yet he concels the time. So the Goſpel of Salvation was his ſecret Counſil before the World began; but ſince opened to the Patriarchs, Prophets, Apoſtles, &c. which can no more be caled his hidden Wil. Indeed 'tis ſaid, Secret things belong to God, but the reveled to us Deut. 29. 29. and our Children; which provs a diverſity of objects, but no duplicity of Wils; warning us only to attend what is reveled in his Word (as his general promiſes preſcribed) and not pry into his privy purpoſes, to inquire who are elect or who reprobats, leſt, like Thales, in gazing at the Stars, we fal into the Pit: for this is a perilous precipice of carnal preſumption.

6. The Goſpel is a manifeſtation of Mans Redemption by Jeſus Chriſt; which God firſt reveled in Paradiſe, that the Womans ſeed ſhal break the Serpents head: Next to Abram at Haran, that in his ſeed al families and Nations ſhal be bleſſed: Then to Moſes in Egypt and the Wildernes, when God inſtituted the Paſſover and ſeveral Sacrifices as Types or Figures of the holy Lamb, ſlain before the World for the Worlds ſins: Afterward to the Prophets: And laſtly to the Evangeliſts, who wrot our Saviours whol life & death, after his Incarnation or appeerance in the fleſh, which is the myſtery of our Redemption.

7. Goſpel Grace is Gods free Mercy offered to al lapſed Mankind: whoever wil beleev in his Son, repent their ſins, and perſever to the end, ſhal be ſaved. Which promiſſ muſt be preached and publiſhed to al ſorts, ſans reſpect of Perſons; as he is no reſpecter, nor delights in the death of a ſinner: For Man hath ſom liberty of Free-wil ſtil left (if revived or quickned by Grace) to obey or reſiſt, receiv or reject the motions of Gods Spirit.

8. Gods Decree is duple. 1. Primary, Proceeding from his Omnipotence; wherby he eternaly willed to creat the World in du time, and to giv Man, made after his Image, abſolut Free-wil, Decretum; 1 Abſolutum. 2 Condition • tum. without reſtraint any way. 2. Secundary, Depending on his Omniſcience; wherby foreſeing Adams fal (as he did the evil Angels Rebellion) he in meer Mercy ordained a remedy, to ſend his only begotten Son to be a Sacrifice for al: but with condition of beleef in him, and tru repentance for ſin; both which are equaly eternal, flowing from the Fountain of the Deity, who willeth what he wil, and doth what he willeth. Hence proceds Predeſtination, which is his ſecundary conditionat Decree, depending on Preſcience: wherby he freely elects ſom to lif, being al liable to death in Adam; and rejects or paſſes by the reſt to periſh in their diſobedience.

9. Sin is of two ſorts. 1. Original (ſo caled by S. Auſtin) contracted from our firſt Parents. 2. Actual committed by al particular perſons. The remedy of one is Baptiſm into Chriſts faith; either by perſonal confeſſion, as in thoſe of tipe age; or by their Sureties ſponſion, as in Infants. The other is cured or clenſed by repentance, through the merits of Chriſts death; whoſ blood, by tru faith in him, purgeth from al ſin.

10. God eternaly Decreed to creat al things in time, indued with ſeveral Natures, and to make Man a free Intelligent Creature, like Angels; who gav one only prohibitiv precept upon pain of death; which foreſeing in his pure preſcience, he would violat or prevaricat, both to his own and Poſterities perdition, if juſtice be executed, as it muſt neceſſarily be by a juſt God: He by his knowledg of Viſion decreed ſecundarily, in meer Mercy, to ſend his Son, to ſalv al that ſhal believ in him, and uſe ſuch means of faith, repentance, and obedience, as are preſcribed in the Goſpel.

11. God commands no more of Man, then he givs power or ability to perform; as Adam had by Nature, and al others by Grace: if then he requires ſince Mans fal faith, repentance, obedience, and perſeverance to work out our ſalvation by his Grace; certes he givs ability to beleev, repent, obey, and perſever by cooperating with it; but doth not croſſ-bar it by any contrary decree, which were meer mockery far from Mercy: for if one ly on the ground bound hand & foot, 'tis mockery to bid him riſe or run away; but mercy to looſe or let him go: The Caſe is quadratly ſemblable and aptly applicable. Our good God is no mocker, but al Mercy; nor reſpecter of perſons, but receivs al that cal on him.

12. God delights not in the death of a ſinner, but would hav al to be ſaved: he hath ſpoken it who wil not beleev him, ſo wel as beleev in him? But if he hath abſolutly and peremptorily decreed (from which is no appeal nor repeal) that Man ſhal ſin and conſequently dy; he delights in his death, and wil hav but a few ſaved. Hath he made him according to his own Image purpoſly to make him the wrechedeſt of al Creatures? Surely his Wil and Decree is to reward every Man according to his works. Theſ twelv ſtones thus laid (like Joſuas twelv ſtones paralel to Joſ. 4. 20. Iſraels twelv Tribes, ſet up in Gilgal for a memorial of Jordans retroverſion) for a fair foundation, the fabric wil be the better finiſhed: but becauſ Mr. Plaifer wel verſed in this point, hath handled it at large in his App • li • Evangelium▪ the chief contents ſhal be ſincerly abſtracted or abbreviated, and applied to common capacities, ſans ambiguity.

He reckons fiv diſſident Opinions touching the order of 1 Opinon. Predeſtination. 1. Calvin, Beza, Piſcator, Whitaker, Perkins, &c. hold, that God eternaly Decreed to creat a ſet number of Men, wherof he elected ſom to everlaſting life, and reprobated the reſt to eternal death of his free wil & pleaſure; only to ſhew his Grace, Goodnes, or Mercy on the one; and his Juſtice, Power, or Dominion on the other. To which end he Decreed ſin ſhould enter on al, that he might juſtly puniſh moſt part for ſin; and to ſend his Son for redemption of the Elect in Mercy by free Grace.

Laſtly, S. Marc was made Biſhop of Alexandria in Egipt 4 Alexandria. (haply by S. Peter, whoſ Diſciple he was) as S. Jerom ſaith; That from Mare to Heracla and Dionyſius in his dais (mark wel Epeſt ad Evag. the words) the Presbyters ſtil choſ one in higher degree and dignity, to be Biſhop. It was long after yer Corinth had any, which cauſed ſuch Schiſms or ſtrifes among the Elders: yet many Apoſtolic Men (Titus at Cret, Timothy at Epheſus, Clemens at Rome, Denys at Athens) preſided in Neighbor Sees; who in time placed Biſhops at Corinth and other Cities: which is a pregnant pedigree of Epiſcopal Hiſtory for the firſt Century of Chriſt. Afterward when queſtion aroſ, which Churches ſhould hav Biſhops, which not? It was regulated by the greatnes of Cities, or multitud of Presbyters requiſit to ſuch charges; and by ſlow degrees ſetled through the world. Hence Sardinia Can 6. Synod ordered, That no ſmal Towns ſhal hav Biſhops wher a few Prieſts may ſerv; but only Populous places that deſerv one, or antiently had one. And the Chalcedon Council provided, That Can. 17. when the Emperor eſtabliſhed a City (annexing the Territories adjacent or appendent) it ſhould hav a Biſhop; which made Itaely ſo ful of Biſhops, becauſ ſo Cityful. Now as Preſbyters aſſiſted the Apoſtles, who caled them felow-Elders, though not equals: So they aſſiſted Biſhops in ſacred matters; ſpecialy of Ordination, as Ignatius informs. So ſaith Cyprian, He did nothing of himſelf without Counſil of his Clergy, and conſent of the People. And S. Ambroſ, That nothing was doon in the Church without the Elders adviſe. Hence Biſhops and Elders are oft caled by the ſame names, yet of diſtinct degrees; becauſ both concurred in functions; being ſtiled Prieſts Sacerdotes. in reſpect of divine ſervice; Elders in regard of age or gravity; and Preſidents or Prelats in relation to their rule. Thus their Phaesbytert. Antiſtices. titles were oft confounded, but Orders and Offices ſtil diſtinguiſhed; which no braſſ-brow can gainſay. S. Ambroſ renders a reaſon, why S. Paul inſtructing Timothy, paſſeth from Biſhops to Deacons; becauſ every Biſhop is a Presbiter and Deacon, not convertibly; but he chief over both.

Many maintain, That Presbyteries primarily conſiſted part of Clerics, part of Laics; as the Jews Sanedrim had ſom Prieſts and Levits, ſom Elders of the People: but 'tis falſ; for that was a mix'd Judicature of ſpiritual and ſecular perſons (like our old high Commiſſion Court) becauſ al cauſes of Church and Common-wealth paſſed under their cenſure: wheras the Church is ſubject to the State in Temporals; but in Spiritual things of the Soul and ſervice of God, Chriſt intruſts none ſav thoſ to whom he commits the Keis of his houſ, wherin ſimple Laics may not meddle.

Thoſ then that deny any of theſ things, muſt renounce al Hiſtory, Authority, and Antiquity: but Men are ſo wedged to their Tenets, that they wil ſeek al ſhifts which their wits can invent, contrary to common ſenſ, as the ſequel ſhal ſhew. Som Objections occur.

Ob. S. Paul ſaith, That the Elders which rule wel, are worthy 1 Tim. 5. 17. of duple honor; ſpecialy if they labor in the Word and Doctrin: Ergo ther be two ſorts of Elders, ſom meer Rulers, who meddle not with the Word; ſom Preachers or Diſpenſers therof.

Sol. Cujus contrarium verum eſt: for how can theſ labor in the Word and Doctrin, if they be Lay Elders? 'tis a fallacious inference to diſ-join what the Holy Ghoſt conjoins: for he ſpeaks only of ſpiritual Elders, which were both Rulers and Teachers, no Laics; nor can ſuch labor in the Word: ſurely S. Paul knew no ſuch: and St. Peter in general exhorts al Elders, 1 Pet. 5. 1 • . being alſo an Elder, to feed the Flock, which no Laic can doo; nor is any ſo impudent or ignorant to aver, that he or any of the Elders were Laics; only he a ſuperior, and the reſt inferiors; yet al of one rank: but no Lay Elders extant or couchant in the new Teſtament: for Church and Common-wealth are two diſtinct Oeconomies having ſeveral Officers: avant then al invaſion into ech others Juriſdiction. Indeed they had diverſ Rom. 12. 5. Eph. 4. 11. Gifts or Graces of Prophecying, ſpeaking Toungs, Miniſtring, Teaching, Exhorting, Commucating, Ruling: ſom to be Apoſtles, ſom Prophets, ſom Evangeliſts, ſom Paſtors, ſom Doctors, but no meer Laics: ſuch were Chimaera's or Catamountains. 1 C •• . 12. 28. The Gifts of the ſpirit to edification are the word of wiſdom, knowledg, faith, healing, miracles, prophecy, diſcerning of ſpirits, interpretation of toungs: But this provs not Ruling Elders to differ from Biſhops, nor any to be Laics; but flatly diſprovs it. St. Paul warns the Elders to be wary of grievous Wolfs, • ct • . 〈◊〉 29. which wil not ſpare the Flock: ſo his Elders that ruled wel, were ſpiritual Overſeers: and to labor in the Word by converting ſom, and confirming others, is the main office of Presbyters ab origine: For the Office of Presbyters is both to teach and govern, of Prelats to govern and teach; but no Laics to doo either in the Church: Gods Word hath not a word tending that way; nor mentions any Miniſterial Orders or Officers, ſav Biſhops, Presbyters, and Deacons: But Evangeliſts had only a miſſion or Commiſſion to preach; no Ordination diſtinct from Presbyters and Deacons.

If any Laics ever Ruled in primitiv times, what becam of them, that no Records remain of their names, nor noiſ or notice of their ſuppreſſion? ſure the Laiety was far too potent and politic to be diſcarded or degraded by the Clergy. Is it probable or poſſible, that the whol Church would or could conſpire, to ſmother or ſtrangle in the birth ſuch a ſacred Inſtitution of our Lord Jeſus and his holy Apoſtles? Or would Laics ſo tamely take it? Nay is it credible or conceivable, that al antient Fathers, Eccleſiaſtic writers, Oecumenic Conncils ſhould ſo impiouſly combine, to extirp or extermin its entity and memory, that no one witnes appeers in any Hiſtory; unleſſ by ſom who partialy and prepoſterouſly wreſt obſcure word, and bring their meaning with them, as they ſerv ſacred Scriptures, wherof they wil be ſole Interpreters? If any one can name any one ſuch, he ſhal carry the cauſ. Let Chriſtians conſult with common ſenſ upon theſ things, ye • they credulouſly reſign up their Reaſon to every Sectiſt. Biſhops in thoſ dais did nothing without Presbyters adviſe or aſſent; but by degrees aſſumed and arrogated al rule to themſelfs (as haply Presbyters would, if they had prevailed) of which uſurpation St. Jerom and other Godly Men complained, preſſing them to communicat many matters with Presbyters, as Moſes did to the Sanedrim: but of Lay Elders like the Sanedrim, ne gry quidem in al the Scripture or Antiquity; which is irrefragable indeniable verity. The Apoſtles uſed no Laics ſervice, but ordeined Deacons even to ſerv Tables; much leſſ would they make them Partners • n Church government.

Ob. Som ſay Presbyters alone may ordein, becauſ St. Paul 1 Tim. 4 14. exhorts Timothy not to neglect the gift in him, which he had by Prophecy, with laying on hands of the Presbytery: Ergo the Elders of themſelfs ordeined him.

Sol. Speak ſeriouſly and ſincerely; Doth any beleev this to be tru, or only wiſh it were ſo? Certes S. Paul ordeined him 1 Tim. 1. 6. Deacon, Presbyter, and Biſhop (though aſſiſted by Elders) as heſelf avers: which words no way prov, that they can or did ordein alone without an Apoſtle or B • ſhop in chief. Hence ſom render them, Neglect not the gift of Elderſhip (or Epiſcopat) given by my Impoſition of hands, which carries ſo fair a color as the former gloſſ: but however conſtrued they prov not that Elders ever ordeined him of themſelfs without St. Paul •

Repl. 'Tis urged, That every Presbyter is a Father, ſo wel as Prelats: for St. Paul ſaith, Rebuke not an Elder, but exhort 1 Tim 5. 〈◊〉 . him as a Father, and the yonger Men as Brethren: Ergo Preſbyters are Fathers, and ordein young Novices as Sons or Brethren.

Sol. Is not this to wreſt, wrench, or wiredraw Scripture on the rack and tainter hooks to a wrong ſenſ? every poor blind ey can ſee, that the Apoſtle apertly denots Elders in yeers (even Laics) not in Orders: for the next words are; the elder Women as Moth • rs, and younger as Siſters; which cannot be meant of ſpiritual Elders, unles they wil make old Presbytereſ • es, and young Diaconeſſes: Nor if they be formaly caled Fathers for gravity, doth it folow, that they may ordein Sons: But St. Paul deſcends afterwards to Eccleſiaſtic Elders, adviſing him to receiv no accuſation againſt ſuch under two or three ve • ſ. 19. 20. 21. witneſſes; with a ſtrict charge to doo nothing partialy in preferring one before another, nor to lay hands ſuddenly on any: al wch argu his eminent Epiſcopal authority over al the Elders, wherof were many at Epheſus, yet could they not lay hands on any without him: what can be cleerer? He that hath ears, let him liſten what the ſpirit ſpeaks, To the Angel or Biſhop of Epheſus: Rev. 2. 2, 3 I know thy works, labor, and patience; how thou triedſt them which ſay they are Apoſtles and are not, but haſt found them lyers: and for my names ſake haſt labored and not fainted. Theſ are no functions for every Elder to try fall Prophets or cenſure them, but only for the chief Angel, wherof was only one in in ech of the ſeven Aſian Churches, to whom he directed his Epiſties: For Biſhops as Fathers ordeined Presbyters, but not they Biſhops; nor can Sons ordein Sons without a Father or Biſhop; who is ſuperior both in precedence of place and preeminence of power, as is proved.

The twelv Apoſtles and ſeventy Diſciples had equal charge Luke 10. 1. or Commiſſion to preach the Goſpel, cure Diſeaſes, and caſt out Devils; yet the twelv ſuperior to the ſeventy, as al know. Som too boldly ſay, Both were one order, becauſ caled Diſciples: ſit liber Judex, let St. Luke decide it: After this (relating to what he premiſed of the Apoſtles) he appointed other ſeventy Diſciples alſo: If other then not the ſame: nor doth community of general title argu identity of ſpecial order or ſpecifical Office: For Apoſtles were caled Diſciples, but the ſeventy no Apoſtles, and Matthias one of them was choſen Apoſtle, as to an higher degree: yea Dorotheus flatly avers, that they were ſubordinat to them, and many afterwards made Dioceſan Biſhops, who ſucceded the twelv; and Presbyters the ſeventy, as al Antients (Jeronimo non exempto) unanimoſly vote and inform.

Men who hav forfeted their Faith, or reſigned it to Faction, fear not to vent untruths among the Vulgar; being ſure the ſimpler ſort wil be ſeduced for lack of learning, and their Proſelits apt to accept ſhadows for ſubſtances, or counterfet copper for current Coin: But St. Auſtins ſaying to Julius the Heretic, wil wel ſuit ſuch Sectiſts; Hath time ſo confounded al things? is darknes turn'd to light, or contrarily, that Pelagius, Celeſtin, and Julius can ſee; but Hilary, Cyprian, and Ambroſ becom blind? ſemblably, are al Fathers, Councils, and Eccleſiaſtic Writers blind Beetles, not to perceiv how primitiv Churches not long before their dais were governed: but Calvin, Cartwright, and Knox ſuch Lynces to ſee ſo far into a Milſton, what was acted ſo many ages before their births, without any Perſpectivs of Human Hiſtories? a ſtrange inſtinct, if not inſpiration. Let St. Auſtins admonition ſhape the concluſion: 'Tis fit Chriſtians ſhould prefer Antiquity before your Novities, and rather adhere to their ſolid Judgments, then to your ſhalow fancies.

The Anſwer to nine Queſtions propounded at laſt Parliament to the Aſſembly of Divines touching Jus Divinum in Church Government, is built on the proofs or Principles precited. 1. That Elders and Elderſhips in Scripture were ſacred Officers repreſenting the Church. 2. That Chriſt hath a temporal Kingdom, wherof ſecular Magiſtrats are Vicegerents; and a ſpiritual committed to Church Officers: as 'tis ſaid, Aaron and his Sons ſhal wait on the Prieſts Office: and a B • ſhops Numb 3. 10. Office is a good work: for they are contra diſtinct, and may 1 Tim. 3. 1. not confound their powers. Say that Magiſtrats muſt guard the Church by poſitiv Laws, yet not rule in it; nor they to meddle with ſecular affairs. 3. That no Independent congregational Elderſhips are Jure divino. 4. That Chriſt gav the Keis to his Apoſtles and their ſpiritual ſucceſſors; but not to Mat. 16 19. Mat. 18 18. John 20, 23. al Members of the Church. Al which are tru Poſitions, if the head Rulers be included; elſ 'tis no Church Government of divine Inſtitution. For no Societies, Companies, Colleges or Corporations can be complet without their ſeveral Heads, as right Epiſcopacy is a regulated Presbytery, but ſingle Presbytery without a Biſhop (who may not be ſecluded or ſeparated) Epiſcopat beheaded. 'Tis ſaid, That in the black Moneth a headleſſ Horſ wanders the ſtreets with a chain about his neck; which haply now is fulfilled, if the Church becom an Anarchical Acephalon, and the World an Antipodical Anarchy. That anſwer hath two main defects: 1. In not declaring the whol truth, that the Apoſtles were Heads or Preſidents over al Preſbyters, and before their deaths deputed Biſhops to be ordinary Rulers (themſelfs being extraordinary) in their ſteads. 2. In not explaining, whether Lay-Elders may be admitted among Church-Officers, which ſeems to bee a mungrel mixture? But al Sects learn that craft of Satan, to concele what makes moſt againſt them. Certes Epiſcopat and Elderſhips are Correlats; nor can ther be a tru Presbytery without a Prelat. Whence Mr. Calvin at Geneva, when they reformed Religion, and had expelled their Popiſh Prelat Soveraign of the State, offered to readmit him, if he would renounce the Papacy: but upon refuſal, erected this new form of Miniſters and Laics to draw in joint yoke together, to pleaſ his Popular Patrons. He wiſhed (as his felows did) to hav Proteſtant Prelats as in England; or Superintendents (which are analogical Biſhops) as elſwher; for they are truly Chriſtian, yea of Apoſtolic Inſtitution; not Anti-Chriſtian, unles Antichriſt be the head; and many hundreds ſuffred Martyry under Pagan tyranny, beſide ſom here in the Marian perſecution: therfore ſuch aſperſions ſavour more of ignorant malice then tru charity: for it may ſincerly be ſaid ſans ſcandal, that Epiſcopacy ſtood eſtabliſhed in this land ever ſince the dawn of Chriſtianity under Lucius a Brytiſh King almoſt An C. 180. 1500 yeers, both by antient and later Laws from age to age. So that if the primitiv form of Church government be retained, it cannot be exiled: for if Titus, Timothy, and the reſt were ruling Elders over Presbyters, it ſhould be ſo ſtil; yet 'tis not ſimply unalterable, if weighty cauſes require an abolition. Epiphanius rightly reputed Aerius an Heretic (though it be no point of Faith but Faction, and ſuch ſince ſtiled Schiſmatics) for oppoſing Epiſcopacy: ſith if it ſhould be granted (which can never be proved) that 'tis a meer Human Ordinance of Apoſtolic Men: yet poſſeſſion and preſcription of 1500 yeers ſans violence or uſurpation, is enough to inſtal it in a firm right free from extirpation, if their be any ſure ſetled ſtate on Earth. For St. Jerom, no friend to that Order for his teen againſt John the proud Patriarch of Jeruſalem (under whoſ Juriſdiction he lived long at Bethleem Juda) freely agniſeth; that the peace of particular Churches cannot be conſerved without it, being the beſt means to ſuppreſſ Schiſms, Sects, and Hereſies, which ſwarm like Locuſts in the open Sun. Many abuſes are crept up, ſpecialy in committing too much power to Lay. Chancelors; and detracting diverſ priviledges from Presbyters; beſide exceſſiv avarice of ſom Biſhops which reigns in ſcarlet Robes ſo il as in lawn ſleevs; al which may be reformed, and priſtin procedings reſtored, without weeding out pure Wheat with Tares, Cockles and Darnel; which wiſe Husbandmen wil not doo: but what diſorders may grow upon its utter eradication (as al alterations are perilous) none but Gods alſeing Ey can foreſee.

To ſum up al, theſ are Oraculous verities: 1. That Chriſt Summary. during life kept al rule in his ſole power, but after Reſurrection commended it to his Apoſtles by a Triple charge to Peter, Feed my Sheep. 2. That when Beleevers increaſed, they erected Elders every wher to officiat under them. 3. That before their deaths they ordeined ſom Diſciples as Superiors over ſeveral Churches and Presbyteries. 4. That ſuch were ſtiled Prelats (ſet over) and Biſhops or Overſeers. 5. That Peter and James Apoſtles; Marc and Timothy Evangeliſts; Gaius and Lynus two of the ſeventy Diſciples; Titus, Oneſimus, Evodius, Clemens, Lucius, Apelles, Denys Areopagit, Polycarp, Ignatius, Anacletus (Apoſtolic Men) were actual Biſhops in ſeveral Sees, as Ignatius, Tertullian, Irenaeus truſty Truſtees avow. 6. That in after ages Biſhops were choſen by Presbyteries, not occaſionaly like Preſidents or Moderators in Councils; nor annualy as Maiors of Cities; but perpetualy for life, like Maſters of Colleges to govern their Dioceſes. 7. That ſuch continued in al chriſtian Churches by the titles of Biſhops or Prelats, til Luther ſtiled them Superintendents. 8. That after-Records or Catalogs of Epiſcopal continued ſucceſſions, are extant every wher beyond cavil or contradiction. 9. That al Elders or Presbyters (with Deacons, Evangeliſts, &c.) were Clergy Men by impoſition of hands, til Calvin occaſionaly admitted Laics Joint Rulers in ſhew with Clerics: which form hath ſince crept into a few Churches, as novities ſtil find vulgar intertainment like new Brooms. 10. That ther is no ſemblable color for conterfet Lay-Elders to meddle in Church matters; nor ever were any ſuch except Church-Wardens to keep the common Stock, Goods, and Utenſils ſafe. What needs more light at noon▪ The blind are never the better, nor wil deaf Adders be charmed. So far the Hiſtory.

THer be manifold manifeſt Prophecies in the old Teſtament of the Meſſiah or Saviour of the World (ſtiled by Jacob Shiloh) of whoſ coming in the ••• ſh the Prophets foretold, which was fulfilled in the fulnes of time. Wherupon the Jews ever ſince expect his glorious reign on Earth like a King, in great extern pomp (as Mahometans vainly look for their Pſeudoprophets return) and Millenars apply it to Chriſts ſecund coming with his Martyrs and many eminent Saints raiſed from death; which ſhal reign with him here victoriouſly 1000. yeers: at whoſ firſt approch the Jews ſhal be converted, and acknowledg him their tru Meſſias. Al which predictions concerning Meſſiah to com, were accompliſhed in and by Chriſt at his firſt coming to ſuffer for the ſins of Mankind; nor is any elſ to be expected, til his laſt coming to general Judgment: as ſhal evidently appeer, by comparing thirty two Prophecies with St. Matthews Parallels in the Table ſubſcribed.

Iſai 7. 14. Mat. 1. 23. Mich. 5. 2. Mat. 2. 6. Iſai 11. 1. Mat. 2. 15. Jer. 31. 15. Mat. 2. 18. Judg. 13. 5. Mat. 2. 23. Iſai 40. 3. Mat. 3. 2. Iſai 9. 1. Mat. 4. 15. Levit. 14. 4. Mat. 8. 4. Iſai 53. 4. Mat. 8. 17. Iſai 61. 1. Mat. 11. 4. Iſai 42. 1. Mat. 12. 17. Jonah 1. 17. Mat. 12. 40. Iſai 6. 9. Mat. 13. 14. Pſal. 78. 2. Mat. 13. 35. Iſai 35. 5. Mat. 15. 30. Iſai 62. 11. Mat. 21. 5. Zech. 9. 9. Mat. 21. 5. Jer. 7. 11. Mat. 21. 13. Pſal. 8. 2. Mat. 21. 16. Iſai 5. 8. Mat. 21. 33. Pſ. 118. 22. Mat. 21. 42. Pſ. 110. 1. Mat. 22. 44. Iſai 8. 14. Mat. 21. 44. Zech. 13. 7. Mat. 26. 31. Iſai 53. 11. Mat. 26. 54. Pſal. 41. 9. Mat. 26. 23. Lamen. 4. 20. Mat. 26. 56. Iſai 50. 6. Mat. 26. 67. Zech. 11. 13. Mat. 27 9. Pſal. 22. 18. Mat. 27. 35. Pſal. 22. 2. Mat. 27. 46. Pſal. 69. 22. Mat. 27. 48.

Nothing was doon by Chriſt, which the Prophets foretold not; nothing foretold by them which he fulfilled not: for he ſaith, al things writen of me hav an end; couching al in that one Word on the Croſſ, Conſummatum eſt 'tis finiſhed▪ Al Prophecies ſpoken of him are accompliſhed, al Lawiſh Ceremonies which prefigured him aboliſhed, his own ſufferings performed, and Mans ſalvation perfected.

For al particulars of his Paſſion are preciſely pointed out: he muſt be apprehended, ſo ſaith Jeremy: The Lords Annointed was taken in their nets: How? To be ſold: For What? Thirty Silver peeces: What to doo? To buy a Field: So ſaith Zechary, They gav thirty Silver peeces the price of him that was valued, and gav them for the Potters Field. By whom ſold? By that Child of perdition to fulfil the Scripture: Who was he? One that eats bread with me: So ſaith David. What ſhal his Diſciples doo? Run away; as Zechary ſaith; I wil ſmite the Shepherd, and the Sheep ſhal be ſcattered. What ſhal be doon to him? he muſt be ſcourged and ſpit on: So ſaith ▪ • aiah, I hid not my face from ſhame and ſpitting: What more? He ſhal be led to death: So ſaith Daniel, The Meſſiah ſhal be ſlain: What death? He muſt be life up as Moſes did the Serpent: Whither? To the Croſſ: So ſaith Moſes, Hanging on a Tree: How lift up? Nailed to it: So ſaith David, They hav pierced my Hands and Feet: With what company? Even Theefs: So ſaith Iſaia, with the wicked was he numbred: Wher? Without the Gates, So ſaith the Prophecy. What ſhal becom of his Garments? They divided them, and on my Veſture or Coat caſt lots, ſaith David: How muſt he dy? Voluntarily: Not a bone ſhal be broken: Why? It was prefigured in the Paſchal Lamb, and performed in him the tru Paſſover as a Sacrifice for ſin. How then? He muſt be thruſt in the ſide with a Spear: ſo ſaith Zechary, They ſhal ſee him whom they thruſt through: What ſhal he ſay? Eli, E •• Lama Luke 23 34. ſabactani, My God, my God, why haſt thou forſaken me? as David ſpeaks: how ſhal he reſign his Soul: Into thy hands I commend my ſpirit; ſo ſaith the Pſalmiſt: What uttered he of his Enemies? Father, forgiv them: So ſaith Iſai, He praied for Pſal. 22. 1. tranſgreſſors. Laſtly, that al predictions might be verified, he ſaid, I thirſt; not for any neceſſity of Nature, but to fulfil divine John 19. 28 30 Decree in Scripture. Then he cried, conſummatum eſt▪ If any Jew or Infidel, ſeing this admirable harmony, or concent of al circumſtances, ſhal demand like Johns Diſciples, Art thou Acts 1. 11. he, or ſhal we look for another? The two Angels appeering at his Aſcention, anſwer with an Interrogation; Ye men of Gallile, why ſtand ye gazing or gaping into Heaven for another Meſſiah? this ſame Jeſus, now taken up, ſhal ſo com as ye ſaw him go into Heaven. In him only are al Phrophecies fulfilled; and by him al that was predicted to be doon finiſhed. No other Spirit could foreſee or foreſay ſuch things ſhould be doon; nor any power poſſibly doo them ſo foreſhewed, ſav only Jeſus Chriſt the Son of God and Saviour of the World.

2. Touching legal Obſervations, Chriſt is the end of the Law: both Moral, which he kept perfectly by himſelf, and ſatisfied plenarily for us: and Ceremonial, which was referred to him, obſerved of him, and aboliſhed by him. For al Lawiſh Ceremonies (Circumciſion, Paſſover, Tabernacle, Temple, Laver, Altar, Shewbread, Tables, Candleſtics, Vails, Holy of Holies, Arc, Propiciatory, Pot of Manna, Aarons Rod, high Prieſt; his Order, Linage, Habits, Inaugurations, Waſhings, Annointings, Sprinklings, Offerings, Sacrifices, and other Rites) look'd at Chriſt; which had their virtu from him, relation to him, and end in him. They al died when the Temples vail rent; the Obligation of the Ritual Law being cancelled, and the way into Heavenly Jeruſalem opened: for the ſhews yeelded to the ſubſtance, when he ſaid, Al is finiſhed.

3. His ſufferings from the Cratch to the Croſſ are infinit and inexpreſſible; his whol life being a perpetual paſſion: he humbled yea emptied himſelf to becom Man, ſuffering more herein then al Men can: for if Man ſhould be turned into a Beaſt (as Pythagoras dreamed) into duſt, into nothing, 'tis no ſuch diſparagement, as God to be made Man. What Man? if Monarch of the World to tread on Kings necks, trampling al Crowns and Scepters under feet, it had bin ſom port or pomp: but he cam in form of a Servant, and becam the contempt of Men, yea a worm and no Man; the ſhame of Men and ſcorn of the multitud. He was born in a Stable, cradled in a Cratch or Manger, caried a Child into Egypt to avoid Herods butchery, baſely bred in his Foſter-Fathers Cotage, lived poorly and obſcurely, endured al extremities of hunger, thirſt, cold, and other calamities during minority: but coming to Virility and ſhewing the power of his Deity, he was tranſported and tempted by Satan, derided of his Kindred, traduced by the Jews, perſecuted by the Elders and Phariſees; reſtleſſ, harborleſſ, comfortleſſ: ſold by his own ſervant, apprehended, arraigned, condemned, crucified: But wher? not in a corner; but at Jeruſalem the Ey and Heart of the World, wher he wrought a world of Wonders: Wherabout? in Calvary among ſtinking ſculs and execrable Malefactors. When? At the Paſſover, wher Proſelits reſorted from al parts to receiv the type, and reject the archetype: who inſtead of eating the Paſchal Lamb, ſlu and ſacrificed the tru Paſſover. With whom? Betwixt two Theefs. He that thought it no robbery to be equal with God, is made equal to Robbers. What ſuffred he? A curſed, lingring, tormenting, ignominious death, even on the Croſſ, being made a curſ for us: a curſ worſ then the ſhame, but both worſ then the pain, and ſcorn worſt of al. His Croſſ-Companions, had no irriſion, inſcription, or inſultation over them, but death only: he death with diſdain, diſgrace, and deriſion; the Jews, Souldiers, and Theefs twitted or triumphed over him. Al his ſenſes were windows to let in ſorows: his Eys beheld the tears of his bleſſed Mother and Friends, with manifold deſpits of his Foes: his Ears heard the blaſphemous railings and revilings of the Multitud: His Noſtrils ſmelt the noiſom ſent of dead Mens bones: His Touch felt the nails: His Taſt bitter Gal: Was ever ſorow like his ſorow? That Head which Angels adored, is harowed with thorns: That face fairer then the Children of Men, is ſmeared with filthy ſpittle and furrowed with tears: Thoſ Eys brighter then the Sun, are ſhadowed with death: Thoſ Ears inured to heavenly Harmony, are filled with ſcofs and ſcorns: Thoſ Lips that ſpake as never Man did, are wet with Gal and Vineger: Thoſ hands which ſwaied Heavens Scepter, cary the Reed of reproch, and are faſtned to the Tree: Thoſ Feet to which al powers of Hel were a Foot-ſtool, are nailed to the Foot-ſtool of the Croſſ: That whol Body conceived by the holy Ghoſt, is ſcourged, wounded, mangled: yet al this but the outſide of his ſufferings: but the innner part or Soul of his pains, is ſo far beyond thoſ ſenſitiv torments, as the Soul ſurpaſſeth the Body, or Gods wrath Mans malice. What the infinit ſins of innumerable Men, committed againſt an infinit Majeſty, deſerved in infinit durance; al this he in a ſhort ſpace of his Paſſion ſuffred or ſuſteined; which made him cry, My God, my God, why dooſt thou forſake me? he was affrighted with terrors, perplexed with griefs, diſtraught with both. It was not ſo much for millions of Men to deſpair, as for him to fear: yet never was any ſo afraid of Hel, as he of his Fathers wrath for our ſins and in our ſteads. Thus his Incarnation, Nativity, Birth place, Life, Death, Burial, Reſurrection, Aſcention, ſitting at Gods right hand; with many mo circumſtanees of Judas treaſon, and reward, the Jews rejecting him, and crucifying among Theefs; were al divinely foretold of the Meſſias to com, and directly fulfilled in or by Chriſt, to whom only they fitly and fully agree: For he is the Womans Seed which ſhould break the Serpents head, and in whom al Nations of the Earth ſhal be bleſſed. The other teſtimonies touching the time and truth of Meſſias coming; that he ſhal be of Davids linage, born of a pure Virgin, perfect God and Man; yea a Spiritual eternal King (no Temporal or Terreſtrial) make up a cloud of witneſſes to convince the Jews, that Jeſus Chriſt is the only tru forepromiſed Meſſiah: to whom be rendred al Glory, Honor, Praiſ, and Power for ever. Al which might be infinitly inlarged, but for brevity omitted.

Three ſpecial reaſons are rendred: 1. To humble the Jews, Anſwer. who greatly gloried to be Abrahams Of-ſpring but folowed not his Virtues deeming their proſapy a ſufficient patrociny for al vices: to which end their Parents crimes are purpoſly pourtraied, that al may know how tru Nobility lies not in preemmence of Blood or Birth; but the Graces of mind and Mens perſonal maners, which make a Man. Hence Nazianzen replied to one that upbraided his mean diſcent, my Parentage perhaps is a reproach to me; but thou to thy Progenitors. 2. To comfort poor penitent Sinners: for Chriſt cam not as a Judg to chaſtiſe Mens miſdeeds, but a Phiſition to cure our maladies; who aſſumed our Nature to clenſ us from ſin. 3. To ſet forth Chriſts great Glory, who took no holines from his Anceſtors; for if they al had excelled in piety, it had bin litle for him to be holy: but diſcending from ſinners yet born ſinleſſ; he is manifeſted to be the chief high Prieſt, holy, Heb. 7. 26. harmleſſ, und • filed, ſeperat from ſinners, and higher then the Heavens. Therfore Papiſts pretending his honor in aſſerting the bleſſed Virgin to be conceived ſans ſin; doo indeed diſhonor him, as if he had holines of Nature from hir, and could not be born ſinleſſ unles ſhe had bin ſo conceived. Cannot the holy Ghoſt diſcern Davids ſeed from ſinful contagion? Yes, he ſanctified and ſeparated it from ſin to make it the Lords Body. St. Bernard blamed the Chanons of Lyons for inſtituting hir Feſt of ſinleſſ conception, taxing it as preſumptuous novity, and termed it Mother of temerity, Siſter of ſuperſtition, and Daughter of levity. For 'tis Chriſts peculiar perogativ (who muſt ſanctify al) to be conceived free from ſin. Hence he concluded, that the glorious Virgin wil gladly want ſuch honor, wherby ſin ſeems to be advanced, and fucatious ſanctity introduced. Another point to be pondered is, that Salmon begot Booz by Rahab a Canaanit, and Booz Obed by Ruth a Moabit both Gentils, yet Chriſts Mothers: which may comfort Gentils, That God is no Accepter of perſons, but whoever Gab. 3. 28. Acts 4. 12. cals on his name (the only Name under Heaven Chriſt Jeſus) ſhal be ſaved.

The fourth to Zerobabel Records a Role of Fathers; wher 4 Sect. Matthew draws a line by Salomon, Luke by Nathan his whol Brother. Here a doubt occurs, how Chriſt could deſcend from both? Which is reſolved, that the Jews provided if a Man died Iſſuleſſ, his Brother or next Kinſman muſt marry his Wife to raiſ up ſeed. Now Solomons race ended in Jeconiah the 1 Chron. 3. 17. eighteenth after him; who died Childleſſ, as Jeremy foretold: yet 'tis ſaid he had Sons, meaning Succeſſors. For Salathiel Son to Neri ſteps in as Heir, ſtiled by Matthew Jeconiahs Son, viz. Legal and Regal. For they reckoned a duple deſcent: 1. Natural by direct generation one from another. 2. Legal by collateral ſucceſſion of next Kin. Hence grew the Evangeliſts ſeveral intentions: Luke drawing Chriſts 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 'tis cleer, how meet he was to doo the work wherto he was conſecrat. For Zechary cals him Gn • mith Jehovae the Lords felow: Zech. 13. 7. Job 19. • 5. Iſai 7. 14. which St. Paul int • rprets equal with God in regard of his Deity: but Job Goel my Kinſman, in reſpect of his Humanity, as foretelling his Incarnation: in which 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, whats that to Chriſt, who iſſued not from his loins or linage? But when both their ſtock Fathers are ſo evidently drawn from Jeſſ • s root; the mouth of malice and malediction muſt needs be muſ • 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 J • conia • 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. S • m • i, 63. Mattathia, 64. Maath, 65. Naggi, 66. Eſli, 67. Naum. 68. Amos, 69. Matta • h • as 70. Joſeph, 71 Joanna, 72. Melchi, 73. Levi, 74. Matthat. 75. Eli, 76. 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, Salom • n, Roboam, Ab •• , Aſa, Jehoſopha • , 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 J • coniah, he reckons Salathiel and Zerobabel before Abiud: but omits three ſucceſſiv Kings of Juda after Ozia (Joas, Amazia, Azaria) beſide Athalia the uſurping Queen; and P • daiah Zerobabels Father: 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 com to the promiſed Shiloh: but if they divert (as intermixing Cains ofſpring with Seths, Japhets and Chams with Sems, Nahors with Abrahams, Iſmaels with Iſaacs, or Eſaus with Jacobs) 'tis only obiter and obliquely to cleer the Hiſtory of the golden line, This is a tru exact Examen or explication of al material ſcruples in this Genethliacal myſtery.

Now folows a ſincere ſuccinct Chronology of the premiſſes Chronology. in order. The firſt Section from Adams Creation to Noahs entry into the Arc, contains 1656. yeers: the next til Abrams birth 353. the third til Davids initiation 942. the fourth til Zerobabels return from Babylon 545. the laſt til Chriſts birth 535. in al 4031. curent, or 4030. complet: as is punctualy and Chriſtus natus A. M. 4031. particularly proved from yeer to yeer, in a cleer Chronography or Examination of times; to be prefixed as a previous Precognit to two larger Tomes of general lucubrations ſhortly intended to the Preſſ.

Here mark wel, how as the World waxed elder, Mans life Note. grew ſhorter; and mo generations multiplied proportionaly in later ages then former. For in 1656. yeers before the Flood fel, were only ten deſcents to Noah: in the next 353. to Abram (which contains litle more then a fifth part of the firſt ten mo: in the third to David (942.) thirteen, which in proportion is far leſſer then the foregoer: in the fourth to the Captivities ſolution (545. yeers) twenty three, which is many mo then any before: in the laſt to Chriſt Nativity (535. yeers) 20. which ſutes neer with the foregoing. Al which make but 77. generations precited, from the firſt Adam to the ſecund in 4030. yeers complet. Now compare any one race of Diluvium A. M. 1656. Incendium A. C. 1656. Monarchs from Chriſts birth til A. 1656. two yeers hence (which ſom ſuppoſe wil be the Worlds Conflagration, as the Inundation befel A. M. 1656.) we ſhal find many mo ſucceſſions proportional to the yeers then in priſtin ages or Progenies. For if we reckon the Roman Emperors (excluding ſuch as ruled jointly and al Uſurpers) from Auguſtus to Ferdinand now reigning, ther hav bin 146. If Biſhops of Rome Canonicaly choſen and confirmed, from St. Peter▪ to the preſent Pope about 246. which is 100. mo then the other, and tranſcend thoſ ten Antediluvian generations almoſt twenty fold: but becauſ ſom Emperors were ſoon ſlain, and al the Biſhops elected old, the parallel is unequal: therfore take ſom inſtances of other Realms, which may better ballance it. To begin with this Land (which being tributary to Rome, had no ſet ſucceſſion of Kings til the Saxons cam) let us compare the Weſt Saxon Kings, from Cherdic the Founder (who entred A. 494.) to the Norman conqueſt A. 1066. we ſhal find 36. ſucceſſors in 571. yeers: and from the Conqueſt to King Charls decollation (in 582. yeers) 25. mo; in al 61. to which if 56. Emperors from Auguſtus to Anaſtatius (in whoſ time Cherdic intruded) be ſupplied, al make 117. ſince Chriſts birth. In France from the founder Pharamond (who entred A. 520.) to this preſent, ſucceded 63. Kings in 1134. yeers: ſo allowing 57. Emperors from Auguſtus to Leo Iſaurius when Pharamond initiated for the ſaid 520. yeers preceding; it computs 120. Monarchs ſince Chriſt til now, hence it appeers, that in the old Worlds 1656. yeers were only ten deſcents; but in theſ laſt hav bin in France 120. which is twelv times ten: and in England litle leſſ, according to the preſcribed proportion of computation. If reference could be made in privat families, the caſe would be cleerer.

One obſtacle occurs, how in the elder age of 353. yeers from Doubt. the Flood to Abram be ten generations, and in the younger to David of 942. yeers (which is almoſt triple the time) but 14. as if Men lived longer after Abram then before; yet David ſaith Mans common age in his time was 70. and he died at that pitch.

This is a Gordian knot hard to unty: for either we muſt Reſolut. ſuppoſe the Evangeliſts balked ſom deſcents, or that they received imperfect mutilat pedigrees, or conceled ſom links for ſecret ends; or that their Tranſcribers (which is too uſual) committed ſom ſlips; or laſtly that ther were revera but 14▪ generations from Abram to David in 942. yeers, which is ſcarſ probable or credible: wherin let deep Divines dive deep to attain the myſtery, which 'tis not ſafe for Scioliſts to eſſay, leſt they ſink in ſtead of ſwimming, and drench themſelfs. St. Matthews Genealogy from Juda to David, is taken from the Book of Ruth and Chronicles, wherin can be no error; ſav that Tranſcribers miſtake or miſpriſe ſom Names: as Ezrom for Hezron, Aram for Ram, Naaſſon for Naſhon, Salmon for Salmah, and Jeſſe for Iſhai: weich are but Syllabical, no material faults. Howbeit ſith Naaſſon or Naſhon a Judait Son to Numb. 1. 7. Aminadab, was one of thoſ that numbred the People at Iſraels Exod from Egypt; from which to David are computed 437. yeers, yet but four generations (Salmath, Booz, Obed, Jeſſe or Iſhai) the main difficulty ſeems to riſe hence or reſt here: how ther can be ſo few deſcents in ſo long diſtance, unles ſom be ſuppreſſed or ſuperſeded, which ſeems moſt likely? For upward from Abrahams death to Nahſhons numbring the People; were eight generations (which is duple) in like 437. yeers; and downward from David to Joſia in the ſame ſpace ſixteen ſucceſſions in the Kingdom of Juda, which is quadruple: yet we are aſſured, that al links of this Golden chain are ſolid and ſincere in ſubſtance, though a few purpoſly conceled, or caſualy left out, if not loſt. If any can bring a more ſoveraign Balſam to ſalv this ſore, he ſhal cary the Garland of the beſt Leach.

THe Apocalyps is a ſublime ſpeculation of Prophetic Preamble. Viſions, reveled by Chriſt to John Evangeliſt exiled at Patmos by cruel Domitian (Author of the ſecund primitiv perſecution) Son to mild Veſpaſian, and Brother to merciful Titus, termed Mankinds delight, whom 'tis thought he poiſoned to enjoy the Empire. Al Prophecies, ſpecialy Apocalyptic, are deep d • rk myſteries, ſeldom deſcried or diſcloſed til finiſhed and fulfilled: But becauſ Mr. Joſeph Med • late Felow of Chriſts College in Cambridg (wher he died An. 1638. aged 53) a moſt rare Phoenix for al learned Languages and liberal Literature, hath ſet out an exact Key of Synchroniciſms or ch • onical Symetries, and moſt accurat Comment on moſt part of the Text ſomwhat amply, yet very obſcurely: they ſhal be more conciſely contracted, and cleerly complicated for every common capacity; to guid their ſteps in this intricat labyrinth: wher ſom things muſt be premiſed or predeclared, for better underſtanding of it.