The Death of Death in the Death of Christ, Author to the reader
To the Reader.
Reader,
IF thou intendest to goe any farther, I would entreat thee to stay here a little. If thou art, as many in this pretending age, a Signe or Title-gazer, and commest into Bookes as Cato into the Theater, to goe out againe, thou hast had thy entertainement; farewell. With him that resolves a serious view of the following Discourse, and really desireth satisfaction from the Word and Christian reason, about the great things contained therein, I desire a few words in the Portall. Divers things there are, of no small consideration to the busines we have in hand, which I am perswaded thou canst not bee unacquainted with, and therefore I will not trouble thee with a needlesse repetition of them.
I shall onelyonly crave thy leave, to Preface a little to the point in hand, and my present undertaking therein, with the result of some of my thoughts concerning the whole, after a more than seven yeares serious enquiry, (bottomed I hope upon the strength of Christ, and guided by his Spirit) into the minde of God about these things, with a serious perusall of all which I could attain, that the wit of man in former, or latter dayes, hath published in opposition to the truth; which I desire according to the measure of the gift received here to assert. Some things then as to the chiefe point in hand I would desire the Reader to observe: As,
1. That the assertion of universall Redemption, or the generall ransome, so as to make it in the least measure beneficiall for the end intended, goes not alone. Election of free-grace, as the fountaine of all following dispensations, all discriminating purposes of the Almighty, depending on his owne good pleasure and will, must be removed out of the way. Hence those who would for the present, Populo ut placerent quas fecêre fabulas, desirously retain some shew of asserting the liberty of eternally distinguishing Free-grace, doe themselves utterly raze, in respect of any fruit or profitable issue, the whole imaginary fabricke of generall Redemption, which they had before erected. Some of these make the Decree of Election to be antecedanous to the death of Christ, (as themselves absurdly speake) or the Decree of the death of Christ: then frame a two-fold Election, one, of some to be the Sons, the other, of the rest to be servants: But this T. M. Ʋniversality of free grace.election of some to be servants, the Scripture calls Reprobation, and speaks of it as the issue of hatred, or a purpose of Rejection, Rom. 9. 11, 12. To be a servant, in opposition to children and their liberty, is as high a curse as can be expressed, Gen. 9. 25. Is this Scripture Election? Besides, if Christ dyed to bring those he dyed for, unto the Adoption and inheritance of Children, what good could possibly redound to them thereby, who were predestinated before to be onelyonly servants? Others make a Comro. Amirald. &c.generall conditionate Decree of Redemption to be antecedanous to election, which they assert to be the first Diseriminating purpose concerning the Sonnes of men, and to depend on the alone good pleasure of God: that any others shall partake of the Death of Christ or the fruits thereof, either unto grace or glory, but onelyonly those persons so elected, that they deny. Cui bono now? to what purpose serves the generall Ransome? but onelyonly to assert, that Almighty God would have the precious bloud of his deare Sonne, poured out for innumerable soules, whom he will not have to share in any drop thereof; and so in respect of them to be spilt in vaine, or else to be shed for them, onelyonly that they might bee the deeper damned. This fountaine then of Free-grace, this foundation of the new Covenant, this bottome of all Gospell-dispensations, this fruitlesse wambe of all eternally distinguishing mercies, the purpose of God according to Election, must be opposed, slighted, blasphemed, that the figment of the Sons of men may not appeare to be truncus ficulnus, inutile lignum, an unprofitable stocke; and all the thoughts of the most High, differencing between man and man, must be made to take occasion, say some, to bee caused, say others, by their holy-selfe-spirituall endeavours; Gratum opus agricolis, a savory sacrifice to the Roman Belus, a sacred orgie to the long bewayled manes of St. Pelagius.
And here secondly, Free will, amor & delitiae humani generis, corrupted natures deformed darling, the Pallas or beloved selfe-conception of darkened mindes, findes open hearts and armes, for its adulterous embraces; yea, the Dye being cast, and Rubico passed over, eò devenere fata Ecclesiae, that having opposed the free distinguishing grace of God, as the sole sworne enemy thereof, it advanceth it selfe, or an in-bred native ability, in every one to embrace a portion of generally exposed mercy, under the name of Free grace. Tantáne nos tenuit generis fiducia vestri? This, this is Ʋniversalists Free grace, which in the Scripture phrase is cursed, corrupted nature. Neither can it otherwise be A general ransome without Free-will, is but phantasiae inutile pondus, a burdensome phansie: the merit of the death of Christ being to them as an ointment in a Boxe, that hath neither virtue nor power, to act or reach out its owne application unto particulars, being onelyonly set out in the Gospell to the view of all, that those who will, by their owne strength lay hold on it, and apply it to themselves, may be healed. Hence the deare esteeme, and high valuation which this old Idoll Freewill hath atained in these dayes, being so usefull to the generall ransom, that it cannot live a day without it. Should it passe for true what the Scripture affirmes, viz. that we are by nature dead in trespasses and sinnes, &c. there would not be left of the generall ransome a sherd to take fire from the hearth: like the wood of the Vine, it would not yield a pin to hang a garment upon: all which you shall finde fully declared in the ensuing Treatise. But here, as though all the undertakings and Babylonish attempts of the old Pelagians, with their varnished offspring the late Arminians, were slight and easie, I shall shew you greater abominations than these, and further discoveries of the imagery of the hearts of the sonnes of men. In pursuance of this perswasion of universall Redemption, not a few have arrived (whither it naturally leads them) to deny the satisfaction and merit of Christ. Witnesse P. H. who not being able to unty, ventured boldly to cut this Gordian knot, but so as to make both ends of the chaine uselesse. To the Question, Whether Christ dyed for all men or no? he Answers, that he dyed neither for all, nor any, so as to purchase life and salvation for them. foreign? shall cursed Socinianisme, be worded into a glorious discoverie of Free grace? Aske now for proofes of this Assertion, as you might justly expect Anchillean Arguments from those who delight foreign, and throw downe such foundations, (as shall put all the righteous in the world to a losse thereby) Projicit ampullas & sesquipedalia verba, foreign, great swelling words of vanity, drummy expressions, a noise from emptinesse, the usuall language of men, who know not what they speake, nor whereof they doe affirme, is all that is produced: such contemptible products, have our tympanous mountaines. Poore creatures, whose soules are merchandized by the painted faces of novelty and vanity; whilst these Joabs salute you with the kisses of Free grace, you see not the sword that is in their hands, whereby they smite you under the fift Rib, in the very heart bloud of faith and all Christian consolation. It seemes our blessed Redeemers deep humiliation, in bearing the chastisement of our peace, and the punishment of our transgressions being made a curse and sinne, deserted under wrath, and the power of death, procuring redemption and the remission of sins, through the effusion of his bloud, offering himself up a sacrifice to God, to make reconciliation and purchase an atonement, his pursuing this undertaking with continued Intercession in the Holiest of holyes, with all the benefits of his Mediatorship, doe no way procure either life and salvation, or remission of sinnes, but onelyonly serve to declare, that we are not indeed, what his word affirmes we are, viz. cursed, guilty, defiled, and onelyonly not actually cast into hell. Judas betrayest thou the Sonne of man with a kisse? See this at large confuted lib. 3. Now this last assertion throughly fancied, hath opened a door, and given an inlet to all those pretended heights, and new-named glorious attainements, which have metamorphosed the person and mediation of Christ, into an imaginary diffused goodness & love, communicated from the Creator unto the new creation; than which familistical Iren l. 2. c. 67. 14. 15, &c. Clē. strom. 3 Ep. Haeres. 31. Tertul. ad Valen.Fables, Cerdons two principles were not more absurd, the Platonicke numbers, nor the Valentinian Aeones, flowing from the teeming wombes of foreign, and the rest, vented for high and glorious attainements in Christian Religion neare 1500 yeares agoe, were lesse intelligible; neither did the corroding of Scriptures by that pontick vermine Marcion, equallize the contempt and scorne cast upon them, by these impotent imposters, exempting their whisperd discoveries from their triall, & exalting their revelations above their authority. Neither doe some stay here: but his gradibus itur in Coelum, Heaven it selfe is broke open for all: from universall Redemption, through universall Justification, in a generall Covenant, they have arrived (haud ignota loquor) at universall Salvation: neither can any forfeiture be made of the purcased inheritance:
Ergo agite ô juvenes, tantarum in munere laudum,
Cingite fronde comas, & pocula porgite dextris:
Communemque vocate Deum, & dare vina volentes.
March on brave youths, 'ith praise of such free-grace,
Surround your locks with Bayes; and full cups place
In your right hands: drinke freely on, then call
Oth' publick faith, the Ransome generall.
These and the like perswasions, I no way dislike, because wholly new to the men of this generation: that I may adde this by the way: Every Age hath its imployment in the discovery of truth. Wee are not come to the bottome of vice or vertue: the whole world hath beene imployed in the practise of iniquity 5000 yeares and upwards, and yet aspice hoc novum, may be set on many villanies; behold daily new inventions. No wonder then, if all truth be not yet discovered. Something may be revealed to them, who as yet sit by. Admire not if Saul also be among the Prophets, for who is their Father? Is he not free in his dispensations? Are all the depths of Scripture where the Elephants may swimme, just fathomed to the bottome? let any man observe the progresse of the last century in unfolding the truths of God, and he will scarse be obstinate, that no more is left, as yet discovered. OnelyOnly the itching of corrupted fancies, the boldnesse of darkened minds, and lascivious wanton wits, in venting new created nothings, insignificant vanityes, with an intermixed dash of blasphemy, is that which I desire to oppose. And that especially considering the genius (if I may so speake) of the dayes wherein we live, in which what by one meanes, what by another, there is almost a generall deflection after novelty, growne amongst us, some are credulous, some negligent, Quidam creduli, quidam negligentes sunt, quibusdam menda…ium obrepit quibusdam placet.some fall into errors, some seeke them, a great suspition also every day, growes upon me, which would thanke any one upon solid grounds, to free me from, that pride of spirit, with an Herostratus-like desine, to grow bigge in the mouths of men, hath acted many in the conception, and publication of some easily invented false opinions. Is it not to be thought also, that it is from the same humour possessing many, that every one of them almost strives to put on beyond his companions, in framing some singular Artifice? To be a follower of others, though in desperate ingagements, is to meane an undertaking.
Ande aliquid brevibus giaris vel carcere dignumIn tam occupata civitate sab…las vulgaris nequitia non invenit. Sen. Ep. 120.
Si vis esse aliquid: probitas landatur & alget, Ju.
And let it be no small peccadillo; no underling opinion friends, if in these busie times, you would have it taken notice of: of ordinary errors you may cry
—quis leget haec? nemo hercule nemo,
aut duo, aut nemo,
They must be glorious attainements beyond the understanding of men, and above the wisedome of the word, which attract the eyes of poore deluded soules. The great Sheepheard of the sheepe our Lord Jesus Christ, recover his poore wanderers to his owne fold. But to returne thither from whence we have digressed.
This is that fatall Helena, a uselesse, barren fruitlesse fancy, for whose enthroning such irksome, tedious contentions have been caused to the Churches of God, a meere Rome, a desolate dirty place of Cottages, untill all the world be robbed and spoyled to adorne it: suppose Christ dyed for all, yet if God in his free purpose, hath choson some to obtaine life and salvation, passing by others: will it be profitable onelyonly to the former, or unto all? surely the purpose of God must stand, and he will doe all his pleasure, wherefore election either with Huberus by a wild contradiction must be made universal or the thoughts of the most high suspended on the freewill of man. Adde this borowed feather to the generall Ransome, that at lest it may have some colour of pompous ostentation: yet if the free grace of God worke effectually in some, not in others, can those others passed by in its powerfull operation, have any benifit by universall Redemption? no more than the Aegyptians had, in the Angels passing over those houses, whose doores were not sprinckled with blood, leaving some dead behind him. Almighty powerfull free grace then must strike its saile, that free-will like the Alexandrian ships to the Roman havens, may come in with top and top gallant; for without it, the whole teritory of universall Redemption will certainely be famished, but let these doctrines, of Gods eternall Election, the free grace of conversion: perseverance, and their necessary consequents, be asserted movet cornicula risum, furtivis nudata coloribus; it hath not the least appearance of profit or consolation, but what it robs from the soveraignty and grace of God, but of these things more afterwards.
Some flourishing pretences, are usually held out by the abetters of the generall Ransome, which by thy patience Curteous Reader, we will a little view in the entrance, to remove some prejudice that may lye in the way of truth.
First, The glory of God, they say is exceedingly exalted by it, his good will and kindnesse towards men abundantly manifested in this enlargement of its extent, and his free grace by others restrained, set out with a powerfull endearement. This they say which is in effect, All things will be well, when God is contented with that portion of glory which is of our assigning. The prisoners of the earth account it their greatest wisedome, to varnish over their favours, and to set out with a full mouth, what they have done with halfe a hand, but will it be acceptable to lye for God, by extending his bounty beyond the markes and eternall bounds fixed to it in his word? change first a haire of your owne heads, or adde a cubit to your owne statures, before you come in with an addition of glory, not owned by him, to the Almighty. But so for the most part is it with corrupted nature, in all such mysterious things, discovering the basenesse and vilenesse thereof. If God be apprehended, to be as large in grace, as that is in offence (I meane inrespect of particular offenders, for in respect of his, he is larger) though it be free, and he hath proclaimed to all, that he may doe what he will with his owne, giving no account of his matters, all shall be well, he is gracious, mercifull, &c but if once the Scripture is conceived, to hold out his soveraignty, and free distinguishing grace, suited in its dispensation to his owne purpose according to election, he is immanis truculentus, diabolo, Triberio, tetrior, (horresco refferens) The learned know well where to finde this Language, and I will not be instrumentall to propagate their blasphemyes to others, si deus homini non placuerit, deus non erit, said Tertullian of the heathen deityes, and shall it be so with Natura sic apparet viriata ut hoc maioris vitij sit non videre Aug.us? God forbid, This pride is inbred; it is a part of our corruption to defend it. If we maintaine then the glory of God, let us speake in his owne Language, or be for ever silent. That is glorious in him which he ascribes unto himself. Our inventions though never so splendid in our owne eyes, are unto him an abomination: a striving to pull him downe from his eternall excellency, to make him altogether like unto us. God would never allow that the will of the Creature, should be the measure of his honour. The obedience of Paradice was to have beene regulated, Gods prescription, hath been the bottome of his acceptation of any duty, ever since he had a Creature to worship him: the very heathen knew, that that service alone was wellcome to God, which himselfe required, and that glory owned, which himselfe had revealed that he would appeare glorious in it. Hence as Epimenides advised the Athenians in a time of Laert. in vit. Epimen.danger to sacrifice, foreign to him to whom it was meet and due, which gave occasion to the altar, which Paul saw bearing the superscription of foreign to the unknowne God, so Socrates tells us in Plato, that every God will be worshipped foreign in that way which pleaseth best his owne minde, and in Christianity, Hierome sets it downe for a rule, that honos Plto de legib. lib. 7praeter mandatum est dedecus, God is dishonoured by that honour, which is ascribed to him beyond his owne prescription: and one wittily on the second commandement, non imago, non simulachrum damnatur, sed non facies tibi, assigning to God any thing, by him not assumed, is a making to our selves a deifying of our own imaginations. Let all men then cease squaring the glory of God, by their owne corrupted principles, and more corrupted perswasions: The word alone is to be arbitrator in the things of God, which also I hope will appeare by the following Treatise, to hold out nothing in the matter in hand, contrary to those naturall notions of God and his goodnesse, which in the sad ruines of innocency have been retained. On these grounds we affirme, that all that glory of God which is pretended to be asserted by the generall Ransome: how ever it may seem glorious to purblind nature is indeed a sinfull flourish, for the obscuring of that glory wherein God is delighted.
Secondly, it is strongly pretended, that the worth and value of the satisfaction of Christ by the opposite opinion limited to a few, are exceedingly magnified in this extending of them to all: when, besides which was said before, unto humane extending of the things of God, beyond the bounds by himselfe fixed unto them, the merit of the death of Christ, consisting in its owne internall worth & sufficiency, with that obligation, which by his obedience unto death, was put upon the justice of God for its application unto them for whom hee dyed, is quite enervated and overthrowne by it, made of no account, & such as never produced of it selfe absolutely the least good to any particular soule, which is so fully manifested in the following Treatise, as I cannot but desire the Readers sincere consideration of it, it being a matter of no small importance.
Thirdly, aseeming smile cast upon the opinion of universall Redemption, by many texts of Scripture, with the ambiguity of some words, which though in themselves either figurative or indefinite, yet seeme to be of an universal extent, maketh the abetters of it exceeding ly rejoyce: now concerning this, I shall only desire the Reader not to be startled at the multitude of places of Scripture which he may finde heaped up by some of late about this businesse, (especially by Tho. More, in his universality of free grace) as though they proved and confirmed that, for which they are produced, but rather prepare himselfe, to admire at the confidence of men, particularly of him now named, to make such a flourish with colours and drums, having indeed no souldiers at all: for notwithstandig all their pretences, it will appeare, that they hang the whole weight of their building on three or foure texts of Scripture, viz. 1 Tim. 2. 5. 6. Joh. 3. 16. 17. Heb. 2. 9. 1 Joh. 2. 2. with some few others, and the ambiguity of two or three words which themselves cannot deny to be of exceeding various acceptations. All which are at large discussed in the ensuing Treatise, no one place, that hath with the least shew or colour, been brought forth by any of our adversaries in their own defence, or for the opposing of the effectual Redemption of the elect only, being omitted: The book of Thomas More, being in all the strength thereof fully met with all and enervated.
Fourthly, some men have by I know not what mispression, entertained a perswasion, that the opinion of the universalists, serves exceedingly to set forth the love and free grace of God, yea they make free grace, that glorious expression, to be that alone which is couched in their perswasion, viz. that God loves all alike, gave Christ to dye for all, and is ready to save all, if they will lay hold on him: under which notion how greedily the hook, as well as the bait is swallowed by many, we have daily experience: when the truth is, it is utterly destructive to the free distinguishing grace of God, in all the dispensations and workings thereof. It evidently opposeth Gods free grace of Election, as hath beene declared, and therein, that very love from which God sent his sonne: his free distinguishing grace also of effectuall calling, must be made by it, to give place to natures darling, free-will: yea and the whole Covenant of grace made void, by holding it out no otherwise; but as a generall removing of the wrath, which was due to the breach of the Covenant of workes: for what else can be imagined (though this certainely they have not, John 3. 36) to be granted to the most, of those all, with whom they affirm this Covenant to bee made. Yea, notwithstanding their flourish of Free-grace, as themselves are forced to grant, that after all, that was effected by the death of Christ, it was possible that none should be saved; so I hope I have clearely proved, that if he accomplished by his death no more than they ascribe unto it, it is utterly impossible that any one should be saved. Quid dignum tanto?
Fiftly, the opinion of universall redemption is not a little advantaged by presenting to convinced men, a seeming ready way, to extricate themselves out of all their doubts and perplexities, and to give them all the comfort the death of Christ can afford, before they feele any power of that death, working within them, or finde any efficacy of free-grace, drawing their hearts to the embracing of Christ in the promise, or obtaining a perticular interest in him, which are tedious things to flesh and bloud to attend upto, and wait upon: some boast that by this perswasion, that hath beene effected in an houre, which they waited for before seven yeare without successe. To dispell this poore empty flourish, I shall shew in the progresse, that it is very ready and apt to deceive multitudes with a plausible delusion, but really undermines the very foundations of that strong unfailing consolation which God hath shewed himselfe abundantly willing that the heires of promise should receive.
These and the like are the generall pretences, wherewith the abetters of a generall ransome doe seek to commend themselves and opinion to the affections of credulous soules, through them making an open and easie passage into their beliefe, for the swallowing and digesting that bitter potion which lurkes in the bottome of their cup: of these, I thought meet to give the Reader a brief view in the entrance, to take off his minde from empty generalls, that he might be the better prepared to weigh all things carefully in an equall ballance, when hee shall come to consider those particulars afterwards insisted on, wherein the great pretended strength of our Adversaries lyes. It remaineth onelyonly, that I give the Christian Reader a briefe account of my call unto, and undertaking in this worke, and so close this Preface. First, then I wil assure thee, it is not the least thirst in my affections to be drinking of the waters of Meribah, nor the least desire to have a share in Ishmaels portion, to have my hand against others, and theirs against me, that put me upon this taske. I never like my selfe worse, than when faced with a vizard of disputing in controversies. The complexion of my soule is much more pleasant unto me in the waters of Shiloah.
—Nuper me in littore vidi
Cum placidum ventis staret mare—
What invitation there can be in it selfe, for any one to lodge, much lesse abide in this quarrelsome scambling Ad Mar.territory, where, as Tertullian sayes of Pontus, omne quod flit Aquilo est, no winde blowes but what is sharpe and keene, I know not. Small pleasure in those walkes, which are attended with dangerous precipices, and unpleasing difficulties on every side.
Ʋtque viam teneas nulloque errore traharis,
Per tamen adversi gradiendum cornua Tauri,
Aemoniosque Arcus violentaque or a Leonis. Ovid.
No quiet nor peace in these things and wayes, but continuall brawles and dissentions.
—Non hospes ab hospite tutus,
Non socer à genero, fratrum quoque gratia rara est.
The strongest bonds of nearest relations, are too commonly broken by them. Were it not for that Precept Jude 3. and the like of contending earnestly for the faith once delivered unto the Saints, with the sounding of my bowells for the losse of poore seduced soules, I could willingly ingage my selfe into an unchangeable resolution, to flie all wordy battells, and paper combates, for the residue of my few and evill dayes.
It is not then (that I may returne) any Salamandrian complexion that was the motive to this undertaking. Neither secondly, was it any conceit of my owne abilities for this worke, as though I were the fittest among many to undertake it; I know that as in all things, I am lesse than the least of all Saints, so in these I am
—foreign
foreign.
Abler *Vindic. Redempt. by my reverend and learned brother M. John Stalham, Mr. Ruther. Christ drawing sinners.Pens have had within these few yeares the discussing and ventilating of some of these Questions, in our owne language: some have come to my hands, but none of weight, before I had well nigh finished this heap of mine owne, which was some 12 moneths since and upwards. In some of these, at least in all of them, I had rested fully satisfied, but that I observed they had all, tyed up themselves to some certaine parts of the controversie, especially the remouing of Objections, neither compassing nor methodizing the whole: whereby I discerned, that the nature of the things under debate, viz. Satisfaction, Reconciliation, Redemption, and the like, was left exceedingly in the darke, and the strong foundation of the whole building not so much as once discovered. It was alwayes upon my desires, that some one would undertake the maine, and unfold out of the Word from the bottome, the whole dispensation of the love of God to his Elect in Jesus Christ, with the conveyance of it through the promises of the Gospell, being in all the fruits thereof purchased and procured by the oblation and intercession of Jesus Christ: by which it could not but be made apparent, what was the great designe of the blessed Trinity in this great worke of Redemption, with how vaine an attempt and fruitlesse endeavour, it must needs be, to extend it beyond the bounds and limits assigned unto it by the principall Agents therein: that Arguments also might be produced for the confirmation of the truth we assert, in opposition to the error opposed; and so the weak established, and dissenters convinced, was much in my wishes. The doctrine of the satisfaction of Christ, his merit, and the reconciliation wrought thereby, understood aright by few, and of late oppugned by some, being so neerly related to the point of Redemption, I desired also to have seen cleared, unfolded, vindicated by some able Pen: but now after long waiting, finding none to Answer my expectation, although of my selfe I can trulie say with him in the Comoedian, Ego me ne{que} tam astutum esse, ne{que} it a perspicacem id scio, that I should bee fit for such an undertaking: the counsell of the Poet also running much in my minde,
Sumite materiam vestris qui scribitis aequam,
Viribus & versate diu quid ferre recusant
quid valeant humeri.—Horat.
Yet at the last, laying aside all such thoughts, by looking up to him who supplieth seed to the sower, and doth all our works for us, I suffered my self to be overcome unto the worke, with that of another, ab alio quovis hoc fieri mallem quàm à me: sed â me tamen potius quàm a nemine: I had rather it should have beene done by any than my selfe, of my selfe only, rather than of none; especially considering the industrious diligence of the opposers of truth in these daies.
—Scribunt indocti doctique
Ʋt jugulent homines surgunt de nocte latrones,
Ʋt te ipsum serves non expergisceris. Hor.
Adde unto the former desire, a consideration of the the frequent conferences, I had been invited unto, about these things, the daily spreading of the opinions here opposed, about the parts where I live, and a greater noyse concerning their prevailing in other places, with the advantage they had obtained by some military abettors, with the stirring up of divers eminent and learned friends, and you have the summe of what I desire to hold forth as the cause of my undertaking this taske. What the Lord hath enabled me to performe therein, must bee left to the judgement of others: altogether hopelesse of successe I am not; but fully resolved that I shall not live to see a solid answer given unto it: if any shall undertake to vellicate, and pluck some of the branches, rent from the roots and principles of the whole discourse, I shall freely give them leave, to enjoy their owne wisedome, and imaginary conquest: if any shall seriously undertake to debate the whole cause, if I live to see it effected, I engage my selfe by the Lords assistance, to be their humble convert, or faire Antagonist. In that which is already accomplished, by the good hand of the Lord, I hope the learned may find somthing for their contentment, and the weake for their strengthening and satisfaction; that in all some glory may redound to him, whose it is, and whose truth ishere unfolded; by the unworthiest Labourer in his Vineyard,
J. O.