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

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 faith● 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

which we confesse a rare thing to be deserned such we may despaire of because the Apostle forbiddeth us to pray for them 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for Chap. 14. 11. and those for whom our Saviour saith he prayeth not for Joh. 17. 9. what hope was there for these when he forbid to pray for them who if any was to pardon them 2. Though we in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent We judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not Now on the contrary side that some in this life are so hardned that they cannot repent and are so incorrigable and without hope of remission of their sins may thus appeare The sin against the Holy Ghost is irremissable as our Saviour saith He that blasphemeth against the Holy Ghost shall never be forgiven Mark 3. 29. therefore there are some in this life which cannot repent neither can have their sins forgiv●● them Againe a remarkable testimony of rejection is declared in such as wilfully make away themselves by an untimely death SECT 15. Obj. THe sin against the Holy Ghost is said to be irremissable or unpardonable not because it cannot at all be unpardoned or forgiven but because it is hardly forgiven Ans In answer to this objection the place of the Apostle may be urged who saith that it is impossible for such to be renewed by repentance Heb. 6. 6. so then that which is impossible is not only hardly done but not at all 2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath fore-seen some to be damned and decreed them to be rejected as Judas is called the childe of perdition Joh. 17. 12. therefore it is not possible for such to come to repentance to be saved for those things which are not predestinated cannot be obtained but Cod hath not decreed repentance for such as are rejected and reprob●te ergo they cannot repent and where there can be no repentance there can be no remission of sins but some have such hearts they cannot repent Rom. 7. 5. therefore the sins of such are irremissable and cannot be forgiven as one speaking concerning Judas saith that repentance in him was in vaine in regard he had sinned against the Holy Ghost Obj. If it be so that God hath chosen a certaine number to be saved and the rest to be damned then we may live as we list if we be appointed to be saved we must be saved if not we must of necessity be damned Ans We ought not so to reason with our selves but rather We ought to st●ive ●o ma●e ●u● calling and election sure strive to make our calling and ●lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and y●● belong to the remnant of the election of grace as may be instanced in the Apostle Paul and the Thiese on the Crosse for where sin aboundeth there grace doth superabound but shall we therefore sin that grace may abound no saith the Apostle God forbid for so long as we continue in sin we are the servants of sin and who knoweth the day of his death that he may take his owne leasure to repent and it is a great signe of a reprobate thus to reason and to hazzard his Salvation on so desperate a point It is true if God have appointed thee to be saved thou shalt be saved otherwise not but let us not in the meane time despaire of our selves but use the meanes that God hath appointed to call the Elect for whom God hath called to the end he hath also called to the meanes to obtaine the end albeit some at the eleventh houre therefore whosoever thou art that despisest the meanes maist also be sure never to obtaine the end The cause why I have so long insisted upon this point is in regard I would have it sufficiently opened to every Christian it being the most absolute cause of difference betwixt Christians the clearing of which I am confident will give much satisfaction to the minds of many which are unsetled in this particular which is the hearty desire of the publisher hereof CHAP. IIII. Treateth of the use of the Morall Law SECT 1. IT is reported that those under the notion of Antinomians are such people as deny the use of the Morall Law since the publishing of the Gospel To the clearing of which point we are to consider of the Law of Moses in generall and of the differences of them 1. The Law of Moses delivered unto the children of Israel The Law of Moses of three sor● were of three sorts viz. Morall Judiciall and Ceremoniall the first doth prescribe a persect rule of righteousnesse discerning Morall things that are right and just from them that are contrary both towards God and Man in externall and internall duties requiring obedience under paine of everlasting death 2. The Ceremoniall Law concerned such rites and services as Ceremoniall belonged to the externall worship of God prescribed unto that people both to distinguish them from other Nations of the world and to be signes and simbals unto them of the Spirituall grace in the New Testament to be fulfilled by the Messiah 3. The Judiciall Lawes belonged to the Civill State which Judiciall were such ordinances as contained rules of equity for the judgeing and deciding of Civill controversies and questions and decreed punishments for the transgressions against both the Morall and Ceremoniall Lawes and kept the people under obedience As touching the difference of these Lawes the Morall are The Morall Law grounded upon the Law of Nature generally grounded upon the Law of Nature and so are not the other 2. They are perpetuall to endure for ever and so doe not the other 3. The Morall requireth both externall and internall obedience the other only externall the Morall Law was given as principall and the other Lawes were to give place unto them and were the end unto which the other tended and yet these three sorts of Lawes are not severally but joyntly handled by Moses so that amongst the Moralls are found some Ceremonials and amongst the Judicials both Morall and Ceremoniall Lawes this being the difference betwixt the Morall Law contained in the Commandements and the other that the first was delivered by the Lords owne voyce to the people and the other was received by Moses from God SECT 2. 2. AS touching the validity of these Lawes 1. The Ceremonials The validity of Moses Lawes are utterly abolished so that there is now no plac● for them under the Gospel neither can they be revived without derogation to the Gospel of Christ as the Apostle saith If ye be circumcised Christ

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. A● these things are to be performed by us to ●●rr●●● 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 Pr●●ept 2. Re●●r●●●● 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 forbea●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 decal●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 no●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 ●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. ●● 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

which the Gentiles used in vindication Papists use the Gentiles plea c. of their Idols but if Images were a means to instruct the rude and ignorant certainly God would have commanded it in the Old Testament which he did not but contrariwise strictly forbiddeth it And if they be for instruction they must have an Interpreter for they are dumbe of themselves and an Interpreter can better instruct without them Again the Scriptures Images and Idols teachers of lyes saith that Images are teachers of lyes Hab. 2. 18. and that Idols speak vanity Za● 10. 2. If they serve then for Lay-mens Books they only teach them lies and vanities Again Images set up in Churches to be gazed upon doe draw the mindes of men from celestiall cogitations and therefore according to the Prophet Davids exhortation we ought to turn our eyes from beholding vanities especially in such a place all vain objects therefore ought to be removed from peoples sight and it is reported of the ancient The danger of Images and Idols in publick places Romans that they would suffer no Images in their Churches that the worship of God might be more pure the sight of them therefore in such publick places are very dangerous and that for these reasons viz. 1. In regard that mens hearts being naturally corrupted and prone to Idolatry by such objects are nourished to error and therefore when Hezekiah saw the brazen Serpent abused to Idolatry brake it 2 King 18. 4. and thereby took away the cause of stumbling 2. Those resemblances come so neare the nature of things living and so doth the more easily deceive Obj. The Image of Christ may be made as he was man Ans The Picture of Christ ought not to be made at all for in The Image of Christ a lying Image regard Christ is both God and Man therefore all such Images as are made of Christ must needs be lying Images in respect they cannot expresse his God-head SECT 4. Obj. THe Image of God may be made because God was sometimes seen in corporall shape Exod. 33. 22. Ans It followeth not because God by his authority could Moses could not see Gods effiges make a representation of himself that man therefore of his owne authority can doe it without Gods warrant 2. That Vision was shewed to Moses alone and in a secret place but their are set up in the publick view of all and in publick places 3. It was an Image passing and not continuing but theirs are permanent 4. That were of his back parts but they are bold to picture the glorious countenance of God which is most rediculous seeing the Apostle saith No man hath seen God at any time Joh. 1. 18. Obj. The Scriptures testifieth that God spake to Moses face to face Exod. 33. 11. Ans It is not possible in this life to see God with the eyes of the body for if so it must needs follow that God must be of a corporall and substantiall substance if he might be seen with carnall eyes for nothing by the eyes of flesh can be discerned but that which is visible finite and sircumscriptable but the Lord is infinite Ergo 2. God being of a spirituall nature cannot be seen by the God cannot be seen with corporall eyes eyes of the body for that which is of a spirituall nature doth not come under the sence of the body 3. It is said that God is Love 2 Epist joh ver 8. which sheweth his substance not a quallity as our love is so then as faith hope and love in us cannot be seen much lesse can God 4. The Image of God in man which is the inward renovation of the minde cannot be seen much lesse God himself whose Image we are 5. The minde of man is invisible much more that most pure and infinite minde 6. God is of a simple nature without any composition he hath no forme or figure but nothing is perceived of the sence but that which is of a mixt and compound nature that hath forme and fashion 7. The Divine Nature is infinite and not to be confined or limited and that which cannot be limited cannot be comprehended for that which containeth is greater then that which is contained and it is also Heterogen●ae naturae of another nature as the Fish is contained in the water and the Birds in the ayre but nothing is greater then God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill and so it would follow Deus vinci a malo that God should be overcome of evill 8. Whereas divers of the Saints have been said to see God after a divers sort if they had seen the substance of God then it would follow that God is of a divers nature and substance for he was diversly seen of Ezekiel and Isaias Ezek. 1. 26. Esai 6. 1. c. intimating thereby that God can no otherwise be seen of us then in Christ his Son who is the very graven forme of his person Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples who were convenant with him in the Flesh who can in this life expect it 9. Whereas the Prophet Esay saith I saw the Lord sitting upon a high throne and is also said to have been seen of others of the Saints we must not think that they saw Gods substance with their carnall eyes but as mens nature could apprehend him not as he is but as it pleased him to reveale himself unto them for no created understanding can come neere unto God the understanding may come neere the nature of another but it is impossible that the intellectuall part should comprehend God seeing he is infinite to be known but the power of the understanding or intelligence created is finite how then can that which is finite comprehend that which is infinite yea even the understanding of Christ that is as he was man did not comprehend God The Apostle saith he dwelleth in that light which none can attain unto 1 Tim. 6. 16. the reason is because no power can doe any thing in that which is higher then the object but God is higher then the object of our understanding Ergo Again a thing is said to be invisible two wayes 1. In regard of the defect in it selfe as darknesse and shadowed places 2. Because of the excellency thereof as the Sun is to our eye and so God is invisible SECT 5. Obj. IT is said Exod. 24. 9 10. that Moses and Aaron Nadab and Abihu and the seventy of the Elders of Israel saw the God of Israel c. as also Deut. 34. 10. where it is said concerning Moses that the Lord knew him face to face viz. as men may know one another by their countenance Ans They saw God not in his divine Essence and substance The glorified Saints shall not behold God in his essence which is invisible and incomprehensible

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 O●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 ●●● 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 Ho● sin● are veniall and no● 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 ●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