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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adam_n	sin_n	will_n	1,571	5	7.0624	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

so that it maketh directly against the Pelagians who deny sinne to be a deprivation of nature but say it is a corrupt imitation whereas it appeareth by the Text that even in the very youth and first age when we are not so apt to imitate there is evill and corruption in the heart Again sinne is the cause of death for if Adam had not sinned he had not dyed but it is most evident that Infants dye which if sinne were not the cause then were the Scriptures false which The death of Infants an evident demonstration of originall sinne saith the wages of sinne is death Now what other sinne can procure an infants death which hath not sinned according to the similitude of Adams transgression viz. actually unlesse it be originall sinne which certainly is a most infallible demonstration that children are borne in originall sinne In the next place I will shew you what it is SECT 3. Originall sinne described ORiginall sinne is an inherent corruption of our nature powred out into all the parts of the minde by the guilt of Adam who was not only the Progenitor but also as it were the root of mans nature for the Lord committed those gifts to Adam which he intended to bestow upon mans nature which when he had lost he lost them not only for himself but also for his while posterity by meanes of which we bring forth the workes which are called the workes of the flesh Gal. 5. 19. Now to the further description of originall sinne we finde in Scripture the cause the subject and the effect of it 1. The cause as I said before was Adams fall as we may see The cause of originall sin Rom. 5. 15. 1 Cor. 15. 21. as also by the suggestions of the Devell Gen. 3. 4. as also through Adams Free-will whereas he might have refused 2. The subject of it we take to be the old man with all his The subject of originall sin power minde will and heart for in the minde there is darknesse and ignorance of God and his Will as appeareth by the words of our Saviour Mat. 12. 34. O generation of vipers how can ye being evill speake good things The Apostle also saith that the carnall minde is at emnity with God for it is not subject to the Law of God neither can be Rom. 8. 7. The Apostle James also testifieth the same in these words Let no man say when he is tempted that he is tempted of God for God cannot be tempted with evill neither tempteth he any man but every man is tempted when he is drawne away of his owne lusts and inticements then when lust hath conceived it bringeth forth sinne c. Jam. 1. 13 14 15. 3. The fruits of originall sinne are either internall or externall The fruits of originall sin internall as ungodly affections or evill concupisence which the Apostle termeth Idolatry 2. Externall as wanton lookes prophaine speeches and devillish actions as in Mat. 15. 19. Out of the heart proceedeth evill thoughts c. which procureth a cauterised conscience the which procureth the wrath of God and eternall damnation as the Apostle testifieth where he saith that the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men that holdeth the truth in unrighteousnesse for which thing sake the wrath of God is come upon the Children of disobedience Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. Jam. 1. 15. SECT 4. Of Concupisence THe Pelacians doe hold this tenent in the generall that Concupisence was not sinne in any man and so doe the Papists generally in particulars viz. that concupisence after Baptisme is not properly sinne nor forbidden by Commandement and that it is not verily and properly a sinne in the regenerate but that it is only so called because it comes of sinne and inclineth to sinne each of their Objections shall be propounded and answered Questions propounded and answered touching Concupisence And first in answer to the Pelagians objection that hold it in the generall that concupisence which is the first fruit of originall sinne being to will or to desire without the externall action is no sinne to which purpose they argue thus viz. Obj. Such things as are naturall are not evill but concupisence or to will is naturall therefore it is not evill nor consequently sin Ans The Apostle saith that we are all by nature the children of wrath therefore because we are so by nature by the same reason it should be no discommodity unto us to be the children of wrath which would be a meere madnesse to conceive Obj. Even in our nature as it now standeth corrupt the appetite or desire of such things as tend to the conservation of nature and to decline and shun the contrary are not evill but such is the concupisence to meat and drink and the like ergo Ans Such motions and appetites of themselves are not evill Concupisence how evill and how not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat and drink for as it was naturall for Eve to desire to eate of the fruit of the tree yet to desire it against the Commandement of God was evill so it is likewise with these naturall motions if they be immoderate and inordinate they are evill SECT 5. How Sinne is to be measured Obj. THat which is not in mans power to avoyd is no sinne but not to covit is not in mans power ergo it is no sin Ans Sin is not measured by the necessity and liberty of Nature How sin is to be measured but by the disagreement which it hath with the Will of God 2. When God first printed the Law in mans nature before his fall then were the precepts of God given unto him in his power to keepe 3. Though man by his voluntary corruption hath lost his power and liberty yet God fore-goeth not his power and right in commanding but that Concupisence is sinne Concupisence is sinne it is most evident by the Morall Law that would not forbid it unlesse it were sinne As also the Apostle who urgeth the same argument saying I had not known sin but by the Law for I had not known lust except the Law had said thou shalt not covit Rom. 7. 7. Thus much touching the objections of the Pelagians next in answer to the Popish objections Obj. The objection which the Papists make touching concupisence is viz. That it is taken away by Baptisme to whom I returne this answer viz. Ans The subjects which they and many other Societies admit Popish objections touching concupisence answered to Baptisme are not at that time of their admittance fit members or subjects to receive that Sacrament of initiation into the Church of Christ which in its due place I shall fully prove But as to such persons as are meete Members

perfectly good or imperfectly good such as is now in man mixed with many infirmities and imperfections which is either naturall in man as the coveting and desiring of meat and drink and other things necessary for the use of man or supernaturally wrought in man by grace as is the love and desire of vertue or it is mixed partly naturall and partly supernaturall as Matrimoniall concupisence for procreation which hath both a naturall cause or being and is likewise guided by grace unto a right end and none of these kinds of good and commendable concupisence is sinne Evill concupisence is of three sorts 1. As Idle roving and Evill concupisence of three sorts impertinent thoughts which the mind may easily reject 2. Violent cogitations which sticketh more closely and nearely as the immoderate desire of meat and drink and such things as belong to the necessity of nature as sumptuous apparrell and the like 3. There are filthy and uncleane cogitations as lasciviousnesse envie vain-glory and the like The first of these may be compared to thin Clay that sticketh or cleaveth not the second to tough Clay that sticketh fast and the third to uncleane and stinking Myre and Mud otherwise the first motion is not voluntary as a certaine preparation of the affection the second is with the will but the same not obstinate as when it commeth to ones minde to revenge himself when he is hurt but the third kinde is so outragious that it will not be ruled by reason as when a man is carried to revenge himself without measure The first of these can be no more ruled by reason then such things as hapneth to the body as when one yauneth when he seeth another yaune or suddenly winketh when one putteth their finger towards anothers eye c. SECT 4. Obj. ARe these idle wandrings being without respect to any certaine object sin and so forbidden in the Morall precept seeing the Morall precept aymeth at a certaine object as thou shalt not covet thy neighbours house c. Ans If we doe reject these thoughts at the very first moving of them and yet if so they carry some staine and guilt in them in regard children which have no such evill thoughts yet are not cleane before God being conceived and borne in sin as in Psal 51. 5. and which is also most evidently confirmed by the death of Infants as I have formerly shewed sin being the cause of death Therefore the best solution is that those cogitations which doe vanish before the minde be affected be not comprehended in the precept as actuall sins untill the will of man in some degree give consent till then sinne is only in the conception but not in the birth as the Apostle James saith When lust hath conceived it bringeth forth sin Jam. 1. 15. but as it is the first fruit of originall sinne together with that native corruption they are contrary to the precept for the Morall Law being grounded upon the Law of Nature which was perfect in man by creation before his fall and from which perfection originall sinne being a defect It may well be concluded that though they doe not come to reckoning before God if they presently vanish before the will and affection be inclined unto them yet doe they shew the corruption of our nature and although they breake not into a a flame yet they are sparkes that flye upward but if those sparks doe not break into a flame they shall never burn us nor be laid unto our judgement for if the will assent not concupiscence shall never hurt But this is through Gods meere mercy for otherwise Original sinne enough to condemne us this very originall corruption is enough to condemne us And thus I have shewed the distinction of sinnes veniall and yet not veniall in their proper nature in respect of their greatnesse and smalnesse but not to be permitted for these reasons SECT 5. Why originall corruption is not to be permitted 1 IN respect of the nature of sinne which of it selfe deserveth death Rom. 6. 23. The wages of sinne is death as also in that it is a transgression of the Law 1 John 3. 4. and every transgression of the Law is under the Curse Gal. 3. 10. 2. In respect of the infinite Maiesty of God who to offend can be no veniall sinne of it selfe considering his perfect and absolute righteousnesse which cannot abide the least blemish and imperfection Therefore in regard of the perfect righteousnesse and infinite Maiesty of God no sinne against him can be veniall as in the sudden motion and passion of anger even when it is sudden and unadvised yea though there be no further purpose or intendment of hurt is notwithstanding guilty of judgement Matth. 5. 22. So then we admit of a distinction of mortall and veniall sinnes The distinct●ō of mortall and veniall sinnes if it be understood not of the nature of sinne but of the qualities of the persons for unto them that believe all sinnes are veniall and pardonable through the mercy of God Rom. 8. 1. There is no condemnation to them that are in Christ Jesus but to the wicked and unbelievers all their sinnes are mortall Rom. 6. 23. to them the stipend and wages of sin is death Now if we trace this originall and spaune of sinne unto the birth we shall find it in action which action proceedeth from the conception of the will to enioy the thing desired as the Apostle James saith When lust hath conceived it bringeth forth sinne Jam. 1. 15. SECT 6. Five things to be considered in every sinfull act ANd in every sinfull act there are five things to be considered as Actus Peccati Culpa Macula Reatus Poena 1. The very act of sin 2. the fault 3. the blot 4. the guilt and 5. the punishment 1. The act of sin as it is an act is not alwayes evill for there Sin as it is an act is not alwayes evill is the same act in substance in sin as in doing that which is honest as in adultery there is the like externall act as in lawfull Matrimony so that onely the fault which is in respect of the circumstances which are not observed make the difference 2. The second thing to be considered is Culpa the faultinesse of the action which is committed by the not due observing of the Circumstances which are these First Quid what it is that hee Nine things to bee considered in the faultinesse of an action doth whether it be lawfull or not lawfull honest or not honest 2. quantum the quantity must be considered as one may steale much or little or raile sparingly or with a full mouth 3. quoties how often for he that committeth the same sinne often is more blameable then he that doth it seldome 4. qualiter after what manner whether willingly or unwillingly whether he be quicke or slow in doing of it 5. Cum quo with what instrument as he that smiteth with a

then make better tryall of mans obedience then in forbidding that which is good But to the point in question if all were alike saved by the death of Christ why then are the termes of election and Predestination used so frequently in Scripture SECT 5. Object VVHat is meant by the word Election and Predestination Answ Predestination is the eternall decree of God whereby he determined with himself what he would have become of every What election is in the generall man for men are not since the fall of Adam created to the like estate and condition but for some eternall life and for others eternall death is appointed whereby Gods free election is made manifest seeing it lyeth in his will what shall be the estate and condition of every Nation whereof the Lord sheweth a token in the whole issue of Abraham as we may read Gen. 24. 37. Deut 32. 8. Psal 147. 20. There is also a certain speciall election wherein appeareth Of particular election more plainly the grace of God seeing that of the same Stock of Abraham God rejected some as Ishmael and Esau and at length most of the Tribes of Israel unto whom the entery of life were shut before them by his just yet by his incomprehensible judgement In the next place it is requisite to shew the effect that Gods The effects of election and repto●ation election and reprobation worketh and 1. Touching the elect whom God in his mercy hath appointed to salvation for his own righteousnesse sake and not for their desert Those he guideth by the grace of his holy Spirit Rom. 8. 14. c. 9. c. As many as are led by the Spirit of God are the Sons of God as also the Prophet Isai All those that I have called by my name I have created fashioned and made for my honour Isa 43. SECT 6. NOw as the elect are led guided and directed by the Spirit of God so on the contrary are the reprobate by the spirit of Sathan who is the God of the world or worldly-minded men and hence it is that Christ telleth the wicked Jewes That they were of their father the Devill Joh. 8. 44. whose workes they did so that as on the one side the elect indeavoured to doe the will of God their Father so the other the will of their father the Devill And those sort of people are compared by the Prophet Isaiah S●mpromes of the sonnes of Sathan to a raging Sea that cannoe rest whose waters foameth with myre and gravell for they have no peace with God Isa 57. 20. The Prophet David also considering of their estate and condition Psa 73. 4 5 6. giveth this reason for it viz. The Lord suffereth them to come to no perill of death but they are lusty and strong they come in no danger like other folke neither are they plagued like other men Their eyes swell with fatnesse and they doe even what they lust they have riches in possession and they call their Lands by their owne names And this is the cause saith he that they be so holden with pride and overwhelmed with cruelty these are they that talke against the most highest which say Tush how shall God perceive it is there knowledge in the most high Can he heare our Swearings see our secret Wheredomes and Adulteries Doth he take notice of our prophaning the Sabbaths or of our quaffing and drinking of healths of villifying Professors with reproachfull tearmes of Schismaticks and Hereticks and the like surely no. Such as these were Cain Cham Ishmael Pharaoh Ammon Their predecessor Saul Absolom Antiochus Herod Pilate Judas the traitor and many others who brought upon themselves eternall condemnation The same Prophet David also describeth the end of such men with another reason of it in these words namely That the Their end Lord hath set them in slippery places and cast them downe and destroyed them by which meanes how suddenly doe they consume and perish and come to a fearefull end yea even as a dreame so doth he make their image to vanish SECT 7. Object IF God have reprobated and cast them off how can they doe any other the cause of sinning therefore is not in them but in God who leaveth them to themselves how doe those Scriptures agree then where the Lord saith that he delighteth not in the death of a sinner Ezek. 33. 6. And O that Israel would obey me c. with O Jerusalem Jerusalem how often would I have gathered thee together and ye would not Mat. 23. 37. As also that he willeth not the death of a sinner and other while that some are ordained of old to condemnation as in Jude vers 6. Judas also is called the sonne of perdition Joh. 17. 12. Ans To the Answer which hath formerly been made to such Sundry arguments answered touching rejection a question as this may be added this answer of the Prophet Jeremy The Lord is more righteous then to be disputed with Jerem. 28. 6. And the Prophet Isaiah saith We are in the hands of the Lord as the Clay in the hands of the Potter Isa 47. 9. And the Apostle saith Hath not the Potter power over the Clay and of the same lump to make one vessell to honour and another to dishonour Rom. 9. 21. Again Who art thou that replyest against God ver 20. Was there unrighteousnesse in God in loving Jacob and hating Esau God forbid ver 14. For he will have mercy on whom he will have mercy and compassion on whom he will have compassi●n ver 15. and whom he will he hardneth so that there is vessels of wrath and vessels of mercy as in ver 22. 23. for otherwise why should these phrases be used in Scripture CHAP. III. Treateth of hardning the heart SECT 1. Objection IF God harden the heart of a sinner how can he chuse but sinne seeing that by nature we are all the children of wrath Ans In every action the ●nd and meanes must goe together the cause doth never follow the effect but the effect the cause and in one and same action there is a double cause as 1. The instrumentall cause moving 2. God separating from the instrument yet giving power of motion to the same and so the wicked may be said to be the instruments of God yet not God the cause of their wickednesse and therefore one saith Deus agit per malos non in malis God worketh by evill men not in evill men God therefore may be said to be the cause of the action but God is no way the author of sinne not of the quality of the action Gods decree is no cause of their sinning but the voluntary inclination of the will unto evill being neither forced nor by any violence compelled and therefore no evill is either to be attributed to God or his decre● 2. Again God is no way the author of sinne seeing he neither tempteth nor perswadeth unto it Jer. 1.

thus Obj. If it be in our power to performe these conditions then have we free will if not to what end are they propounded these places therefore prove Free-will or else they are propounded in vaine They argue thus also Will a Father command a Childe doe a thing which he knowes is unpossible to be done by him Ans In the same respect a man may be said of himself to keep all the Commandements as that he hath Free-will but that we have such power the Apostle doth utterly deny Gal. 3. 10. where he concludeth that every one that is under the workes of the Law is under the curse because they cannot keep it for by the deeds of the Law no flesh can be justified Rom. 3. 20. 2. These places in their sence being urged do as well conclude that a man of himself without grace can keep all Gods Commandements for if a man cannot performe them wholly of himself the same question remaineth why they are propounded to them that cannot keep them and yet albeit it is not in mans power to keep the Commandements yet are they not therefore in vaine The Commnadements not in vain though we cannot keep them for they serve as spurs to invite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But the chief reason the Apostle sheweth Gal. 3. 29. viz. That it was a School-master to bring us unto Christ the Law therefore was given to that proud people of the Jewes that they seeing themselves to faile in their owne strength wherein they trusted they should seeke for an helper and deliverer to doe it for them viz. Christ Jesus for otherwise to what end came our Saviour to performe the Law for us but that we in regard or the weaknesse of our flesh could not performe so that these precepts was propounded for these two ends 1. That mans nature should thereby be stirred up to labour for perfection 2. That finding himself to come short of the ability he might see his owne weaknesse and fly for succour unto Christ without whom we can doe nothing Joh. 15. 5. SECT 3. In what condition Adam was first stated Object ADams freedome still remaineth to us who had powr to eate and not to eate and so we have power to sinne and not to sinne Ans Adam was stated in that condition as was the Angels before their fall who was created in potestate standi vel caenandi in possibility to stand or fall power of continuance he had from God but possibility of falling he had from himself for it is a maxime in Divinity Immutabilliter bonum esse Dei proxemum est to be immutable good is proper only to God and therefore the Devill is said Non perstitit in veritate not to abide in the truth and so also it is said of man Perditio tua ex te O Israel thy destruction is of thy self O Israel I desire to know of these vaine boasters wherein Adam made it appeare that he had Free-will for I conceive it may rather be argued that he had none for no man can be said to have Free-will but he that is able of himself to resist a temptation but Adam did not make it appeare that he had such a power as to resist a temptation ergo it did not appeare that Adam had Free-will If he had power to resist where did he shew or expresse that power seeing he could not resist the very first temptation his will being then in its first purity and full strength yea never assayled before by any temptation yea having not only a freedome to eate and not to eate but also an expresse command from God not to taste of that fruit and that under paine of death and yet what a slender reason Adams slender reason for his excuse doth he render for his excuse The woman saith he whom thou gavest to be with me she gave me and I did eate Loe what great resistance what great arguments was used on his part to disswade the woman from that wicked act in tempting of him against the peremptory command of God Where is he once said to expresse the punishment due to himself or her for so offending the consideration of which thing might have been a sufficient motive to have perswaded him for committing of that sinne If Free-will must be ascribed to one of them it is more properly to be attributed to the Woman for when the Serpent tempted her she as it were made a resistance by pleading Gods expresse command to the contrary which thing Adam is not said to have done either to the Serpent or the Woman but say that he had not assented unto her but had powerfully withstood all the assaults of the Devill and the Woman giving them the foyle by the sword of the Spirit yet could it not have been said to be Adams not eating could not have argued free-will in ●i● done of Free-will but rather by the power given him of God who had said Thou shalt not eate thereof c. or else rather to Ave then good will because God had bound him and that under paine of death not to doe it but being so charged and yet not obeying Gods command before the inticements and alurements of a Woman is the least yea no token at all of Free-will in him SECT 3. What small cause we have to boast of Free-will from Adam THus these Pharisaicall boasters may see by these glimps of Adams tryall what cause we have to boast of Free-will as successive or hereditary from Adam to us which indeed is nothing for as the Apostle saith of our selves we can doe nothing no not so much as to think a good thought or to speake a good word as we may see by the example of Jacobs sonnes unto Joseph Gen. 17. 4. where it is said they could not speake peaceably unto him and our Saviour saith of the Pharisees How can ye that be evill speake good things so that Jacobs sonnes abounding with malice could not speake peaceably unto Joseph and the Pharisees being a generation of Vipers could not speake well of Christ As an evill tree then cannot bring forth good fruit Mat. 7. 18. and as a Moore cannot change his hew or a Leopard his spots no more can he that is accustomed to doe evill doe that which is good Again sinne hath not a desire to the Soule but the Soule rather The Soul hath rathers desire to sin then sin to the Soul to it and so at the uttermost it can but follow that man by his naturall power can only resist a temptation which thing was not apparent at all in Adam for it is not said that he made any resistance at all but presently at the first sight received it The Woman gave me saith he and I did eate A very powerfull resistance for us to imitate or boast of So farre are we then from having Free-will as that both the preparation

switch is not equall with him that striketh with a sword 6. Cum quem with whom the sinne is committed as fornication betwixt them that are married is more heynous then betwixt single persons 7. Vbi where in what place it is committed for it is more heynous to steale in a Church or Congregation of Gods people then in another place 8. quando when for it is more heynous to steale in time of Divine worship then at other times 9. Ad quid to what end for the end maketh a thing of it self lawfull or unlawfull Now to make an action lawfull or good all these things must concurre but it is enough to make it evill if it faile in any of them and this faultinesse of the action passeth with the action it selfe which is the subiect thereof and remaineth not 3. There is left behind a macula a certain stain or blot in the Soule whereby the Image of God is deformed 4. Besides this stain there is a guiltinesse of punishment 5. The punishment it selfe which is Hell Fire without true repentance SECT 7. Object VVHether doe we sinne of necessity or of a voluntary disposition for if it be of necessity it ceaseth to be sin and if it be voluntary it may be avoïded Answ Sinne is both of necessity and voluntary First it is of Sin is both of necessity and voluntary necessity in respect of Adams fall by which we became Bondslaves to sin and Satan Secondly in that we have originally a seed of that defect in us procured by him and so can will nothing but that which is evill that as the Apostle saith We are not sufficient of our selves to think any thing of our selves as of our selves 2 Cor. 3. 5. it being proper to God alone to work in us both to will and to doe of his good pleasure Object The Apostle saith he would that which was good though he could not accomplish it Rom. 7. 15. Therefore man of himselfe can will that which is good Ans The Apostle in that place speaketh not of the Naturall man but of the regenerate for he addeth I am delighted in the M●n corrupt both in soule and body Law according to the inward man but saith he I see another law in my members resisting the law of my minde Rom. 7. 22. And it will fully appeare that we are corrupt in both parts viz. in soule and body For that which is born of the flesh is flesh John 3. 6. And to be carnally minded i● death Rom. 8. 6. And therefore in vain doe we seek in man either integrity understanding or the feare of God For the will is so fast bound by the slavery of sinne that it cannot move it selfe to that which is good and much lesse apply it selfe thereunto For such a motion is onely a beginning of turning unto God which is wholly attributed to the grace of God in Scripture as in Jer. 31. 18. where Ephraim is said to desire of God to turn him that he might be turned And the Spouse in the Canticles Draw me and I will run after thee with divers other The effects of Nature and Grace places of Scripture which doth testifie the same It is therefore proper to Nature to will that which is evill and to Grace that which is good whereupon it followeth that men are drawn unto evill by necessity of will and yet they are not constrained to commit it Again on the other side it commeth to passe through the the infinite goodnesse of God that godly men cannot doe evill through any forceable compulsion for otherwise the minde of man in its owne nature is voyd of all grace for which cause it is said that he that hath begun a good worke in us will also finish it Phil. 1. 6. 2. 13. as also It is God that worketh in us both to will and to doe of his good pleasure The Lord also speaking by his Prophet saith that he will give his people a new heart and take from them their stony heart and also put his Spirit in the middest of them and make them walke in his Commandements Ezec. 35. 26. by which it appeares that all the inclinations to goodnesse proceed only from Gods Spirit moving us thereunto secretly saying This is the way follow it Grace then goeth before every good work it doth not follow after but so that will and desire doth accompany it not lead it For the will doth worke by grace the Lord preventing him that is unwilling that he may be more willing and that he may not will in vaine so that there can no will be found which is inclining to good save in the elect but the cause of election must be sought without men whereby it is proved that man of himself hath not a right will but that it floweth from the same good Man of himself hath not a right will pleasure whereby he was elected before the Creation of the world as also that the beginning of willing and doing well proceedeth from faith and faith is the gift of God it must needs then follow that it is of meere grace when we begin to will that which is good being inclined and bent naturally to evill As also by the instance of David who desired the Lord to create in him a new heart Psal 51. 12. yea we are as prone thereunto as the sparkes to fly upward SECT 8. The Pelagians two-fold question answered THe will therefore is the Patient and not the Agent and therefore to resolve the Pelagians two-fold doubt viz. whether we sin willingly being made bond-slaves to Satan and whether in evill workes we ought to attribute any thing unto God we thus answer As touching the first we answer that mens wills may be compared to an Horse that waiteth his Masters pleasure and God and the Devill may be compared to Hors●-men or Riders but if the Devill possesse it he carrieth it head-long unto death as it were an Hunter over hedge and ditch as we may instance in that example of Job upon whom it was the Lords pleasure to exercise by calamity the patience of his servant but contrariwise Satan endeavoureth to drive him into dispaire Again the Caldeans study contrary unto equity to get gaine by that which was another mans in which passage one and the same act may be ascribed unto God Satan and Man but the variety in the manner and end maketh the justice of God appeare without any fault and in the other the wickednesse of Satan and Man is discovered to their perpetuall shame and reproach Obi. If it be not in the power of a Sinner to obey exhortations should be made in vaine admonitions should be superfluous and reprehensions rediculous Ans Our Saviour saith that without him we can doe nothing Joh. 15. 5. and yet notwithstanding he doth neverthelesse reprove those that did evill without him as we may see in his reproofes which he uttered against Corazin and Bethsaida Mat. 11. 21. as

more fierce and violent against Christ then Paul and yet a chosen vessell to salvation and a choyce instrument to gaine Soules to Christ it being meerly out of ignorance that he made such havock of the Church Act. 8. 1. 9. 1 2. The like may be also said of the St. Theife who as it appeares by the testimony of Matthew Mat. 27. 44. did first revile Christ as wel as the other until the patience of Christ had convinced his judgement After which he is said to reprove the other as also become a penitent as wil appeare by comparing the two Evangelists together in that relation viz. Mat. 27. 44. with Luk. 23. 40. c. Now for such offenders as these who were amongst the rest of The elect take pleasure in sin before their conversion Rom. 1 32. them which scurged and crucified Christ he might pray for it is likely that Saul whom we call Paul was there and might give consent unto his death as to the death of Stephen Act. 8. 1. our natures being so prone to evill that the very elect before their conversion doe take pleasure in doing many things of which they are afterward ashamed Rom. 6. 21. SECT 5. Obj. IEsus Christ gave himself a ransome for all men 1 Tim. 2. 6. and tasted death for every man Heb. 2. 9. Ans It may as wel be inferred from the words of the Apostle Rom. 11. 33. where God is said to include all in unbeliefe that he might have mercy upon all that all shall be saved for wherein consisteth mercy if not in pardoning offences and where offences are pardoned there is no use of punishment Christ therefore to The word all cannot be meant of every man cleare such scruples betwixt the all of the men of the world and the all of the elect doth thus distinguish them Joh. 17. 10. where he saith All mine are thine and thine are mine and I am glorified in them In which words he doth not say that all men in generall are mine and thine But all mine viz. all them whom thou hast given me as in the 6. ver in whom I am glorified ver 10. but Christ is not glorified by all men in generall viz. by all the world or men of the world for they are of their father the Devill whose commandement they obey Joh. 8. 42. 44. and not Christs therefore the all spoken of in them and the like places cannot be meant of all men in generall Again Christ saith Joh. 10. 27. My Sheep heare my voyce Christ distin●uish ●h betwixt the all ●●●h● w●●ld ●●d 〈◊〉 of 〈…〉 which doth imply that all are not of his sheep He is also said to lay downe his life for his sheep ver 15. but God the Father did not give him all the men of the world to be his sheep but a certaine number of them which he termeth a little flock in comparison of the generality of men as the Scripture witnesseth Feare not and chiefly intended by the Spirit But so is this spirituall sence as the Prophet expoundeth this place of Gods eternall love or hatred of Jacob and Esau 2. That is the proper sence of the place from which an Argument is framed and a conclusion inferred but out of this spirituall sence concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes ergo it is the proper sence of the place Obj. How would you cleare Gods Justice in creating some to destruction Ans God created none to destruction but by Adams transgression Gods Justice vindicated and cleared we all became the children of wrath and disobedience now put the case that many Malifactors were found guilty of death for one and the same fault not knowing any other but that they shal all suffer according to the Sentence pronounced against them but it hapneth that the superiour Magistrate doth send a pardon to some few of them by name not because they have lesse offended or lesse deserve to dye then the rest but because it so pleaseth him out of his grace and clemency to save them hath the other therefore whom he doth not pardon cause to say he is cruell or tyranous in that he did not doe the like for them all certainly they have rather cause to extol his clemency in sparing some of them So in like manner Adam having sinned and so made guilty of eternall death if God had taken him away immediately he had ●●t off the whole race of Mankinde he therefore out of his free grace and mercy suffereth him to live and propagate not to the end that he wil destroy all his Progeny but because he wil provide a meanes whereby some of them shall be saved from that death whereof they all are guilty and that by sending his Son out of his owne bosome to take their sins upon him and to satisfie his wrath for them assigning him a certaine number whom he shal so redeeme not by any externall and visible marke but by some innate markes best knowne to himself Shal therefore the rest of Adams posterity tax God of injustice in that he hath not redeemed them all Certainly they rather have cause to extoll and magnifie the exceeding mercy and compassion in God that did vouchsafe to preserve some of the race and posterity from that eternall destruction which by that sinne of Adam they were all involved SECT 7. Obj. IT was hard that the Lord should for one sinne condemne so many of Adams posterity for the eating of one poore Apple a hard case Ans Because carnall men doe thus extenuate our first Parents The 〈◊〉 of our first Parents transgression sinne I wil briefly shew the greatnesse of that transgression for therein many sins concurred as 1. Incredulity in not beleeving Gods Word to be true 2. Vnthankfulnesse in not being content with their estate 3. Pride in desiring to be like unto God 4. Wantonnesse in sinning without any necessity having all the trees in the Garden besides to eate of 5. The sin of Gluttony in pampering the desire of the belly 6. Disobedience in transgressing of the Commandement 7. Curiosity in coveting to know the opperation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercy that they should not dye though they did eate 9. Then followed the concupisence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sin 11. They were guilty of Homicide in bringing death not only upon themselves but all their posterity 12. Beside Eve seduced her Husband 13. Adam sinned in his inordinate affection to his Wife in listning to her 14. The easinesse of the Commandement made the transgression greater As one answering to the question why God forbad Adam to eate of the fruit of that tree which was good saith True it is good but I wil not have thee touch it because I wil have thee obedient God could not