so that it maketh directly against the Pelagians who deny sinne to be a deprivation of nature but say it is a corrupt imitation whereas it appeareth by the Text that even in the very youth and first age when we are not so apt to imitate there is evill and corruption in the heart Again sinne is the cause of death for if Adam had not sinned he had not dyed but it is most evident that Infants dye which if sinne were not the cause then were the Scriptures false which The death of Infants an evident demonstration of originall sinne saith the wages of sinne is death Now what other sinne can procure an infants death which hath not sinned according to the similitude of Adams transgression viz. actually unlesse it be originall sinne which certainly is a most infallible demonstration that children are borne in originall sinne In the next place I will shew you what it is SECT 3. Originall sinne described ORiginall sinne is an inherent corruption of our nature powred out into all the parts of the minde by the guilt of Adam who was not only the Progenitor but also as it were the root of mans nature for the Lord committed those gifts to Adam which he intended to bestow upon mans nature which when he had lost he lost them not only for himself but also for his while posterity by meanes of which we bring forth the workes which are called the workes of the flesh Gal. 5. 19. Now to the further description of originall sinne we finde in Scripture the cause the subject and the effect of it 1. The cause as I said before was Adams fall as we may see The cause of originall sin Rom. 5. 15. 1 Cor. 15. 21. as also by the suggestions of the Devell Gen. 3. 4. as also through Adams Free-will whereas he might have refused 2. The subject of it we take to be the old man with all his The subject of originall sin power minde will and heart for in the minde there is darknesse and ignorance of God and his Will as appeareth by the words of our Saviour Mat. 12. 34. O generation of vipers how can ye being evill speake good things The Apostle also saith that the carnall minde is at emnity with God for it is not subject to the Law of God neither can be Rom. 8. 7. The Apostle James also testifieth the same in these words Let no man say when he is tempted that he is tempted of God for God cannot be tempted with evill neither tempteth he any man but every man is tempted when he is drawne away of his owne lusts and inticements then when lust hath conceived it bringeth forth sinne c. Jam. 1. 13 14 15. 3. The fruits of originall sinne are either internall or externall The fruits of originall sin internall as ungodly affections or evill concupisence which the Apostle termeth Idolatry 2. Externall as wanton lookes prophaine speeches and devillish actions as in Mat. 15. 19. Out of the heart proceedeth evill thoughts c. which procureth a cauterised conscience the which procureth the wrath of God and eternall damnation as the Apostle testifieth where he saith that the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men that holdeth the truth in unrighteousnesse for which thing sake the wrath of God is come upon the Children of disobedience Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. Jam. 1. 15. SECT 4. Of Concupisence THe Pelacians doe hold this tenent in the generall that Concupisence was not sinne in any man and so doe the Papists generally in particulars viz. that concupisence after Baptisme is not properly sinne nor forbidden by Commandement and that it is not verily and properly a sinne in the regenerate but that it is only so called because it comes of sinne and inclineth to sinne each of their Objections shall be propounded and answered Questions propounded and answered touching Concupisence And first in answer to the Pelagians objection that hold it in the generall that concupisence which is the first fruit of originall sinne being to will or to desire without the externall action is no sinne to which purpose they argue thus viz. Obj. Such things as are naturall are not evill but concupisence or to will is naturall therefore it is not evill nor consequently sin Ans The Apostle saith that we are all by nature the children of wrath therefore because we are so by nature by the same reason it should be no discommodity unto us to be the children of wrath which would be a meere madnesse to conceive Obj. Even in our nature as it now standeth corrupt the appetite or desire of such things as tend to the conservation of nature and to decline and shun the contrary are not evill but such is the concupisence to meat and drink and the like ergo Ans Such motions and appetites of themselves are not evill Concupisence how evill and how not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat and drink for as it was naturall for Eve to desire to eate of the fruit of the tree yet to desire it against the Commandement of God was evill so it is likewise with these naturall motions if they be immoderate and inordinate they are evill SECT 5. How Sinne is to be measured Obj. THat which is not in mans power to avoyd is no sinne but not to covit is not in mans power ergo it is no sin Ans Sin is not measured by the necessity and liberty of Nature How sin is to be measured but by the disagreement which it hath with the Will of God 2. When God first printed the Law in mans nature before his fall then were the precepts of God given unto him in his power to keepe 3. Though man by his voluntary corruption hath lost his power and liberty yet God fore-goeth not his power and right in commanding but that Concupisence is sinne Concupisence is sinne it is most evident by the Morall Law that would not forbid it unlesse it were sinne As also the Apostle who urgeth the same argument saying I had not known sin but by the Law for I had not known lust except the Law had said thou shalt not covit Rom. 7. 7. Thus much touching the objections of the Pelagians next in answer to the Popish objections Obj. The objection which the Papists make touching concupisence is viz. That it is taken away by Baptisme to whom I returne this answer viz. Ans The subjects which they and many other Societies admit Popish objections touching concupisence answered to Baptisme are not at that time of their admittance fit members or subjects to receive that Sacrament of initiation into the Church of Christ which in its due place I shall fully prove But as to such persons as are meete Members
perfectly good or imperfectly good such as is now in man mixed with many infirmities and imperfections which is either naturall in man as the coveting and desiring of meat and drink and other things necessary for the use of man or supernaturally wrought in man by grace as is the love and desire of vertue or it is mixed partly naturall and partly supernaturall as Matrimoniall concupisence for procreation which hath both a naturall cause or being and is likewise guided by grace unto a right end and none of these kinds of good and commendable concupisence is sinne Evill concupisence is of three sorts 1. As Idle roving and Evill concupisence of three sorts impertinent thoughts which the mind may easily reject 2. Violent cogitations which sticketh more closely and nearely as the immoderate desire of meat and drink and such things as belong to the necessity of nature as sumptuous apparrell and the like 3. There are filthy and uncleane cogitations as lasciviousnesse envie vain-glory and the like The first of these may be compared to thin Clay that sticketh or cleaveth not the second to tough Clay that sticketh fast and the third to uncleane and stinking Myre and Mud otherwise the first motion is not voluntary as a certaine preparation of the affection the second is with the will but the same not obstinate as when it commeth to ones minde to revenge himself when he is hurt but the third kinde is so outragious that it will not be ruled by reason as when a man is carried to revenge himself without measure The first of these can be no more ruled by reason then such things as hapneth to the body as when one yauneth when he seeth another yaune or suddenly winketh when one putteth their finger towards anothers eye c. SECT 4. Obj. ARe these idle wandrings being without respect to any certaine object sin and so forbidden in the Morall precept seeing the Morall precept aymeth at a certaine object as thou shalt not covet thy neighbours house c. Ans If we doe reject these thoughts at the very first moving of them and yet if so they carry some staine and guilt in them in regard children which have no such evill thoughts yet are not cleane before God being conceived and borne in sin as in Psal 51. 5. and which is also most evidently confirmed by the death of Infants as I have formerly shewed sin being the cause of death Therefore the best solution is that those cogitations which doe vanish before the minde be affected be not comprehended in the precept as actuall sins untill the will of man in some degree give consent till then sinne is only in the conception but not in the birth as the Apostle James saith When lust hath conceived it bringeth forth sin Jam. 1. 15. but as it is the first fruit of originall sinne together with that native corruption they are contrary to the precept for the Morall Law being grounded upon the Law of Nature which was perfect in man by creation before his fall and from which perfection originall sinne being a defect It may well be concluded that though they doe not come to reckoning before God if they presently vanish before the will and affection be inclined unto them yet doe they shew the corruption of our nature and although they breake not into a a flame yet they are sparkes that flye upward but if those sparks doe not break into a flame they shall never burn us nor be laid unto our judgement for if the will assent not concupiscence shall never hurt But this is through Gods meere mercy for otherwise Original sinne enough to condemne us this very originall corruption is enough to condemne us And thus I have shewed the distinction of sinnes veniall and yet not veniall in their proper nature in respect of their greatnesse and smalnesse but not to be permitted for these reasons SECT 5. Why originall corruption is not to be permitted 1 IN respect of the nature of sinne which of it selfe deserveth death Rom. 6. 23. The wages of sinne is death as also in that it is a transgression of the Law 1 John 3. 4. and every transgression of the Law is under the Curse Gal. 3. 10. 2. In respect of the infinite Maiesty of God who to offend can be no veniall sinne of it selfe considering his perfect and absolute righteousnesse which cannot abide the least blemish and imperfection Therefore in regard of the perfect righteousnesse and infinite Maiesty of God no sinne against him can be veniall as in the sudden motion and passion of anger even when it is sudden and unadvised yea though there be no further purpose or intendment of hurt is notwithstanding guilty of judgement Matth. 5. 22. So then we admit of a distinction of mortall and veniall sinnes The distinctâ—oÌ„ of mortall and veniall sinnes if it be understood not of the nature of sinne but of the qualities of the persons for unto them that believe all sinnes are veniall and pardonable through the mercy of God Rom. 8. 1. There is no condemnation to them that are in Christ Jesus but to the wicked and unbelievers all their sinnes are mortall Rom. 6. 23. to them the stipend and wages of sin is death Now if we trace this originall and spaune of sinne unto the birth we shall find it in action which action proceedeth from the conception of the will to enioy the thing desired as the Apostle James saith When lust hath conceived it bringeth forth sinne Jam. 1. 15. SECT 6. Five things to be considered in every sinfull act ANd in every sinfull act there are five things to be considered as Actus Peccati Culpa Macula Reatus Poena 1. The very act of sin 2. the fault 3. the blot 4. the guilt and 5. the punishment 1. The act of sin as it is an act is not alwayes evill for there Sin as it is an act is not alwayes evill is the same act in substance in sin as in doing that which is honest as in adultery there is the like externall act as in lawfull Matrimony so that onely the fault which is in respect of the circumstances which are not observed make the difference 2. The second thing to be considered is Culpa the faultinesse of the action which is committed by the not due observing of the Circumstances which are these First Quid what it is that hee Nine things to bee considered in the faultinesse of an action doth whether it be lawfull or not lawfull honest or not honest 2. quantum the quantity must be considered as one may steale much or little or raile sparingly or with a full mouth 3. quoties how often for he that committeth the same sinne often is more blameable then he that doth it seldome 4. qualiter after what manner whether willingly or unwillingly whether he be quicke or slow in doing of it 5. Cum quo with what instrument as he that smiteth with a
faith The faith of Miracles of Miracles touched by the Apostles 1 Cor. 13. 2. If I had all faith so that I could work miracles and remove mountains 3. There is fides Historica an Historicall faith which beleeveth The Historicall faith all things to be true which are written in the Scripture in which sence the Apostle James saith the Devills beleeve and tremble they beleeve there is a God and that all is true that the Scripture speaketh of God and of his Justice Power Judgement and rewarding of the righteous as may be gathered from their owne expressions as I know thee who thou art even the holy one of God Mark 8. 7. in which expression the Devill did both acknowledge Christ and God as also Mat. 4. 6. It is written he shall give his Angels charge over thee where he acknowledgeth that the Scriptures shall be fulfilled as also Mat. 8. 29. Art thou come to torment us before the time In which they doe acknowledge Gods Justice as also Job 1. 9. where Satan saith Doth Job serve God for nought hast thou not set an hedge about him c. by which they acknowledge a reward to be given to the righteous 4. The faith of faiths or the justifying faith which the Apostle The justifying faith Paul maketh mention of Gal. 2. 20. viz. In that I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me and this faith is the life of the Soule whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death And the difference betwixt these four sorts of faith are The difference of these faithâ— these the 1. Apprehendeth the essence and being of God 2. The faith of Miracles his power 3. The Historicall faith his truth and 4. Namely the justifying faith his mercies SECT 5. These faiths not one and the same in substance Obj. THese foure sorts of faith are not the same in substance they differ only in property which as the Gospel is contained and included in the Law as a tree in the seed Ans If that were true then it were possible for them which have the one to have the other and so Devills also which in some sort beleeve as I have shewed should also be capable of justifying faith And as to that you say that justifying faith is contained in the Morall Law we are to distinguish of the Law The Law distinguished for it is sometimes taken more largely either for all the Scriptures of the Old Testament as Luk. 16. 17. It is more easie for heaven and earth to passe away then that one title of the Law should faile So Joh. 15. 25. It is written in their Law they hated me without a cause which testimony is found in Psal 35. 19. or else the Law is taken for all the Book of Moses and so the Law and the Prophets are named together Mat. 7. 12. This is the Law and the Prophets but the Law sometimes is taken more strictly for the Morall Law whereof the Apostle speaketh Rom. 7. 7. I know not sinne but by the Law and so the Apostle opposeth the law of works to the law of faith Rom. 3. 27. Now as the Law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sence both contained and commanded in the Law for the Lord spake of Christ by the Prophets Luk. 1. 7. and Moses wrote of Christ as our Saviour saith Had ye beleeved Moses ye would have beleeved me for Moses wrote of me Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law taken for the Morall Law the law of workes which containeth only the ten words or Commandements in the decalogue so we deny justifying faith to be in the Morall Law and that for these reasons following SECT 6. The Law and the Gospel differ in nature and substance 1. IN regard that the Morall Law and the Gospel differ in very nature and substance for the one is naturally imprinted in the heart of man and the other is revealed and wrought by grace the first the Apostle testifieth where he saith The Gentiles which have not the Law doe by nature the things contained in the Law Rom. 2. 14. the other also is witnessed by the same Apostle Rom. 2. 24. We are justified freely by grace the Argument then may be framed thus The Morall Law is grafted into the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall then all men shoule have faith which the Apostle denyeth 2 Thes 3. 2. faith then in Christ belongeth not to the Law 2. The effect of the Law of workes and the Law of faith are They differ in effects divers for the one worketh feare and the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but ye have received the spirit of adoption whereby we cry Abba father Rom. 8. 17. The same Apostle also saith that the letter killeth but the Spirit giveth life 2 Cor. 2. 6. thus then the argument standeth The same thing cannot be the instrument of contrary things of life and death peace and terrour love and feare for a fountaine cannot send forth salt water and sweet Jam. 3. 12. but the Law is the minister of dread of feare and terrour ergo not of life and peace and so consequently not of the faith of the Gospel which bringeth all these 3. The same thing doth not make the wound and give a plaster to cure it the Law doth shew us our sinnes faith by grace in Christ healeth them The Law reviveth sinne without the Law sinne is dead Rom. 7. 8. But we are dead to sinne and alive to God through Jesus Christ our Lord Rom. 6. 11. the same cannot make us dye to sinne and revive sinne the Law doth the one therefore not the other 4. The Preachers publishers and givers of the Law and the Gospel were divers the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. but if justifying faith were commanded in the Law then grace also should come by the ministry of Moses that gave the Law and so prove the Scriptures false 5. The qualities and conditions of the Law and the Gospel are divers the Law promiseth life to him that worketh Moses thus describeth the righteousnesse of the Law that the man which doeth these things shall surely live thereby Rom. 10. 5. but the Gospel requireth not the conditions of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 5. if then faith were commanded in the Law to beleeve should also be a work
of Justification best known to him that hath it Object THe Scriptures commending the righteousnesse of Abraham and other Patriarks doth rather make 〈◊〉 sure and certaine of their salvation then themselves Ans No mans salvation can be better knowne unto 〈◊〉 then to himself for as the life of the body is more felt where that life is then of others which only see the body to live so faith which is the life of the Soule as the Scripture saith the just shall live by faith is better apprehended of those that have the possession of it then of such as only behold it Again in vain doth the Apostle exhort us to labour to make our calling and election sort 2 Pet. 1. 10. if it could not be accomplished Obj. The Apostle exhorteth us to work it out with feare and trembling Phil. 2. 12. Ans The Apostle in that place doth not deny but that it may be wrought out he therefore exhorteth us so to demeane our selves as that we doe not presume of any worthinesse in our selves that may deserve it and therefore he also exhorteth them that stand to take heed lest they fall 1 Cor. 10. 12. lest being secure of our election which is certaine and infallible in regard that whom God loveth he loveth unto the end We sinne presumptuously trusting to Gods election and therefore the Apostle exhorteth us to work it out with feare and trembling least we being circumvented of Satan who can transforme himself into an Angel of light to deceive us and so be prevented of that which we vainly hoped for Obj. When may a man be certain of his election or salvation Ans When he regardeth not sinne in his heart and untill When a man may be assured of his salvation then he cannot for the Prophet David speaking by experience saith that so long as he regarded sinne in his heart the Lord would not beare his prayers Psal 66. 18. so that when we feele in our selves that we are throughly dead unto sinne and to all the affections and desires of the same it is impossible that we should be certaine of our election for in this it may be said as of the Commandements that he that keepeth them all and offendeth in one that is he that keepeth them all but one is guilty of the breach of all in regard that the charge was to keep that one as well as all the rest So he that in his affections is dead to all manner of sins but one which he still desireth to retaine being his darling sinne and that either for profit or pleasure is in the same respect guilty of all it being probable that he would breake the rest upon the like termes in which state and condition a man cannot be fully assured of his salvation SECT 10. How a man is said to sinne and yet sinneth not Object SVppose that a man should finde in himself that he is dead in his affections to all manner of sinne yet this man so long as be liveth will sinne how can be then be assured of his salvation Ans I have told you that was the maine reason why the Apostles did give the exhortation to worke it out with feare and trembling yet neverthelesse though such a man sinne daily so is be not with a desire and affection but in respect of the flesh â—usting against the Spirit yet may he be assured of his salvation for the Apostle affirmeth touching his owne person being in the same predicament that it waâ— not he that sinned but sinne or the corruption of his owne nature that dwelled or remained in him Rom. 7. in which Chapter he maketh an absolute distinction betwixt them who may be assured of their election and them that may not and that in respect of mens affections and desires to sinne or not to sinne where making himself the president he confesseth that in him that is in his nature there dwelleth no good thing and that to will was present with him but how to performe that which was good he found not and that the good which he would have done he did not Whereupon he maketh a second conclusion that it was not he that did it but sinne c. So that the reason of the Apostle thus excusing himself in sinning was because he had a delight in the Law of God in the inwardman And that he had no pleasure in those sins which he daily committed through the infirmity of his flesh and the temptations and allurements provoking him thereunto from Sinne is made gâ—eater or lâ—sse in respect of the delight which is taken in sinning which he desired deliverance so that albeit his so sinning he doth not doubt of his election but was assured of it as appeareth in the 25. vers by Jesus Christ who had taken away one guilt of such sins And from this argument of the Apostle we may conclude that it is not sinne that procureth damnation to any one but meerly the delight which men take in the action of sinne And therefore the Apostle describing the blessed estate of a The blâ—ssed state of a regenerate man regenerate man saith that he sinneth not neither can sinne which is so spoken in regard he taketh no delight or pleasure in that sinne so committed by him and so is not imputed unto him as sinne The same Apostle also saith that there is no condemnation Rom. 8. 14 15 16 17. to such as walâ— not â—fâ—er the flesh but after the Spirit Rom. 11. 1. And that as many as are led by the Spirit of God are the Sonnes of God and if Sonnes then Heires and Co-heires with Christ so then as many as are such may claime such a title and priviledge And contrariwise them that are not such are not to enioy such priviledges or prerogatives CHAP. XI The eleaventh Chapter treateth of their tenent of Free-will SECT 1. THe Pelagians were of opinion that they could without the grace of God doe some good worke or act by which they put a thick wall betwixt them and the fire of Gods Spirit lest they should be heated thereby and warmed with love To which opinion the Roman Catholicks consent whose assertion is Obi. That a man naturally without faith or without the speciall assistance of God can performe some Morall good workes if no temptation let Ans Both these assertions is sufficiently confuted in that one sentence of our Saviour Joh. 15. 5. Without me you can doe nothing yet to cleare the point more fully I will lay down all their arguments by which they vindicate their assertions and answer â—o each particular and to this purpose SECT 2. THey urge the words of the Prophet Isaiah Chap. 1. 19. If ye will consent and they ye shall eate the good things of the Land As also Exod. 15. 26. If thou wilt give care unto his Commandements As also Exod. 19. 5. If ye â—ill heare my voyce and keep my covenant From these and such like places they argue
of the heart and the answer of the tongue is both said to be from the Lord Prov. 16. 1. The Wise man also saith Mans goings are of the Lord how can he then direct his owne steps Jer. 10. 23. Again Who is he that saith and it commeth to passe when the Lord commandeth it not Lamen 3. 37. as also by these words of our Saviour to his Apostles Take no thought what ye shall speake for it shall be given you c. for it is not you that speak but the Spirit of the Father that speaketh in you Matth. 10. 19. It is also said Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi the sonne of Hur c. and filled him with the spirit of Wisdome and understanding and knowledge and in all manner of workmanship c. from which we are taught that the honour of every good thing ought to be given to God and if humane Arts proceed from Gods Spirit how much more hath man no activity at all in divine things but as it is wrought by grace this therefore which hath been spoken with them words of our Saviour Joh. 15. 5. Without me you can doe nothing is sufficient to overthrow all opinions of Free-will in divine things SECT 4. Why a Law was given to Adam Object VVHy did the Lord give that precept to Adam Ans For the better triall of Adams obedience it was fit that he should be prohibited to doe that which in it self was not evill that Adam abstaining from that which was good might shew his humanity to his Creator Obj. The Apostle saith that the Law is not given to the righteous man but unto the disobedient and Adam in his innocency was just and righteous and therefore he needed not a law Ans The Law in two respects is not to be given to a just man as 1. In respect of the negative precept as to abstaine from Murder Theft Adultery c. but in regard of the affirmative precept to returne them in obedience and doing of good workes and so the just man had need of a Law and so had Adam 2. A just man need not feare the punishment of the Law as Paul speaketh in another place concerning the Magistrate which iâ— the speaking or living Law who is not to be feared for doing good workes but evill Rom. 13. 4. and in this respect so long as Adam lived in his integrity the punishment in the Law concerned him not Obi. Why did the Lord give that precept to Adam which he knew he could not keep Ans I have answered formerly but further God gave him a Law which was possible to be kept and Adam had power to keep it if he would it was not then Gods fault that gave him Free-will but his owne that abused that gift Obi. Why did not God give him grace to abstaine from transgressing that precept Ans God could have given him such grace and to the Angels also that they should not have fallen but it was fit that God Why God did not restraine Adam from sinning should leave the Creature to their Free-will and not hinder the course of Nature which he had made and albeit that God did fore-see mans transgression yet that was no reason to with-hold the precept for then God should neither have made Angels nor men because he fore-saw that some of both should be reprobates as also God by the same reason should not have given his written Word because many Hereticks doe pervert it to their owne destruction As therefore God fore-saw mans transgression so likewise he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods fore-sight of Adams transgression he was not to forbeare to charge Adam with this Commandement in regard of the great good which he did fore-see should ensue by it CHAP. XII Treateth of originall sinne SECT 1. Obiection CHrist by vertue of his Passion hath set us in that first estate in which Adam was created by takeing away originall sinne for the Apostle saith Cor. 15. 22. That as in Adam all were dead even so in Christ all are made alive that is in every respect Ans To cleare that and other Texts of All man Kinde câ—â—pable of originall sin Scripture which seemeth to admit of such interpretations it is requisite first to know the state and condition which Man-kinde was involved in by reason of Adams transgression by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ and how farre and to whom it doth extend it selfe SECT 2. The people of God confessed themselves guilty of it ANd first that all Mankinde became culpable of originall sinne by the fall of Adam is most certaine witnesse David a Prophet and a man after Gods owne heart who saith that he was borne in sinne and brought forth in iniquity Psal 51. 5. from which Text as also from the testimony of the Apostles who saith that we are all by nature the children of wrath Ephes 2. 3. It is evident that all that were before Christ as also since Christ are by nature the children of wrath for if we observe the Apostle speaketh not of the time past viz. before Christs comming in the flesh and so saith we were the children of wrath but he speaketh of the time present for he saith We are all by nature the children of wrath intimating that the Passion of Christ as it was an Act viz. by the thing done did not cleanse us though under the Gospel from originall sinne or corruption of the flesh for that is only done by faith in his blood for as the Sacraments doe not confirme grace Ex opera operato by the thing done the same is in the sacrificing of himself for the sins of the world It is also confirmed by our Saviour Matth. 15. 19. where he saith Out of the heart proceedeth evill thoughts c. as also Gen. 8. 21. where it is said that the imaginations purposes and desires of the heart of man are evill and that continually or from day to day even from the day of his birth Chap. 5. Now in those places I have named we are not to think or understand them to be meant passively of the frame of the heart which was created of God for that is good because God created nothing evill but we are to understand it actually for that which the heart of man imagineth or frameth it selfe which is called the imagination or framing of the thoughts it is that The substance of thâ— heart nor evill but the actionsâ—â—i which is esteemed evill wherefore that place giveth no occasion to prophane persons to conceive of God as though he was the Author of evill For the heart as it is created of God is good the substance thereof is of God but the evill qualities thereof is of the corruption of our owne nature
and have also received it according to the direction and institution of Christ and his Apostles I answer thus That originall sinne is not simply taken away in Baptisme but Oâ—iginall sin not taken away by Baptisme only in respect of the guilt It is taken away formally but not materially There be two things to be considered in originall sinne as first the disagreement and repugnancy it hath with the Law of God and the guilt of the punishment the latter way originall Two things to be considered in originall â—â—â— sinne is remitted and released in Baptisme it shall never be laid to the charge of the truly faithfull members of Christs Church as the Apostle saith Who shall lay any thing to the charge of Gods elect Rom. 8. 33. but the other remaineth still in Gods Children as the Apostle Paul confesseth of himself Rom. 7. 23. I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull yet it doth not raigne and exercise the power of an absolute Monarch to make its will their law To which purpose the Apostle exhorteth the Romans that they would not suffer sinne to raigne in their mortall bodies to obey it in the lusts thereof SECT 6. The Virgine Mary borne in originall sinne Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne it being for the honour of Christ Ans The Apostle acquainteth us that whatsoever the Law saith it saith to them that are under the Law that every mouth may to stopped and all the World be culpable before God but the Virgine Mary was under the Law and blameable as others were and therefore guilty of originall sinne She was also made righteous by faith for she called Christ her Saviour in her Song Luk. 1. 47. the Apostle also saith that we were all the children of wrath and if all then the Virgine Mary and so borne in originall sinne the Scriptures also discovereth divers infirmities Divers infirmities in the Virgine Mary in the Virigine Mary as Luk. 2. 48. in finding fault with Christ whom she had formerly acknowledged to be her Saviour 2. Her interrupting of Christ in his Sermon Mat. 12. 46. 3. In her prescribing a time for Christ to shew a Miracle for which she procured a rebuke from him Joh. 2. 2. upon which reasons and testimonies of Scriptures describing her infirmities we inferre that the Virgine Mary was conceived and borne in originall Christ only exempted from originall sin sinne as others are and Christ only is exempted of whom only the Apostle saith He was in all things in like sort tempted and yet without sinne Heb. 4. 15. CHAP. XIII Treateth of the Popish distinction of Mortall and veniall Sins SECT 1. Objection THough concupisence be a corruption of our nature yet it is but a veniall sinne or at the most partly mortall and partly veniall for when our desires are without reason then it is a mortall sinne but when they are reasonably required it is but a veniall sinne Ans The distinction of Mortall and veniall Sinnes being understood in their sence that some sinnes in the condition and qualities thereof are mortall and some veniall is contrary to Scripture which maketh death the wages of sinne Rom. 6. 23. that is of all But to the faithfull t is true through Gods grace Hoâ— sinâ— are veniall and noâ— all sinnes are veniall and shall never be laid to their charge and so no concupisence is mortall otherwise there can be no reasonable coviting of any other mans things for reason â—s grounded upon the Law of Nature against which is all concupisence therefore the coveting of any thing which is our neighbours being a transgression of the Morall precept is in its owne nature mortall SECT 2. No worthinesse to be attributed to our selves from any gift of Nature ANd if we rightly understand our selves it is contrary to the nature of a true Christian to justifie or vindicate himself in any thing that may tend to his owne glory and praise by ascribing any worthinesse to himself from any gifts of Nature that is resident in him or to endeavour to lessen or mittigate a sinne but rather to acknowledge himself to be altogether sinfull and uncleane which was the qualities of all the holy men of God as the Scriptures doth plentifully expresse for if we did but truly conceive what sinne is there is none which we ought to esteeme little or veniall unlesse it be comparatively seeing there is none so small but that without repentance is able to sink the soule to eternall The danger of the smallest sin damnation who will think that a slight wound which giveth a sudden in-let to death but should we grant this errour of all other sinnes they are most dangerous both for their frequency and security the one increasing them to a large heap and the other so covering them that we see not how they wrong us so as we see the raine that falls in smallest drops moystens the earth and makes it more slimy and dirty then a shower which descends violently which washeth away but sinketh not in And as the smallest letters are more hartfull to the sight then they that are written with a text pen so those sinnes which are esteemed as small and veniall and we take no notice of may soonest prove our fatall overthrow And for the better progresse in this question we will observe Three degrees in the nature of sinne the degrees which are to be considered in the nature of sinne which are three viz. Appetitus assentio actio The appetite or first desire 2. The perfect assent 3. The action Now the very appetite is restrained in the Morall precept although it doth not yeeld to the desire if it doe but tickle us with a delight it is sufficient to make us guilty for our Saviour saith that He that looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 28. where if we observe our Saviour meaneth not in these words he that looketh and lusteth but he that looketh to lust that is he that looketh upon a woman as an object to kindle or set an edge to his lust or to give way unto it in the least degree which instance suiteth with the first degree of sinne which is the appetite and not within All concupisence forbidden the bounds of consent or action By which it is evident that all concupisence is forbidden yea that which hath the least inclination of the will though no consent be given SECT 3. Concupisence of two sorts good and bad Obi. ARe those thoughts which are in the minde without any consent of the will to be counted as sin before God Ans We are to distinguish betwixt concupisence and desire Good concupisence of two sorts which is either good concupisence or bad the good is of two sorts either
also to the Scribes and Pharisees and others of the Jewes ver 23. terming them Vipers Mat. 12. 34. children of the Devill Joh. 8. 44. by reason of their uncleane thoughts and ungodly actions and yet these sinned not of absolute necessity as we may instance in Pharaâ—h Exod. 7. 22. where it is said that Pharaoh did not hearken to Moses as the Lord had said From which instance we may collect that it was necessary that Pharaoh should not have harkened to Moses because the Lord had fore-told so much who cannot be deceived but Pharaoh was not forced or compelled thereunto SECT 9. Two sorts of necessity THere are two sorts of necessity viz. a violent necessity which forceth and compelleth and there is a conditionall necessity when a thing is said to be necessary another thing presupposed So Pharaohs disobedience and obstinacy was the second way necessary upon the proposall of Gods presience but the first way it was not necessary The first of these is coactive the second is voluntary the first neither justifieth a man if he doe well being forced thereunto nor condemneth him if he doe evill but the second hath place in both for by it the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallable and contrariwise the wicked are condemned who sinne willingly notwithstanding Gods presience considered in some sort it is also necessary As our Saviour said concerning Judas It is necessary that offences should come but woe be to him by whom they come Mat. 18. 7. It was necessary that Christ should suffer being the determinate counsell and fore-knowledge of God Act. 2. 23. but Judas did not know that he was appointed to be the man that should act that treason but he did it voluntarily out of his covetous affection to money as doth evidently appeare by his owne expressions What will ye give me and I will betray him unto you Mat. 26. 14. Again it was necessary that the Prophets and Wise men should be killed crucified scurged and persecuted by the Jewes as Christ had foretold Mat. 23. 34. but neverthelesse the Jewes did it out of a voluntary hatred they had to Christ and his Gospel as plainly appeareth in Scripture CHAP. XIIII Treateth of the power of a regenerate man in point of sinning SECT 1. Objection TOuching which the Papists affirme that the precepts and Commandements of God to a man regenerate justified and in the state of grace are not impossible to be kept Ans In answer to which it is requisite first to lay open the point touching the extent of the truth therein contained and then to answer to their objections 1. We are to consider a four-fold state and condition of man A four-fold estate and condition of man first as he was created in a perfect state before his fall when it was possible for man to have kept the Law and have conformed himself in perfect obedience to the will of his Creator 2. But man considered in his corrupt estate before he be regenerated and restored can by no meanes keep the Law as the Prophet saith Can the Black-a-moore change his hew or the Leopard his spots Jer. 13. 23. so the Apostle Whatsoever is not of faith is sin Rom. 14. 23. And we are not able of our selves to think any thing as of our selves 2 Cor. 3. 5. 3. In the restored estate of man by Regeneration and new Birth the Law is partly possible to be kept and partly impossible It is possible two wayes 1. By the imputation of the righteousnesse of Christ who hath fulfilled the Law for us for he needed not to have fulfilled it for himself as he suffered not for himself for he was perfectly holy and just even from his conception by the communication of the Divine Justice for the Apostle saith Rom. 10. 4. Christ is the end of the Law that is the fulfilling of the Law for righteousnesse to every one that beleeveth 2. The Law is possible to be kept of the regenerate in respect of the incoation or beginning of obedience internall and externall as the Apostle saith This is the love of God that we keep his Commandements 1 Joh. 5. 3. for he which is without this being of righteousnesse that is without regeneration and saith he knoweth and serveth God he is a lyar c. SECT 2. The power of Regeneration NOw this regeneration and incoate obedience being wrought in the faithfull by the Spirit of God though it doe not wholly extirpate and root out sinne yet it keepeth it so under that it reigneth not in them and doth so revive them that they labour to resist sinne and to live according to the Law of God which obedience though it be in it self imperfect yet it is accepted of God by faith in Christ in whose perfect righteousnessâ— whatsoever is imperfect in our obedience is perfected and our imperfections pardoned Yet even in those regenerate ones the Law is impossible to be The Law impossible to be kept of the regenerate in respect of that perfect on which God requireth kept in respect of that perfection which God requireth and therefore the Prophet David saith Psal 143. 5. Enter not into judgement with thy servant for in thy sight shall none living be justified the faithfull then doe both imperfectly keep the Law committing many things against it 2. In those things wherein they doe keep the Law They have some imperfection as the Prophet Isaiah saith Chap. 64. 6. All our righteousnesse are as a stained clout with Deut. 27. 16. Mat. 5. 21 22. 28. Act. 15. 10. Rom. 7. 8. 24. 25. 1 Cor. 2. 14. Jam. 2. 20. But there is great difference betwixt the regenerate and the The difference betwixt the â—â—ns of the regenerate and the unregenerateâ— unregenerate even when they sin 1. In that Gods purpose standeth to save the Elect though they sometimes slip but so it is not with the other 2. Their repentance in the end is cortaine so it is not in the unregenerate 3. Even in the sins of the regenerate there yet remaineth some seed of faith which is not utterly extinguished nor they wholly given over but the wicked and unregenerate are wholly sold over unto sin and their very conscience is polluted and defiled with it 4. The glorious state of the Saints in the next life their obedience shall be perfect and they shall be wholly conformable to the Will of God and then we shall be just not only by the imputative Justice of Christ but by a proper essentiall Justice and then we shall fully be made like unto the Image of Christ as the Apostle saith Rom. 8. 29. Those which he knew before he also predestinated to be made like the Image of his Son SECT 3. Obj. IN the next place their Objections shall be cited and answered in order their first objection being this viz. The works of the Spirit are perfect but good workes in the regenerate are workes of
the Spirit ergo they are perfect Ans This Argument proceedeth from that which is simpliciter simply and absolutely of the Spirit to that which Secundum quid after a sort is of the Spirit The workes of the faithfull are not absolutely the workes of the Spirit but they be so the workes of the Spirit as they be also our workes so they are pure as they proceed of the Spirit but impure and imperfect as they be our workes Obj. They which are conformable to Christ have perfect works but the faithfull are conformable in this life to the Image of Christ Ergo. Ans The proposition is only true of those which are perfectly conformable but so are not the faithfull in this life but only in part as the Apostle saith 1 Cor. 13. 12. Now I know in part c. And as our knowledge so our obedience both imperfect Obj. There is no condemnation to the faithfull Rom. 8. 1. therefore their workes are perfect Ans The argument followeth not for the priviledge of the faithfull and their exemption from condemnation dependeth not upon the perfection of their workes but upon the perfection of Christs righteousnesse imputed to them by faith Obi. Christ at his comming shall render to every man according to his workes but it standeth not with Gods Justice to give a perfect reward unto imperfect workes therefore the workes of the regenerate because they shall be perfectly rewarded are perfect works Ans The obedience of the faithfull shall be perfectly rewarded not according to the Law of workes but according to the Law of faith whereby the righteousnesse of Christ is imprinted and rewarded in them being theirs as fully as if they were their owne 2. Christ shall also judge according to their workes not as causes of their reward but as testimonies and lively arguments of their faith SECT 4. Obj. THe Scriptures ascribeth perfection to the workes of the Saints as it is said of Noah Gen. 6. 9. that he was a just man and a perfect man in his time Hezekiah also saith I have walked before thee with a perfect heart 2 King 20. 3. Ans These and the like sayings must be understood of the perfection of the parts of obedience not of the degrees of perfection that is the faithfull doe even exercise their obedience in every part of the Law but not in a perfect degree or measure 2. They are said to be perfect only in comparison of such as are weake and imperfect 3. Their sincerity and perfection is understood as being opposite to dissimulation and hypocrisie that their hearts were perfect towards the Lord that is unfainedly without dissimulation in which sence the Prophet David saith Judge me according to my innocency c. Psal 7. 8. Obi. The Apostle saith Whosoever is borne of God sinneth not 1 Joh. 3. 9. The faithfull being borne of God cannot sin Ans The Apostle in that place doth not understand the dwelling of sin but the reigning of sin for otherwise he should be contrary to himself who had said before Chap. 1. 8. If we say we have not sin we deceive our selves and the truth is not in us So they which are borne of God sin not that is sin though it remaine in them it reigneth not in them as the Apostle saith Though we walke in the flesh we are not after the flesh 2 Cor. 10. 3. neither was the Law given to justifie men thereby for the Apostle saith That by the deeds of the Law shall no flesh be justifled in his sight for by the knowledge of the Law commeth the knowledge of sin Rom. 3. 20. this then is the end and use of the Law viz. 1. It sheweth what God is viz. one that loveth Justice and hateth iniquity 2. It is a glasse wherein we may see that Image after which man was at the first created which now is defaced in him by sin 3. It is a rule and line after the which we should square our lives and actions 4. It sheweth the corruption of our natures and so it is a The end and use of the Law Schoole-master to bring us unto Christ So that this is the profit of the Law First to convince a man of his infirmities 2. To drive him to seeke the medicine of grace in Christ CHAP. XV. Treateth of the Popes dispensing with the Morall Law SECT 1. ANother of the Popish Tenents is That the Morall Law or any precept thereof may be by humane authority dispensed withall to which purpose the Popes Cannonists doe give to their Terreine god an infinite and unreasonable power these being their conclusions viz. Papa potest dispensare contra jus divinum The Pope may dispence against the Law of God 2. Contra jus Naturae Against the Law of Nature 3. Contra novum Testamentum Against the New Testament 4. Contra Apostolum Against the Apostles 5. Papa potest dispensare de omnibus preceptis veteris novi Testamenti The Pope may dispence with all the precepts of the Old and New Testament and that for these reasons following each of which shall receive its answer their first reason being this viz. SECT 2. Obi. AS amongst men the Law-giver may dispence with his Law so God that gave the Morall Law is therefore above the Law and may dispence with it And if God may dispence then the 〈◊〉 of the Church may certainly dispence because they are in 〈◊〉 â—â—ead Ans 1. As to that concerning humane Lawes which tend to The Law giver cannot dispence in human Lawes as to over throw them the common good the preservation of the Publique State the maintenance of peace and justice the Law-givers cannot so dispence as to over-throw the end of those Lawes as it shall be lawfull to disturbe the publique State or the like for this were to evert the very scope and end of the Law But yet in particular cases they may dispence as that where an order is that every one shall watch which is intended for the good of a City yet some may be dispenced withall and exempted from watching who may more necessarily be imployed for the common good for here although the letter of the Law be not precisely kept yet the intention of the Law-makers is observed which is to seeke and procure the common good So likewise universally the Lord neither will nor can dispence against his Law as to make it lawfull to have other gods to take Gods name in vaine and the like for this were for God to deny himself to be just 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table were to deny his owne Justice and so consequently to deny himself for God is most true yea Justice it self and the Law is a perfect rule of justice yet in the particular determinations Exod. 3. 22. 22. 35 36. of the Law the Lord doth dispence as with Abraham sacrificing of his Son Gen. 2. 2. the Israelites
place helpeth not Lot sinned in the Mountaine Adam fell in Paradice the Angels in Heaven it is then but a meere fancy for them to think that a Monkes Coule a Cloysters life of a Hermites Weede can make a man more holy but it is to be seared that as Drunkennesse and Incense were committed in the Cavâ— so the Cloysters and Seles of Popish Votaries are not free from the like uncleanesse Obj. We read that holy men required often to desart 〈◊〉 as Moses Elias John Baptist yea our Saviour himself who often went apart to pray Ans That is no warrant for these Popish Professions aforementioned for these holy men did but for a time sequester themselves that thereby they might more seriously be given to Prayer and Meditation not leaving and renouncing their callings as the other superstitious people doe .. Againe they also in time of persecution fled into desart places therein shewing their humanity and infirmity least they might have been forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Like unto these is their superstitious Washings when they addresse Of their superstitious Washings themselves to consecrate the Heast and to approach unto the Altar muttering these words of the Prophet David I will wash my hands in innocency and so will I compasse thine Altar But this superstitious washing doth not justifie their Idolatrous service who whilst they wash their hands doe prophane Christs Supper and take away the fruitfull application and efficacy of his death by instituting a new Sacrifice Therefore as Pilate washed his hands and yet delivered Christ even to be Crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in Sacrifice SECT 5. Of their Pennance and auricular Confession THeir Pennance consisteth of these three particulars viz. Contrition of the heart confession of the mouth and satisfaction of the worke Now all these may be in a reprobate as in the example of Pharaoh who confessed that he had sinned though it was no true confession being forced thereunto by the grievous plagues of Haile and Lightning that was upon him and his people Gen. 9. 27. for he simply confessed not his owne sins but now that is at this or that time I have sinned in this or that manner yea he also imitated satisfaction for he was also content to let the people goe As also in the example of Judas in 〈◊〉 may finde them all three as contrition and confession in these words I am guilty in betraying the innocent blood and satisfaction in the restoring of the money which be had taken to betrâ—y Christ But he wanted the fruit of true repentance the peace of the Conscience and clearing thereof before God by remission of sins as the Apostle sheweth Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ As also 2 Cor. 7. 9. 11. where he sheweth that repentance to salvation is wrought by godly sorrow not to be repented of and contrariwise that the sorrow of the world worketh-death viz. the counterfett repentance before mentioned as was evident in Judas But more fully to expresse their meaning in these three particulars they would have contrition to be just due full and perfect and such as shall last to the end of a mans life never expressing when a man may be out of doubt that he hath performed this contrition but shall be in a continuall suspence of the pardon of his sins they also appoint a full and perfect contrition of heart appointing no measure unto it and so make it a part of satisfaction of their sins before God appropriating that unto man which is only proper to God himself Auricular confession is that which they would have made to their Priests and Shavelings to whom say they we must reckon up all our sins which can never be for as the Prophet saith Who can recite all his transgressions As also Whom have I in heaven but thee or in earth in comparison of thee Again I said I will confesse my sins unto the Lord and so thou forgavest the iniquity of my sin As also in Psal 51. Against thee only have I sinned c SECT 6. Obj. THe Apostle James doth exhort us to confesse our sinnes one to another c. Ans In those words the Apostle doth not meane that we should confesse them to Popish Shavelings neither doth he injoyne us to confesse our sins one to another as though we might expect pardon from one another but to the end that we might pray one for another as the ensuing words doe make it appeare for otherwise none can forgive sins but God only Satisfaction say they is made by teares and prayers by tayle before this or that stone Taper Lamp Coules with fasting Sack-cloth Almes Pilgrimages large Offerings or the like by which they think they pacifie the Lord and pay that which is due to Justice and make amends for their sins whereas Christ being our Advocate Mediator and Propisiation for our Sins we need no other recompence or satisfaction our sins being forgiven for his Name fake 1 Joh. 2. 2. 12. seeing he is the Lambe of God which taketh away the sins of the World Joh. 1. 26. whose satisfaction being perfect and absolute is imputed to us by faith which no man can obtaine but he that is also sanctified by the Spirit so that the Apostle speaking of such like traditions Colos 2. 20. saith That they all perish with the using being the commandements and doctrines of men having only a shew of Religion and humblenesse of minde but the body is of Christ Col. 2. 17. which very words of the Apostle like a Thunderboult breaketh in pieces all the traditions of the Romish Church as of Vowes Auricular Confession Satisfaction Purgatory Pardons and whatsoever is by them added to the Word of God which their Monks define to be the Service of God and by which they declare themselves to be Anti-christians SECT 7. Of speaking in an unknowne Tongue in the exercise of Divine Worship THe next thing that presents it self is their reading the Scriptures in an unknowne Tongue whereas in common reason if a man make a Covenant he ought to know those things whereunto he bindeth himself and therefore the Papists erre exceedingly in that they suffer not the people to understand those things which they binde them to keepe seeing neither the Scriptures are read or the Sacraments delivered in such a tongue as they doe understand for the Apostle saith If I come unto you with tongues what shall I profit you 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted as that it is needlesse to speak any thing more to that purpose Another of their positions is that faith is not to be kept with Hereticks for so contrary to the safe conduct given by the Emperour to John Hus and Hierome of
have rule over the sea or the fish By which is clearly intimated that the great Leviathan the Pope was not to be under their command he being as it were to be sole Lord of that part of the terrestriall Globe of the Earth which is also made good unto us by the aforesaid prophet Daniel Chap. 9. 27. as also by our Saviour Matth. 24. 25. Mark 13. 14. Luke 21. 20. As also by the Apostle Paul 2 Thess 2. 3. Where there is a compleat description of him and his pride viz as in relation to his person he is termed The man of sin the son of perdition 2. As to his pride He is said to oppose himselfe against all that is called God or that is worshipped so that he is as God sitting in the Temple of God shewing himselfe that he is God c. Now having thus described his Person and quality I shall also discover how he is to be also consumed which is also cleared unto us by the said Apostle in the same Chapter from ver 6. to ver 13. part of which Antichrist your Clergy is also proved to be in this Treatice and thus you see that so soone as Christs Kingdom shall approach which is even at this present season that all the fore-mentioned powers shall be consumated which stand in opposition to his Kingly Government in his Church amongst his Saints therefore in what thing soever you now conceive your selves ingaged to performe in relation to the afore-mentioned Covenant in Church or State as they then were or now are established is obsolutely to oppose Jesus Christ in his present designe which I hope you will forbeare lest you be said to fight against God Act. 5. 39. this being the fifth Scaene of the last Act in their Tragick Comedy I therefore desire you to peruse this Treatice with an impartiall eye which I have collected to alienate your affections from errour as also from the Tyrannicall desire you have to impose that upon others which with your Brother Pharisees you wil not touch with one of your fingers as may be instanced in the Order which the Sinod procured to compell men to their obedience and now refuse themselves to be like obedient to others as also in their utter dislike of the Parliaments Act now to be tendered to the Assembly of them at Westminster in relation to the disclaiming of Kingly Power and House of Lords And indeed I cannot blame them for I am sure their Cake will be dough without them but they may as well sit still as rise up and fall for in their prosecution of such thoughts they doe but wash the Moore 't is but labour in vaine seeing the Lord is determined to destroy all Rule and all Authority and Power 1 Cor. 15. 24. which opposeth him and his Saints of which number I feare very few will be found fit either of your Clergy or the worlds Magistracy to enter with them into the Marriage Chamber The Lord put it into your hearts to consider seriously of your present condition and to make you all wise to Salvation which is the hearty desire of your wel-wisher J. S. To the courteous Reader FRiend for so I presume thou art or however wish thou wert it ought to be thy daily practise to observe the revolution of providence wherein if thou beest a constant Studiant thou wilt be so favoured of the most High as that he will cause thee to understand wisdome secretly I suppose the Title fronting this ensuing Treatice will seeme strange unto thee as that Rome Viz. Cardinall Wolsie should be ruin'd by the productions of White Hall a place whose Founder was as a ravening Wolfe to the little Flock of Christ a place which hath been esteemed as the Signit upon the right hand of that Romish Whore a place of succession to the chiefe promoters of Antichristianisme in this Nation and of Saints persecutors Vid. Fox Acts and Monuments by Banishments Imprisonments as also of Martyrdomes by Fire and Faggot that such a place as this should now be a receptacle for persons of so contrary a frame of Spirit as to ruine the Successors of such Ruinours doubtlesse will be a Paradox to many but to such as are practicall in the afore-mentioned Theory it will not be admirable I meane to such as act the Noble Bereans by studying the Scriptures observing the Actings of God therein in his Judgements and Mercies for there they may behold his sutable Judgements to mens Transgressions as may be instanced in Adonnibezeck who was taken in Bezeck the Metropolis of his Empire where he himselfe suffered like punishment to that which he had caused to be inflictrd upon others which he himselfe was forced to acknowledge as a just reward of God upon him The like also may be observed in wicked Jesabell whose blood was spilt and flesh eaten by Doggs in the same place where she caused Naboths blood to be shed Now God is the same for with him there is no varience or shadow of change and therefore his Actions ought to be observed as well now as formerly both in his Mercies and Judgements in regard that not one title of what he hath promised shall fall to the ground unaccomplished And he hath declared the destruction of Antichrist and his Adherents and that even by such a meanes as they have used to suppresse the Saints and to this purpose providence hath been and may be wonderfully observed in that the late Kings blood was shed in the same place where â—e cauâ—ed his Russâ—ans to shed the blood of honest Petitioners whose â—râ—spâ—ssâ— was only for desiring him to call a Parliament as also that he should walke through that very place even to the Scaffâ—ld in which formerly he had so much abused God and his Creatures by unchristian Recreations and prodigall Banquets even to the excesse of Ryot As also in relation to his acts of Mercy I have likewise observed as to my owne particulaer Gods wonderfull providence in selecting a place for my â—â—â—dâ— in White Hall yea such a 〈◊〉 〈◊〉 the gorgious Apparell of the Court was â—aid up viz. the Roâ—â—râ—y in which I writ this Book being against the present powers of â—â—e woâ—ld and the pride of Antichrist and his Aâ—â—â—rents such as they were who had their chiefe residence in White Hall and therefore I thought it a sutable Title for the same as alâ—o in that White Hall is now become white indeed by the assembly of Sâ—iâ—ts which of â—aâ—e have been and I hope are Collegated in it â—oâ—â—â—â—esse the name of White Hall was not given to it by that Antichristian who â—â—eâ—â—ed it without the consent of Divine providence the Lord â—â—â—â—ing a determination to make it the beauty of â—â—lâ—â—â—sse by â—lâ—sing such an Assembly of Saints in it as should ruine them who 〈◊〉 to ruine the Saints It is also well kâ—â—wne to many what other divine actions have bin promoted in that 〈◊〉 wherein thiâ— Trâ—atice was composed
communicated unto Christs humane nature Christ there is a communion reall and personall the Graces created and finite are really communicated to Christs humanity as his wisedome knowledge holinesse c. but the gifts which are infinite and peculiar unto God as to be omnipotent omni-present knowing all things c. are imputed only personally As the man Christ is omnipotent omni-present knowing all things but not the Manhood of Christ for our blessed Saviour saith that the Son himselfe that is in his humanity knoweth not the day and houre of his comming to Judgement Mat. 13. 32. And this is further to be considered that the Manhood communicateth not any property to the God-head of Christ really for the Divine nature receiveth nothing but giveth all but only personally â—in concreto non in abstracto As Mary is called the Mother of God-Christ not of his God-head and God suffered for us but not the God-head but the Diety of Christ communicateth to his Humanity both really and personally SECT 7. Hereticks condemned touching Christs Divine Nature HEre then are condemned all such Hereticks which erre touching the Divine and Human nature of Christ 1. As touching Christs divine Nature some utterly denying it making Christ a meere man and not to have been before he was conceived in the Virgin Mary which was the Heresie of Corinthus and Ebion contrary to Scripture which saith that the Word which was made flesh was in the beginning Joh. 1. 1. 2. Them that would have another Nature in Christ besides his Human but not of the same substance with God yet of an higher nature then any creature as Carpocates and Arius but our blessed Saviour himselfe saith I and my Father am one Joh. 20. 30. 3. Them that affirme that Christ besides his Human nature consisted of a Divine yet not begotten of the Father but makeing one Person with the Father as well as being of one substance so the Sabellians and Patro-passians whereas the Apostle saith God sent his Son made of a woman Gal. 4. 4. the Person then of the Son and not of the Father was made man for us SECT 8. Touching Christs human nature 1. IT condemneth all such as affirme that Christ was not a true man but only in outward appearance as the Manaches and The like touching his Human nature Mertionites who are confuted by Christs owne words Luk. 24. 29. Handle me and see me for a Spirit hath not flesh and bones as ye see me have with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5. 2. Those which hold that Christ had not his flesh of the Virgin Mary but brought it with him from Heaven contrary to the Apostle who saith that he was made of the seed of David according to the flesh Rom. 1. 3. 3. Those who hold that Christ had a true Human nature but in respect of his body only as Apollonaris of Laâ—dicea who is convinced by the words of our Saviour Mat. 26. 38. My soule is heavie unto the death 4. Those who grant that Christ tooke upon him our whole Nature but not our human infirmities for the Apostle teacheth the contrary that Christ was in all things tempted in like sort as we are yet without sinne Heb. 4. 15. For infirmities are of two sorts Personall and Naturall SECT 9. Of Personall and Naturall infirmities 1. SOme are Personall as blindnesse sicknesse diseases as Leprosie c. and these Christ was not subject unto 2. There are Naturall infirmitios which doe belong to the whole Human nature as wearinesse hunger griefe and such like and these our blessed Saviour undertooke that he might in all things be like unto us Heb. 5. 2. which is also evidenced Mat. 4. 2. where it is said that after he had fasted forty dayes and forty nights he was afterwards an hungred and Mat. 26. 38. where himselfe confesseth that his soule was exceeding sorrowfull even to the death c. 5. Those that hold that Christ had a true Human Nature but after the uniting thereof with the God-head it was absorpt of his Divine Nature which only remained and this was the Heresie of Swenâ—feildius But we are otherwise taught in the Scriptures that Christ ascended up in a true visible Human Body and that he shall with the same returne again into the world at the last day Act. 1. 11. 6. Those who hold that the Divine Nature of Christ causeth his Humanity which by the property of its owne nature which The Luthreans error it retaineth for ever can be but in one place at once to be every where which is the opinion of the Luthreans their reason being this viz. because say they the God-head being every where maketh the Humanity for the union sake partakers of its glory To which we answer SECT 10. The Luthreans confuted 1. THat the Assertion concludeth a contradiction for how doth Christs human nature retain the naturall property thereof for ever in being but in one place at once if it be every where by vertue of the God-head 2. If by vertue of this union the human nature can doe all things which the Diety doth then the human nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communion of the properties betwixt the two Natures of Christ but such as destroyeth not the true properties of either but if the property of the Diety were communicated to the humane nature to be every where the Humanity of Christ should be altered in nature being without the true property thereof which is to be but in one place at once 4. As the reason of this Assertion is not sound so the conclusion it selfe viz. of Christs omni-presence in his Humanity is contrary to the Scriptures where the Apostle Peter saith Whom the heavens must contain untill the time that all things must be restored Act. 3. 21. This which hath been spoken I suppose is sufficient to convince all such as deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost but least some curious Naturalists should not be herewith satisfied in the unity of the Trinity and the Trinity in unity relying more upon human or carnall reason then Scripture I will therefore recite the opinions of sundry men touching the Trinity and Vnity of the three Persons in the same by which they may be made unexcusable and also shamed out of their absurd Heresies and Blasphemies and so revoke them for ever SECT 11. Severall sorts of people proving a Trinity of Persons in the God-head 1. TO which purpose some of the Rabbins doe in the name Jehovah comprehend a Trinity for Jehovah say they betokeneth a God begetting or giving essence and if there be a God begetting there must also be a God begotten and because it is impossible but that betwixt the God begetting and the God begotten there should be a coeternall and substantiall love therefore in this name is also insinuated the Holy Ghost the God of
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
Prague in the Counsell of Constans where they condemned them to death For justifiing of which they alledge That it belongeth unto the Magistrate to punish Hereticks having them in their power which Counsell and Act I hope will shortly be returned upon themselves as a just revenge from God for that their cruelty and treachery there being many presidents in Scripture to evidence against such dealing as Abrahams Covenant by Oath with Abimelech Jacob with Laban Joshua with the Gibionites all which were strangers from the true Worship of God and yet they kept their Covenants and Oathes which these Popelings refused to better Christians then themselves CHAP. XVIII Treateth of their Equivocation and mentall reservations as also of a sort of Lyes which they terme Mendatia jocosi Lyes in merrement SECT 1. COusen German to this is their position lately taken up by those Jesuites is their Equivocation and mentall reservations by which they think it lawfull to dissemble with the Magistrate and to delude him with their ambiguous and equivocating answers as if they be asked Whether in such a place as beyond the Seas in France or Spaine at such a time when and where it is certaine they were they will answer that they were not understanding to themselves secretly to such an end purpose The falshood of those their deceitfull equivocations doth directly appeare 1. In thinking that if they hold the truth inwardly in their heart it were no matter if it were not alwayes in their mouthes but a right Christian is known by this He speaketh the truth in his boart Psal 15. 3. he having it both in his heart and mouth 2. By this device of theirs they invert the order and nature of things making falshood truth and truth falshood they turne affirmatives into negatives and contrariwise as if it were all one to say I was not in such a place with a mentall reservation as to say I was by which meanes they make truth the patron of a lye 3. If every man should take this licentious liberty there should be no truth amongst men nor certainty of any thing all testimonies given in Evidence all promises and contracts might justly be suspected lest some secret condition or reservation might be understood for who can trust him at any time that thinketh it is lawfull to lye and dissemble sometimes for whilst he applyeth himself when he lyeth aptly to the time he is to be held uncertain when he speaketh the truth 4. Whereof came this doubting and dissembling but of feare and a bad conscience what needed the Martyrs by a plaine confession of the truth to have adventured and lost their lives if they had held such a dissimulation and equivocating lawfull if it were lawfull to dissemble why did not they SECT 2. Object THey use this mentall reservation for the maintenance of the Popes Catholick Faith and for the discovering of Heresie Ans It were better that Heresie lay hid still then that the verity should be indangered but by that which they call Heresie we worship the God of our Fathers according to the direction of the Prophets and holy men of God and they the Hereticks themselves Obi. Our Saviour himself made use of such dealing as in Mark 5. 30. where he made himself as ignorant who touched his cloathes whereas he knew it well enough who touched them as that they were touched So Luke 24. 28. Christ made as though he would have gone further and yet did not Likewise Joh. 7. 8. he saith to his brethren Ye goe up unto this feast I will not yet goe up whereas indeed he did goe up meaning not with them Ans These instances are thus answered by a Father viz. that the first two instances are sigures of other things as in that Christ made himself ignorant who touched him therein the Gentiles were prefigured who were a people whom the Lord saith â—e knew not In the next Christ spake no untruth for indeed he went further even unto heaven But we are not here put to such a straight to sinde out a Mistery our Saviour in neither of those places dissembled for dissimulation is a hiding and clokeing of the truth but in both these places Christ intended by this meanes to bring the truth to light In the first to try out the faith of the Woman that touched him and in the other to make triall of the humanity and charity of his Disciples as he did the like to Philip Joh. 6. 6. to prove him and in the third our Saviour speaketh as he meant sor he said he would not goe up yet or now because his time was not come So Joh. 2. 4. though he would not shew a Miracle to turne water into wine at his Mothers bidding saying My houre is not yet come yet ere the feast was finished he did it They may as well say here that Christ did equivocate with his Mother by this then that hath been said it doth appeare what vaine shifts the Papists are driven unto and how in all their dealings they hate the light and as our Saviour saith will not come to it least their deeds should be reproved SECT 3. Christians ought both to beleeve with the heart and confesse with the mouth Obj. A Christian is only bound to speake the truth to his neighbour but they who are of another religion are not our neighbours Jehu feigned himself a worshipper of Ball. Ans The Apostle requireth both to beleeve with the heart and consesse with the tongue Rom. 10. 10. and Peter denied Christ only with his mouth and not with his heart and yet he was faine to wash away his sins with teares and though some truths may be hid from him that is not initiated into the Mistery of Religion yet false things are not to be uttered as for the example of Jehu he had not a right heart before God and therefore his example in every respect is not to be justified the example also is much unlike for Jehu did not seeke his owne gaine or propounded his owne safety but did it in a zeale to Gods glory whereas the other tendeth meerely to their owne safety and the dishonour of God spreading their Heresies by this meanes Neither for the matter did Jehu speake untruly for indeed he had a great Sacrifice for Ball when he sacrificed his Priests and in the rest he lyed not but used a kind of outward dissimulation which in Politick affaires where the rule of charity is not broken and Gods glory sought is not unlawfull SECT 4. Of their Mendatia jocosi or lyes in merrement Obj. THere is also another sort of lyes which are allowed by the Papists which they terme Mendatia Jocosi lyes in merrement and that they are tollerable tum ex necessitate both for necessity sake because they are made for delight and recreation which is necessary and nulli nocent for that they hurt no body Ans Though recreation and delight be necessary which we grant for as
more fierce and violent against Christ then Paul and yet a chosen vessell to salvation and a choyce instrument to gaine Soules to Christ it being meerly out of ignorance that he made such havock of the Church Act. 8. 1. 9. 1 2. The like may be also said of the St. Theife who as it appeares by the testimony of Matthew Mat. 27. 44. did first revile Christ as wel as the other until the patience of Christ had convinced his judgement After which he is said to reprove the other as also become a penitent as wil appeare by comparing the two Evangelists together in that relation viz. Mat. 27. 44. with Luk. 23. 40. c. Now for such offenders as these who were amongst the rest of The elect take pleasure in sin before their conversion Rom. 1 32. them which scurged and crucified Christ he might pray for it is likely that Saul whom we call Paul was there and might give consent unto his death as to the death of Stephen Act. 8. 1. our natures being so prone to evill that the very elect before their conversion doe take pleasure in doing many things of which they are afterward ashamed Rom. 6. 21. SECT 5. Obj. IEsus Christ gave himself a ransome for all men 1 Tim. 2. 6. and tasted death for every man Heb. 2. 9. Ans It may as wel be inferred from the words of the Apostle Rom. 11. 33. where God is said to include all in unbeliefe that he might have mercy upon all that all shall be saved for wherein consisteth mercy if not in pardoning offences and where offences are pardoned there is no use of punishment Christ therefore to The word all cannot be meant of every man cleare such scruples betwixt the all of the men of the world and the all of the elect doth thus distinguish them Joh. 17. 10. where he saith All mine are thine and thine are mine and I am glorified in them In which words he doth not say that all men in generall are mine and thine But all mine viz. all them whom thou hast given me as in the 6. ver in whom I am glorified ver 10. but Christ is not glorified by all men in generall viz. by all the world or men of the world for they are of their father the Devill whose commandement they obey Joh. 8. 42. 44. and not Christs therefore the all spoken of in them and the like places cannot be meant of all men in generall Again Christ saith Joh. 10. 27. My Sheep heare my voyce Christ distinâ—uish â—h betwixt the all â—â—â—hâ— wâ—â—ld â—â—d 〈◊〉 of 〈…〉 which doth imply that all are not of his sheep He is also said to lay downe his life for his sheep ver 15. but God the Father did not give him all the men of the world to be his sheep but a certaine number of them which he termeth a little flock in comparison of the generality of men as the Scripture witnesseth Feare not and chiefly intended by the Spirit But so is this spirituall sence as the Prophet expoundeth this place of Gods eternall love or hatred of Jacob and Esau 2. That is the proper sence of the place from which an Argument is framed and a conclusion inferred but out of this spirituall sence concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes ergo it is the proper sence of the place Obj. How would you cleare Gods Justice in creating some to destruction Ans God created none to destruction but by Adams transgression Gods Justice vindicated and cleared we all became the children of wrath and disobedience now put the case that many Malifactors were found guilty of death for one and the same fault not knowing any other but that they shal all suffer according to the Sentence pronounced against them but it hapneth that the superiour Magistrate doth send a pardon to some few of them by name not because they have lesse offended or lesse deserve to dye then the rest but because it so pleaseth him out of his grace and clemency to save them hath the other therefore whom he doth not pardon cause to say he is cruell or tyranous in that he did not doe the like for them all certainly they have rather cause to extol his clemency in sparing some of them So in like manner Adam having sinned and so made guilty of eternall death if God had taken him away immediately he had â—â—t off the whole race of Mankinde he therefore out of his free grace and mercy suffereth him to live and propagate not to the end that he wil destroy all his Progeny but because he wil provide a meanes whereby some of them shall be saved from that death whereof they all are guilty and that by sending his Son out of his owne bosome to take their sins upon him and to satisfie his wrath for them assigning him a certaine number whom he shal so redeeme not by any externall and visible marke but by some innate markes best knowne to himself Shal therefore the rest of Adams posterity tax God of injustice in that he hath not redeemed them all Certainly they rather have cause to extoll and magnifie the exceeding mercy and compassion in God that did vouchsafe to preserve some of the race and posterity from that eternall destruction which by that sinne of Adam they were all involved SECT 7. Obj. IT was hard that the Lord should for one sinne condemne so many of Adams posterity for the eating of one poore Apple a hard case Ans Because carnall men doe thus extenuate our first Parents The 〈◊〉 of our first Parents transgression sinne I wil briefly shew the greatnesse of that transgression for therein many sins concurred as 1. Incredulity in not beleeving Gods Word to be true 2. Vnthankfulnesse in not being content with their estate 3. Pride in desiring to be like unto God 4. Wantonnesse in sinning without any necessity having all the trees in the Garden besides to eate of 5. The sin of Gluttony in pampering the desire of the belly 6. Disobedience in transgressing of the Commandement 7. Curiosity in coveting to know the opperation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercy that they should not dye though they did eate 9. Then followed the concupisence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sin 11. They were guilty of Homicide in bringing death not only upon themselves but all their posterity 12. Beside Eve seduced her Husband 13. Adam sinned in his inordinate affection to his Wife in listning to her 14. The easinesse of the Commandement made the transgression greater As one answering to the question why God forbad Adam to eate of the fruit of that tree which was good saith True it is good but I wil not have thee touch it because I wil have thee obedient God could not
13. neither hath he commanded it but forbidden it in his Law neither doth he worke with them that doth evill for all that God doth is good and so there is none good but God Mark 10. 19. neither doth the Lord approve sin being done Psal 84. Thou art a God that hatest wickednesse So then if God neither move to sin nor commend it being done nor yet assist the actors of it he can in no wise be said to be the author of sin 3. If God should cause sin then every man should sin of necessity and so his punishment should be unjust being forced to sin but God who cannot be deceived hath not brought upon any a necessity or willingnesse of sinning for it cannot be that by whom men rise from sin by him they should fall into sin God that is good cannot be said to be the cause of evill for then he should be contrary to himself Again if God should be any waies the Author of sin then it should be no sin for whatsoever God doth is good nay not to doe that which the Lord willeth is sinne Yet seeing 1. God is said in Scripture to harden the heart which betokeneth an action and likewise in other termes as God is said to give some over to vile affections as in Rom. 1. 26. and to send upon some strong delusions that they should not beleeve the truth 2 Thes 2. 11. and to make the heart fat the eares heavie and to shut the â—yes Isa 6. 10. all which phrases implyeth an action or opperation it is therefore requisite to shew what the hardnesse of heart is 2. By what meanes it is effected or procured and 3. In what respect God may be said to work in the action SECT 2. 1. IT may be described negatively by the unaptnesse of it to any The qualities and inseparable adjuncts of a hard heart Reader examine thy selfe by these ten Simptomes thing that is good being neither passive active or apprehensive of any good thing it is neither moved by prayers nor giveth way to threats it is unthankfull for benefits unfaithfull in Counsell unshame fac'd in evill things there is no activity at all to any good thing it remembreth nothing that is past but wrongs and injuries nor hath any fore-cast for the time to come unlesse it be to seeke revenge 2. It may be described by the inseparable companions thereof viz. the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affections as the Apostle saith speaking of the Gentiles Having their cogitations darkned through the ignorance that was in them because of the hardnesse of their hearts Eph. 4. 18. both which concurred in Pharaoh who shewed his blindnesse in saying he knew not Jehovah and his hardnesse of heart in adding neither will I let Israel goe Exod. 5. 3. The third property of the hardnesse of heart is thiâ— that it not only a great and grievous sin but also the punishment of sin 1. That it is a sin the Apostle sheweth Heb. 3. 12. where he saith Take heed brethren least therein at any time in you be an evill heart to depart from the living God And that it is a punishment of sin the Apostle testifieth also Rom. 1. 21. because saith he when they knew God they did not glorifie him as God And therefore it followeth ver 29. That God gave them over to their own hearts lusts Now the qualities and inseparable adjuncts of hardning the heart are these viz. 1. Blindnesse of judgement and understanding as Isa 6. 10. where the Lord saith Make the heart of this people fat c. lest Reader examine thy selfe by these Simptomes they should see with their eyes and heare with their eares and understand with their hearts and be converted and I should heale them 2. They are obstinate and wilfull and refuse to be admonished and instrâ—cted and say unto God Depart from us we desire not the knowledge of thy wayes Job 1. 14. 3. They delight in doing of evill and make a sport of sin Prov. 2. 14. which rejoyce in doing of evill and delight in the frowardnesse of the wicked 4. They regard not to doe things honest in the sight of God but contrarily contemne and despise them that doe such things as Prov. 18. 3. When the wicked commeth then commeth contempt 5. They are incorrigible and past all hopes of amendment Prov. 1. 30. They would none of my counsell but despised all my corrections 6. They are not ashamed of most vile sins as Jer. 3. 3. Thou hast a Whâ—res forehead and wouldest not be ashamed 7. When the Lord smiteth them they feele iâ— not neither have they any feare of Gods judgements whom the Wise man compareth to those that sleep on the Mast of a Ship and as drunken men that are stricken and knoweth it not Prov. 23. 24. 25. 8. They are growne to such an evill custome of sinning that they can doe no other as the Prophet saith Can the Black-a-more change his hew or the Leopard his spots then may they yet also doe good that are accustomed to doe evill Jer. 13. 23. So that the sins of such seeme to be inexpiable as the same Prophet saith that the sins of Judah were written with a Pen of Iron and with the point of a Diamond Chap. 17. 1. 9. They wax worse and worse of whom it is said Rev. 22. 11. He that is filthy let him be filthy still and as they increase in sins so doe they treasure up wrath against the day of wrath and so treasure up Gods judgements against themselves Rom. 2. 5. 10. They are rejected and cast out of the presence of God and left to themselves such an one was Saul of whom it was said That the Spirit of the Lord departed from him and an evill spirit from the Lord vexed him 1 Sam. 16. 14. And thus have I shewed what the hardnesse of heart is SECT 3. 2. IN the next place I am to shew by what meanes it is effected How the hardnesse of the heart is effected and procured of which subject there are varieties of opinions I shal give you the most materiall of them Some are of opinion that the Lord hardneth the heart by way of manifestation instansing in Pharaoh where the Lord by his plagues and judgements declared how hard Pharaohs heart was But this cannot be the sence of it for so God might be said to commit any other sins when he doth manifest them and bring to lâ—ght and though the expression might serve upon that occasion yet it faileth in other places as Deut. 2. 30. where it is said that God hardened the heart of Sihon King of the Amorites and Joshua 23. where the Lord is said to harden the hearts of the Canâ—aâ—itâ—s and Rom. 9. 15. God hath mercy on whom he will have mercy and whom he will hâ— hardneth in these places it cannot be expounded that God hardned that is
declared their hearts to be hard Others expound it by way of permission because those that are hardned God depriveth of his grace and leaveth them to themselves as God is said to shut up all in unbelief and that he gave them 〈◊〉 spirit of slumber eyes that they could not see c Now these sayings say they are not to be taken as though God did these things but that he suffered them to be done As I wil harden the heart of Pharaoh that is suffer it to be hardned as that he gave them up to a reprobate sence is nothing else but that he permitted it as a Captaine leaving his Souldiers in the midst of a Battell may be said to deliver them up to his enemies hands But although this be most true that God suffereth such to continue in the hardnesse of their hearts yet this is not all for so the Lord suffereth all other sins to be done for there is nothing done in the world unlesse the omnipotent God will have it done either by suffering it to be done or doing it of himself againe if so The Lord goeth further in the act then by his permission the Lord might as wel be said to steale or the like because he suffereth such things to be done but the Lord doth not only concurre in the hardning of the heart by permission or suffering it to be hardned but according to his owne power and action not by the which immediately the hardnesse of the heart is made but whereby many things are done by the which a sinner by his own corruption doth conceive the hardnesse of the heart Now the induration of the heart is two waies to be taken or The Induration of the heart two wayes taken considered 1. As it is a sin 2. As it is a punishment of sin In the first of these God hath no part but for the other as he is a just Judge he inflicteth the hardnesse of the heart as a punishment as the Apostle sheweth Rom. 2. 28 For as the Gentiles regarded not to know God so God delivered them up to a reprobate minde And 2 Thes 2. 11. because they received not the love of the truth c. therfore God sent them strong delusions that they should beleeve lyes in which places the Apostle sheweth how the Lord punished them with blindnesse of heart because of their former sins as also Sam. 12. 11. Behold I will raise up evill upon thee out of thine owne house which was verified in Absolâ—m that rose up against his father as also in the act of Shimei in cursing David whom David saith The Lord bid curse him Now concerning this rebellion of Absolom and rayling of Shimei they are not to be ascribed to God as they were sins in Absolom and Shimei but as they were punishments of the sins of David they were sent of God SECT 4. Obj. IF God be the Author of the induration of the heart as it is a punishment of sin then he may as well be said to be the Author of other sins when as a man falleth into them as the punishments of his former sins Ans All such sins proceed from the hardnesse of the heart Popish objections answered that confirmeth and setleth a sinner in his wickednesse and therefore God cannot be said to be a cause of those sins for a man by continuing in sin hath his heart hardned by the just judgement of God and then out of the hardnesse of his owne heart he bringeth forth other sins of himselfe Obj. The hardnesse of the heart as it is a great and horrible sin so is it the punishment of former sins wherefore if God doe cause it to be a punishment he also causeth it as it is a sin Ans In this Argument there are ambiguous termes for in the first clause this note of similitude as is taken for the being of the thing the bardnesse of the heart as it is a sinne so it is the punishment of sin that it could not be the punishment of sin unlesse it were sin this we grant in the first part but the same word as signifieth also the manner of being Therefore if the first be taken in the same sense for one and the same manner of being we deny that the hardnesse of the heart in the same respect is both sin and the punishment of sin It is both in respect of the subject and being but not both in the same quality affection and manner of being Obj. All punishments of sin because they are just stand with the will of God now hardnesse of heart being a sin if it should stand with the Will of God then it would follow that sin should stand with the Will of God Ans If sin should no way stand with the Will of God then it should not be committed in the world for against his will can nothing be so that we must admit a distinction of Gods will which The will of God two-fold is twofold viz. his will of approbation and his will of providence by the first he willeth not sin but by the second he willeth it to be in the world because he knoweth how to dispose of sin even unto good Many things are done without Gods Wil nothing without his providence Providence is that whereby he disposeeth of things Will whereby he willeth or nilleth any thing and therefore it is good that evill should be done because thereby Gods power and goodnesse is seen in turning evill unto good If therefore God did not see how to turne evill unto a good end he would not suffer evill to be done in the world So then retaining the formes distinction stil hardnesse of heart as it is a sin God willeth it not but as it is a punishment of sin it standeth very wel with the Justice of God SECT 5. THere be also severall other opinions concerning the manner Other opinions touching Gods â—â—â—dâ—ing the heart how God hardneth the heart which being very profitable will not be amisse to be rehearsed As that God doth it by way of patience and long suffering because say they the Lord doth suspend his Judgements and doth not presently punish the wicked whereupon they abusing Gods patience As by way of patience and longsuffering and long suffering are hardned and this exposition they ground upon that place of Scripture Rom. 2. 4. Despisest thou the riches of his bountiousnesse patience and long suffering not knowing that the goodnesse of God leadeth thee to repentance but thou after thy hardnesse and heart that cannot repent heapest up against thy self wrath against the day of wrath Of which patient forbearance they make a figurative Locution Like say they as a Simile Master should say to his servant that abuseth his gentlenesse it is I that have made the thing because I did not punish thee Again As the Sun say they hardneth the Clay and mollifieth Why â—he Lord useth such great patience the Wax
so the goodnesse of God hardneth the vessels of wrath and mollifieth the vessels of mercy And this is true that God doth use a great patience and long suffering toward sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mens hearts that cannot be drawn to repentance by the Lords rich and bounteous mercy 2. By this Gods Judgements appeare to be most just when he punisheth the hard-hearted and incorrigable as it is evident in the example of Pharaoh 3. By this also God teacheth his children to be patient and long suffering one towards another 4. This patience of God though some abuse it yet others profit by it and their hard hearts are mollified for though Pharaohs heart by Gods sparing of him became more obstinate yet Nebuchadnezzar at length by the Lords lenity goodnesse and fatherly correction was brought to know himselfe and confess the true God 5. Though the evill and wicked should reap no profit by the Lords wonderfull patience yet the Elect and such as are ordained to salvation are thereby called and brought to Grace as the Apostle sheweth of himself For this cause saith he was I received unto mercy that Jesus Christ should shew on me all long suffering unto the example of them who in time to come should beleeve on him 1 Tim. 1. 16. so that this is true which is affirmed by the Authors but this is not all God hath yet a further stroke in the hardning of the heart then by connivance and long animity towards it 2. There be others also who hold that the Lord hardneth the By withdrawing his grace heart subtrahendo gratiam by with-drawing his grace God say they giveth men over to a reprobate sence to harden the heart to blinde c. not because these things are done by God which proceed of mens malice but because whilst God doth justly forsake men these things doe happen unto them the Lord therefore hardneth whom he will not mollifie and blindeth them whom he will not illuminate SECT 6. Obj. WHerein consisteth the blinding and hardning of the heart Ans In two things as 1. The internall act of the minde adhearing Hâ—rdnessâ— of heart implyeth 2 things unto evil and in this respect God is not the Author thereof 2. In subtraction of grace whereby it commeth to pass that the minde is not illuminated to see God And in this respect God is the cause of the duration but yet this is not all that seemeth to be contained in Gods hardning of the heart There is also another interpreting the manner of Gods hardning of the heart and it is occasionalliter by way of occasion as when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sins 1. For as all things viz. prosperity adversity life death fulnesse want and whatsoever else doe work together unto good to All things fall out for the good of them that feare God and for evill to the wicked them that feare God as the Apostle affirmeth Rom. 8. 28. so on the contrary all things fall out unto the worst unto the wicked and impenitent and so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh by his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked doe The wicked take occasion by three things to be hardned also take occasion to be hardned are of three sorts as First either inwardly in the minde as by stirring their affections as of anger feare hope desire which they by their corruption turne to evil 2. On such things as are done about them as admonitions corrections mercies benefits which also they ungratefully abuse 3. Or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is polluted puffed up and swelled and all these things being good of themselves they through the hardnesse of their hearts pervert unto their destruction as the Apostle Peter speaking The wicked pervert their owne heart of some which through ignorance and unbelief pervert the Scriptures 2 Pet. 3. 16. The Apostle Paul also sheweth that sin tooke occasion by the Commandement and wrought in hïm all manner of concupisence Rom. 7. 8. Pharaoh also was hardned by reason of Gods workes the plagues and wonders that were shewed in Aegypt By the wonders because he saw the Magicians could doe the like by the Plagues because they touched not him but hapned without they came not also at once but with some intermission and respit between and because he saw they continued not long but were soone removed Therefore in that Pharaoh had such a heart as could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it self did resist the Commandement of God it was by the divine dispensation but there is something further yet to be considered in Gods concurring in the hardning of the heart SECT 7. AGaine there is another Exposition which declareth that The event oft times taken for the cause God hardneth the heart as the event is taken for the cause as it is often taken in Scripture as Joh. 17. 12. None of them perished but the childe of perdition that the Scriptures might be fulfilled Here the Scriptures putteth that for the cause which was the event of the cause for Judas did not perish that the Scriptures might be fulfilled but so it fell out that the Scriptures in Judas perishing was fulfilled There is also the like instance in the 51. Psal Against thee only have I sinned and done evill in thy sight that thou mightest be justified in thy sayings and cleare when thou art judged But David did not sin to that end that God might be justified God had no need of his sin to set forth his glory but so it fell out that God spared David and by his mercy over-came his sin and yet David sinned not to that end Like as when a man being at work and one of his acquaintance Simile commeth to see him he desisteth from working he should say My friend came to day to hinder my work whereas he had no such end in his comming So Jacob said to his Son Why dealt ye so ill with me as to tell the man yeâ— had yet a brother Gen. 34. 6. whereas Jacobs Sons in so saying intended no evill or hurt to their Father but so it fell out c. The wicked also are said to hate their owne soule and to procure unto themselves eternall death whereas simply they hate not their owne soules neither would be damned but upon their committing of sin it so falleth out that their soules perish by their meanes as if they hated them An unruly Patient that wil not obey his Physitian
whereupon death insueth is said to seeke his owne death and yet they desire to live but upon their unruly and disorderly behaviour death followeth So God is likewise said to harden the heart by the like figurative speech because the harding of the heart insueth upon the abuse of these things which God tendeth not to that end but they pervert them to their owne hurt and this opinion may also be safely received and acknowledged but yet there is somewhat more to be added SECT 8. BUt by the way to binde and harden though it signifie an Act Foure things are said to blinde or harden the heart proceeding from him that hardneth yet it is not alwaies so taken for we shal finde in Scripture that foure waies a thing is said to blinde and so consequently to harden viz. 1. Gifts are said to blinde the eyes as Deut. 16. 19. not that they being a dead thing can corrupt the judgement but mens corrupt hearts taking occasion is thereby inticed to corrupt or pervert Justice 2. The Devill is said to blinde the eyes of the wicked 2 Cor. 4. 4. Whom the God of this world hath blinded the minds of them that beleeve not least the light of the glorious Gospel of Christ should shine unto them 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blinde the eyes and harden the heart Esa 6. 10. Make the hearts of this people fat and make their eares heavie and shut their eyes lest they see with their eyes and heart with their eares and understand with their hearts and be converted and be healed 1. Gifts doth blinde occasionalliter by way of occasion 2. Mans heart blindeth meritoriâ— by way of desert or meritoriously because it deserveth to be further blinded and hardned 3. The Devil blindeth insitando by insisting and stirring up to sin and 4. God blindeth subtrahendo gratiam by withdrawing his grace and inflicting the punishment of induration upon them SECT 9. FUrther God is said to harden the heart in his divers leavings In what respects God is said to work in the action of the hardning the heartâ— and forsakings of them as First he suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1. 24. He gave them up to their owne hearts lusts 2. He giveth them abundance of ease and prosperity whereby they are intangled and therefore the Prophet prayeth Give me neither poverty nor riches Prov. 3. 8. 3. He denyeth them the benefit of wholsome correction and affliction whereby they should learne to know themselves as the Apostle saith The Lord doth receive no childe whom he doth not chastise and if we be not chastised then we are bastards and no Sons Heb. 12. 6. 8. 4. God forbiddeth his Servants to pray for such 1 Joh. 5. 16. and so they want the benefit of their prayers as Jeremiah is forbidden to pray for the people Jer. 14. 11. 5. God in his Justice depriveth them of such as should travell for their Soules and bring them unto God as the Apostle left the wilful and obstinate Jewes and shoke of the dust of their feet against them Act. 13. 51. 6. The Lord taketh from them the preaching and knowledge of his Word as the Lord threatned by his Prophet Amos to send upon them a famine but not of bread or water but of hearing the Word Amos 8. 11. 7. God suffereth them to be deceived by flatterers and unfaithful Counsellors as Rehoboam was by his young men 2 Chro. 10. 8. 8. The more strongly to delude them the Lord sometimes suffereth false Prophets to shew signes and wonders as the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2 Thes 2. 9. 9. The Lord permitteth Satan to invade them and to work upon them all his pleasure as the evil spirit sent of the Lord upon Saul 1 Sam. 16. 14 And a lying spirit was in the mouth of Baals Prophets to deceive Ahab 1 King 22 2â— 10. God taketh from them all helps whereby they should be defended from the assaults of Satan as the Lord threatned to doe to his unfruitful Vineyard saying I will take away the hedge thereof and it shall be eaten up I will breake downe the wall thereof and it shall be trodden downe Isa 5. 4. Now the Lord doth not thus forsake until they have forsaken him as Isaiah sheweth Chap. 59. 2. your wickednesse have seperated betwixt you and your God SECT 10. Obj. GOd may be also said to harden the heart because he disposeeth thereof and directeth it to such an end as he himselfe propoundeth Ans 'T is true as God ordaineth the end so hath he also ordained the meanes to the end as Act. 2. 23. where Christ is said to be delivered by the determinate counsell and fore-knowledge of God yet was he betrayed and delivered by Judas whose act in some respects is said to be the Lords because he so disposed of it to affect and accomplish his glorious Counsel in redeeming his elect by the death of his Son But this cannot safely be affirmed that the Lord should be said to doe these things which he ordaineth and disposeth for God so disposed of that Spiritual Cumbat which the Apostle Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficient for thee my power is made perfect through weaknes yet God was not the worker of that temptation but the Apostle imputeth it unto Satan 2 Cor. 12. 7. Like as in the Creation God made light but made not darknesse but only Sin a defect of good as darknesse of light made a seperation betwixt the light and darknesse it being only a defect of light Gen. 1. 14. so the workes of darknesse God cannot be said to make only he disposeth and ordereth them SECT 11. AGaine some referre the worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the Creature in whom all things live move and have their being as Act. 17. 28. for the hardning of the heart as it is an action or worke is of God but as it is evil it proceedeth from man Evill acts as they are acts are good and proceed from God the Author but this solution doth not take away the doubt for as God is the Creator and so the generall Good and evill moâ—ions of the heart worker he only giveth power to move the heart which moving being the generall action is divided into two parts for there are good motions of the heart and evil the one mollyfying the heart and the other hardning of it In the good motions God concurreth two wayes 1. As a How the Lord worketh in them motions generall mover by his
creaâ—ing power 2. As a particular direction by his regenerating grace But in the other motion he hath a stroke as a generall mover in the particular act of hardning as it is evill he concurreth not therefore according to that generall power the Lord is only said to be a mover not an hardner of the heart Now of these waies before rehearsed there are three chiefly to be made choise of viz. 1. That God hardneth the heart by leaving it to it self and depriving it of his necessary grace as he is said to have given over the unbeleeving Gentiles to their owne hearts lusts Rom. 1. 24. 2. That God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby to be further indurate and hardned as the Apostle sheweth that the wicked abuse the patience and long suffering of God thereby to be further hardned 3. That God by his just judgement doth force them to their owne hurt whether they run headlong themselves even to the end For God as a just Judge seeing a mans heart bent upon wickednesse doth as a just Judge inflict upon him the spirit of induration and to this purpose one handling that place Rom. 1. 14. saith that some things there rehearsed are sins and no punishments as the pride and vanities of their minds ver 21. they were not thankfull but became vaine in their imaginations And some also punishments and no sin as eternall death which they were Worthy of veâ—â—â— and that the rest that come betwixt are both sins and punishment SECT 12. Obj. VVHy should God take such a punishment of sin that the sinners thereby commit more sin Ans We answer with the Apostle Rom. 1. 27. where he saith Man with man wrought filthinesse and received such recompence to themselves as was meet for their errors so that God did not send them upon the Gentiles as they were sins but as they are considered as punishments of their sins for as God hath an hand therein he doth incline the wil being evil by its owne fault to sin by his just and secret Judgement as for instance There is but one kinde of heat in the Sun and according to Simile the matter it worketh upon some things it melteth and some things it hardneth the Wax it melteth the Clay it hardneth so God as the Sun hardneth the Clay is said to harden the heart which is earthly and muddy as also by the same worke of the raine the earth being wel tilled bringeth forth good fruit but being untilled thistles which is not of it self as it is raine but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hidden manner the heart of the wicked are hardned but the cause thereof is in themselves Obj. Gods must needs be a worker of evill in hardning of mens hearts Ans God hardneth the heart without any touch of sin as God hardneth the heart without any toâ—ch of sin may be illustrated by this Simile as in the winter quarter the water is frozen until the Sun shine upon it and when the Sun is departed from it it is bound up with cold againe the Sun is not the cause of the freezing of the water but the coldnesse of the water bindeth it self so properly God causeth not the heart to be hardned but by the absence of his grace it becometh hardned Obj. Why doth the Lord suffer any to be hardned Ans That must be ascribed to the Judgement of God which are often hidden but never unjust it should suffice us as the Apostle saith to know and beleeve and that there is no iniquity with God SECT 13. Obj. NO man in this life can become altogether so impenitent incorrigible or without hope of grace or in such a desperate state as to be forsaken for God would have all men to be saved and to come to the knowledge of the truth and I will not the death of a sinner c. so then if mercy be offered to all then the way is open to all to repent and turne unto God Ans God indeed offereth himself to all and denyeth not the God offereth grace to all externall meanes to any if they had grace to apprehend them The Gospel hath been preached to all the world and so to the impenitent and reprobate God therefore offereth grace unto all but all will not receive it as one saith the wholsome medicine of admonition must be administred to all though the health of the sick be uncertaine But if he that is admonished belong to the predestinate it is to him a whâ—lsome medicine if he doe not it is a penall torment Againe the argument followeth not God calleth all men to repentance ergo all may have grace to repent for the Scripture saith that many are called but few are chosen Grace doth prevaile with some but with others their obstinate natures resisteth to which purpose the Scriptures are very plentifull as in Act. 2. 41. Act. 16. 14. 13. 45. c. Obj. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken untill they be in Hell Ans Everlasting punishment in Hell is the end and execution Man in this life may be in the state of damnation of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Judas and they whom the Apostle saith God gave over to a reprobate sence Rom. 1. 28. Ergâ— SECT 14. Obj. IF any man in this life had been utterly excluded from grace Pharaoh of all other had been most like yet his estate was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Ans This reason is flatly against the Apostle who pronounceth Pharaoh as a vessell of wrath prepared for destruction Rom. 9. 17. now if there be hope for a vessel of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9. 18. so then as God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebuchadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other which sheweth their state to be most different for if Pharaoh had been no more hardned then Nebuchadnezzar was he would likewise have repented as Nebuchadnezzar did Obj. We are to despaire of none in this life therefore it is probable for all to repent Ans Such as we see and know commit a sin unto death The sin against the holy Ghost unpardonable which is the irremissable sin against the Holy Ghost
which we confesse a rare thing to be deserned such we may despaire of because the Apostle forbiddeth us to pray for them 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for Chap. 14. 11. and those for whom our Saviour saith he prayeth not for Joh. 17. 9. what hope was there for these when he forbid to pray for them who if any was to pardon them 2. Though we in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent We judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not Now on the contrary side that some in this life are so hardned that they cannot repent and are so incorrigable and without hope of remission of their sins may thus appeare The sin against the Holy Ghost is irremissable as our Saviour saith He that blasphemeth against the Holy Ghost shall never be forgiven Mark 3. 29. therefore there are some in this life which cannot repent neither can have their sins forgivâ—â— them Againe a remarkable testimony of rejection is declared in such as wilfully make away themselves by an untimely death SECT 15. Obj. THe sin against the Holy Ghost is said to be irremissable or unpardonable not because it cannot at all be unpardoned or forgiven but because it is hardly forgiven Ans In answer to this objection the place of the Apostle may be urged who saith that it is impossible for such to be renewed by repentance Heb. 6. 6. so then that which is impossible is not only hardly done but not at all 2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath fore-seen some to be damned and decreed them to be rejected as Judas is called the childe of perdition Joh. 17. 12. therefore it is not possible for such to come to repentance to be saved for those things which are not predestinated cannot be obtained but Cod hath not decreed repentance for such as are rejected and reprobâ—te ergo they cannot repent and where there can be no repentance there can be no remission of sins but some have such hearts they cannot repent Rom. 7. 5. therefore the sins of such are irremissable and cannot be forgiven as one speaking concerning Judas saith that repentance in him was in vaine in regard he had sinned against the Holy Ghost Obj. If it be so that God hath chosen a certaine number to be saved and the rest to be damned then we may live as we list if we be appointed to be saved we must be saved if not we must of necessity be damned Ans We ought not so to reason with our selves but rather We ought to stâ—ive â—o maâ—e â—uâ— calling and election sure strive to make our calling and â—lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and yâ—â— belong to the remnant of the election of grace as may be instanced in the Apostle Paul and the Thiese on the Crosse for where sin aboundeth there grace doth superabound but shall we therefore sin that grace may abound no saith the Apostle God forbid for so long as we continue in sin we are the servants of sin and who knoweth the day of his death that he may take his owne leasure to repent and it is a great signe of a reprobate thus to reason and to hazzard his Salvation on so desperate a point It is true if God have appointed thee to be saved thou shalt be saved otherwise not but let us not in the meane time despaire of our selves but use the meanes that God hath appointed to call the Elect for whom God hath called to the end he hath also called to the meanes to obtaine the end albeit some at the eleventh houre therefore whosoever thou art that despisest the meanes maist also be sure never to obtaine the end The cause why I have so long insisted upon this point is in regard I would have it sufficiently opened to every Christian it being the most absolute cause of difference betwixt Christians the clearing of which I am confident will give much satisfaction to the minds of many which are unsetled in this particular which is the hearty desire of the publisher hereof CHAP. IIII. Treateth of the use of the Morall Law SECT 1. IT is reported that those under the notion of Antinomians are such people as deny the use of the Morall Law since the publishing of the Gospel To the clearing of which point we are to consider of the Law of Moses in generall and of the differences of them 1. The Law of Moses delivered unto the children of Israel The Law of Moses of three sorâ— were of three sorts viz. Morall Judiciall and Ceremoniall the first doth prescribe a persect rule of righteousnesse discerning Morall things that are right and just from them that are contrary both towards God and Man in externall and internall duties requiring obedience under paine of everlasting death 2. The Ceremoniall Law concerned such rites and services as Ceremoniall belonged to the externall worship of God prescribed unto that people both to distinguish them from other Nations of the world and to be signes and simbals unto them of the Spirituall grace in the New Testament to be fulfilled by the Messiah 3. The Judiciall Lawes belonged to the Civill State which Judiciall were such ordinances as contained rules of equity for the judgeing and deciding of Civill controversies and questions and decreed punishments for the transgressions against both the Morall and Ceremoniall Lawes and kept the people under obedience As touching the difference of these Lawes the Morall are The Morall Law grounded upon the Law of Nature generally grounded upon the Law of Nature and so are not the other 2. They are perpetuall to endure for ever and so doe not the other 3. The Morall requireth both externall and internall obedience the other only externall the Morall Law was given as principall and the other Lawes were to give place unto them and were the end unto which the other tended and yet these three sorts of Lawes are not severally but joyntly handled by Moses so that amongst the Moralls are found some Ceremonials and amongst the Judicials both Morall and Ceremoniall Lawes this being the difference betwixt the Morall Law contained in the Commandements and the other that the first was delivered by the Lords owne voyce to the people and the other was received by Moses from God SECT 2. 2. AS touching the validity of these Lawes 1. The Ceremonials The validity of Moses Lawes are utterly abolished so that there is now no placâ— for them under the Gospel neither can they be revived without derogation to the Gospel of Christ as the Apostle saith If ye be circumcised Christ
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
to have a charitable opinion of all Christians but especially of the seed of the faithfull Ans It was and is such a charity as that which hath made Charity towards inâ—anâ—s hath 〈◊〉 the Chuâ—ch and yet doth make our seeâ—ing Churches as they are viz. a Den of Thieves a House of Merchandize we have had too charitable an Opinion of many yea of the most which desperately and without reverence have been admitted Pupels to that Trinity Colledge of Saints as Co-heires with Christ who have after proved a dâ—sgrace and scandall to that Divine Fellowship which simply and unadvisedly we supposed they tooke upon them when they knew not their right hand from their left yea when Baptisme was not so much as in their thoughts SECT 8. Obj. HOw can you be assured who hath true faith seeing the Apostles themselves were deceived as in Simon Magus Annanias Saphira c. Ans Therefore ought we to be more cautelous whom we receive We oughâ— to be moâ—â— Waâ—â— seâ—â—â—g the Apostâ—es were mistaken and to require as great a testimony of their faith as possible may be before we admit of them to the Sacrament of Baptisme in regard that the more there is so admitted into that sacred Society the more it will be polluted and made a scandall by the enemies thereof and the plaine truth is out of a carelesse neglect of so doing as also out of a too indulgent charity that Children have the seeds of faith and so are included in the The fruit of baptizing Infants covenant of grace and salvation Religion is made abominably scandalous by making such of the number of the faithfull as yet never attained to the measure or proportion of the faith of Devils yea by this meanes such a people is admitted as Christians as is too apparent if possible would tread both Christ and his members under foot yea by this meanes as aforesaid what a company of debauched Water-rats and Mault-wormes c. I meane Drunkards Whore-masters Sabboth-breakers and what not have we now in this Common-wealth under the notion of Christians and Protestants yea such who if they who are most invetterately bitter against this Method which I or rather Christ himselfe and his Apostles hath prescribed were now to Baptize such they could not with modesty without repentance and a promise of new obedience went before SECT 9. Obj. DId not our Lord and Saviour Jesus Christ meekly imbrace Infants which was brought unto him yea and blame his Disciples who would have kept them from him saying that of such were the kingdome of heaven Ans Christ blessed them because he might know them to be of the elect for otherwise he would not have done so for as himselfe confesseth he prayeth not for the world Joh. 17 9. 2. Though he blessed them doth it therefore follow that all Children are blessed if so a gallant conclusion 3. Though he blessed them it doth not follow that forthwith he commanded them to be Baptized and as for himselfe he baptized none Joh. 4. 2. neither is it saâ—d that he commanded his Disciples to doe it no doubtlesse he left that to doe untill they were of yeares of knowledge what the profession was which they were to undertake for it is the hardest taske that ever flesh and blood tooke upon them to become a Christian indeed 4. Neither are we to think that the Kingdome of God whether The Kingdom of God consisteth not of young infants militant or triumphant doth consist only of young Infants as you would have them consequent words of our Saviour Mat. 19. 13. for then men of yeares should be excluded therefore it must be that our Saviour meaneth such as become Infants by a second Birth which is the substance of his Discourse with Nichodemus Joh. 3. 3. as also whereof the Apostle Peter speaketh 1 Pet. 2. 2. where he willeth the Jewes to become as new borne babes desiring the sincere milke of the Word that they might grow thereby He sheweth them also in the third verse how this birth is produced viz. not of corruptible but of the incorruptible seed of the Word of God which liveth and abideth in them The Apostle Paul also termeth it the putting off the old man and putting on the new Col. 3. 10. and in relation to which he testifieth himselfe to be a Father to the Corinthians by begetting them to the Gospel 1 Cor. 4. 15. by all which it clearly appeareth that them words of Christ viz. of such are the Kingdome of heaven are not meant possitively of little Infants but such as become so by a Spirituall birth as infants by a Carnall birth SECT 10. Obj. THe Apostle telleth us that the unbeleeving wife is sanctified by the beleeving husband and the unbeleeving husband by the beleeving wife for otherwise their children would be uncleane but by that meanes they are made holy so that the Children of beleeving Parents are holy and therefore to be admitted members of the Church Ans The same Apostle doth also give us to know Rom. 5. 12. No feadrall holinesse in Infants that we are all under originall sin and all by nature the children of wrath and therefore faeadrall holinesse is not to be imagined in Children yea it is very probable by my former instances of Esau Judas and that passage in Ezekiels Prophesie that godly Parents may have wicked Children and the Prophet Habakkuk also saith that the just shall live by his faith viz. by his owne faith for otherwise if one mans faith would save more then himselfe that Popish tenent of Supererrogation might lawfully be justified which we utterly disclaime as well we may doubtlesse then the Apostles meaning in that place was no other but this viz. that like as all things are cleane to the cleane Tit. 1. 15. as food raiment c. so was the unchristian woman to the Christian man as that he may be conversant with her and not offend and that the children begotten by such a couple are not to be reputed as unlawfull or impure or else the Apostle writ to satisfie a scruple viz. That if unbeleeving made a wife unholy unto her husband or a husband unholy to his wife it would make their Children unholy too and so both or none was to be put No holinesse incorporated into the woman by the man c. away but in regard that to the pure all things are pure therefore as well the children as the wife in that sence aforesaid And not that the beleeving husband doth incorporate an inherent holinesse into the unbeleeving woman or the woman to the man in the act of Marriage or both of them into the Childe for that is punctually to contradict the aforesaid Scriptures and so consequently for the said Apostle to contradict himselfe SECT 10. Obj. IF Infants be not Baptized then are they left in death and ought to be of no more esteeme then Pagans or Infidels Ans To the first of these I
be compared to the Moabites Ammonites c. as also such Priests as have their call from Antichrist ought to be discharged of their office by the Magistrate as then Neh. 7. 64. albeit they have accompanied us during our said Captivities the ancient Statute Law of Christ and his Apostles being now clearly discovered unto us and therefore we ought to baptize all such as are of the houshold of faith and desire to renew the Covenant which their predecessors in Christianity practised in the primative times and that who ere they be that shall refuse to be so initiated or incorporated into the Body or Church of Christ now militant that soule ought to be cut off from the Church of Christ as the other was from the congregation of Israel Againe it is evident that as the Israelites had offended in the Wildernesse by their omission of Circumcision so they were likewise moved by a secret constraint to be Baptized of John the Baptist in Iordan as in Matth. 3. yea many of the Pharisees and Saduces verse 7. 8. c. SECT 7. Obj. VVHere is any now so called to Baptize as John the Baptist and the Disciples or who must first Baptize him that beginneth to Baptize others Ans Who Baptized Iohn the Baptist or the Apostles or Disciples of Christ seeing that Christ himselfe baptized none Iohn 4. 2. Obj. They were immediatly called to that office by Christ himselfe but there is none so called in these dayes Ans 'T is very true there is not so and therefore the now The Church of Christ hath retained the purity of baptisme by succession Church of Christ hath it by succession from them Apostles and Disciples that were so immediatly called and gifted Obj. How can that be in regard of the generall Apostacy which hath hapned since by meanes of Antichrist and his adherents Ans Generall Rules admit of some exceptions againe that is but meerly your conceipt as it was sometimes of the Prophet Elisha who thought the Apostacy in his time to have been universall amongst the ten Tribes 1 King 19. 10. yet the Lord leteth There hath not been a totall apostacie him know that he judged amisse for saith he I have left me seven thousand in Israel all the knees which have not bowed unto Baall and every mouth which hath not kissed him ver 18. So in the Apostacy which hath hapned by meanes of Antichrist and his adherents though you imagine it to be generall yet hath it hapned but in part as that of the Jewes Rom. 11. 25. for otherwise Christ should have been deprived of his Church militant which he hath ever preserved in part since he had a Church as also in that he hath promised to be with it unto the end of the world Mat. 28. 20. therefore albeit the true Church hath been hid for one thousand two hundred and sixty yeares in its wildernesse condition yet we must not therefore conclude that she hath been so long dead or utterly lost God having ever preserved her under that despised notion of Annabaptists unto this present time SECT 8. Obj. CAn you say that the Church of Christ hath been ever preserved in England since the Apostacy under that nâ—tion Ans It is impossible I should but yet it doth not follow that therefore it hath not been preserved in any place for the true The Churches of Christ in England received their rise from other Churches Church was given to understand that there was many Apostates or Antichrists even in the Apostles time 1 Epist Iohn 2. 18. which doubtlesse had their increasings untill that Prophecy was fulfilled which is described unto us by the Apostle Paul 2 Thess Chap. 2. which Man of sinne when he had obtained his highest altitude was to be destroyed by the brightnesse of the comming of Christ as is there also expressed which the Apostles fore-seeing did admonish the Churches then extant to keepe close to the faith as also to demeane themselves according to their direction as in the three first verses of that Chapter with ver the 15. as also Chap. 3. 1. c. and therefore 't is likely that those Churches in England received their rise from them of Geneva and them from others and so by gradations even from them Churches planted by the Apostles themselves for otherwise how could such Churches remaine extant but by succession from the Apostles being so lively a representation of their Churches as if they had been planted by the Apostles themselves a Church most likely of any Church in the world to be the true Church of Iesus Christ SECT 9. VVItnesse the little noyse it hath made in the world 1 Kin. The Anabaptisticall church so called proved to be the true Church 19. 12. in comparison of the Church of Rome or the Prelaticall or Presbiterian Church as also how little it hath interposed the civill Magistrate witnesse the Churches in London under that notion to their immortall praise be it spoken who when invited by the Levelling Party to disturbe the present Parliament in point of their civill Office did manifest their utter dislike of such actions desiring only to live under them a peaceable life in all godlinesse and honesty as by their Petition to the Parliament will fully appeare wherein also the now Parliament is acknowledged by them to be the supreame power of the Nation yea I am much mistaken if they were not the very first that did subscribe by Petition to the present government of the Nation for which with the reasons afore mentioned I conclude that that Church which you by way of reproach call Anabaptisticall is the true Church of Iesus Christ which hath been preserved from the power of the Dragon of Papacy and his Angels of Prelacy and Presbitery which was ready to devoure it so soone Rev. 12 5 6. as it was borne viz. in the Apostles times but it was caught up unto God and to his Throne and is now to rule all Nations with a rod of Iron this is the woman which fled into the Wildernesse of the world viz. amongst so many various opinions as hath been for these thousand two hundred and threescore yeares during which time she hath by providence been kept from their errors and preserved in her primative purity This being the time that her Michael and his Angels viz. the Pastors of that Church Michael the now Angel of the Church of Christ Rev. 12 7 8 9 is to make warre against the Dragon and his Angels and the old Serpent called the Devill and Satan as viz. the Pope and his Hierarchies of Papacy Prelacy and Presbitery and shall so prevaile as that there shall not be found any more place for him in his heaven or ministry which the Lord in mercy accomplish Now this Church being so preserved hath as much power to send out Labourers into Christs Harvest to teach and baptize for the rebuilding of the Church of Christ as any Church