Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	body_n	death_n	separation_n	3,748	5	10.7337	5	false

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

shall profit you nothing Gal. 5. 2. for when the body is come the shadow must be abolished but the Ceremonials were shadowes the body is Christ Col. 2. 17. their Temple signified the Church of God their holy place Heaven their Sacrifices the Passion of Christ their expiations the remission of sins these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Again the Ceremonials served only for that carnall people To what end Ceremonies served which were as children kept in bondage under the rudiments of the world Gal. 4. 3. but now we are no longer under tutors and governours the time appointed by the Father being expired but are set free and redeemed by Christ Another reason for the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other Nations but now this distinction being taken away and the wall of partition being broden downe both Jewes and Gentiles being made all one in Christ that also is abolished which discerneth them from other people for the causes being changed for the which the Law was made there must needs also follow an alteration of the Law it self As Of the juditiall Law for the Judicials they are neither abolished nor yet with such necessity to be injoyned the equity of them bindeth but not the strict severity they doe not hold affirmatively that we are tyed to the same severity of punishment now as was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates living now under Christ the prince of peace Isa 9. 6. that is of clemency and mercy may abate of the severity of Moses Lawes and mittigate the punishment The severity of the judicial Law to be abated of death but they cannot adde unto it to make the burthen more heavie To shew more rigor then Moses becommeth not the Gospel to extend more favour is not unbeseeming of which two assertions these are the reasons 1. The first is urged from Lukes Gospel where our Saviour Example reproveth his Disciples because they would have had fire to have come downe from Heaven upon the Samaritans by which we are shewed that vengeance is not alwaies to be taken on them that offend because oftentimes clemency is more profitable both for patience in the offended and amendment in the offend●r and that by the example of our Saviour Luk. 9. 54. The Son of man is not come to destroy mens lives but to save them 2. In that example of Christ who suffered the woman taken Example in Adultery to escape without punishment of death Joh. 8. 11. from which may be inferred that the Adultresse now is not to be put to death but to live rather to be reconciled to her Husband or to come to repentance in which instance our Saviour doth not abrogate the Law against Adultery but refuseth only to meddle with the Magistrates office And albeit Christ did not exercise the Magistrates office in his owne person giving unto Caesar the things that was Caesars according to his owne direction yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate as in another case he did send the Leaper to the Priest Mat. 8. 4. if it had pleased him to impose still the severity of the Law yea our Saviour sheweth by this answer Let him that is amongst you without sinne cast the first stone at her Joh 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others but rather be severe Judges of themselves and with charitable affections to support the frugality of others to which they themselves were subject unto SECT 3. THe difference betwixt the time of the Law and the Gospel The difference of time to be considered must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8. 15. Then they which came neare the Mount where the Morall Law was given were stoned or strucken through with a Dart whether man or beast Heb. 12. 20. but it is not so now then the blood of Abel called for vengeance but the blood of Christ now calleth for mercy and so speaketh better things then that of Abel ver 24. therefore to mittigate the severity of Moses Law in some cases yet not leaving sin unpunished nor by connivance cherished it is more sutable to the profession of the Gospel of peace and mercy 4. The continuall practice of the Church sheweth as much The practice of succeeding Churches decline th●m to b● mitigated that the rigour of Moses Judicials is mittigated the Apostle only willing the infectious man to be excommunicated 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death neither therefore was the Law cruell then neither now doth the Gospel seeme to be desolate but in them both the benignity of God appeared yet by a divers dispensation Then by the death of the body the people was rather parged from their sins then cond●mned but unto us sin is not purged by corporall punishment but by repentance The death of the body then served a● an expiation of their sins prefiguring the death of Christ Gal. 3. 13. but now the expiation of sins is by repentance and remission of sins in Christ Now a greater punishment abideth the contemners of the Gospel even eternall in the next world and therefore corporall death is not so much inflicted now As to the continuance of the Morall Law it is yet in force The Morall Law yet in force and is not abrogated in respect of obedience which thereunto is still required under the Gospel but in respect of the curse and ●alidictio● which Christ hath taken away so that it is most true which our Saviour saith He came not to dissolve the Law but to fulfill it Mat. 5. 17. he hath fulfilled it in his owne person in keeping it ● In paying the punishment which was due by the Law to the transgressors thereof 3. By inabling us by his grace to walk in obedience to the Law SECT 4. Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour and speaketh nothing of man toward himself 2. It forbiddeth perjury whereas blasphemy and heresie was ●s needfull to be forbidden 3. The precepts of the Sabbath is only expressed whereas there were divers other Feasts as of the Passeover P●ntic●ast and others which the Israelites were bound to keep 4. The duty of Parents is commanded but not the the love of Parents againe unto their children 5 The inward act of Murder is not forbidden as the inward act of Adultery namely concupisence therefore there is not a sufficient enumeration in the M●rall Law of all Morall

last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Gra●● and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Mi●ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inis●iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heart● which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 ●●d wi●h co●po●al●●ood deserned for the food of the Sou●e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast o●t into the draugh● I blush to think of their audacious blasphe●●●s who doubtlesse cannot be ignorant that if they eate him ●●rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very ●ell be thought that though the Apostles of Christ would have been ●●y s●r●pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees A●● 15. 29. if they had understood him in that grosse sence which these Papists doe Ag●in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 st●od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmur● at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not ●at● this body which you see nor drink this blood in my v●●nes but I shall give a certain Sacrament unto you which if it be spiritually understood quick●●th you otherwise it profi●eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The ●●gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of i● Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really s●aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for

and have also received it according to the direction and institution of Christ and his Apostles I answer thus That originall sinne is not simply taken away in Baptisme but O●iginall sin not taken away by Baptisme only in respect of the guilt It is taken away formally but not materially There be two things to be considered in originall sinne as first the disagreement and repugnancy it hath with the Law of God and the guilt of the punishment the latter way originall Two things to be considered in originall ●●● sinne is remitted and released in Baptisme it shall never be laid to the charge of the truly faithfull members of Christs Church as the Apostle saith Who shall lay any thing to the charge of Gods elect Rom. 8. 33. but the other remaineth still in Gods Children as the Apostle Paul confesseth of himself Rom. 7. 23. I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull yet it doth not raigne and exercise the power of an absolute Monarch to make its will their law To which purpose the Apostle exhorteth the Romans that they would not suffer sinne to raigne in their mortall bodies to obey it in the lusts thereof SECT 6. The Virgine Mary borne in originall sinne Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne it being for the honour of Christ Ans The Apostle acquainteth us that whatsoever the Law saith it saith to them that are under the Law that every mouth may to stopped and all the World be culpable before God but the Virgine Mary was under the Law and blameable as others were and therefore guilty of originall sinne She was also made righteous by faith for she called Christ her Saviour in her Song Luk. 1. 47. the Apostle also saith that we were all the children of wrath and if all then the Virgine Mary and so borne in originall sinne the Scriptures also discovereth divers infirmities Divers infirmities in the Virgine Mary in the Virigine Mary as Luk. 2. 48. in finding fault with Christ whom she had formerly acknowledged to be her Saviour 2. Her interrupting of Christ in his Sermon Mat. 12. 46. 3. In her prescribing a time for Christ to shew a Miracle for which she procured a rebuke from him Joh. 2. 2. upon which reasons and testimonies of Scriptures describing her infirmities we inferre that the Virgine Mary was conceived and borne in originall Christ only exempted from originall sin sinne as others are and Christ only is exempted of whom only the Apostle saith He was in all things in like sort tempted and yet without sinne Heb. 4. 15. CHAP. XIII Treateth of the Popish distinction of Mortall and veniall Sins SECT 1. Objection THough concupisence be a corruption of our nature yet it is but a veniall sinne or at the most partly mortall and partly veniall for when our desires are without reason then it is a mortall sinne but when they are reasonably required it is but a veniall sinne Ans The distinction of Mortall and veniall Sinnes being understood in their sence that some sinnes in the condition and qualities thereof are mortall and some veniall is contrary to Scripture which maketh death the wages of sinne Rom. 6. 23. that is of all But to the faithfull t is true through Gods grace Ho● sin● are veniall and no● all sinnes are veniall and shall never be laid to their charge and so no concupisence is mortall otherwise there can be no reasonable coviting of any other mans things for reason ●s grounded upon the Law of Nature against which is all concupisence therefore the coveting of any thing which is our neighbours being a transgression of the Morall precept is in its owne nature mortall SECT 2. No worthinesse to be attributed to our selves from any gift of Nature ANd if we rightly understand our selves it is contrary to the nature of a true Christian to justifie or vindicate himself in any thing that may tend to his owne glory and praise by ascribing any worthinesse to himself from any gifts of Nature that is resident in him or to endeavour to lessen or mittigate a sinne but rather to acknowledge himself to be altogether sinfull and uncleane which was the qualities of all the holy men of God as the Scriptures doth plentifully expresse for if we did but truly conceive what sinne is there is none which we ought to esteeme little or veniall unlesse it be comparatively seeing there is none so small but that without repentance is able to sink the soule to eternall The danger of the smallest sin damnation who will think that a slight wound which giveth a sudden in-let to death but should we grant this errour of all other sinnes they are most dangerous both for their frequency and security the one increasing them to a large heap and the other so covering them that we see not how they wrong us so as we see the raine that falls in smallest drops moystens the earth and makes it more slimy and dirty then a shower which descends violently which washeth away but sinketh not in And as the smallest letters are more hartfull to the sight then they that are written with a text pen so those sinnes which are esteemed as small and veniall and we take no notice of may soonest prove our fatall overthrow And for the better progresse in this question we will observe Three degrees in the nature of sinne the degrees which are to be considered in the nature of sinne which are three viz. Appetitus assentio actio The appetite or first desire 2. The perfect assent 3. The action Now the very appetite is restrained in the Morall precept although it doth not yeeld to the desire if it doe but tickle us with a delight it is sufficient to make us guilty for our Saviour saith that He that looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 28. where if we observe our Saviour meaneth not in these words he that looketh and lusteth but he that looketh to lust that is he that looketh upon a woman as an object to kindle or set an edge to his lust or to give way unto it in the least degree which instance suiteth with the first degree of sinne which is the appetite and not within All concupisence forbidden the bounds of consent or action By which it is evident that all concupisence is forbidden yea that which hath the least inclination of the will though no consent be given SECT 3. Concupisence of two sorts good and bad Obi. ARe those thoughts which are in the minde without any consent of the will to be counted as sin before God Ans We are to distinguish betwixt concupisence and desire Good concupisence of two sorts which is either good concupisence or bad the good is of two sorts either

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 distinct●ō 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

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 meritori● 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 heart● 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 2● 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 mo●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

them their Tythes or Church dues as they call them they matter not whether they have another penny to buy their Children bread or no certainly if their intents was to suppresse Prelacy that themselves might reigne in their stead they have not as yet failed in their designe 3. It is manifest that the Scribes and Pharisees was ignorant of the truth it selfe albeit it were amongst them as also instead of the true interpretation of the Scriptures being carnally minded they corrupted them by their false glosses adding many tradissions of their owne forging and in this respect they are one and the same with the Pharisees which to make appeare more at large wil be an occasion to treat upon the second branch concerning their manner of composing their Church SECT 5. BEfore you enter upon this particular first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces Ans It is reported that the Saduces retained the name of The Cavaliers compared with ●he Saduces God mearly for feare least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion yet notwithstanding they endeavoured to efface out of mens mindes and understandings the invocation and true feare of God and that men should revive no more after death neither that any other Judgement was to be expected wherein the just was to be discerned from the unjust the names CHAP. II. The second Chapter treateth of Separation c. SECT 1. Objection THe Apostle telleth us that it is impossible to separate from such a people as to goe out of the world 1 Cor. 5. 10. intimating that so long as the world subsisteth we cannot avoyd the company of such ●●●ple so that of necessity it must be tollerated Ans Is it not as possible now as it was in In what respects Beleevers ought to seperate from unbeleevers the Apostles time Again the Apostle 1 Cor. 5. doth fully cleare himselfe in what manner he would have the Church to be separate from such men ver 19. where he saith yet not altogether with the fornicators of this world c. meaning that we should not so shun their company as to have no commerce or dealings with them as in bargaines c. or not to use a civill carriage or behaviour towards them or that we should not admit of such persons to the publick ordinance of hearing the Word for by so doing they would ever be kept in blinde ignorance and never be converted to the faith therefore to eschew them in such things is as impossible as to goe out of the world in regard the world doth chiefly consist of such people to which the Church of Christ in all ages hath been as a little flock as also in that Christ commanded his Apostles to teach all Nations Matth. 28. 19. that is all the world that thereby they who are ordained to eternall life may be discerned and distinguished from the rest of unbeleevers by joyning themselves in a League and Covenant to be obedient to the rule and Government which Christ by his Apostles hath prescribed for them And this wil more fully appeare to be the intent and meaning of the Apostle by his expressions in the 11. ver of that Chapter where he saith If any one be called a Brother who is a fornicator or covetous or an extortioner with such an one no not to eate which eating there spoken of cannot possibly be meant of the corporall feeding of the body for if that were a sin to doe our Saviour could not be innocent but had offended by eating with Publicans and sinners Mat. 5. 24. 30. it must therefore of necessity be meant of the eating of the Sacrament of the Body and blood of Christ Now in that such an one that is called a Brother viz. one incorporated into the body of the Church being such an one is not to be admitted to that Sacrament how much lesse he that is without viz. he that is not admitted a member of that society or flock of Christ but is yet in the state and condition of a Publican and sinner or out of the payle of the Church Mat. 18. 17. SECT 2. Obj. CHrist commands us to love our enemies to blesse them that curse us to doe good to them that hate us and to pray for them that despitefully use us and persecute us c. Ans Gods Actions are of two sorts generall and particular Gods actions are of two 〈◊〉 generall and particular generall in as much as he suffereth the Sun to shine and the raine to fall to the benefit of the wicked as the godly the other in particular towards the elect by sanctifying of them by his Spirit In like manner ought our actions to be expressed towards men A generall love we must shew to all men although Turks Jewes or Infidels in procuring their good and seeking to doe them no hurt in preserving them and theirs so farre as we be not prejudiced With whom we ought to h●ve familiar●●● and society by so doing Out of which generall fountaine of love floweth these courtesies as in bringing home his strayed Oxe and helping his over-laden Asse c. Deut. 22. 1 2 3 4. But friendship familiarity and society we must only have with the people of God or at least seeme to be such and this difference is further evidenced by the Apostle in these words Doe good to all but especially to the houshould of faith Gal. 6. 10. Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants betwixt the godly and the wicked Ans In these three particulars 1. That we doe not promise Conditions to ●c observed in Lea●ues and Covenants to ayde and assist the wicked or binde our selves to mutuall help for therefore was Jehoshaphat blamed by the Prophet in these words Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19. 2. 2. Neither must we send to Infidels for helpe for that is to distrust the Lord if they offer their helpe upon good conditions it is lawfull for us to use it as sent of God but we must not seeke for it 3. Leagues which have been made with such in former times are not to be broken for the Gospel condemneth truce-breakers yea Leagues for removing hostility or intercourse of Merchants and continuance of peace may be made with Nations of a strange Religion yea the Apostle exhorteth that as much as in us lyeth to be at peace with all men But as touching friendship familiarity c. we ought to have as little as possible may be for he that toucheth pitch shall be desiled with it As also by the example of the people of God both before the Law under the Law and now under the Gospell SECT 3. 1. BEfore the Law as in Gen. 4. 26. where it is said that then There was ever a separation betwixt Beleevers and unbeleevers viz.