13. neither hath he commanded it but forbidden it in his Law neither doth he worke with them that doth evill for all that God doth is good and so there is none good but God Mark 10. 19. neither doth the Lord approve sin being done Psal 84. Thou art a God that hatest wickednesse So then if God neither move to sin nor commend it being done nor yet assist the actors of it he can in no wise be said to be the author of sin 3. If God should cause sin then every man should sin of necessity and so his punishment should be unjust being forced to sin but God who cannot be deceived hath not brought upon any a necessity or willingnesse of sinning for it cannot be that by whom men rise from sin by him they should fall into sin God that is good cannot be said to be the cause of evill for then he should be contrary to himself Again if God should be any waies the Author of sin then it should be no sin for whatsoever God doth is good nay not to doe that which the Lord willeth is sinne Yet seeing 1. God is said in Scripture to harden the heart which betokeneth an action and likewise in other termes as God is said to give some over to vile affections as in Rom. 1. 26. and to send upon some strong delusions that they should not beleeve the truth 2 Thes 2. 11. and to make the heart fat the eares heavie and to shut the â—yes Isa 6. 10. all which phrases implyeth an action or opperation it is therefore requisite to shew what the hardnesse of heart is 2. By what meanes it is effected or procured and 3. In what respect God may be said to work in the action SECT 2. 1. IT may be described negatively by the unaptnesse of it to any The qualities and inseparable adjuncts of a hard heart Reader examine thy selfe by these ten Simptomes thing that is good being neither passive active or apprehensive of any good thing it is neither moved by prayers nor giveth way to threats it is unthankfull for benefits unfaithfull in Counsell unshame fac'd in evill things there is no activity at all to any good thing it remembreth nothing that is past but wrongs and injuries nor hath any fore-cast for the time to come unlesse it be to seeke revenge 2. It may be described by the inseparable companions thereof viz. the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affections as the Apostle saith speaking of the Gentiles Having their cogitations darkned through the ignorance that was in them because of the hardnesse of their hearts Eph. 4. 18. both which concurred in Pharaoh who shewed his blindnesse in saying he knew not Jehovah and his hardnesse of heart in adding neither will I let Israel goe Exod. 5. 3. The third property of the hardnesse of heart is thiâ— that it not only a great and grievous sin but also the punishment of sin 1. That it is a sin the Apostle sheweth Heb. 3. 12. where he saith Take heed brethren least therein at any time in you be an evill heart to depart from the living God And that it is a punishment of sin the Apostle testifieth also Rom. 1. 21. because saith he when they knew God they did not glorifie him as God And therefore it followeth ver 29. That God gave them over to their own hearts lusts Now the qualities and inseparable adjuncts of hardning the heart are these viz. 1. Blindnesse of judgement and understanding as Isa 6. 10. where the Lord saith Make the heart of this people fat c. lest Reader examine thy selfe by these Simptomes they should see with their eyes and heare with their eares and understand with their hearts and be converted and I should heale them 2. They are obstinate and wilfull and refuse to be admonished and instrâ—cted and say unto God Depart from us we desire not the knowledge of thy wayes Job 1. 14. 3. They delight in doing of evill and make a sport of sin Prov. 2. 14. which rejoyce in doing of evill and delight in the frowardnesse of the wicked 4. They regard not to doe things honest in the sight of God but contrarily contemne and despise them that doe such things as Prov. 18. 3. When the wicked commeth then commeth contempt 5. They are incorrigible and past all hopes of amendment Prov. 1. 30. They would none of my counsell but despised all my corrections 6. They are not ashamed of most vile sins as Jer. 3. 3. Thou hast a Whâ—res forehead and wouldest not be ashamed 7. When the Lord smiteth them they feele iâ— not neither have they any feare of Gods judgements whom the Wise man compareth to those that sleep on the Mast of a Ship and as drunken men that are stricken and knoweth it not Prov. 23. 24. 25. 8. They are growne to such an evill custome of sinning that they can doe no other as the Prophet saith Can the Black-a-more change his hew or the Leopard his spots then may they yet also doe good that are accustomed to doe evill Jer. 13. 23. So that the sins of such seeme to be inexpiable as the same Prophet saith that the sins of Judah were written with a Pen of Iron and with the point of a Diamond Chap. 17. 1. 9. They wax worse and worse of whom it is said Rev. 22. 11. He that is filthy let him be filthy still and as they increase in sins so doe they treasure up wrath against the day of wrath and so treasure up Gods judgements against themselves Rom. 2. 5. 10. They are rejected and cast out of the presence of God and left to themselves such an one was Saul of whom it was said That the Spirit of the Lord departed from him and an evill spirit from the Lord vexed him 1 Sam. 16. 14. And thus have I shewed what the hardnesse of heart is SECT 3. 2. IN the next place I am to shew by what meanes it is effected How the hardnesse of the heart is effected and procured of which subject there are varieties of opinions I shal give you the most materiall of them Some are of opinion that the Lord hardneth the heart by way of manifestation instansing in Pharaoh where the Lord by his plagues and judgements declared how hard Pharaohs heart was But this cannot be the sence of it for so God might be said to commit any other sins when he doth manifest them and bring to lâ—ght and though the expression might serve upon that occasion yet it faileth in other places as Deut. 2. 30. where it is said that God hardened the heart of Sihon King of the Amorites and Joshua 23. where the Lord is said to harden the hearts of the Canâ—aâ—itâ—s and Rom. 9. 15. God hath mercy on whom he will have mercy and whom he will hâ— hardneth in these places it cannot be expounded that God hardned that is
declared their hearts to be hard Others expound it by way of permission because those that are hardned God depriveth of his grace and leaveth them to themselves as God is said to shut up all in unbelief and that he gave them 〈◊〉 spirit of slumber eyes that they could not see c Now these sayings say they are not to be taken as though God did these things but that he suffered them to be done As I wil harden the heart of Pharaoh that is suffer it to be hardned as that he gave them up to a reprobate sence is nothing else but that he permitted it as a Captaine leaving his Souldiers in the midst of a Battell may be said to deliver them up to his enemies hands But although this be most true that God suffereth such to continue in the hardnesse of their hearts yet this is not all for so the Lord suffereth all other sins to be done for there is nothing done in the world unlesse the omnipotent God will have it done either by suffering it to be done or doing it of himself againe if so The Lord goeth further in the act then by his permission the Lord might as wel be said to steale or the like because he suffereth such things to be done but the Lord doth not only concurre in the hardning of the heart by permission or suffering it to be hardned but according to his owne power and action not by the which immediately the hardnesse of the heart is made but whereby many things are done by the which a sinner by his own corruption doth conceive the hardnesse of the heart Now the induration of the heart is two waies to be taken or The Induration of the heart two wayes taken considered 1. As it is a sin 2. As it is a punishment of sin In the first of these God hath no part but for the other as he is a just Judge he inflicteth the hardnesse of the heart as a punishment as the Apostle sheweth Rom. 2. 28 For as the Gentiles regarded not to know God so God delivered them up to a reprobate minde And 2 Thes 2. 11. because they received not the love of the truth c. therfore God sent them strong delusions that they should beleeve lyes in which places the Apostle sheweth how the Lord punished them with blindnesse of heart because of their former sins as also Sam. 12. 11. Behold I will raise up evill upon thee out of thine owne house which was verified in Absolâ—m that rose up against his father as also in the act of Shimei in cursing David whom David saith The Lord bid curse him Now concerning this rebellion of Absolom and rayling of Shimei they are not to be ascribed to God as they were sins in Absolom and Shimei but as they were punishments of the sins of David they were sent of God SECT 4. Obj. IF God be the Author of the induration of the heart as it is a punishment of sin then he may as well be said to be the Author of other sins when as a man falleth into them as the punishments of his former sins Ans All such sins proceed from the hardnesse of the heart Popish objections answered that confirmeth and setleth a sinner in his wickednesse and therefore God cannot be said to be a cause of those sins for a man by continuing in sin hath his heart hardned by the just judgement of God and then out of the hardnesse of his owne heart he bringeth forth other sins of himselfe Obj. The hardnesse of the heart as it is a great and horrible sin so is it the punishment of former sins wherefore if God doe cause it to be a punishment he also causeth it as it is a sin Ans In this Argument there are ambiguous termes for in the first clause this note of similitude as is taken for the being of the thing the bardnesse of the heart as it is a sinne so it is the punishment of sin that it could not be the punishment of sin unlesse it were sin this we grant in the first part but the same word as signifieth also the manner of being Therefore if the first be taken in the same sense for one and the same manner of being we deny that the hardnesse of the heart in the same respect is both sin and the punishment of sin It is both in respect of the subject and being but not both in the same quality affection and manner of being Obj. All punishments of sin because they are just stand with the will of God now hardnesse of heart being a sin if it should stand with the Will of God then it would follow that sin should stand with the Will of God Ans If sin should no way stand with the Will of God then it should not be committed in the world for against his will can nothing be so that we must admit a distinction of Gods will which The will of God two-fold is twofold viz. his will of approbation and his will of providence by the first he willeth not sin but by the second he willeth it to be in the world because he knoweth how to dispose of sin even unto good Many things are done without Gods Wil nothing without his providence Providence is that whereby he disposeeth of things Will whereby he willeth or nilleth any thing and therefore it is good that evill should be done because thereby Gods power and goodnesse is seen in turning evill unto good If therefore God did not see how to turne evill unto a good end he would not suffer evill to be done in the world So then retaining the formes distinction stil hardnesse of heart as it is a sin God willeth it not but as it is a punishment of sin it standeth very wel with the Justice of God SECT 5. THere be also severall other opinions concerning the manner Other opinions touching Gods â—â—â—dâ—ing the heart how God hardneth the heart which being very profitable will not be amisse to be rehearsed As that God doth it by way of patience and long suffering because say they the Lord doth suspend his Judgements and doth not presently punish the wicked whereupon they abusing Gods patience As by way of patience and longsuffering and long suffering are hardned and this exposition they ground upon that place of Scripture Rom. 2. 4. Despisest thou the riches of his bountiousnesse patience and long suffering not knowing that the goodnesse of God leadeth thee to repentance but thou after thy hardnesse and heart that cannot repent heapest up against thy self wrath against the day of wrath Of which patient forbearance they make a figurative Locution Like say they as a Simile Master should say to his servant that abuseth his gentlenesse it is I that have made the thing because I did not punish thee Again As the Sun say they hardneth the Clay and mollifieth Why â—he Lord useth such great patience the Wax
so the goodnesse of God hardneth the vessels of wrath and mollifieth the vessels of mercy And this is true that God doth use a great patience and long suffering toward sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mens hearts that cannot be drawn to repentance by the Lords rich and bounteous mercy 2. By this Gods Judgements appeare to be most just when he punisheth the hard-hearted and incorrigable as it is evident in the example of Pharaoh 3. By this also God teacheth his children to be patient and long suffering one towards another 4. This patience of God though some abuse it yet others profit by it and their hard hearts are mollified for though Pharaohs heart by Gods sparing of him became more obstinate yet Nebuchadnezzar at length by the Lords lenity goodnesse and fatherly correction was brought to know himselfe and confess the true God 5. Though the evill and wicked should reap no profit by the Lords wonderfull patience yet the Elect and such as are ordained to salvation are thereby called and brought to Grace as the Apostle sheweth of himself For this cause saith he was I received unto mercy that Jesus Christ should shew on me all long suffering unto the example of them who in time to come should beleeve on him 1 Tim. 1. 16. so that this is true which is affirmed by the Authors but this is not all God hath yet a further stroke in the hardning of the heart then by connivance and long animity towards it 2. There be others also who hold that the Lord hardneth the By withdrawing his grace heart subtrahendo gratiam by with-drawing his grace God say they giveth men over to a reprobate sence to harden the heart to blinde c. not because these things are done by God which proceed of mens malice but because whilst God doth justly forsake men these things doe happen unto them the Lord therefore hardneth whom he will not mollifie and blindeth them whom he will not illuminate SECT 6. Obj. WHerein consisteth the blinding and hardning of the heart Ans In two things as 1. The internall act of the minde adhearing Hâ—rdnessâ— of heart implyeth 2 things unto evil and in this respect God is not the Author thereof 2. In subtraction of grace whereby it commeth to pass that the minde is not illuminated to see God And in this respect God is the cause of the duration but yet this is not all that seemeth to be contained in Gods hardning of the heart There is also another interpreting the manner of Gods hardning of the heart and it is occasionalliter by way of occasion as when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sins 1. For as all things viz. prosperity adversity life death fulnesse want and whatsoever else doe work together unto good to All things fall out for the good of them that feare God and for evill to the wicked them that feare God as the Apostle affirmeth Rom. 8. 28. so on the contrary all things fall out unto the worst unto the wicked and impenitent and so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh by his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked doe The wicked take occasion by three things to be hardned also take occasion to be hardned are of three sorts as First either inwardly in the minde as by stirring their affections as of anger feare hope desire which they by their corruption turne to evil 2. On such things as are done about them as admonitions corrections mercies benefits which also they ungratefully abuse 3. Or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is polluted puffed up and swelled and all these things being good of themselves they through the hardnesse of their hearts pervert unto their destruction as the Apostle Peter speaking The wicked pervert their owne heart of some which through ignorance and unbelief pervert the Scriptures 2 Pet. 3. 16. The Apostle Paul also sheweth that sin tooke occasion by the Commandement and wrought in hïm all manner of concupisence Rom. 7. 8. Pharaoh also was hardned by reason of Gods workes the plagues and wonders that were shewed in Aegypt By the wonders because he saw the Magicians could doe the like by the Plagues because they touched not him but hapned without they came not also at once but with some intermission and respit between and because he saw they continued not long but were soone removed Therefore in that Pharaoh had such a heart as could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it self did resist the Commandement of God it was by the divine dispensation but there is something further yet to be considered in Gods concurring in the hardning of the heart SECT 7. AGaine there is another Exposition which declareth that The event oft times taken for the cause God hardneth the heart as the event is taken for the cause as it is often taken in Scripture as Joh. 17. 12. None of them perished but the childe of perdition that the Scriptures might be fulfilled Here the Scriptures putteth that for the cause which was the event of the cause for Judas did not perish that the Scriptures might be fulfilled but so it fell out that the Scriptures in Judas perishing was fulfilled There is also the like instance in the 51. Psal Against thee only have I sinned and done evill in thy sight that thou mightest be justified in thy sayings and cleare when thou art judged But David did not sin to that end that God might be justified God had no need of his sin to set forth his glory but so it fell out that God spared David and by his mercy over-came his sin and yet David sinned not to that end Like as when a man being at work and one of his acquaintance Simile commeth to see him he desisteth from working he should say My friend came to day to hinder my work whereas he had no such end in his comming So Jacob said to his Son Why dealt ye so ill with me as to tell the man yeâ— had yet a brother Gen. 34. 6. whereas Jacobs Sons in so saying intended no evill or hurt to their Father but so it fell out c. The wicked also are said to hate their owne soule and to procure unto themselves eternall death whereas simply they hate not their owne soules neither would be damned but upon their committing of sin it so falleth out that their soules perish by their meanes as if they hated them An unruly Patient that wil not obey his Physitian
it were a large Volume of the Creation of God by his Word and that the same Word is his Son How then is it possible that men living in so shining a light as is now defused amongst us should espape the force wrath and vengeance of God for not imbrasing of the truth seeing that the other as it were through a mist did see a cleernesse of his brightnesse and that we whom he hath nourished in his owne bosome and comforted with the grapes of his owne vine-yard fed with the bread of his owne Flesh and bathed in the blood of his owne heart should refuse to give him that respect which was acknowledged by them Doubtlesse those whom I have named shall rise up in judgement against all the Arians Anti-trenitarians and what others who yet wilfully oppose the truth as it is in Jesus yea when the Scriptures doe so punctually declare Christ to be the Son of God as in these five respects which agree to no other but him As first in his Name for he is simply called God as Joh. 1. 1. Christ declared to be the Son of God in five respects the Word was God as also 1 Epist John 5. 20. where the Apostle speaking of Jesus Christ saith the same was very God 2. By his Nativity and Generation and so he is called the Son of God Rom. 1. 3. 3. By nature he is one with God as in Joh. 20. 30. I and the Father am one 4. In power as in Mat. 28. 18. all power is given me in heaven and earth 5. By his owne profession for he professed himselfe to be the Son of God and therefore thâ— Jewes went about to kill him because he said that God was his Father Joh. 5. 18. Which five places if there were no other expressions to make out the truth of it is sufficient to convince the worst of men and certainly such as refuse to subscribe to this truth may justly be termed worse then the Devill for he freely confessed that Jesus Christ was the Son of the most high God Mark 5. 7. and surely none will any longer persist in such blasphemies but such as dispaire of their salvation and therefore indeavoureth to intrap others in the same snare for if there be no God and Christ be an imposter what expectation of any good can be hoped from them CHAP. III. Antiscriptarists objections cited and answered SECT 1. THis Herisie hath been maintained of old by the Maniches who held that the Old Testament was contrary to the New and that in these respects 1. Object Because that in the Old Testament the Lord professeth enmity against the Cananites and chargeth the Israelites to kill and destroy them how then is this say they consonant and agreeable with the Gospel where Christ commandeth to love our enemies Mat. 5. 44. Ans 1. That discention and enmity was not in respect of the Persons but of the manners of the Gentiles the Israelites were not so much enemies unto them as they were enemies to the true religion of the Israelites in worshipping of God aright 2. The killing of the enemy did agree with that carnall people to whom the Law was given as a School-master Gal. 3. 24. Revenge may be taken of some people in charity 3. The Apostle when he delivered over the incestuous man unto Satan for the destruction of the flesh did sufficiently declare that revenge may be taken of some enemies in charity therefore there may be love in him that taketh revenge as we see in Fathers which correct their children whom they love and although Fathers kill not their children in correcting of them yet God that knoweth what is better for every one can correct with love not only by infirmity and sicknesse but also with temporall death as is evident in the Corinthians where the Apostle saith For this cause many are weake and sick amongst you and many sleep And that these corrections proceed of love he presently after sheweth as in these words But when we are judged we are chastened of the Lord because we should not be condemned with the world 1 Cor. 11. 30. 32. 4. Neither did they doe this without divine Authority which sometimes â—s manifested in Scripture and sometimes concealed lest any should think it was permitted them to kill whom they would at their pleasure 5. Albeit that in the Old Testament it be permitted to kill The Old Testament not contrary to the New the enemies of God yet is there also examples of loving our enemies as in David who when Saul was offered into his hands he chose rather to spare him then kill him where then there was neither difficulty nor feare of killing the enemy it was love that helped him and therefore in that respect the Old Testament is not contrary to the New SECT 2. Object THat precept of honouring Parents is contrary to that in the New Testament where our Saviour being asked leave by one to goe and bury his Father answered Let the dead bury their dead Luk. 9. 60. Ans If herein the Old Testament and the New doe vary VVhen God is in computition Parents ought to be contemned and contradict one another then the New Testament therein will be contrary to it selfe for the Apostle urgeth this Commandement Eph. 6. 2. 2. It is manifest that honour in a certaine degree is to be reserved unto Parents yet in comparison of the love of God there is no doubt but that they ought to be contemned Mat. 10. 37. He that loveth father or mother more then me is not worthy of me SECT 3. Object IN the Old Testament the Lord is said to harden mens hearts which is an evill worke and therefore it proceedeth from a God that is a worker of evill Ans God is said to harden the heart without any touch of God hardneth the heart without any breach of sin sinne 2. It was not any violence from God that hardned Pharoahs heart but his owne impiety and obstinacy that hardned him like as the water is frozen untill the Sun shine upon it and then it resolveth but when the Sun is departed it is bound with cold againe now the Sun is not the cause of the freezing of the water Simile but the coldnesse of the water bindeth it selfe So properly God causeth not the heart to be hardned but by the absence of his grace it is hardened As one speaking in the Person of God to Pharaoh saith When my grace is drawne from thee then thy owne wickednesse shall harden thy heart the cause then must needs be ascribed to their owne wickednesse which deserveth to be hardned or it must be referred to the just judgements of God which are often hid but never unjust it sufficeth us to know and beleeve as the Apostle saith Rom. 9. 15. Is there unrighteousnesse with God God forbid SECT 4. Object IN the Old Testament the Lord is said to dwell in houses made with hands Exod. 25. 8.
whereupon death insueth is said to seeke his owne death and yet they desire to live but upon their unruly and disorderly behaviour death followeth So God is likewise said to harden the heart by the like figurative speech because the harding of the heart insueth upon the abuse of these things which God tendeth not to that end but they pervert them to their owne hurt and this opinion may also be safely received and acknowledged but yet there is somewhat more to be added SECT 8. BUt by the way to binde and harden though it signifie an Act Foure things are said to blinde or harden the heart proceeding from him that hardneth yet it is not alwaies so taken for we shal finde in Scripture that foure waies a thing is said to blinde and so consequently to harden viz. 1. Gifts are said to blinde the eyes as Deut. 16. 19. not that they being a dead thing can corrupt the judgement but mens corrupt hearts taking occasion is thereby inticed to corrupt or pervert Justice 2. The Devill is said to blinde the eyes of the wicked 2 Cor. 4. 4. Whom the God of this world hath blinded the minds of them that beleeve not least the light of the glorious Gospel of Christ should shine unto them 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blinde the eyes and harden the heart Esa 6. 10. Make the hearts of this people fat and make their eares heavie and shut their eyes lest they see with their eyes and heart with their eares and understand with their hearts and be converted and be healed 1. Gifts doth blinde occasionalliter by way of occasion 2. Mans heart blindeth meritoriâ— by way of desert or meritoriously because it deserveth to be further blinded and hardned 3. The Devil blindeth insitando by insisting and stirring up to sin and 4. God blindeth subtrahendo gratiam by withdrawing his grace and inflicting the punishment of induration upon them SECT 9. FUrther God is said to harden the heart in his divers leavings In what respects God is said to work in the action of the hardning the heartâ— and forsakings of them as First he suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1. 24. He gave them up to their owne hearts lusts 2. He giveth them abundance of ease and prosperity whereby they are intangled and therefore the Prophet prayeth Give me neither poverty nor riches Prov. 3. 8. 3. He denyeth them the benefit of wholsome correction and affliction whereby they should learne to know themselves as the Apostle saith The Lord doth receive no childe whom he doth not chastise and if we be not chastised then we are bastards and no Sons Heb. 12. 6. 8. 4. God forbiddeth his Servants to pray for such 1 Joh. 5. 16. and so they want the benefit of their prayers as Jeremiah is forbidden to pray for the people Jer. 14. 11. 5. God in his Justice depriveth them of such as should travell for their Soules and bring them unto God as the Apostle left the wilful and obstinate Jewes and shoke of the dust of their feet against them Act. 13. 51. 6. The Lord taketh from them the preaching and knowledge of his Word as the Lord threatned by his Prophet Amos to send upon them a famine but not of bread or water but of hearing the Word Amos 8. 11. 7. God suffereth them to be deceived by flatterers and unfaithful Counsellors as Rehoboam was by his young men 2 Chro. 10. 8. 8. The more strongly to delude them the Lord sometimes suffereth false Prophets to shew signes and wonders as the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2 Thes 2. 9. 9. The Lord permitteth Satan to invade them and to work upon them all his pleasure as the evil spirit sent of the Lord upon Saul 1 Sam. 16. 14 And a lying spirit was in the mouth of Baals Prophets to deceive Ahab 1 King 22 2â— 10. God taketh from them all helps whereby they should be defended from the assaults of Satan as the Lord threatned to doe to his unfruitful Vineyard saying I will take away the hedge thereof and it shall be eaten up I will breake downe the wall thereof and it shall be trodden downe Isa 5. 4. Now the Lord doth not thus forsake until they have forsaken him as Isaiah sheweth Chap. 59. 2. your wickednesse have seperated betwixt you and your God SECT 10. Obj. GOd may be also said to harden the heart because he disposeeth thereof and directeth it to such an end as he himselfe propoundeth Ans 'T is true as God ordaineth the end so hath he also ordained the meanes to the end as Act. 2. 23. where Christ is said to be delivered by the determinate counsell and fore-knowledge of God yet was he betrayed and delivered by Judas whose act in some respects is said to be the Lords because he so disposed of it to affect and accomplish his glorious Counsel in redeeming his elect by the death of his Son But this cannot safely be affirmed that the Lord should be said to doe these things which he ordaineth and disposeth for God so disposed of that Spiritual Cumbat which the Apostle Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficient for thee my power is made perfect through weaknes yet God was not the worker of that temptation but the Apostle imputeth it unto Satan 2 Cor. 12. 7. Like as in the Creation God made light but made not darknesse but only Sin a defect of good as darknesse of light made a seperation betwixt the light and darknesse it being only a defect of light Gen. 1. 14. so the workes of darknesse God cannot be said to make only he disposeth and ordereth them SECT 11. AGaine some referre the worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the Creature in whom all things live move and have their being as Act. 17. 28. for the hardning of the heart as it is an action or worke is of God but as it is evil it proceedeth from man Evill acts as they are acts are good and proceed from God the Author but this solution doth not take away the doubt for as God is the Creator and so the generall Good and evill moâ—ions of the heart worker he only giveth power to move the heart which moving being the generall action is divided into two parts for there are good motions of the heart and evil the one mollyfying the heart and the other hardning of it In the good motions God concurreth two wayes 1. As a How the Lord worketh in them motions generall mover by his
whereas our Saviour saith in the New Testament that heaven is his throne and the earth is his footstoole Mat. 5. 34 35. there can then be no house made for God Ans That testimony is objected first in the Old Testament as in The Old Testament and the New compared Isay 66. 1. and therefore therein the Old Testament and the New concurre that God dwelleth not in temples made with hands and yet both in the Old and New Testament God is said to have his house as in Psal 69. 9. 93. 5. Mat. 21. 13. Joh. 2. 16. that therefore is so said and taken to signifie some other thing God therefore was said to dwell in the Tabernacle not because any place can comprehend his Majesty but because there it pleaseth him by some visible signes to manifest his presence so that all the difference betwixt the New Testament and the Old consisteth chiefly in these respects The difference betwixt the Old and New Testament 1. The Old Testament doth signifie the Covenant and League which God made with his people as to be their God and they to be his people Gen. 17. 7. 8. wherein the New and Old Testament doe much differ 1. In that the one was given by Moses and the other by Christ 2. The one was propounded upon conditions of their obedience if they kept the Law the New Testament requireth faith and beliefe 3. The Old Testament was consecrated by the blood of Beasts but the New Testament is confirmed with the blood of Christ 4. That had but Types and Figures which are now abolished the New Testament hath the very body and substance 5. The one was particular to the Israelites only the other in particular to all beleevers 2. The Old Testament and the New are distinguished in time that was before the comming of Christ the New Testament comprehendeth the time since and so they differ in manner and measure of revelation and opening of Gods will as also all things are more plainly opened in the New Testament 3. The Old Testament is taken for the Propheticall writings the New for the Apostolicall and so they differ because the Old receiveth light from the New and cannot well be understood without it for as the Poet saith The Law was like a misty Looking-glasse Wherein the shadow of a Saviour was Treating in a darke straine by Types and Signes And what should passe in after dayes divines The Gospel tells us he is come and dead And thus the riddle of the Law is read So that Gospel is Law the mistery being seal'd And Law is Gospel being once reveal'd 4. Againe the Gospel may be termed the complement or fulfilling of the Law which our Saviour verified upon the Crosse when he had fulfilled it for us Joh. 19. 30. SECT 5. Object BVt the New Testament differeth from the Old in substance and matter because they have divers and contrary effects neither is there the same substance of their Sacraments and ours Ans The divers and sundry effects as because the Law worketh The contrary effects of the Law and the Gospel terrour and the Gospel comfort proveth not a diversity of substance the Sun worketh contrary effects it hardneth the clay and mollifieth the wax yet the substance is the same the difference of the worke is in the divers natures of the things So the Law worketh terrour in respect of the infirmity and weaknesse of our flesh and the Gospel bringeth comfort our hearts being mollified by the Spirit 2. Christ is the end of the Law and the Law is a School-master to bring us unto Christ therefore the matter and substance is the same but the manner condition and qualities are divers 3. The Apostle sheweth that Christ was the substance of their Sacraments as he is of ours for they did all eate the same spirituall meat with us 1 Cor. 10. 3. yet our Sacraments doe after a more lively manner exhibit Christ then he was represented in the legall Sacraments and truly if we did rightly consider the happinesse we injoy by the revelation of the Gospel towards those which in them dark dayes had only the Law read unto them we may think our selves in a happy condition for the Law of it selfe discomforts and takes advantage through the breach of it for the Letter killeth and can no way admit release by pardon for by Law we dye SECT 6. Object WHy did man hope when as he seemed to be without hope the Poet answereth Answer Although they saw no Sun before their eyes They knew by ' th twilight that the Sun would rise For he that with a sharp contructed eye Lookes in a cleare Prospective-glasse doth spy Objects remote which to the sence appeare Through ' th help of the Prospective very neare So some that liv'd within the Lawes dominion Did here farre of a brute and buzz'd opinion A Saviour one day should be borne but he That had the glasse of faith might plainly see That long expected day of joy as cleare As if even solemnized then and there SECT 7. 5. VVE may also observe these differences betwixt the Law and the Gospel as 1. In the knowledge and manifestation thereof for to the Morall Law we have some directions by the Law of Nature but the knowledge of faith in Christ by the Gospel is revealed by grace 2. The Law teacheth what we should be but by faith in Christ we are made that which the Law prescribeth which the Gospel â—ffecteth in us 3. The conditions are unlike the Law tyeth the Promise of eternall life to the conditions of fulfilling the Law in our selves the Gospel to the conditions of faith apprehending the râ—ghteousnesse of Christ the one is Lex timoris the law of feare and the other is Lex amoris the law of love which hath also a three-fold difference as 1. The Law of feare maketh the observers thereof servile but the Law of love maketh them free 2. The Law of feare is not willingly kept but by constraint but the Law of love is willingly observed and kept 3. The one is hard and heavie the other is easie and light SECT 8. 6. THe Law and the Gospel differ also in the effects for the Law striketh terrour by the manifestation of our sins as the Prodigall childe confessed Luk. 15. 21. I am not worthy to be called thy Sonne It made the Publican also stand afarre of beating upon his brest as not worthy to come neare the presence of God But the Gospel comforteth and allureth as our Saviour verifieth in these words Come unto me all ye that are wâ—ary and heavie laden and I will refresh you Mat. 11. 28. As also my yoke is easie and my burthen is light Now they that finde not the Law and the Gospel to work these contrary effects declare that they understand neither the Law or the Gospel aright A Confutation of all such Popish Tenents as are maintained by the Demetrious like Pope and his fellow
place helpeth not Lot sinned in the Mountaine Adam fell in Paradice the Angels in Heaven it is then but a meere fancy for them to think that a Monkes Coule a Cloysters life of a Hermites Weede can make a man more holy but it is to be seared that as Drunkennesse and Incense were committed in the Cavâ— so the Cloysters and Seles of Popish Votaries are not free from the like uncleanesse Obj. We read that holy men required often to desart 〈◊〉 as Moses Elias John Baptist yea our Saviour himself who often went apart to pray Ans That is no warrant for these Popish Professions aforementioned for these holy men did but for a time sequester themselves that thereby they might more seriously be given to Prayer and Meditation not leaving and renouncing their callings as the other superstitious people doe .. Againe they also in time of persecution fled into desart places therein shewing their humanity and infirmity least they might have been forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Like unto these is their superstitious Washings when they addresse Of their superstitious Washings themselves to consecrate the Heast and to approach unto the Altar muttering these words of the Prophet David I will wash my hands in innocency and so will I compasse thine Altar But this superstitious washing doth not justifie their Idolatrous service who whilst they wash their hands doe prophane Christs Supper and take away the fruitfull application and efficacy of his death by instituting a new Sacrifice Therefore as Pilate washed his hands and yet delivered Christ even to be Crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in Sacrifice SECT 5. Of their Pennance and auricular Confession THeir Pennance consisteth of these three particulars viz. Contrition of the heart confession of the mouth and satisfaction of the worke Now all these may be in a reprobate as in the example of Pharaoh who confessed that he had sinned though it was no true confession being forced thereunto by the grievous plagues of Haile and Lightning that was upon him and his people Gen. 9. 27. for he simply confessed not his owne sins but now that is at this or that time I have sinned in this or that manner yea he also imitated satisfaction for he was also content to let the people goe As also in the example of Judas in 〈◊〉 may finde them all three as contrition and confession in these words I am guilty in betraying the innocent blood and satisfaction in the restoring of the money which be had taken to betrâ—y Christ But he wanted the fruit of true repentance the peace of the Conscience and clearing thereof before God by remission of sins as the Apostle sheweth Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ As also 2 Cor. 7. 9. 11. where he sheweth that repentance to salvation is wrought by godly sorrow not to be repented of and contrariwise that the sorrow of the world worketh-death viz. the counterfett repentance before mentioned as was evident in Judas But more fully to expresse their meaning in these three particulars they would have contrition to be just due full and perfect and such as shall last to the end of a mans life never expressing when a man may be out of doubt that he hath performed this contrition but shall be in a continuall suspence of the pardon of his sins they also appoint a full and perfect contrition of heart appointing no measure unto it and so make it a part of satisfaction of their sins before God appropriating that unto man which is only proper to God himself Auricular confession is that which they would have made to their Priests and Shavelings to whom say they we must reckon up all our sins which can never be for as the Prophet saith Who can recite all his transgressions As also Whom have I in heaven but thee or in earth in comparison of thee Again I said I will confesse my sins unto the Lord and so thou forgavest the iniquity of my sin As also in Psal 51. Against thee only have I sinned c SECT 6. Obj. THe Apostle James doth exhort us to confesse our sinnes one to another c. Ans In those words the Apostle doth not meane that we should confesse them to Popish Shavelings neither doth he injoyne us to confesse our sins one to another as though we might expect pardon from one another but to the end that we might pray one for another as the ensuing words doe make it appeare for otherwise none can forgive sins but God only Satisfaction say they is made by teares and prayers by tayle before this or that stone Taper Lamp Coules with fasting Sack-cloth Almes Pilgrimages large Offerings or the like by which they think they pacifie the Lord and pay that which is due to Justice and make amends for their sins whereas Christ being our Advocate Mediator and Propisiation for our Sins we need no other recompence or satisfaction our sins being forgiven for his Name fake 1 Joh. 2. 2. 12. seeing he is the Lambe of God which taketh away the sins of the World Joh. 1. 26. whose satisfaction being perfect and absolute is imputed to us by faith which no man can obtaine but he that is also sanctified by the Spirit so that the Apostle speaking of such like traditions Colos 2. 20. saith That they all perish with the using being the commandements and doctrines of men having only a shew of Religion and humblenesse of minde but the body is of Christ Col. 2. 17. which very words of the Apostle like a Thunderboult breaketh in pieces all the traditions of the Romish Church as of Vowes Auricular Confession Satisfaction Purgatory Pardons and whatsoever is by them added to the Word of God which their Monks define to be the Service of God and by which they declare themselves to be Anti-christians SECT 7. Of speaking in an unknowne Tongue in the exercise of Divine Worship THe next thing that presents it self is their reading the Scriptures in an unknowne Tongue whereas in common reason if a man make a Covenant he ought to know those things whereunto he bindeth himself and therefore the Papists erre exceedingly in that they suffer not the people to understand those things which they binde them to keepe seeing neither the Scriptures are read or the Sacraments delivered in such a tongue as they doe understand for the Apostle saith If I come unto you with tongues what shall I profit you 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted as that it is needlesse to speak any thing more to that purpose Another of their positions is that faith is not to be kept with Hereticks for so contrary to the safe conduct given by the Emperour to John Hus and Hierome of
then make better tryall of mans obedience then in forbidding that which is good But to the point in question if all were alike saved by the death of Christ why then are the termes of election and Predestination used so frequently in Scripture SECT 5. Object VVHat is meant by the word Election and Predestination Answ Predestination is the eternall decree of God whereby he determined with himself what he would have become of every What election is in the generall man for men are not since the fall of Adam created to the like estate and condition but for some eternall life and for others eternall death is appointed whereby Gods free election is made manifest seeing it lyeth in his will what shall be the estate and condition of every Nation whereof the Lord sheweth a token in the whole issue of Abraham as we may read Gen. 24. 37. Deut 32. 8. Psal 147. 20. There is also a certain speciall election wherein appeareth Of particular election more plainly the grace of God seeing that of the same Stock of Abraham God rejected some as Ishmael and Esau and at length most of the Tribes of Israel unto whom the entery of life were shut before them by his just yet by his incomprehensible judgement In the next place it is requisite to shew the effect that Gods The effects of election and reptoâ—ation election and reprobation worketh and 1. Touching the elect whom God in his mercy hath appointed to salvation for his own righteousnesse sake and not for their desert Those he guideth by the grace of his holy Spirit Rom. 8. 14. c. 9. c. As many as are led by the Spirit of God are the Sons of God as also the Prophet Isai All those that I have called by my name I have created fashioned and made for my honour Isa 43. SECT 6. NOw as the elect are led guided and directed by the Spirit of God so on the contrary are the reprobate by the spirit of Sathan who is the God of the world or worldly-minded men and hence it is that Christ telleth the wicked Jewes That they were of their father the Devill Joh. 8. 44. whose workes they did so that as on the one side the elect indeavoured to doe the will of God their Father so the other the will of their father the Devill And those sort of people are compared by the Prophet Isaiah Sâ—mpromes of the sonnes of Sathan to a raging Sea that cannoe rest whose waters foameth with myre and gravell for they have no peace with God Isa 57. 20. The Prophet David also considering of their estate and condition Psa 73. 4 5 6. giveth this reason for it viz. The Lord suffereth them to come to no perill of death but they are lusty and strong they come in no danger like other folke neither are they plagued like other men Their eyes swell with fatnesse and they doe even what they lust they have riches in possession and they call their Lands by their owne names And this is the cause saith he that they be so holden with pride and overwhelmed with cruelty these are they that talke against the most highest which say Tush how shall God perceive it is there knowledge in the most high Can he heare our Swearings see our secret Wheredomes and Adulteries Doth he take notice of our prophaning the Sabbaths or of our quaffing and drinking of healths of villifying Professors with reproachfull tearmes of Schismaticks and Hereticks and the like surely no. Such as these were Cain Cham Ishmael Pharaoh Ammon Their predecessor Saul Absolom Antiochus Herod Pilate Judas the traitor and many others who brought upon themselves eternall condemnation The same Prophet David also describeth the end of such men with another reason of it in these words namely That the Their end Lord hath set them in slippery places and cast them downe and destroyed them by which meanes how suddenly doe they consume and perish and come to a fearefull end yea even as a dreame so doth he make their image to vanish SECT 7. Object IF God have reprobated and cast them off how can they doe any other the cause of sinning therefore is not in them but in God who leaveth them to themselves how doe those Scriptures agree then where the Lord saith that he delighteth not in the death of a sinner Ezek. 33. 6. And O that Israel would obey me c. with O Jerusalem Jerusalem how often would I have gathered thee together and ye would not Mat. 23. 37. As also that he willeth not the death of a sinner and other while that some are ordained of old to condemnation as in Jude vers 6. Judas also is called the sonne of perdition Joh. 17. 12. Ans To the Answer which hath formerly been made to such Sundry arguments answered touching rejection a question as this may be added this answer of the Prophet Jeremy The Lord is more righteous then to be disputed with Jerem. 28. 6. And the Prophet Isaiah saith We are in the hands of the Lord as the Clay in the hands of the Potter Isa 47. 9. And the Apostle saith Hath not the Potter power over the Clay and of the same lump to make one vessell to honour and another to dishonour Rom. 9. 21. Again Who art thou that replyest against God ver 20. Was there unrighteousnesse in God in loving Jacob and hating Esau God forbid ver 14. For he will have mercy on whom he will have mercy and compassion on whom he will have compassiâ—n ver 15. and whom he will he hardneth so that there is vessels of wrath and vessels of mercy as in ver 22. 23. for otherwise why should these phrases be used in Scripture CHAP. III. Treateth of hardning the heart SECT 1. Objection IF God harden the heart of a sinner how can he chuse but sinne seeing that by nature we are all the children of wrath Ans In every action the â—nd and meanes must goe together the cause doth never follow the effect but the effect the cause and in one and same action there is a double cause as 1. The instrumentall cause moving 2. God separating from the instrument yet giving power of motion to the same and so the wicked may be said to be the instruments of God yet not God the cause of their wickednesse and therefore one saith Deus agit per malos non in malis God worketh by evill men not in evill men God therefore may be said to be the cause of the action but God is no way the author of sinne not of the quality of the action Gods decree is no cause of their sinning but the voluntary inclination of the will unto evill being neither forced nor by any violence compelled and therefore no evill is either to be attributed to God or his decreâ— 2. Again God is no way the author of sinne seeing he neither tempteth nor perswadeth unto it Jer. 1.
creaâ—ing power 2. As a particular direction by his regenerating grace But in the other motion he hath a stroke as a generall mover in the particular act of hardning as it is evill he concurreth not therefore according to that generall power the Lord is only said to be a mover not an hardner of the heart Now of these waies before rehearsed there are three chiefly to be made choise of viz. 1. That God hardneth the heart by leaving it to it self and depriving it of his necessary grace as he is said to have given over the unbeleeving Gentiles to their owne hearts lusts Rom. 1. 24. 2. That God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby to be further indurate and hardned as the Apostle sheweth that the wicked abuse the patience and long suffering of God thereby to be further hardned 3. That God by his just judgement doth force them to their owne hurt whether they run headlong themselves even to the end For God as a just Judge seeing a mans heart bent upon wickednesse doth as a just Judge inflict upon him the spirit of induration and to this purpose one handling that place Rom. 1. 14. saith that some things there rehearsed are sins and no punishments as the pride and vanities of their minds ver 21. they were not thankfull but became vaine in their imaginations And some also punishments and no sin as eternall death which they were Worthy of veâ—â—â— and that the rest that come betwixt are both sins and punishment SECT 12. Obj. VVHy should God take such a punishment of sin that the sinners thereby commit more sin Ans We answer with the Apostle Rom. 1. 27. where he saith Man with man wrought filthinesse and received such recompence to themselves as was meet for their errors so that God did not send them upon the Gentiles as they were sins but as they are considered as punishments of their sins for as God hath an hand therein he doth incline the wil being evil by its owne fault to sin by his just and secret Judgement as for instance There is but one kinde of heat in the Sun and according to Simile the matter it worketh upon some things it melteth and some things it hardneth the Wax it melteth the Clay it hardneth so God as the Sun hardneth the Clay is said to harden the heart which is earthly and muddy as also by the same worke of the raine the earth being wel tilled bringeth forth good fruit but being untilled thistles which is not of it self as it is raine but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hidden manner the heart of the wicked are hardned but the cause thereof is in themselves Obj. Gods must needs be a worker of evill in hardning of mens hearts Ans God hardneth the heart without any touch of sin as God hardneth the heart without any toâ—ch of sin may be illustrated by this Simile as in the winter quarter the water is frozen until the Sun shine upon it and when the Sun is departed from it it is bound up with cold againe the Sun is not the cause of the freezing of the water but the coldnesse of the water bindeth it self so properly God causeth not the heart to be hardned but by the absence of his grace it becometh hardned Obj. Why doth the Lord suffer any to be hardned Ans That must be ascribed to the Judgement of God which are often hidden but never unjust it should suffice us as the Apostle saith to know and beleeve and that there is no iniquity with God SECT 13. Obj. NO man in this life can become altogether so impenitent incorrigible or without hope of grace or in such a desperate state as to be forsaken for God would have all men to be saved and to come to the knowledge of the truth and I will not the death of a sinner c. so then if mercy be offered to all then the way is open to all to repent and turne unto God Ans God indeed offereth himself to all and denyeth not the God offereth grace to all externall meanes to any if they had grace to apprehend them The Gospel hath been preached to all the world and so to the impenitent and reprobate God therefore offereth grace unto all but all will not receive it as one saith the wholsome medicine of admonition must be administred to all though the health of the sick be uncertaine But if he that is admonished belong to the predestinate it is to him a whâ—lsome medicine if he doe not it is a penall torment Againe the argument followeth not God calleth all men to repentance ergo all may have grace to repent for the Scripture saith that many are called but few are chosen Grace doth prevaile with some but with others their obstinate natures resisteth to which purpose the Scriptures are very plentifull as in Act. 2. 41. Act. 16. 14. 13. 45. c. Obj. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken untill they be in Hell Ans Everlasting punishment in Hell is the end and execution Man in this life may be in the state of damnation of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Judas and they whom the Apostle saith God gave over to a reprobate sence Rom. 1. 28. Ergâ— SECT 14. Obj. IF any man in this life had been utterly excluded from grace Pharaoh of all other had been most like yet his estate was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Ans This reason is flatly against the Apostle who pronounceth Pharaoh as a vessell of wrath prepared for destruction Rom. 9. 17. now if there be hope for a vessel of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9. 18. so then as God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebuchadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other which sheweth their state to be most different for if Pharaoh had been no more hardned then Nebuchadnezzar was he would likewise have repented as Nebuchadnezzar did Obj. We are to despaire of none in this life therefore it is probable for all to repent Ans Such as we see and know commit a sin unto death The sin against the holy Ghost unpardonable which is the irremissable sin against the Holy Ghost
aforesaid Ans Such as build with unhewâ—n stones daubing them with The Hâ—pâ—cricy oâ—â—hâ—â—atâ— builders untempered Mâ—rter and so cover them over with an Orthodoxall varnish by which Hipocriticall dealing they have exceedingly inriched themselves which craft doth cleerly appeare by the materials which are now found in their dismantled fabrickes of Papacy Prelacy and Presbitery there being few or none of them fit to rebuild the Temple of Christ Obj. True in the two former buildings you have named there hath been found much deceit and cousâ—â—age whereby they have very much inriched themselves but the Presbiterian buildings is not taken to be such for the Parliament doth esteeme them builders as honest men and their buildings without deceit yea as such a building as they themselves intend to live under therefore the Presbiterian builders are none of that linniage with the two former Builders or buildings Ans As the Pope and his Hierarchy prevailed with Emperors the Prelates with Kings so have the Presbiterians lately with Parliaments to support their powers and justifie their Doctrines to be Jure Divino But the falsity of the two first I presume is manifest to all Gods people as for that of Presbitery it is one and the same with them in many degrees as I have shal prove and therefore seeing the Lord is pleased to discover the faultinesse and errours of it as of the other the Magistrate ought no more to countenance it then the other of Popery and Prelacy they certainly being the three materiall foundations of Presbitery ought to 〈◊〉 no more countenancâ—d then Prelacy the Popes assumption of his Triple Crown viz. one for Papacy another for Prelacy and the other for Presbitery the three P P P s of pleasure profit and preferment by which the Dragon and the Beast hath subsisted and been supported that of Presbitery being the Dragons tayle SECT 5. Obj. Presbitery is a Government which all or most of the reformed Churches now enjoy and have done for many yeares and therefore without doubt it is according to the will and appointment of Jesus Christ Ans Antiquity cannot make errour truth neither is it a sure Antiquity how a sure mark of the truth and how not marke of the true Church of Jesus Christ unlesse fetched from the Radex or the first root of it viz. from himselfe and his Apostles for if Antiquity any other waies should carry it the Papists would have it cleere both from Prelates Presbiterians and Independants Againe that Antiquity is no sure marke of the truth may be proved by severall instances viz. 1. In the time before the Law where we finde that Laban 〈◊〉 beâ—orâ—â—hâ— Lâ—â— pretended Antiquity for his Gods Gen. 31. 53. whom his Father and Grand-father worshipped but Jacob sweareth by the feare of his Father Isaac he â—iseth no higher neither to Grand-father or Grand-fathers Father Terah Abrahams Father being an Idolater Joshua 14. 2. and it is likely that Abraham also had a touch of the same superstitious worship before his calling from his Fathers house for the Lord appearing unto Jacob in a Vision Gen. 4â— 3. calleth himselfe The God of thy Father Jacob then could not at the furthest goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarkes Noah Sem Heber was not of the same faith and Religion Antiquity therefore is no sure marke unlesse as before for so indeed the truth is more ancient then error 2. Stephen under the Gospel could not prove his faith from Under â—â—e Gospâ—l the immediate discent of his Parents for of them saith he Yee have alwaies resisted the Holy Ghost as your Fathers did so doe yeâ— Act. 7. 53. he ascended up to Abraham Moses and the Prophets time and so must the Government of Christ be now fetched from its primative purity viz. from Chrâ—st and his Apostles and not from Prelacy or Presbitery they being the Reliques of Popâ—ry as I have and shall prove Againe we are not to worship God any other way then he hath prescribed in the Word for as he is only to be â—orâ—â—ipped â—o he is only to prescribe a rule how he wil be worshipped and therefore all will-worship as the Apostle 〈◊〉 iâ— â—â—l â— â—3 is condemned seeing he wil not be Maâ— 15. 8 9. worshipped according to the phâ—nâ—â—sie of men as our Saviour also â—â—â—â—meth It can then be no warrant for us to be of the same Religion with our Fathers or Grand-fathers because all the worlâ— hath been blinded with Superstition and ignorance for divers hundreds of yeares and therefore we are to acsend up to the first Originall viz. to Christ and his Apostles Obj. Doubtlesse the Presbiterian Government is according to the will and appointment of Jesus Christ in regard it hath past so many refinings Ans I shall prove there is but one step betwixt it and Papacy But one step betwixâ— Presbâ—â—ery and Papacy in grosse viz. Prelacy and therefore until it be purged also from its drosse we are not to joyne in League with it viz. until they conforme unto the rule prescribed in the Word SECT 6. Obj. IF the Government which ought to be established be not yet knowne what is become of all since the primative times â—â—ring the Apostacy that have practised contrary to thâ— truth through ignorance and yet have thought they have sacrifiâ—â—â— their lives for it witnesse the many Martyrs that hath suffered fire and faggot for their judgements which since are deâ—meâ—â—roâ—ious Ans Ignorance is of two sorts viz. Simple ignorance and Oâ— simple ignorance Wilfull ignorance simple ignorance is such as was in the Disciples of Ephesus that did not know whether there were any Holy Ghost or no Act. 19. 2. under which notion may be concluded all those whom the Lord is not pleased to reveale many of his secrets and yet practise according to that knowledge they have with a desire to improve their Talent and not to bury it Mâ—n migâ—â— he saâ—ed formerly by such means â—s 〈◊〉 〈◊〉 coâ—demâ—â— in a Napkin such people I say though they come farre short of the knowledge which others have may be saved thereby yea albeit under the least degree of Knowledge in Christianity if it be but as a graine of Mustard seed as wel as he that hath attained to the highest pitch of it for to whom little is given little will be required 2. Wilfull ignorance is such as the Psalmist speaketh of where O◠〈…〉 he saith The foole hath said in his heart that there is â—o God Psal 14. 1. such an one was Pharaoh who said I know noâ— the Lord Exod. 5. 2. and such are all Athists and wicked people which love darknesse rather then light such as â—â—â—e to be better reformed and reject apparant light being offered and under this stubbornesse of Spirit men may as wel be damned under the notion of Presbitery or Independenly as of Papacy and