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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77854	Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.	Burgess, Anthony, d. 1664.	1646 (1646)	Wing B5666; Thomason E357_3; ESTC R201144	253,466	294

with divels we put heavie chaines and fetters that they may doe no hurt so the Lord laid the Law upon the people of Israel to keep them in from impietie The Apostle useth a word shut up as in a dungeon but that is to another sense It was Chrysostomes comparison As a great man suspecting his wife appoints Eunuchs to look to her and keep her so did God being jealous over the Jewes appoint these lawes 2. To curse and condemne and in this respect it poureth all 2. Because it condemnes them its fury upon the ungodly The Law to the godly by Christ is like a Serpent with a sting pulled out but now to the wicked the sting of sinne is the Law and therefore the condition of that man who is thus under it is unspeakably miserable The curse of it is the sore displeasure of God and that for every breach of it and if men that have broken onely mens lawes be yet so much afraid that they hide themselves and keep close when yet no man or Judge can damne them or throw them into hell what cause is there to feare that Law-giver who is able to destroy soule and body Therefore consider thou prophane man are not thy oaths are not thy lusts against Gods Law You had better have all the men in the world your enemy then the Law of God It 's a spirituall enemy and therefore the terrours of it are spirituall as well as the duties Let not your lives be Antinomians no more then opinions Oh that I could confute this Antinomianisme also such a mans life and conversation was against GODS Law but now it 's not 2. To Beleevers it hath this use 1. To excite and quicken them 1. It quickens the godly against sin and corruption against all sinne and corruption for howsoever the Scripture saith Against such there is no law and The Law is not made to the righteous yet because none of the godly are perfectly righteous and there is none but may complaine of his dull love and his faint delight in holy things therefore the Law of God by commanding doth quicken him How short is this of that which God cōmands not that a man is to look for justification by this or to make these in stead of a Christ to him but for other ends Hence Psal 1. and Psal 19. and 119. who can deny that they belong to the godly now as well as heretofore Have not beleevers now crookednesse hypocrisie luke-warmnesse You know not onely the unruly colt that is yet untamed but the horse that is broken hath a bit and bridle also and so not onely the ungodly but even the godly whose hearts have been much broken and tamed doe yet need a bridle Nè Spiritum sessorem excutiant And if men should be so peremptorie as to say they doe not need this it 's not because they doe not need it for they need it most but because they doe not feele it 2. To enlighten and discover unto them daily more and more heart-sinne 2. It discovers sin unto them and soule-sinne This use the Apostle speaketh of Rom. 7. per totum for how should a man come to know the depth of originall sinne all the sinfull motions flowing from it but by the Law and therefore that is observed by Divines the Apostle saith he had not knowne sinne but by the Law intimating thereby that the Law of nature was so obliterated and darkened that it could not shew a man the least part of his wickednesse Seneca who had more light then others yet he saith Erras si tecum vitia nasci putas supervenerunt ingesta sunt And so Pelagius his assertion was that tam sine vitio quàm sine virtute nascimur And you see all Popery to this day holds those motions of heart not consented to to be no sins but necessary conditions arising from our constitution and such as Adam had in innocency Therefore the people of God see and are humbled for that wickednesse which others take no notice of This will satisfie man but not Gods Law 3. To drive them out of all their owne power and righteousnesse 3. It makes them disclaim all their owne righteousness And this is another good consequence for when they see all to come short of the Law that the earth is not more distant from heaven then they from that righteousnesse this makes them to goe out of all their prayers and all their duties as you see Paul Rom. 7. he consented to the Law and he delighted in it but he could not reach to the righteousnesse of it and therefore crieth out Oh wretched man that I am How apt are the holiest to be proud and secure as David and Peter even as the wormes and wasps eat the sweetest apples and fruit but this will keep thee low How absurd then are they that say The preaching of the Law is to make men trust in themselves and to adhere to their owne righteousnesse for there is no such way to see a mans beggery and guilt as by shewing the strictnesse of the Law For what makes a Papist so selfe-confident that his hope is partly in grace and partly in merits but because they hold they are able to keep the Law God forbid saith a Papist that we should enjoy heaven as of meere almes to us no we have it by conquest Whence is all this but because they give not the Law its due 4. Hereby to quicken them to an higher price and esteem of Christ 4. It makes them set an higher value of Christ and his benefits and the benefits by him So Paul in that great agony of his striving with his corruption being like a living man tyed to a dead carkasse his living faith to dead unbeliefe his humility to loathsome pride see what a conclusion he makes I thank God through Jesus Christ. It 's true many times the people of God out of the sense of their sinne are driven off from Christ but this is not the Scriptures direction That holds out riches in Christ for thy poverty righteousnesse in Christ for thy guilt peace in Christ for thy terrour And in this consideration it is that many times Luther hath such hyperbolicall speeches about the Law and about sinne All is spoken against a Christians opposing the Law to the Gospel so as if the discovering of the one did quite drive from the other And this is the reason why Papists and formall Christians never heartily and vehemently prize Christ taking up every crumb that falls from his table they are Christs to themselves and self-saviours I deny not but the preaching of Christ and about grace may also make us prize grace and Christ but such is our corruption that all is little enough Let me adde these cautions 1. It 's of great consequence in what sense we use the word Law 1. The Law according to the use of the word in the Scripture is not onely a

perpetuall truth ever since Adams fall and it was as efficacious to those before his death as after therefore hee is called a Lamb slaine from the beginning of the world although the Socinians would pervert and wrest that place Lastly I dony that even under the Gospel that all sinnes are forgiven to the justified person at once He is indeed put into a state of justification whereby no condemnation will fall upon him yet his sinnes are not forgiven before they are committed and repented of And for this purpose wee pray for the daily pardon of them which is not to be understood of the meere declaration or assurance of the pardon but for the pardon it self But this shall be on purpose spoken to in the matter of Justification The forenamed Authour hath some other differences but they are confuted already for the substance of them LECTURE XXVI ROM 3. 27. Where is boasting then It is excluded By what law of workes Nay but by the law of faith WEe have confuted the false differences and now come to lay downe the true between the Law and the Gospel taken in a larger sense And first you must know that the difference is not essentiall or The difference between the Law and the Gospel is not essentiall but accidentall onely substantiall but accidentall so that the division of the Testament or Covenant into the Old and New is not a division of the Genus into its opposite Species but of the subject according to its severall accidentall administrations both on Gods part and on mans It is true the Lutheran Divines they doe expresly oppose the Calvinists herein maintaining the Covenant given by Moses to be a Covenant of workes and so directly contrary to the Covenant of grace Indeed they acknowledge that the Fathers were justified by Christ and had the same way of salvation with us onely they make that Covenant of Moses to be a superadded thing to the Promise holding forth a condition of perfect righteousnesse unto the Jewes that they might be convinced of their owne folly in their self-righteousnesse But I think it is already cleared that Moses his Covenant was a Covenant of grace and the right unfolding the word Law and Gospel doth easily take away that difference which seemeth to be among the Learned in this point for certainly the godly Jewes did not rest in the Sacrifices or Sacraments but by faith did really enjoy Christ in them as well as wee in ours Christ was figured by the Mercy-seat Now as both the Cherubims looked to that so both the people of the Jewes and Gentiles did eye and looke to Christ For although Christ had not assumed our flesh then yet the fruit and benefit of his incarnation was then communicated because of the decree and promise of God 1 Pet. 1. 20. 2. This difference is more particularly seen in respect of the degrees Heavenly objects more clearly revealed in the N. Testament then in the Old of perspicuity and clearnesse in the revelation of heavenly objects Hence 2 Pet. 1. 19. the light in the Old Testament is compared to the light in the night-time and that in the New to the light of the sun in the day The summe of all heavenly doctrine is reduced to these three heads credenda speranda facienda Now if you consider the objects of faith or things to be beleeved 1. It is so for the credenda they were more obscurely delivered to them The doctrine of the Trinity the Incarnation of Christ and the Resurrection these things were but in a dark manner delivered yet according to the measure of that light then held forth they were bound to beleeve those things so that as Moses had a veile upon him thus also his doctrine had and as the knowledge we have here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of that in heaven so that in the Old Testament may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of that in the New As it is thus for the credenda things to be beleeved so it is also 2. For the speranda for the speranda things hoped for The opinion of the Socinians and others is very wicked which makes them before Christ onely to hope in temporall good things and the notion of the Papists observing that the Church under the New Testament is called ecclesia but never synagoge and the meeting of the Jewes called alwaies synagoge but never ecclesia doth suppose that the Jewes were gathered together as so many beasts rather then called together as men But this notion is judged false and they instance Heb. 10. and James 2. where the Church of the Christians is called synagoge although Cameron Praelect de eccles pag. 66. doth industriously labour to prove that the Apostles did purposely abstaine from the word synagoge in reference to Christians but his reason is not that the Papists urge for howsoever the good things promised were for the most part temporall and carnall yet these figured spirituall and heavenly It 's Austins obseruation shewing that the Jewes should first be allured by temporall mercies and afterwards the Christians by spirituall As saith he first that which is animall and then that which is spirituall The first man was of the earth earthly the second man was of heaven heavenly Thus wee may say of the Jew and the Christian That which was animall was first and then that which is spirituall Hence Heb. 11. 16. Abraham and others are said to seek an heavenly country so that although it be true which Austine as I remember said though you look over the whole book of the Old Testament yet you shall never find the kingdome of heaven mentioned there yet wee see David making God his portion and professing that hee hath nothing in heaven but him which argueth that they looked farther then meere outward mercies These good things promised to the Jewes were figurative so that as a man consisteth of a soule and body thus also doth the promises there is the kernell and the shell but the Jewes for the most part looked onely to the outward Hence Christ when hee opened those things to his Disciples did like a kind father that breaketh the shell and giveth the kernell to his children In the third place there are facienda things to be done Now 3. For the facienda although it be true as I have proved that Christ hath added no new command to the Law of Moses and whatsoever is a sin now in morall things was also then yet the doctrine of these things was not so full penetrating and cleare as now under the Gospel There is a dangerous book called The Practicall Catechisme that venteth much Socinian poyson and in this particular among other things that Christ added to the Law and perfected it filled up some vacuities in it Certainly the Law of God being perfect and to which nothing must be added cannot be said to have vacuities in it and Christ

you may gather what was a comfort to him Thus Paul 2 Tim. 4. I have fought a good fight c. It is true those words A crowne of righteousnesse The just Judge and Render doe not prove any merits in Paul as the Papists plead but yet Paul declareth this to keep up his heart against all discouragements We are not therefore to take comfort from them so as to rest in them but so as to praise God thereby It 's a good way nesciendo seire that so we may praise God for them and sciendo nescire that so we may be humble in our selves 11. They are necessary in respect of God both in that he is hereby 11. Because God is glorified by them pleased and also glorified When we say They are necessary in respect of God we understand it declaratively to set forth his glory for when God is said to be the end of all our actions and goodness he is not finis indigentiae an end that needs them but finis assimilationis an end that perfects those things in making them like him Now two waies they relate to God 1. God is hereby pleased so the Apostle Hebr. 13. He is well pleased So that as Leah though blear-eyed yet when shee was fruitfull in children said Now my husband will love mee so may Faith say Now God will love me when it abounds in the fruits of righteousnesse for our godly actions please God though imperfect onely the ground is because our persons were first reconciled with God Secondly they referre to God so as to glorifie him as his name is blasphemed when we walke in all wickednesse It 's true it 's Gods grace to account of this as his glory seeing it 's so defective 12. They are necessary in regard of others Matth. 5. 17. Let your 12. Because others are benefited thereby light shine before men He doth not there encourage vain-glory but he propounds the true end of our visible holinesse for godlinesse being light it ought not to be under a bushell Hence both in the Tabernacle and Temple the light was placed in the midst and it ought to extend to others that hereby they may glorifie God in heaven As when we see an excellent picture we doe not praise that so much as the Artificer who made it We ought so to walk that men should glorifie God who hath made us so heavenly so humble so mortified Hierome said of Austin that he did diligere Christum habitantem in Augustino so ought we to walk that others may love Christ dwelling in us 1 Pet. 3. 1. it 's an exhortation to wives so to walke that their husbands may be won to the Lord. Thou prayest for thy husband in a carnall condition thou wouldst have him go heare such a Minister and such Sermons see that thy life also may convert him The Apostle by the phrase without the word meaneth the publick preaching so that the wives life may preach to him all the day and that same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply 1. the great prize that every mans soule is worth 2. the delight that they ought to take in converting of others even the same that merchants doe in their trade 13. Holinesse and godlinesse inherent is the end of our faith and justification 13. Because godlinesse inherent is the end of our faith and justification and that is the meaning of our Divines who say Charity or Love of God is the end of faith because God hath appointed this way of justification by faith till he hath brought us into eternall glory and there we have perfect inherent holinesse though even then the glory and honour of all that shall be given to Christ Now indeed it hath pleased God to take another way for our acceptation then shall be hereafter not but that God might if he had pleased have given us such a measure of grace inherent whereby we might have obtained eternall life being without sin and conformable to his will but this way hath pleased his wisdome that so Christ and Grace may be exalted and we for our sins debased in our selves Therefore good is that of Anselme Terret me tota vita mea nam apparet mihi aut peccatum aut tota sterilitas Onely this may make for the excellency of Sanctification that therefore is Christ and Grace and Justification and all that at last we may be made perfectly holy Now some Divines have gone further but I cannot go along with them As 1. Those that doe give them causality and efficiencie of our justification and salvation And if they should use the word Efficiency in a large sense it might be true but dangerous but otherwise to take Efficient strictly they cannot for so was the covenant of workes at first Adams obedience would not have meritoriously but efficiently procured his happinesse Hence by the Apostle faith is not included as works are rejected for they are rejected as efficients of our salvation but faith is included as the instrumentall and passive receiving of it 2. Some learned men have said Though good workes doe not merit eternall life for that is wholly purchased by Christs death yet say they accidentall degrees of glory our godlinesse may obtaine but that is not safe for first it 's questioned by some whether there be such degrees at all or no but grant it yet even that must be of grace as well as others Lastly some hold our temporall mercies to come to us by a covenant of workes but not our spirituall this also is hard for we may have these good things either by Christ or else by the forbearance of God who doth not take the advantage against us for our sins I shall say no more of this then by answering a main doubt Object If good workes be still necessarily requisite why then is not the covenant of grace still a covenant of works not as at first in Adam when they were to be perfect and entire but by grace pardoning the imperfection of them in which sense the Arminians affirme it Answ Although good workes be requisite in the man justified or saved yet it 's not a covenant of workes but faith and the reason is because faith onely is the instrument that receiveth justification and eternall life and good workes are to qualifie the subject beleeving but not the instrument to receive the covenant so that faith onely is the condition that doth receive the covenant but yet that a man beleeve is required the change of the whole man and that faith onely hath such a receiving nature shall be proved hereafter God willing Use Of exhortation to take heed you turne not the grace of God into licentiousnesse suspect all doctrines that teach comfort but not duty labour indeed to be a spirituall Anatomist dividing between having godlinesse and trusting in it but take heed of separating Sanctification from Justification Be not a Pharisee nor yet a Publican so that I shall exhort thee

would be no heaven nor hell as yet he is bold and confesseth there is none till the resurrection Now if this be so then how shall that be true that the heaven must containe Christ till he come This doth exceedingly puzzle him but he takes the heaven for the place where the Sun is and concludes peremptorily as if he had been in the same also that Christs glorified body is in the Sun Without doubt saith he pag. 33. he must be in the Sun and saith he pag. 34. The Sun may be called well the right hand of God by which through Christ in him we live and move and have our being and there speaketh nothing but darknesse about light as that the Sun is the vaile to keep off the light of Christs body from us which otherwise would be so glorious we could not see it and live But how dare any man make this interpretation The heavens must containe him that is he must be in the Sun till be come to restitution of all things The naming of these things is confutation enough onely this I brought as in a passage meerly to see what cause we have to pray to God to keep us from our selves and our owne presumptuous thoughts Vse 1. Of Instruction that a law may be made even to a righteous man and that threatnings may be menaced to a man who yet is not under the actuall curse and damning power of the Law Use 2. To see the goodnesse of God that tryed Adam but with one positive precept This should be a caution against multitude of Church precepts how did Austin complaine of it and Gerson in his time Vse 3. How the Divell doth still prevaile over us with this temptation of knowledge There were Hereticks called Gnostici and Ophitae This desire to eate of the tree of knowledge hath brought much ignorance and errour I know there are many people so sottish and stupid that the Divell could never intice them with this temptation They account it a trouble even the knowledge of meere necessary things to salvation but when men desire to know above that which is written this is a dangerous precepice Vse 4. To take heed of our selves If Adam thus perfect did faile in a command of tryall about so little a matter take heed where you set gun-powder seeing fire is in your heart Compare this of Adams with that of Abraham what a vast difference Austin thanks God that the heart and temptation did not meet together LECTURE XII GENES 1. 26. And God said Let us make man in our image after our likenesse YOu have heard of a two-fold law given to Adam one by outward prescript for tryall and exhortation of his obedience the other by implantation which was the Morall Law and of that at this time When God had made all other things then man the immediate and proxime end was created it being Gods goodnesse to make no living creature before he provided the food and nourishment of it And thus man the last but the choicest externall and visible piece of his workmanship is created but in a great difference from the former for his creation is brought in by way of deliberation and advice Let us make man which words denote 1. the excellency of the man to be made 2. the mysterie of the Trinity is here implyed for howsoever the Jewes would have it that he spoke to the Angels or the inanimate creatures or others that the word is used in the plurall number for dignity sake as they shew examples in the Hebrew yet we rather joyne with those that doe think it implyed not indeed that this text of it selfe can prove a Trinity for the plurall number proveth no more three then foure or two but with other places that doe hold forth this doctrine more expresly so that in the words you have the noble and great effect Man the wise and powerfull efficient God the excellent and admirable patterne or exemplar After our image God made man after his image and so implanted it in him that that image could not be destroyed unlesse man destroyed himself not that this image was his naturall substance and essence but it was a concreated perfection in him Now for the opening of this truth let us consider these particulars 1. Whether image or likenesse doe signifie the same thing For Image and likenesse signifie one and the same thing the Papists following the Fathers make this difference That image doth relate to the naturalls that man hath his rationall soule with the naturall properties and likenesse to the gratuitalls or supernaturalls which were bestowed upon him Now the orthodox especially the Calvinists though they deny not but that the soule of a man with the faculties thereof may be called the image of God secondarily and remotely herein differing from the Lutherans who will not acknowledge thus much so that principally and chiefly it be placed in righteousnesse and holinesse yet they say this cannot be gathered from the words for these reasons 1. Because verse 27. where there is the execution of this decree in the text there onely likenesse is named and Gen. 9. there is onely image named and Gen. 5. Adam is said to beget Seth after his image and likenesse where such a distinction cannot be made And this is so cleare that Pererins and Lapide doe confesse it Nor is that any matter because they are put downe as two Substantives for that is usuall with the Hebrewes when the later is intended onely as an Adjective so Jerem. 29. 11. To give you an end and expectation that is an expected end so here image and likenesse that is an image most like 2. It s considerable in what an image doth consist Now the An Image consists in likenesse to another patterne after which it is made A Four-sold image Learned they speak of a four-fold image or likenesse 1 Where there is a likenesse in an absolute agreement in the same nature and thus the Son of God is the expresse image of the Father 2. By participation of some universall nature so a man and a beast are alike in their common nature of animality 3. By proportion onely as the Pilot of a ship and the Governour in the common-wealth are alike 4. By agreement of order when one thing is a patterne for another to be made after it and this is properly to be an image for two things go to the nature of an image 1. Likenesse and then 2. that this likenesse be made after another as a patterne Thus one egge is like another but not a patterne of another so man was made like Angels yet not after their image as the Socinians would have it So that to be made after the image of God implieth a likenesse in us to God and then that this likenesse in us is made after that patterne which is in God And howsoever man is a body and God a spirit yet this image and likenesse may well be in

a Grammar-schoole now but in an University Thus you see the chiefe notion of a School-master is to prepare and guide his correcting is accidentall yea if wee may beleeve Quintilian a master in this kind he is against the School-masters beating of boyes as that which would make them of a servile disposition But Solomon giveth better rules Grant therefore that this is to be understood of knockes and blowes which they had what can we say under the Gospel that wee are children freed from the rod though wee have not a School-master yet wee have a father to correct us Heb. 12. 5 6 7 8. Doe we not in that place find a plaine contradiction of this doctrine For the Apostle doth there alledge a place of the Old Testament to us now under the Gospel And certainly afflictions are as necessary to the godly now as fire to the drossy vessell and filing to the rusty iron As the scourging and beating of the garment with a sticke beateth out the mothes and the dust so doe troubles and adversities corruptions from the children of God The fourth reason why God saw sin in them was Because they were not made perfect according to the conscience Hebr. 9. 13 14. Who would not think that the Authour were some Papist or Socinian for if the Text prove any thing to his purpose it will evince that the godly then were made partakers of no more then a legall bodily cleansing But as for the place that is miserably arrested for the Apostle his intent is to shew that the godly then could not obtaine righteousnesse by any of those sacrifices and therefore the good they enjoyed was from Christ the true sacrifice so that unlesse he will deny Christs bloud to be effectuall and operative in the Old Testament this reason must fall to the ground Other reasons hee brings which are to the same purpose and therefore may easily be overthrowne as That God saw no sin in them because their Preachers did not open the kingdome of heaven but hee seeth none in us because the least of our Ministers doe bring us into this kingdome Every one may see the weaknesse here for it supposeth that God did not so fully pardon and forgive because the doctrine of these things was not so clearly preached If the Authours arguments had been that Christ dyed not so fully for them or that Christ his righteousnesse was not so fully imputed unto them then there had been some probability Thus you see this false difference also I do not medle with that opinion Of seeing sin in the beleevers because it is not the proper place I find other differences between the Law and the Gospel made by another Antinomian and they are in a Sermon upon the two Covenants of grace where the Author having truely asserted that God did transact with the Jewes in a Covenant of grace yet hee makes that Covenant and this under the Gospel 2. That the Covenant God made with the Jews and this under the Gospel are two distinct Covenants to be two distinct Covenants They are not saith hee pag. 45. one and the same Covenant diversly administred but they are two distinct Covenants His arguments are because they are called Old and New But those names inforce no essentiall difference The Commandement of love is called an old Commandement and a new yet it is the same for essence so likewise the termes of a good and better doe imply no more then a graduall difference in their excellency But that which I shall especially animadvert upon is the differences hee giveth between these two Covenants of grace so really distinguished as hee supposeth and in this matter the Authour speaketh much error in a few lines The first difference assigned by him is in respect of remission 3. That Plenary remission of sins under the Gospel not so under the Law because no sacrifice save for sins of ignorance of sinnes but he goeth on other grounds then the Hony-combe doth They had not saith he a plenary remission of all sorts of sinnes There were sacrifices for sinnes of ignorance but not for other sinnes that were done presumptuously and if no sacrifices were admitted then consequently no pardon obtained but under the Gospel Christs bloud cleanseth from all sin pag. 54. Now here is an heape of falshoods First that all the legall sacrifices were only for sinnes of meer Confut. 1. All Sacrifices were not only for sins of ignorance ignorance This is also an errour among Sociniaus but Levit. 6. 2 3. there is a sacrifice appointed for him that shall lye and sweare falsly in detaining of his neighbours goods and this could not be but a sinne of knowledge This is also abundantly confirmed in Levit. 16. where the feast of expiation and atonement is made for all the sinnes of the people ver 16. He shall make an atonement because of the uncleannesse of the children of Israel and because of their transgressions in all their sinnes So ver 21. He shall confesse over the live goat all the iniquities of the children of Israel and all their transgressions in all their sinnes Thus ver 30. That ye may be cleane from all your sinnes before the Lord and ver 34. This shall be an atonement for the children of Israel once a yeare for all their sinnes Thus you see the Scripture speakes plainly for all their sinnes yet the Antinomian speakes as boldly as if nothing were truer that there were sacrifices for some sorts of sinnes only So that you are wisely to judge of such books and not beleeve every confident expression It 's true the Apostle calls these sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 7. we translate it errours for the Apostle doth not meane sinnes committed out of meere ignorance but all kinde of sinnes as appeareth by Levit. 16. but therefore are all sinnes called so because omnis malus ignorat There being no sinne which doth not proceede from some errour in the practicall judgement for although a man sin wilfully and advisedly so that there is Nulla alia causa malitiae nisi malitia as Austin speakes of some of his sinnes yet there is even then an errour in that mans conscience But in the second place grant that there were no legall sacrifices 2. No legall sacrifice therefore no remission of sin inconsequent appointed for some sinnes as indeed particular sacrifices were commonly for sinnes either of ignorance or if wilfull not of such an high and morall guilt particular I say for that feast of expiation was generall yet there is no consequence in the world that therefore there was no pardon to be sued out How foolish then were David and Manasses in suing out pardon for their bloud-guiltinesse if there were no such thing allowed by God How grosse is this errour If this doctrine were true then most of those that are reckoned as godly in the Old Testament could have no pardon because many of them did fall into such