Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	david_n	lord_n	nathan_n	4,238	5	12.7447	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

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 contin●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 be●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 righte●●snesse of Christ 4. The effects are divers the Law worketh terrour the Gospel peace and comfort the Law striketh terrou● 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 Publi●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 n●r cannot see any sin in his justified children I answer by thi● 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 admo●●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 obser●●●●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

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 ●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 wa● 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 g●eater or l●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 bl●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 wal● not ●f●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 ●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 ●ill heare my voyce and keep my covenant From these and such like places they argue

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 Absol●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 ●●●d●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 ●he Lord useth such great patience the Wax

of the Law and then the Apostles conclusion should be in vaine who faith I conclude that a man is justified by saith without the workes of the Law but if faith be excluded out of the workes of the Law then it is not commanded or contained in the Law for then it should be a work of the Law SECT 7. How the Popish writers would reconcile Paul and James NOw whereas Paul thus proving Abraham to be justified by faith without workes Rom. 4. 2. 5. and James that Abraham was justified through workes which at the first seeme to be contrary to each other the Popish writers goe about three waies to reconcile these places viz. 1. Say they The Apostle in that expression excludeth Abrahams Morall workes before faith and therefore by such workes they grant a man is not justified but by such as follow and proceed of faith Ans Before that God had imputed righteousnesse unto Abraham by faith he had done divers faithfull workes as the Apostle sheweth As that by faith when he was called obeyed God and by faith abode in the Land of promise Heb. 11. 8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification Againe he saith to him that worketh the wages is not counted by favour but by debt but the workes done before or without faith no wages is due because without faith it is impossible to please God therefore he meaneth not such workes 2. They say that Paul speaketh de fide charitate formala of a saith formed with charity and furnished with good works and such 〈◊〉 faith truly justifieth Ans True it is that Abrahams faith which Paul so much commendeth was a lively and working faith and yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God as the Apostle sheweth in that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputed righteousnesse without workes Rom. 4. 6. to which the Apostle addeth Abrahams full assurance that he that had promised was also able to performe and therefore it was imputed to him for righteousnesse Ver. 21 22. it was not then imputed for the working of his faith but for his bebeeving 3. They use a distinction of a first and second justification the first as when of a sinner a man is made just 2. When a just man becomes more just of the first say they Paul speaketh of the second James Ans The Scriptures knoweth no such distinction of a first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying Blessed are they whose iniquities are forgiven and whose sins are covered speaketh of that justification when of a sinner a man becommeth just before God which they call the first justification But to that blessednesse is promised and where happinesse and blessednesse is obtained no further justification is necessary wherefore the first and one justification sufficeth and so there needeth not a second Further this distinction admitted Paul should rather treat of the second justification because he alledgeth the example of Abraham who was called already and had done many righteous workes before the Scriptures maketh any mention of the imputation of any righteosnesse unto him by faith and James of the first who bringeth in the example of Rahab the Harlot who was called before she had done any worthy works so that the two Apostles must be and are truly reconciled as aforesaid And as to the assurance of our justification the same instance of Abrahams offering up his Son Isaac will verifie at which time the Papists themselves confesse that Abraham was certain of his salvation or that he was in the state of grace SECT 8. Beleevers may be assured of faith and salvation Obj. THe assurance which Abraham had then was a particular experimentall knowledge that in that worke he had pleased God Ans Abraham in this particular was not only assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promises but was strengthened in the faith Rom. 4. 20. and this is that our Saviour saith that Abraham desired to see his day and saw it and rejoyced Joh. 8. 56. his assurance then which he had of Salvation in the Messiah procured unto him this great joy Obi. Abraham knew that he was in the state of grace by speciall revelation Ans This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4. 20. Obj. This revelation was made to the Patriarkes in the Old Testament and the Apostles in the N●w who was as it were the founders of the people of God Ans Paul in matters of faith maketh no such diffence betwixt the Patriarkes and other beleevers where he saith Now it is not written for him only that it was imputed to him for righteousnesse but also for us c. Rom. 4. 23. and he also saith that a crown of righteousnesse was not only laid up for him but for them also that love his appearance 2 Tim. 4. 8. to whom then the same certainty of faith is decreed the like assurance is not denyed Obi. All beleevers are not sure of their Justification seeing Abraham had served God most faithfully before and yet never till then was assured of his Justification Ans It followeth not because Abraham was not 〈◊〉 assured of his Justification that therefore every beleever cannot be justified at all it doth only follow that there was a time that Abraham had not such an assurance for the dearest childe of God being naturally prone to sinne as the sparkes to fly upwards having committed some grievous offence doth after the act many times conceive in himself that he is the childe of perdition or otherwise he could not have been so forsaken of God Instance in David who had the testimony of the Spirit of God that he was a man after Gods owne heart and yet we see after his sinne of Murder and Adultery he conceiveth that God had forsaken him and therefore desireth the comfort of his helpe againe as though he had been utterly deprived of it and yet at other times both before and after he was fully assured of it as the Scriptures doe plentifully make appeare so likewise it is untrue that Abraham had not this assurance untill he had offered up Isaac for the Apostle sheweth that he had that assurance when faith was imputed to him for righteousnesse Rom. 4. 22 23. which was before he was circumcised Gen. 15. 6. SECT 9. The assurance

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 i● 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 c●●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 th● heart nor evill but the actions●●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

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 H●rdness● 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 ye● 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

was preached albeit it were through envie therefore envious men may preach Christ Ans The Apostle spoke them words in that sence as in 1 Cor 11. 19. where he saith thit it is requisite that Heresie should be in regard thereby the truth may be made more manifest so in like manner by the preaching of these envious men they make such as preach Christ out of a good intent to be better esteemed and approved Likewise them that preach Christ meerly for lucre and ostentation doe adde a luster to such men as abhorre such things but otherwise it is not to be imagined that Heresies and envious preaching doe benefit the people of God in point of Salvation SECT 3. Obj. THe Apostle Paul telleth the Church of Corinth that he would bring his body in subjection c. least that he preaching to others should himselfe be a cast-away 1 Cor. 9. 2. 7. Ans The Apostle for his owne particular knew that he was no cast-away for beside the testimony of himselfe that he knew nothing by himselfe 1 Cor. 4. 4. as also that he kept a good Conscience in all things 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to beleeve that whom God loveth he loveth to the end and that he will never leave or forsake his elect Job 13. 1. his meaning therefore must needs be that he would doe so least he should seeme to be such an one as aforesaid for I wil not deny but that such men by reading of good Books may attain to such a notionall degree of knowledge as that they may imitate the true Ministers of Christ as Janes and Jambres did Moses and as the N●tionall Priests like ●o fanes of ●ambres false Prophets and Apostles did the true Prophets and Apostles As also in regard that Satan can transforme himselfe into an Angell of light but that such a Teacher can convert a Soule to God I utterly deny for if the Divine actions of a David a Prophet and a man after Gods owne heart were not acceptable unto God so long as he regarded sin in his heart how much lesse acceptable wil be the actions of a carnall man and if he cannot prevaile for himselfe how much lesse for another It must needs be then a rediculous tenent that such kinde of God must either co●apperate in the act of preaching or i● availeth not people can doe God service in the Ministry for if his prayers prevaile not with God with whom doe they prevaile And the Text saith that God will not heare such prayers but termeth them houlings Againe though Paul plant and Apollo water yet God must give a blessing of increase unto it 1 Cor. 3. 6. 7. or it profiteth nothing and if so then what blessing can be expected from God upon the actions of notorious and wicked persons who as the Prophet saith ●hath sold themselves to doe wickednesse as also being such Prophets whom the Lord hath not sent Againe though Paul preached to Lidia yet the Lord is said to open her heart to attend to the words which he spake Act. 16. 14. but it cannot be expected that the spirit of Discipline who loatheth such Vessels should Co-opperate with such Preachers as aforesaid though never so learned and without its assistance it is impossible that their preaching should convert a Soule from the errour of its wayes SECT 4. Obj. CHrist sent Judas forth to teach as the other Disciples Mat. 10. 5. and also gave him the like power as his other Apostles vers 8. why then might not Judas doe as much good as the other Ans Judas was a type of such Hipocrites as was to be in the Church unto the end of the world unto whom the Lord affordeth the like externall gifts as he doth the true Ministers of his Church as fo●merly in healing all manner of Diseases casting out Devils and the like which he did to Judas Simon Magus and divers others which we read of in the Gospel who by the Lords permission did many excellent externall workes 〈◊〉 the benefit of the outward man as I have told you but no further for if Judas preached Christ doubtlesse it was for the same ends for which he betrayed him viz. for money Mat. 26 15. as doe his disciples the full bagg'd Priests of these times for otherwise for him who was a Sonne of perdition Joh. 17. 12. a Theif yea a Devil to apply Christ to the Soule of a Christian in that Spirituall sence by which the Saints are to apprehend him certainly cannot be the thought of any ration●ll man for if Satan should cast out Satan how should his kingdome stand so that for Judas to gaine Soules to God would have been a Miracle of Miracles 'T is true Satan can transforme himselfe into an Angell of light but it is only to deceive and so doe all his Judas-like disciples by kissing when they intend to betray Againe that sort of preaching the Apostles then used was rather externall then internall a preaching to the outward man then to the inward man a preaching to acquaint the world that the Kingdome of God was at hand Mat. 10. 7. that Christ was come in the flesh a preaching to Repentance and Baptisme as a ●●ares by these Scriptures viz. Mat. 3. 2. as also Act. 2. 38. where the people a●king Peter what they should doe to be saved he willeth them to repent and be baptized c. As also Acts 2. 38. where the Jaylor asking the like question is required by Paul and Silas to beleeve on the Lord Jesus Christ With Act. 8. 12. 37. now if repentance or being baptized or to beleeve on the Lord Jesus Christ would procure eternall Salvation then shall Judas Simon Magus and divers others be saved for Judas repented Mat. 27. 3. c. and Simon Magus is both said to beleeve and to be baptized Act. 8. 13. The preaching then which they then practised without all controversie tended only to the exalting of Christ in the Flesh and not in the Spirit and from hence it was that the Apostle Paul used this expression viz. He that thinketh he knoweth any thing knoweth nothing yet as he ought to know Yea Christ himselfe told his Disciples that he had many things to say unto them which they were not able to beare so that if I should grant you that Judas did preach as the other Apostles at their first entrance into their Ministry yet would it come farre short of a Soule-saving service that being as it were a preaching of Christ by way of Dispute which was practised even by Christ himselfe after his resurrection with two of his Disciples going to Emmans Luk. 24. 17 c. as also by Peter Act. 2. 22. c. 3. 12. 4. 8. 5. 29. as also by Stephen Act. 8. 51 c. by Saul Act. 9. 20. 22. 29. by Peter Act. 10. 36 c. with severall other places of Scripture being a preaching only to gather the