or lesse from the ordinances of God and as the obiects varie as it is a more grieuous sinne whereby a man offendeth against God immediately then against man and it is a greater sinne whereby we sinne against our parents then that whereby we sinne against others On the contrarie he sinneth lesse that stealeth being compelled by hunger then he who prouoked by lust committeth adulterie with his neighbours wife a Prouerb 6.20 Also sinnes differ in degrees as to be angrie or to couet an other mans wife is a sinne but it is a greater sinne to kill or to commit adulterie b Mat. 5.21.22 27 28. Also they differ according to the varietie of circumstances and causes c Mat. 11.22 24. Moreouer the law it selfe distiguisheth the workes of the first and second table d Exod. 34.1 And Christ saith to Pilate Iohn 19.11 He that deliuered me vnto thee hath the greater sinne therefore also are they not to be punished with equall punishments How farre therefore may that diuision be admitted Not in respect of the qualitie of the sinne but in respect of the persons which sinne insomuch as they eyther beleeue or not beleeue For that is mortall sinne which maketh all who beleeue not guiltie of eternall death And such are the sinnes of all men vntill they beleeue that is vntill by faith they receiue remission of sinnes But veniall sinne is not that which doth deserue pardon but that which freely is forgiuen pardoned for Christs sake to them which beleeue such is the sin of all who truly beleeue For that which of it selfe and in it owne nature is mortall becommeth veniall in the beleeuers by the grace and mercie of God whilest it is pardoned and forgiuen them according to that Rom. 8.1 There is no condemnation to them which are in Christ Iesus for they come not into iudgement but haue passed from death to life Iohn 5.24 In a word to the elect all their sinnes euen the greatest are veniall and pardonable through Christ e Ioh 5.16 but to the reprobate no sin there is which is not mortall f Rom. 6 23 What is the third diuision Some sinne is said to be Pardonable some Vnpardonable What sinne is Pardonable Euerie sinne which is committed against the Father and the Sonne g Mat. 12.31 that is euerie transgression of Gods law which is repented of which is remitted of God if the transgressor cease to sinne and flie to Christ the Mediator otherwise not therefore it is called Pardonable from the euent not because of the nature thereof How doth remissible or pardonable sin differ from veniall sin Remissible or Pardonable is that which may be forgiuen to al that beleeue Veniall is that which is actually remitted to the beleeuer What things do oppose this doctrine 1 That distinction of the Papists of sinne into mortall and veniall which is vnproper except in the diuers respects of the elect and reprobate 2 That Paradoxe of the Stoicks who did therefore make all sinnes to be equall because sinne is that thing whatsoeuer is not lawfull We grant indeed the vnlawfulnesse to be alike in all kindes of sinne ⧠The seuenteenth Place of sinne against the holy Ghost VVhat is the sinne which cannot be pardoned IT is a kind of sinne so deadly that eternall death ensueth it without any hope of pardon or forgiuenesse or it is the sinne which is not repented of How is it called It is called the Sinne against the holy Ghost blasphemy of the holy Ghost that is against the holy Ghost a Mat 12 13 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinne which is vnto death b 1 Iohn 5 18 But what is this sinne That we may the better vnderstand it testimonies of Scripture are to be gathered by which we may vnderstand both what it is and what it is not First therefore commeth to our hands that saying 1. Ioh. 5.17 All vnrighteousnesse is sinne but not vnto death VVho so knoweth that his brother sinneth a sinne which is not vnto death let him aske and life shall be giuen him which sinneth not vnto death there is a sinne vnto death I say not that thou shouldest pray for it Heere sinne vnto death is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse which is the transgression of the whole law Hence therefore I gather that the sinne against the holy Ghost is not any transgression of the morall law neyther vniuersall nor particular eyther of ignorance or infirmitie or of malice committed against the law 2. That place of Mathew is to be remembred Mat. 12.31 Whosoeuer speaketh against the son of man it shal be forgiuen him and of Paule 1. Tim. 13. He confesseth that he was a blasphemer of Christ a persecutor a violent man but yet notwithstanding that hee obtained mercie because he did it of ignorance through vnbeleefe From whence I gather that blasphemie persecuting of Christ of his gospell which proceedeth of ignorāce is not a sin against the holy Ghost 3 Hence commeth to our consideration Peters deniall of his master who denied Christ and that when his owne conscience cried against it and with an execration a Mat. 26.69 but this was done through the horrour of the danger at hand neither did his iudgement consent with his tongue and that faith for which the Lord prayed it might not faile b Luc. 22.32 was not extinct but laboured and boyled within him otherwise he would haue ioyned himselfe to the persecutors of Christ when on the contrarie weeping bitterly he flung out of doores From whence I conclude that the deniall of Christ proceeding from infirmitie and not from a purpose to forsake Christ but so that a man may finde out some way for his own safegard is not the sinne against the holy Ghost although nothing commeth neerer it then this deniall c Marc. 3.28 Luk. 12.10 4 Let vs consider that saying of our Lord Mat 12.31 and in the verses following where he obiecteth to the Pharisees blasphemie against the holy Ghost who not onely despised Christ and his Gospell but also said that Christ cast out diuels by Beelzabub the prince of the diuels when as notwithhāding they knew Christ by the Prophets his owne doctrine and miracles and were not ignorant that those works of Christ were done by the power of the holy Ghost Hence therefore I gather by the place a concreto that the matter or generall difference of sinne against the holy Ghost is To denie Christ being knowne and his holy Gospell and against a mans owne knowledge and conscience to ascribe to Sathan that worke which is proper to the holy Ghost And this is one manner and one kinde of sinne against the holy Ghost which was the Pharisees sinne Such is theirs who haue knowne the truth haue neuerthelesse not submitted themselues to the truth but reuile and slaunder the truth calling it hereticall erroneous and diabolicall Lastly consider we of
actuall sinne that is a fruit of the same nature and qualitie How is it deuided Into two parts 1. As it is considered in it selfe without anie relation for of the sinnes produced and arising from Originall sinne some are onely inward namely doubtings of God the inflaming and kindling of euill affections euill thoughtes wicked wils whether those willes be informes without forme or full and resolute as the Schoole-men speake Other are externall which shew and manifest themselues by their outward workes and vse in their committing some outward helpe and seruice of the bodie 2 As it is considered before or after the Doctrine of the Gospell was deliuered concerning Christ Iustification and Regeneration Of how many kindes is sinne considered in it selfe before or without the doctrine of Christ Of two kindes Of omission and Commission a Iacob 4.17 The first is when wee doe not euill but omit that good which God commaunds vs to doe The second when we commit that euill which he forbids vs to doe The first proceedeth from thence for that wee are vnfitt for good things the latter from this ground because we are prone to all euill 2 In respect also of the obiect some sinne is said to be committed against God some against our neighbour 3 In respect of the law some sinne is dead some liuing The dead sinne is which though it be in vs yet is not acknowledged for sinne neyther doth it so rage as it vseth after the knowledge of the lawe a Rom. 7.9 The liuing sinne is that which is acknowledged to be such and outrageth in vs after the knowledge of the law 4 In respect of the inward beginning or originall of sinne some sinne is of infirmitie which through our weaknesse stealeth vpon vs against our wils and conceits as sodaine anger vaine thoughts desire of things vnlawfull Another sinne is of ignorance of which it is spoken Psal 19.13 Leuit. 5.27 And Christ sayeth Luc. 23.34 Father forgiue them for they know not what they doe Another sinne is of Malice which is of two sortes one directly opposing grace is blasphemie against the holy Ghost of which we will speake in proper place the other not directly resisting grace and the holy Ghost such are the particular fals against the precepts of the ten commaundements as Idolatry adultery c. In respect of the complement of Christs redemption those sinnes are called past which were done in all that time before he suffered and present committed since the manifestation of the Gospell by which through the bloud of Christ free pardon of all sinnes both past and present is offered to mankind Rom. 3.24 How is sinne deuided being considered after the Doctrine deliuered by Christ Three waies The first wherby one sinne is called the sinne which reigneth or the sin which sinneth another kind of sin which reigneth not or sinneth not The sin reigning is when a man not regenerate serueth as it were looseth the bridle to sinne and with whole hart and determinate purpose is caried and rusheth forward to sinne This also is called voluntarie because it is done of set purpose and entent wittingly with the whole will and against the conscience to which sinne he is said to liue whosoeuer is in the flesh and is said also to be dead in his sinnes b Eph. 2.5 Col. 2.13 who is entangled more in his sinnes is drowned and dead in them The Sinne which raigneth nâ—t is when a man regenerate being drawne backe and reclaymed by Gods spirit is not caried with all his force to sinne and it is called Inuoluntarium that which is not with the will because the godly doe wrestle against it Rom. 7.19 That euill which I would not that I doe To which also they d Rom. 6.2 are said to be dead in which the vigor and power of sinne which by a borrowed speech is called the life of sinne is extinguished by the power of Christ with whom they are vnited and incoporated by faith and contrarily they are said to liue to God or to righteousnes or to Christ who labour to attaine innocency and righteousnes e Rom. 6.10.11 1. pet 2 24. Whence is their diuision taken From the Epistle to the Romans 6.12 Let not sinne raigne in your mortall bodie that you should obey sinne in the lusts of the bodie AndVerse 14. Let not sinne raigne ouer you for you are not vnder the law but vnder grace and out of 1. Iohn 3 6. Whosoeuer remaineth in him sinneth not Whosoeuer sinneth hath not seene him nor knowen him and vers 9. Whosoeuer is borne of God committeth not sinne because his seed remaineth in him And yet notwithstanding in the same Epistle cap. 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. VVhat is the second diuision Sinne eyther Mortall or Veniall VVhat doe the Papists say eyther of these to be They say that Mortall sinne is the works of the flesh reigning But Veniall sinne say they is the concupiscence or desire of the flesh which doth not long tarie in the heart And therefore they scarce acknowledge originall sinne to be a sinne which they will haue to be washed away with light sprinkling of water ex opere operato as they say by the worke wrought Is this diuision to be receiued Not simply 1. Because euerie sinne whether great or little maketh a man guiltie of eternall death a Rom. 5.14 6.13 2 Because Concupiscence it selfe is by the nature thereof a sinne for it is against the law of God Thou shalt not couet Exod. 20 17. And Gen. 6.5 8.21 Euerie thought of mans heart from his childhood is onely euill 3 Because Iames. 2.10 saith Whosoeuer shall keepe all the law and shall offend in one is become guiltie of all Namely because though he hath not broken totum legis the whole entire law in euerie part yet he hath broken totam legem the whole lawe and the effect thereof by violating the Maiestie of the Lawgiuer 4 This is also manifest both by the consideration of the nature of God and also of the nature of sinne for no man can violate the infinite Maiesty of God venially but he shall be guiltie of infinite punishment and that infinite puritie of God cannot endure so much as the least spot or stayne in a sinner Therefore he is deceiued who thinketh there is any sinne before God Which draweth not with it the weight of his eternall anger Are therefore all sinnes equall Thus farre they are equall that euen the least thought of the least sinne doth a thousand times deserue eternall death according to that saying Gal. 3.10 Cursed is euerie one that abideth not in all things which are written in the booke of the law that he may doe them And Rom. 6.23 The wages of sinne is death Yet notwithstanding in comparison of one with another some sinnes are more grieuous then other as they goe astray more
againe to repentance For whereas true repentance commeth from Gods spirit and we obtaine the spirit of God in Christ alone by faith therefore they can neuer repent who haue sinned against the holy Ghost and therefore can neuer obtaine pardon For if they repented certainly they should obtaine pardon as God promiseth by Ezechiel cap. 18.21 That he will be mercifull when a sinner shall truly be turned seeing God can no more despise him who truly repenteth then his owne spirit b 1 Ioh. 5.16 How doth vnpardonable sinne differ from mortall sinne 1 Because all vnpardonable sinne is mortall but not all mortall sinne vnpardonable 2 Because the mortall sinne becommeth veniall when they doe now beleeue who before did not beleeue but vnpardonable sinne neuer becommeth veniall because they neuer repent or beleeue who haue this sinne What sinnes come neere to this sinne 1 The sinne of the diuels who wittingly and willingly persecute the knowen truth with horrible hatred and furie 2 Denying of Christ proceeding of infirmitie 3 Sinnes against a mans owne conscience often repeated and fallen into are the way to sinne against the holy Ghost for as it is said of diseases of the bodie so fitly it may be applied to the diseases of the soule Too late is helpe of medicine found When old disease hath gotten ground What opinions are contrarie to this Doctrine The errour of the Donatists and Nouatians who denied that they who fell could haue pardon or remission of sinnes abusing that place Heb. 10.26 Whereas there is great difference betwixt the fall of them who sinne knowing of it and their fall who professedly do altogether depart and reuolt from Christ are delighted with impietie and make warre against the truth Otherwise Dauids and Peters cases were desperate yea we were all gone contrarie to that saying of Christ Forgiue seuentie times seuen times Math. 18.22 and Ezech. 18.21 At what time soeuer a sinner repenteth I will no more remember his sinnes And likewise this is contrarie to the examples of Dauid Ezechias Manasses Peter who were receiued into fauour and mercie ⧠The eighteenth common Place Of free will after the fall of man VVhat is vsually vnderstood in this disputation by the name of freewill A Faculty or power of mans mind or vnderstanding to discerne and know good or euill of the will to choose or refuse eyther and of the strength to performe eyther good or euill What is the reason of this name Liberū arbitriū In respect of the mind which sheweth the obiect to be chosen or refused it is called Arbitrium will and in respect of the will which voluntarily and of the owne accord followeth or tefuseth the iudgement of the vnderstanding it is called Liberum free Is there such free will in man after the fall There can be no answer made simply to this question but there is need of a twofold distinction for mens actions are to be distinguished whereof some are naturall and sensuall as to eate to drinke to moue from place to place some morall and animall or pertaining to the reasonable part of the soule such are priuate actions Oeconomicall or Politicall also outward actions in Gods worship and some are supernaturall or spirituall In the first sort of actions man hath choise left vnto him In the second the minde is much darkened the iudgement is not sound nor the will chearefull neither the strength able to performe Thereupon came that speech of Medea Video meliora proboque Deteriora sequor I see the better and approoue it But still the worse my mind doth couet In the third kind another distinction must be vsed for a man after the fall is considered in three respects before his conuersion and regeneration in his conuersion and after his conuersion VVhat thinke you then of the free will of man before his conuersion I thinke it is altogether wicked and euill for the soule though it remaine whole in the essence thereof with her powers the wil vnderstanding yet the strength ability of these powers vnto any spirituall good is lost For the vnderstanding is plainely blinde in heauenly matters destitute of the true knowledge of God and of the wholsome vnderstanding of the word according to Dauids saying Psal 14.3 a Rom. 3.11 There is not a man that vnderstandeth And of Paul 1. Cor. 2.14 The naturall man perceiueth not the things of the spirit of God And Rom 8.7 The wisdome of the flesh is enemy to God for it is not subiect to the law of God neither indeed can be And Ephe. 4 23. he biddeth vs be renued in the spirit of our mind by the spirit of the mind vnderstāding the principal part of the whol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosphers terme it The wil is altogether turned away from God Psa 53.3 There is none that seeketh God they are al gone astray 3 Our strength and endeuors are taken quite away they altogether become vnprofitable in the same Psalme b Rom. 3.3 And 1. Cor. 12.3 No man can say that Iesus is the Lord but by the holy ghost And 1. Cor 3.5 We are not sufficient of our selues to thinke any good thing And Phil. 2.13 It is God who worketh in vs both to will and to do Are we therefore like senselesse stocks in regard of spiritual things No for man is not spoyled by sin of the power of vnderstanding or willing but his vnderstāding is become blind his wil peruerse But what doth not Paule say Rom. 2.14 That the Gentiles by nature do the worke of the law in the 15 verse that they shew the worke of the law written in their hearts The Apostle speaketh of that natural knowledge which is writtē in the minds of all men which is sufficient to take away from men all pretence of ignorance and to make them vnexcusable but he speaketh not of abilitie to fulfill the law And Paule saith not that the Gentiles did the law but the things of the law that is certaine outward works agreeing in some sort with the law for in other places of Scripture as in Ierem. 31.33 they are said to haue the law writtē in their harts whose harts God hath circumcised by his holy spirit c Deut. 30.6 But the Gentiles excelled in notable gifts which gifts seeme to shew that mans nature is not altogether corrupted 1 The corruption and faultines of their nature was not purged away but kept in and restrained by God least that like a wild beast it should violently be caried to the mischiefe of mankinde 2 Those gifts were not common giftes of nature but speciall graces of God which he dispenseth and distributeth to men otherwise in themselues profane diuersly and in certaine measure that he may thereby prouide for the welfare of mankinde 3 Whatsoeuer in their actions was praise-worthie was polluted with ambition and was farre frō a desire of illustrating gods glory 4 They were not vertues properly but Images and
image in the place hereof namely of blindnesse impotencie vncleannesse vanitie and vnrighteousnesse so that since that came to passe man can doe nothing but sinne b Rom. 6.16 17. 7.23 How manie sorts are there of this corruption Two Originall and Actuall The first is the parent the last the miserable issue of the first The first a loathsome pudle and filthy Camarina the second a most grieuous plague the first is called Original or that which is borne and propagated together with vs c Ehes 2.3 Psal 51.7 The second is called actuall sinne or the same which our selues haue brought vpon vs and committed our selues These two notwithstanding are species subalternatae inter se Kindes subordinate one to another rather then opposing one another For the one of them is as it were a cause and roote whence the other as a fruite effect proceedeth which distinction of them is gathered out of Rom. 5.14 What vnderstand you by the name of Originall Sin It is that blemish and staine which is deriued from the first parent of all men according to the flesh vnto all his posteritie descended of him But what is deriued from Adam to his posteritie Both the formall and the materiall part also of sinne that is as the Apostle teacheth manifestly Rom. 5. from the xii verse to the end of the chapter not onely a depriuing of original righteousnesse a corruption of maÌ„s whole nature but also a guilt and obliging of them to eternall punishment in which Adam entangled himself all his posteritie that is The verie disobedience of Adam insomuch as it is imputed to vs all and hath therefore spred it selfe vpon al men though not by act yet by guilt imputation As Rom. 5.12 We are all pronounced to haue sinned in Adam as in the roote or a masse whereout all mankinde was framed we all being at that time in his loynes And verse 16. and 18. By one mans fall the guilt came vpon all to condemnation And vers 19 By one mans disobedience all are made vniust that is guilty of gods anger and eternall death Seeing Leuie is said to pay Tithes in Abraham because hee was in the loynes of Abraham Heb. 7.9 Why also is not Christ said to haue sinned in Adam Because hee was not borne in ordinarie manner of the seede of man but conceiued of the Holy Ghost therefore he became free and exempted from Originall sinne and from the guilt therof as also he did not pay tithes in Abrahams loynes but was represented in Melchisedecks person as being an eternall Priest not giuing but receiuing tithes VVhat is the cause that sinne is deriued and propagated from the father to the children The cause is the Law which God hath iustly made that man should be borne in such estate if man sinned euen as of a leprous father is borne a leprous sonne of a base father a base sonne of a poysonous serpent a serpent But is it righteous that the whole ofspring should be partakers of the punishment deserued by one It is most iust with God Yea amongst all nation it is receiued that what the heade doth in respect it is heade that is imputed to the whole bodie worthilie and children are spoyled of all their fathers goods because of their fathers rebellion For as the Lord of a Fee iustly taketh away from his vngratefull vassall and his posteritie the fee which before was graunted to him vpon certaine conditions so it is a deede of Gods Iustice in that he taketh from Adam and all his posteritie those good things which before were giuen to mankinde in their first parent Moreouer that which Christ hath done as heade of the Church and of all the elect is imputed to the Church and we are saide in Christ to haue kept the Lawe to haue beene deade buried and raised againe and to sit in the heauens Ephe. 2.6 and in many other places Therefore that which Adam hath sinned as head of mankinde that is rightly imputed to vs because whatsoeuer was done by him was supposed to bee done by all men and euery particular man and he represented his whole stock Therefore also did hee lose that which was committed to his keeping for his whole stock But by what meanes is this guilt and this blemish and corruption conueied to his posteritie The guilt by imputation as hath beene said but the corruption not by example onely or imitation or onely by ill custome but by propagation and generation Because Gen. 5.3 Adam is saide to haue begot Seth after his owne image that is a sinner a Rom. 15.12 Iob 14.4 15.14 Againe because little infants doe not sinne by example but are conceiued and borne in sinne b Psal 51.7 And the Apostle saith Ephes 2.3 That wee are all by nature the children of wrath by nature not by Imitation But let vs remember that saying We ought rather seeke what way to escape from that euill then search how it came vpon vs as wee must not so much enquire how a fire beganne but how it may bee quenched But why are children borne of Godly parents not sanctified by their puritie as well as they drawe corruption from them Because they descende from them not by spiritual but by carnal generation for their posteritie is borne of them not by grace but by nature For the guilt and corruption commeth from nature but iustification which is opposed to the guilt Sanctification which opposeth corruption is from supernatural grace Ioh. 1.13 The sonnes of God are not of bloud but of God And chap. 3.3 Except a man bee borne againe c. To whom is originall Sinne deriued To all whosoeuer descend of Adam the infants as yet in the mothers wombe not excepted a Psal 51.7 For although they haue not yet brought forth the fruites of iniquitie yet their nature is a certaine seede of sinne and therefore hatefull and abhominâ—ble to God Rom. 5.14 Death is come vpon all for so much as al haue sinned But infants haue not sinned actually therefore they haue sinned Originally Is none amongest all mankinde excepted Onely Christ who though hee descended from Adam by a continued line and race b Luc. 3.23 Yet not in a naturall manner as other men and by meanes of mans seede but by the onely power of the holy Ghost hee was conceiued of the virgine Marie and sanctified from his first conception that hee might bee without sinne c Mat. 1.18 Luc. 1.35 Yet the children of the faithfull are holy 1. Cor. 7.14 If the roote bee holy the branches also are holy Rom. 11.16 They are holy in regard of their societie with the Church which we professe in the Creede to bee the communion of Saints Neither is forgiuenesse of sinnes and righteousnesse tied to propagation but to the grace and mercie of God or Gods most free election Secondly they are holy because they are comprehended in Gods couenant of which it is saide I
Act. 7 53. Ye haue receiued the Lavv by the ordinance of Angels And Gal. 3.19 The Lavv vvas ordained by Angels in the hand of a Mediator or messenger that is it was giuen to Moses his Messenger by the ministerie of Angels 2. Moses who was specially appointed by God Exod. 19.3.20 Iohn 1.17 The Lavv vvas given by Moses which is confirmed Act. 7.38 For Moses being the messenger betwixt God the people n Deut 5 5 comming downe twise from the mount brought to the Israe it es the two tables of the Law which hee had receiued from God by the ministery of Angels What is the matter or argument or obiect of the Lavv The loue of God and of our neighbour Mat. 22.37.39 Thou shalt loue the Lord thy God vvith all thy heart and vvith all thy soule and vvith all thy thought and thy neigbour as thy selfe Of hovv many sorts is the Lavv of Moses Of three sorts Morall Ceremoniall and Iudiciall Deut. 6.1 These are the Precepts and ceremonies and iudgements which the Lord commanded Rom. 9.4 To the Israelites pertaine the couenants and the seruice of God and the giuing of the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof the first sort are common to Iewes and other nations the latter sorts were priuate and proper to the Lawes of that people and bodie What is the Morall Lawe It is a precept and ordinance made by God containing a rule of liuing godly and iustly before God requiring of all men a perfect and perpetuall obedience towards God and such a Lawe it is as promiseth eternall life to them who perfectly obey but threatneth death and damnation to them who performe it not perfectly according to those sayings Hee that doth these things shall line in them Leuit. 18.5 Deut. 27.26 Gal. 3.12 Deut. 21.23 Gal. 3.10 Cursed is he who doth not all the words of the Lawe And it is called Moralis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is a perpetuall rule to liue by by which euery mans manners are to be tried both towards God and towards his neighbour this is summarily comprized in the ten Commandements or Decalogue Exod. 20.10 What difference is there betwixt this morall Law and mens Lawes which concerne manners A very great difference For humane Lawes do onely require or forbid outward workes and a discipline onely for fashion and orders sake and onely require of vs an inward moderation of our affections after the iudgement of our owne minde But the lawe of God doth not onely require outward deedes but a conuersion of mans whole nature vnto God absolute obedience and an orderly framing of all affections to the eternall rule of Gods minde and also spirituall motions agreeing entirely and purely with the law Which thing Paule meaneth when hee saith Rom. 7.14 The Lawe is spirituall And Deut. 6.5 Thou shalt loue the Lord thy God with all thyne heart and thy neighbour as thy selfe Also these words declare so much Thou shalt not couet Exod. 20.17 Besides in mans lavves are denounced temporall in Gods both temporall eternall punishments Is the Morall Law another Lawe then the Lawe of Nature No. What needeth then the promulgation of the ten Commandements 1. Because since Adams fall darknesse hath surprised the mindes of men which maketh the knowledge of the Law of Nature more obscure as also his assent to obey is weake and there is a great obstinacie and resistance of the inferiour partes in him 2. Because God would by this new publication declare and testifie that hee is author of the Lawe of nature and of the naturall notions in man also he signified hereby that hee would not haue his Law to be forsaken 3. He would haue the expresse voice of his iudgements against sinne to bee extant and that it should bee knowne that punishments fell not by chance but by the order and appointment of God 4. That there might appeare a certaine manner and order of worshipping God What is the end of the Law 1. Tim. 1.5 The end of the commaundement is loue out of a pure heart a good conscience and faith vnfained Can we performe that obedience to the Law which it requireth That euen the regenerate can not doe it it is proued not onely by vniuersall experience and testimonies of Scripture as Ecclesiastes 7.21 Prouerb 20.9 1. King 8.46 There is not a iust man vpon the earth which doth good and sinneth not Psalm 14.2.2 In thy sight shall none that liueth be iustified And Rom. 7.21 When I would doe that vvhich is good for hee speaketh in that place of one and the same worke which is good euill is present with me Phil. 3.12 Not as though I had already attained to it or were already perfect but also the new way into heauen shewed vnto vs that is Iesus Christ our Lord doth clearely euict annd manifest it For if righteousnesse be of the lavv saith Paule Gal. 2.21 Christ dyed in vaine Is God therefore vniust because he requireth these things of vs vvhich vve cannot doe Farre be it we should say so for he asketh againe of vs that which is his owne and which before hee had giuen vs for hee gaue to our first parents in their creation a power and ability to performe the Law Euen as if one should lend any man money and the debter should by his negligence and fault spend or lose it and is no more able to pay notwithstanding the creditor can not bee proued to deale vniustly if he demaund the lent money of him his heires But hovv can these tvvo sayings vvhich are thought to bee Ieroms be reconciled Cursed is hee vvho saith that God commanded impossible things and cursed is he vvho saith the Lavv is possible They are to be reconciled by a distinction of times and subiects God did not commaund impossible things namely to our first parents before the fall neither also to the regenerate vnto whom the Law is possible by grace And this is 1. First by imputation of Christs satisfaction and remission of sinnes for Christ is the end or scope the fulfilling or perfection of the Lavve for righteousnesse vnto euerie one that beleeueth Rom. 10.4 And Ambrose saith He hath the fulfilling of the Lavv that beleeueth in Christ 2. Secondly by the beginning of a renouation which is wrought by the holy ghost vnto some degree of a good conscience according to which they are called perfect a Phil. 3.15 1 Cor. 2 6. but are so by an imperfect perfection b Philip. 2 12 In this sense the commandements of God are not grieuous c 1. Iohn 3 5 because they haue the forgiuenesse of sinnes ioyned to them d Rom 6 14 and because the spirit of renouation worketh in the beleeuers such a will that they are delighted in the Law of God e Rom 7 22 But the Law is impossible namely to a man in this corrupt nature in his owne strength and actions and the Scripture feareth not to
good 1 Thess 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women as neither the administration of the Lords Supper Why should they take vpon them to baptise Also the ancient Church appointed that baptisme should onely be celebrated in the Church or congregation of the faithfull in which place the Apostle plainly chargeth women to be altogither silent much lesse then would he that they should administer the Sacraments Therfore do they twise offend when they administer baptisme in that feined case of necessitie in that they baptise without any commandement nay against the commandement of God and besides they tye to the externall action eternall saluation which is to be sought in the death of Christ that couenant of his grace onely As for that example of Zephora who circumcised her sonne it is eyther to be held as a rash vnlawful act of a foolish and angry woman or as a singular action not to be followed For the Angell was well pleased that the child was circumcised not because she did circumcise him The same may be iudged if any priuate or lay man as they call it should take to himselfe the administration of Baptisme Heb. 5.4 No man taketh that honour vpon him but hee that is called of God as Aaron was Neither doe wee admit that case of necessitie if it compell vs to violate the orders prescribed of God For wee hold this Theoreme Not the priuation but the contempt of Baptisme doth condemne Besides the baptisme of weomen was not long since absolutely condemned in the fourth Councill of Carthage Can. 100. Neither is Augustine to bee allowed in his writing that If a Lay man vpon vrgent necessitie do baptise it is either no sinne at all or a veniall sin No doubt but care should bee had that the Infant may bee baptized by the lawfull and fit Minister but if that may not bee obtained it is to be commended to God that he may Baptise it with the baptisme of his spirit For wee must beleeue that the childrē of faithful Parents be alreadie baptized with the baptisme of the ✿ Flaminis spirit being within the Couenant VVhether forasmuch as Peter Act 10.34.48 preached the Gospell to Cornelius but baptized him not and Paule also did the same as we read 1. Cor. 1.16 Doth it follow therefore that they whose helpe the Apostles vsed in bapzing the faithfull were Lay men No indeede but they were either Euangelists or Elders or Deacons whom for the most part the Apostles tooke with them who sometimes also administred the word of whom at that time there was a great companie Moreouer they did it not of themselues but by the commaundement of the Apostles therefore it was not they but the Apostles that baptized by their hands For he that doth any thing by the ministery of others may be said in a sort to doe it himselfe And whereas Paule in the place before alledged saith that he was sent not to baptise but to preach the Gospell it is to bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comparatiuely For it signifieth that hee had not receiued of God peculiarly or principally the office of baptizing but of preaching the Gospell which manner of speaking we find Ier. 7.22 I spake not c. Neither doth he extenuate the dignitie and fruite of baptisme that whereas few had in Charge the office of teaching many might baptize and many might bee taught at once together but baptisme could not bee administred but in order by one and one therefore Paul who excelled in the gift of preaching was instant intēded vpon the most necessary work leauing that to others which they could more easily performe Whether may that baptisme be allowed which is administred by Hereticks or Papists If it bee meant of such hereticks as denie the principles of heauenly Doctrine and vtterly corrupt the essentiall forme of baptisme as the Arrians Somosatenians Manichaeans and Macedonians which are not sincere in the Doctrine of the Trinitie baptizing so in the name of the Father of the Sonne and of the Holie Ghost that they denie neuerthelesse that the sonne and holie Ghost are coeternall coessentiall of equal honour with the Father or that the sonne of God did truely assume the humane nature then such baptisme is not to hee ratified but to be accursed For the essentiall forme being once taken away the matter it selfe is also taken away And therfore it is to bee thought that such are not so much to be rebaptised but as that indeede they should rather be first consecrated with true baptisme who being conuerted to the knowledge of the trueth desire to bee ingraffed into the Orthodoxall Church And this agreeth with the decree of the Nicen Councill But we must iudge otherwise of the baptisme of some other hereticks as the Nouatians and Donatists who deliuered the true doctrine of the Trinitie or of Papists who are out of the way of truth in some part of doctrin who possesse the place of pastors vse the publick ministerie either by cōmon error by long sufferance or by force though they be not to bee accounted as truly called Wherein although there be many things needlesse and superstitious yet stil Christ is retained held at least in title to be the matter it selfe the chiefe head and essentiall forme of the institution and the natiue meaning without idolatry of the words of Baptisme I baptize thee in the name of the Father of the Sonne and of the Holy Ghost is retained Moreouer it pleased God in mercie to conserue a remnant of his Church in the middest of Popery it selfe euen as the Israelites continued the vse of Circumcision though they embraced a false and impious seruice of God and the vowes are made in the name of Christ and not of Anti-christ or of any Idoll Therefore that baptisme is not void but of value force for it is the Ministerie of those person but of the Church as yet couerd or hidden in popery They I graunt did sprinkle the head or body but Christ baptized inwardly And therefore such Baptisme is neither to be annihilated neither doth it require Anabaptisticall rebaptizing But forasmuch as they teach wickedly in other matters they giue iust cause why the faithfull should necessarily depart from them as it is written 1. Iohn 5.21 Fly Idols VVhether may they that are truely instructed in Christian Religion with good conscience bring their children to bee baptized of Popish Priests No. 1. It is one thing the validitie of a thing receiued another thing to seeke that is falsly and many waies superstitiously administred 2. Because we should giue no occasion by our example to approue and confirme the corruptions both of the Doctrine and of the Sacraments as also of the superstitious worship of the false and vnlawfull calling of the Ministers of Antichrist for that wee must abstaine from all appearance of euill and from communicating with the sins