and have also received it according to the direction and institution of Christ and his Apostles I answer thus That originall sinne is not simply taken away in Baptisme but Oâ—iginall sin not taken away by Baptisme only in respect of the guilt It is taken away formally but not materially There be two things to be considered in originall sinne as first the disagreement and repugnancy it hath with the Law of God and the guilt of the punishment the latter way originall Two things to be considered in originall â—â—â— sinne is remitted and released in Baptisme it shall never be laid to the charge of the truly faithfull members of Christs Church as the Apostle saith Who shall lay any thing to the charge of Gods elect Rom. 8. 33. but the other remaineth still in Gods Children as the Apostle Paul confesseth of himself Rom. 7. 23. I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull yet it doth not raigne and exercise the power of an absolute Monarch to make its will their law To which purpose the Apostle exhorteth the Romans that they would not suffer sinne to raigne in their mortall bodies to obey it in the lusts thereof SECT 6. The Virgine Mary borne in originall sinne Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne it being for the honour of Christ Ans The Apostle acquainteth us that whatsoever the Law saith it saith to them that are under the Law that every mouth may to stopped and all the World be culpable before God but the Virgine Mary was under the Law and blameable as others were and therefore guilty of originall sinne She was also made righteous by faith for she called Christ her Saviour in her Song Luk. 1. 47. the Apostle also saith that we were all the children of wrath and if all then the Virgine Mary and so borne in originall sinne the Scriptures also discovereth divers infirmities Divers infirmities in the Virgine Mary in the Virigine Mary as Luk. 2. 48. in finding fault with Christ whom she had formerly acknowledged to be her Saviour 2. Her interrupting of Christ in his Sermon Mat. 12. 46. 3. In her prescribing a time for Christ to shew a Miracle for which she procured a rebuke from him Joh. 2. 2. upon which reasons and testimonies of Scriptures describing her infirmities we inferre that the Virgine Mary was conceived and borne in originall Christ only exempted from originall sin sinne as others are and Christ only is exempted of whom only the Apostle saith He was in all things in like sort tempted and yet without sinne Heb. 4. 15. CHAP. XIII Treateth of the Popish distinction of Mortall and veniall Sins SECT 1. Objection THough concupisence be a corruption of our nature yet it is but a veniall sinne or at the most partly mortall and partly veniall for when our desires are without reason then it is a mortall sinne but when they are reasonably required it is but a veniall sinne Ans The distinction of Mortall and veniall Sinnes being understood in their sence that some sinnes in the condition and qualities thereof are mortall and some veniall is contrary to Scripture which maketh death the wages of sinne Rom. 6. 23. that is of all But to the faithfull t is true through Gods grace Hoâ— sinâ— are veniall and noâ— all sinnes are veniall and shall never be laid to their charge and so no concupisence is mortall otherwise there can be no reasonable coviting of any other mans things for reason â—s grounded upon the Law of Nature against which is all concupisence therefore the coveting of any thing which is our neighbours being a transgression of the Morall precept is in its owne nature mortall SECT 2. No worthinesse to be attributed to our selves from any gift of Nature ANd if we rightly understand our selves it is contrary to the nature of a true Christian to justifie or vindicate himself in any thing that may tend to his owne glory and praise by ascribing any worthinesse to himself from any gifts of Nature that is resident in him or to endeavour to lessen or mittigate a sinne but rather to acknowledge himself to be altogether sinfull and uncleane which was the qualities of all the holy men of God as the Scriptures doth plentifully expresse for if we did but truly conceive what sinne is there is none which we ought to esteeme little or veniall unlesse it be comparatively seeing there is none so small but that without repentance is able to sink the soule to eternall The danger of the smallest sin damnation who will think that a slight wound which giveth a sudden in-let to death but should we grant this errour of all other sinnes they are most dangerous both for their frequency and security the one increasing them to a large heap and the other so covering them that we see not how they wrong us so as we see the raine that falls in smallest drops moystens the earth and makes it more slimy and dirty then a shower which descends violently which washeth away but sinketh not in And as the smallest letters are more hartfull to the sight then they that are written with a text pen so those sinnes which are esteemed as small and veniall and we take no notice of may soonest prove our fatall overthrow And for the better progresse in this question we will observe Three degrees in the nature of sinne the degrees which are to be considered in the nature of sinne which are three viz. Appetitus assentio actio The appetite or first desire 2. The perfect assent 3. The action Now the very appetite is restrained in the Morall precept although it doth not yeeld to the desire if it doe but tickle us with a delight it is sufficient to make us guilty for our Saviour saith that He that looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 28. where if we observe our Saviour meaneth not in these words he that looketh and lusteth but he that looketh to lust that is he that looketh upon a woman as an object to kindle or set an edge to his lust or to give way unto it in the least degree which instance suiteth with the first degree of sinne which is the appetite and not within All concupisence forbidden the bounds of consent or action By which it is evident that all concupisence is forbidden yea that which hath the least inclination of the will though no consent be given SECT 3. Concupisence of two sorts good and bad Obi. ARe those thoughts which are in the minde without any consent of the will to be counted as sin before God Ans We are to distinguish betwixt concupisence and desire Good concupisence of two sorts which is either good concupisence or bad the good is of two sorts either
perfectly good or imperfectly good such as is now in man mixed with many infirmities and imperfections which is either naturall in man as the coveting and desiring of meat and drink and other things necessary for the use of man or supernaturally wrought in man by grace as is the love and desire of vertue or it is mixed partly naturall and partly supernaturall as Matrimoniall concupisence for procreation which hath both a naturall cause or being and is likewise guided by grace unto a right end and none of these kinds of good and commendable concupisence is sinne Evill concupisence is of three sorts 1. As Idle roving and Evill concupisence of three sorts impertinent thoughts which the mind may easily reject 2. Violent cogitations which sticketh more closely and nearely as the immoderate desire of meat and drink and such things as belong to the necessity of nature as sumptuous apparrell and the like 3. There are filthy and uncleane cogitations as lasciviousnesse envie vain-glory and the like The first of these may be compared to thin Clay that sticketh or cleaveth not the second to tough Clay that sticketh fast and the third to uncleane and stinking Myre and Mud otherwise the first motion is not voluntary as a certaine preparation of the affection the second is with the will but the same not obstinate as when it commeth to ones minde to revenge himself when he is hurt but the third kinde is so outragious that it will not be ruled by reason as when a man is carried to revenge himself without measure The first of these can be no more ruled by reason then such things as hapneth to the body as when one yauneth when he seeth another yaune or suddenly winketh when one putteth their finger towards anothers eye c. SECT 4. Obj. ARe these idle wandrings being without respect to any certaine object sin and so forbidden in the Morall precept seeing the Morall precept aymeth at a certaine object as thou shalt not covet thy neighbours house c. Ans If we doe reject these thoughts at the very first moving of them and yet if so they carry some staine and guilt in them in regard children which have no such evill thoughts yet are not cleane before God being conceived and borne in sin as in Psal 51. 5. and which is also most evidently confirmed by the death of Infants as I have formerly shewed sin being the cause of death Therefore the best solution is that those cogitations which doe vanish before the minde be affected be not comprehended in the precept as actuall sins untill the will of man in some degree give consent till then sinne is only in the conception but not in the birth as the Apostle James saith When lust hath conceived it bringeth forth sin Jam. 1. 15. but as it is the first fruit of originall sinne together with that native corruption they are contrary to the precept for the Morall Law being grounded upon the Law of Nature which was perfect in man by creation before his fall and from which perfection originall sinne being a defect It may well be concluded that though they doe not come to reckoning before God if they presently vanish before the will and affection be inclined unto them yet doe they shew the corruption of our nature and although they breake not into a a flame yet they are sparkes that flye upward but if those sparks doe not break into a flame they shall never burn us nor be laid unto our judgement for if the will assent not concupiscence shall never hurt But this is through Gods meere mercy for otherwise Original sinne enough to condemne us this very originall corruption is enough to condemne us And thus I have shewed the distinction of sinnes veniall and yet not veniall in their proper nature in respect of their greatnesse and smalnesse but not to be permitted for these reasons SECT 5. Why originall corruption is not to be permitted 1 IN respect of the nature of sinne which of it selfe deserveth death Rom. 6. 23. The wages of sinne is death as also in that it is a transgression of the Law 1 John 3. 4. and every transgression of the Law is under the Curse Gal. 3. 10. 2. In respect of the infinite Maiesty of God who to offend can be no veniall sinne of it selfe considering his perfect and absolute righteousnesse which cannot abide the least blemish and imperfection Therefore in regard of the perfect righteousnesse and infinite Maiesty of God no sinne against him can be veniall as in the sudden motion and passion of anger even when it is sudden and unadvised yea though there be no further purpose or intendment of hurt is notwithstanding guilty of judgement Matth. 5. 22. So then we admit of a distinction of mortall and veniall sinnes The distinctâ—oÌ„ of mortall and veniall sinnes if it be understood not of the nature of sinne but of the qualities of the persons for unto them that believe all sinnes are veniall and pardonable through the mercy of God Rom. 8. 1. There is no condemnation to them that are in Christ Jesus but to the wicked and unbelievers all their sinnes are mortall Rom. 6. 23. to them the stipend and wages of sin is death Now if we trace this originall and spaune of sinne unto the birth we shall find it in action which action proceedeth from the conception of the will to enioy the thing desired as the Apostle James saith When lust hath conceived it bringeth forth sinne Jam. 1. 15. SECT 6. Five things to be considered in every sinfull act ANd in every sinfull act there are five things to be considered as Actus Peccati Culpa Macula Reatus Poena 1. The very act of sin 2. the fault 3. the blot 4. the guilt and 5. the punishment 1. The act of sin as it is an act is not alwayes evill for there Sin as it is an act is not alwayes evill is the same act in substance in sin as in doing that which is honest as in adultery there is the like externall act as in lawfull Matrimony so that onely the fault which is in respect of the circumstances which are not observed make the difference 2. The second thing to be considered is Culpa the faultinesse of the action which is committed by the not due observing of the Circumstances which are these First Quid what it is that hee Nine things to bee considered in the faultinesse of an action doth whether it be lawfull or not lawfull honest or not honest 2. quantum the quantity must be considered as one may steale much or little or raile sparingly or with a full mouth 3. quoties how often for he that committeth the same sinne often is more blameable then he that doth it seldome 4. qualiter after what manner whether willingly or unwillingly whether he be quicke or slow in doing of it 5. Cum quo with what instrument as he that smiteth with a
faith The faith of Miracles of Miracles touched by the Apostles 1 Cor. 13. 2. If I had all faith so that I could work miracles and remove mountains 3. There is fides Historica an Historicall faith which beleeveth The Historicall faith all things to be true which are written in the Scripture in which sence the Apostle James saith the Devills beleeve and tremble they beleeve there is a God and that all is true that the Scripture speaketh of God and of his Justice Power Judgement and rewarding of the righteous as may be gathered from their owne expressions as I know thee who thou art even the holy one of God Mark 8. 7. in which expression the Devill did both acknowledge Christ and God as also Mat. 4. 6. It is written he shall give his Angels charge over thee where he acknowledgeth that the Scriptures shall be fulfilled as also Mat. 8. 29. Art thou come to torment us before the time In which they doe acknowledge Gods Justice as also Job 1. 9. where Satan saith Doth Job serve God for nought hast thou not set an hedge about him c. by which they acknowledge a reward to be given to the righteous 4. The faith of faiths or the justifying faith which the Apostle The justifying faith Paul maketh mention of Gal. 2. 20. viz. In that I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me and this faith is the life of the Soule whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death And the difference betwixt these four sorts of faith are The difference of these faithâ— these the 1. Apprehendeth the essence and being of God 2. The faith of Miracles his power 3. The Historicall faith his truth and 4. Namely the justifying faith his mercies SECT 5. These faiths not one and the same in substance Obj. THese foure sorts of faith are not the same in substance they differ only in property which as the Gospel is contained and included in the Law as a tree in the seed Ans If that were true then it were possible for them which have the one to have the other and so Devills also which in some sort beleeve as I have shewed should also be capable of justifying faith And as to that you say that justifying faith is contained in the Morall Law we are to distinguish of the Law The Law distinguished for it is sometimes taken more largely either for all the Scriptures of the Old Testament as Luk. 16. 17. It is more easie for heaven and earth to passe away then that one title of the Law should faile So Joh. 15. 25. It is written in their Law they hated me without a cause which testimony is found in Psal 35. 19. or else the Law is taken for all the Book of Moses and so the Law and the Prophets are named together Mat. 7. 12. This is the Law and the Prophets but the Law sometimes is taken more strictly for the Morall Law whereof the Apostle speaketh Rom. 7. 7. I know not sinne but by the Law and so the Apostle opposeth the law of works to the law of faith Rom. 3. 27. Now as the Law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sence both contained and commanded in the Law for the Lord spake of Christ by the Prophets Luk. 1. 7. and Moses wrote of Christ as our Saviour saith Had ye beleeved Moses ye would have beleeved me for Moses wrote of me Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law taken for the Morall Law the law of workes which containeth only the ten words or Commandements in the decalogue so we deny justifying faith to be in the Morall Law and that for these reasons following SECT 6. The Law and the Gospel differ in nature and substance 1. IN regard that the Morall Law and the Gospel differ in very nature and substance for the one is naturally imprinted in the heart of man and the other is revealed and wrought by grace the first the Apostle testifieth where he saith The Gentiles which have not the Law doe by nature the things contained in the Law Rom. 2. 14. the other also is witnessed by the same Apostle Rom. 2. 24. We are justified freely by grace the Argument then may be framed thus The Morall Law is grafted into the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall then all men shoule have faith which the Apostle denyeth 2 Thes 3. 2. faith then in Christ belongeth not to the Law 2. The effect of the Law of workes and the Law of faith are They differ in effects divers for the one worketh feare and the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but ye have received the spirit of adoption whereby we cry Abba father Rom. 8. 17. The same Apostle also saith that the letter killeth but the Spirit giveth life 2 Cor. 2. 6. thus then the argument standeth The same thing cannot be the instrument of contrary things of life and death peace and terrour love and feare for a fountaine cannot send forth salt water and sweet Jam. 3. 12. but the Law is the minister of dread of feare and terrour ergo not of life and peace and so consequently not of the faith of the Gospel which bringeth all these 3. The same thing doth not make the wound and give a plaster to cure it the Law doth shew us our sinnes faith by grace in Christ healeth them The Law reviveth sinne without the Law sinne is dead Rom. 7. 8. But we are dead to sinne and alive to God through Jesus Christ our Lord Rom. 6. 11. the same cannot make us dye to sinne and revive sinne the Law doth the one therefore not the other 4. The Preachers publishers and givers of the Law and the Gospel were divers the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. but if justifying faith were commanded in the Law then grace also should come by the ministry of Moses that gave the Law and so prove the Scriptures false 5. The qualities and conditions of the Law and the Gospel are divers the Law promiseth life to him that worketh Moses thus describeth the righteousnesse of the Law that the man which doeth these things shall surely live thereby Rom. 10. 5. but the Gospel requireth not the conditions of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 5. if then faith were commanded in the Law to beleeve should also be a work
of Justification best known to him that hath it Object THe Scriptures commending the righteousnesse of Abraham and other Patriarks doth rather make 〈◊〉 sure and certaine of their salvation then themselves Ans No mans salvation can be better knowne unto 〈◊〉 then to himself for as the life of the body is more felt where that life is then of others which only see the body to live so faith which is the life of the Soule as the Scripture saith the just shall live by faith is better apprehended of those that have the possession of it then of such as only behold it Again in vain doth the Apostle exhort us to labour to make our calling and election sort 2 Pet. 1. 10. if it could not be accomplished Obj. The Apostle exhorteth us to work it out with feare and trembling Phil. 2. 12. Ans The Apostle in that place doth not deny but that it may be wrought out he therefore exhorteth us so to demeane our selves as that we doe not presume of any worthinesse in our selves that may deserve it and therefore he also exhorteth them that stand to take heed lest they fall 1 Cor. 10. 12. lest being secure of our election which is certaine and infallible in regard that whom God loveth he loveth unto the end We sinne presumptuously trusting to Gods election and therefore the Apostle exhorteth us to work it out with feare and trembling least we being circumvented of Satan who can transforme himself into an Angel of light to deceive us and so be prevented of that which we vainly hoped for Obj. When may a man be certain of his election or salvation Ans When he regardeth not sinne in his heart and untill When a man may be assured of his salvation then he cannot for the Prophet David speaking by experience saith that so long as he regarded sinne in his heart the Lord would not beare his prayers Psal 66. 18. so that when we feele in our selves that we are throughly dead unto sinne and to all the affections and desires of the same it is impossible that we should be certaine of our election for in this it may be said as of the Commandements that he that keepeth them all and offendeth in one that is he that keepeth them all but one is guilty of the breach of all in regard that the charge was to keep that one as well as all the rest So he that in his affections is dead to all manner of sins but one which he still desireth to retaine being his darling sinne and that either for profit or pleasure is in the same respect guilty of all it being probable that he would breake the rest upon the like termes in which state and condition a man cannot be fully assured of his salvation SECT 10. How a man is said to sinne and yet sinneth not Object SVppose that a man should finde in himself that he is dead in his affections to all manner of sinne yet this man so long as be liveth will sinne how can be then be assured of his salvation Ans I have told you that was the maine reason why the Apostles did give the exhortation to worke it out with feare and trembling yet neverthelesse though such a man sinne daily so is be not with a desire and affection but in respect of the flesh â—usting against the Spirit yet may he be assured of his salvation for the Apostle affirmeth touching his owne person being in the same predicament that it waâ— not he that sinned but sinne or the corruption of his owne nature that dwelled or remained in him Rom. 7. in which Chapter he maketh an absolute distinction betwixt them who may be assured of their election and them that may not and that in respect of mens affections and desires to sinne or not to sinne where making himself the president he confesseth that in him that is in his nature there dwelleth no good thing and that to will was present with him but how to performe that which was good he found not and that the good which he would have done he did not Whereupon he maketh a second conclusion that it was not he that did it but sinne c. So that the reason of the Apostle thus excusing himself in sinning was because he had a delight in the Law of God in the inwardman And that he had no pleasure in those sins which he daily committed through the infirmity of his flesh and the temptations and allurements provoking him thereunto from Sinne is made gâ—eater or lâ—sse in respect of the delight which is taken in sinning which he desired deliverance so that albeit his so sinning he doth not doubt of his election but was assured of it as appeareth in the 25. vers by Jesus Christ who had taken away one guilt of such sins And from this argument of the Apostle we may conclude that it is not sinne that procureth damnation to any one but meerly the delight which men take in the action of sinne And therefore the Apostle describing the blessed estate of a The blâ—ssed state of a regenerate man regenerate man saith that he sinneth not neither can sinne which is so spoken in regard he taketh no delight or pleasure in that sinne so committed by him and so is not imputed unto him as sinne The same Apostle also saith that there is no condemnation Rom. 8. 14 15 16 17. to such as walâ— not â—fâ—er the flesh but after the Spirit Rom. 11. 1. And that as many as are led by the Spirit of God are the Sonnes of God and if Sonnes then Heires and Co-heires with Christ so then as many as are such may claime such a title and priviledge And contrariwise them that are not such are not to enioy such priviledges or prerogatives CHAP. XI The eleaventh Chapter treateth of their tenent of Free-will SECT 1. THe Pelagians were of opinion that they could without the grace of God doe some good worke or act by which they put a thick wall betwixt them and the fire of Gods Spirit lest they should be heated thereby and warmed with love To which opinion the Roman Catholicks consent whose assertion is Obi. That a man naturally without faith or without the speciall assistance of God can performe some Morall good workes if no temptation let Ans Both these assertions is sufficiently confuted in that one sentence of our Saviour Joh. 15. 5. Without me you can doe nothing yet to cleare the point more fully I will lay down all their arguments by which they vindicate their assertions and answer â—o each particular and to this purpose SECT 2. THey urge the words of the Prophet Isaiah Chap. 1. 19. If ye will consent and they ye shall eate the good things of the Land As also Exod. 15. 26. If thou wilt give care unto his Commandements As also Exod. 19. 5. If ye â—ill heare my voyce and keep my covenant From these and such like places they argue
so that it maketh directly against the Pelagians who deny sinne to be a deprivation of nature but say it is a corrupt imitation whereas it appeareth by the Text that even in the very youth and first age when we are not so apt to imitate there is evill and corruption in the heart Again sinne is the cause of death for if Adam had not sinned he had not dyed but it is most evident that Infants dye which if sinne were not the cause then were the Scriptures false which The death of Infants an evident demonstration of originall sinne saith the wages of sinne is death Now what other sinne can procure an infants death which hath not sinned according to the similitude of Adams transgression viz. actually unlesse it be originall sinne which certainly is a most infallible demonstration that children are borne in originall sinne In the next place I will shew you what it is SECT 3. Originall sinne described ORiginall sinne is an inherent corruption of our nature powred out into all the parts of the minde by the guilt of Adam who was not only the Progenitor but also as it were the root of mans nature for the Lord committed those gifts to Adam which he intended to bestow upon mans nature which when he had lost he lost them not only for himself but also for his while posterity by meanes of which we bring forth the workes which are called the workes of the flesh Gal. 5. 19. Now to the further description of originall sinne we finde in Scripture the cause the subject and the effect of it 1. The cause as I said before was Adams fall as we may see The cause of originall sin Rom. 5. 15. 1 Cor. 15. 21. as also by the suggestions of the Devell Gen. 3. 4. as also through Adams Free-will whereas he might have refused 2. The subject of it we take to be the old man with all his The subject of originall sin power minde will and heart for in the minde there is darknesse and ignorance of God and his Will as appeareth by the words of our Saviour Mat. 12. 34. O generation of vipers how can ye being evill speake good things The Apostle also saith that the carnall minde is at emnity with God for it is not subject to the Law of God neither can be Rom. 8. 7. The Apostle James also testifieth the same in these words Let no man say when he is tempted that he is tempted of God for God cannot be tempted with evill neither tempteth he any man but every man is tempted when he is drawne away of his owne lusts and inticements then when lust hath conceived it bringeth forth sinne c. Jam. 1. 13 14 15. 3. The fruits of originall sinne are either internall or externall The fruits of originall sin internall as ungodly affections or evill concupisence which the Apostle termeth Idolatry 2. Externall as wanton lookes prophaine speeches and devillish actions as in Mat. 15. 19. Out of the heart proceedeth evill thoughts c. which procureth a cauterised conscience the which procureth the wrath of God and eternall damnation as the Apostle testifieth where he saith that the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men that holdeth the truth in unrighteousnesse for which thing sake the wrath of God is come upon the Children of disobedience Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. Jam. 1. 15. SECT 4. Of Concupisence THe Pelacians doe hold this tenent in the generall that Concupisence was not sinne in any man and so doe the Papists generally in particulars viz. that concupisence after Baptisme is not properly sinne nor forbidden by Commandement and that it is not verily and properly a sinne in the regenerate but that it is only so called because it comes of sinne and inclineth to sinne each of their Objections shall be propounded and answered Questions propounded and answered touching Concupisence And first in answer to the Pelagians objection that hold it in the generall that concupisence which is the first fruit of originall sinne being to will or to desire without the externall action is no sinne to which purpose they argue thus viz. Obj. Such things as are naturall are not evill but concupisence or to will is naturall therefore it is not evill nor consequently sin Ans The Apostle saith that we are all by nature the children of wrath therefore because we are so by nature by the same reason it should be no discommodity unto us to be the children of wrath which would be a meere madnesse to conceive Obj. Even in our nature as it now standeth corrupt the appetite or desire of such things as tend to the conservation of nature and to decline and shun the contrary are not evill but such is the concupisence to meat and drink and the like ergo Ans Such motions and appetites of themselves are not evill Concupisence how evill and how not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat and drink for as it was naturall for Eve to desire to eate of the fruit of the tree yet to desire it against the Commandement of God was evill so it is likewise with these naturall motions if they be immoderate and inordinate they are evill SECT 5. How Sinne is to be measured Obj. THat which is not in mans power to avoyd is no sinne but not to covit is not in mans power ergo it is no sin Ans Sin is not measured by the necessity and liberty of Nature How sin is to be measured but by the disagreement which it hath with the Will of God 2. When God first printed the Law in mans nature before his fall then were the precepts of God given unto him in his power to keepe 3. Though man by his voluntary corruption hath lost his power and liberty yet God fore-goeth not his power and right in commanding but that Concupisence is sinne Concupisence is sinne it is most evident by the Morall Law that would not forbid it unlesse it were sinne As also the Apostle who urgeth the same argument saying I had not known sin but by the Law for I had not known lust except the Law had said thou shalt not covit Rom. 7. 7. Thus much touching the objections of the Pelagians next in answer to the Popish objections Obj. The objection which the Papists make touching concupisence is viz. That it is taken away by Baptisme to whom I returne this answer viz. Ans The subjects which they and many other Societies admit Popish objections touching concupisence answered to Baptisme are not at that time of their admittance fit members or subjects to receive that Sacrament of initiation into the Church of Christ which in its due place I shall fully prove But as to such persons as are meete Members
also to the Scribes and Pharisees and others of the Jewes ver 23. terming them Vipers Mat. 12. 34. children of the Devill Joh. 8. 44. by reason of their uncleane thoughts and ungodly actions and yet these sinned not of absolute necessity as we may instance in Pharaâ—h Exod. 7. 22. where it is said that Pharaoh did not hearken to Moses as the Lord had said From which instance we may collect that it was necessary that Pharaoh should not have harkened to Moses because the Lord had fore-told so much who cannot be deceived but Pharaoh was not forced or compelled thereunto SECT 9. Two sorts of necessity THere are two sorts of necessity viz. a violent necessity which forceth and compelleth and there is a conditionall necessity when a thing is said to be necessary another thing presupposed So Pharaohs disobedience and obstinacy was the second way necessary upon the proposall of Gods presience but the first way it was not necessary The first of these is coactive the second is voluntary the first neither justifieth a man if he doe well being forced thereunto nor condemneth him if he doe evill but the second hath place in both for by it the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallable and contrariwise the wicked are condemned who sinne willingly notwithstanding Gods presience considered in some sort it is also necessary As our Saviour said concerning Judas It is necessary that offences should come but woe be to him by whom they come Mat. 18. 7. It was necessary that Christ should suffer being the determinate counsell and fore-knowledge of God Act. 2. 23. but Judas did not know that he was appointed to be the man that should act that treason but he did it voluntarily out of his covetous affection to money as doth evidently appeare by his owne expressions What will ye give me and I will betray him unto you Mat. 26. 14. Again it was necessary that the Prophets and Wise men should be killed crucified scurged and persecuted by the Jewes as Christ had foretold Mat. 23. 34. but neverthelesse the Jewes did it out of a voluntary hatred they had to Christ and his Gospel as plainly appeareth in Scripture CHAP. XIIII Treateth of the power of a regenerate man in point of sinning SECT 1. Objection TOuching which the Papists affirme that the precepts and Commandements of God to a man regenerate justified and in the state of grace are not impossible to be kept Ans In answer to which it is requisite first to lay open the point touching the extent of the truth therein contained and then to answer to their objections 1. We are to consider a four-fold state and condition of man A four-fold estate and condition of man first as he was created in a perfect state before his fall when it was possible for man to have kept the Law and have conformed himself in perfect obedience to the will of his Creator 2. But man considered in his corrupt estate before he be regenerated and restored can by no meanes keep the Law as the Prophet saith Can the Black-a-moore change his hew or the Leopard his spots Jer. 13. 23. so the Apostle Whatsoever is not of faith is sin Rom. 14. 23. And we are not able of our selves to think any thing as of our selves 2 Cor. 3. 5. 3. In the restored estate of man by Regeneration and new Birth the Law is partly possible to be kept and partly impossible It is possible two wayes 1. By the imputation of the righteousnesse of Christ who hath fulfilled the Law for us for he needed not to have fulfilled it for himself as he suffered not for himself for he was perfectly holy and just even from his conception by the communication of the Divine Justice for the Apostle saith Rom. 10. 4. Christ is the end of the Law that is the fulfilling of the Law for righteousnesse to every one that beleeveth 2. The Law is possible to be kept of the regenerate in respect of the incoation or beginning of obedience internall and externall as the Apostle saith This is the love of God that we keep his Commandements 1 Joh. 5. 3. for he which is without this being of righteousnesse that is without regeneration and saith he knoweth and serveth God he is a lyar c. SECT 2. The power of Regeneration NOw this regeneration and incoate obedience being wrought in the faithfull by the Spirit of God though it doe not wholly extirpate and root out sinne yet it keepeth it so under that it reigneth not in them and doth so revive them that they labour to resist sinne and to live according to the Law of God which obedience though it be in it self imperfect yet it is accepted of God by faith in Christ in whose perfect righteousnessâ— whatsoever is imperfect in our obedience is perfected and our imperfections pardoned Yet even in those regenerate ones the Law is impossible to be The Law impossible to be kept of the regenerate in respect of that perfect on which God requireth kept in respect of that perfection which God requireth and therefore the Prophet David saith Psal 143. 5. Enter not into judgement with thy servant for in thy sight shall none living be justified the faithfull then doe both imperfectly keep the Law committing many things against it 2. In those things wherein they doe keep the Law They have some imperfection as the Prophet Isaiah saith Chap. 64. 6. All our righteousnesse are as a stained clout with Deut. 27. 16. Mat. 5. 21 22. 28. Act. 15. 10. Rom. 7. 8. 24. 25. 1 Cor. 2. 14. Jam. 2. 20. But there is great difference betwixt the regenerate and the The difference betwixt the â—â—ns of the regenerate and the unregenerateâ— unregenerate even when they sin 1. In that Gods purpose standeth to save the Elect though they sometimes slip but so it is not with the other 2. Their repentance in the end is cortaine so it is not in the unregenerate 3. Even in the sins of the regenerate there yet remaineth some seed of faith which is not utterly extinguished nor they wholly given over but the wicked and unregenerate are wholly sold over unto sin and their very conscience is polluted and defiled with it 4. The glorious state of the Saints in the next life their obedience shall be perfect and they shall be wholly conformable to the Will of God and then we shall be just not only by the imputative Justice of Christ but by a proper essentiall Justice and then we shall fully be made like unto the Image of Christ as the Apostle saith Rom. 8. 29. Those which he knew before he also predestinated to be made like the Image of his Son SECT 3. Obj. IN the next place their Objections shall be cited and answered in order their first objection being this viz. The works of the Spirit are perfect but good workes in the regenerate are workes of
the Spirit ergo they are perfect Ans This Argument proceedeth from that which is simpliciter simply and absolutely of the Spirit to that which Secundum quid after a sort is of the Spirit The workes of the faithfull are not absolutely the workes of the Spirit but they be so the workes of the Spirit as they be also our workes so they are pure as they proceed of the Spirit but impure and imperfect as they be our workes Obj. They which are conformable to Christ have perfect works but the faithfull are conformable in this life to the Image of Christ Ergo. Ans The proposition is only true of those which are perfectly conformable but so are not the faithfull in this life but only in part as the Apostle saith 1 Cor. 13. 12. Now I know in part c. And as our knowledge so our obedience both imperfect Obj. There is no condemnation to the faithfull Rom. 8. 1. therefore their workes are perfect Ans The argument followeth not for the priviledge of the faithfull and their exemption from condemnation dependeth not upon the perfection of their workes but upon the perfection of Christs righteousnesse imputed to them by faith Obi. Christ at his comming shall render to every man according to his workes but it standeth not with Gods Justice to give a perfect reward unto imperfect workes therefore the workes of the regenerate because they shall be perfectly rewarded are perfect works Ans The obedience of the faithfull shall be perfectly rewarded not according to the Law of workes but according to the Law of faith whereby the righteousnesse of Christ is imprinted and rewarded in them being theirs as fully as if they were their owne 2. Christ shall also judge according to their workes not as causes of their reward but as testimonies and lively arguments of their faith SECT 4. Obj. THe Scriptures ascribeth perfection to the workes of the Saints as it is said of Noah Gen. 6. 9. that he was a just man and a perfect man in his time Hezekiah also saith I have walked before thee with a perfect heart 2 King 20. 3. Ans These and the like sayings must be understood of the perfection of the parts of obedience not of the degrees of perfection that is the faithfull doe even exercise their obedience in every part of the Law but not in a perfect degree or measure 2. They are said to be perfect only in comparison of such as are weake and imperfect 3. Their sincerity and perfection is understood as being opposite to dissimulation and hypocrisie that their hearts were perfect towards the Lord that is unfainedly without dissimulation in which sence the Prophet David saith Judge me according to my innocency c. Psal 7. 8. Obi. The Apostle saith Whosoever is borne of God sinneth not 1 Joh. 3. 9. The faithfull being borne of God cannot sin Ans The Apostle in that place doth not understand the dwelling of sin but the reigning of sin for otherwise he should be contrary to himself who had said before Chap. 1. 8. If we say we have not sin we deceive our selves and the truth is not in us So they which are borne of God sin not that is sin though it remaine in them it reigneth not in them as the Apostle saith Though we walke in the flesh we are not after the flesh 2 Cor. 10. 3. neither was the Law given to justifie men thereby for the Apostle saith That by the deeds of the Law shall no flesh be justifled in his sight for by the knowledge of the Law commeth the knowledge of sin Rom. 3. 20. this then is the end and use of the Law viz. 1. It sheweth what God is viz. one that loveth Justice and hateth iniquity 2. It is a glasse wherein we may see that Image after which man was at the first created which now is defaced in him by sin 3. It is a rule and line after the which we should square our lives and actions 4. It sheweth the corruption of our natures and so it is a The end and use of the Law Schoole-master to bring us unto Christ So that this is the profit of the Law First to convince a man of his infirmities 2. To drive him to seeke the medicine of grace in Christ CHAP. XV. Treateth of the Popes dispensing with the Morall Law SECT 1. ANother of the Popish Tenents is That the Morall Law or any precept thereof may be by humane authority dispensed withall to which purpose the Popes Cannonists doe give to their Terreine god an infinite and unreasonable power these being their conclusions viz. Papa potest dispensare contra jus divinum The Pope may dispence against the Law of God 2. Contra jus Naturae Against the Law of Nature 3. Contra novum Testamentum Against the New Testament 4. Contra Apostolum Against the Apostles 5. Papa potest dispensare de omnibus preceptis veteris novi Testamenti The Pope may dispence with all the precepts of the Old and New Testament and that for these reasons following each of which shall receive its answer their first reason being this viz. SECT 2. Obi. AS amongst men the Law-giver may dispence with his Law so God that gave the Morall Law is therefore above the Law and may dispence with it And if God may dispence then the 〈◊〉 of the Church may certainly dispence because they are in 〈◊〉 â—â—ead Ans 1. As to that concerning humane Lawes which tend to The Law giver cannot dispence in human Lawes as to over throw them the common good the preservation of the Publique State the maintenance of peace and justice the Law-givers cannot so dispence as to over-throw the end of those Lawes as it shall be lawfull to disturbe the publique State or the like for this were to evert the very scope and end of the Law But yet in particular cases they may dispence as that where an order is that every one shall watch which is intended for the good of a City yet some may be dispenced withall and exempted from watching who may more necessarily be imployed for the common good for here although the letter of the Law be not precisely kept yet the intention of the Law-makers is observed which is to seeke and procure the common good So likewise universally the Lord neither will nor can dispence against his Law as to make it lawfull to have other gods to take Gods name in vaine and the like for this were for God to deny himself to be just 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table were to deny his owne Justice and so consequently to deny himself for God is most true yea Justice it self and the Law is a perfect rule of justice yet in the particular determinations Exod. 3. 22. 22. 35 36. of the Law the Lord doth dispence as with Abraham sacrificing of his Son Gen. 2. 2. the Israelites
duties Ans The Morall Law is perfect and every way sufficient as may appeare by the generall contents thereof in prescribing all kinde of duties both towards God and man 1. Aâ— these things are to be performed by us to â—â—rrâ—â—â— Governours namely fidelity reverence and obedience so likewise the like duties but in a higher nature and degree are required towards God as 1. Fidelity in acknowledging him to be the only God which is commanded in the first and second Prâ—â—ept 2. Reâ—â—râ—â—â—â— in the third not to prophane his glorious name 3. Obedience and Service which is performed in consecrating the Sabbath Day holy unto Gods Worship Againe as to our Neighbour our duties are either speciall towards those to whom we are bound by any speciall kinde of benefit as we are in our Parents and Superiours which is required in the fifth precept or generally towards all men in forbeaâ—ing to doe them any hurt 1. Either in deed as in their single persons concerning their life or their coupled persons touching their Wife or in their Goods we must not steale as also in words where fals witnesse bearing is forbidden either in heart as in the tenth Commandement yea there can be no duty rehearsed either by God or Man which is not comprehended under some of these therefore the decalâ—gue containeth a perfect Law Again it was not necessary that any particular precept should be given as touching the duties of a man towards himselfe both because nature is not corrupted in such duties but that a man still retaineth love to himselfe as it is in our love towards God and our Neighbour as also in that the rule of our love one toward another is taken from a mans love towards himselfe he shal love his neighbour as himselfe And the Apostle saith That no man ever yet hated his owne flesh this is therefore presupposed as granted of all and as a ground to the rest that a man loveth himselfe 2. The Law giveth instance in the more generall and noâ—orions Transgressions such as at the first would be acknowledged of all and therefore because perjury is more generall and more easily discerned then blasphemy and heresie under that the rest are understood 3. The other Festivals were memorables of particular benefits which concerned the Israelites only as the Passeover and â—east of Tabernacles of their deliverance out of Aegypt but the Sabbath was a memorable benefit of the Creation which concerneth all Nations and therefore it only was to be inserted into the Morall Law 4. The love of Parents towards their children though it be naturall yet the duty of children towards their parents is more agreeable to the Law of Nature and the contrary namely their disobedience more unnaturall and therefore instance was to be given in this rather then in the other and besides the name of Father and Son being relatives the duty of each towards other are reciprocall and one may be inferred upon the other 5. Concupisence is expresly forbidden rather then the first motion of anger and revenge First because it is harder to resist the motion of Concupisence then of rage and revenge and we are more apt to sin by that then this 2. Because the inward wrath and purpose of revenge beginneth with a desire For there are two things in revenge as 1. That which we pursue 2. The pursuit it selfe that which we pursue we judge to be evill and so hate it but the action of pursuit we think to be good namely to seek revenge and so we desire it Seeing then that all kinde of coveting and desire is forbidden even that also is included from which rage and revenge taketh its rise or beginning SECT 5. Obj. IN the next place it is requisite to consider of the perpetuity and continuance of the Law for in some places the Scripture saith that Christ came to fulfill the Law not to destroy it Mat. 1. 17. and in other places as though the Law was abrogated as Rom. 6. 14. Ye are not under the Law but under grace with Heb. 7. 12. If the Priest-hood be changed there must of necessity be a change of the Law Ans For the solution hereof this is to be added here though How the Lawes of Moses are in force and how not the question be partly answered before And first in relation to the Ceremoniall Law which was prescribed unto the Jewes to be observed in the Worship of God it is wholly abrogated 1. The body being come the shadow is to be done away 2. These Ceremoniall observations were tyed to a certaine place as 1. To the Tabernacle 2. To the Temple of Solomon but now the Worship of God is not tyed to a certaine place as at Jerusalem where the Temple was Joh. 4. â—â— 3. Other Sacraments are instituted as Baptisme and the Lords Supper ergo they are to be abrogated 4. The Ceremonies doe binde the observers to keep the whole Law but Christ having freed us from the bondage ergo 5. The Ceremonies were a wall of partition and distinction betwixt the Jewes and the Gentiles but now that distinction is taken away all being one in Christ 2. Touching the Pollitick and judiciall Lawes of Moses neither doe they absolutely binde now 1. In regard that many of them were particular to the pollicy of that Common-wealth as the Lawes concerning their inheritances and possessions which were not to passe from Tribes They also shewed the fashion and manners of their Country as in building their houses with slat roofes Deut. 22 8. of these positive constructions there is now no use amongst other Nations 2. The condition of all people are not alike some are more stubborne and obstinate some more civill and tractable and therefore some have need of more strict and severe Lawes then others one kinde of pollitick Law then cannot serve all Nations 3. The Gospel which is perpetuall prescribeth not a certaine forme of Government to all Nations neither overthroweth their severall pollicies but in generall commandeth obedience to higher powers Rom. 13. 1. ergo much lesse the Law which was to be changed but the judiciall Law is not abrogated in respect of the substance end and universall equity which is punishing of vice and maintaining of peace 3. The Morall Law is not now in force in respect of Justification How the Morall Law is not in force Rom. 3. 28. A man is justified by faith without the workes of the Law but it bindeth in respect of obedience we are bound to keep all the precepts of the Law but yet in respect of the terror of the Law and manner of obedience to which we was to be obedient and subject for feare of punishment we are freed from it and therefore the Apostle saith The Law is not given to a righteous man 1 Tim. 1. 9. because they of love rather then feare doe yeeld their obedience and so are a Law unto themselves But this is a priviledge only of the regenerate as
invocation of Saints that are departed for God sendeth not Abimeleck to Noah or any other departed to pray for him but to Abraham then living which duty may be mutually performed in charity whilst one knoweth anothers necessities but for the living to pray to or for the dead which knoweth not their wants being already certainly disposed of in an unchangeable estate as the living are not as also in that the Prophet telleth us that Abraham is dead and Isaac is ignorant of us Isa 63. 16. is such a conceit as hath no warrant from Scripture or any sound reason because they are not present to heare our prayers neither doe they know our hearts and we have one sufficient Advocate and Mediator Jesus Christ 1 Ioh. 3. 1. and therefore need we not the mediation of any other neither will they assume unto themselves any part of We ought to confesse our fins only to God 1 King 8. 47. Psal 19. 120. 33. 5 41. 44. Jer. 14. 20. Dâ—n 9. 15. Mat. 15. 18. 1 Ioh. 1. 9. Christs Office for as the perfume Exod. 30. 8. was alwayes before the Lord which doth signifie the prayers of the Saints so God only through Christ must be invocated which honour he will not give to any other for God must only be beleeved upon as our Saviour saith Ye beleeve in God beleeve also in me Joh. 14. 1. and the Apostle saith that men cannot call upon him on whom they have not beleeved Rom. 10. 14. and certainly they would not have us beleeve in Saints departed Obj. Absâ—lon could not be admitted to his fathers presence untill Joab had mediated for him and Bethshaba Solomons mother intreated for Adoniah so it is necessary to have Mediators unto God Ans 1. We have one sufficient Mediator Jesus Christ who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either they are ignorant of our affaires or their affections is estranged yet it is not so with God who knoweth all things besides the love of Christ to us exceedeth the love of all other inferiour Mediators which men can seeke unto 3. The example of Bethshaba is unfitly alledged for she obtained not her suite SECT 6. Obj. ELiphas saith to Job Job 5. 1. Call now if any will answer thee and to which of the Saints wilt thou turne thee 2. David exhorteth to praise the Lord in his Saints Psal 150. 1. 3. It is said in Ezekiel I sought for a man amongst them to make up the hedge c. but I found none Ans Eliphas in that place speaketh of the Saints and righteous living to see if Job could finde amongst any of them a patron to defend his cause 2. The place in the Psalmes is Praise God in his holinesse or in his sanctuary neither doth it follow that because God is praised in his Saints that therefore we are to pray to Saints as it followeth in the next words praise him in the firmament will they therefore have the firmament prayed unto 3. The place in Ezekiel is spoken of men living and not The Saintâ— to whom the Papists pray shall be their accusers of men dead the answer therefore which Jacob gave to Rachiel when she called to him for children saying Give me children c. Am I in Gods stead may fitly be applyed by the Saints departed to such prayers or desires made unto them And as our Saviour said to the Jewes There is one that accuseth you even Moses in whom ye trust so the Saints which these men so superstitiously worship will at the last day be their accusers CHAP. VI. Treateth of their Idolizing of the Pope c. with a confutation thereof HAving discussed their folly in worshipping of Idols and Images without life as also their adoration and invocation of Angels and Saints departed I shall now discover their folly in worshipping a living Idol viz. the Pope to whom they ascribe an infallibility as also the title of their Lord God the Pope SECT 2. Object IS not the Pope Peters successor and is not Christ said to speake these words to Peter viz. Thou art Peter and upon this rock will I build my Church and the gates of Hell shall not prevaile against it and I will give thee the keyes of the kingdome of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven By all which expressions doubtlesse he gave unto Peter a speciall priviledge above all the other Apostles Ans That the Pope is Peters successor I grant but yet in Wherein the Pope is Peters Successor this one particular which was in denying his Lord and Master whose servant he pretends to be and as to the urging of them words mentioned to the particular person of Peter as that thereby he had a more speciall priviledge then the rest of the Apostles is to goe about to prove that our Saviour did contradict himself in his expressions used to the two ambitious Suitors James and John whom no other place would serve them then to sit on the Mat. â—0 20. right and left hand in his kingdome in these words It shall not be so amongst you in which words there is an absolute nullaty of any superiority amongst the Apostles or Disciples of Christ and that by a Statute not to be repealed being the determinate law of a just authority by a Cannon ordained and irrevocably fixed by the wisdome of God and confirmed by an example beyond all arguments even by an example fetched from his owne particular vers 28. where he saith that the Sonne of man came not to be ministred unto but to minister as also Luk. 22. 27. I am amongst you as he that serveth now seeing this humility was in Christ himself how much more ought it to have been amongst Iob. 15. 10. his Apostles and Disciples The servant must not be greater then his Lord Joh. 13. 16. neither he that is sent greater then he that sent him it is enough that the servant be as his Master Mat. 10. 25. 2. To stop these blasphemous and Antichristian mouthes I An equâ—ll power and commission were gâ—ven to all the Apostleâ— shall also prove that an equall power and commission in use of the keyes was likewise given to all the rest of the Apostles and Disciples of Christ as well as unto Peter and that by the words of our Saviour both before his Passion and also after his Resurrection before his Passion in these words Verily I say unto you whatsoever ye shall binde on earth c. and whatsoever ye shall loose on earth shall be loosed in heaven Mat. 18. 18. as also after his resurrection as we have it Joh. 20. 23. Whosoever sins ye remit they are remitted and whosoever sins ye retaine they are retained in both which places of Scripture the words are directed to all the Disciples as also
last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Graâ—â— and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Miâ—ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inisâ—iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heartâ— which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 â—â—d wiâ—h coâ—poâ—alâ—â—ood deserned for the food of the Souâ—e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast oâ—t into the draughâ— I blush to think of their audacious blaspheâ—â—â—s who doubtlesse cannot be ignorant that if they eate him â—â—rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very â—ell be thought that though the Apostles of Christ would have been â—â—y sâ—râ—pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees Aâ—â— 15. 29. if they had understood him in that grosse sence which these Papists doe Agâ—in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 stâ—od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmurâ— at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not â—atâ— this body which you see nor drink this blood in my vâ—â—nes but I shall give a certain Sacrament unto you which if it be spiritually understood quickâ—â—th you otherwise it profiâ—eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The â—â—gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of iâ— Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really sâ—aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for
of the Law and then the Apostles conclusion should be in vaine who faith I conclude that a man is justified by saith without the workes of the Law but if faith be excluded out of the workes of the Law then it is not commanded or contained in the Law for then it should be a work of the Law SECT 7. How the Popish writers would reconcile Paul and James NOw whereas Paul thus proving Abraham to be justified by faith without workes Rom. 4. 2. 5. and James that Abraham was justified through workes which at the first seeme to be contrary to each other the Popish writers goe about three waies to reconcile these places viz. 1. Say they The Apostle in that expression excludeth Abrahams Morall workes before faith and therefore by such workes they grant a man is not justified but by such as follow and proceed of faith Ans Before that God had imputed righteousnesse unto Abraham by faith he had done divers faithfull workes as the Apostle sheweth As that by faith when he was called obeyed God and by faith abode in the Land of promise Heb. 11. 8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification Againe he saith to him that worketh the wages is not counted by favour but by debt but the workes done before or without faith no wages is due because without faith it is impossible to please God therefore he meaneth not such workes 2. They say that Paul speaketh de fide charitate formala of a saith formed with charity and furnished with good works and such 〈◊〉 faith truly justifieth Ans True it is that Abrahams faith which Paul so much commendeth was a lively and working faith and yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God as the Apostle sheweth in that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputed righteousnesse without workes Rom. 4. 6. to which the Apostle addeth Abrahams full assurance that he that had promised was also able to performe and therefore it was imputed to him for righteousnesse Ver. 21 22. it was not then imputed for the working of his faith but for his bebeeving 3. They use a distinction of a first and second justification the first as when of a sinner a man is made just 2. When a just man becomes more just of the first say they Paul speaketh of the second James Ans The Scriptures knoweth no such distinction of a first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying Blessed are they whose iniquities are forgiven and whose sins are covered speaketh of that justification when of a sinner a man becommeth just before God which they call the first justification But to that blessednesse is promised and where happinesse and blessednesse is obtained no further justification is necessary wherefore the first and one justification sufficeth and so there needeth not a second Further this distinction admitted Paul should rather treat of the second justification because he alledgeth the example of Abraham who was called already and had done many righteous workes before the Scriptures maketh any mention of the imputation of any righteosnesse unto him by faith and James of the first who bringeth in the example of Rahab the Harlot who was called before she had done any worthy works so that the two Apostles must be and are truly reconciled as aforesaid And as to the assurance of our justification the same instance of Abrahams offering up his Son Isaac will verifie at which time the Papists themselves confesse that Abraham was certain of his salvation or that he was in the state of grace SECT 8. Beleevers may be assured of faith and salvation Obj. THe assurance which Abraham had then was a particular experimentall knowledge that in that worke he had pleased God Ans Abraham in this particular was not only assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promises but was strengthened in the faith Rom. 4. 20. and this is that our Saviour saith that Abraham desired to see his day and saw it and rejoyced Joh. 8. 56. his assurance then which he had of Salvation in the Messiah procured unto him this great joy Obi. Abraham knew that he was in the state of grace by speciall revelation Ans This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4. 20. Obj. This revelation was made to the Patriarkes in the Old Testament and the Apostles in the Nâ—w who was as it were the founders of the people of God Ans Paul in matters of faith maketh no such diffence betwixt the Patriarkes and other beleevers where he saith Now it is not written for him only that it was imputed to him for righteousnesse but also for us c. Rom. 4. 23. and he also saith that a crown of righteousnesse was not only laid up for him but for them also that love his appearance 2 Tim. 4. 8. to whom then the same certainty of faith is decreed the like assurance is not denyed Obi. All beleevers are not sure of their Justification seeing Abraham had served God most faithfully before and yet never till then was assured of his Justification Ans It followeth not because Abraham was not 〈◊〉 assured of his Justification that therefore every beleever cannot be justified at all it doth only follow that there was a time that Abraham had not such an assurance for the dearest childe of God being naturally prone to sinne as the sparkes to fly upwards having committed some grievous offence doth after the act many times conceive in himself that he is the childe of perdition or otherwise he could not have been so forsaken of God Instance in David who had the testimony of the Spirit of God that he was a man after Gods owne heart and yet we see after his sinne of Murder and Adultery he conceiveth that God had forsaken him and therefore desireth the comfort of his helpe againe as though he had been utterly deprived of it and yet at other times both before and after he was fully assured of it as the Scriptures doe plentifully make appeare so likewise it is untrue that Abraham had not this assurance untill he had offered up Isaac for the Apostle sheweth that he had that assurance when faith was imputed to him for righteousnesse Rom. 4. 22 23. which was before he was circumcised Gen. 15. 6. SECT 9. The assurance
thus Obj. If it be in our power to performe these conditions then have we free will if not to what end are they propounded these places therefore prove Free-will or else they are propounded in vaine They argue thus also Will a Father command a Childe doe a thing which he knowes is unpossible to be done by him Ans In the same respect a man may be said of himself to keep all the Commandements as that he hath Free-will but that we have such power the Apostle doth utterly deny Gal. 3. 10. where he concludeth that every one that is under the workes of the Law is under the curse because they cannot keep it for by the deeds of the Law no flesh can be justified Rom. 3. 20. 2. These places in their sence being urged do as well conclude that a man of himself without grace can keep all Gods Commandements for if a man cannot performe them wholly of himself the same question remaineth why they are propounded to them that cannot keep them and yet albeit it is not in mans power to keep the Commandements yet are they not therefore in vaine The Commnadements not in vain though we cannot keep them for they serve as spurs to invite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But the chief reason the Apostle sheweth Gal. 3. 29. viz. That it was a School-master to bring us unto Christ the Law therefore was given to that proud people of the Jewes that they seeing themselves to faile in their owne strength wherein they trusted they should seeke for an helper and deliverer to doe it for them viz. Christ Jesus for otherwise to what end came our Saviour to performe the Law for us but that we in regard or the weaknesse of our flesh could not performe so that these precepts was propounded for these two ends 1. That mans nature should thereby be stirred up to labour for perfection 2. That finding himself to come short of the ability he might see his owne weaknesse and fly for succour unto Christ without whom we can doe nothing Joh. 15. 5. SECT 3. In what condition Adam was first stated Object ADams freedome still remaineth to us who had powr to eate and not to eate and so we have power to sinne and not to sinne Ans Adam was stated in that condition as was the Angels before their fall who was created in potestate standi vel caenandi in possibility to stand or fall power of continuance he had from God but possibility of falling he had from himself for it is a maxime in Divinity Immutabilliter bonum esse Dei proxemum est to be immutable good is proper only to God and therefore the Devill is said Non perstitit in veritate not to abide in the truth and so also it is said of man Perditio tua ex te O Israel thy destruction is of thy self O Israel I desire to know of these vaine boasters wherein Adam made it appeare that he had Free-will for I conceive it may rather be argued that he had none for no man can be said to have Free-will but he that is able of himself to resist a temptation but Adam did not make it appeare that he had such a power as to resist a temptation ergo it did not appeare that Adam had Free-will If he had power to resist where did he shew or expresse that power seeing he could not resist the very first temptation his will being then in its first purity and full strength yea never assayled before by any temptation yea having not only a freedome to eate and not to eate but also an expresse command from God not to taste of that fruit and that under paine of death and yet what a slender reason Adams slender reason for his excuse doth he render for his excuse The woman saith he whom thou gavest to be with me she gave me and I did eate Loe what great resistance what great arguments was used on his part to disswade the woman from that wicked act in tempting of him against the peremptory command of God Where is he once said to expresse the punishment due to himself or her for so offending the consideration of which thing might have been a sufficient motive to have perswaded him for committing of that sinne If Free-will must be ascribed to one of them it is more properly to be attributed to the Woman for when the Serpent tempted her she as it were made a resistance by pleading Gods expresse command to the contrary which thing Adam is not said to have done either to the Serpent or the Woman but say that he had not assented unto her but had powerfully withstood all the assaults of the Devill and the Woman giving them the foyle by the sword of the Spirit yet could it not have been said to be Adams not eating could not have argued free-will in â—iâ— done of Free-will but rather by the power given him of God who had said Thou shalt not eate thereof c. or else rather to Ave then good will because God had bound him and that under paine of death not to doe it but being so charged and yet not obeying Gods command before the inticements and alurements of a Woman is the least yea no token at all of Free-will in him SECT 3. What small cause we have to boast of Free-will from Adam THus these Pharisaicall boasters may see by these glimps of Adams tryall what cause we have to boast of Free-will as successive or hereditary from Adam to us which indeed is nothing for as the Apostle saith of our selves we can doe nothing no not so much as to think a good thought or to speake a good word as we may see by the example of Jacobs sonnes unto Joseph Gen. 17. 4. where it is said they could not speake peaceably unto him and our Saviour saith of the Pharisees How can ye that be evill speake good things so that Jacobs sonnes abounding with malice could not speake peaceably unto Joseph and the Pharisees being a generation of Vipers could not speake well of Christ As an evill tree then cannot bring forth good fruit Mat. 7. 18. and as a Moore cannot change his hew or a Leopard his spots no more can he that is accustomed to doe evill doe that which is good Again sinne hath not a desire to the Soule but the Soule rather The Soul hath rathers desire to sin then sin to the Soul to it and so at the uttermost it can but follow that man by his naturall power can only resist a temptation which thing was not apparent at all in Adam for it is not said that he made any resistance at all but presently at the first sight received it The Woman gave me saith he and I did eate A very powerfull resistance for us to imitate or boast of So farre are we then from having Free-will as that both the preparation
of the heart and the answer of the tongue is both said to be from the Lord Prov. 16. 1. The Wise man also saith Mans goings are of the Lord how can he then direct his owne steps Jer. 10. 23. Again Who is he that saith and it commeth to passe when the Lord commandeth it not Lamen 3. 37. as also by these words of our Saviour to his Apostles Take no thought what ye shall speake for it shall be given you c. for it is not you that speak but the Spirit of the Father that speaketh in you Matth. 10. 19. It is also said Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi the sonne of Hur c. and filled him with the spirit of Wisdome and understanding and knowledge and in all manner of workmanship c. from which we are taught that the honour of every good thing ought to be given to God and if humane Arts proceed from Gods Spirit how much more hath man no activity at all in divine things but as it is wrought by grace this therefore which hath been spoken with them words of our Saviour Joh. 15. 5. Without me you can doe nothing is sufficient to overthrow all opinions of Free-will in divine things SECT 4. Why a Law was given to Adam Object VVHy did the Lord give that precept to Adam Ans For the better triall of Adams obedience it was fit that he should be prohibited to doe that which in it self was not evill that Adam abstaining from that which was good might shew his humanity to his Creator Obj. The Apostle saith that the Law is not given to the righteous man but unto the disobedient and Adam in his innocency was just and righteous and therefore he needed not a law Ans The Law in two respects is not to be given to a just man as 1. In respect of the negative precept as to abstaine from Murder Theft Adultery c. but in regard of the affirmative precept to returne them in obedience and doing of good workes and so the just man had need of a Law and so had Adam 2. A just man need not feare the punishment of the Law as Paul speaketh in another place concerning the Magistrate which iâ— the speaking or living Law who is not to be feared for doing good workes but evill Rom. 13. 4. and in this respect so long as Adam lived in his integrity the punishment in the Law concerned him not Obi. Why did the Lord give that precept to Adam which he knew he could not keep Ans I have answered formerly but further God gave him a Law which was possible to be kept and Adam had power to keep it if he would it was not then Gods fault that gave him Free-will but his owne that abused that gift Obi. Why did not God give him grace to abstaine from transgressing that precept Ans God could have given him such grace and to the Angels also that they should not have fallen but it was fit that God Why God did not restraine Adam from sinning should leave the Creature to their Free-will and not hinder the course of Nature which he had made and albeit that God did fore-see mans transgression yet that was no reason to with-hold the precept for then God should neither have made Angels nor men because he fore-saw that some of both should be reprobates as also God by the same reason should not have given his written Word because many Hereticks doe pervert it to their owne destruction As therefore God fore-saw mans transgression so likewise he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods fore-sight of Adams transgression he was not to forbeare to charge Adam with this Commandement in regard of the great good which he did fore-see should ensue by it CHAP. XII Treateth of originall sinne SECT 1. Obiection CHrist by vertue of his Passion hath set us in that first estate in which Adam was created by takeing away originall sinne for the Apostle saith Cor. 15. 22. That as in Adam all were dead even so in Christ all are made alive that is in every respect Ans To cleare that and other Texts of All man Kinde câ—â—pable of originall sin Scripture which seemeth to admit of such interpretations it is requisite first to know the state and condition which Man-kinde was involved in by reason of Adams transgression by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ and how farre and to whom it doth extend it selfe SECT 2. The people of God confessed themselves guilty of it ANd first that all Mankinde became culpable of originall sinne by the fall of Adam is most certaine witnesse David a Prophet and a man after Gods owne heart who saith that he was borne in sinne and brought forth in iniquity Psal 51. 5. from which Text as also from the testimony of the Apostles who saith that we are all by nature the children of wrath Ephes 2. 3. It is evident that all that were before Christ as also since Christ are by nature the children of wrath for if we observe the Apostle speaketh not of the time past viz. before Christs comming in the flesh and so saith we were the children of wrath but he speaketh of the time present for he saith We are all by nature the children of wrath intimating that the Passion of Christ as it was an Act viz. by the thing done did not cleanse us though under the Gospel from originall sinne or corruption of the flesh for that is only done by faith in his blood for as the Sacraments doe not confirme grace Ex opera operato by the thing done the same is in the sacrificing of himself for the sins of the world It is also confirmed by our Saviour Matth. 15. 19. where he saith Out of the heart proceedeth evill thoughts c. as also Gen. 8. 21. where it is said that the imaginations purposes and desires of the heart of man are evill and that continually or from day to day even from the day of his birth Chap. 5. Now in those places I have named we are not to think or understand them to be meant passively of the frame of the heart which was created of God for that is good because God created nothing evill but we are to understand it actually for that which the heart of man imagineth or frameth it selfe which is called the imagination or framing of the thoughts it is that The substance of thâ— heart nor evill but the actionsâ—â—i which is esteemed evill wherefore that place giveth no occasion to prophane persons to conceive of God as though he was the Author of evill For the heart as it is created of God is good the substance thereof is of God but the evill qualities thereof is of the corruption of our owne nature
switch is not equall with him that striketh with a sword 6. Cum quem with whom the sinne is committed as fornication betwixt them that are married is more heynous then betwixt single persons 7. Vbi where in what place it is committed for it is more heynous to steale in a Church or Congregation of Gods people then in another place 8. quando when for it is more heynous to steale in time of Divine worship then at other times 9. Ad quid to what end for the end maketh a thing of it self lawfull or unlawfull Now to make an action lawfull or good all these things must concurre but it is enough to make it evill if it faile in any of them and this faultinesse of the action passeth with the action it selfe which is the subiect thereof and remaineth not 3. There is left behind a macula a certain stain or blot in the Soule whereby the Image of God is deformed 4. Besides this stain there is a guiltinesse of punishment 5. The punishment it selfe which is Hell Fire without true repentance SECT 7. Object VVHether doe we sinne of necessity or of a voluntary disposition for if it be of necessity it ceaseth to be sin and if it be voluntary it may be avoïded Answ Sinne is both of necessity and voluntary First it is of Sin is both of necessity and voluntary necessity in respect of Adams fall by which we became Bondslaves to sin and Satan Secondly in that we have originally a seed of that defect in us procured by him and so can will nothing but that which is evill that as the Apostle saith We are not sufficient of our selves to think any thing of our selves as of our selves 2 Cor. 3. 5. it being proper to God alone to work in us both to will and to doe of his good pleasure Object The Apostle saith he would that which was good though he could not accomplish it Rom. 7. 15. Therefore man of himselfe can will that which is good Ans The Apostle in that place speaketh not of the Naturall man but of the regenerate for he addeth I am delighted in the Mâ—n corrupt both in soule and body Law according to the inward man but saith he I see another law in my members resisting the law of my minde Rom. 7. 22. And it will fully appeare that we are corrupt in both parts viz. in soule and body For that which is born of the flesh is flesh John 3. 6. And to be carnally minded iâ— death Rom. 8. 6. And therefore in vain doe we seek in man either integrity understanding or the feare of God For the will is so fast bound by the slavery of sinne that it cannot move it selfe to that which is good and much lesse apply it selfe thereunto For such a motion is onely a beginning of turning unto God which is wholly attributed to the grace of God in Scripture as in Jer. 31. 18. where Ephraim is said to desire of God to turn him that he might be turned And the Spouse in the Canticles Draw me and I will run after thee with divers other The effects of Nature and Grace places of Scripture which doth testifie the same It is therefore proper to Nature to will that which is evill and to Grace that which is good whereupon it followeth that men are drawn unto evill by necessity of will and yet they are not constrained to commit it Again on the other side it commeth to passe through the the infinite goodnesse of God that godly men cannot doe evill through any forceable compulsion for otherwise the minde of man in its owne nature is voyd of all grace for which cause it is said that he that hath begun a good worke in us will also finish it Phil. 1. 6. 2. 13. as also It is God that worketh in us both to will and to doe of his good pleasure The Lord also speaking by his Prophet saith that he will give his people a new heart and take from them their stony heart and also put his Spirit in the middest of them and make them walke in his Commandements Ezec. 35. 26. by which it appeares that all the inclinations to goodnesse proceed only from Gods Spirit moving us thereunto secretly saying This is the way follow it Grace then goeth before every good work it doth not follow after but so that will and desire doth accompany it not lead it For the will doth worke by grace the Lord preventing him that is unwilling that he may be more willing and that he may not will in vaine so that there can no will be found which is inclining to good save in the elect but the cause of election must be sought without men whereby it is proved that man of himself hath not a right will but that it floweth from the same good Man of himself hath not a right will pleasure whereby he was elected before the Creation of the world as also that the beginning of willing and doing well proceedeth from faith and faith is the gift of God it must needs then follow that it is of meere grace when we begin to will that which is good being inclined and bent naturally to evill As also by the instance of David who desired the Lord to create in him a new heart Psal 51. 12. yea we are as prone thereunto as the sparkes to fly upward SECT 8. The Pelagians two-fold question answered THe will therefore is the Patient and not the Agent and therefore to resolve the Pelagians two-fold doubt viz. whether we sin willingly being made bond-slaves to Satan and whether in evill workes we ought to attribute any thing unto God we thus answer As touching the first we answer that mens wills may be compared to an Horse that waiteth his Masters pleasure and God and the Devill may be compared to Horsâ—-men or Riders but if the Devill possesse it he carrieth it head-long unto death as it were an Hunter over hedge and ditch as we may instance in that example of Job upon whom it was the Lords pleasure to exercise by calamity the patience of his servant but contrariwise Satan endeavoureth to drive him into dispaire Again the Caldeans study contrary unto equity to get gaine by that which was another mans in which passage one and the same act may be ascribed unto God Satan and Man but the variety in the manner and end maketh the justice of God appeare without any fault and in the other the wickednesse of Satan and Man is discovered to their perpetuall shame and reproach Obi. If it be not in the power of a Sinner to obey exhortations should be made in vaine admonitions should be superfluous and reprehensions rediculous Ans Our Saviour saith that without him we can doe nothing Joh. 15. 5. and yet notwithstanding he doth neverthelesse reprove those that did evill without him as we may see in his reproofes which he uttered against Corazin and Bethsaida Mat. 11. 21. as
not beare the iniquity of the Father and Moses that he will visite the iniquity of the Fathers c. the first speaking of such as decline their Parents evill way and the other of imitating their Fathers impieties CHAP. XVII Treateth of Popish Chrismes or Oyntments and other Popish trinkets c. SECT 1. THe use of their superstitious Chrisme they gather from Exod. 30. 29. where the Lord commandeth Moses to make the Oyle of holy Oyntment which holy Oyle or Oyntment say they is a Type and Figure of the spirituall Oyntment viz. the gifts and graces of Gods Spirit which should be shed upon the faithfull under the Gospell Thiâ— consecrating of their Chrisme mixed with Balme to anoynt their Bishops and Priests doth fully declare them to be Priests of the Law and not Ministers of the Gospel the consecrating of which Chrisme and how they apply it I will also make knowne that thereby their Idolatrous and Superstitious folly may be made more manifest Their Chrisme saith my Author they consecrate in this manner How they 〈◊〉 their 〈◊〉 1. The Miter'd Bishop muttereth certaine Charmes and inchanted words over the Chrisme and then bloweth upon it And after him commeth there other twelve Priests in their order who breatheth over the Chrisme then the Bishop useth certaine exorcismes with prayers wherein he maketh mention of Moses Aaron David the Prophets Martyrs c. praying that this Chrisme may have power to confirme the like gifts as they had then he puteth to a little Balme and at the last boweth himself unto it with these words Ave sanctum Chrisma All haile holy Chrisme the like doe all the Priests in their order Thus make they an Idol of their Chrisme which manner of consecration they never learned of Christ nor his Apostles For The Apostle sheweth what is the oyntment and anoynting of Christians viz. Ye have an oyntment from him that is holy 1 Joh. 2. 20. the Anoynting or Chrisme which we receive from him dwelleth in us and the same Chrisme or oyntment teacheth us all things we have therefore no Chrisme or oyntment of Christ but the graces of his Spirit which are bestowed upon the faithfull and the Prophet David speaking of that oyntment saith Thy God hath anoynted thee with the eyle of gladnesse above thy fellowes Psal 45. 7. this Ceremony therefore of anoynting being fulfilled in Christ it savoureth strongly of Judisme as also to be wiser then Christ who commandeth no such thing to be done As also his Apostles who used no such Ceremony in the ordaining of Ministers SECT 2. Of Popish Altars LIke unto their Chrisme is their invention of Altars and their anoynting of them seeing the Altar in the Leviticall Law was a Type and Figure of Christ and was only to continue untill Christ the true Sacrifice should offer himself upon the Altar of the Crosse 'T is true Altars were holy before Christ came who was promised by it but after he entred into the most holy place it was repealed and rejected it is therefore Judisme to retaine Altars still in their Churches the Primative times knowing no such Alters neither have they any colour for their Altars out of that place Heb. 13. 10. We have an Altar whereof they have no authority to eate which serve in the Tabernacle c. which plate they alledge for the maintenance of their Altars for the Apostle speaketh there of no materiall Altar but of the death and passion of Christ as it followeth ver 17. their imitating therefore of Jacobs anoynting Altars as he did the Pillar Gen. 28. 18. is superstitious for the Ceremonies of the Law which were but figures and shadowes of things which were to come are not meet ornaments for the Gospel as their Washings anoyntings Sacrifices and their other rites which as the Apostle saith were but shadowes of things to come the body being of Christ Col. 2. 17. the body then being come what needeth the shadow Again the same anoynting that Christ was anoynted with his members also receive but that was a spirituall unction Luk. 4. 18. The Spirit of the Lord is upon me because he hath anoynted me of which anoynting the Apostle speaketh You have an oyntment from him that is holy and ye have knowne all things 1 Joh. 2. 20. but if Jacobs anoynting must be a patterne why doe they also sprinkle water which he did not Jacob also used prophane and common oyle such as he carried for his journey but their oyle must be hallowed first and consecrated by their Priests SECT 3. Of their use of Candles THe like Superstition is used by them in burning of Day-light wherein they use more Superstition then did the Jewes in their Tabernacle for they burned Candles only in the night Exod. 28. 21. bnt these set up Candles and Tapers by day in their Churches when as properly they are only to qualifie the darknesse of the night therefore as it is rediculous to burn day-light as we say by setting up lighted Candles so he is not to be thought well in his wits who offereth the light of Candles for a gift to the Author and Giver of Light Again the use of Candlesticks and Lamps was to no other end then to give light and therefore at Nâ—one-day when there is no use of Candle-light to set up Tapers and Candles is a superfluous and superstitious use Their places of Sanctuary may also be put in the number of Oâ— their Sanctuaries their Superstitions by which the course of Justice is hindered Malefactors being thereby sheltered and secured from the Magistrate by the immunity and priviledge of the place by whichalso Servants are incouraged to be contemptuous and disobedient to their Masters finding succour elsewhere as also unthrifty and carelesse Debtors by which devise will seeke to defraud their Creditors and therefore they erre exceedingly to set up their Sanctuary-places to all kinde of Malifactors The like Superslition is also used in their Pilgrimages which Of their Pilgrimage they observe in imitation of Abraham who left his fathers house to travell whereas it is evident that Abraham did not doe it out of an unconstant minde to change Countries nor of a thirsting desire to see strange fashions and learne curious Arts nor yet out of a coveteous minde to inrich himself as Merchants use nor yet of a superstitious devotion to visite the Sepulchers of holy men and to goe in Pilgrimage to holy places but he travelled to be out os the perillous Society of Idolaters where he lived as also with a purpose to draw others to the knowledge of God SECT 4. Of their Monkes and Hermites IN the next place may be brought in the profession of their Monkish Anchorish and Hermites lives which they would maintaine from Lots living in a Cave Gen. 12. 38. but it appeares by the example of Lot who in a solitary place committed sinne that it is not the place that mendeth mens manners for if the heart be wanting the
which we confesse a rare thing to be deserned such we may despaire of because the Apostle forbiddeth us to pray for them 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for Chap. 14. 11. and those for whom our Saviour saith he prayeth not for Joh. 17. 9. what hope was there for these when he forbid to pray for them who if any was to pardon them 2. Though we in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent We judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not Now on the contrary side that some in this life are so hardned that they cannot repent and are so incorrigable and without hope of remission of their sins may thus appeare The sin against the Holy Ghost is irremissable as our Saviour saith He that blasphemeth against the Holy Ghost shall never be forgiven Mark 3. 29. therefore there are some in this life which cannot repent neither can have their sins forgivâ—â— them Againe a remarkable testimony of rejection is declared in such as wilfully make away themselves by an untimely death SECT 15. Obj. THe sin against the Holy Ghost is said to be irremissable or unpardonable not because it cannot at all be unpardoned or forgiven but because it is hardly forgiven Ans In answer to this objection the place of the Apostle may be urged who saith that it is impossible for such to be renewed by repentance Heb. 6. 6. so then that which is impossible is not only hardly done but not at all 2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath fore-seen some to be damned and decreed them to be rejected as Judas is called the childe of perdition Joh. 17. 12. therefore it is not possible for such to come to repentance to be saved for those things which are not predestinated cannot be obtained but Cod hath not decreed repentance for such as are rejected and reprobâ—te ergo they cannot repent and where there can be no repentance there can be no remission of sins but some have such hearts they cannot repent Rom. 7. 5. therefore the sins of such are irremissable and cannot be forgiven as one speaking concerning Judas saith that repentance in him was in vaine in regard he had sinned against the Holy Ghost Obj. If it be so that God hath chosen a certaine number to be saved and the rest to be damned then we may live as we list if we be appointed to be saved we must be saved if not we must of necessity be damned Ans We ought not so to reason with our selves but rather We ought to stâ—ive â—o maâ—e â—uâ— calling and election sure strive to make our calling and â—lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and yâ—â— belong to the remnant of the election of grace as may be instanced in the Apostle Paul and the Thiese on the Crosse for where sin aboundeth there grace doth superabound but shall we therefore sin that grace may abound no saith the Apostle God forbid for so long as we continue in sin we are the servants of sin and who knoweth the day of his death that he may take his owne leasure to repent and it is a great signe of a reprobate thus to reason and to hazzard his Salvation on so desperate a point It is true if God have appointed thee to be saved thou shalt be saved otherwise not but let us not in the meane time despaire of our selves but use the meanes that God hath appointed to call the Elect for whom God hath called to the end he hath also called to the meanes to obtaine the end albeit some at the eleventh houre therefore whosoever thou art that despisest the meanes maist also be sure never to obtaine the end The cause why I have so long insisted upon this point is in regard I would have it sufficiently opened to every Christian it being the most absolute cause of difference betwixt Christians the clearing of which I am confident will give much satisfaction to the minds of many which are unsetled in this particular which is the hearty desire of the publisher hereof CHAP. IIII. Treateth of the use of the Morall Law SECT 1. IT is reported that those under the notion of Antinomians are such people as deny the use of the Morall Law since the publishing of the Gospel To the clearing of which point we are to consider of the Law of Moses in generall and of the differences of them 1. The Law of Moses delivered unto the children of Israel The Law of Moses of three sorâ— were of three sorts viz. Morall Judiciall and Ceremoniall the first doth prescribe a persect rule of righteousnesse discerning Morall things that are right and just from them that are contrary both towards God and Man in externall and internall duties requiring obedience under paine of everlasting death 2. The Ceremoniall Law concerned such rites and services as Ceremoniall belonged to the externall worship of God prescribed unto that people both to distinguish them from other Nations of the world and to be signes and simbals unto them of the Spirituall grace in the New Testament to be fulfilled by the Messiah 3. The Judiciall Lawes belonged to the Civill State which Judiciall were such ordinances as contained rules of equity for the judgeing and deciding of Civill controversies and questions and decreed punishments for the transgressions against both the Morall and Ceremoniall Lawes and kept the people under obedience As touching the difference of these Lawes the Morall are The Morall Law grounded upon the Law of Nature generally grounded upon the Law of Nature and so are not the other 2. They are perpetuall to endure for ever and so doe not the other 3. The Morall requireth both externall and internall obedience the other only externall the Morall Law was given as principall and the other Lawes were to give place unto them and were the end unto which the other tended and yet these three sorts of Lawes are not severally but joyntly handled by Moses so that amongst the Moralls are found some Ceremonials and amongst the Judicials both Morall and Ceremoniall Lawes this being the difference betwixt the Morall Law contained in the Commandements and the other that the first was delivered by the Lords owne voyce to the people and the other was received by Moses from God SECT 2. 2. AS touching the validity of these Lawes 1. The Ceremonials The validity of Moses Lawes are utterly abolished so that there is now no placâ— for them under the Gospel neither can they be revived without derogation to the Gospel of Christ as the Apostle saith If ye be circumcised Christ
shall profit you nothing Gal. 5. 2. for when the body is come the shadow must be abolished but the Ceremonials were shadowes the body is Christ Col. 2. 17. their Temple signified the Church of God their holy place Heaven their Sacrifices the Passion of Christ their expiations the remission of sins these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Again the Ceremonials served only for that carnall people To what end Ceremonies served which were as children kept in bondage under the rudiments of the world Gal. 4. 3. but now we are no longer under tutors and governours the time appointed by the Father being expired but are set free and redeemed by Christ Another reason for the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other Nations but now this distinction being taken away and the wall of partition being broden downe both Jewes and Gentiles being made all one in Christ that also is abolished which discerneth them from other people for the causes being changed for the which the Law was made there must needs also follow an alteration of the Law it self As Of the juditiall Law for the Judicials they are neither abolished nor yet with such necessity to be injoyned the equity of them bindeth but not the strict severity they doe not hold affirmatively that we are tyed to the same severity of punishment now as was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates living now under Christ the prince of peace Isa 9. 6. that is of clemency and mercy may abate of the severity of Moses Lawes and mittigate the punishment The severity of the judicial Law to be abated of death but they cannot adde unto it to make the burthen more heavie To shew more rigor then Moses becommeth not the Gospel to extend more favour is not unbeseeming of which two assertions these are the reasons 1. The first is urged from Lukes Gospel where our Saviour Example reproveth his Disciples because they would have had fire to have come downe from Heaven upon the Samaritans by which we are shewed that vengeance is not alwaies to be taken on them that offend because oftentimes clemency is more profitable both for patience in the offended and amendment in the offendâ—r and that by the example of our Saviour Luk. 9. 54. The Son of man is not come to destroy mens lives but to save them 2. In that example of Christ who suffered the woman taken Example in Adultery to escape without punishment of death Joh. 8. 11. from which may be inferred that the Adultresse now is not to be put to death but to live rather to be reconciled to her Husband or to come to repentance in which instance our Saviour doth not abrogate the Law against Adultery but refuseth only to meddle with the Magistrates office And albeit Christ did not exercise the Magistrates office in his owne person giving unto Caesar the things that was Caesars according to his owne direction yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate as in another case he did send the Leaper to the Priest Mat. 8. 4. if it had pleased him to impose still the severity of the Law yea our Saviour sheweth by this answer Let him that is amongst you without sinne cast the first stone at her Joh 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others but rather be severe Judges of themselves and with charitable affections to support the frugality of others to which they themselves were subject unto SECT 3. THe difference betwixt the time of the Law and the Gospel The difference of time to be considered must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8. 15. Then they which came neare the Mount where the Morall Law was given were stoned or strucken through with a Dart whether man or beast Heb. 12. 20. but it is not so now then the blood of Abel called for vengeance but the blood of Christ now calleth for mercy and so speaketh better things then that of Abel ver 24. therefore to mittigate the severity of Moses Law in some cases yet not leaving sin unpunished nor by connivance cherished it is more sutable to the profession of the Gospel of peace and mercy 4. The continuall practice of the Church sheweth as much The practice of succeeding Churches decline thâ—m to bâ— mitigated that the rigour of Moses Judicials is mittigated the Apostle only willing the infectious man to be excommunicated 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death neither therefore was the Law cruell then neither now doth the Gospel seeme to be desolate but in them both the benignity of God appeared yet by a divers dispensation Then by the death of the body the people was rather parged from their sins then condâ—mned but unto us sin is not purged by corporall punishment but by repentance The death of the body then served aâ— an expiation of their sins prefiguring the death of Christ Gal. 3. 13. but now the expiation of sins is by repentance and remission of sins in Christ Now a greater punishment abideth the contemners of the Gospel even eternall in the next world and therefore corporall death is not so much inflicted now As to the continuance of the Morall Law it is yet in force The Morall Law yet in force and is not abrogated in respect of obedience which thereunto is still required under the Gospel but in respect of the curse and â—alidictioâ— which Christ hath taken away so that it is most true which our Saviour saith He came not to dissolve the Law but to fulfill it Mat. 5. 17. he hath fulfilled it in his owne person in keeping it â— In paying the punishment which was due by the Law to the transgressors thereof 3. By inabling us by his grace to walk in obedience to the Law SECT 4. Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour and speaketh nothing of man toward himself 2. It forbiddeth perjury whereas blasphemy and heresie was â—s needfull to be forbidden 3. The precepts of the Sabbath is only expressed whereas there were divers other Feasts as of the Passeover Pâ—nticâ—ast and others which the Israelites were bound to keep 4. The duty of Parents is commanded but not the the love of Parents againe unto their children 5 The inward act of Murder is not forbidden as the inward act of Adultery namely concupisence therefore there is not a sufficient enumeration in the Mâ—rall Law of all Morall
in any of these respects either as a day more holy in it selfe then others or as of necessity to be kept but only for decency and order because it is meet that some certaine day should be kept and set apart for the Worship of God Aâ— in practice of Phisicke in pollitick Affaires and in the trade of Husbandry there is a lawfull observation of dayes but to make some fortunate and some unfortunate and to depend wholly upon the Aspect of Sâ—arres is a vaine and idle thing So likewise in the practice of Religion as dayes may be superstitiously kept so they may also be distinguished for order and decency sake for other good uses as to observe seasons of the yeare for tilling of the earth and for the administration of Phisick to the body of man as also to observe convenient times for civill businesses and the like SECT 2. THe error of Community was first maintained by the Heathen Of community for Plato held that all things ought to be common the same also was held by the Hereticks called Apostoloci and attributed Severall objects answered touching community in those dayes to them under the notion of Annabaptists which particular I cannot beleeve of them but if in case any of them be of that judgement I hope these reasons following will convince them of that error Obj. The Apostles had all things common at Jerusalem Act. 2. 44. c. ergo Ans That custome then was easie because they were few and necessary for if they had not sold their possessions and so made the common use they by violence should have been stripped of them but now there is neither the like facility or necessity 2. That community was voluntary not imposed upon any for it was in their choyces whether they would sell their possessions or not as Peter said to Annanias Act. 5. 4. After it was sold was it not in thy owne power c. 3. Neither were all things common amongst them they had some things private and peculiar to themselves as Mary had her proper house and dwelling in the City Act. 12. 12. 4. This was not the generall custome of the whole Church for in Achaia and Macedonia there was gatherings made for the Saints at Jerusalem it was then particular for that place and peculiar for that time and therefore a generall rule for all times and places cannot be taken from hence 5. Neither were things so indifferently common as that every man might take what he would but the things in common were distributed as every man had need Act. 5. 35. Obj. Christ saith to the young man in the Gospel Mark 10. 21. Goe and sell all that thou hast and give to the poore ergo we must doâ— the like Ans That was a personall precept and belonged to them times for the Apostles did leave their parents and their houses but we are not commanded to doe the like Besides our Saviour Vâ—lessâ— Christ be in composition so said to shew how farre he came short of the perfection of the Law and to humble him that thought so well of himselfe againe he saith not make thy goods common but give unto the poore SECT 3. Obj. ALL things are yours saith the Apostle to the Corinthians 1 Cor. 3. 11. all things therefore ought to be common Ans The Apostles meaning in that place is that all things were ordained for their good whether life or death things present or things to come 2. He speaketh not of a common possession of all things in right but that they are common to use they had Jus ad rem non jus in ree right to the thing not in the thing Obj. He that gathereth much hath nothing over and he that gathereth little had no lack 2 Cor. 8. 15. Ans The Apostle in that text thus inferreth upon this condition out of your abundance at this time supply their lack that their abundance may be also for your lack that there may be an equality as it is written he that gathereth much c. ver 14. Now the Apostle in that place doth not speake of confused community and equality in possession of things but in the use of them and that not at all times but when the necessity of our brethren requireth it and such community is yet required and therefore his exhortation is that like as in the gathering of Manna one helped another and that which any gathered over went to make up his part which had gathered lesse so the supersluity and abundance of the rich should supply the necessities and wants of the poore for otherwise if it were Gods will that all things should be common amongst men then would it be no sin to steale nor could there theft be committed seeing that no man could take any thing wherein he had not as good an interest as him he tooke it from which is contrary both to the Law and the Gospel To the Law as in Exod. 22. 1. where it saith If any man steale an Oxe he shall restore five Oxen and the doctrine of the Gospel forbiddeth all kinde of theft and stealing Ephe. 4. 28. Let him that stole steale no more but rather labour with his hands c. Again that it is lawfull for Christians to retaine a severall right and property in those things which they possesse may thus appeare 1. In that the Scripture alloweth Contracts as buying and selling as Abraham bought a burying place of Ephroâ— Gen. 23. David the threshing-flore of Araunah 2 Sam. 24. but there can be no such Contract where there are not distinct properties in things SECT 4. Obj. THe examples of the Old Testament belong not unto us Ans That is no lesse then Blasphemy seeing the Apostle saith that whatsoever is written is written for our instruction Rom. 15. 4. but there is also the like warrant in the New Testament as that the Disciples of our blessed Saviour bought such things as were necessary Joh. 4. 8. 6. 5. 13. 29. 2. The giving of Almes are every where commanded in Scripture but men are not to give Almes of such things as are not their owne But if no man have any peculior property in things but one man have as much interest as another men could not not have where withall to give neither should there need any almes at all 3. Riches are the gift of God Prov. 10. 22. The blessing of the Lord maketh rich And Chap. 22. 2. The rich and poore meet together the Lord is the Maker of them all So that it is evident the Lord alloweth distinct properties and proportions without which none could be richer then another 4. The Lord himselfe appointed that the Tribes with their severall Lots and possessions should be distinguished and therefore the fact of Naboth is defended and justified because he would not part with the inheritance of his fathers 5. Many other examples may be produced not only out of the Old Testament but also out of the
Scribes and Pharisees he therefore giveth the true sence of the Law given by Moses which allowed lawful warre to be made therefore Christs meaning cannot be that evell and injuries should no wayes be resisted It must also be considered that Christ spake there to private men not unto Magistrates that they were not to seeke revenge which belongeth to Rulers and Governours as also his intent was to restraine mens corrupt affections and grudges to seeke revenge and to exhort them to patience for according to the very letter our Saviour himselfe did not performe this precept for being smitten with a Rod did not turne the other cheeke but answered for himselfe Johâ— 18 23. so did also the Apostle Paul when the High Priest commanded him to be smitten on the face Act. 23. Obj. The Apostle would not haue us goe to Law one with another 1 Cor. 6. 1. c. much lesse is it lawfull to make warre one against another Ans The Apostle doth not simply finde fault with their going to Law one with another but because they convented one another before Heathen Judges and for that they were impatient of wrongs and would put up nothing at one anothers hands as also in refusing to be tryed by the Saints and their own Church Obj. Our Saviour biddeth Peter to put up his Sword adding further that they which take the Sword shall perish with the Sword Mat. 26. 32. Ans It is plaine that our Saviour in that place speaketh of the private use of the Sword not of the publick in lawfull Battels when as the souldier doth not take the Sword in hand by private authority but it is committed unto him by the Commandement of the Magistrate SECT 8. Obj. OVr Saviour would have the Tares to grow wâ—â—h the Wheat untill the time of harvest Ans The end and scope of that Parable is to be considered which is to set forth the state and condition of the Church of Christ in this world and that the wicked and Hypocrites are mixed amongst the faithfull and that it shall be so untill the second comming of Christ to purge his flowre and to take away the chaffe for otherwise if it were not lawfull to take away the evill there should be no place for Civill or Ecclesiasticall Discipline and so the Apostle Paul should have been contrary to his Master in willing the incestious young man to be excommunicated 1 Cor. 5. and so the tares to be weed out of the wheat for otherwise they being of such a growing and spreading nature they would over-run and spoyle the wheat Obj. The Apostle saith that the weapons of our warfare are not carnall but Spirituall 2 Cor. 10. 4. we must not then use carnall and outward weapons Ans The Apostle speaketh there only of such weapons as we are to use against Spirituall evills which indeed are Spirituall and not of those that are used against men likewise after the same manner the Apostle saith Christ sent me not to baptize but preach the Gospel 1 Corinth 2. 17. yet he baptized some 1 Cor. 1. 14. his meaning therefore is that he was not chiefly sent to baptize but to preach so the choycest armour of of Christians is Spirituall but they may use carnall or externall also Againe that it is lawfull for a Christian Magistrate to wage battell may thus appeare and that by the authority of the Word of God Deut. 1. 20. where there are divers Lawes prescribed to that purpose viz. As whom they shall make choyce of to goe to battell and how they should be exhorted by the Priests with divers other directions which had been superâ—â—uous if it had been a thing simple unlawfull to enterprise Warre and in the New Testament when the Souldiers came to John Baptist to know of him what they should doe he biddeth them not to lay aside their Weapons or to forsake their Callings but not to doe wrong and be content with their wages Luk. 3. 14. we also read in the New Testament of two Centurions that beleeved in Christ and yet retained their office and calling still Further seeing that it is the office of a Magistrate that beareth not the Sword for nought to take vengeance on him that doeth evil Rom. 13. 4. and probably it may fall out that not only one or two may commit evil but a multitude may also doe evil and commit outrages as we have had woefull experience of for these many yeares who cannot be resisted or reduc d by the civil Officers as Constables Sheriffes or the like but by force of Armes the Magistrate then is to doe his duty to suppresse the evill and take vengeance of them which we may blesse God for them they have in a great measure done SECT 9. THere is no precept in the New Testament touching this matter but only in the Old Ans It is sufficient that we finde it there for whatsoever is prescribed in the Old Testament not repugnant to nor reversed in the New Christians are to receive and obey And the reason why no mention is made in the New Testament of waging of Battell or making of Warre is for that there was no Christian Magistrate by whose authority Warre must be taken in hand as also because there was no Civil power in the Church the Lord gave unto his Apostles an extraordinary power in punishing the wicked as Peter did strike Annanias and Saphira with suddaine death Act. 5. 5. so likewise they needed no Schooles then because they were furnished with extraordinary gifts of the Spirit but now they are needfull them extraordinary gifts being ceased And so it is necessary now that the materiall Sword be used that Spirituall sword of vengeance which the Apostles had being no more exercised And now that I am speaking of Warre it will not be impertinent in respect of the times many being dubitable to take up Armes for the reasons afore mentioned to shew you what things are required and doe concurre to make a just Warre wherein Christians may ingage and be also an honour to their profession for I doe admire that seeing the enemies of Christ and the Kingdome are so active for Anti-christ and Christians sit still and doe nothing not considering the curse which the Angel of the Lord pronounced against Merâ—s for not comming out to help the Lord against the mighty may fall upon them for though the Lord can and wil doe it if they help not yet are they not thereby excused as in that example These three things are required and ought to concur to make a just War SECT 10. 1. BY whose Authority it is commanded 2. Upon what occasion Three things required to make a just warre and 3. In what manner Warre must be taken in hand 1. Warre must not be attempted without the authority of the Magistrate for he beareth the Sword Rom. 13. 4. if the example of Sampson and Abraham be objected this answer is made for the first he was moved by
of them in regard the Sovle of the most contemptablest member thereof in respect of outward condition may be as precious in the eyes of God as he that is the chiefest in esteeme for wealth or honour and this doubtlesse was the cause why the Apostle Paul though he could have expressed himselfe in as eloquent termes as most men did rather make choyce of plainesse of speech as we may read 1 Cor. 2 chap. where he giveth his reasons for so doing Again it is a farre more surer way then to preach in a lofty Plaine Sermons the most surest way of teaching stile for to preach so as that they may be understood of the simple and illiterate they may be confident that they are understood of the Learned but to preach in an eligant phrase of speech they may be sure that they are not understood of the unlearned to whom they are chiefly sent to preach for the Apostle saith Not many wise after the flesh not many mighty not many noble are called but God hath made choyce of the poore of the Such preaching practised by the Apostles and their reasons of it world c. 1 Cor. 1. 17. 18. 27 28 29. c. As also in the Parable of the Marriage Supper And the Apostle doth further acquaint us that such wisedome of words is foolishnesse with God and therefore ought not to be used in his Service yea he admonisheth the Ministers of Christ that they would not imitate the eloquent Oratours of the world least saith he by so doing ye make the crosse of Christ of none effect 1 Cor. 1. 27. so that Musick and Musick and Rhâ—â—oticall Sermons very dangerous Rethoricall Sermons are very dangerous in the Church of Christ for the mindes of men being prone to delights especially such as are in their carnall condition may by such meanes have their externall sences so rapt with the melodious harmony of the Consort and pleasing Language as may very easily draw their thoughts from the object aymed at in the service most men rather desiring to exercise their voyces with ravishing Devisions then their hearts with humble contritions Obj. What thinke you of singing of Psalmes Ans Singing is a thing commanded by the Apostle James Chap. 5. 13. and hath been practised in all ages as before the Law instance in Moses Exod. 15. Chap. under the Law instance in Deborah and Barack Judg. 5. Chap. as also under the Gospel instance in Paul and Silas Act. 16. 25. and therefore cannot be unlawfull now so it be done with understanding whether it be in Psalmes Himes and spirituall Songs viz. the Psalmes of David or what other spirituall ditty which shall be invented by the Saints so it be sutable to that occasion of rejoycing SECT 13. Obj. VVHether is Marriage a Ministeriall duty yea or no Of Marriage Ans Some as the Papists doe esteeme it as Sacrament others as an Oath or Vow made in Gods presence to the first of these who affirme that Marriage was consecrated to signifie the Mistery betwixt Christ and his Church this answer is given viz. That which was before the Mistery could not be Marriage not consâ—crated to shew the mistery betwixt Christ 〈◊〉 his Church consecrated to signifie the Mistery but Marriage was before the Mistery of that Vnion betwixt Christ and his Church and therefore could not be consecrated to shew the Mistery or signifie it at the most it doth but parabolically signifie that Mistery and we can no more imagine it to be consecrated to that purpose then that every Vine with the branches and head with the members are so consecrated for they are also in like manner so resembled by Christ Joh. 15. 5. 1 Cor. 6. 15. To the second that it is an Oath or Vow made in Gods presence Marriage a civill action it is answered that an Oath may be tendered before a Civill Magistrate and therefore in that respect it is but a civill action SECT 14. Obj. PRayer may be repeated before a Civill Magistrate is it therefore Civill Ans The Civill Magistrate hath not jurisdiction in prayer as he hath of an Oath and Matrimony is of two sorts either incoatum Matrimony of two sorts which is only initiate and begun by the Espousals and contract only or it is present and consumate when it is accomplished and performed 1 Concerning the Contract or Espousals which is the affiancing and betroathing of the man and the woman each to other by their owne voluntary and full consent with the liking and approbation of their friends and there are two sorts of contracts 1. Some contracts are conditionall and de futuro of the time to come as if the man make his promise that he will marry a woman if her friends consent or if he may have a computent dowry with her these espousals being only a promise of marriage for the time to come doe not binde the parties any other wayes but that they may shew their levity in not performing the promise made and are not to be forced by any such promise of marriage to accomplish the same 2 The other Espousals is de presenti pronounced of the time present viz. as if one should say Ego te mihi despondeo uxorem I take thee to my wife this contract is actuall and effectuall and cannot be dissolved being lawfully made for that which God hath joyned together let no man put asunder Mat. 19. 6. and they which are thus contracted are man and wife before God And therefore Jacob calleth Rachel being only espoused his wife Gen. 29. 21. and the Angel calleth Mary espoused to Joseph his wife Mat. 1. 20. and hereof it was that by Moses Law he that defloured a maid espoused to another man was to be stoned to death Deut. 22. 23. SECT 15. ANd as concerning the celebration we neither read either in The manner of celebrating marriage in the Old Testament the Old or New Testament that ever any Priest of the Law or Minister of the Gospel in the Old or new Testament that did joyne any man or woman together in Matrimony but it is manifest that after such a contract made that the Father of the woman so betrothed might give her himselfe unto the man instance in Labaâ— who gave Leah unto Jacob in the evening instead of Rachel Gen. 29. 23. as also Rachel ver 29. and the circumstances of Labans so giving his Daughters to Jacob doth argue no great Ceremonies in the act of Marriage yea it doth clearly appear by the passage betwixt Boas and Ruth that after the parties were agreed the very acknowledging of it before witnesse was sufficient Ruth 4. 10 11. And I cannot conceive why any greater testimony or ceremonies should be required in Marriage now more then was by them performed they being man and wife before God by their contract the other being only to testifie the same unto the world and therefore in such civill actions it
ruleth his temporall Kingdome by a temporall power by the power of the Sword Rom. 13. 1 2 3 c. 5. That their Lawes are distinct wil also appeare Rom. 8. 5 6. c. where the Apostle saith that the Law of Jesus Christ is a Spirituall Law but we all know that the Law of the Civil Magistrate is a Politicall Law 6. That the obedience which is required of each of them are distinct obediences wil appeare by the words of our Saviour Joh. 4. 24. God is a Spirit and they that worship him must worship him in Spirit and truth yea it is such saith he whom the Father seeketh to worship him but we all know the other obedience is carnall or temporall Again the Subjâ—cts of these Kingdomes are of two distinct humours or affections as wil also appeare by these words of our Saviour Joh. 15. 19. If ye were of the world the world would love his owne but ye are not of the world but I have chosen you out of the world therefore doth the world hate you And what thing is more apparant in this Nation then the deadly enmity betwixt the Subject of the temporall Kingdom of Caesar or the World and the Subject which belongeth to the Spirituall kingdom of Christ betwixt the subjects of the flesh and the Spirit SECT 8. Obj. HOw can the Kingdome of Christ be said to consist of men when they belong to the Kingdome of Caesar or the civill Magistrate Ans Men may be in the world and yet not of the world as our Christs Subjects in the world but not of the world Saviour affirmeth where he saith I am no more in the world but these are in the world viz. his Disciples and yet in the 16. ver he professeth that the said parties were not of the world the distinction then betwixt the Subjects of Christ and them of Caesar must be this that them of Christs Kingdome are in the world but not of the world as the other are Obj. One man cannot serve two Masters and therefore not both Christ and Caesar Ans Man is composed of two parts viz. a Soule and a Body Of the composition of man which Soule or Spirit is that which Christ accepteth of as his Subject and therefore it is distinguished from the externall part of man by these notions viz. The inward man the Spirituall man the hidden man c. And the other part of man viz. the visible part of man is termed The outward man the carnall man the sonne of man c. Now this inward man or Spirituall subject of Christ being obedient to the Spirituall governance of Christ as that of the outward man to the Politicall government of the How a man may be a subject to Christ and to Satan Civill Magistrate may be subject to both yea and give unto both their just rights yea I may safely say that he whose Spirit or inward man is Christs loyall subject wil also in his externall man be the like to the Civill Magistrate and so may as our Saviour commandeth Give unto Caesar the things that are Caesars and unto God the things that are Gods And contrariwise that outward man whose inward man is a subject to Satan the Prince of this world is the greatest enemy both to Christ and to the Civill Magistrate witnesse the Cavaliers of this Nation SECT 9. Obj. THey seemed to testifie their affections to the late King much more then the Parliaments Party Ans A seeming friend is no friend and such were they to him for-the love which they pretended to him was meerly for their owne ends why did the Papists in these last Warres fight Wherefore the Papists fought for K. Charls for King Charles who would have murthered Queen Elizabeth and King James was it not apparently manifest because he was for them and the other against them Again wherefore was it that the prophaine Sabbath-breakers of the Nation fought for him but because of his Booke of tollerations of such like stuffe as they most desired and contrariwise why was it that they fought against the Parliament but because they conceived they would curbe them for doing such things as they desired to have done yea I appeale to any conscientious man to judge that in case the King had been of the Parliaments Opinion and the Parliament of the Kings whether they would have fought for Parliament or King whether then they would have adored or Idolized him as then they did and by so doing is it not apparent that they procured his ruine Now these things formerly spoken of being granted it must Christ 〈…〉 mâ—â—â—ly Spirituall needs follow that the Kingdome of Christ consisteth meerly of Spirituall things and the Kingdome of Caesar or the Civill Magistrate of temporall things so that whatsoever is of a Spirituall cognizance belongeth to Christs Kingdome and Government and whatsoever is of a temporall or civill cognizance to the Civill Magistrate they are therefore as distinct as the Sun from the Moone that of a civill cognizance receiving its light from that of Christ as the Moone doth receive her light from the Sun yea each of them doth as meerly belong to the distinct persons of Christ and the Civill Magistrate as the Sun proper to rule the day and the Moone the night Seeing then that each Kingdome hath its distinct Governours Subjects Power and Law why should they intrench upon one anothers liberties especially for the inferiour to disturbe the superiour a King an Emperour and doubtlesse conceive how ill it would be taken for one King to invade another Kings Territories and so much and more cause hath Christ to be offended with the Civill Magistrate that will presume to interest himselfe in that which doth not concerne him especially when the Civill power whereof he is made an officer is given to him by Christ CHAP. III. Treateth of the Civill Magistrate in matters of Religion SECT 1. Object HAth not the civill Magistrate ought to doe in matters of Religion Caesars Governmenâ— meerly civill Ans The Civill Magistrate is only concerned in things of a civill Cognizance his duty in point of Religion is chiefly this viz To keep the Kingdome How farre he ought to act in point of religion of this world in such awe as that the Kingdome of Christ may not receive damage by it to keep wicked and debauched people in such obedience by the power of the Sword as that the power of the Word may have its free progresse in their Dominions so that the Saints or Church of Christ may live under their protection a peaceable life in all godlinesse and honesty yea to any rationall man the very name of his Office viz. Civill doth clearely demonstrate that his power consisteth meerely in Civill things Obj. Hath the civill Magistrate no power from God to compell the outward man to observe spirituall injunctions Ans The Magistrate ought not to force any man in respect of his opinion
be compared to the dis-heading of an Hidra where the separating it from the Body as Historians say produceth an hundred like unto it selfe so their taking off Prelacy from 26. Bishops wil be the cause of producing of so many hundreds yea if not of so many thousands which wil if suffered be as Pontifficall as they were if not worse And thus have I done with the second branch CHAP. VII The seventh Chapter treateth of Tithes c. SECT 1. THirdly they doe not only erre in permitting Against their exaction of Tithes under the Gospel of utter unfit Instruments for the use of the Ministry as also in assuming an unlawfull power unto themselves but they doe also erre in respect of the maintenance which they themselves and the rest of their fraternity now and yet hope to enjoy viz. their maintenance by way of Tithes which I thus prove All such meanes of maintenance as is extorted by the Clergy contrary to the will and appointment of Jesus Christ and the practise of the Apostles aâ—e Antichristian and so a breach of the Covenant But the Sinod and their Creatures extract by violence such Exaction of Tithes a breach of the Covenant things as Christ never set apart or the Apostles ever enjoyed viz. the tenth part of their Auditors estates for their maintenance Ergo the Sinod and their Creatures are wilfull opposers of Christs directions in that particular of maintenance as wil fully appeare by these texts of Scripture viz. Luk. 10. 7 8. where Christ willed his Apostles not to take the tenth of peoples estates to whom they preached but to accept of such things as were or should be set before them by such to whom they should preach or were willing to receive them And if the Apostles were to be so satisfied and contented how much more ought the meare titular Priests of these times to be content with the like stipent their deserts being compared together neither was it ever the property of the Apostles of Christ whom the rabble of Baals Priests in these dayes pretend to be followers to covit such a proportion for their livelyhoods SECT 2. PEter could say Silver and Gold have I none Act. 3. 6. He The Apostles not covitous of money also exhorted not to preach for filthy lucre but of a ready minde 1 Pet. 5. â— and the Apostle Paul could testifie of himselfe that he had covited no mans silver neither did he seeke theirs but them 2 Cor. 12. 14 15. yea were it that they had given him nothing yet he concludes a necessity to be laid upon him and a woe pronounced against him if he neglected the preaching of the Gospel and that his reward was to make the Gospell of Christ without charge 1 Cor. 8. 16. 18. as also that his owne hands had ministred to his necessity Neither can it be gathered from the New Testament that the Apostles or Disciples of Christ had either Parsonage Viâ—caridge Surplisse-fees or the like neither are they so much as named in it Obj. Tithes were given before the Law as by Abraham to Melchisadeck Gen. 14. 20. as also under the Law and therefore now Ans By the same rule Sacrifice being offered before the Tithes no mâ—ne payable now then Sacrifice is to be offered Law as by Caine Abel Noah Abraham c. as also under the Law ought likewise to be offered by us now for the same injunction which tyeth us to observe any part or parcell of the Leviticall Law of Moses obligeth us to observe all and yet as full of levity as they are I suppose they wil not impose all that Ceremoniall Law upon us however I hope we have more grace then to be perswaded to it by them Againe it is evident that the Tithes under the Law was given as a portion to the whole family of Levi so that they had no other maintenance allowed them for their whole Tribe Numb 18. 20 21. but we have no Let them practiâ—e 〈◊〉 of beâ—sts 〈◊〉 they hâ—ve done thâ— soules of meâ— such Tribe amongst us It was also given them for their service at the Tabernacle of the Congregation viz. for killing of sheep and â—xâ—n and offering them in Sacrifiâ—e now when we have the like kinde of service to imploy them in we wil allow them wages of the like nature but untill then I advise them to be sparing and to practise that trade of Butchery which is farre fitter for many of them then to officiate in that sacred Function which they have so audaciously taken upon them SECT 3. Obj. THe Apostle telleth the Corinthians that he had robbed other Churches taking wages of them to doe the Corinthians service 2 Cor. 11. 8. Ans Take notice withall how farre the Aâ—â—stle justifieth The Apostles maintâ—ined by a free benevolence himselfe in so doing in that 〈◊〉 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 Robeâ—y and yet that Robery was nâ— otâ—er tâ—eâ— by 〈…〉 of such to whom he had formerly 〈◊〉 〈◊〉 〈◊〉 to the faith as may appeare by the nâ—nth verse of 〈◊〉 〈◊〉 where he acknowledgeth that his supply at Coâ—iâ—th 〈…〉 â—y the Macedonians which â—enevolâ—â—â—â— was 〈◊〉 of 〈◊〉 c. Obj. The Apostle pleadâ—â—â—r 〈◊〉 〈◊〉 to â—â—m from the Church 1 Cor. 2. â— 9. 10 c. Ans Let such as plead Paâ—ls priviledge be of Pauls temper Such as plead 〈◊〉 priviledges 〈◊〉 to be of his â—â—mper and practise who before he demanâ—â—d any thing aâ— dâ—â— unto him doth in the three first Verses of that Chapter prove himselfe to be an Apostle and that they of whom he required such things were his workmanship and seale of his Apostleship in tâ—e Lord viz. that under God he had been a meanes to draw them from darknesse to light and from the power of Satan unto God yea he referreth it to their Conferences whether he were such an one or no Are not yee my woâ—kmanship in the Lord c. now when any of these Priests can so justifie himselfe in truth and sincerity of heart it is fit he should be recompenced with that reward the Apostle pleadeth for which certainly was no matter of Tithe for if so had Paul been of the temper of our Leviticall Blades he would not have used those milâ—e expressions to perswade them but rather have taken it by violence from them The Apostle Paul very 〈◊〉 full of his 〈◊〉 〈◊〉 But certainly had Tithes been due to the Ministers of the Gospell the Apostle Paul writing so many Epistles and speaking in so many places concerning the maintenance of Ministers was very much to blame that could not thinke on at one time or other to call his many and great Livings which he possessed either by the name of Bishopricks Parsonages c. or to have have written particularly and punctually for his Tithes or Surplisse-fees O such a passage had been worthy to have been printed in letters of Gold and guarded with Angels of the same mettell SECT
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
judgement in such things as are or tend to a spirituall cognizance to whom the Apostle writ and therefore the best able to decide such controversies in Law as doth arise or hath bottome from them 2. As to that of Reason I suppose also none that hath reason will deny but such as understand Scripture are Rationall Men and therefore have likewise judgement in such controversie in Law as have bottome from them 3. We see that no Judge doth of himselfe determine a case in Law but it is done by a verdict passed by a Jewry of the Neighborhood c. Then who more fit for such puposes then the Church yet wee are ingaged as Christians to admit of such decisions amongst our selves Instance the Apostle Paul in his first Epistle to the Church at Corinth who after hee had in the fifth Chapter shewed them from whence they were to seperate viz. from the fornicators of this world as also from the Covetous Extortioners Idolators Raylers Drunkards and ver 10. As also of whom they had power to Judge viz. of such as were within vers 12. As also of such as were not in their power but in the power of the Civil Magistrate viz. Such as were without vers 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reprofe viz. Dare any of you having a matter against another goe to Law The Apostles reproofe to the Corinthians for not deciding Controversies before the unjust and not before the Saints Doe ye not know that the Saints shall judge the world and if the world shall be judged by you are ye unworthy to judge the smallest matters Know ye not that we shall judge Angels how much more things that appertaine to this life If then ye have judgement in things pertaining to this life set them to judge who are least esteemed in the Church I speak to your shame Is it so that there is not a wise man amongst you not one that shall be able to judge betwixt his Brethren but brother goeth to Law with Brother and that before the unbeleevers now therefore this is utterly a fault amongst you c. 1 Cor. 6. 1 2 3 4 5 c. Obj. The Apostle in that Chapter doth only condemne them for that they went to Law before such as were not Christians and not otherwise Ans He that is without the payle of the Church of Christ is not to be termed a Christian let him pretend what he will and therefore the Church ought not to make use of them in any such difference as doth arise amongst themselves SECT 8. Obj. Suppose none of the Magistrates of the Kingdome will joyne with you in your Church Government will you therefore esteeme them no Christians Ans There is but one perfect rule of worship and the rest But one perfect rule of worship are false and therefore all that doe not practice that rule are false worshippers be it in part or in whole according to the measure of the degree wherein they differ yea so farre they may be termed Antichristians for he that is not with Christ in that sence is against him and he that gathereth not with him scattereth abroad in which respects they ought to be distinguished from such as are conformable Againe it was is and ever will be that a very few of the Gallantry of the world were are or wil be followers of Christ in his commands which the Apostle Paul affirmeth where he saith Not many wise after the flesh not many mighty c. are called no doubtlesse to be good and great is very rare few of the first magnitude of greanesse are called converted or goe to Heaven it falleth chiefly to their Lot who are contemned and dispised of such proud ones as Christ himselfe affirmeth where he is said to thanke his Father that he had hid such things from the wise and prudent and had revealed them unto babes aluding to the learned Scribes and Pharisees who out of their pride malice and disdaine did contemne his glorious Gospel and divine Messengâ—â—s in regard they were a company of poore Fisher-men and some few other neglected underlings What say they have any of the Rulers of the Pharisees beleeved on him Alas no they were so blinded with the opinion of their devout and deeper Learning so puft up with the pride of their high places so swolne with selfe-conceitednesse of their owne forme and false glosses and so possest with prejudice of Christianity that even the Publicans and Harlots goe to Heaven before them viz. when they goe not And what lively Emblemes them Scribes and Pharises against Scribes and Pharisees lively emblemes of our Priests and Lawyers whom for their pride dissimulation and cheating of the people our Saviour pronounced eight woes were of our Magistrates Lawyers and Ministers in their now condition I appeale to all Christians and therefore all contentious people who desire to be freed from such corrupt men and meanes are hereby invited to relinquish them and to joyne themselves to that society of Saints who are congregated together according to that rule which Christ and his Apostles prescribed and are the nearest representation of that Church in the primative purity which is now in the whole world for otherwise to expect redresse of grievances from such pâ—rties in their now condition is as much as to imagine that Grapes may be gathered of Thornes or Figgs of Brambles for a Black-a-Moore to be made white or for Hell to become Heaven CHAP. X. Treateth of Nobility and Learning c. SECT 1. Objection IS not Nobility and Learning excellent ornaments for a Common-wealth Ans Yea but when the Nobles will not put The fruits of abused learning their necks to the worke of the Lord Nehem. 3. 5. and when Learning is spent upon private and pernitious ends it becommeth the foulest fiend the Devill hath upon earth and his mightiest Agent to doe mischiefe for no corruption is worse then that which is best mis-imployed being of wofull consequence proportionable to its native worth such men for the most part having the most worldliest ends complying exactly with the world hunting and aspiring towards it as their utmost aimes and so by the abuse and mis-applying of it they put their great engine very powerfull either for excellency of good or excesse of ill as it takes in the Devils hands for the inlarging and advancing of his Kingdome and so turneth the edge of it to the dangerous hurt of others and so by consequent and accident it proves a mighty bar to keepe Christ and his Kingdome out of their hearts and thus doe they bend their abilities of Learning closing with the corruption of the times to raise and inrich themselves as is most apparent in many yea most of our present Magistrates Ministers and Lawyers in these covetous and ambitious dayes SECT 2. NOw Gods principle and path is to be Good then Great Gods principle
and path Religious then rich he would have his Ministers like burning and shining Lamps to the illumination and salvation of his people but the Devill tels them this is a soure strict and precise way and it is not meet that such admired eminency of Noble or learned parts should be confined to such obscuriâ—y that such rare gifts and depth of knowledge should intermixe amongst a number of rude ignorant and uncapable Clownes and therefore he labours yea and prevailes with almost all of them to raise their spirits to higher hopes and to plunge presently into the current of the times and be made some body in the The worlds principle world And hereupon their hearts being ravished with the pleasing apprehensions of worldly glory and humane greatnesse represented by Satan in the most illustring formes to their ambitious imaginations they resolve fearfully against their owne soules to follow the streames and to plot all meanes and wayes of preferment disclaiming all occasions that tend to precisenesse studying only to understand the world and to negotiate for advancement And upon this very score it was that the boone Athâ—â—ian-like The practice of our Aâ— beâ—iâ—n blades blades of the times derided Doctrine and use in Sermons as poore and beggerly edifying plainesse foolishnesse of Preaching knowing that by so doing they should ingratiate themselves into the times and please those great ones who had rather have their eares tickled then their Consciences touched to have pillowes sowed under their armes that they might lye more soft upon their beds of security then to have the keene arrowes of Righteousnesse and Truth fastned in their sides by the faithfull Ministers of Jesus Christ to drive them to sincerity And thus have those daubers made shipwrack of their Consciences by their base flattering and depending on such great ones who have also been made hereby enemies to Professors and their owne Soules SECT 3. Obj. VVEll but to proceed where we left what shall follow in case the Offender be dampnified by the Church to pay a certaine sum and he refuse Ans The party so refusing to be ordered by the Church doth thereby declare his contempt to the power given to it by Christ upon which he is to be ejected the Church and so reduced to the state and condition of a Heathen man and a Publican Obj. But must the Plaintiffe then lose his money Ans He hath then no other meanes to obtaine it then by the Wherein the Maâ—istraâ—e is câ—ncerned Lawes of the Nation by which the Civill Magistrate ruleth Obj. Wherein consisteth the power of the Magistrate Ans He hath to doe in all things of a civill Cognizance or that goe out of their Spirituall condition into a Morall offence as injustice evill transgression into tumult or disturbance of publick and private peace actually or expresly and not interpretatively for so the Nations interpreted the Jewes as troublers of the State and the Jewes Christ and his Disciples as movers of sedition The Papists and Prelates interpreted the Non-conformists or reproached Puriâ—ans as factious and tumultuous so as in any thing of a Morall or Secular Cognizance which the Magistrate hath cleare rule for to walke by from the Word of God and not otherwise and in so doing he ought to act because he is the best Legislater and Interpreter and can best resolve in things touching publick liberty but otherwise all manner of differences whatsoever which may happen in the Church without the limits of a Morall offence may and ought to be decided in and by the Church it selfe as hath been fully proved Obj. Ought not Church businesses to be determined by voyces Ans We never read of any such conclusion made by any How Church â—usineâ—â—ssâ— may be concluded Church mentioned in Scripture as that every particular member was asked apart touching his nilling or willing in such controsie neither is it probable that any such course was used by them but rather the matter being fully debated by some eminent persons as it is usuall in Courts of Parliament c. As also it was by Peter and James Act. 15. that then all the reall body will willingly condiscend to ratifie and confirme it Obj. It cannot be imagined that every case will be made so cleare as that the Church will condiscend as you would have them and if so how would you have the peoples thoughts expressed in such cases Ans It may be done by lifting up the hand or dividing themselves into two bodies or by I or no as it is usuall in Parliaments or Committees Obj. But what if there be an equality of parts as many for as against what will ensue Ans What will ensue in the Court of Parliament in the like case or in your Assembly of Divines and therefore the same course you would take in such courses aforesaid we will take the same in this and thus have I stopped your moâ—th with your owne morsell SECT 4. Obj. MAy not every Member present at such a meeting speake to the point in question if he please Ans Yea he may doe so as in like case may be done by any Member of Parliament or other Counsâ—ll but it ought to be done according to the Apostles rule viâ— with dâ—cency and order and to avoyd conâ—usion as much as may be Obj. I have observed at some of your meetings an horrible confusion Ans Such disorders I hope will speedily be reformed in our An example of the Apostles for deciâ—ing controversiâ—s Brethren to which purpose we have a notable example in that Dispute beâ—wixt the Apostles â—lders and Brethren at Jerusalem concerning the matter of Circâ—mcision Act. 15. who at the first did as you say of our Brethren Dispute confusedly but whilst they did so they had much Dispute to little purpose as appeareth by the seventh verse of that Chapter untill way was given that they might speake by course whereupon Peter being commonly the first in such matters began to open the case apart by himselfe the rest of the Apostles and Elders being silent as may appeare by the same verse and yet we may perceive that the multitude termed the Brethren ceased not to speake confusedly untill Peter had ended his speech and that they gave audience to Paul and Barnabas untill which time the text doth not render them silent by which passage is really demonstrated unto us the fruitlesse issues of confused discourse as also the fruitfull effects of decency and order for we read as soone as Paul and Barnabas had delivered themselves to whom the Brethren is said to give audience the Apostle James being the next which spake did in few words gâ—ve the multitude satisfaction And from hence we are taught the order and method which Who ought 〈…〉 made use of in Church 〈◊〉 we ought to use upon any occasion of businesse which may concerne the Church as first to make choyce of them whom we conceive is the most judicious and that
union and communion we have also further directions from them how this Temple or Fabrick may be kept from pollution within or ruine without viz. how it may be preserved from corruptions in Doctrine or outward behaviour as by Pastors Elders c. who are to teach and over-see 1 Tim. 5. 17. yea all Pauls Epistles doth chiefly tend to that purpose Now Christian friends I beseech you consider seriously in what a condition you are now in for to destroy this Temple is really to destroy your selues both in Body and Sovle for if you disclaime your bodies to be materials of that fore-mentioned Fabrick or Temple it most of consequence follow that you also disclaime Christ who hath his residence there for as the Spirit of a Saint is included in his naturall body so is Christ included in that Spirit by which they are made one but you by disclaiming your bodies to be of that Temple doe thereby deprive your spirits of the Spirit of Christ and he that hath not the Spirit of Christ is none of his Rom. 8. 9 c. And if not Christs who doe you belong unto if not to Satan True I doe acknowledge most of your bodies to be Temple proofe fit stones to be put into the fabrick but know that so long as you lye in such distinct â—eapes out of the building as you doe and not put into the worke so long you cannot be possessed of the Temple Spirit And hence it is that there are such diversities of spirits amongst you Againe I doe also acknowledge that many of you are so excellent 〈◊〉 in â—â—â—â—logy that you stand 〈◊〉 â—â—re in need of externall 〈…〉 man oâ— Mâ—ke 〈◊〉 Accademian of an Accidence or 〈◊〉 or a skilfull Musician of a Gam-ut in regard the one could subsist and the other practise if there were of none of them to be had they being so practicall in the Theory as that they are become naturalized unto them yet goe to any of these parties and inquire of them by what meanes they came to these abilities and experiments and the Accademian will tell you it was first by learning his A. B. C. and so on by gradations as to his Accidence Grammer c. The Song-man and Musician will tell you it was first by learning their Gam-ut and so on to other Musicall proportions the strong man will you it was first by breast Milke c. by which he gained his strength But yet none of these before mentioned will despise their small beginnings or are so ignorant as to think any other can come to the like knowledge or strength by any other meanes however they will acknowledge them to be the naturall or most usefull meanes to attaine such knowledge or strength Therefore albeit you think your selves strong men in Christ and can digest the strong meat of the Word and have the Spirituall or Logicall knowledge of the Scriptures of the hidden or deep secreets of God in Christ Jesus and are able to comprehend the height and depth of the Scriptures yet doubtlesse you are not ignorant that there are also babes in Christ which stand in need of the Word that they may grow thereby 1 Pet. 2. 2. and that you your selves were sometimes such Despise not therefore the meanes by which you have attained to your present knowledge and by which you have been nourished up to your present stature in Christ Reject not therefore the letter of the Scriptures or the Ordinances of hearing the Word or receiving the Sacraments experienced Paul could tell you that he had not knowne sin but by the letter of the Law And Christ admonisheth us to search the Scriptures and saith they testifie of him Joh. 5. 39. The Author to the Hebrews also saith that he that commeth to God must first know that God is Heb. 6. 1. c. we are also taught that the Scriptures were written for our instruction Rom. 15. 4. yea we are admonished to be mindfull of those sayings which the Prophets and Apostles have written as to a sure word of truth 2 Pet. 1. 19. c. Now whereunto tendeth all these exhortations if the letter of the Scriptures be of no use The like may be also said of the Word preached and of the Sacraments Wherefore was it that the Apostles used such meanes to build up Saints in the holy faith or why are such presidents of their left upon record unlesse we should receive them as presidents to imitate Againe why did they exhort us to be followers of them as they were of Christ 1 Cor. 11. 1. unlesse it be to practice what Christ and they did But they did preach and exercised the Sacraments as by baptizing Beleevers and of that of the Lords Supper witnesse the Acts of the Apostles and 1 Cor. 10. 1â— 11. 20. as also Christs owne practise and imitation Mat. 26. 26. 28. 12. I say if these Ordinances be not to be practised by the now Christians who are they prescribed you will reply they were requisite for them times which were only shadowes of these but now God will burne up all such drosse in his Church To which I answer though the Lord hath promised to burne up all the drosse in his Church yet hath he not therefore promised to burne up his Church with them Againe every shadow hath its substance and every substance its shadow and albeit these Ordinances be as the shell to the kernel yet must the kernel have its shell to ripen in or it will never increase to its maturity If you can deny Christ a Church Militant you may also deny the use of Ordinances but the Holy Ghost hath and doth manifest that the fleshly tabernacles of the Saints are his Temple as I have shewed therefore so long as there shall be Saints upon earth so long wil Christ have a Church Militant which Militant Church can no more subsist without Ordinances then a spirit in a dead body You wil reply we are not attained to perfection and therefore for us to make use of Ordinances were againe today the foundation of Repentance from dead workes and of faith towards God My answer is Albeit you have much knowledge in the secrets of God yet are you not composed all of Spirit you have as wel a carnall part as a Spirituall part The Apostle Paul found in himselfe as well the Law of the Flesh as of the Spirit Rom. 7. 33. c. which fleshly substance you are to conforme to such Ordinances which Christ hath instituted in his Church Militant whilst you are Members thereof True it is Antichrist hath polluted them as much as lay in him both in the doctrinall and traditionall paâ—â— of them which by Gods assistance I have much if not altogether purged and cleared from their Antichristian drosse and reduced them to their primative purity out of that masse of corruption they were involved in To which Lawes and Ordinances of your Master Christ I hope you wil yeeld a willing