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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	sin_n	world_n	4,338	5	4.9247	4	false

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

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

severity of Gods punishment appeareth as also the greatnesse of mans sin that brought destruction upon many As David● 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 si●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 Mose● and Ezek●el reconciled

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 offend●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 th●m to b● 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 cond●mned but unto us sin is not purged by corporall punishment but by repentance The death of the body then served a● 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 ●alidictio● 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 ● 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 ●s needfull to be forbidden 3. The precepts of the Sabbath is only expressed whereas there were divers other Feasts as of the Passeover P●ntic●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 M●rall Law of all Morall

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

that sweareth by heaven sweareth by the Throne of God he should be contrary to himself for elsewhere he saith Sweare not at all neither by heaven for it is the Throne of God Mat. 5. 34. We are also commanded by God himself that we should sweare We ought only to sweare by the name of God only by his name Deut. 6. 13. Thou shalt feare the Lord thy God and sweare by his name which text our Saviour abridging Mat. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10. 20. Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouthes 2. God reprooveth those that sweare by any other then by him as Zep. 1. 5. I will cut off him that worship and sweare by the Lord and Malcham 3. Invocation only belongeth unto God but the taking of an Oath is a kinde of invocation therefore it is a service due only unto God 4. In the taking of an Oath we call God to witnesse unto our Soules that God only knoweth the secrets of our hearts but neither Angels or Saints doe so Ergo. 5. He that sweareth giveth power to him by whom he sweareth to punish him if he sweare falsly but God is only able to punish the Soule Mat. 10. 20. SECT 2. Obj. ●Oseph did sweare by the life of Pharaoh Gen. 42. 15. Ans Some held that this was no Oath but a vehement kinde of asseveration as Hanna said to Eli As thy soule liveth 1 Sam. 1. ●6 and Abner to Saul Sam. 17. 56. And so they would have the meaning to be this As truly as Pharaoh liveth or as I wish his life and he●lth so it is true that I say but it is not all one kinde or phrase to say unto one present As thy soule liveth and of one absent to say by his life or soule it therefore shewed some infirmity in Joseph though he worshipped the true God yet he learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himself from his Brethren then of any purposed imitation of their superstitious Oathes therefore Josephs example can be no warrant for us to imitate Obj. It is usuall when men take an Oath to lay their hand upon the Gospel therefore it is lawfull to sweare by the Creature Ans Men using the externall signe doe not sweare by it no more then Abrahams servant did sweare by his Masters Thigh when he put his hand under it Gen. 24. 1. he sware by the name of God So the Lord saith I will lift up my hand to heaven and say I will live for ever Deut. 32. 40. and the Angel lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 6. so they lay their hands upon the Book as a visible signe or seale of the Oath but they sweare not by the Book but by God the Author of the Book but of the two I rather approve of the lifting up of the hand as in the presence of God ' it being the posture which the Angels and God himself are said to approve of as in the texts afore mentioned SECT 6. The close of the first Booke LAstly and to conclude the Discourse touching the Popes Tenents of the first Magnitude I will close them with the Magistrate from whose Power and Jurisdiction they exempt their Ecclesiasticall persons whereas in the time of the Law from whence they derive all their trumperies if the Priest ministring at the Altar had committed wilfull murther might be taken from it and put to death by the Magistrate wherein appeareth the soveraigne right and power which then the civill Magistrate had over the Priests of the Law as they were subject to the Magistrate in which respect neither are the Ministers of the Gospel any more exempted now from the Civill power then them Priests were then for the Apostle saith Let every soule be subject to the higher powers Rom. 13. 1. In which generall speech none are exempted yea Christ himself who might have pleaded greater priviledges in that behalf then any refused not to pay tribute for avoyding of offence Mat. 17. 27. So that touching the outward man we see both Christ and his Apostles yeelded themselves unto Caesar viz. to the Civill Magistrate Thus have I by Gods assistance discovered the greatest part of the grand treacheries of the Church of Rome or their Masse of delusions by which they have melted away all true religion and devotion from their ignorant followers as also have drawn tribute and advantage to themselves by wasting and melting their su●stances and running it into their own Coffers the Lord therefore in mercy open the eyes of these poore Creatures who have been so long deluded by that man of sinne who hath so long reigned over their bodies and soules in that tyrannous manner and that they may apply themselves to the Prophets direction to aske for the old way which is the good way and to w●lke therein Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines which are maintained by him and his adherents so directly against the Word of God as hath been made manifest in this Treatise which the Lord in mercy grant The Second part of Romes ruine by White-Hall c. Wherein is contained the confutation of Prelacy with other erronious opinions of the times c. CHAP. I. The first Chapter treateth of Vniversall redemption SECT 1. HAving in the first Treatise displayed the highest or grand delusion of Anti-christ I shall now incounter with the second sort of them being as branches of the same Tree or streames of the same fountaine which remaine yet unlopped or dryed up in this Nation in which onset I shall in the first place adventure of that too much owned Tenent of Vniversall redemption which gangreen doth much endanger the Spirituall life of many a poore soule My resolution in the enterprise shall be only to strike at the head of the Argument viz. Whether Jesus Christ by his death and passion redeemed the whole world yea or no against which affirmative part if I shall prevaile the circumstantiall members will fall of themselves And 1. That these places of Scripture cited by them to prove their assertions cannot possibly be meant of every particular person in the world will plainly appeare by Christs owne distinction in that expression of his to his Apostles Joh. 17. 11. 16. by comparing of which texts it will evidently appeare that the elect are a sort of people which are in the world and yet not of The elect in the world ●n● yet not of the world the world in the world in respect of their externall forme and substance and yet no● of it in respect of their internall affections so that they are in the world no otherwise then the Soul● is in man as wil

appeare by comparing the one with the other as thus SECT 2. THe Soule is said to be in all and every part of man and so The elect in the ●●●d comp●●●d to the ●●ul● in man are the Elect disporsed into every part of the world Mat. 24. 31 2. As the body of man is carnall and the Soule spirituall so are the men of the world said to be carnall minded men and the elect spirituall minded men Rom. 8. 4 5. 3. As the Soule is a companion to the body untill the death of the body so the elect be in the world until the desolution of it Mat. 28. 22. 4. As the absence of the soule procureth the death of the body so the extracting of the elect wil procure the consummation of the world Mat. 24. 22. Psal 50. 3 4 5 6. 5. As the carnal substance of man cannot properly be termed man without the Soule which giveth its being unto it no more can the men of the world be properly termed a world without the elect who as it were giveth a being unto it for whose cause the world doth subsist being such as stand in the gap betwixt the wrath of God and the world to which purpose Scriptures are plentiful 6. As the Soule is said to be the chiefe part of man or the man it self by whose infusion man is said to become a living soule Gen. 2. 7. So are the elect the chiefe part of the world and so consequently a world it self the wicked of the world being only the externall forme as the Body is to the Soule Again the world may be divided into two distinct Kingdomes The ●lect 〈◊〉 〈◊〉 〈◊〉 or li●●le world the one belonging to Christ consisting of the number of the elect Heb. 12. 23. and the other to Sathan who ruleth in the hearts of the children of disobedience Ephes 2. 2. and in this sence the one may as properly be termed a world as the other the elect being a Microcosme or little world in respect of the greater as man is so termed in regard of his respondance with the greater being the Bo●ke of Nature and car●ying about him an epitomy of the world and so are the elect in respect of the ne●renesse of the relation betwixt them and the men of the world or the world of worldly men there being no difference in respect of their externall forme and outward condition Eccle. 2. 14. one event of death hapning to both sorts of them Eccle. 9. 2. SECT 3. Obj. WHerein doth the chiefe difference consist betwixt the men of the world and the men in the world Ans In the internall motions of the minde which are of two The motions of th● minde c●mpared 〈◊〉 the m●ions of the world sorts for as in the world there is two locall motions Rationall and Irrationall so in the minde of man there is likewise two sorts viz. Intelectuall and sensuall the one good and the other evill the one proceeding from the God of the elect and the other from Sathan the god of the world or carnal minded men 2 Cor. 4. 4. by which two distinct motions the two distinct Kings governe and rule their distinct Kingdomes or Subjects Now these two Kingdomes being thus mixed and undistinct to Christs Kingdome and the world mixed the eye of man and in regard there is and will be some elect to call out of their naturall estate and condition until the now second comming of Christ to judge Anti-christians therefore he putteth his elect under the same notion in which the men of the world are under for though there be not many wise after the flesh not many rich or noble that are of the elect world yet the comparison admits of some such The Elect being thus in the world as the Soule in man can no The elect cannot be calle●●ut by preaching to ali Nations more be called out of their naturall estate and condition by reason of originall corruption being all by nature the children of wrath without preaching to the men of the world amongst whom they inhabite then a Soule can be converted without preaching to the body in which it is contained And therefore it is that Christ commandeth his Disciples to preach to all nations Mat. 28. 19. in regard he had in each nation kindred and people some elect which he had ordained to call out of their naturall condition by that meanes Unto which elect he giveth an understanding faculty that they shall attend to the words which shal be spoken by such Messengers As the Lord is said to open the heart of Lidia that she attended to the words spoken by Paul Act. 16. 14. which Christ also affirmeth Mat. 13. 11. To them it is given to understand the mysteries of the Kingdome of Heaven but to the other viz. the men of the world it is not given And hence it is that many are called but few chosen for though all be preached unto yet no more then are ordained to eternall life shall beleeve Act. 13. 48. As for the rest Sathan their God shall so blinde the eyes of their understanding that in seeing they shall see and not perceive and hearing they shall heare and not understand Mat. 13. 13 14 15. Mark 4. 12 13. Luk. 8. 10. Joh. 12. 39 40. Rom. 11. 8. it is therefore a frivolous conceit that the Passion Christ redeemed no more then his Father gave him of Christ should extend it self to redeeme any more then God the Father had given him Joh. 17. 12. which being lost in Adam may fitly be termed lost sheep and certainly if Christ had redeemed them whom he termeth the men of the world Joh. 17. 14. he would not have refused to have prayed for them but he sayeth in plaine termes he prayeth not for the world vers 9. viz. for the men of the world for if Christs Humanity should wil his Diety to save reprobates and children of perdition without doubt they should be saved For who hath resisted his will SECT 4. Obj. CHrist is said to pray for his enemies Luke 23. 34. viz. which was actors in the crucifying of him Ans It is likely that some of the Elect not being as then called Elect people might be guilty of the Passion of Christ out of their natural state and condition might consent unto his death and be as fierce and violent in that act as any other amongst the multitude yea more violent not knowing what they did as may be collected from the words of Christ in his prayer for them Father forgive c. which was made manifest in many of them after Peters Sermon Act. 2. 36. where it is said that hearing of what they had done to the Lord of Life they were pricked in their hearts and cryed out Men and Brethren what shall we doe to be saved The like forwardnesse was also in the Apostle Paul Act. 9. 15. before his conversion in persecuting of Christ in his members yea who

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 forgiv●● 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 reprob●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 st●ive ●o ma●e ●u● calling and election sure strive to make our calling and ●lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and y●● 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 sor● 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 plac● 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