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 distinctâ—oÌ„ 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
last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Graâ—â— and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Miâ—ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inisâ—iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heartâ— which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 â—â—d wiâ—h coâ—poâ—alâ—â—ood deserned for the food of the Souâ—e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast oâ—t into the draughâ— I blush to think of their audacious blaspheâ—â—â—s who doubtlesse cannot be ignorant that if they eate him â—â—rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very â—ell be thought that though the Apostles of Christ would have been â—â—y sâ—râ—pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees Aâ—â— 15. 29. if they had understood him in that grosse sence which these Papists doe Agâ—in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 stâ—od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmurâ— at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not â—atâ— this body which you see nor drink this blood in my vâ—â—nes but I shall give a certain Sacrament unto you which if it be spiritually understood quickâ—â—th you otherwise it profiâ—eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The â—â—gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of iâ— Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really sâ—aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for
severity of Gods punishment appeareth as also the greatnesse of mans sin that brought destruction upon many As Davidâ— sin in numbring of the people did procure a punishment upon the whole Land 3. Because beastly men had abused the Creature to their beastly pleasure and riotous excesse it stood with Gods Justice to punish the instrument with the principall and though it pleased God to spare the Fish in regard that man had not so much abused them yet at other times the Lord threatned to take away the Fish of the Sea Hos 3. 4. Obj. Seeing the Lord saith by his Prophets that the Sonne shall not dye for the Fathers iniquity how standeth it with the Justice of God to visite the iniquity of the Fathers upon the Children to the third and fourth Generation Exod. 34. 7. Ans By sin in that place is neither understood the act of sin which cannot be transmitted over unto another but being a transitory thing resteth in the doer neither the fault which goeth with the act nor the blot which is only in the Soule of the offender or sinner nor yet the guilt for if children were guilty of their Fathers sins then for the same they should be everlastingly punished therefore by sin in that place is meant the punishment of sinne which is extended to their posterity SECT 5. Obj. THe contrary may be argued in these two respects 1. In that it is to be considered who are the Authors of the infliction God or man If by man the punishment be imposed it is in the losse only of temporall things as of possessions priviledges honours c. for the transgressions of their Parents as by humane Lawes treason against the State or Common-wealth is punished with death in the Offendor and losse of honour and goods in their posterities But the punishment of death cannot be inflicted upon the children for their fathers offence as a rule is given in Deut. 24. 16. The Father shall not be put to death for the Children nor the Children for the Father 2. If the punishment be inflicted of the Lord it is either eternall or temporall now eternall punishment is laid upon none but the party that sinneth the soule that sinneth shall dye If it be temporall it either consisteth in some temporall benefit or of life If the first not only little ones and infants but even they which are of yeares shall suffer for their Fathers sins as the Israelites did beare the iniquities of their Fathers forty yeares in the Wildernesse and the Jewes great and small were afflicted in the Babilonish Captivity But where the punishment of temporall death is decreed by the Lord there only the infants are punished for their Fathers sins as the children of the rebellious Corah Dathan and Abiram were swallowed up with their Fathers the greater sort also perished in that destruction but then they were such as consented thereunto Achan also was punished with his Sons and Daughters for the sacriledge by him committed which was done for the greater detestation of the fact and the examples of others these are the two Arguments which the Popish Writers use for the vindicating of this their assertion which may be thus answered Ans These two opinions will allow of two exceptions 1. That they make Infants liable to those sins of their Fathers which the Lord saith he will visite to the third and fourth generation whereas those children which continue like haters of God as their Fathers were and imitate their impiety are only included in that combination as appeareth by that clause incerted in the second Commandement of them that hate me again when Infants are cut off by death their owne originall sin is a sufficient cause thereof which bringeth death upon them Secondly they restraine this generall speech visiting the siâ—s The Lord Judgements are not to be limited of the Fathers c. only unto tempo all punishment whereas the Lords Judgements are not to be limited to this or that kinde but sometimes by corporall death sometime by other temporall punishments he doth visite the iniquity of wicked Fathers upon their evill posterity and as concerning the third and fourth generation there are foure answers usually made to shew the equity that the posterity of the wicked should be punished for their Fathers sinnes 1. Because God which gave life may without any injustice The Lord which gave life may also require it again at his pleasure require it again he doth no wrong by slaying of any 2. They doe not so much rue the sins of their Parents as yeeld Natures debt which God may exact when and of whom he will and how he pleaseth as Josh 7. 25. 26. 3. It must be understood of temporall punishment which may be inslicted for their Fathers sins but the best solution is that God is said to shew mercy to thousands of them that love him so that he is to visite the iniquities of them that hate him SECT 6. Obj. THe wicked Children of godly Parents are found to be respected for their Fathers as the Lord suffered the wicked Kings of Judah to sit upon the Throne for their Father Davids sake Ans It is not denyed but that God may bestow temporall blessings upon the Children of the righteous although they be wicked but that is generall or particular God sometimes is mercifull as he was to Davids posterity for some reasons best known to himself but this promise in generall certainly holdeth not but where the children imitate their fathers piety Obj. If this should be meant of shewing mercy to the vertuous seed and vengeance to the wicked race they should be respected or punished for their owne piety or sin and not for their parents Ans The condition of them that love me and of them that Sinne punished in a double respect hate me is not understood of the particular but of the exemplary vertues or sins of the Children where they imitate their Parents and so they are both their Parents Origine exemple in respect of the originall and example and the Childrens in imitation so that mercy is extended to the righteous seed of the Mercy extended in a double respect righteous in a double respect viz. both for their exemplary vertues of their Fathers whom they imitate and of their own righteousnesse and this without limitation even to a thousand generations not that there shall be so many generations in the world but to shew that Gods mercy shall never be drawne dry And so the wicked race of the ungodly is also punished in a double manner for imitating their Fathers sins which punishment extendeth not beyond foure generations and for their owne sins which every one shall be judged for in his owne generation and that for ever so that the Sonne doth not here beare the Fathers iniquity when he doth not imitate his Fathers sin Moses and Ezekiel are here then reconciled Ezekiel saying the Sonne shall Moseâ— and Ezekâ—el reconciled
which we confesse a rare thing to be deserned such we may despaire of because the Apostle forbiddeth us to pray for them 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for Chap. 14. 11. and those for whom our Saviour saith he prayeth not for Joh. 17. 9. what hope was there for these when he forbid to pray for them who if any was to pardon them 2. Though we in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent We judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not Now on the contrary side that some in this life are so hardned that they cannot repent and are so incorrigable and without hope of remission of their sins may thus appeare The sin against the Holy Ghost is irremissable as our Saviour saith He that blasphemeth against the Holy Ghost shall never be forgiven Mark 3. 29. therefore there are some in this life which cannot repent neither can have their sins forgivâ—â— them Againe a remarkable testimony of rejection is declared in such as wilfully make away themselves by an untimely death SECT 15. Obj. THe sin against the Holy Ghost is said to be irremissable or unpardonable not because it cannot at all be unpardoned or forgiven but because it is hardly forgiven Ans In answer to this objection the place of the Apostle may be urged who saith that it is impossible for such to be renewed by repentance Heb. 6. 6. so then that which is impossible is not only hardly done but not at all 2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath fore-seen some to be damned and decreed them to be rejected as Judas is called the childe of perdition Joh. 17. 12. therefore it is not possible for such to come to repentance to be saved for those things which are not predestinated cannot be obtained but Cod hath not decreed repentance for such as are rejected and reprobâ—te ergo they cannot repent and where there can be no repentance there can be no remission of sins but some have such hearts they cannot repent Rom. 7. 5. therefore the sins of such are irremissable and cannot be forgiven as one speaking concerning Judas saith that repentance in him was in vaine in regard he had sinned against the Holy Ghost Obj. If it be so that God hath chosen a certaine number to be saved and the rest to be damned then we may live as we list if we be appointed to be saved we must be saved if not we must of necessity be damned Ans We ought not so to reason with our selves but rather We ought to stâ—ive â—o maâ—e â—uâ— calling and election sure strive to make our calling and â—lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and yâ—â— belong to the remnant of the election of grace as may be instanced in the Apostle Paul and the Thiese on the Crosse for where sin aboundeth there grace doth superabound but shall we therefore sin that grace may abound no saith the Apostle God forbid for so long as we continue in sin we are the servants of sin and who knoweth the day of his death that he may take his owne leasure to repent and it is a great signe of a reprobate thus to reason and to hazzard his Salvation on so desperate a point It is true if God have appointed thee to be saved thou shalt be saved otherwise not but let us not in the meane time despaire of our selves but use the meanes that God hath appointed to call the Elect for whom God hath called to the end he hath also called to the meanes to obtaine the end albeit some at the eleventh houre therefore whosoever thou art that despisest the meanes maist also be sure never to obtaine the end The cause why I have so long insisted upon this point is in regard I would have it sufficiently opened to every Christian it being the most absolute cause of difference betwixt Christians the clearing of which I am confident will give much satisfaction to the minds of many which are unsetled in this particular which is the hearty desire of the publisher hereof CHAP. IIII. Treateth of the use of the Morall Law SECT 1. IT is reported that those under the notion of Antinomians are such people as deny the use of the Morall Law since the publishing of the Gospel To the clearing of which point we are to consider of the Law of Moses in generall and of the differences of them 1. The Law of Moses delivered unto the children of Israel The Law of Moses of three sorâ— were of three sorts viz. Morall Judiciall and Ceremoniall the first doth prescribe a persect rule of righteousnesse discerning Morall things that are right and just from them that are contrary both towards God and Man in externall and internall duties requiring obedience under paine of everlasting death 2. The Ceremoniall Law concerned such rites and services as Ceremoniall belonged to the externall worship of God prescribed unto that people both to distinguish them from other Nations of the world and to be signes and simbals unto them of the Spirituall grace in the New Testament to be fulfilled by the Messiah 3. The Judiciall Lawes belonged to the Civill State which Judiciall were such ordinances as contained rules of equity for the judgeing and deciding of Civill controversies and questions and decreed punishments for the transgressions against both the Morall and Ceremoniall Lawes and kept the people under obedience As touching the difference of these Lawes the Morall are The Morall Law grounded upon the Law of Nature generally grounded upon the Law of Nature and so are not the other 2. They are perpetuall to endure for ever and so doe not the other 3. The Morall requireth both externall and internall obedience the other only externall the Morall Law was given as principall and the other Lawes were to give place unto them and were the end unto which the other tended and yet these three sorts of Lawes are not severally but joyntly handled by Moses so that amongst the Moralls are found some Ceremonials and amongst the Judicials both Morall and Ceremoniall Lawes this being the difference betwixt the Morall Law contained in the Commandements and the other that the first was delivered by the Lords owne voyce to the people and the other was received by Moses from God SECT 2. 2. AS touching the validity of these Lawes 1. The Ceremonials The validity of Moses Lawes are utterly abolished so that there is now no placâ— for them under the Gospel neither can they be revived without derogation to the Gospel of Christ as the Apostle saith If ye be circumcised Christ
shall profit you nothing Gal. 5. 2. for when the body is come the shadow must be abolished but the Ceremonials were shadowes the body is Christ Col. 2. 17. their Temple signified the Church of God their holy place Heaven their Sacrifices the Passion of Christ their expiations the remission of sins these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Again the Ceremonials served only for that carnall people To what end Ceremonies served which were as children kept in bondage under the rudiments of the world Gal. 4. 3. but now we are no longer under tutors and governours the time appointed by the Father being expired but are set free and redeemed by Christ Another reason for the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other Nations but now this distinction being taken away and the wall of partition being broden downe both Jewes and Gentiles being made all one in Christ that also is abolished which discerneth them from other people for the causes being changed for the which the Law was made there must needs also follow an alteration of the Law it self As Of the juditiall Law for the Judicials they are neither abolished nor yet with such necessity to be injoyned the equity of them bindeth but not the strict severity they doe not hold affirmatively that we are tyed to the same severity of punishment now as was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates living now under Christ the prince of peace Isa 9. 6. that is of clemency and mercy may abate of the severity of Moses Lawes and mittigate the punishment The severity of the judicial Law to be abated of death but they cannot adde unto it to make the burthen more heavie To shew more rigor then Moses becommeth not the Gospel to extend more favour is not unbeseeming of which two assertions these are the reasons 1. The first is urged from Lukes Gospel where our Saviour Example reproveth his Disciples because they would have had fire to have come downe from Heaven upon the Samaritans by which we are shewed that vengeance is not alwaies to be taken on them that offend because oftentimes clemency is more profitable both for patience in the offended and amendment in the offendâ—r and that by the example of our Saviour Luk. 9. 54. The Son of man is not come to destroy mens lives but to save them 2. In that example of Christ who suffered the woman taken Example in Adultery to escape without punishment of death Joh. 8. 11. from which may be inferred that the Adultresse now is not to be put to death but to live rather to be reconciled to her Husband or to come to repentance in which instance our Saviour doth not abrogate the Law against Adultery but refuseth only to meddle with the Magistrates office And albeit Christ did not exercise the Magistrates office in his owne person giving unto Caesar the things that was Caesars according to his owne direction yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate as in another case he did send the Leaper to the Priest Mat. 8. 4. if it had pleased him to impose still the severity of the Law yea our Saviour sheweth by this answer Let him that is amongst you without sinne cast the first stone at her Joh 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others but rather be severe Judges of themselves and with charitable affections to support the frugality of others to which they themselves were subject unto SECT 3. THe difference betwixt the time of the Law and the Gospel The difference of time to be considered must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8. 15. Then they which came neare the Mount where the Morall Law was given were stoned or strucken through with a Dart whether man or beast Heb. 12. 20. but it is not so now then the blood of Abel called for vengeance but the blood of Christ now calleth for mercy and so speaketh better things then that of Abel ver 24. therefore to mittigate the severity of Moses Law in some cases yet not leaving sin unpunished nor by connivance cherished it is more sutable to the profession of the Gospel of peace and mercy 4. The continuall practice of the Church sheweth as much The practice of succeeding Churches decline thâ—m to bâ— mitigated that the rigour of Moses Judicials is mittigated the Apostle only willing the infectious man to be excommunicated 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death neither therefore was the Law cruell then neither now doth the Gospel seeme to be desolate but in them both the benignity of God appeared yet by a divers dispensation Then by the death of the body the people was rather parged from their sins then condâ—mned but unto us sin is not purged by corporall punishment but by repentance The death of the body then served aâ— an expiation of their sins prefiguring the death of Christ Gal. 3. 13. but now the expiation of sins is by repentance and remission of sins in Christ Now a greater punishment abideth the contemners of the Gospel even eternall in the next world and therefore corporall death is not so much inflicted now As to the continuance of the Morall Law it is yet in force The Morall Law yet in force and is not abrogated in respect of obedience which thereunto is still required under the Gospel but in respect of the curse and â—alidictioâ— which Christ hath taken away so that it is most true which our Saviour saith He came not to dissolve the Law but to fulfill it Mat. 5. 17. he hath fulfilled it in his owne person in keeping it â— In paying the punishment which was due by the Law to the transgressors thereof 3. By inabling us by his grace to walk in obedience to the Law SECT 4. Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour and speaketh nothing of man toward himself 2. It forbiddeth perjury whereas blasphemy and heresie was â—s needfull to be forbidden 3. The precepts of the Sabbath is only expressed whereas there were divers other Feasts as of the Passeover Pâ—nticâ—ast and others which the Israelites were bound to keep 4. The duty of Parents is commanded but not the the love of Parents againe unto their children 5 The inward act of Murder is not forbidden as the inward act of Adultery namely concupisence therefore there is not a sufficient enumeration in the Mâ—rall Law of all Morall
communicated unto Christs humane nature Christ there is a communion reall and personall the Graces created and finite are really communicated to Christs humanity as his wisedome knowledge holinesse c. but the gifts which are infinite and peculiar unto God as to be omnipotent omni-present knowing all things c. are imputed only personally As the man Christ is omnipotent omni-present knowing all things but not the Manhood of Christ for our blessed Saviour saith that the Son himselfe that is in his humanity knoweth not the day and houre of his comming to Judgement Mat. 13. 32. And this is further to be considered that the Manhood communicateth not any property to the God-head of Christ really for the Divine nature receiveth nothing but giveth all but only personally â—in concreto non in abstracto As Mary is called the Mother of God-Christ not of his God-head and God suffered for us but not the God-head but the Diety of Christ communicateth to his Humanity both really and personally SECT 7. Hereticks condemned touching Christs Divine Nature HEre then are condemned all such Hereticks which erre touching the Divine and Human nature of Christ 1. As touching Christs divine Nature some utterly denying it making Christ a meere man and not to have been before he was conceived in the Virgin Mary which was the Heresie of Corinthus and Ebion contrary to Scripture which saith that the Word which was made flesh was in the beginning Joh. 1. 1. 2. Them that would have another Nature in Christ besides his Human but not of the same substance with God yet of an higher nature then any creature as Carpocates and Arius but our blessed Saviour himselfe saith I and my Father am one Joh. 20. 30. 3. Them that affirme that Christ besides his Human nature consisted of a Divine yet not begotten of the Father but makeing one Person with the Father as well as being of one substance so the Sabellians and Patro-passians whereas the Apostle saith God sent his Son made of a woman Gal. 4. 4. the Person then of the Son and not of the Father was made man for us SECT 8. Touching Christs human nature 1. IT condemneth all such as affirme that Christ was not a true man but only in outward appearance as the Manaches and The like touching his Human nature Mertionites who are confuted by Christs owne words Luk. 24. 29. Handle me and see me for a Spirit hath not flesh and bones as ye see me have with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5. 2. Those which hold that Christ had not his flesh of the Virgin Mary but brought it with him from Heaven contrary to the Apostle who saith that he was made of the seed of David according to the flesh Rom. 1. 3. 3. Those who hold that Christ had a true Human nature but in respect of his body only as Apollonaris of Laâ—dicea who is convinced by the words of our Saviour Mat. 26. 38. My soule is heavie unto the death 4. Those who grant that Christ tooke upon him our whole Nature but not our human infirmities for the Apostle teacheth the contrary that Christ was in all things tempted in like sort as we are yet without sinne Heb. 4. 15. For infirmities are of two sorts Personall and Naturall SECT 9. Of Personall and Naturall infirmities 1. SOme are Personall as blindnesse sicknesse diseases as Leprosie c. and these Christ was not subject unto 2. There are Naturall infirmitios which doe belong to the whole Human nature as wearinesse hunger griefe and such like and these our blessed Saviour undertooke that he might in all things be like unto us Heb. 5. 2. which is also evidenced Mat. 4. 2. where it is said that after he had fasted forty dayes and forty nights he was afterwards an hungred and Mat. 26. 38. where himselfe confesseth that his soule was exceeding sorrowfull even to the death c. 5. Those that hold that Christ had a true Human Nature but after the uniting thereof with the God-head it was absorpt of his Divine Nature which only remained and this was the Heresie of Swenâ—feildius But we are otherwise taught in the Scriptures that Christ ascended up in a true visible Human Body and that he shall with the same returne again into the world at the last day Act. 1. 11. 6. Those who hold that the Divine Nature of Christ causeth his Humanity which by the property of its owne nature which The Luthreans error it retaineth for ever can be but in one place at once to be every where which is the opinion of the Luthreans their reason being this viz. because say they the God-head being every where maketh the Humanity for the union sake partakers of its glory To which we answer SECT 10. The Luthreans confuted 1. THat the Assertion concludeth a contradiction for how doth Christs human nature retain the naturall property thereof for ever in being but in one place at once if it be every where by vertue of the God-head 2. If by vertue of this union the human nature can doe all things which the Diety doth then the human nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communion of the properties betwixt the two Natures of Christ but such as destroyeth not the true properties of either but if the property of the Diety were communicated to the humane nature to be every where the Humanity of Christ should be altered in nature being without the true property thereof which is to be but in one place at once 4. As the reason of this Assertion is not sound so the conclusion it selfe viz. of Christs omni-presence in his Humanity is contrary to the Scriptures where the Apostle Peter saith Whom the heavens must contain untill the time that all things must be restored Act. 3. 21. This which hath been spoken I suppose is sufficient to convince all such as deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost but least some curious Naturalists should not be herewith satisfied in the unity of the Trinity and the Trinity in unity relying more upon human or carnall reason then Scripture I will therefore recite the opinions of sundry men touching the Trinity and Vnity of the three Persons in the same by which they may be made unexcusable and also shamed out of their absurd Heresies and Blasphemies and so revoke them for ever SECT 11. Severall sorts of people proving a Trinity of Persons in the God-head 1. TO which purpose some of the Rabbins doe in the name Jehovah comprehend a Trinity for Jehovah say they betokeneth a God begetting or giving essence and if there be a God begetting there must also be a God begotten and because it is impossible but that betwixt the God begetting and the God begotten there should be a coeternall and substantiall love therefore in this name is also insinuated the Holy Ghost the God of
faith The faith of Miracles of Miracles touched by the Apostles 1 Cor. 13. 2. If I had all faith so that I could work miracles and remove mountains 3. There is fides Historica an Historicall faith which beleeveth The Historicall faith all things to be true which are written in the Scripture in which sence the Apostle James saith the Devills beleeve and tremble they beleeve there is a God and that all is true that the Scripture speaketh of God and of his Justice Power Judgement and rewarding of the righteous as may be gathered from their owne expressions as I know thee who thou art even the holy one of God Mark 8. 7. in which expression the Devill did both acknowledge Christ and God as also Mat. 4. 6. It is written he shall give his Angels charge over thee where he acknowledgeth that the Scriptures shall be fulfilled as also Mat. 8. 29. Art thou come to torment us before the time In which they doe acknowledge Gods Justice as also Job 1. 9. where Satan saith Doth Job serve God for nought hast thou not set an hedge about him c. by which they acknowledge a reward to be given to the righteous 4. The faith of faiths or the justifying faith which the Apostle The justifying faith Paul maketh mention of Gal. 2. 20. viz. In that I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me and this faith is the life of the Soule whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death And the difference betwixt these four sorts of faith are The difference of these faithâ— these the 1. Apprehendeth the essence and being of God 2. The faith of Miracles his power 3. The Historicall faith his truth and 4. Namely the justifying faith his mercies SECT 5. These faiths not one and the same in substance Obj. THese foure sorts of faith are not the same in substance they differ only in property which as the Gospel is contained and included in the Law as a tree in the seed Ans If that were true then it were possible for them which have the one to have the other and so Devills also which in some sort beleeve as I have shewed should also be capable of justifying faith And as to that you say that justifying faith is contained in the Morall Law we are to distinguish of the Law The Law distinguished for it is sometimes taken more largely either for all the Scriptures of the Old Testament as Luk. 16. 17. It is more easie for heaven and earth to passe away then that one title of the Law should faile So Joh. 15. 25. It is written in their Law they hated me without a cause which testimony is found in Psal 35. 19. or else the Law is taken for all the Book of Moses and so the Law and the Prophets are named together Mat. 7. 12. This is the Law and the Prophets but the Law sometimes is taken more strictly for the Morall Law whereof the Apostle speaketh Rom. 7. 7. I know not sinne but by the Law and so the Apostle opposeth the law of works to the law of faith Rom. 3. 27. Now as the Law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sence both contained and commanded in the Law for the Lord spake of Christ by the Prophets Luk. 1. 7. and Moses wrote of Christ as our Saviour saith Had ye beleeved Moses ye would have beleeved me for Moses wrote of me Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law taken for the Morall Law the law of workes which containeth only the ten words or Commandements in the decalogue so we deny justifying faith to be in the Morall Law and that for these reasons following SECT 6. The Law and the Gospel differ in nature and substance 1. IN regard that the Morall Law and the Gospel differ in very nature and substance for the one is naturally imprinted in the heart of man and the other is revealed and wrought by grace the first the Apostle testifieth where he saith The Gentiles which have not the Law doe by nature the things contained in the Law Rom. 2. 14. the other also is witnessed by the same Apostle Rom. 2. 24. We are justified freely by grace the Argument then may be framed thus The Morall Law is grafted into the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall then all men shoule have faith which the Apostle denyeth 2 Thes 3. 2. faith then in Christ belongeth not to the Law 2. The effect of the Law of workes and the Law of faith are They differ in effects divers for the one worketh feare and the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but ye have received the spirit of adoption whereby we cry Abba father Rom. 8. 17. The same Apostle also saith that the letter killeth but the Spirit giveth life 2 Cor. 2. 6. thus then the argument standeth The same thing cannot be the instrument of contrary things of life and death peace and terrour love and feare for a fountaine cannot send forth salt water and sweet Jam. 3. 12. but the Law is the minister of dread of feare and terrour ergo not of life and peace and so consequently not of the faith of the Gospel which bringeth all these 3. The same thing doth not make the wound and give a plaster to cure it the Law doth shew us our sinnes faith by grace in Christ healeth them The Law reviveth sinne without the Law sinne is dead Rom. 7. 8. But we are dead to sinne and alive to God through Jesus Christ our Lord Rom. 6. 11. the same cannot make us dye to sinne and revive sinne the Law doth the one therefore not the other 4. The Preachers publishers and givers of the Law and the Gospel were divers the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. but if justifying faith were commanded in the Law then grace also should come by the ministry of Moses that gave the Law and so prove the Scriptures false 5. The qualities and conditions of the Law and the Gospel are divers the Law promiseth life to him that worketh Moses thus describeth the righteousnesse of the Law that the man which doeth these things shall surely live thereby Rom. 10. 5. but the Gospel requireth not the conditions of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 5. if then faith were commanded in the Law to beleeve should also be a work
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
and have also received it according to the direction and institution of Christ and his Apostles I answer thus That originall sinne is not simply taken away in Baptisme but Oâ—iginall sin not taken away by Baptisme only in respect of the guilt It is taken away formally but not materially There be two things to be considered in originall sinne as first the disagreement and repugnancy it hath with the Law of God and the guilt of the punishment the latter way originall Two things to be considered in originall â—â—â— sinne is remitted and released in Baptisme it shall never be laid to the charge of the truly faithfull members of Christs Church as the Apostle saith Who shall lay any thing to the charge of Gods elect Rom. 8. 33. but the other remaineth still in Gods Children as the Apostle Paul confesseth of himself Rom. 7. 23. I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull yet it doth not raigne and exercise the power of an absolute Monarch to make its will their law To which purpose the Apostle exhorteth the Romans that they would not suffer sinne to raigne in their mortall bodies to obey it in the lusts thereof SECT 6. The Virgine Mary borne in originall sinne Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne it being for the honour of Christ Ans The Apostle acquainteth us that whatsoever the Law saith it saith to them that are under the Law that every mouth may to stopped and all the World be culpable before God but the Virgine Mary was under the Law and blameable as others were and therefore guilty of originall sinne She was also made righteous by faith for she called Christ her Saviour in her Song Luk. 1. 47. the Apostle also saith that we were all the children of wrath and if all then the Virgine Mary and so borne in originall sinne the Scriptures also discovereth divers infirmities Divers infirmities in the Virgine Mary in the Virigine Mary as Luk. 2. 48. in finding fault with Christ whom she had formerly acknowledged to be her Saviour 2. Her interrupting of Christ in his Sermon Mat. 12. 46. 3. In her prescribing a time for Christ to shew a Miracle for which she procured a rebuke from him Joh. 2. 2. upon which reasons and testimonies of Scriptures describing her infirmities we inferre that the Virgine Mary was conceived and borne in originall Christ only exempted from originall sin sinne as others are and Christ only is exempted of whom only the Apostle saith He was in all things in like sort tempted and yet without sinne Heb. 4. 15. CHAP. XIII Treateth of the Popish distinction of Mortall and veniall Sins SECT 1. Objection THough concupisence be a corruption of our nature yet it is but a veniall sinne or at the most partly mortall and partly veniall for when our desires are without reason then it is a mortall sinne but when they are reasonably required it is but a veniall sinne Ans The distinction of Mortall and veniall Sinnes being understood in their sence that some sinnes in the condition and qualities thereof are mortall and some veniall is contrary to Scripture which maketh death the wages of sinne Rom. 6. 23. that is of all But to the faithfull t is true through Gods grace Hoâ— sinâ— are veniall and noâ— all sinnes are veniall and shall never be laid to their charge and so no concupisence is mortall otherwise there can be no reasonable coviting of any other mans things for reason â—s grounded upon the Law of Nature against which is all concupisence therefore the coveting of any thing which is our neighbours being a transgression of the Morall precept is in its owne nature mortall SECT 2. No worthinesse to be attributed to our selves from any gift of Nature ANd if we rightly understand our selves it is contrary to the nature of a true Christian to justifie or vindicate himself in any thing that may tend to his owne glory and praise by ascribing any worthinesse to himself from any gifts of Nature that is resident in him or to endeavour to lessen or mittigate a sinne but rather to acknowledge himself to be altogether sinfull and uncleane which was the qualities of all the holy men of God as the Scriptures doth plentifully expresse for if we did but truly conceive what sinne is there is none which we ought to esteeme little or veniall unlesse it be comparatively seeing there is none so small but that without repentance is able to sink the soule to eternall The danger of the smallest sin damnation who will think that a slight wound which giveth a sudden in-let to death but should we grant this errour of all other sinnes they are most dangerous both for their frequency and security the one increasing them to a large heap and the other so covering them that we see not how they wrong us so as we see the raine that falls in smallest drops moystens the earth and makes it more slimy and dirty then a shower which descends violently which washeth away but sinketh not in And as the smallest letters are more hartfull to the sight then they that are written with a text pen so those sinnes which are esteemed as small and veniall and we take no notice of may soonest prove our fatall overthrow And for the better progresse in this question we will observe Three degrees in the nature of sinne the degrees which are to be considered in the nature of sinne which are three viz. Appetitus assentio actio The appetite or first desire 2. The perfect assent 3. The action Now the very appetite is restrained in the Morall precept although it doth not yeeld to the desire if it doe but tickle us with a delight it is sufficient to make us guilty for our Saviour saith that He that looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 28. where if we observe our Saviour meaneth not in these words he that looketh and lusteth but he that looketh to lust that is he that looketh upon a woman as an object to kindle or set an edge to his lust or to give way unto it in the least degree which instance suiteth with the first degree of sinne which is the appetite and not within All concupisence forbidden the bounds of consent or action By which it is evident that all concupisence is forbidden yea that which hath the least inclination of the will though no consent be given SECT 3. Concupisence of two sorts good and bad Obi. ARe those thoughts which are in the minde without any consent of the will to be counted as sin before God Ans We are to distinguish betwixt concupisence and desire Good concupisence of two sorts which is either good concupisence or bad the good is of two sorts either
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 Mâ—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 iâ— 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 Horsâ—-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
day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the
not beare the iniquity of the Father and Moses that he will visite the iniquity of the Fathers c. the first speaking of such as decline their Parents evill way and the other of imitating their Fathers impieties CHAP. XVII Treateth of Popish Chrismes or Oyntments and other Popish trinkets c. SECT 1. THe use of their superstitious Chrisme they gather from Exod. 30. 29. where the Lord commandeth Moses to make the Oyle of holy Oyntment which holy Oyle or Oyntment say they is a Type and Figure of the spirituall Oyntment viz. the gifts and graces of Gods Spirit which should be shed upon the faithfull under the Gospell Thiâ— consecrating of their Chrisme mixed with Balme to anoynt their Bishops and Priests doth fully declare them to be Priests of the Law and not Ministers of the Gospel the consecrating of which Chrisme and how they apply it I will also make knowne that thereby their Idolatrous and Superstitious folly may be made more manifest Their Chrisme saith my Author they consecrate in this manner How they 〈◊〉 their 〈◊〉 1. The Miter'd Bishop muttereth certaine Charmes and inchanted words over the Chrisme and then bloweth upon it And after him commeth there other twelve Priests in their order who breatheth over the Chrisme then the Bishop useth certaine exorcismes with prayers wherein he maketh mention of Moses Aaron David the Prophets Martyrs c. praying that this Chrisme may have power to confirme the like gifts as they had then he puteth to a little Balme and at the last boweth himself unto it with these words Ave sanctum Chrisma All haile holy Chrisme the like doe all the Priests in their order Thus make they an Idol of their Chrisme which manner of consecration they never learned of Christ nor his Apostles For The Apostle sheweth what is the oyntment and anoynting of Christians viz. Ye have an oyntment from him that is holy 1 Joh. 2. 20. the Anoynting or Chrisme which we receive from him dwelleth in us and the same Chrisme or oyntment teacheth us all things we have therefore no Chrisme or oyntment of Christ but the graces of his Spirit which are bestowed upon the faithfull and the Prophet David speaking of that oyntment saith Thy God hath anoynted thee with the eyle of gladnesse above thy fellowes Psal 45. 7. this Ceremony therefore of anoynting being fulfilled in Christ it savoureth strongly of Judisme as also to be wiser then Christ who commandeth no such thing to be done As also his Apostles who used no such Ceremony in the ordaining of Ministers SECT 2. Of Popish Altars LIke unto their Chrisme is their invention of Altars and their anoynting of them seeing the Altar in the Leviticall Law was a Type and Figure of Christ and was only to continue untill Christ the true Sacrifice should offer himself upon the Altar of the Crosse 'T is true Altars were holy before Christ came who was promised by it but after he entred into the most holy place it was repealed and rejected it is therefore Judisme to retaine Altars still in their Churches the Primative times knowing no such Alters neither have they any colour for their Altars out of that place Heb. 13. 10. We have an Altar whereof they have no authority to eate which serve in the Tabernacle c. which plate they alledge for the maintenance of their Altars for the Apostle speaketh there of no materiall Altar but of the death and passion of Christ as it followeth ver 17. their imitating therefore of Jacobs anoynting Altars as he did the Pillar Gen. 28. 18. is superstitious for the Ceremonies of the Law which were but figures and shadowes of things which were to come are not meet ornaments for the Gospel as their Washings anoyntings Sacrifices and their other rites which as the Apostle saith were but shadowes of things to come the body being of Christ Col. 2. 17. the body then being come what needeth the shadow Again the same anoynting that Christ was anoynted with his members also receive but that was a spirituall unction Luk. 4. 18. The Spirit of the Lord is upon me because he hath anoynted me of which anoynting the Apostle speaketh You have an oyntment from him that is holy and ye have knowne all things 1 Joh. 2. 20. but if Jacobs anoynting must be a patterne why doe they also sprinkle water which he did not Jacob also used prophane and common oyle such as he carried for his journey but their oyle must be hallowed first and consecrated by their Priests SECT 3. Of their use of Candles THe like Superstition is used by them in burning of Day-light wherein they use more Superstition then did the Jewes in their Tabernacle for they burned Candles only in the night Exod. 28. 21. bnt these set up Candles and Tapers by day in their Churches when as properly they are only to qualifie the darknesse of the night therefore as it is rediculous to burn day-light as we say by setting up lighted Candles so he is not to be thought well in his wits who offereth the light of Candles for a gift to the Author and Giver of Light Again the use of Candlesticks and Lamps was to no other end then to give light and therefore at Nâ—one-day when there is no use of Candle-light to set up Tapers and Candles is a superfluous and superstitious use Their places of Sanctuary may also be put in the number of Oâ— their Sanctuaries their Superstitions by which the course of Justice is hindered Malefactors being thereby sheltered and secured from the Magistrate by the immunity and priviledge of the place by whichalso Servants are incouraged to be contemptuous and disobedient to their Masters finding succour elsewhere as also unthrifty and carelesse Debtors by which devise will seeke to defraud their Creditors and therefore they erre exceedingly to set up their Sanctuary-places to all kinde of Malifactors The like Superslition is also used in their Pilgrimages which Of their Pilgrimage they observe in imitation of Abraham who left his fathers house to travell whereas it is evident that Abraham did not doe it out of an unconstant minde to change Countries nor of a thirsting desire to see strange fashions and learne curious Arts nor yet out of a coveteous minde to inrich himself as Merchants use nor yet of a superstitious devotion to visite the Sepulchers of holy men and to goe in Pilgrimage to holy places but he travelled to be out os the perillous Society of Idolaters where he lived as also with a purpose to draw others to the knowledge of God SECT 4. Of their Monkes and Hermites IN the next place may be brought in the profession of their Monkish Anchorish and Hermites lives which they would maintaine from Lots living in a Cave Gen. 12. 38. but it appeares by the example of Lot who in a solitary place committed sinne that it is not the place that mendeth mens manners for if the heart be wanting the
lyeth slayeth the soule SECT 7. We ought not to conceale the truth AGain as one ought not to lye so ought he not to conceale the truth either publickly or privately as when one suffereth his neighbour to be overcome in judgement where he by his testimony might deliver him To which purpose may be applyed the saying of the Wise-man Prov. 24. 11. Deliver those that are drawne to death and wilt thoâ— not preserve those that are led to be slaine And of this kinde is that usuall negligence and over-sight of men that privately doe not tell one another of their sins which duty is reproved by the Law Levit. 19. 17. Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and suffer him not to sin he then which suffereth his brother to sin in drunkennesse prophanesse swearing or whatsoever else and holdeth his peace therein offendeth against the rule of charity and is found before God to be an hater of his brother Upon which text one useth this Simile for the further clearing of the point If saith he thou shouldest see a man walking in the dark without taking heed where thou knowest there is a pit and holdest thy peace what manner of one shouldest thou shew thy self The like is also when a man casteth himself headlong into vice and vanieâ—h himself in thy hearing of his evill doings and yet thou praisest him and smilest to thy self CHAP. XIX Treateth of simple Fornication and marriage of their Priests c. SECT 1. THese Popelings also affirme That simple Fornication ought not to be punished by humane Lawes and that it is an unjust human Law to take away Strumpets and simple Fornication their reasons shall be produced and answered First say they Object Civill Lawes are only to restraine such sins whereby Justice is violated and injury done unto another but in Fornication there is no act of injustice there is no person there to whom any injustice can be done Ans There is a manifold wrong committed in single Fornication 1. They offer wrong and dishonour to Christ in making the members of Christ the members of an Harlot 1 Cor. 6. 15. 2. They injure themselves in sinning against their owne bodies in defiling and polluting them 3. They doe wrong unto their posterity bringing upon them the shame of Bâ—stardy making them illegitimate and disabling them to inherite SECT 2. Human Lawes ought to forbid Fornication Obj. IF humane Lawes should punish Fornication it would give occasion to Adultery â—nâ—est c. seeing the most of a Common-wealth are weake and imperfect and if they were restrained from this smaller vice they would fall into greater inormities Ans Seeing God hath appointed a remedy against Fornication and all other uncleanesse by lawfull Matrimony why then should men make themselves wiser then God and seeke to cure one evill by another for in this manner is the Divine order perverted amongst men by restraining of Marriage in their Priests and giving way to Fornication and therefore it is no marvell if such unlawfull lusts doe reigne amongst them Obj. Human Lawes are not to forbid all sins because men makeing a Law cannot give preserving grace to keep it and this was the cavse why Moses Law did not forbid all vices because there was no grace given or help ministred to avoyd them therefâ—râ— some things was permitted amongst them as to take Vsâ—ry of the Gentiles to give a bill of divorcement and such like Ans By this reason human Lawes should forbid no sins because Gods Word and not mans Lawes giveth grace to aâ—stâ—ine from any sin 2. Neither is there any sin forbidden in the New Testament against the Morall Law which is not prohibited in the Old as may appeare by our blessed Saviours interpretation of the Law Mat. 3. wherein he giveth no new Law but only expoundeth the old 3. Though Moses Law gave no grace to keep it yet because it was a Schoole-master to bring us unto Christ Gal. 3. 19. it was fit it should be a perfect Law and containe a strict rule of all righteousnesse that men the rather should be driven unto Christ seeing themselves to come farre short in the performance of it as it ought to be 4. The tolleration of some things amongst the Israelites for their hardnesse of heart sheweth not a defect in the Law but an interpretation in them that could not be subject to the perfect rule of the Law 5. Concerning the punishment of Fornication it was not omitted in Moses Law for although Fornication with one was recumpensed with Marriage and paying of the Dowry Deut. 22. 24. yet if a Daughter in Israel did play the Whore she was stoned to death ibid. vers 21. And seeing the Law saith There shall not be a Whore amongst the Daughters of Israel Deut. 23. 17. how dare any defend the tollerating and suffering of Whores in Christian Common-wealths SECT 3. Of their injoyning of single life to their Priests TO this former tenent of theirs may be added their not tollerating of their Priests to marry injoyning them single life as more agreeable to their Orders which they think is defiled and Marriage of Mâ—nisters â—â—â—â—ll polluted by marriage which opinion is quite contrary to the Apostles doctrine who calleth it the doctrine of Devills to forbid marriage 1 Tim. 4. 1. 3. and also giveth liberty to every man to avoyd fornication to have his wife 1. Cor. 7. 2. As also that Marriage is honourable amongst all men Heb. 13. 4. so that this practise of theirs doth not only contradict the Apostles doctrine but giveth occasion to Adultery Fornication and other uncleane lusts by their restraining the remedy against these inormities which is lawfull and honest Marriage and so they are apparent transgressors of the Commandement giving themselves over to all filthinesse which hypocrisie and dissemulation of theirs was notably discovered in the suppression of their uncleane Cages and Cells here in England there being many hundred sculls of Infants found in feying of the Moats which did compasse their religious buildings which without doubt was begotten by meanes of their restraint afore mentioned SECT 4. Of Swearing by Saints and other Creatures Obj. ANother of the Popish tenents is That it is lawfull to sweare by Saïnts or other Creatures for proofe of which they instance the words of Christ Mat. 23. 21. Whosoever sweareth by the Gold of the Temple sweareth by the Temple and him that dwelleth therein Ans Our Saviour in that place doth not justifie swearing by Creatures but confuteth that nyce distinction of the Pharisees who thought it was nothing to sweare by the Temple but by the Gold of the Temple ver 16. and sheweth that in so doing they could not avoyd swearing by God because it was the place of his Habitation and so they did in such an Oath take the name of God in vaine for otherwise if our Saviour should have allowed swearing by Creatures as by heaven saying He
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 distinâ—uish â—h betwixt the all â—â—â—hâ— wâ—â—ld â—â—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 â—â—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
so the goodnesse of God hardneth the vessels of wrath and mollifieth the vessels of mercy And this is true that God doth use a great patience and long suffering toward sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mens hearts that cannot be drawn to repentance by the Lords rich and bounteous mercy 2. By this Gods Judgements appeare to be most just when he punisheth the hard-hearted and incorrigable as it is evident in the example of Pharaoh 3. By this also God teacheth his children to be patient and long suffering one towards another 4. This patience of God though some abuse it yet others profit by it and their hard hearts are mollified for though Pharaohs heart by Gods sparing of him became more obstinate yet Nebuchadnezzar at length by the Lords lenity goodnesse and fatherly correction was brought to know himselfe and confess the true God 5. Though the evill and wicked should reap no profit by the Lords wonderfull patience yet the Elect and such as are ordained to salvation are thereby called and brought to Grace as the Apostle sheweth of himself For this cause saith he was I received unto mercy that Jesus Christ should shew on me all long suffering unto the example of them who in time to come should beleeve on him 1 Tim. 1. 16. so that this is true which is affirmed by the Authors but this is not all God hath yet a further stroke in the hardning of the heart then by connivance and long animity towards it 2. There be others also who hold that the Lord hardneth the By withdrawing his grace heart subtrahendo gratiam by with-drawing his grace God say they giveth men over to a reprobate sence to harden the heart to blinde c. not because these things are done by God which proceed of mens malice but because whilst God doth justly forsake men these things doe happen unto them the Lord therefore hardneth whom he will not mollifie and blindeth them whom he will not illuminate SECT 6. Obj. WHerein consisteth the blinding and hardning of the heart Ans In two things as 1. The internall act of the minde adhearing Hâ—rdnessâ— of heart implyeth 2 things unto evil and in this respect God is not the Author thereof 2. In subtraction of grace whereby it commeth to pass that the minde is not illuminated to see God And in this respect God is the cause of the duration but yet this is not all that seemeth to be contained in Gods hardning of the heart There is also another interpreting the manner of Gods hardning of the heart and it is occasionalliter by way of occasion as when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sins 1. For as all things viz. prosperity adversity life death fulnesse want and whatsoever else doe work together unto good to All things fall out for the good of them that feare God and for evill to the wicked them that feare God as the Apostle affirmeth Rom. 8. 28. so on the contrary all things fall out unto the worst unto the wicked and impenitent and so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh by his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked doe The wicked take occasion by three things to be hardned also take occasion to be hardned are of three sorts as First either inwardly in the minde as by stirring their affections as of anger feare hope desire which they by their corruption turne to evil 2. On such things as are done about them as admonitions corrections mercies benefits which also they ungratefully abuse 3. Or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is polluted puffed up and swelled and all these things being good of themselves they through the hardnesse of their hearts pervert unto their destruction as the Apostle Peter speaking The wicked pervert their owne heart of some which through ignorance and unbelief pervert the Scriptures 2 Pet. 3. 16. The Apostle Paul also sheweth that sin tooke occasion by the Commandement and wrought in hïm all manner of concupisence Rom. 7. 8. Pharaoh also was hardned by reason of Gods workes the plagues and wonders that were shewed in Aegypt By the wonders because he saw the Magicians could doe the like by the Plagues because they touched not him but hapned without they came not also at once but with some intermission and respit between and because he saw they continued not long but were soone removed Therefore in that Pharaoh had such a heart as could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it self did resist the Commandement of God it was by the divine dispensation but there is something further yet to be considered in Gods concurring in the hardning of the heart SECT 7. AGaine there is another Exposition which declareth that The event oft times taken for the cause God hardneth the heart as the event is taken for the cause as it is often taken in Scripture as Joh. 17. 12. None of them perished but the childe of perdition that the Scriptures might be fulfilled Here the Scriptures putteth that for the cause which was the event of the cause for Judas did not perish that the Scriptures might be fulfilled but so it fell out that the Scriptures in Judas perishing was fulfilled There is also the like instance in the 51. Psal Against thee only have I sinned and done evill in thy sight that thou mightest be justified in thy sayings and cleare when thou art judged But David did not sin to that end that God might be justified God had no need of his sin to set forth his glory but so it fell out that God spared David and by his mercy over-came his sin and yet David sinned not to that end Like as when a man being at work and one of his acquaintance Simile commeth to see him he desisteth from working he should say My friend came to day to hinder my work whereas he had no such end in his comming So Jacob said to his Son Why dealt ye so ill with me as to tell the man yeâ— had yet a brother Gen. 34. 6. whereas Jacobs Sons in so saying intended no evill or hurt to their Father but so it fell out c. The wicked also are said to hate their owne soule and to procure unto themselves eternall death whereas simply they hate not their owne soules neither would be damned but upon their committing of sin it so falleth out that their soules perish by their meanes as if they hated them An unruly Patient that wil not obey his Physitian
creaâ—ing power 2. As a particular direction by his regenerating grace But in the other motion he hath a stroke as a generall mover in the particular act of hardning as it is evill he concurreth not therefore according to that generall power the Lord is only said to be a mover not an hardner of the heart Now of these waies before rehearsed there are three chiefly to be made choise of viz. 1. That God hardneth the heart by leaving it to it self and depriving it of his necessary grace as he is said to have given over the unbeleeving Gentiles to their owne hearts lusts Rom. 1. 24. 2. That God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby to be further indurate and hardned as the Apostle sheweth that the wicked abuse the patience and long suffering of God thereby to be further hardned 3. That God by his just judgement doth force them to their owne hurt whether they run headlong themselves even to the end For God as a just Judge seeing a mans heart bent upon wickednesse doth as a just Judge inflict upon him the spirit of induration and to this purpose one handling that place Rom. 1. 14. saith that some things there rehearsed are sins and no punishments as the pride and vanities of their minds ver 21. they were not thankfull but became vaine in their imaginations And some also punishments and no sin as eternall death which they were Worthy of veâ—â—â— and that the rest that come betwixt are both sins and punishment SECT 12. Obj. VVHy should God take such a punishment of sin that the sinners thereby commit more sin Ans We answer with the Apostle Rom. 1. 27. where he saith Man with man wrought filthinesse and received such recompence to themselves as was meet for their errors so that God did not send them upon the Gentiles as they were sins but as they are considered as punishments of their sins for as God hath an hand therein he doth incline the wil being evil by its owne fault to sin by his just and secret Judgement as for instance There is but one kinde of heat in the Sun and according to Simile the matter it worketh upon some things it melteth and some things it hardneth the Wax it melteth the Clay it hardneth so God as the Sun hardneth the Clay is said to harden the heart which is earthly and muddy as also by the same worke of the raine the earth being wel tilled bringeth forth good fruit but being untilled thistles which is not of it self as it is raine but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hidden manner the heart of the wicked are hardned but the cause thereof is in themselves Obj. Gods must needs be a worker of evill in hardning of mens hearts Ans God hardneth the heart without any touch of sin as God hardneth the heart without any toâ—ch of sin may be illustrated by this Simile as in the winter quarter the water is frozen until the Sun shine upon it and when the Sun is departed from it it is bound up with cold againe the Sun is not the cause of the freezing of the water but the coldnesse of the water bindeth it self so properly God causeth not the heart to be hardned but by the absence of his grace it becometh hardned Obj. Why doth the Lord suffer any to be hardned Ans That must be ascribed to the Judgement of God which are often hidden but never unjust it should suffice us as the Apostle saith to know and beleeve and that there is no iniquity with God SECT 13. Obj. NO man in this life can become altogether so impenitent incorrigible or without hope of grace or in such a desperate state as to be forsaken for God would have all men to be saved and to come to the knowledge of the truth and I will not the death of a sinner c. so then if mercy be offered to all then the way is open to all to repent and turne unto God Ans God indeed offereth himself to all and denyeth not the God offereth grace to all externall meanes to any if they had grace to apprehend them The Gospel hath been preached to all the world and so to the impenitent and reprobate God therefore offereth grace unto all but all will not receive it as one saith the wholsome medicine of admonition must be administred to all though the health of the sick be uncertaine But if he that is admonished belong to the predestinate it is to him a whâ—lsome medicine if he doe not it is a penall torment Againe the argument followeth not God calleth all men to repentance ergo all may have grace to repent for the Scripture saith that many are called but few are chosen Grace doth prevaile with some but with others their obstinate natures resisteth to which purpose the Scriptures are very plentifull as in Act. 2. 41. Act. 16. 14. 13. 45. c. Obj. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken untill they be in Hell Ans Everlasting punishment in Hell is the end and execution Man in this life may be in the state of damnation of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Judas and they whom the Apostle saith God gave over to a reprobate sence Rom. 1. 28. Ergâ— SECT 14. Obj. IF any man in this life had been utterly excluded from grace Pharaoh of all other had been most like yet his estate was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Ans This reason is flatly against the Apostle who pronounceth Pharaoh as a vessell of wrath prepared for destruction Rom. 9. 17. now if there be hope for a vessel of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9. 18. so then as God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebuchadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other which sheweth their state to be most different for if Pharaoh had been no more hardned then Nebuchadnezzar was he would likewise have repented as Nebuchadnezzar did Obj. We are to despaire of none in this life therefore it is probable for all to repent Ans Such as we see and know commit a sin unto death The sin against the holy Ghost unpardonable which is the irremissable sin against the Holy Ghost
in any of these respects either as a day more holy in it selfe then others or as of necessity to be kept but only for decency and order because it is meet that some certaine day should be kept and set apart for the Worship of God Aâ— in practice of Phisicke in pollitick Affaires and in the trade of Husbandry there is a lawfull observation of dayes but to make some fortunate and some unfortunate and to depend wholly upon the Aspect of Sâ—arres is a vaine and idle thing So likewise in the practice of Religion as dayes may be superstitiously kept so they may also be distinguished for order and decency sake for other good uses as to observe seasons of the yeare for tilling of the earth and for the administration of Phisick to the body of man as also to observe convenient times for civill businesses and the like SECT 2. THe error of Community was first maintained by the Heathen Of community for Plato held that all things ought to be common the same also was held by the Hereticks called Apostoloci and attributed Severall objects answered touching community in those dayes to them under the notion of Annabaptists which particular I cannot beleeve of them but if in case any of them be of that judgement I hope these reasons following will convince them of that error Obj. The Apostles had all things common at Jerusalem Act. 2. 44. c. ergo Ans That custome then was easie because they were few and necessary for if they had not sold their possessions and so made the common use they by violence should have been stripped of them but now there is neither the like facility or necessity 2. That community was voluntary not imposed upon any for it was in their choyces whether they would sell their possessions or not as Peter said to Annanias Act. 5. 4. After it was sold was it not in thy owne power c. 3. Neither were all things common amongst them they had some things private and peculiar to themselves as Mary had her proper house and dwelling in the City Act. 12. 12. 4. This was not the generall custome of the whole Church for in Achaia and Macedonia there was gatherings made for the Saints at Jerusalem it was then particular for that place and peculiar for that time and therefore a generall rule for all times and places cannot be taken from hence 5. Neither were things so indifferently common as that every man might take what he would but the things in common were distributed as every man had need Act. 5. 35. Obj. Christ saith to the young man in the Gospel Mark 10. 21. Goe and sell all that thou hast and give to the poore ergo we must doâ— the like Ans That was a personall precept and belonged to them times for the Apostles did leave their parents and their houses but we are not commanded to doe the like Besides our Saviour Vâ—lessâ— Christ be in composition so said to shew how farre he came short of the perfection of the Law and to humble him that thought so well of himselfe againe he saith not make thy goods common but give unto the poore SECT 3. Obj. ALL things are yours saith the Apostle to the Corinthians 1 Cor. 3. 11. all things therefore ought to be common Ans The Apostles meaning in that place is that all things were ordained for their good whether life or death things present or things to come 2. He speaketh not of a common possession of all things in right but that they are common to use they had Jus ad rem non jus in ree right to the thing not in the thing Obj. He that gathereth much hath nothing over and he that gathereth little had no lack 2 Cor. 8. 15. Ans The Apostle in that text thus inferreth upon this condition out of your abundance at this time supply their lack that their abundance may be also for your lack that there may be an equality as it is written he that gathereth much c. ver 14. Now the Apostle in that place doth not speake of confused community and equality in possession of things but in the use of them and that not at all times but when the necessity of our brethren requireth it and such community is yet required and therefore his exhortation is that like as in the gathering of Manna one helped another and that which any gathered over went to make up his part which had gathered lesse so the supersluity and abundance of the rich should supply the necessities and wants of the poore for otherwise if it were Gods will that all things should be common amongst men then would it be no sin to steale nor could there theft be committed seeing that no man could take any thing wherein he had not as good an interest as him he tooke it from which is contrary both to the Law and the Gospel To the Law as in Exod. 22. 1. where it saith If any man steale an Oxe he shall restore five Oxen and the doctrine of the Gospel forbiddeth all kinde of theft and stealing Ephe. 4. 28. Let him that stole steale no more but rather labour with his hands c. Again that it is lawfull for Christians to retaine a severall right and property in those things which they possesse may thus appeare 1. In that the Scripture alloweth Contracts as buying and selling as Abraham bought a burying place of Ephroâ— Gen. 23. David the threshing-flore of Araunah 2 Sam. 24. but there can be no such Contract where there are not distinct properties in things SECT 4. Obj. THe examples of the Old Testament belong not unto us Ans That is no lesse then Blasphemy seeing the Apostle saith that whatsoever is written is written for our instruction Rom. 15. 4. but there is also the like warrant in the New Testament as that the Disciples of our blessed Saviour bought such things as were necessary Joh. 4. 8. 6. 5. 13. 29. 2. The giving of Almes are every where commanded in Scripture but men are not to give Almes of such things as are not their owne But if no man have any peculior property in things but one man have as much interest as another men could not not have where withall to give neither should there need any almes at all 3. Riches are the gift of God Prov. 10. 22. The blessing of the Lord maketh rich And Chap. 22. 2. The rich and poore meet together the Lord is the Maker of them all So that it is evident the Lord alloweth distinct properties and proportions without which none could be richer then another 4. The Lord himselfe appointed that the Tribes with their severall Lots and possessions should be distinguished and therefore the fact of Naboth is defended and justified because he would not part with the inheritance of his fathers 5. Many other examples may be produced not only out of the Old Testament but also out of the
Scribes and Pharisees he therefore giveth the true sence of the Law given by Moses which allowed lawful warre to be made therefore Christs meaning cannot be that evell and injuries should no wayes be resisted It must also be considered that Christ spake there to private men not unto Magistrates that they were not to seeke revenge which belongeth to Rulers and Governours as also his intent was to restraine mens corrupt affections and grudges to seeke revenge and to exhort them to patience for according to the very letter our Saviour himselfe did not performe this precept for being smitten with a Rod did not turne the other cheeke but answered for himselfe Johâ— 18 23. so did also the Apostle Paul when the High Priest commanded him to be smitten on the face Act. 23. Obj. The Apostle would not haue us goe to Law one with another 1 Cor. 6. 1. c. much lesse is it lawfull to make warre one against another Ans The Apostle doth not simply finde fault with their going to Law one with another but because they convented one another before Heathen Judges and for that they were impatient of wrongs and would put up nothing at one anothers hands as also in refusing to be tryed by the Saints and their own Church Obj. Our Saviour biddeth Peter to put up his Sword adding further that they which take the Sword shall perish with the Sword Mat. 26. 32. Ans It is plaine that our Saviour in that place speaketh of the private use of the Sword not of the publick in lawfull Battels when as the souldier doth not take the Sword in hand by private authority but it is committed unto him by the Commandement of the Magistrate SECT 8. Obj. OVr Saviour would have the Tares to grow wâ—â—h the Wheat untill the time of harvest Ans The end and scope of that Parable is to be considered which is to set forth the state and condition of the Church of Christ in this world and that the wicked and Hypocrites are mixed amongst the faithfull and that it shall be so untill the second comming of Christ to purge his flowre and to take away the chaffe for otherwise if it were not lawfull to take away the evill there should be no place for Civill or Ecclesiasticall Discipline and so the Apostle Paul should have been contrary to his Master in willing the incestious young man to be excommunicated 1 Cor. 5. and so the tares to be weed out of the wheat for otherwise they being of such a growing and spreading nature they would over-run and spoyle the wheat Obj. The Apostle saith that the weapons of our warfare are not carnall but Spirituall 2 Cor. 10. 4. we must not then use carnall and outward weapons Ans The Apostle speaketh there only of such weapons as we are to use against Spirituall evills which indeed are Spirituall and not of those that are used against men likewise after the same manner the Apostle saith Christ sent me not to baptize but preach the Gospel 1 Corinth 2. 17. yet he baptized some 1 Cor. 1. 14. his meaning therefore is that he was not chiefly sent to baptize but to preach so the choycest armour of of Christians is Spirituall but they may use carnall or externall also Againe that it is lawfull for a Christian Magistrate to wage battell may thus appeare and that by the authority of the Word of God Deut. 1. 20. where there are divers Lawes prescribed to that purpose viz. As whom they shall make choyce of to goe to battell and how they should be exhorted by the Priests with divers other directions which had been superâ—â—uous if it had been a thing simple unlawfull to enterprise Warre and in the New Testament when the Souldiers came to John Baptist to know of him what they should doe he biddeth them not to lay aside their Weapons or to forsake their Callings but not to doe wrong and be content with their wages Luk. 3. 14. we also read in the New Testament of two Centurions that beleeved in Christ and yet retained their office and calling still Further seeing that it is the office of a Magistrate that beareth not the Sword for nought to take vengeance on him that doeth evil Rom. 13. 4. and probably it may fall out that not only one or two may commit evil but a multitude may also doe evil and commit outrages as we have had woefull experience of for these many yeares who cannot be resisted or reduc d by the civil Officers as Constables Sheriffes or the like but by force of Armes the Magistrate then is to doe his duty to suppresse the evill and take vengeance of them which we may blesse God for them they have in a great measure done SECT 9. THere is no precept in the New Testament touching this matter but only in the Old Ans It is sufficient that we finde it there for whatsoever is prescribed in the Old Testament not repugnant to nor reversed in the New Christians are to receive and obey And the reason why no mention is made in the New Testament of waging of Battell or making of Warre is for that there was no Christian Magistrate by whose authority Warre must be taken in hand as also because there was no Civil power in the Church the Lord gave unto his Apostles an extraordinary power in punishing the wicked as Peter did strike Annanias and Saphira with suddaine death Act. 5. 5. so likewise they needed no Schooles then because they were furnished with extraordinary gifts of the Spirit but now they are needfull them extraordinary gifts being ceased And so it is necessary now that the materiall Sword be used that Spirituall sword of vengeance which the Apostles had being no more exercised And now that I am speaking of Warre it will not be impertinent in respect of the times many being dubitable to take up Armes for the reasons afore mentioned to shew you what things are required and doe concurre to make a just Warre wherein Christians may ingage and be also an honour to their profession for I doe admire that seeing the enemies of Christ and the Kingdome are so active for Anti-christ and Christians sit still and doe nothing not considering the curse which the Angel of the Lord pronounced against Merâ—s for not comming out to help the Lord against the mighty may fall upon them for though the Lord can and wil doe it if they help not yet are they not thereby excused as in that example These three things are required and ought to concur to make a just War SECT 10. 1. BY whose Authority it is commanded 2. Upon what occasion Three things required to make a just warre and 3. In what manner Warre must be taken in hand 1. Warre must not be attempted without the authority of the Magistrate for he beareth the Sword Rom. 13. 4. if the example of Sampson and Abraham be objected this answer is made for the first he was moved by
that is athirst of the fountaine of the water of life freely he that over-commeth shall inherite all things and I will be his God and he shall be my Son but the fearfull and unbeleeving and the abominable and murderers and whore-mongers and sâ—rcerers and Idolaters and all lyarâ— shall have their part in the Lake which burneth with fire and brimstone which is the second death He that hath eares to heare let him heare what the Spirit saith c. CHAP. I. Treateth of fit Pastors or Gatherers c. SECT 1. HAving thus discovered the corruptions with which the man of sinne hath infected this Nation and in as much as the Spirit of God exhorteth us to come out of Babilon as also in that I would not only search the wound to the bottome but also apply a salve whereby to cure it I have therefore by Gods assistance ventred upon the Cure which soveraigne Plaster if the Patients viz. the people of God be willing to admit and suffer to continue on untill the vertue thereof infuse it selfe into the Malady I doubt not but to set them in a perfect state and condition which doubtlesse is the ultimate end and desire of every true Christian Obj. What materials are they which you would compose the remedy of Ans They consist of foure ingredients viz. First in meet Gatherers Foure ingredients to cuâ—e the Churches malady of Churches 2. Of meet Members to be gathered 3. Of a meet way to distinguish them from others which are not meet Members and 4. Of a meanes to governe them being so gathered of each of which in order and first of the first viz. Touching the qualities and conditions of such persons as are fit Gatherers or to be imployed in the gathering of the Church of Christ out of the Kingdome of the world and Antichrist SECT 2. Obj. VVHat qualified people would you have them to be Ans Such as wil most conforme themselves to Of what quality the ministers ought to be the nature and disposition of them whom our Saviour first imployed in gathering it out of Judisme and Heathenisme c. 1. Of such as wil freely labour in the work and willingly be content with the like allowance for their labour as the Apostles of Christ were viz. of such things are set before them or which is given them as a free benevolence by the Churches which they shall gather Luk. 10. 7 8. 2. Of such as wil take the over-sight of the Flock of Christ not by constraint but willingly not for filthy lucre but of a ready minde not as being Lords over Gods heritage but examples to the flock 1 Pet. 5. 2. 3. 3. Of such as with the Apostles seeke not theirs but them that wil willingly spend aad be spent for the flock of Christ 2 Cor. 12. 14 15. that wil acknowledge a necessity to be laid upon them and a woe to be pronounced against them if they preach not the Gospel 1 Cor. 9. 15 16 17 18. yea rather then they wil be burthensome wil cause their owne hands to minister unto their necessitiâ—â— Act. 20. 33 34. 1 Thess 3. 6. 7. 9. 10. 2 Thess 3. 8. 1 Cor. 4. 12. 4. Of such as wil rejoyce in the tribulations and afflictions which shall happen unto them for the dispensing of the Gospel that wâ—â— freely hazzard their lives amongst Pagans and unbeleevers to bring them to the knowledge of the truth as it is in Jesus Act. 15. 26. 2 Cor. 11. 24 c. and wil think themselves happy that they are accounted worthy to suffer for the profession of their Master Christ Act. 5. 41. Such like men as these would I have imployed to rebuild the The practiseâ— of the Apostles ought to be our patterne to imitate walls of the spirituall Jerusalem to seperate the stones which shall be sound in the ruines of the Antichristian fabricks to be pollishing proofe at least in their esteeme out of that masse of rubbish which they lye amongst according to the method which the Apostles used in their gatherings of the like nature in the primative times for without all controversie to take any other course to effect the work is a way to joyne light with darknesse Christ with Beliall Beleevers and unbeleevers to make Christs Kingdome an imperfect Kingdome his Government an imperfect Government his Agents imperfect Agents and so become wilfull stubborn opposers of that method and order which was used by our Saviour and his Apostles in their gatherings of Churches SECT 3. Obj. You will finde but few instruments of such a minde to imploy in that service Ans I am of your judgement in that yet neverthelesse seeing they ought to be such men who are to take the imployment upon them we ought to make use of no other and having confined Those few that are meâ—â— for employment ought to be imployed and no â—theâ— our selves by Covenant to observe that method and order in the Reformation we are now upon as is Jure Divine or according to the wil and appointment of Jesus Christ and the best reforming Churches of the times let us in the name and feare of God be obedient to every precept which he and his Apostles hath left to direct us by not turning either to the right hand of addition or the left of detraction to what is prescribed by them it being chiefly by that meanes that the Church planted by the Apostles became adulterated Therefore though there he but few such men to be imployed â—s is mentioned yet let us consider the battell is the Lords and he hath promised victory to the Saints Rev. 17. 14. and he that hath promised is both faithfull Heb. 10. 23. and able to performe Again though there be but few who wil lay their helping hands to the work or put their fingers in the rubbish to grope out the stones fit for use yet had we better make use of that few then to imploy such builders as wil put in such stones as wil first come to hand although unpollished or approved of by the Master builder Christ Jesus and his Apostles in the Word Obj. Would you have every stone brought to the Master builders for their approbation before they be put into the building Ans There is a Rule and Square which they have left to try Faith and repentance the instruâ—â—â—â—â— to fiâ— us â—o thâ— building by viz. Faith and Repentance which if they be not capable of are not fit for the worke Obj. Must every stone be answerable to that Rule and Square which is to be imployed in that building Ans As none were admitted into the first Temple of Christ built by himselfe and his Apostles without being answerable to the proportion of their Rule and Square aforesaid no more ought they now to be in the second Temple which is to be built but further of this in its due place SECT 4. Obj. VVHo are they whom you terme such builders as
to have a charitable opinion of all Christians but especially of the seed of the faithfull Ans It was and is such a charity as that which hath made Charity towards inâ—anâ—s hath 〈◊〉 the Chuâ—ch and yet doth make our seeâ—ing Churches as they are viz. a Den of Thieves a House of Merchandize we have had too charitable an Opinion of many yea of the most which desperately and without reverence have been admitted Pupels to that Trinity Colledge of Saints as Co-heires with Christ who have after proved a dâ—sgrace and scandall to that Divine Fellowship which simply and unadvisedly we supposed they tooke upon them when they knew not their right hand from their left yea when Baptisme was not so much as in their thoughts SECT 8. Obj. HOw can you be assured who hath true faith seeing the Apostles themselves were deceived as in Simon Magus Annanias Saphira c. Ans Therefore ought we to be more cautelous whom we receive We oughâ— to be moâ—â— Waâ—â— seâ—â—â—g the Apostâ—es were mistaken and to require as great a testimony of their faith as possible may be before we admit of them to the Sacrament of Baptisme in regard that the more there is so admitted into that sacred Society the more it will be polluted and made a scandall by the enemies thereof and the plaine truth is out of a carelesse neglect of so doing as also out of a too indulgent charity that Children have the seeds of faith and so are included in the The fruit of baptizing Infants covenant of grace and salvation Religion is made abominably scandalous by making such of the number of the faithfull as yet never attained to the measure or proportion of the faith of Devils yea by this meanes such a people is admitted as Christians as is too apparent if possible would tread both Christ and his members under foot yea by this meanes as aforesaid what a company of debauched Water-rats and Mault-wormes c. I meane Drunkards Whore-masters Sabboth-breakers and what not have we now in this Common-wealth under the notion of Christians and Protestants yea such who if they who are most invetterately bitter against this Method which I or rather Christ himselfe and his Apostles hath prescribed were now to Baptize such they could not with modesty without repentance and a promise of new obedience went before SECT 9. Obj. DId not our Lord and Saviour Jesus Christ meekly imbrace Infants which was brought unto him yea and blame his Disciples who would have kept them from him saying that of such were the kingdome of heaven Ans Christ blessed them because he might know them to be of the elect for otherwise he would not have done so for as himselfe confesseth he prayeth not for the world Joh. 17 9. 2. Though he blessed them doth it therefore follow that all Children are blessed if so a gallant conclusion 3. Though he blessed them it doth not follow that forthwith he commanded them to be Baptized and as for himselfe he baptized none Joh. 4. 2. neither is it saâ—d that he commanded his Disciples to doe it no doubtlesse he left that to doe untill they were of yeares of knowledge what the profession was which they were to undertake for it is the hardest taske that ever flesh and blood tooke upon them to become a Christian indeed 4. Neither are we to think that the Kingdome of God whether The Kingdom of God consisteth not of young infants militant or triumphant doth consist only of young Infants as you would have them consequent words of our Saviour Mat. 19. 13. for then men of yeares should be excluded therefore it must be that our Saviour meaneth such as become Infants by a second Birth which is the substance of his Discourse with Nichodemus Joh. 3. 3. as also whereof the Apostle Peter speaketh 1 Pet. 2. 2. where he willeth the Jewes to become as new borne babes desiring the sincere milke of the Word that they might grow thereby He sheweth them also in the third verse how this birth is produced viz. not of corruptible but of the incorruptible seed of the Word of God which liveth and abideth in them The Apostle Paul also termeth it the putting off the old man and putting on the new Col. 3. 10. and in relation to which he testifieth himselfe to be a Father to the Corinthians by begetting them to the Gospel 1 Cor. 4. 15. by all which it clearly appeareth that them words of Christ viz. of such are the Kingdome of heaven are not meant possitively of little Infants but such as become so by a Spirituall birth as infants by a Carnall birth SECT 10. Obj. THe Apostle telleth us that the unbeleeving wife is sanctified by the beleeving husband and the unbeleeving husband by the beleeving wife for otherwise their children would be uncleane but by that meanes they are made holy so that the Children of beleeving Parents are holy and therefore to be admitted members of the Church Ans The same Apostle doth also give us to know Rom. 5. 12. No feadrall holinesse in Infants that we are all under originall sin and all by nature the children of wrath and therefore faeadrall holinesse is not to be imagined in Children yea it is very probable by my former instances of Esau Judas and that passage in Ezekiels Prophesie that godly Parents may have wicked Children and the Prophet Habakkuk also saith that the just shall live by his faith viz. by his owne faith for otherwise if one mans faith would save more then himselfe that Popish tenent of Supererrogation might lawfully be justified which we utterly disclaime as well we may doubtlesse then the Apostles meaning in that place was no other but this viz. that like as all things are cleane to the cleane Tit. 1. 15. as food raiment c. so was the unchristian woman to the Christian man as that he may be conversant with her and not offend and that the children begotten by such a couple are not to be reputed as unlawfull or impure or else the Apostle writ to satisfie a scruple viz. That if unbeleeving made a wife unholy unto her husband or a husband unholy to his wife it would make their Children unholy too and so both or none was to be put No holinesse incorporated into the woman by the man c. away but in regard that to the pure all things are pure therefore as well the children as the wife in that sence aforesaid And not that the beleeving husband doth incorporate an inherent holinesse into the unbeleeving woman or the woman to the man in the act of Marriage or both of them into the Childe for that is punctually to contradict the aforesaid Scriptures and so consequently for the said Apostle to contradict himselfe SECT 10. Obj. IF Infants be not Baptized then are they left in death and ought to be of no more esteeme then Pagans or Infidels Ans To the first of these I