Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	day_n	sabbath_n	sanctify_v	3,539	5	10.6237	5	false

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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

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

which was a great encouragement to my spirit to prosecute the work but I shall forbeare in regard it would be to many but a thing rediculous I shall commit the effects thereof to him who ●●●●d me thereunto desiring it may 〈◊〉 to thy 〈◊〉 welfare let this suff●ee to have bin spoken in relation to the Title 2. As touching the matter therein contained I am confident thou wil● since something which will please thee as well as disaffect thee for our pallates are such in Spirituals as will r●l●sh the discoveries of errors in others but we utterly dislike that glasse which reflecteth our owne d●●●●mi●i●es ●elix could ●eare Paul gl●dly untill ●e reasoned of righteousnesse temporance and judgement to come but he could not then be at any further leasu●e so whilst I am enveighing against the Atheists and Anti-scripturians the Papists themselves wil willingly read my lines but when I come to harp upon their string then they wil bid forewel● to me but yet this Musick wil please the Prelaticants but when I once come to their doores I shall be sure to be ●●ut out for a wrangler The like I may also say of Presbitery and the rest of the errors confuted in this Book therefore I earnestly desire thee who even thou art to lay aside all partiality and selfe and to set the doore of thy conscience wide open to entertaine Truth the King of glory who here presents himselfe to lodge with thee and be consident he wil be a good Guest unto thee therefore turne him not out again 't is likely thou wilt finde many things therein which wil be crosse to thy principle but emember the old rule If thou wouldst lay hold on Time thou must take him by the fore-top for otherwise post es● 〈…〉 ●e is bald behind If thou ar●●o● p●●s●●●ly satisfied in what thou readest doe not immediatly pronounce it an 〈◊〉 but act the noble Berean by searching the Scriptures and trying the Spirits whether they be of God or no fancy not the 〈◊〉 of thy opinion neither beleeve your ●rthodox●●l men as thou 〈◊〉 them who are of thy judgement therein u●●●sse they fetch it from the r●dex or r●●t from whence it had its 〈◊〉 ●●e●●er from the ●ord or from tradissions if not from the Word let it have no longer any ●●●i●ation in thee doubtlesse a truth of sixteen ●●●dred and 〈◊〉 yeares ought to be admitted by thee rather ●●●n an error of fourteen hundred yeares and know for a certaine that Truth was before Error and therefore ought to have the 〈◊〉 Neither let it trouble thee that thy Ancestors were of this or that judgement for they served ●●d according to that measure of knowledge he was then pleased to afford them and do●●●l●sse that service was acceptable unto him for to whom little was ●●● of them but little wil be required without all controversie our Pr●●●●●●sors which suffered Martyrdom in ●ueen Maries dayes who in their judgements were Prelati●ants did dye as reall Mar●yrs as any in the primative times yea it would be too deep 〈◊〉 ●o judge all damned under the notion of Papists but Christ being now ●l●ased by gradations to cleare the light of his Truth and to r●●u●e his Church to its primative purity we ●●gh● as much to renounce every tradission of Antichrist which hath er●pt into the Church since the Apostacy as the Churches gathered by the ●postles did relinquish the Levittical Ceremonies and as then he 〈◊〉 would not comply with the Apostles rules ●as not to be a Member of their Church so neither ought any now to have admittance without the like complyance and this is no more a new truth I would possesse thee with then tomorrow may ●e termed a new day for the day is the same it was from the beginning of the Creation it being only the intervall of darknesse by reason of the declination of the Sun which maketh the distixction in our Horizon for otherwise the Sun never setteth and so consequently the day-light is one and the same And albeit in some Countries by the same reason The Iewes obscurity produced light 〈◊〉 the G●n●●●les of the Suns farre remotenesse it is darke for many moneths together yet during that time other parts of the earth enjoy the benefit thereof So though the Son of Truth hath been interposed by Antichristean darknesse for many hundred yeares yet hath some glorious Vid. Fox Acts and Mo●uments Rayes thereof been beamed forth into severall parts of the earth for the illumination of the people of God True this sulperous cloud of Antichristianisme was once of that magnitude that it did almost totally eclipse this Son of Truth so that very few enjoyed the benefit thereof but in processe of time by its daily progresse under it hath wrought it so thin as that now the whole lustre thereof may clearly be discovered which Son of truth is now mounting up to the Meridian where untill the true Church of Christ have prevailed it will be fixed like Joshuas Sun untill it hath wholly dispelled and dissolved all the clouds in its firmament Fiend in this Treatice thou mayest behold the severall gradations by which it mounts it selfe into its Mid-heaven where he will enlighten the whole world here is that path of truth discovered by which thou maist also safely betwixt the S●ylla and Caribdian errors of Prelacy and Presbitry into the Mari pacissicum or Church of Christ here is the Golden meane that will preserve thee from such as erre on the right or left hand from such who place their sole affections upon outward ordinances making the practise of them their sole Religion as also from them who utterly reject such Ordinances as Christ and his Apostles left behind them as a pattern for us to imitate esteeming them of no value amongst the Saints here as I have said thou maist behold light breaking thorow darknesse the Son of Truth driving his fiery Chariot through the maine ocian of Errour here thou maist see each opinion in its naturall colours as also each seed of Errour ripened to its full perfection with its name and quality as also the good seed of Truth here thou maist discerne the Milk and Honey of Spirituall Canaan from the Garlick and Onions of the Antichristian Egypt in a word here thou maist behold Christ and his Antagonists Know therefore that which of them thou obayest his servant thou art c. I therefore advise thee with Mary to chuse the better part Now to render Sir John the Parish Priest a reason why I have not fixed the Authors names to such of the matter as hath been collected by me 1. It was because I questioned whether they were their owne from whom I had them 2. Neither was it ever thought unlawfull to fight an enemy with his owne Weapon being obtained neither have I done any more in this then by using the Prelates against the Papists and the Presbiterian against the Prelates by which contest of theirs amongst

a judgement in the thing to be observed and judgement is obtained by practice and experiments Ergo It is lawfull to study and practice Astrologie as any other Art If that Text of Isay 47. 12. 13. c. be objected I answer Them Texts are spoken of such as depend upon the Aspects of Starres and confide in their Influences as inevitable causes of joy or sorrow But shall we therefore reject a thing that is lawfull in it selfe because some people abuse it Because Papists give Almes by way of Merit shall we therefore give none at all Because Ordinances are slighted by some and Adored by others shall we therefore despise them Again if the Presbyterians look well unto themselvs they will be found the very Sorcerers c. for that Prophecie alludeth unto Rome of which they are Members If it be demanded what good is got by the knowledge of Astrology I answer It is the same to the outward or externall man as Divinity to the inward or internall And therefore as a man doth labour to know the minde of God by studying the Scriptures in relation to his soule So may he practice the other in relation to the preservation of his body Againe He that is well read in Astrology hath these advantages above other men As to know the Inclinations of the Heavens towards him which if he discerne to be good it will or at least ought to procure thankfulnesse in him to the Creator of that meanes by which he obtaineth that knowledge as also to stirre him up to a pious life and conversation lest he should be deprived of that good portended unto him in regard he knoweth they are not so irrevocably fixed but that his sinnes may divert his enjoyment of them 2. If they presage evill towards him he is also thereby stirred up to petition the disposer of such events that they may be diverted from him so that there can no harme happen by the knowledge of Astrology to a Beleever but rather much good If it be demanded whether we may or ought to confide or depend upon Astrologie or Astrologers I answer that we ought to have respect to them as we have to Physicians who by Symptomes doth discover the condition of thy body as also will tell thee that God hath ordained such and such hearbs c. for the healing of thy infirmitie c. Now albeit his judgment is such thou art 〈◊〉 therefore positively to conclude that these things will 〈◊〉 thee because he telleth thee so for a Believer knoweth that God is able to divert the operations of such things as in their proper natures are good for us So is it in Astrology the Astrologer discovereth unto us the Predictions of the Heavenly Bodies telleth us such and such things seemes to be intended by the Creator in regard he discovereth them by the Conjunction and operations of the Heavens yet are we not positively bound to beleeve that they shall so come to passe We ought therefore to confide in neither as solely to depend upon them neither are we to reject them Againe we are not bound absolutely to depend upon such as teach Divinity and yet the Profession is lawfull and so of any other Art or Science But yet where experience teacheth us that a man is an able Divine Physitian c. we ought to confide in them more then in others of their Function or Science And in the same sence I approve of Mr. Lilly as an able Artist in his Science in regard that experience hath taught me that he is an inge●●ous Profi●ient in the same If that Prediction of his cited in the beginning of the moneth of January be applyed to my book where he saith that it will beginne with mutanous Paradoxies by means of a froward repining and seditious Clergy or men pretending Religion indeavouring to affront our State which must stand though not statu quo I answer That I take Mr. Lilly if he be of the aforementioned judgement to be a better Astrologer then a Divine for otherwise he would not have given so dubious a construction of that passage I desire therefore he would more fully amplyfie his judgement in that particular As to what he hath predicted against the Presbyterian Government and the prefixed time he hath set down as A full period to it time will make manifest but as to my own particular I am fully satisfied that it will be as punctually accomplished as he hath said it unlesse it be upheld more out of obstinacy then Affection Yet I am verily perswaded that God hath endued that man with a knowledge above other of his Science to the end he may discover how the Stars in their Courses fight against all that oppose the true Church of Jesus Christ under what form or notion soever I shall therefore add one question more to the Provinciall Sinnod in Mr. Lillies behalf whose Person and Profession they so much vilifie which I desire they would satisfie me in viz. How or by what manner Deborah and Barack Iudg. 5. 20. knew that Sisera was fought against from Heaven or by the Stars in their courses if not by their influences And if so why may they not be observed now as then In the interim I take my leave of the Provinciall Synod And Master Lilly the Prince of the Astrologers In that he hath prefixt the precise day That Presbytrie shall passe fade and decay In that he hath avowd Its Consummation Or banishment out of this State and Nation Rome ruin'd by White-hall Or The Papall Crown demollish●t Containing a confutation of the three degrees of Popery viz. Papacy Prelacy and Presbytery answerable to the triple Crown of that three-headed Cerberus the Pope with his three fold Hierarchies aforesaid CHAP. 1. The first Chapter treateth of the opinions of Atheists and the confutation thereof IT was the opinions of the antient Heathens Atheisticall opinions That there was no God ascribing the event of all things to naturall causes as to Fortune Chance and Fate which things they conceived to have great power upon Counsells Lawes and Actions of men the best learned of them did distinguish and determine them thus viz. To Fortune they ascribed such things as when any digged the ground as to lay a foundation or the like and found a treasure which he did not looke for to Chance when any thing good or bad hapned to any whilst they slept or thought not of it or to infants To Fate those things which proceeded from the influence of starres motions or operations of the Heavens and all inferiour bodies subordinate to them the counter-change of the day and night and all other seasons of the yeare Now 〈…〉 such 〈…〉 a● I feare there is many I demand of them what they meane by the word Nature and whether they apprehend it to be a thing which hath reason or understanding in it selfe and so moveth all creatures according to the proper nature and kinde of every of them

receive of mine and shew it unto you All things that the Father hath are mine therefore I said unto you that he shall take of mine and shew it unto you with Joh. 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father Object Our Saviour acknowledgeth the Father to be greater then he Joh. 14. 28. how then can he be equall with him Answ That was spoken in respect of his Humanity with his How the Father is said to be greater then the Son Diety for as he was God he was greater then as he was Man and therefore he saith that he speaketh not of himselfe Joh. 14. 10. but that he was equall with the Father may further appeare in the 14. vers where he saith If ye aske the Father any thing in my name I will doe it As if he should have said If ye aske any thing of my Diety in my name as I am Man as I am God I will grant it SECT 4. Object WHerein consisteth the union of the two Natures Answ In this blessed union the humane Nature of Christ assumed not the Divine but the Divine assumed and took unto Of the union of the two Natures it the humane nature for the Divine nature of Christ was a Person subsisting of it selfe from all beginnings In the union of the blessed Trinity the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the Person of the Son of God And so that human nature consisting of body and soule which Christ assumed became the particular body and soule of the Sonne of God And therefore the Apostle saith that God purchased his Church with his owne blood Act. 20. 28. Yet in the uniting of the two Natures of Christ we must take heed of two errors 1. That by uniting them we imagin not either of the two We are to avoyd two errors in the uniting of them Natures to be absorpt or abolished or that there is a confusion of Natures as in the commixion of Honey and Water neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixion of the Eliments 2. Neither is this Vnity to be too much extinuated or lessened as to thinke the Vnion to consist only in Assistance as the Angel stood by Peter Act. 12. or only in a certaine conjunction as when two divers Mettels are put together but they are so united as that the properties of both natures remaine and yet there is but one person subsisting of them both Like as the body and soule are united together and the fire and red hot Iron SECT 5. Of the communion of the Graces in the union of the two natures AS touching the communion of the Graces in the union of the two Natures 1. The Divine Nature received not any increase of Grace in regard it can have no imminution being it selfe most perfect and unchangeable but the Humanity was perfected by this union and received increase of gifts Joh. 16. 4. 2. The Graces communicated are either created or finite or Graces of two sorts finite and infinite uncreated and infinite The created and finite Graces as Wisdome Knowledge Holinesse and the rest are not in Christ as he is Man the essentiall Of finite Graces properties of his Diety but effects only thereof infused into Christs human Nature being finite and created as the Humanity it selfe was yet they are given to Christ without limitation and measure which in the Saints are limited and given by measure 3. These Graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase by reason of the infirmity of the human nature which he assumed as it is said Luk. 2. 52. That Jesus increased in wisdome but after Christ was glorified then they shined in him in the greatest perfection SECT 6. Of infinite Graces BEsides these finite and created gifts there are others that are not finite neither can be referred to the first sort as the universall dominion over all Creatures the power of remitting of sins of judging the world adoration vivification inffnite glory c. For 1. These being particular to the Divine Nature yet by vertue of this union are even communicated to the man Christ Who is made Heire of all things Heb. 1. 2. Judge of the world Act. 17. 31. 10. 42. And whose flesh giveth life Joh. 6. 51. 2. These divine gifts are not formally or essentially in the human nature nor as the first gifts for this were to make the t●o natures equall and to confound their properties 3. It is more then a visible communicating for such as is the communion such is the union as the one is reall though not essentiall so is the other As in Iron made red hot with fire neither Simile hath the Iron lost his former qualities and yet it giveth light heat and burneth not by any essentiall Phisicall quality infused into it but by the reall union and conjunction of the fire and so the God-head shineth and worketh really in the human nature of Christ 4. The Divine Nature of Christ worketh not now by it selfe alone as before his Incarnation Sed cum ea par ●am but with it and by it exercising and shewing it selfe for the human nature of Christ quickneth and knoweth all things as omnipotent not formally and essentially by it selfe in its owne being as the God-head doth but in having the Divine Nature inseparably united unto it by vertue whereof it doth all those things even as the hot Iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces of the human nature of Christ did not appeare in their perfection all at once so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the God-head was united to his Humanity in the very first conception yet it did somewhat restraine the opperation thereof because of the worke of our redemption the Divine nature did rest in Christ that the Humane might dye 6. In that Christ is said after his Ascension to sit at his Fathers right hand it is neither in respect of his Divine nature which was never absent from thence nor yet as though his Human nature did not sit there before seeing in the very conception the Humane nature was united to the Divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the Divine nature worketh by the Humane and the Humane by vertue thereof administreth all things And yet albeit betwixt the Divine and Human nature of How these Graces were really and personally

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

in any of these respects either as a day more holy in it selfe then others or as of necessity to be kept but only for decency and order because it is meet that some certaine day should be kept and set apart for the Worship of God A● in practice of Phisicke in pollitick Affaires and in the trade of Husbandry there is a lawfull observation of dayes but to make some fortunate and some unfortunate and to depend wholly upon the Aspect of S●arres is a vaine and idle thing So likewise in the practice of Religion as dayes may be superstitiously kept so they may also be distinguished for order and decency sake for other good uses as to observe seasons of the yeare for tilling of the earth and for the administration of Phisick to the body of man as also to observe convenient times for civill businesses and the like SECT 2. THe error of Community was first maintained by the Heathen Of community for Plato held that all things ought to be common the same also was held by the Hereticks called Apostoloci and attributed Severall objects answered touching community in those dayes to them under the notion of Annabaptists which particular I cannot beleeve of them but if in case any of them be of that judgement I hope these reasons following will convince them of that error Obj. The Apostles had all things common at Jerusalem Act. 2. 44. c. ergo Ans That custome then was easie because they were few and necessary for if they had not sold their possessions and so made the common use they by violence should have been stripped of them but now there is neither the like facility or necessity 2. That community was voluntary not imposed upon any for it was in their choyces whether they would sell their possessions or not as Peter said to Annanias Act. 5. 4. After it was sold was it not in thy owne power c. 3. Neither were all things common amongst them they had some things private and peculiar to themselves as Mary had her proper house and dwelling in the City Act. 12. 12. 4. This was not the generall custome of the whole Church for in Achaia and Macedonia there was gatherings made for the Saints at Jerusalem it was then particular for that place and peculiar for that time and therefore a generall rule for all times and places cannot be taken from hence 5. Neither were things so indifferently common as that every man might take what he would but the things in common were distributed as every man had need Act. 5. 35. Obj. Christ saith to the young man in the Gospel Mark 10. 21. Goe and sell all that thou hast and give to the poore ergo we must do● the like Ans That was a personall precept and belonged to them times for the Apostles did leave their parents and their houses but we are not commanded to doe the like Besides our Saviour V●less● Christ be in composition so said to shew how farre he came short of the perfection of the Law and to humble him that thought so well of himselfe againe he saith not make thy goods common but give unto the poore SECT 3. Obj. ALL things are yours saith the Apostle to the Corinthians 1 Cor. 3. 11. all things therefore ought to be common Ans The Apostles meaning in that place is that all things were ordained for their good whether life or death things present or things to come 2. He speaketh not of a common possession of all things in right but that they are common to use they had Jus ad rem non jus in ree right to the thing not in the thing Obj. He that gathereth much hath nothing over and he that gathereth little had no lack 2 Cor. 8. 15. Ans The Apostle in that text thus inferreth upon this condition out of your abundance at this time supply their lack that their abundance may be also for your lack that there may be an equality as it is written he that gathereth much c. ver 14. Now the Apostle in that place doth not speake of confused community and equality in possession of things but in the use of them and that not at all times but when the necessity of our brethren requireth it and such community is yet required and therefore his exhortation is that like as in the gathering of Manna one helped another and that which any gathered over went to make up his part which had gathered lesse so the supersluity and abundance of the rich should supply the necessities and wants of the poore for otherwise if it were Gods will that all things should be common amongst men then would it be no sin to steale nor could there theft be committed seeing that no man could take any thing wherein he had not as good an interest as him he tooke it from which is contrary both to the Law and the Gospel To the Law as in Exod. 22. 1. where it saith If any man steale an Oxe he shall restore five Oxen and the doctrine of the Gospel forbiddeth all kinde of theft and stealing Ephe. 4. 28. Let him that stole steale no more but rather labour with his hands c. Again that it is lawfull for Christians to retaine a severall right and property in those things which they possesse may thus appeare 1. In that the Scripture alloweth Contracts as buying and selling as Abraham bought a burying place of Ephro● Gen. 23. David the threshing-flore of Araunah 2 Sam. 24. but there can be no such Contract where there are not distinct properties in things SECT 4. Obj. THe examples of the Old Testament belong not unto us Ans That is no lesse then Blasphemy seeing the Apostle saith that whatsoever is written is written for our instruction Rom. 15. 4. but there is also the like warrant in the New Testament as that the Disciples of our blessed Saviour bought such things as were necessary Joh. 4. 8. 6. 5. 13. 29. 2. The giving of Almes are every where commanded in Scripture but men are not to give Almes of such things as are not their owne But if no man have any peculior property in things but one man have as much interest as another men could not not have where withall to give neither should there need any almes at all 3. Riches are the gift of God Prov. 10. 22. The blessing of the Lord maketh rich And Chap. 22. 2. The rich and poore meet together the Lord is the Maker of them all So that it is evident the Lord alloweth distinct properties and proportions without which none could be richer then another 4. The Lord himselfe appointed that the Tribes with their severall Lots and possessions should be distinguished and therefore the fact of Naboth is defended and justified because he would not part with the inheritance of his fathers 5. Many other examples may be produced not only out of the Old Testament but also out of the