day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the
worthinesse in them but for his owne mercies sake And Moses telleth the Israelites that God did not set his love upon them because they were more holy then other Nations for saith he you are a rebellious people but because the Lord loved you therefore he hath done this unto you Deut. 7. 8. 2. Inst Neither did Joseph obtaine that great favour with God to have the preheminence over his Brethren by any merit or worthinesse in himself but of Gods meere mercy grace and favour towards him for as yet Joseph had not shewed his faithfulnesse and chastity in Potiphers house the purpose of God then to exalt Joseph revealed to him in his dreame Gen. 37. 6. went before any merit on Josephs part so also Gods free and gracious election in setting us apart to everlasting salvation is without all respect or workes in us as the Apostle toucheth Rom. 9. 15. 3. Inst Yea the Book of Exodus sheweth us on the one side the ingratitude and disobedience of the people of Israel and on the other side the stedfast love of God towards them which offereth unto us an evident argument of Gods free election without any respect to workes the Apostle likewise to the same purpose alleadgeth that notable Text I will have mercy on whom I will have mercy Rom. 9. 15. 4. Inst Neither did the Lord look upon us Gentiles in makeing of us his people for any worthinesse in us but for his owne mercies sake he hath called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth out of the fourteenth Psalm where it is said that they are all gone astray c. there is none that doth good no not one So then it is most evident that Gods election changeth not but Good workes is no precedent cause but a consequent effect of election whatsoever he hath decreed concerning any mans Salvation shall stand for the gift and calling of God are without repentance Rom. 11. 29. And the Apostle sheweth us that the Lord hath chosen us that we should be holy not that because we were holy so that good works is no precedent cause of our election but a consequent effect thereof CHAP. X. Treateth of their tenent of justification by faith and workes SECT 1. THe Popish tenent concerning faith is that it justifieth A Popish assertion not as it apprehendeth and applyeth the righteousnesse of Christ but as it is a meritorious work by the worthinesse and dignity thereof and that it is a presumption for any man to be assured of his salvation Ans Now that this their assertion is contrary to Scripture will thus appeare as Gen. 15. 6. where it is said that Abraham beleeved in God and it was counted to him for righteousnesse the Apostle also concludeth the contrary where he saith That to Faith justifieth not as a work but as it apprehendeth the righteousnesse of Christ him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4. 5. where righteousnesse then is imputed and accounted there it is not obtained by workes faith then justifieth not as it is a work or meritorious but as an instrument it apprehendeth the justice of Christ which is imputed by faith SECT 2. Faith a speciall application of the promises of God Object A Justifying faith is not a speciall application of the promises of God in Christ but a generall beliefe only that whatsoever God saith is true as Abrahams giving of credit to Gods speeches that he should be the father of many nations Ans It is otherwaies evident for Abraham did not only beleeve Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applyeth it Gal. 3. 16. yea Abraham rejoyced to see Christs day Joh. 8. 16. as having a particular interest in him as his Saviour the fore-named place doth therefore strongly prove against that their assertion for whereas Abraham had formerly shewed many excellent workes as of Piety in building Altars in many places and calling upon the name of the Lord in charity in seeking reconciliation betwixt Lâ—t and him Chap. 13. of mercy in redeeming of Lot being taken prisoner Chap. 14. contempt of riches in refusing to take the King of Sodoms goods yet none of all these workes are reckoned or imputed to him for righteousnesse but only his faith SECT 3. How Phineas zealous act was imputed to him for righteousnesse Obj. PHineas work in executing judgement upon the Adulterer and Adulteresse was imputed to him for righteousnesse faith then is not only imputed for righteousnes but works also Ans The Prophet in that Psalme speaketh not of that righteousnesse whereby Phinias was originally counted righteous or just before God for that was by faÄ«th because without faith it is unpossible to please God Heb. 11. 6. but of that righteousnesse whereby Phinias faith was declared and testified and thereby his zealous act because of his faith was counted a righteous work The like is also where the Apostle Paul denyeth that Abraham Paul James reconciled was justified by workes Rom. 4. 2. and the Apostle James affirmeth that he was justified through workes Jam. 2. 21. The first speaking of justification properly before God the other of the same testified and declared by workes unto men and therefore Phinias fact is said to be imputed to him for righteousnesse from Generation to Generation that is in all ages he was known and reputed just before God and men And therefore the Apostle James saith Shew me thy faith by thy workes Jam. 2. 18. as if he should have said 'T is true before God it is thy faith only that justifieth thee in regard that he only knoweth thy heart but in that I cannot judge of thy inward affections it is requisite that I should discerne some actions from thee which may testifie to me that thou art godly and therefore our Saviour saith ye may know them by their fruits c. Albeit therefore the Apostle urgeth the shewing and approving of faith that Abraham was justified through faith in the offering up of his Son Isaac yet before God he was formerly justified by faith but by this his obedience his faith was both approved to God and made manifest unto men SECT 4. Foure sorts of faith Object WHat manner of faith is that which you terme justifying faith Ans For the better discerning hereof it is requisite to know the divers kindes of faith which are of foure sorts viz. 1. There is fides inissialis vel fundamentalis the faith of beginning The faith of beginning or fundamentall faith whereof the Apostle speaketh Heb. 11. 6. He that commeth to God must first know that God is c. and this kinde of faith towards God the Apostle referreth to the doctrine of beginning and essence of God in knowing him to be the only God 2. There is another faith called fides miraculorum the
in robbing of the Aegyptians the fornication of Hosea the Prophet Hosea 1. 2. For the Will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise would be unlawfull for a man may use his Oxe or his Asse at his pleasure because they are ordained for his use so likewise may the Lord doe with men take away their lives at his pleasure and that by a double right both because man by his sin hath deserved to dye 2. As he is his Creator and may use the creature at his pleasure or as may best serve to his glory And as man may use his owne goods and that which is lent unto him precario freely and frankly during the pleasure of the lender which when he will he may require againe so the earth being the Lords and the fulnesse thereof which he as it were lendâ—th to man so long as it pleaseth him He may justly at his pleasure transfer things from one to another and like as Matrimony maketh carnall copulation lawfull so the Lord may by his Commandement bring and supply the like bond as Matrimony is as in the instance of the Prophet afore mentioned when the Lord bid him take unto him a Wife of fornication the Commandement of God made that lawfull which otherwise was unlawfull and so in the other examples But albeit God can make that which seemes unjust to be lawfull and just yet can he not make a just and a good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should be contrary to himself in commanding one so to worship him and yet counting him for so worshipping him to doe evill Again it is impossible for God to doe that which he cannot will now the Lord willeth no evill to be done therefore he cannot make that which is good to be evill because he cannot deny himself who is only good SECT 3. A difference betwixt the precepts of the first and second Table THere is also a difference to be made betwixt the precepts of the first and second Table God doth dispence with the second which he referred to the good of our neighbour when he seeth it more to make for his owne glory which is the true end and scope of the first and second Table as when God commandeth to dishonour Parents rather then to dishonour him and biddeth them kill and so in the rest But with the precepts of the first Table he dispenceth not because they are immediatly referred to his owne glory for otherwise it were to consent to dishonour himself and thus much for the answer of the first part of the Argument 2. It followeth not if God can dispence that therefore the Though God can dispence the Prelates cannâ—â— Prelates and the Church may 1. Because the dispensation against a Law must be by as great authority as the Law was first made by But the Moral Law grounded upon the Law of Nature was founded by the Author and Creator of Nature and therefore by him only and not by any else may it be dispenced with 2. As in naturall effectâ— ordinarily there must goe before an extraordinary cause a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himself cannot command a thing to be hoâ— but by such efficient cause of heat Yet the Lord without such â—ediate and â—rdinary meanâ—s can make a thing hot by his infinite power supplying that cause himself So likewise in Spirituall actions the Lord may supply that which maketh the thing lawfull which man cannot doe without some externall cause or circumstance doe concurre in making the act lawfull As to kill is an unlawfull act in it self neither can the Pope or any other man make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the party commanded to be slaine deserveth to dye But God to whom all men are debtors and who is the Lord of every mans life may command to kill without any injustice although there be no such apparant cause or circumstance which should make that act lawfull SECT 4. Obj. BVt they further object thus To restore that which is committed to a mans trust is a naturall duty yet this is dispensed with when as a man refuseth to restore to a Mad-man his sword or weapon which he gave one to keep so the Magistratâ— ordinarily dispenceth with that precept Thou shalt not kill when he commandeth Malefactors to be slaine So also the Maccabees dispenced with the Sabbath when they resolved to fight with their enemies on the Sabbath day 1 Mac. â— Chap. As these precepts then were dispenced withall by men so may the rest Ans For the first instance there is in that particular case no dispensation against the Law of Nature for then by such dispensations it would be made lawfull not to restore that which is committed to trust which cannot be made lawfull by any dispensation for this were to crosse and over-throw the Law of Nature but not to restore a sword to a furious man is but a particular interpretation of that generall Law of Nature wherein the inâ—ent of that Law is kept for it is agreeable to the Law of Nature to render whatsoever belongeth unto another and the reason thereof is because it is just So it is lawfull by the same Law notwithstanding not to give unto a Mad-man his owne sword because it is just Also the meaning and reason of the Law is kept because the furious man would doe some hurt with his weapon and therefore to administer occasion and instrument unto his rage were unjust In the other two particulars there is no dispensation but an interpretation rather or declaration of the Law as that it is no Murther when one is justly slaine And in the other that it is no breach of the Sabbath when necessity compelleth to breake the rest thereof but thus to dispence were a dispensation to make it lawfull to kill where one cannot justly be put to death and to worke upon the Sabbath where there is no necessity 2. Thus to dispence were to make it lawfull afterward which was not before such a dispensation but it was alwayes lawfull for the Magistrate to put to death and upon like necessity to intermit and suspend the rest of the Sabbath 3. Besides these interpretations and declarations of these Lawes they are not devised by man but warranted in Scripture by the Lord himself the Maker and Author of the Law and therefore they are not to be interposed by any humane authority CHAP. XVI Trâ—ateth of their opinions touching â—he Sabbath day c. SECT 1. Objection TO this particular they say That the keeping of the Lords day or the first
would have you doe in reference to his designe which is onely the very same in effect which he commanded Joshua Chap. 5. 6. in which I desire you to observe with me these ensuing particulars viz. 1. The feare and dread which fell upon all the Kings of the Amorites and all the Kings of the Cananites that were round about them ver 1. 2. How the Lord is said to put Joshua in minde of renewing the ancient Covenant of Circumcision made formerly to Abraham ver 2. 3. The free and willing obedience of Joshua in reference to the injunction laid upon him in relation to the Circumcising of the people ver 3. 4. The cause of their being so Circumcised laid down from ver 6. to ver 8. 5. The Lords approbation and confirmation of Joshua's complyance with his commands ver 9. 6. In that the Passe-over was likewise celebrated by them presently after their Circumcising upon which their Manna ceased and after which they are said to â—ate the old Corne of the Land yea they are said never to have any more Manna amongst them but that they did eate of the fruit of the Land of Canaan that yeare Thrice Honoured Valiants I shall take on me to minde you of something in relation to each of these particulars as they parallel with our present condition 1. It is well knowne to the Camp of our Israel what the Lord hath done by us and for us whereof we rejoyce And is it not also taken notice of in all the Kingdomes about us how the Lord hath dryed up before us the Euphrates of Papacy the red Sea of Prelacy and the Jordan of Presbitery as also how he hath destroyed our Aegyptian Pharaoh and all his Host Yea doth not all the Nations about us exceedingly feare and tremble yea so as that their hearts melt yea is there any more spirit left in them 2. Have we not the Spirit of the Lord at this very instant of time putting us in minde to renew the ancient Sacraments of Baptisme and the Lords Supper answerable to their Circumcision and the Paschall Lambe 3. Ought not you the Joshuas of our Host to be like obedient to the heavenly voyce as the other 4. Is there not the like cause as was then Have either your selves or any other in the Congregation been Baptized during our wildernesse condition according to the primative practise of the Apostles Or hath the Sacrament of the Lords Supper been celebrated of late according to the Apostles institution Yea have not all the holy Ordinances been slighted and contemned of us since our Antichristian bondage Have not all the posterities since Luthers time perished in the Wildernesse because they obeyed not the voyce of the Lord in these particulars unto whom he sware that he would not shew them the Land of Canaan which the Lord sware unto their Fathers that he would give us a Land flowing with Milke and Honey upon which your feet now standeth I beseech you therefore give the Lord cause in this his day to say unto you as he did then to Joshua viz. that he hath rolled away the reproach of Antichrist in the use of his Ordinances from amongst us which have been so long abused and slighted by us even to this present day and then be you well assured that you shall be fed with the old Corne and fruit of the Land of Canaan and your wildernesse Manna shall â—ease viz. you shall be brought under the old primative Government of Christ and his Apostles by Doctrine Baptisme and the Lords Supper by which meanes your confused and dislocated Societies shall cease to be when you come once to be united by the Word and Sacraments into peculiar and intire Bodies as in the primative times before mentioned There be also many other things worthy your observation which for brevity sake I have omitted being well assured that your descerning spirit will â—â—y them out as also make that use of them which the Lord requireth of you Right Noble Spirits I have made choyce of this method in regard I know you can as well exercise the Sword of the Spirit as the materiall one yea I am well assured that you have as well conquered by the one as the other I shall now only commend your eye to the reading and your persons to the practise of what is contained in this ensuing Treatice so farre as it hath relation to your particulars which if you become like obedient as was your president Joshua and those under his command you will then have the Postscript of the Booke appeare unto you as the Prince or Captaine of the Lords Host did unto the aforesaid Joshua declaring himselfe for you by whose directions you may be put into a way whereby you may conquer the City Jericho which you and the Host of our present Israel now lye before to subdue but if you refuse to be obedient to what this Treatice doth enjoyne you to accomplish you are as like to perish though beyond Jordan as the other on this side have done before you but being confident of your ready complyance with the heavenly pleasure I rest Your most humble Servant J. S. To the Presbiterian Layety Honoured friends HAving for a long season been a daily spectator of the tuggings and contests betwixt you and the Independant Party of this Nation whom you terme Schismaticks Hereticks c. labouring by all possible power to suppresse each other and having for my owne satisfaction in relation to your difference in Judgements as also of each other opinionists in this Nation perused such Authors as providence supplyed me with for the seâ—ling my judgement in point of Divine worship as in Doctrine and Discipline c. and having thereby as also by other Divine dictates of the Spirit received full satisfaction therein I conceive my selfe injoyned to impart the benefit thereof to others it being agreeable to that Divine injunction When thou art converted strengthen thy brethren Luk. 22. 23. as also for some other reasons which for the present I shall omit I have therefore composed and published this Treatice which I present to each particular judgement and so consequently to you whom I finde amongst the rest to be drawne by a contrary Byas from the true Discipline and Government of Christ in his Church and that by those men you terme Orthodoxall Diuines by whom you have been and yet are much deluded in point aforesaid their designe being meerly as the rest of the Papall and Prelaticall Priests whose off-spring they are to heighten themselves by your ruines I therefore desire you to search the Scriptures and to try their Spirits whether they be of God or no. And heâ—ceforth doe not wholly and solely confide in such limbs of Antichrist as to walke by an implicite faith or to piâ— your faith upon their sleeves Leane not too much upon those Egyptian Reeds least they pierce your consciences Remember it hath been the ruine of many thousands of
13. neither hath he commanded it but forbidden it in his Law neither doth he worke with them that doth evill for all that God doth is good and so there is none good but God Mark 10. 19. neither doth the Lord approve sin being done Psal 84. Thou art a God that hatest wickednesse So then if God neither move to sin nor commend it being done nor yet assist the actors of it he can in no wise be said to be the author of sin 3. If God should cause sin then every man should sin of necessity and so his punishment should be unjust being forced to sin but God who cannot be deceived hath not brought upon any a necessity or willingnesse of sinning for it cannot be that by whom men rise from sin by him they should fall into sin God that is good cannot be said to be the cause of evill for then he should be contrary to himself Again if God should be any waies the Author of sin then it should be no sin for whatsoever God doth is good nay not to doe that which the Lord willeth is sinne Yet seeing 1. God is said in Scripture to harden the heart which betokeneth an action and likewise in other termes as God is said to give some over to vile affections as in Rom. 1. 26. and to send upon some strong delusions that they should not beleeve the truth 2 Thes 2. 11. and to make the heart fat the eares heavie and to shut the â—yes Isa 6. 10. all which phrases implyeth an action or opperation it is therefore requisite to shew what the hardnesse of heart is 2. By what meanes it is effected or procured and 3. In what respect God may be said to work in the action SECT 2. 1. IT may be described negatively by the unaptnesse of it to any The qualities and inseparable adjuncts of a hard heart Reader examine thy selfe by these ten Simptomes thing that is good being neither passive active or apprehensive of any good thing it is neither moved by prayers nor giveth way to threats it is unthankfull for benefits unfaithfull in Counsell unshame fac'd in evill things there is no activity at all to any good thing it remembreth nothing that is past but wrongs and injuries nor hath any fore-cast for the time to come unlesse it be to seeke revenge 2. It may be described by the inseparable companions thereof viz. the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affections as the Apostle saith speaking of the Gentiles Having their cogitations darkned through the ignorance that was in them because of the hardnesse of their hearts Eph. 4. 18. both which concurred in Pharaoh who shewed his blindnesse in saying he knew not Jehovah and his hardnesse of heart in adding neither will I let Israel goe Exod. 5. 3. The third property of the hardnesse of heart is thiâ— that it not only a great and grievous sin but also the punishment of sin 1. That it is a sin the Apostle sheweth Heb. 3. 12. where he saith Take heed brethren least therein at any time in you be an evill heart to depart from the living God And that it is a punishment of sin the Apostle testifieth also Rom. 1. 21. because saith he when they knew God they did not glorifie him as God And therefore it followeth ver 29. That God gave them over to their own hearts lusts Now the qualities and inseparable adjuncts of hardning the heart are these viz. 1. Blindnesse of judgement and understanding as Isa 6. 10. where the Lord saith Make the heart of this people fat c. lest Reader examine thy selfe by these Simptomes they should see with their eyes and heare with their eares and understand with their hearts and be converted and I should heale them 2. They are obstinate and wilfull and refuse to be admonished and instrâ—cted and say unto God Depart from us we desire not the knowledge of thy wayes Job 1. 14. 3. They delight in doing of evill and make a sport of sin Prov. 2. 14. which rejoyce in doing of evill and delight in the frowardnesse of the wicked 4. They regard not to doe things honest in the sight of God but contrarily contemne and despise them that doe such things as Prov. 18. 3. When the wicked commeth then commeth contempt 5. They are incorrigible and past all hopes of amendment Prov. 1. 30. They would none of my counsell but despised all my corrections 6. They are not ashamed of most vile sins as Jer. 3. 3. Thou hast a Whâ—res forehead and wouldest not be ashamed 7. When the Lord smiteth them they feele iâ— not neither have they any feare of Gods judgements whom the Wise man compareth to those that sleep on the Mast of a Ship and as drunken men that are stricken and knoweth it not Prov. 23. 24. 25. 8. They are growne to such an evill custome of sinning that they can doe no other as the Prophet saith Can the Black-a-more change his hew or the Leopard his spots then may they yet also doe good that are accustomed to doe evill Jer. 13. 23. So that the sins of such seeme to be inexpiable as the same Prophet saith that the sins of Judah were written with a Pen of Iron and with the point of a Diamond Chap. 17. 1. 9. They wax worse and worse of whom it is said Rev. 22. 11. He that is filthy let him be filthy still and as they increase in sins so doe they treasure up wrath against the day of wrath and so treasure up Gods judgements against themselves Rom. 2. 5. 10. They are rejected and cast out of the presence of God and left to themselves such an one was Saul of whom it was said That the Spirit of the Lord departed from him and an evill spirit from the Lord vexed him 1 Sam. 16. 14. And thus have I shewed what the hardnesse of heart is SECT 3. 2. IN the next place I am to shew by what meanes it is effected How the hardnesse of the heart is effected and procured of which subject there are varieties of opinions I shal give you the most materiall of them Some are of opinion that the Lord hardneth the heart by way of manifestation instansing in Pharaoh where the Lord by his plagues and judgements declared how hard Pharaohs heart was But this cannot be the sence of it for so God might be said to commit any other sins when he doth manifest them and bring to lâ—ght and though the expression might serve upon that occasion yet it faileth in other places as Deut. 2. 30. where it is said that God hardened the heart of Sihon King of the Amorites and Joshua 23. where the Lord is said to harden the hearts of the Canâ—aâ—itâ—s and Rom. 9. 15. God hath mercy on whom he will have mercy and whom he will hâ— hardneth in these places it cannot be expounded that God hardned that is
for carnal and unregenerate men they are stil under the curse and terrour of the Law according to that saying Cursed is every one that continâ—eth not in all things that are written in the booke of the Law to doe them SECT 6. BUt though the Morall Law be now in force and bindeth us The difference beâ—wixt the Law and the Gospel to obedience as well as it did the Jewes yet there is a great difference betwixt the Law and the Gospel as 1. In the knowledge and manifestation thereof for by the Morall Law we have some directions by the light of nature but the knowledge of the faith in Christ by the Gospel is revealed by grace 2. The Law teacheth what we should be by faith and grace in Christ we are made that which the Law prescribeth which the Gospel effecteth in us 3. The conditions are unlike the Law tyeth the promises of eternall life to the keeping of the Commandements the Gospel to the condition of faith apprehending the righteâ—â—snesse of Christ 4. The effects are divers the Law worketh terrour the Gospel peace and comfort the Law striketh terrouâ— by the manifestation of sin as the prodigall Childe confessed I am not worthy to be called thy sonne it causeth us to goe afarre of with the Publiâ—an as not worthy to come neare to the presence of God but the Gospel hath two other contrary effects for it comforteth and alureth as our Saviour saith Come unto me all ye that are weary and heavie laden and I will refresh you Mat. 11. 28. and they that finde not the Law and the Gospel to work these their contrary effects doe shew that they neither understand the Law revealing sin nor the Gospel giving remission of sins the one being Lex timoris the law of feare and the other Lex amoris the Law of love and these two Lawes have also a three-fold difference viz. The law of feare maketh its observer servile the law of love maketh free 2. The first is kept by constraint the other willingly 3. The first is hard and heavie the other easie and light CHAP. V. Treateth of Gods seeing sin in the Elect. SECT 1. THere are other opinions also which are attributed to them under the notion of Antinomians which I hope are but aspersions cast upon the Professors of Christ but however I shall propound the charge which they are accused with and returne an answer to it Obj. 1. The first is that God doth not will not nor cannot see any sin in his justified ones which they gather from the text Num. 23. 21. 2. Though the children of God sin never so grievously yet God is not so much as angry with them for it much lesse doth he chastise them for it As also that the Morall Law is of no use at all to a Releever nor rule for him to walke or examine his life by and that Christians are free from the mandatory power of it and that it is as impossible for a childe of God to sin as for Christ himselfe and that to aske pardon for sin is no lesse then blasphemy Ans As I have made appeare that the Morall Law is yet in force so also in the other that God doth not will not nâ—r cannot see any sin in his justified children I answer by thiâ— demand viz. Whether David was one of Gods elect sanctified ones David did repent of his sin or no if he was why then did the Lord reprove him for his Adultery and Murder by the Prophet Nathan and what was the cause of his writing the 51. Psalm with 2 Sam. 14. 15. I wil be c. if he commit iniquity I wil chastise him with the rod of men 2. As to that they say it is as impossible for a childe of God to sin as it is for Christ himselfe I advise them to take notice of what is affirmed by them viz. that they may sin grievously as before mentioned now that it is possible to sin grievously and yet to be as free from sin as Christ to me is a paradox like to which is the other That the children of God need not to aske pardon for their sins and that it is no lesse then blasphemie so Peter and others repented of their faylings to doe for thus they make the Apostle Peter a blasphemer in weeping and repenting for his inconstancy Mat. 26. 75. now to acknowledge that a man may commit grosse and grievous sins and yet terme him a blasphemer if he repent of them is manifestly to declare themselves reprobates for the Scripture saith that he only that confesseth his sins shall finde mercy and therefore the Prophet David saith I said I will confesse my sins unto the Lord and so thou forgavest the wickednesse of my sin In which wards there is both sin confessed and repented of with a pardon annexed as the fruit of his confession and repentance The same Prophet also saith If I regard sin in my heart the Lord will not heare my prayer Which words doth also declare the detestation which the Lord hath of sin even in his very elect As also Rev. 2. 16. where the Lord speaking to his Church saith Repent or else I will come unto thee quickly c. the Apostle Paul also The Lord requireth repentance under the Gospel saith that godly sorrow worketh repentance never to be repented of a Cor. 7. 10. the Apostle Peter also exciteth Converts to repentance Act. 2. 38. I hope these Tenents are but aspersions cast upon the people of God undeservedly by the enemies of God but if there he any such I desire them in the name and feare of God to renounce such blasphemous Heresies and that they will An admoâ—â—tion be no more a scandall to the true professors of Jesus Christ and not hence forth to give occasion to the enemies of God to blaspheme A word saith Salomon to the wise is enough and being spoken in due season is like apples of gold in pictures of silver Prov. 25. 11. CHAP. VI. The sixth Chapter treateth of such tenents as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation but if there be any such opinionist now extant he is answered as followeth SECT 1. Object FIrst it is imputed to them aforesaid that no day ought Severall Tenents laid downe and answered Of he obserâ—â—â—â—on of the Lords day to be kept holy in that the Apostle saith Let no man judge you in respect of an holy day c. Ans The observation of dayes are not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of placing Religion and necessity in them The Jews kept their Sabbath as making observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable it was also unto them a Type and Figure of their Spirituall rest But Christians now keep not the Lords day
if but read over by them or any other is sufficient for the Service of God as indeed it is to that God they worship the Spirituall man he is of another judgement for he saith that true prayer is that which is dictated to the minde by the Holy Ghost and so maketh prayer the voyce of Gods owne Spirit which ariseth from the regenerate part within us being quickned and inlarged to pray from the immediate help of the Holy Ghost and such prayers say they are only acceptable to God and no other Now to know whether of these opinions retaineth the truth it Of the Spirit of God in prayer is requisite to have them to the touch-stone of truth viz. the Word of God which is able to convince all errours and to make them appeare in their naturall colours to which purpose the Apostle Paul is very pertinent in his Epistles as in Rom. 8. 26. where he speaking of the act of Prayer or â—ather the Spirit of God in him saith That the Spirit helpeth our infirmities and that we know not what to pray for as we ought but that the Spirit it selfe maketh intercession for us with sighes and groanâ—s which are unutterable which he doth also thus further illustrate in the 27 ver viz. And he that searcheth the heart knoweth the minde of the Spirit because he maketh intercession for the Saints according to the will of God SECT 6. FRom whence I thus argue If the intercession of the Saints who are predestinated to salvation be not availeable without the direction and guidance of the Spirit of God as it is evident they are not Instance in holy David who saith If I regard wickednesse in my heart God will not heare my prayer what will become of the other and what better testimony can we have to decide the controversie then when the Holy Ghost himselfe confirmes the point as a witnesse to his owne act their audaciousnesse A set â—oâ—me of Prayer hath not the Spirit of prayer and stupidity is therefore to be admired who thinke that Prayer and Preaching can availe although the Spirit of God doe not Co-opperate with it for the Holy Ghost teleth us plainly that we know not what to aske without his direction now what direction from the Spirit of God can be imagined in that prayer which is formerly composed by another party then he who readeth or prayeth it or what benefit can be expected from that prayer where the tongue expresseth that which was not formerly conceived in the minde to aske well may they therefore be compared to Steevens uncircumcised Jewes in that they still resist and flatly deny the motions of the Spirit of God in the act of prayer Again the Children of God have sundry occasions to pray unto God by reason of their manifold temptations by the flesh the world and the Devill which doe warre continually against the Spirit now let any judicious man censure whether a childe of God findeth greater comfort in expressing his misery and unfeigned repentance being moved thereunto by the Spirit of him to whom he prayeth rather then to expresse himselfe by such a prayer as is invented by another man Again what prayer can be more acceptable to God then when he is invocated by a penitent sinner who is dictated what to aske by the Spirit of him to whom he prayeth certainly then we ought rather to joyne our selves with the Spirit of God rather then the spirits of men SECT 7. Obj. SVch as pray by the Spirit use Tautollogies and vaine repetitions in their prayers Ans God doth not give the measure of his Spirit to his Children by equall proportions but to some more to some lesse but to all some yea such a some that he that hath the least of it hath so much as to make his prayer acceptable though not so much prevalent with God as them who have a greater measure of it Again Gods wayes are not our wayes he is not like an earthly Prince who is commonly petitioned with a premeditated speech It is not eloquence of words that God regaâ—deth in pâ—ayer neither is it eloquence of words which worketh upon him but the pious thoughts and desires of the heart which the Lord being formerly acquainted withall before they be expressed by the tongue are even then accepted of him which the Lord testifieth by his Prophet in these words Before they call I will answer Isa 65. 29. so that it is not so much the expression of the tongue as of the heart which God accepteth or floweth as pleasing unto him Again let them peruse their Liturgy and see if they can excuse Their Liturgy haâ—h many tautologies in it it of Tautologies when they repeat these Sentences viz. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Christ heare us O Christ heare us Lord have mercy upon us Christ have mercy upon us with Thou Lambe of God that takest away the sins of the world three times repeated together with Good Lord deliver us and We beseech thee to beare us good Lord very many times repeating the Lords Prayer also many times at one Service And yet to see those vaine bablers that will accuse others with that which they are the most guilty of themselves yea what is their Pulpit Prayers but meere tautologies the same the next Sabboth as was the former A carnall man tyeth God to one and the same prayer and so for all their life long yea let the occasion be what it will Funerall or Feast Plenty or Famine Warres or Peace or what occationals soever God must either be pleased with their set forme or he is like to have none at all yea though there be never a clause in their expressions which tendeth to the present occasion whereas through the whole Booke of God we neither read of any childe of God that prayed but that his prayer did solely tend to his present occasion as I have formerly proved when I spake of the Lords Prayer it selfe SECT 8. SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God whom they so villifie certainly they could not be so rash in censuring as they are when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers have had much adoe to bring it in and much more to get into their set prayer againe but hath been in very great danger of an non plus Again the Apostle James saith that the effectuall fervent prayer of a righteous man availeth much From which expression we may gather that true prayer must tend to effect the necessity of the Party praying 2. That this prayer must also be full of servency and zeale to have it effected as the Prophet saith I roared even for the disquietnesse of my soule 3. That it must proceed from a righteous man or else the other are in vaine and this is
the fond conceipt they have had of that Booke tituled The Booke of Common Prayer which hitherto they adore with as much zeale as the Ephesians did their Diana and in that I would not only draw them from worshipping the Image but also from her Shrines and her Dimetriousses who still with open mouth cry them up desiring rather to set the Common-wealth in another cumbustion then that their craft should be dispised and set at naught it being the chiefe instrument of their subsistance and livelihood I shall therefore act the Town-Clarke in perswading them to be patient in regard another uproare wil not end the controversie and implead one another at Law viz. by the Law of the Spirit which is the Word of God who wil speedily give the right to whom it belongeth CHAP. X. The tenth Chapter treateth of Priestly Garments c. SECT 1. Object ARe not particular Garments and Vestments to be used in Gods Service Ans The Apostle tells us Rom. 14. 17. That the Of peculiar vâ—stmenâ—s used in Gods Service Kingdome of God consisteth not in meats and drinkes viz. not in outward ostentation of apparell or rather humane inventions to delight the phantasies of men Obj. The Priests under the Law had their Garments appointed them Ans That example now doth not binde the Ministers of the Priestly Garments abolished Gospel because it was a legall observation and these Priestly Garments were types of Christ the Body then being come the types and figures should cease and to keep some of the legall Ceremonies binde us to keep all Ministers therefore ought not to be discerned from the people Pileo sed pietate by their Cap How the Ministers of Christ ought to be known Surplisse and Tippit but by their piety and integrity of life and conversation therefore such like Popish trinkets having no warrant in the Word to be used under the Gospel ought to be rejected of the Professors of Christ and that further for these Reasons following 1. Because the outward glory of the Vestment doth effect the Humane inventions doe not edifie eye of the beholder and so hindereth the meditation 2. In regard no humane invention ought to be admitted into the Service or worship of God 3. In regard every Rite of the Church should edifie but these humane inventions and significations cannot edifie And 4. Because they were brought into the Church by Antichrist and therefore ought to be abandoned SECT 2. ANd as the Garments so are the many and sundry Ministeriall actions which being done without them they esteeme as not done at all putting a barre of silence before their mouthes that refuse to make use of them as also the certaine fees which they claime as proper unto them called Surplisse-fees for which they have no more warrant from the Word of God then the rest which is none at all now by these and their other fine knick-knacks which they used in their Cathedrals as they terme them how neare they imitate the Leviticall Priesthood let themselves judge and how by so doing they rob God of his honour deriving that unto themselves which was fulfilled in Wherein the comlinesse of the Church doth consist Christ converting the substance of his glorious Priesthood into an earthly pompe farre be it therefore from Gods people to entertaine or renew such fopperies in the Church of Christ but rather subscribe to the Apostles simplicity for the comlinesse of the Church doth not consist in Cerico auro sed edificatione not in silke and gold but in edification Seeing then that these Ceremonies doe not only offend the weake but is also a meanes to advance Popery let us therefore relinquish them and those also that provoke us to use them Obj. Ought not dayes dedicated to Saints to be celebrated as holy Ans Dayes wherein God hath permitted man to worke in may be imployed to that purpose but the Lord hath given sufficient What dayes ought to be observed and what not liberty to worke for six dayes in the weeke as in the fourth Commandement ergo no day of the six ought to be observed to any other use unlesse appointed by the Magistrate or the Church for Humilations and Thanks-givings as was Hesters Fast and the rest which we finde in the Scriptures but in no wise to observe Popish Feastivals in remembring of men for the Lord is the Creator of time and dayes and therefore he only ought to have the honour of them SECT 3. THe like may also be said concerning God-fathers and Godmothers Of God fathers and God mothers for which some pretend antient custome begun by a Bishop in the dayes of Antonius Pius who first ordained that such choyce witnesses should present children to the Congregation in case their Parents were dead or fled for persecution but all this is to no purpose unlesse they can produce such a custome from Christ or his Apostles which I am confident they cannot for though we read of divers that were Baptised by the Apostles yet that the Parties so Baptised had such Sureties is not any where spoken of and there is a good reason for it for they admitted of none that stood in need of such like to promise for them accepting only of such as members who were able to expresse their owne faith and repentance as I shall in its due place make appeare at large And it is much to be admired that learned knowing men should yet remaine so ignorant or rather stupid in that particular of Baptisme as either to admit of such subjects to it as are not capable of it or for such people to promise that for the Infant viz. That it shall forsake the Devill and all his workes and constantly beleeve all Gods holy Lawes and Commandements and walke in the same all the dayes of its life which to performe either for themselves or others I appeale to the judgement of any rationall man who knoweth what we are by nature yea when as they know not of what disposition the Childe will be of when it is of capacity Again if that promise and vow were kept by all such Covenanteers which must be or they are perjured then were there no need of Christ to have fulfilled them for the Infants or themselves which to conceive will surely make them blush for shame SECT 4. Obj. HOw comes it to passe that these learned men continue in such errours Ans Our Saviour giveth a reason for the continuance of Reasons of the continuance of errours errours viz. in not searching the Scriptures and comparing their tenents with them and this is the only reason of the errours of the times for men look not so much upon the Scriptures as upon them whom they terme Orthodoxall Divines instance in this particular of Baptisme it being an antient custome of many hundred yeares continuance and yet tollerated by the Orthodoxall men as aforesaid therefore without any further search of the radex or first institution
or judgement neither to punish him in regard he is not of their judgement but only in case that such people disturbe the Church or professors of the Gospel for the power of the Magistrate is only externall and not internall but it being the He cannot compell the inward man inward hidden or Spirituall part of man which is or at least ought to be Christs subject it is therefore utterly out of the power of the civil Magistrate to subdue or bring it to obedience that being a power which at the furthest extent can but reach to make an Hipocrite as to make the outward man seeme to be what it is not as thus The civill Magistrate by threatning imprisonment persecution How farre he may prevaile losse of estate and the like may so farre terrifie a wicked debauched fellow as that he dare not sweare prophaine the Sabbath c. yet neverthelesse his heart is yet the same it was and his desire is that all such Magistrates were confounded that establish such Lawes witnesse the Cavaliers of these times in their affections How farre his power can extend to the Parliament for crossing their accustomed revilings on the Lords day c. as also their subjection to the government now established in this Nation without King or Lords c. which we all know is more for Ave then good will their affections being quite contrary to it so that this power at the furthest extent yea even in things Civill can only make a man seeme what he is not but the other power is of force to make a man to be what the other can only compell to seeme SECT 2. AGain the feare and obedience which is forced by the Magistrate Obedience forced by the Magistratâ— but slavish is at the best but a slavish feare and obedience such as the Devils have which cannot possibly be accepted of our Saviour it being a voluntary affection of the heart which he accepteth of such as freely and willingly present themselves to be made Citizens of the Spirituall Jerusalem or City os the great King In the day os his power the people must bring a free-will offering unto him and not a compulsive one faith then which procureth Christ and his Apostles never used a compulfitory power obedience to Jesus Christ is wrought by the power of the Word and not by the power of the Sword as these Scriptures witnesse viz. Goe and teach all Nations c. He that beleeveth c. he doth not say Goe and compell all Nations to beleeve seeing therefore it is only such a spirituall affection which this Spirituall King looketh upon and regardeth it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man since he is uncapable of it for the Apostle affirmeth that a carnall-minded man cannot comprehend It must be a spiritual power which must work upon the spirituall part of man the things of God yeelding this reason because they be spiritually discerned So that it must of necessity be a Spirituall power that must worke upon the Spirituall man and that is no other then the Word of God which the Apostle saith is mighty in opperation to the bringing downe of strong holds to captivate and repel the rebellion of the flesh against the Spirit to call us out of the state of Nature into the state of Grace as our Saviour affirmeth My sheep heare my voyce c. other sheep I have c. and they shall heare my voyce He doth not say they will but they shall Joh. 10. 16. As also I pray not for these c. but for them who shall beleeve on me c. Joh. 17. 20. SECT 3. NEither was it ever the desire of Christ in gathering of his Christ never made use of the civill Magistrates power Church that his Apostles should make use of the Civil Magistrate to compell whole Nations consisting of severall judgements to be obedient to their Doctrine and rule of Government but that they should goe and preach c. Neither did Christ make use of Herod to subdue the Scribes Pharisees Saduces or any other Sect amonâ—â—t the Jewes but what he did was meerly by his Doctrine Neither doe we read in all the Acts of the Apostles that ever they used any other meanes then the power of the Word preached and that if any compulsive way were used it was only by the Scribes and Pharisees c. as the Evangelists plentifulâ—y testifie instance in Paul himselfe whilst a Pharisee Acts 8. 3. 9. 1. Act. 22. 4 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times Christ only admonished his Disciples that in case their Doctrine What the Apostles were to doe where they found men obstinate was refused or flighted to shake off the dust of their feet against such parties or Cities Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas as we may read Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles in gathering his Church out of Judisme and Paganisme yea a way whereby the flock of Christ wil never be discerned or distinguished The event of the Magistrates power in matter of Religion from the world a way never to restore it to its primative purity but to continue it in the same Gallâ—maufrey it hath been in since the Apostacie a way meerly to sorge Hypocrites a way whereby Doggs â—orcerers Whore-mongers Idolaters and the like shall have admittance as free denizons of the Spirituall Jerusalem which our Saviour commandeth to be kept out Rev. 22. SECT 4. Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper Ans In that they make themselves rediculous for as it would The Presbiterians practice rediculous be counted an idle thing to invite a company of Guests to a Feast and when they be come give them nothing to eate so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church and yet wil not permit them the benefit which the rest of the Members have which manner of jugglâ—ng doth discover the two great hinges which they hang upon viz. Pride and covetousnesse Obj. In the Parable of the Marriage Feast it is said that the Kings Servants had power and were ordered to compell Guests Ans That which Luke renders in the word compell by Matthew When computation is said to be used is rendered bid or invite by comparing of which it appeares that there was no great violence used by the Kings Servants that so invited them neither can a man properly be said to be compelled unlesse he be
28. and this will evidently appeare by comparing them with the false Prophets and Apostles which usurped the like priviledge and prerogative Now what manner of people the false Prophets were the Spirit Ezek 22. 25. 26. 28. 34. VVhat sort of people the false Prophets were Jer. 23. 1 2 3. of God by the mouth of the true Prophets doth fully demonstrate viz. To be conspirators where they live roaring Lions roving for their prey devourers of soules takers away of treasures and precious things violaters of holy things such as put no difference betwixt prophaine and holy things such as hide their eyes from the Lords Sabboths such by whom the Lord is prophained such as daubâ— with untempered Morter such as see vanity and divine lyes that say Thus saith the Lord God when the Lord hath not spoken such as feed themselves with the flocke cloath themselves with the wooll and kill such as are fed but feed not the flock such as have not strengthened the diseased have not healed Micha 3. 11. Zeph. 3. 4 that which was sick nor bound up that which was broken nor brought againe that which was driven away nor sought that which was lost but are such that by force and violence have ruled over them such as teach for hire and Divine for money And as these sorts of Prophets were contemners and despisers These sort of people foretold by the Apostles of the Doctrine of the true Prophets of God meerly seeking their owne advantage so also doth the same Spirit foretell that there shall in the last times arise such a sort of people who shall also bend all their endeavours to contaminate the true Ministers of the Gospell as wil also evidently appeare by the Writings of the Apostles and to this purpose the Apostle Peter acquainteth us 2 Pet. 2. 1 2 3 that as there were false Prophets amongst the Brethren even so there shall be false Teachers in the latter times which shall maintaine moct damnable Heresies and bring upon themselves swift destruction yea many saith he shall follow their pernitious wayes by reason of whom the way of truth shall be evill spoken of and through covitousnesse shall they with unfained words make Merchandise of you Againe he saith There shall come in the last 2 Pet. 3. 4. dayes scoffers walking after their owne lusts and speaking perverse things SECT 5. NOw whether these Priests as afore-mentioned be not Cavalier Priests proved to be such as the Apostle foretold those aymed at by the Apostles which should oppose the Church of Christ in the last dayes let their owne Consciences judge yea if the Devill himselfe were examined he could not deny it yea they are such lively Simptomes of the Apostles Predictions that even Appelles Grapes could not be drawne nearer the life then these are to them whom the Apostle did foreshew should come into the world and albeit they have put on a Whores fore-head and have got the Scoulds advantage to cry Whore first yet their quotidian actions is a sufficient testimony against them witnesse their accustomed drunkennesse slighting of the Lords Day neglect of Preaching Swearing Whoring insulting speeches their temporising covitousnesse lasciviousnesse and unchristian-like discourse yea and what not that may conduce to oppose them that desire to feare God all which is so manifestly apparent in them as that there needeth no furtheâ— expressions to make them more manifest But above all the An evident demonstration of their â—alsâ—oods chîefest and most evident demonstration of their falshood is their audacious villifying of the Spirit of God which they doe not only loath themselves to name with reverence but doe also hate the very persons of all such as are thought to be indowed with it yea albeit the Apostle telleth us that he that hath not the Spirit of God is none of Gods and that of our selves we know not what to aske in prayer without the dictates and directions of the Spirit of God which saith he helpeth our infirmities And yet for all these and many other expressions to this purpose what approbrious language doe they daily dart out against the efficacy of the Spirit of God whether in preaching praying or the like yea if they know but one fayling in any of the Professors of Christ which may happen by reason of infirmity it is enough to scandalize Christ in all his members O how they wil act it with these are your Professors these are your Davids your men after Gods owne heart these are your Round-heads your Puritans your Professors c. but contrariwise let a thousand palpable notorious evills be committed by such like as themselves they are not to be taken notice of No to them to sweare whore and be drunke are true emblemes of Gentility yea though in Morall civillity they are ashamed one of anothers actions yet will they vindicate one another to the utmost yea so farre are they from imitating Christ and his Apostles either in Doctrine or conversation as that if they were now living they would terme them the veryest Round-heads in the Common-wealth SECT 6. VVHat tell them of preaching in season and out of season How they despise the practise of the Apostles 2 Tim. 4. 2. Not for filthy lucre but of a ready minde 1 Pet. 5. 2. Not to be a drinker of Wine not to preach with the inâ—icing words if mens wisedome 1 Cor. 2. 1. 4. but in the demonstration of the Spirit to be blamelesse apt to teach not to be a striker not given to filthy lucre not to be a brawler or covetous 1 Tim. 3. 3. Not to be Lords over Gods heritage but examples to the flock 1 Pet. 5. 3. No Paul and Peter you are the most fit for those things your selves you can preach by the Spirit and pray by the Spirit and as for you Paul you have lungs to preach and pray untill midnight Act. 20. c. you were the chiefe Tub-preachers of your dayes you care not where you preach whether in a Chamber amongst your holy brethren Act. 20. 7. or by a river side amongst your holy Sisters Act. 16. 13. yea you could goe from house to house to pray and preach Act. 20. 20. yea you hired a house for that purpose Act. 28. 30. but for our parts we scorne such actions for we can pray and preach as much in an houre as you did in six you pray and preach as the Spirit moves you but the prayers and Sermons which we make are so pleasing to our Auditors as that they wil produce hums from them we can run such divisions and subdivisions and subdivisions upon subdivisions with the stringed instrument of our tongue as a right good Organist can 〈◊〉 upon his full blowne Organ so that your Sermonds in comparison of ours are poore and beggerly such as the rest of your Brethren make in these dayes I should be ashamed to speake The Cavalier Priests reproach Christ himselfe such things