Arrias Montanus hath it and that from a special Author also Seventhly we would not have it slightly passed over which is written Numb 13.14 concerning the ten unbelieving spies who would neither encourage themselves nor others to go and fight against the Canaanites that so they might have inherited the promised land but disheartened themselves and others with the apprehension of impossibilities till they were excluded therefrom in the end ' for whatsoever was written in time past was written for our instruction Rom. 15.14 1 Cor. 10.6 Heb. 4.1 and so was the story of Bar-Jesus Elymas the Sorcerer Act. 13.6 who called himself Bar-Jesus that is the Son of Jesus and pretended to become a prophet but he opposed the true faith in Christ as the Vindicator and some others do seeking to turn away the Deputy Sergius Paulus from it and so perverted the right way of the Lord being an enemy to the true righteousness in which regard he is not onely called a false prophet and a sorcerer as his name importeth but smitten with blindness from which sin and all other as well as from the horrid effects thereof the Lord in his mercy preserve us all and let those in speciall find mercy at his hands who opposing the truth have done it ignorantly in unbeliefe 1 Tim. 1.13 Eighthly that a great part of the Clergy in this nation and no smal part of them in authority begin to decline from the Orthodox faith of our English reformed Church and to urge the rigid and turbulent opinions of Mr. John Knox the father of the Gomarists in Scotland whose doctrine and discipline in an hundred years space hath not brought forth so much reformation of life in that nation as our late erected Government hath done there though for the most part by awe and constaint Lastly that as this doctrine deviates from the Apostles faith Rom. 6.8 for if we be dead with him we believe that we shall live with him so it swerves from the right end of both the Sacraments for by baptism we are buried into the death of Christ that like as Christ was raised up by the glory of the Father even so we should walk in newness of life for if we have been planted together into the similitude of his death so then shall we be into the likeness of his resurrection Rom. 6.5 6. and in the Lords supper we are to shew forth the Lords death in dying with him unto all iniquity until his coming again unto us in the power of his resurrection 1 Cor. 11.26 Which two estates are by the Vindicators doctrine opposed as things of impossible attainment in this life and so the summe of the Gospel the right belief and true Christian race hereby denied decried and openly opposed in this Vindication by which the Vindicator hath verified as if his name were ominous in reference to his design another anagram of his Name O hindring net God hath his net and so hath the Devil Both nets are daily us'd about the evil Gods net draws fish out of the sea of sin The Mare clausum Satan casts them in Where Satans drudger-man is still impli'd To watch and draw Gods fish on his shore side This work to do John Tendring he is set To plead for sin hence call'd O hindring net True Doctrine is Gods net his fisher men Are ministers of righteousness and then False doctrine must be Satans net to draw Men from their due observance of Gods law By which they love to God and man forget And such thy book doth prove O hindring net Having finished also the catasceuastical part of our Revindication in the next pirce we shall presume to offer some Queries because we desire to lay open our hearts and minds for the trueths cause to such as are held to censure and rashly to judge of those whom they beleive are contrary-minded unto themselves 1. Querie Whether do you or any of you pretend to an infallible Spirit whereby you do not nor can erre in what you affirm or deny to be divine truth according to the Records commonly called the Scriptures The reason is because the late Synod confessed cap. 31. of their Confession that Councels and Synods have erred as themselves have done else why do they not answer the Examen against it in the materal points out of pity to the examiners who pitied them to undeceive them and the well-meaning people Secondly because if it be true as aforesaid then why do the Committees for trying in one place and ejection in every County though some are more moderate then others put the Article at the foot of other Articles That he is ignorantand insufficient for the work of the Ministry when sometimes the person the said article is put upon is a grave Doctor of Divinity and may be their catechisers Father for age in years and learning Thirdly because many are put out and others kept out of a livelyhood in the way themselves live and grow with other additionals rich by because they cannot ex consciencià subscribe and own their masters opinions Et jurare in verba magistri and yet these masters by their own confession may erre as their masters did whose servants were the miser men John 7.45 46 47 48 49. 2. Querie What do you aim at in your preaching with such bitterness especially in Wilts against us whether to maintain a combination and faction of self interest or that the people you preach unto may live a peacable and most holy life and their souls saved in the day of the Lord. The reason of this Querie is because the Apostle saith James 1.14 If you have bitter envying and strife in your hearts glory not also you lye against the truth and vers 16. where envying and strife is there is confusion and every evil work vers 17. and that the fruit of righteousnesse sown in peace of them that make peace Therefore Heb. 11.14 the Apostle saith follow peace with all men without which none shalt see God 3. Querie Whether such doctrines as hold out a possibility of a total mortification of sinne through the grace and help of Christ and a perfect obedience to the Law of God are not the Doctrines which do perswade people to live that most holy life but lead men as some have said from Heaven to Hell if Hell be where no sin nor unclean thing can come and Heaven be where much sinne will remain it is confessed according to the Vindicators attestation and position The reason of this Querie is offered by reason we have heard from an intelligent and present hearer thereof that a Minister in Salisbury but it is said he was late a New-England man did pray to God in his ignorant real before many people that he might never believe such a doctrine as a possibilty of a total mortification of sin in this life And we pray God of his mercy not to say Amen to his prayer but pray unto the Lord Jesus for him or
he cast into the Sea then that he should offend a little one 9. Qu. What is meant by that Math. 7.2 where ' it is said With what measure thou metest it shall be meted unto thee again 10. Qu. What is meant by the false ballance Prov. 11.1 ' where it is said A false ballance is an abomination to God but a just weight is his delight See Prov. 16.16 20.10 Levit. 19.35 36. The reason of this Querie is because ' it is said Dan. 5.27 that the King was weighed in the ballance and found too light therefore other things are weighed besides natural or artificial things 11. Qu. What doth the Psalmist mean by those words ' Psal 119.126 It is time for thee Lord to work for they have made void thy Law 12. Qu. What is the scope and intent of the Lord in those words Mal. 2.8 9. Ye are departed out of the way ye have caused many to stumble at the Law ye have corrupted the covenant of Levi saith the Lord of Hosts v. 9. Therefore have I made you contemptible and base before all according as you have not kept my ways but the people have been partial in my Law 13. Qu. What did David mean by that 1 Sam. 26.19 For they have driven me out this day from abiding in the inheritance of the Lord saying go serve other Gods 14. Qu. What is meant Heb. 8.10 11. After those days saith the Lord I will put my Laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people v. 11. And they shall not teach every man his neighbour and every man his brother saying know the Lord for all shall know me from the least unto the greatest 15. Qu. What is the meaning of those words of the Psalmist Psal 119.98 99 100. Thou through thy commandements hast made me wiser then my enemies for they are ever with me v. 99. I have more understanding then all my teachers for thy testimonies are my meditations v. 100. I understand more then the ancients because I keep thy precepts 16. Qu. What is the meaning of that 2 Cor. 8.13 Not that one should be eased and another burdened but that there may be equality 17. Qu. What is the meaning of that Ezek. 17.18 19. The reason is because of the sore threatning declared by the Prophet for breaking oath with the King of Babel and we see that the Lord calleth it the despising of his oath and the breaking of covenant with him What will the Lords displeasure be lesse against such who have lifted their hands to him to reform in doctrine and discipline according to the word of God Exitus actu probabit what will you do in the latter end thereof Jer. 30.23 24. 18. Qu. What is the meaning of that Revel 2.2 3 4 5 6. The reason is because the Lord threatens to remove the Candlestick unlesse they repented for that they had left their first love 19. Qu. What is the meaning of that Jam. 1.20 where it is said The wrath of man doth not accomplish the righteousnesse of God 20. Qu. What doth the Apostle mean v. 26. where he saith If any seem to be religious and refrain not his tongue that mans religion is in vain 21. Qu. What is meant by that Math. 23.25 where it is said These things thou oughtest to have done and not to have left the other undone 22. Qu. What is the meaning of that Jam. 2.7 where it is said 'Faith without works is a dead faith The reason is because we are said by many to be justified by faith alone without works which if so then we are justified by a dead faith according to St. James and its contrary to the justification of Abraham v. 21 22. 21. Qu. What is the meaning of that Gal. 6.1 Brethren if a man fall by an occasion you who are spiritual restore such a one with the spirit of meekness considering thou thy self maist be tempted one way or another The reason of this Querie is because of that mentioned v. 1. Bear ye one anothers burdens and so fulfill the law of Christ Rom. 15.1 You that are strong ought to bear the infirmities of the weak which are but such for a time 1 John 2.12 13 14. 22. Qu. What is the meaning of that 1 Cor. 15.26 where it is said ' The last enemie which shall be destroyed is death The reason is first because it s said v. 25. ' Christ must reign untill he hath put all his enemies under his feet and death is said there to be the last therefore what death is meant there is worthy of Divines enquiry Secondly if it be so that death is the last enemy then all sin must be destroyed before death come and so sinne shall not remain in all Saints as long as they live 23. Qu. What is the meaning of that 1 Cor. 11. v. 26. where it is said So ost as you eat c. you shew forth the Lords death untill he come The reason of this Querie is because it is spoken to every one who rightly receiveth the Lords Supper and if so it cannot be meant of his last coming which is so much spoken of among Divines 24. Qu. What is the meaning of that Luk. 18.8 where it is said ' When the Son of man cometh shall he find faith on the earth The reason of this Querie is because we believe that it is not likely to be meant of the rarity of the faith to be-lieve that Christ came to save sinners or that he was made man to suffer for our sinnes 25. Qu. What is the meaning of that Rom. 8.4 where it is said That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit The reason of this Querie is because it is usually affirmed that Christ hath fulfilled all righteousness of the law for us and the Apostle saith that it might be fulfilled in us 26. Qu. What is the meaning of that Mark 16.17 18. And these signs shall follow them that believe In my name shall they cast out devils they shall speak with new tongues they shall take up serpents and if they drink any deadly poyson it shall not hurt them and they shall lay their hands on the sick and they shall recover The reason of this Querie is because these signs are declared to follow not the Apostles who were to preach the belief in their order every believer as to know â—hether they believe a right or not which is set down ver 16. to be of that ' necessity that he who believeth not shall be damned therefore it concerneth us much to know whether we believe aright yea or not hence these signs shall follow them which believe and the believers shall do these ensuing things in their order It doth therefore concern us to find out what is contained under those stupendious expressions that every
sin must be left behind and so his first position is overthrown likewise And here is another of his contradictions yea a twin or a double one But to this his advice he joyns his new Letany to which we fay Amen And from blind Jesuiticall guides with their false pretended new lights in a dark Lanthorn their feignedlies pretended revelations but delusions Good Lord deliver us But who pretends to new lights or insists upon extraordinary revelations or who hath a darker lanthorn then himselfe or what Jesuit useth the trade of lying so often as he doth in which conflict it s now known he himself would carry away the whetstone So that if Diogenes came at noon-day again with his lanthorn either to find truth in his assertions or common honesty in the author of them he would operam oleum perdere Note also that here again he cals us Jesuits But he is pleased to salute us at the table saying much good may their perfection on earth doe them sure we are that if we can attain it it will doe us no harm But by way of return we say well may he fare with his much affected imperfections and corruption similis lactuca labris but Christ also Rev. 22.11 saith he that is unjust let him be unjust still and he that is filthy let him be filthy still but he that is justified let him be justified still and he that is sanctified let him be sanctified still for what a man most affects in these things that shall be his portion in the end Howbeit with his lips or pen he begs to have his imperfections discovered and to be humbled in the sense of them so long as he liveth as if the Lord delighted more in our dejectment for them then ejectment of them that he may cry always with the poor Publican but doth he beg healing and cleansing mercies that he might offend no more or only pardon for his offence toties quoties committed and so to end his days Surely he should then have been but a poor Publican in the end though he had a rich office But he will also at leastwise in words make an emulator of Saint Paul who forgat what was behind and pressed forward towards the mark and put forth we wish he means not quite out of doors all the strength that the Lord shall please to send him and improving all opportunities to the best advantage for the mortifying of all sinfull corruptions in him and for the growing in grace untill he attaines unto the measure of the stature of the fulness of Christ But lest all this should be had too soon in the world but here by the ministery of the word the work is to be carried on even to perfection Ephes 4.11 12 13. he contradictingly saith which shall be after grace consummate hereafter in heaven and so desperately concludes As for him that can find perfection here on earth let him never look for it in heaven As if it could not be had in both places or estates in several degrees contrary to Pauls hope 2 Tim. 4.7 8. I have fought the good fight I have kept the faith I have finished my course henceforth there is laid up for me a crown of righteousness Doth not the holy Ghost say Rev. 14.13 that those that die here to sin in the Lord that they may rest from their own works and labours as the fourth commandement requires that their works shall follow them But in the last place he tels us that he will lay down some of our arguments and some Scriptures which we wrest to maintain them Wherein he shews himself a better diviner then a divine for he had none of them as yet from us unless those which he findeth in the argument of Doctor Draytons sermons of which he mentioneth very few First he saith that we deny original sin Which thing in his sense is true But we say every mans first fall is his original sin Secondly we say as he tels you that original sin is taken away from the Saints on earth we say that it either is or ought to be there being sufficient grace and help offered and afforded in Christ to us for that end and therefore that such mortified Saints cannot derive it to their posterity What is this to the question in hand yet we confess more that neither the first Adam nor any parent descended from him can convey any such stain of sinfull corruption by generation to their children because a most holy God creates both soul and body innocent and without sin But as this argument of his is none of ours so his solution or answer is a meer figment of mans brain for he saith there are three things in sin the offence the guilt and the pollution or stain being an inclination to fall into the like sins Of which saith he the two first are taken away but the last which is the worst is left behind during this life Where ye may take notice of these absurdities or contradictions First that Gods hates the offence as he saith in his dearest Saints and as he saith it is abolished and blotted out by the blood of Jesus Christ If it be abolished as he saith it is how can it remain in them still and if it remain still how can it be but hatefull to God For the second the guilt or obligation to punishment he saith that is pardoned but as we have often shewed no sin is pardoned till it s left and forsaken Prov. 28.13 As for the third the pollution which he cals the pure essence of sin a very pure essence indeed if one look well upon it that saith he doth not reign in a regenerate man yet the life and being of sin is not taken away page 36. But he cites a Text there wherewith he cuts his own throat if rightly rendred Psal 103.3 Who is propitious to all thine iniquities and healeth all thine infirmities or diseases The latter words explaining the former and certainly where diseases are healed they are wholly removed or taken away they leave no life nor being behind them and then follows vers 4. who redeemeth thy life from destruction and crowneth thee with loving kindness and mercy for where any life or being of sin is left there is so much destruction or condemnation left also as we shewed out of Rom. 8.2 True it is that the Lord doth heal our souls gradually as this puny Emperick speaks but he leaves not we say the full perfecting of the cure to the life of glory or yet to the hour of death But page 36. he feigneth a second objection of ours and then forgeth an answer for it as he did before Regenerate parents cannot convey the guilt of original sin to their children because to themselves it is pardoned Which objection is a strong barre against him though not made by us And upon this score the guilt of the first Adam's sin after his personal repentance could not be charged upon his
page 48 in his differencing of gratia gratis data and gratia gratum faciens you will find him as excellent a Schoolman or schoolboy rather Page 2. he saith that in Religion the Law is our marke or way from which if we swerve we sin But is not the Gospel our way therein also and that in a speciall manner of our Christian Faith and Religion That defect is the general nature of sin but is not excess which is the other extreme sinfull also That this defect is an inclination or action repugnant to the Law But what thinks he of evill words as false accusation lying cursing and swearing such as he frequently useth are not they sinfull also That there is in sin a double formality repugnancy to the Law and guilt But guilt is the effect and not the form of sin That the former of these two is a comparison with the Law but it is a disparison or dissimilitude therewith that the first fin of man was the disobedience of our first Parents in eating the forbidden fruit But if he understands it of their actuall eating of that fruit he is much mistaken for as the womans actual eating thereof did go before the mans so many gradual evils did precede them both as first diffidence incredulitie to Gods word who had expresly said in the day that thou shalt eat thereof dying thou shalt dye Secondly too much eare and credence given to the devils lying promise who said ye shall not die but be as gods knowing good and evill Thirdly the too much liking and approbation of the forbidden fruit Fourthly the hungring or thirsting after it Fifthly contempt of Gods justice Sixthly ingratitude towards him for all his former goodnesse And lastly their consenting to Satan and resolution to eat of that fruit That in the generall all our corruption and misery is sprung from that first sin of the first Adam Contrary to what the Lord saith Hosea 13.9 O Israel thou hast destroyed thy selfe but in me is thine helpe But here he saith more particularly that eternall death came upon all their posterity by that first sin Contrary to Gods express Law Deut. 24.16 where God will not have the son to suffer a temporall death and much lesse an eternal for the fathers sin and directly contrary to Gods oath Ezek. 18.3 4. As I live saith the Lord God ye shall not have occasion any more to use this proverb in Israel Behold all souls are mine as the soul of the father so the soul of the son is mine the soul that sinneth it shall die So ver 20. The son shall not be are the iniquity of the father neither shall the father bear the iniquity of the son the righteousness of the righteous shall be upon him and the wickednesse of the wicked shall be upon him Num. 16.22 Shall one man sin and wilt thou be wroth with all the Congregation That the corruption aversnesse of our nature came from that fall aforesaid Pag 3. that all our actuall sins doe spring from thence See to the contrary Eccles 7.29 That the first sin of man is the cause of all other sins and punishments which is true of each mans personal fall and disobedience and not of the other That the Spirit by the Law entitles us to Adams sin He means the first Adams as a derivation from the root to the branches as poyson is carried from the fountain to the cistern and as the children of traitors have their blood tainted with the treason of their fathers and as the children of bondslaves are under their parents conditions But all these similitudes are but shaws to catch woodcocks for neither was the first Adam either the root or fountain of our soules which are Gods immediate workmanship Isai 57.16 for the spirit should fail before me and the souls which I have made nor are our bodies unclean by birth being created to be Temples for the Holy Ghost nor are traytors children usually tainted with their fathers treason though by the civil Law of some Countreys in proditionis terrorem they are ignobled in their blood and dignity nor was Adam himselfe a bond-slave to sin but by the grace of regeneration Gods free-man Rom. 6.18 before he begat any children nor doth the sinful corruption of our parents pass to us more then the graces and virtues of those that are or were righteous for both these are spiritual things which nature cannot convey but he seeks to prove what he saith by some Scriptures long since worn thred-bare by allegation to that effect Joh. 3.5 Rom. 5.12 20 21. 1 Cor. 15.47 48 49. Ephes 2.3 Iob 4.4 Psal 51.5 Isai 48.8 Gen. 8.21 To all which we will give answer in the order set down with what brevity we can having answered the same at large in our Examen As for that Ioh. 3.5 Whatsoever is born of the flesh is flesh it is true of the wisedome of the flesh and of the righteousnesse of the flesh as well as of the open sin but Christ speaks not here of the naturall birth of men but of a spiritual be it true or false As for Rom. 5.12 13 20. the Apostle speaks there thus Therefore as by one man sin entred into the world and death by sin so death went over all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as all have sinned for so Chrysostome and Erasmus and others read those words for untill the Law sin was in the world but where there is no Law sin is not imputed or reputed for sin Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that is to come But not as the offence so is the free gift for the judgment was of one to condemnation but the free gift is of many offences unto justification for if by one mans offence death reigned by one much more they which receive an abundance of grace and of the gift of Righteousnesse shall reign in life by one Iesus Christ Therefore as by the offence of one judgement came upon all to condemnation even so by the righteousnesse of one the free gift came upon all men to the justification of life for as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Unto which long Text we give this short answer First that it is a parallel and opposition betwixt Adams mischief and Christs remedy and cure but few in these days of supposed rather then true light understand either the one or the other aright for besides the first Adam or man whom the Vindicator with many more for want of a true Judicator here understands there are foure Adams mentioned both in the Scriptures and other writers The first is our natural or earthly man which is the creature of this world of whom our Apostle saith 1 Cor. 15 41. The first man is of the earth earthly The second is
3. Luk. 4.18 19 20 yet contrary to this and other promises he saith that we draw the chains of our sins after us which make us move the more slowly But it is the portion of the wicked to be in chains 2 Pet. 2.4 Psal 107.10 11. and to be bound hand and foot Matth. 23.13 There are some that draw iniquity with cords of vanity Esay 5.18 that is with vain excuses and distinctions or ungrounded promises wo to such saith the Prophet Is 5.18 wo c. But these chains saith he are not able to draw us into the bondage that we were in before Yes they have done too many 2 Pet. 2.19 20. That death which is the wages of sin is so changed that it is not the death of the man but the death of the sin in the man What doth this babler say the death that is the wages of sin is the second death in the lake that burneth with fire and brimstone Rev. 14.9 10. and chap. 20.10 15. Sin is the first death and this is the second how then can this be any thing else but the death of a sinner There is another death indeed that is the death of sin and not of the man which is a suffering out of all temptations and a dying with Christ unto all evil Psal 116.15 Precious in the sight of the Lord is the death of his Saints of which see Rom. 6.7 8. Rev. 14.13 2 Tim. 2.11 12. Of this death and not of the corporal death did Chrysostome and Ambrose whom he cites speak or else they were as much mistaken as the Vindicator is in this matter saying there that the death which is brought out by sin he should have said by Christ doth at the last even destroy and consume it in the children of God and that sin will remain though not reign Yes if its will may take place it will reign also and that for ever But he goes on and comments thus upon Rom. 8.13 If ye mortifie the deeds of the body hereby saith he the Apostle shews that after regeneration by grace and before glorification grace is not consummate nor is corruption wholly abolished But with what spectacles did he read this Text when he found these things couchant in it for out of the whole verse he might have learned these saving truths for his better information and reformation also First that God doth suspend his final purpose and promises of our salvation upon Ifs or conditions on our parts to be performed For if ye live after the flesh saith Saint Paul ye shall dye but if ye mortifie the deeds of the body by the spirit ye shall live Secondly that the remaining corruptions in the Saints such as these Romans were have death and condemnation attending upon them Thirdly that therefore they are not to be wounded only but mortified that is absolutely killed And lastly that this is not to be done by the death of the body but by the power of the Spirit which we are to seek by grace and with which we are to cooperate in this life till the work be done His conclusion then from hence pag. 19. and 20. by the new account is false That as long as we live in the body there is some life of sin remaining which we had need to mortify and put off But not as he doth to put it off til our natural death But he addes Saint Augustine saying that our life here is bellum not triumphus a warfare not a trophee of victory Yet may our warfare have an end here and so to have our triumph and victory follow Esay 40.1 2. Comfort ye comfort ye my people saith our God speak ye comfortably to Jerusalem and cry unto her that her warfare is ended that her iniquity is pardoned Ephes 6.13 Wherefore take unto you the whole armour of God that ye may be able to stand in the evil day and having done all to stand 2 Tim. 4.6 7. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness But he contradicts himself in his next speech pag. 20. by the new account saying that in this battel we must fight without intermission untill we have gotten the victory for who can say that he hath in such sort cut off his superfluities that he hath no need of reforming Yes Paul could say it 2 Cor. 5.17 and the holy Apostle John 1 Ep. 4.17 and 5.5 with many thousands more to whom Christ bears witness Rev. 7.14 15 20. and 14.4 5. That when sins and superfluities are unregarded they kindle again That it is true that the same spiritual temptations may return after the former are quenched but at length the Devil is by Christ to be cast out with all his works Rev. 12.10 11. And I heard a loud voice saying in heaven now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast down who accused them before God day and night Yet he saith further That whosoever he be unless he dissemble he shall find within himself something that had need to be subdued But such a Pigmee in grace as he is if he be under grace must not measure the growth and mortification of Gods faithful and sanctified Saints by his pitch But he brings in some sentences which he fathers upon Ambrose as this velis nolis infra sine tuos habitabit but he saith habitavit Jebusaeus subâ—ugari potest exterminare he should have said exterminari non potest that will thou nill thou the Jesubite will dwel wit hin thy coasts and borders he may be subdued but not rooted out This is true of temptations especially for a time after our first conversion but this conslict if we bestir our selves aright shall have an end here as we have proved of late some Jesubites are our sins and corruptions which must be rooted out again some Jebusites are our native faculties as they are corrupted disordered and poysoned with rebellion These also may be subdued and brought into obedience but neither can be cast out nor ought to be howbeit we have sure promises that all our sins and corruptions shall be subdued if we will sue out the benefit of the same Mich. 7.19 He will turn again he will have compassion upon us he will subdue all our iniquities and thou will cast their sins into the depths of the sea Insomuch as that there shall not be one Canaanite left in our soul which is the house and the temple of the Lord So Zech. 14.21 And in that day there shall be no more the Canaanite in the house of the Lord of hosts Yet he goes on saying saying That the great deceitfulness of mans heart of which the Lord complaineth Jer. 17.9 saying the heart of man is deceitful above all things and desperately wicked who can know it it is attributed to all men
when we have answered we will pay him in his own coine That it was the prerogative of Christ alone among all grown men to know no sin and to be found solus in hominibus qualis quaerebatur in pecoribus not in peccoribus as he hath it alone such among men as was sought among the beasts an unblamable lamb without spot Here he having cited Isaiah 53.6 saying we like sheep have gone astray and Gal. 3.23 that the Scripture hath concluded all under sin he might have spared Augustine contra Pelag. lib. 2. cap. 13. and Gregorie lib. 3. in Reg. cap. 6. saying There is no man that hath not some corruption in him which he may and should lament For take all this as spoken of the unregenerate man or the regenerate that hath not fulfilled his course with Paul 2 Tim. 4.7 and we have often affirmed the same But he brings Hieronymus contra Jovinian lib. 2. saying No man is clean from sin though he live but one day upon the long earth Which is true of the sinful earth spoken of Collos 3.5 mortifie therefore your members upon earth although we know that in that saying Hierom and others suffered the Septuagints ill translation of Job to impose upon them But we had almost lest out Lactantius whom contra Gentes lib. 6. cap. 13. he alledgeth saying No man can be without sin so as he is burthened with the garment of the flesh We say so likewise if he understand it of that flesh which Saint Jude speaks of vers 23. hating even the garment spotted by the flesh if otherwise he himself was Lactantick with Lactantius Further he brings Bernard upon Cant. serm 2. saying Non peccare Dei justitia est not to sin is the justice and property of God but remission of sin is the justice of man To which we say that the former is but true in part for the elect Angels never sinned and the latter scarcely true at all for remission of sins is one thing and righteousness is another And where the remission of sin follows the righteousness of sanctification to purge them away must go before of necessity Acts 26.18 Sed unus Bernardus non vidit omnia And his own conclusions there are as false for saith he As the Ivy will not die untill the Oke be cut down but Experience shews that if you cut the Ivy at the root it will forthwith die so our sins will not die as long as we live which is as false as the other neither will it ever be abolished until death ends the conflict between the flesh and Spirit Then death which is but a privation is stronger then the Spirit And such Quacks as he is have a good warrant and pretence to kill many yea were it many thousands for by this means according to his doctrine they should put an end to this conflict of sin and send men presently to be perfected in glory Here not only souldiers whose trade is to kill but high-way-men poysoners and all murderers especially of the Saints might find a strong plea for their murders But he brings us more of this Ambrosia out of Ambrose de Paenit lib. 6. cap. 1. saying It is not the voice of thy family I am whole and need not a physician but heale me O Lord and I shall be healed But if it be the voice of his family of what family is the Vindicator who saith that the Lord cannot or will not heal us is it death that must do that work for us is it not the voice of his family first to come to him for an absolute cure and then with the woman who was cured of her bloody issue and the cleansed leper and many others to come and give God thanks But he goes on page 23 24. with Ambrose speaking thus to the Novatian hereticks of his time and saith it may fitly be turned to the Jesuits of our time Darest thou O Jesuit call thy self clean and holy albeit thou wert clean in regard of thy workes this one word were enough to make thee unclean To which I say first that the way wherein Paul worshipped the God of his Fathers was called Heresie Acts 24.14 Secondly we know no Jesuit that counts himself perfect unless it be by his profession But we hope that he will not henceforth when it cometh to a trial at Law deny that be called us Jesuits which is no less then to accuse us of a capital crime no better then treason for which by Gods Law he ought to suffer death himself unless he can prove it Deut. 19.17 18 19. or to incurre a great mulct for his slander above that the Jury awarded at Sarum March 15. 1657. But lastly this pretender to no less degree then of a Doctor of Divinity doth not see that there is a gross absurdity if not contradiction in the words which he fathers upon Ambrose saying albeit thou wert clean in regard of thy works this one word I am clean which in that case is but the truth were enough to make thee unclean We hope the Vindicator hereafter will not be too forward to speak the truth any more then he hath done heretofore lest as he saith out of Ambrose it make him unclean But he giveth us presently some Nectar to his Ambrosia saying with him agreeth Augustine Serm. 29. de verbis Apost There are some like vessels that are blown up with wind filled with an haughty spirit of election not sollidly great but swelled with the humour of pride who dare be bold to say that there are men found upon earth without sin Why are there no promises of such persons see Isai 1.24.25 And I will turn mine hand upon thee and purely purge away thy dross and take away all thy tin See chap. 4.4 and 11 19. They shall not hurt nor destroy in all my holy mountain for the earth shall be filled with the knowledge of the Lord as the waters that cover the sea Eze. 36.25 I will pour clean water upon them and from all their filthinesse and from all their jdols will I cleanse them Zeph. 3.13 The house of Jsrael shall do no iniquity nor speak lyes But we know what sort of Protestants at this day are puffed up with the spirit of election And it seemeth the Vindicator being conscious to himselfe or his party did not English those words of Augustine inflati viri spiritu electionis pleni men puffed up filled with the spirit of election though for him we do it But the Father demands of such How sayst thou that art just and holy this prayer Forgive us our sins Yes such may say with Saint Math. chap. 6.12 forgive us our debts to wit of love and thankfulnesse to God yea and of love to men for his sake which debt is so great that it can never to all eternity be paid Rom. 13.6 Owe nothing to any man but to love one another and with Saint Luk. chap. 11.9 they can say also Forgive us
they by him to wit in a cooperative way onely he actually performed so did they also and they by imputation yes if you take that for his free gift and contribution of his help he by vertue and merit internal they by gift grace Thus all his words are in some sort true but not in his sense And thirdly saith he as touching the beginning of inward and outward obedience in this life for this is the love of God that we keep his commandements 1 John 5.3 But here he is twice mistaken for first that obedience is the same thing which we speak of and he should have done if he had understood himself in the foregoing member and secondly that Text of St. John doth not in that Scripture speak of an inchoative obedience only but of a complete observance of the Law the which he and his fellow-Apostles with divers other other brethren had already attained But the Law is impossible saith he to the regenerate in respect of God that is saith he as he is the perfect outward and inward obedience of the Law Which is false but how proves he it Page 50. he first cites that of Psal 143.2 which we have had so often before Enter not into judgment with thy servant O Lord and there he alledgeth some of his former reasons First they fulfill not perfectly because they do many things against the Law But are the Saints necessitated to do so unto the end of their lives for in many things we offend all saith James c. 3.2 and I am sure he hath oftener then once offended in wresting this Scripture against the Apostles and perfect Saints which James speaks to the younger believers Then he adds out of Psal 19. who knoweth the errours of his life Surely not till God revealeth them which he doth to his servants who desire to be humbled for them and healed of them Phil. 3.15 And if in any thing ye be otherwise minded God shall reveal it unto you Is 30.21 And thine ear shall hear a voice behind thee saying this is the way walk in it when ye turn to the right hand or to the left Secondly those things which the regenerate do according to the Law are imperfect what in their youth and old age in Christ also for there are in the regenerate saith he as I have shewed in my former position but with much ignorance and errour many sins remaining as original sin ignorances and impurities he measures all men by his own last which they acknowledge and bewaile Is 64.41 But that is the Prophets confession in the behalfe of the unregenerate We have been as an unclean thing and all our righteousness is as filthy raggs which words we fear the Vindicator may use concerning his present estate for all his pretense to the work of regeneration for his life and doctrine bear witness unto it Then he comes to a second distinction or thesis the perfect obedience to Gods Law is fulfilled in us two wayes first by application of Christs righteousness unto us to wit like one of his outward emplasters he is our head saith he what of the evill doers and we his members what when we give our members as weapons of unrighteousness to sin and corruption and are so rivited with him that we are not to be taken asunder but as one body with him Which is true only of those which are first implanted into him by the similitude of his death and after by the likenesse of his resurrection as we said before but the Vindicator and his party hold neither of those estates attainable in this life By vertue of which communion saith he it comes to passe that that which is ours is his yes when we yield the whole desire and delight of our hearts over to him and his service in all righteousnesse and that which is his is ours then we can neither want understanding to know nor power to keep his Law for he hath both so that in our head that is in our conceit and imagination we have fulfilled the Law and satisfied Gods justice for our sins saith he as I have shewed before But to satisfie Gods justice for our sins is one thing which Christ alone hath done for them that leave their sins and to fulfil Gods Law is another which we also must do by and through Christ working in us and with us Rom. 8.4 otherwise all these are meer dreams and delusions of Satan to make men secure if not presumptions under the reliques if not the whol body of sin Secondly it wil be fulfilled within us whether we sleep or wake as he supposeth by and in our perfect sanctification to wit in another world though now our obedience is but in part The Lord Jesus saith he at the last day when the last enemy which is death shall be destroyed shall bring it in us unto perfection But what shall those that dye before want their consummation in grace and obedience till the generall resurrection and how is death the last enemy when our sins by perfect sanctification shall not be-destroyed and purged out till after death How doth this man contradict himselfe who said that in our personal death sin shal be perfectly purged away and grace consummate unto glory This is the end saith he which Christ hath proposed unto himselfe and whereof he cannot be frustrate Ephes 5.26 As he hath begun it so he shall finish it But what think you is that to us and how shall this be sought and attained by faith obedience and prayer as our full renovation must be He shall then conform us to the Law the righteousnesse thereof shall then be fulfilled in us saith he But Paul commands us Rom. 12.2 in the mean time not to conform our selves to this world but to be transformed by the renewing of our minds that we may prove what is that good and perfect and acceptable will of God Then the Vindicator goeth on with his swelling words of vanity promising liberty unto others when himself is the servant of corruption as the false teachers were always wont to doe 2 Pet. 2.18 19. and saith that there shall not be left in our nature so much as a sinful motion or desire but he shall at the last present us pure and without blame unto his Father he shall make us perfectly answerable to the holinesse which the Law requireth and shall bring it to passe in his own good time which is in this life time say we for the other life is a time of harvest and of reaping those things which we have done in the body 2 Cor. 5.10 For we must all appear before the judgement-seat of Christ that every one may receive the things done in his body according to what he hath done whether it be good or evil and unto this Judgement we must goe as soon as we give up the Ghost for it is appointed for all men once to die and after follows the judgement Heb. 9.27 and
come salvation and strength the kingdom of our God and the power of his Christ for the accuser of our brethren is cast out who accused them before God day and night In hope of this kingdom and in order thereunto the Saints to whom it was published purified their hearts by faith in Gods sanctifying grace to be had in Jesus Christ 1 Joh. 3.2 3 Beloved now are we the sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him or we shall see him as he is and every man that hath this hope in him purifieth himself even as he is pure Act. 15 7 8 9. Men and brethren ye know that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the Gospel and beleive and God which knoweth the hearts bare them witnesse giving the Holy Ghost unto them even as he did unto us and put no difference between them and us purifying their hearts by faith Out of this faith and hope the souls of Gods elect do cry unto God night and day for vengeance against Gods spiritual enemies and theirs who first had crucified Christ in them and by them and afterwards did cruciate and vex them with continual temptations and assaults Luk. 18.1 And he spake a parable unto them to this end that men always ought to pray and not to faint saying There was in a City a Judge that feared not God neither regarded man and there was a widow in that City and she came unto him saying avenge me of mine adversary and he would not for a while but afterwards he said within himself though I fear not God nor regard man yet because this widow troubleth me I will avenge her lest by her continuall coming she weary me And the Lord said hear what the unjust Judg saith and hall not God avenge his own elect which cry day and hight though he bear long with them I tell you that he will avenge them speedily Neverthelesse when the Son of man cometh shall he find faith upon earth Where now is this faith of Gods elect to be found yea where is the faith of the Apostles and their Churches to be heard or read of who looked for no life and glory by Christ unlesse they died with Christ unto all known sin Rom. 6.8 For if we be dead with him then we believe that we shall live with him and the doctrine which held forth that and no other way for the fallen man to enter into life the Apostle commends as a faithful and undeceivable word implying that the contrary doctrine and perswasions deceive mens souls in the end 2 Tim. 11.12 This is a faithful saying if we be dead with Christ we shall live with him if we suffer with him dying to sin we shall also reign with him If we deny him in this way he will also deny us The seventh Topick is the inequality between sin and Gods grace now to be had of Christ Jesus thereagainst Is 5.4.11 No weapon that is formed against the Lord shall prosper and every tongue that raiseth up against thee in judgment thou shalt condemne This is the heritage and so forth Rom. 5.17 For if by one or one mans offence death reigned by one how much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ vers 20 21. Moreover the law entred that the offence might abound but where sin abounded grace did superabound that as sin had reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ The eighth Topick is the professed resolution of the Christians in the Apostles time to die unto all sin Rom. 6.1 What shall we say then shall we continue in sin that grace may abound God forbid How shall we that are dead to sin namely by Christian profession and resolution live any longer therein Colos 3.3 For ye are dead and your life is hid with Christ in God The ninth Topick is from the true end and use of baptism to teach us this death and burial of sin in conformity to Christs death and resurrection Rom. 6.3 4. Know ye not that so many of us as are baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk after we are dead and risen again with him in newness of life for if we have been planted into the likeness of his death we shall also be planted into the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 1 Cor. 15.29 Else what shall they do who are baptized for the dead if the dead rise not at all why are they then baptized for the dead Colos 2.12 Buried with him in baptism wherein ye are also risen through the faith of the operation of God who hath raised him from the dead The tenth Topick is from the admission and assertion of this mortified and purged estate every where Rom. 8.2 For the law of the spirit of life which is in Christ Jesus hath freed me from the law of sin and death Rom. 6.7 For he that is dead is justified or freed from sin 2 Cor. 5.17 If any man be in Christ according to the Spirit he is a new creature old things are past away and all things are become new Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me Chap. 5.24 And they that are Christs have crucified the flesh with the affections and lusts The eleventh Topick is from the omnipotency of true faith in Christ Marth 15.18 Then said Jesus unto her O woman great is thy faith be it unto thee even as thou wilt Chap. 21.21 Jesus answered and said unto them Verily I say unto you if ye have faith and doubt not ye shall not onely do this which is done to the fig-tree but also if you shall say unto this mountain of sin be thou removed and be thou cast into the sea it shall be done Mark 9.23 Jesus said unto him if thou canst believe all things are possible unto him that believeth John 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works then these shall he do because I go to the Father Unto which joyn that of our Saviour John 16.33 In the world ye shall have tribulation but be of good cheer I have overcome the world even Satans world which ye through faith shall be by me enabled to overcome 1 John 5.4 5. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even
claiming their ministration as aforesaid will prove themselves their successors whether included or not included in the words Math. 28.20 who are mentioned Ephes 4.11 and so the Ministers of Jesus Christ then they must demonstrate themselves to be men of honest report amongst Apostolick-men if there be any and full of the Holy Ghost and wisdome even that wisdome specified Jan. 3.17 and not be pufed up with pride and shewing bitternesse and wrath and carry themselves Diotrephes-like loving so far to have the preeminence as to have power to receive whom they think fit into the Ministerial office and to reject whom they affect not because they are not of their mind though peradventure better qualified with saving truths then themselves yea do not only so but forbid or hinder them that would receive them or cast them out of their livelyhood Hence we sayagain that if they derive their claim as aforesaid to be their successors they must be qualified like those Pastors which we have proved to be qualified as aforesaid by reason it is said Ephos 4.11 they were of Christs own making and gifted with his immediate gifts v. 8. which cannot be lesse or fewer then fit for the ends they were appointed unto v. 12 13. the ultimate whereof is to become a perfect man which most of our Ministers deny to be in this life unto the measure of the stature or age of the fulnesse of Christ Therefore the Ministers of England if they lay claim to be the successors of the foresaid Pastors and Teachers and so the Ministers of Jesus Christ they must be such Pastors so made by Jesus Christ inwardly for their outward ordination is but a ceremony which they most frequently apply where there is not the thing signified namely such gifts in those ordained men which if there be then they must first understand those gifts to be and own them yea imploy them for those ends expressed Ephes 4.12.13 which ultimate end is denied by many to be attained in this life and their great contest and zeal is to lay claim to the said succession for to justifie their office and not to have the office of Presbyter Ministers and Bishops to be extinct out of their Church but we heare no disputes nor can we see such zeal and animosities put forth to defend their claim to their predecessors gifts but they can be content to say yea to excuse themselves to be like other men save only in the Grecians wisdome and literature 1. Cor. 1.22 in passions and conversations if not below other men as too often it s to be feared but their office forsooth they would have looked upon as to be the Ministers and Bishops of Jesus Christ when the gifs aforesaid of such Pastors Ehes 4.11 and of such Bishops Deacons which are specified 1 Tim. 3.2 3 4 5. c. are not to be found yea not be believed can they be in these days so that if the Son of man come again as he will come will he find faith as it s said Luk. 18.8 on the earth amongst these sorts of men to believe that there is any who can come while he liveth to a perfect state in holinesse though it s declared to be the end that all these officers are appointed Ephes 4.12 13. The foresaid men are so sollicitous and careful to prove their office of ministration to be from the Apostles downward that when they are reproched as to have their office from the Pope and Popish Bishops because those did once rule in England that they presently deny it and say having brushed their vesti tures and pickt out the Crosse that they have cast off the reliques of Rome and only retain they said the office which indeed the Popes had from their immediate predecessors and so they run to the top of the scale or ladder to see the Apostles descending like the Angel on Jacobs ladder Gen. 28.12 to justifie them to be their successors for matter of office without their gifts as aforesaid But we believe that Christ meant by that place of Scripture otherwise then such a continued future succession to follow to the end of the world for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am with you all the days to the end of that age Hence why may not we think Christ meant the like dayes of which he biddeth them rell Herod that fox Luk. 13.23 24. Behold I do cures to day and to morrow and the third day I shall be perfected so all the days of their age or dispensation he would be with them to assist them in the accomplishment of their cures or work which like dayes are intimated Hosea 6.2 After two days he will revive us and in the third we shall live in his sight which Christ we believe calleth the last day and not the end of the world when he saith and I will raise him up at the last day Joh. 6.39 40 41. in a parallel respect to the Lord Jesus day who was raised up at the last day for it is said he was dead and buried and the third day he rose again so it is said Rom. 6.4 5 6. c. We are buried with Christ by baptisme into death c. for if we have been planted together into the similitude of his death even so shall we be into the similitude of his resurrection which work of mortification to a new life the Apostles were appointed to preach v. 19 20. until the accomplishment ' of the age of the fulnesse of Christ Ephes 4.13 In this foresaid sense the words may be justified to be truly spoken to the Apostles in their own persons but not in the sense the words are translated into Lo I am with you to the end of the world for so they cannot be literally true therefore such as desired to hear of such a succession aforesaid and finding no fitter place in their apprehensions they presently fancied Christs meaning to be in their successors by saying ' Lo I am with you to the end of the world that is with you in your successors and then the next inserence is themselves are the Presbyters and Ministers of Jesus Christ because Christ meant as aforesaid I will be ' with you in your successors to the end of the world which yet he may be with the Apostles successors and yet none of the publique ministration of England may be the said Ministers of Jesus Christ that is according to his constitution and order though many of them we deny not but acknowledge them to be God-fearing men and wel meaning servants for Jesus Christ but yet we cannot believe them to be Ministers of Jesus Christ that is by his order and appointment by reason that we are more then confident that Christ would not have the office of the Apostles in their ministration separated from the gifts concomitant and needfull thereunto which we cannot yet find to be in them yea they disown them to be unattainable and therefore
an inward portraiture of righteousnesse a glimpse of the heavenly man yet earthy naturall and mutable which we all beare at the first and so are said to have born the image of the earthly 1 Cor. 15.49 This is opposed verse the 14 of this 5 chapter of the Rom. to Moses another inward state or work of the Law discovering the deadlinesse of sin unto us with lightnings thunderings and terrors Heb. 12.18 19. The third Adam is the old man of sin The fourth is the last Adam the Lord from Heaven who is not as the first was with his weak image of Righteousnesse a living soul but a quickning Spirit 1 Cor. 15.45 It 's the first then of those soure the Adam of our earthly or naturall man who yet with the help of the second is the image of him that is yet to come to the beleevers to wit the Lord from heaven in whom we first sin and die by our personal fall according to 1 Cor. 15.22 As in Adam all die which doe die so in Christ shall all be made alive who are quickned for we proved before that no man did or could dye by the first Adams sin both by the Law and Gods oath thereagainst As for the first 1 Cor. 15.47 48 49. we have shewn that it makes for us and not against us As for Ephes 2.3 Paul there confesseth that since his fall he and the fallen Jews as well as others were not children of God by love patience and meeknesse as in their first creation but children by the nature of the wrath for so the words run in the Greek and consequently the children of the prince of the power of the air as well as others according to Rom. 3.22 23. Unto the words of Job 14.4 Who can bring a clean thing out of an unclean We say that since the mans personal fall and corruption he can neither by his own strength cleanse himselfe nor bring forth any righteousnesse or holinesse that is in it selfe clean or pure Unto Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me or warm me we answer that David speaks here of his own first personal fall and disobedience or his first conception and forming not in his natural mothers belly but in the womb of sin accordingly as it is said of Eve who was at the first created after the similitude of God that when she fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 2.14 But the woman being deceived was begotten in the transgression Thus the Jews speak to the blind man Joh. 9.3 4. Thou wastaltogether born insin and dost thou teach us And David himselfe complaineth of some noted wicked ones the wicked are strangers from the womb they goe astray as soon as they be born they speak lies Psal 58.3 4 5. If he had spoken of their natural birth he could not truly have said that they had either gone astray or spoken lies as soon as they were born This mother that conceived David in sin was his consent to the first Temptation Jam. 1.15 Lust when it hath conceived c. Unto Esay 48.8 I knew that thou wouldest deal very treacherously and wast called a transgressor from the womb I say that men could not from the natural womb deal treacherously and therefore it is a spiritual womb of which the Lord speaketh here And Hosea 9.11 As for Ephrains their glory shall flee away like a bird from the birth and from the womb and from the conception to wit in the sin or in the false righteousness Finally unto Gen. 8.21 For the imaginations of mans heart are evil from his youth I say that is true for before that time men usually lose their innocency and corrupt themselves But what is that to innate corruption And whereas he brings in Augustine saying in uno vniversi It is granted while we were in Adams loines we were all one and so we are still in the natural Adam at the first birth earthly but innocent and in the old Adam of sin all one when we are fallen and depraved that is are corrupt and sinful but are not all such in the same measure and degree But his following positions are these page 4. That we were all in the first Adam legally No but seminally onely That there was a stipulation and Covenant between God and Adam for all mankind That we were all parties with him to any such Covenant That we were liable to the curse that belongeth to the breach of that Covenant All which are the meer figments of mans brain That we had interest in the mercy promised in that pretended Covenant Of all which there is no footstep to be found in the word That being in him naturally we were unavoidably subject to all the bondage and burthen which he or the humane nature then contracted Not so unless it were some temporal calamity with which God might justly plague his posterity for his fall and sins Yet he goes on in page 4. to prove that we are guilty of the first Adam's sin but by false principles or with true principles misapplied as followeth That every thing which is born carrieth with it the nature of that which did bear it as touching the substance and accidents proper to the special kind This is a truth and therefore the soul which is born and breathed from God must needs be pure and the natural earthly man must needs be good in his kind as all other natural living creatures are that which is born of the Spirit in a way of regeneration is Spirit but what is born of the Flesh is still Flesh as this mans Wisdome and Doctrine is of which birth Christ speaks John 3.6 as before That we being all born of corrupt and guilty parents do in our birth by nature draw their corruption and guilt Which is false for guilt and corruption are not natural but spiritual and adventitious things as is aforesaid That by the death of Christ who is the second Adam howbeit not as he was man but as he is a quickning Spirit and the Lord from heaven 1 Cor. 15.45 47. we receive a double grace of Justification and Regeneration Wherein are two false grounds layed down First that justification and regeneration are two distinct things which St. Paul makes but one and the self same thing Titus 3.4 5 6 7. But after that the kindness and love of God our Saviour toward man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost which he shed abundantly on us through Jesus Christ our Saviour that being justified by his grace we should be made heires according to the hope of eternal life And 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God The second false ground is that we
receive those two gifts of justification and regeneration by the death of Christ for though remission of sins is purchased thereby for the true beleevers yet that is neither regeneration nor justification in the Apostles sense nor is justification purchased thereby for he that made us had power to regenerate without any such purchase That therefore it follows that out of the first Adam to wit our first parent there issued a double evil unto and upon us to wit guilt and corruption we deny as false and inconsequent That in this derivative the sin which he speaks of is an universal corruption is false likewise in which are two great evils as he saith Sed sublato sub ecto tollitur ad unctum Pag. 5. That in it first there is a general defect of all righteousnesse in which we were at first created to wit in our first patents First it is manifestly false as also that any such defect is derived unto us who are still created righteous and holy and after the image of God as these ensuing Texts doe clearely prove besides many more that might be added Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed for in the image of God created he man to wit him that is so killed or else the argument is of no force Jam. 3.9 Therewith to wit with the tongue bless we God and therewith curse we man who is created after the similitude of God Ecclesiast 7.29 Lo this have I found that God made man righteous but they have sought out many inventions Jer. 2.21 Yet I had planted thee a noble vine wholly a right seed how then art thou turned into the degenerate plant of a wild vine unto me That this pretended derivative sin to be so conveyed from the first Adam to us is an inherent deordination evil disposition disease propension to all mischief and antipathy and aversation to all good which the Scripture calls the flesh the wisdome of the flesh the body of sin earthly members the works of the Devil the Hell that sets the whole course of nature on fire Jam. 3.5 6. Rom. 8.6 7. Jam. 3.15 Eph. 4.22 Col. 3.5 Rom. 7.23 1 John 3.8 Unto which I say that although all those names are justly given to the body of sin especially when it is fully formed in men with all his members yet first there is no such thing found in children of whom our Saviour saith that the Kingdome of Heaven is of such and that unlesse we be born again after our fall and corruption and become like them in humility righteousnesse love and meeknesse we cannot enter into the Kingdome of God Matth. 18.3 Mar. 10.14 15. Doth not Paul also give us this charge 1 Cor. 14.20 Brethren be ye not children in understanding howbeit in malice or naughtiness be children where he implyeth that children have no malice or naughtinesse in them and if sin be the workmanship of the Devil as he out of 1 John 3.8 confesseth I would demand whether the Devil had an hand in the creation of children which he must if this sin be his workmanship But that which follows there that no man can be more sensible of the through-malignity of this derivative corruption then Paul was when he cryed out Oh wretched man that I am who shall deliver me from the body of this death Is first the old mistake and afterwards backed with this errour and peice of nonsense untill his understanding was opened to conceive the spiritualness penetration and compass of the holy Law which measures the very bottome of every action for Paul could not be so sensible of his sins malignity till his understanding was so opened nor till he had been scourged also for it by the work of the Law as all men are whom God brings to be and maketh his sons Psal 94.12 Heb. 12. That the Law condemns as well the original as the Acts of sin is true of prohibition but not of condemnation for each sinful motion is by the Law discovered and prohibited but we are not condemned for the same till we approve or like of the temptation in some measure Those ensuing positions are also false First that Paul Rom. 5.14 understands by Adam and Moses our first parent and him that was the Lawgiver but two distinct estates in men as was said before which may appear out of the foregoing verse compared with this For untill the Law sin was in the world that is before the inward Moses Lawgiver or reprover cometh unto men but where there is no Law sin is not reputed for sin for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred Secondly because he saith that death reigned from Adum which is the natural man in his first defection till Moses or one that draweth out of the water of sin That the men who sinned between the first Adam's age and the time of Moses did not sin after the similitude of Adams transgression against the clear revelation of Gods holy will as Adam did Yet they did for the same God that did forbid the eating of the forbidden fruit doth ever since prohibit and forbid every sin in every mans soul that is against the moral Law Rom. 2.15 Which shews the work of the Law written in their hearts their consciences bearing them witness and their thoughts the mean while accusing or else excusing one another Was not Enoch a Prophet in his time see Jude 1.14 and was not Noah the eight preacher of righteousness as the Apostle calls him 2 Pet. 2.5 were not the men of the old World destroyed for their known wickedness and shut into the infernal prison for their apparent disobedience 1 Pet. 3.19 20. so that the Vindicators misapprehension of this place of mens sinning for want of such light as Adam had is full of darkness As for those over whom death reigned from Adam to Moses and who had not sinned after the similitude of Adam's transgression we say that as Adam and Moses are two inward states so may these be inward spiritual messengers of God represented by Abel and others as well as the inward Adam and Moses of which he speaks for such a generation of righteous ones which never sinned we find slain by the wicked and incorrigible generation of men Mat. 23.35 That upon you may come all the righteous blood shed upon the earth from the blood of the righteous Abel unto the blood of Zachariah the son of Barachiah for though men usually in reading this and other Scriptures look no further then the letter yet I demand of them how in justice could all the righteous blood shed from the beginning come upon that wicked and unbeleeving generation of the Jews if they had not inwardly slain a spiritual Abel and other messengers of God even to a spiritual Zachariah that is the Lord remembrancer the son of Barachiah that is of the Lords benediction as all his inward messengers are yea it is true which Abraham answered to
our faith for who is he that overcometh the world but he that believeth that Jesus is the Son of God The last Topick shall be the summe of all practical truth in Christ which Paul reduceth to two heads Ephes 4.20 21 22 23 24. as was said before But ye have not so learned Christ if so be ye have heard him and have been taught by him as the truth is in Jesus that ye put off concerning the former conversâ—tion the old man which is corrupting according to the deceitful lust and be ye renewed in the Spirit of your mind and that ye put on the new man which is created after God in righteousness and holiness of truth Then who holds out the truth of Christ we or the Vindicator let all wise men judge impartially between us Thus much for divine authority now for humane we shall first produce divers of the Fathers and some of those which the Vindicator or his friends for him have alledged against us to out-ballance him and then the authority of our own Church the best reformed of all the Protestant Churches in her established doctrine and late Liturgie For the first of these Justin Martyr in quaest respon ad Orthodoxos All men do sin not because we cannot do otherwise which appeareth from hence because all men are not intangled with all sorts of sins but some fall into these offences some into others and some men are involved with many sins some with fewer and some with none at all those of whom I spake before to wit Zacharie and Elizabeth Origen super Gen. homilia 11. But let us see how a man may be made the good savour of Christ sin is a filthy stinking thing In a word sinners are compared to swine wallowing who wallow in the filthy dung If there be any of you in whom there is no savour of sin but the savour of righteousness and the sweetness of mercifulness he is the sweet savour of Christ Cyprian serm de Baptism Christi The Law teach us to avoid sin it reproves transgressors and to the intent we should walk with washed and clean feet it foreshews all things that may offend and makes known unto us all diverticles whereby dangerous out-turnings and passages may be avoided it commands nothing that is impossible nothing that is austere or difficult Chrysos in 2 Cor. 11. homil 3. speaking of Abraham's prayer made to God in the behalf of the inhabitants of Sodom and the neighbouring cities which were to be destroyed Gen. 18. saith he that Abraham speaking there vers 27. by way of self-abasment before the Lord said Behold now I have taken upon me to speak unto the Lord which am but dust and ashes and thus he did Because saith Chrysostom Abraham at this time had no sin left therefore he flies unto nature it self and because the name of earth contains in it something that is honest and decorous in its kind he adds the word ashes thereunto Hieron in Epist He which desires to reign with Christ must of necessity be pure or clean from all naughtiness and guile if thou wilt have thy part or portion with Christ thou must live after Christs pattern if thou desirest the society of the Saints keep thy heart clean from the very thought of naughtiness and sin because the celestiall Court receives none but those that are holy chast simple innocent and pure Augustin de vera falsa poenitentia For he is first to be purged with the fire of purgation who deferreth the fruit of his conversion unto another world and albeit saith he this fire be not everlasting yet it is greivous after a wonderful manner for it exceedes all the pain that ever any man suffered in this life Therefore let every one so endeavour to amend his faults here that he may not have cause to endure such pain hereafter Here his exhortation and counsel is good though his ground concerning purgation wants an Index expurgatorius Idem in lib. de baptism par If it be demanded whether a man be without sin in this life I confess he may by grace of Christ and the right use of his free-will Greg. lib. 2. mara cap. 8. If we say that Job offended in his speech or words which were wickedness in us to think we should confess that God had lost the victory in his challenge or offer made to Satan concerning Jobs exposal to his sifting and trial Prosper in his book of senten ex Augustino As some parents do aggravate original sin so some do lighten or abate it but none doth take it away save he onely of whom it is said Behold the lamb of God which taketh away the sin of the world to whom no good of man is impossible to work no evil is uncurable Unto which adde that saying of Bernards by the Vindicator quoted yet without his additional That kind of sin which so often troubles us I mean concupiscence and evill desires may and should be repressed by the grace of God so that they reign not in us and that we give not our members as weapons of unrighteousness unto sin and then there is no condemnation to them that are in Christ Thus for the Testmony of the Fathers of which sort we shall alledge more in the confirmation of the second position Now for the doctrine of our English reformed Church heretofore established by law First in the Catechism is thus demanded and answered Q. What did your Godfathers and Godmothers then for you A. They did promise and vow three things in my name first that I should forsake the Devil and all his works the pomps and vanity of this wicked world and all the sinful lusts of the flesh Secondly that I should believe all the Articles of the Christian faith And thirdly that I should keep Gods holy will and commandements and walk in the same all the dayes of my life Q. Dost thou not believe that thou art bound to believe and to do all as they have promised for thee A. Yes verily and by Gods help so I will and I heartily thank our heavenly Father that he hath called me unto this state of salvation through Jesus Christ our Saviour and I pray God to give me his grace that I may continue in the same unto my livesend And afterwards reciting the Lords prayer Q. What desirest thou in this prayer A. I desire my Lord God who is the giver of all goodness to send his grace unto me and unto all people that we may worship him serve him and obey him as we ought to do c. And that it would please him to save and defend us in all dangers Ghostly and bodily and that he will keep us from all sin and wickedness and from our Ghostly enemy and from everlasting death And this I trust he will do of his mercy and goodness through our Lord Jesus Christ and therefore I say Amen And afterwards concerning Baptism Q. What is the inward and spiritual grace
signified therein A. A death unto sin and a new birth unto righteousness Hence it is that our Church prayed thus at the baptism of infants And humbly we beseech thee to grant that to the person baptised he being dead unto sin and living unto righteousness and being buried with Christ in his death may crucifie the old man and utterly abolish the whole body of sin And now we hope that the Vindicator had not renounc'd his baptism by sinful positions and his own wicked course of life Secondly in our late Liturgie we are taught thus to pray in the Collect on Easter-Tuesday and to like effect in many other places Almighty God which hast given thine onely Son to die for our sins and to rise again for our justification grant us so to put away the leaven of malice and wickedness that we may alwayes serve thee in pureness of living and truth through Jesus Christ Unto which we might adde that out of the Letanie From all evill and mischief and sin from the crafts and assaults of the Devil from thy wrath and from everlasting damnation Good Lord deliver us From all blindness of heart from guile vain-glory and hypocrisie from envy hatred and strife from all uncharitableness Good Lord deliver us From fornication and all other deadly sin and from all deceits of the world the flesh and the Devil Good Lord deliver us And thus much for the confirmation of the first position Come we now to the establishment of the second That the law of God may by the grace and help of Christ be so perfectly kept and fulfilled in this life as not to offend against the same yea as to be justified and that only by Christ of grace given whch we will divide into two branches and first prove the possibility of such a fulfilling by the like Topicks and authorities as we did the former and then briefly ratifie that which will follow by consequence namely that by such a fulfilling of the Law by the grace of Christ we may be justified before God and men according to the truth of the Gospel As for the first of these we take it for granted that the Law of God requireth no more of us then what is contained in those two commandements Mat. 22.36 37 38 39. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind this is the first and the great commandement and the second is like unto it Thou shalt love thy neighbour as thy selfe Because our Saviour saith vers 40. On these two commandements hang all the Law and the Prophets Our first Topick to prove all this attainable by grace is taken from Gods predestination and election See Joh. 15 16. I have chosen and ordained you that you should go and bring forth fruit and that your fruit should remain Rom. 8.29 30. For whom he did foreknow them he did predestinate to be made conformable to the image of his Son that he might be the first born among many brethren moreover whom he did predestinate those he also called and whom he called those he also justified and whom he justified those he also glorified Ephes 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love and chap. 2.10 For we are his workmanship created in Christ Jesus unto good works which God had before ordained that we shall walk in them 1 Pet. 1.2 Elect according to the foreknowledge of God in holinesse unto obedience and in order thereunto unto the sprinkling of the blood of Iesus Christ that is his sanctifying Spirit as shall be proved hereafter The second Topick is from Gods expresse commands which cannot be impossible for they should be frustraneous tyrannical or unjust as aforesaid Gen. 17.1 I am the almighty God walk thou before me and be perfect Deut. 4.21 Ye shall not add to the words which I command you neither shall ye diminish ought from it that ye may keep the commandements of the Lord your God which I commanded you chap. 5.32 Ye shall observe to do therefore as the Lord your God hath commanded you ye shall not turn aside to the right hand or to the left chap. 6.5 And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might and those words which I command thee this day shall be in thine heart and thou shalt teach them dilligently unto thy children Levit. 19.18 Thou shalt love thy neighbour as thy self fear the Lord. Deut. 6.24 25. And the Lord commanded us to do all those statutes to fear the Lord our God for our good always that he may preserve us alive as it is at this day And it shall be our righteousnesse if we observe to do all these commandements before the Lord our God as he hath commanded us chap. 10.12 And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thine heart and with all thy soul chap. 18.13 Thou shalt be perfect with the Lord thy God Josh 22.5 But take diligent heed to do the commandement and the Law which Moses the servant of the Lord charged you to love the Lord your God and to walk in all his ways and to keep his commandements and to cleave unto him and to serve him with all your heart and with all your soul Jerem. 7.25 But this thing commanded I them saying obey my voice and I will be your God and ye shall be my people and walk in all the ways that I have commanded you that it may be well unto you Mala. 4.4 Remember ye the Law of my servant Moses which I commanded in Horeb for all Israel with the statutes and judgements The third Topick is Gods promises to enable us to fulfill these by grace in Christ Deut. 26.18 19. And the Lord hath avouched thee this day to be his peculiar people as he hath promised thee and that thou ' shouldst keep all his commandements and to make thee high above all nations which he hath made in praise and in honour that thou mayst be an holy people unto the Lord thy God as he hath spoken Deut. 30.6 7 8. And therefore thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live and the Lord thy God will put all these curses upon thine enemies and on them that hate thee and which persecuted thee and thou shalt return and obey the voice of the Lord thy God and do all these commandements which I commanded thee this day Isai 46.29 30 31. He giveth power to the faint and to them that have no strength he increaseth might even the youths shall faint and be weary and