duties Ans The Morall Law is perfect and every way sufficient as may appeare by the generall contents thereof in prescribing all kinde of duties both towards God and man 1. Aâ— these things are to be performed by us to â—â—rrâ—â—â— Governours namely fidelity reverence and obedience so likewise the like duties but in a higher nature and degree are required towards God as 1. Fidelity in acknowledging him to be the only God which is commanded in the first and second Prâ—â—ept 2. Reâ—â—râ—â—â—â— in the third not to prophane his glorious name 3. Obedience and Service which is performed in consecrating the Sabbath Day holy unto Gods Worship Againe as to our Neighbour our duties are either speciall towards those to whom we are bound by any speciall kinde of benefit as we are in our Parents and Superiours which is required in the fifth precept or generally towards all men in forbeaâ—ing to doe them any hurt 1. Either in deed as in their single persons concerning their life or their coupled persons touching their Wife or in their Goods we must not steale as also in words where fals witnesse bearing is forbidden either in heart as in the tenth Commandement yea there can be no duty rehearsed either by God or Man which is not comprehended under some of these therefore the decalâ—gue containeth a perfect Law Again it was not necessary that any particular precept should be given as touching the duties of a man towards himselfe both because nature is not corrupted in such duties but that a man still retaineth love to himselfe as it is in our love towards God and our Neighbour as also in that the rule of our love one toward another is taken from a mans love towards himselfe he shal love his neighbour as himselfe And the Apostle saith That no man ever yet hated his owne flesh this is therefore presupposed as granted of all and as a ground to the rest that a man loveth himselfe 2. The Law giveth instance in the more generall and noâ—orions Transgressions such as at the first would be acknowledged of all and therefore because perjury is more generall and more easily discerned then blasphemy and heresie under that the rest are understood 3. The other Festivals were memorables of particular benefits which concerned the Israelites only as the Passeover and â—east of Tabernacles of their deliverance out of Aegypt but the Sabbath was a memorable benefit of the Creation which concerneth all Nations and therefore it only was to be inserted into the Morall Law 4. The love of Parents towards their children though it be naturall yet the duty of children towards their parents is more agreeable to the Law of Nature and the contrary namely their disobedience more unnaturall and therefore instance was to be given in this rather then in the other and besides the name of Father and Son being relatives the duty of each towards other are reciprocall and one may be inferred upon the other 5. Concupisence is expresly forbidden rather then the first motion of anger and revenge First because it is harder to resist the motion of Concupisence then of rage and revenge and we are more apt to sin by that then this 2. Because the inward wrath and purpose of revenge beginneth with a desire For there are two things in revenge as 1. That which we pursue 2. The pursuit it selfe that which we pursue we judge to be evill and so hate it but the action of pursuit we think to be good namely to seek revenge and so we desire it Seeing then that all kinde of coveting and desire is forbidden even that also is included from which rage and revenge taketh its rise or beginning SECT 5. Obj. IN the next place it is requisite to consider of the perpetuity and continuance of the Law for in some places the Scripture saith that Christ came to fulfill the Law not to destroy it Mat. 1. 17. and in other places as though the Law was abrogated as Rom. 6. 14. Ye are not under the Law but under grace with Heb. 7. 12. If the Priest-hood be changed there must of necessity be a change of the Law Ans For the solution hereof this is to be added here though How the Lawes of Moses are in force and how not the question be partly answered before And first in relation to the Ceremoniall Law which was prescribed unto the Jewes to be observed in the Worship of God it is wholly abrogated 1. The body being come the shadow is to be done away 2. These Ceremoniall observations were tyed to a certaine place as 1. To the Tabernacle 2. To the Temple of Solomon but now the Worship of God is not tyed to a certaine place as at Jerusalem where the Temple was Joh. 4. â—â— 3. Other Sacraments are instituted as Baptisme and the Lords Supper ergo they are to be abrogated 4. The Ceremonies doe binde the observers to keep the whole Law but Christ having freed us from the bondage ergo 5. The Ceremonies were a wall of partition and distinction betwixt the Jewes and the Gentiles but now that distinction is taken away all being one in Christ 2. Touching the Pollitick and judiciall Lawes of Moses neither doe they absolutely binde now 1. In regard that many of them were particular to the pollicy of that Common-wealth as the Lawes concerning their inheritances and possessions which were not to passe from Tribes They also shewed the fashion and manners of their Country as in building their houses with slat roofes Deut. 22 8. of these positive constructions there is now no use amongst other Nations 2. The condition of all people are not alike some are more stubborne and obstinate some more civill and tractable and therefore some have need of more strict and severe Lawes then others one kinde of pollitick Law then cannot serve all Nations 3. The Gospel which is perpetuall prescribeth not a certaine forme of Government to all Nations neither overthroweth their severall pollicies but in generall commandeth obedience to higher powers Rom. 13. 1. ergo much lesse the Law which was to be changed but the judiciall Law is not abrogated in respect of the substance end and universall equity which is punishing of vice and maintaining of peace 3. The Morall Law is not now in force in respect of Justification How the Morall Law is not in force Rom. 3. 28. A man is justified by faith without the workes of the Law but it bindeth in respect of obedience we are bound to keep all the precepts of the Law but yet in respect of the terror of the Law and manner of obedience to which we was to be obedient and subject for feare of punishment we are freed from it and therefore the Apostle saith The Law is not given to a righteous man 1 Tim. 1. 9. because they of love rather then feare doe yeeld their obedience and so are a Law unto themselves But this is a priviledge only of the regenerate as
for carnal and unregenerate men they are stil under the curse and terrour of the Law according to that saying Cursed is every one that continâ—eth not in all things that are written in the booke of the Law to doe them SECT 6. BUt though the Morall Law be now in force and bindeth us The difference beâ—wixt the Law and the Gospel to obedience as well as it did the Jewes yet there is a great difference betwixt the Law and the Gospel as 1. In the knowledge and manifestation thereof for by the Morall Law we have some directions by the light of nature but the knowledge of the faith in Christ by the Gospel is revealed by grace 2. The Law teacheth what we should be by faith and grace in Christ we are made that which the Law prescribeth which the Gospel effecteth in us 3. The conditions are unlike the Law tyeth the promises of eternall life to the keeping of the Commandements the Gospel to the condition of faith apprehending the righteâ—â—snesse of Christ 4. The effects are divers the Law worketh terrour the Gospel peace and comfort the Law striketh terrouâ— by the manifestation of sin as the prodigall Childe confessed I am not worthy to be called thy sonne it causeth us to goe afarre of with the Publiâ—an as not worthy to come neare to the presence of God but the Gospel hath two other contrary effects for it comforteth and alureth as our Saviour saith Come unto me all ye that are weary and heavie laden and I will refresh you Mat. 11. 28. and they that finde not the Law and the Gospel to work these their contrary effects doe shew that they neither understand the Law revealing sin nor the Gospel giving remission of sins the one being Lex timoris the law of feare and the other Lex amoris the Law of love and these two Lawes have also a three-fold difference viz. The law of feare maketh its observer servile the law of love maketh free 2. The first is kept by constraint the other willingly 3. The first is hard and heavie the other easie and light CHAP. V. Treateth of Gods seeing sin in the Elect. SECT 1. THere are other opinions also which are attributed to them under the notion of Antinomians which I hope are but aspersions cast upon the Professors of Christ but however I shall propound the charge which they are accused with and returne an answer to it Obj. 1. The first is that God doth not will not nor cannot see any sin in his justified ones which they gather from the text Num. 23. 21. 2. Though the children of God sin never so grievously yet God is not so much as angry with them for it much lesse doth he chastise them for it As also that the Morall Law is of no use at all to a Releever nor rule for him to walke or examine his life by and that Christians are free from the mandatory power of it and that it is as impossible for a childe of God to sin as for Christ himselfe and that to aske pardon for sin is no lesse then blasphemy Ans As I have made appeare that the Morall Law is yet in force so also in the other that God doth not will not nâ—r cannot see any sin in his justified children I answer by thiâ— demand viz. Whether David was one of Gods elect sanctified ones David did repent of his sin or no if he was why then did the Lord reprove him for his Adultery and Murder by the Prophet Nathan and what was the cause of his writing the 51. Psalm with 2 Sam. 14. 15. I wil be c. if he commit iniquity I wil chastise him with the rod of men 2. As to that they say it is as impossible for a childe of God to sin as it is for Christ himselfe I advise them to take notice of what is affirmed by them viz. that they may sin grievously as before mentioned now that it is possible to sin grievously and yet to be as free from sin as Christ to me is a paradox like to which is the other That the children of God need not to aske pardon for their sins and that it is no lesse then blasphemie so Peter and others repented of their faylings to doe for thus they make the Apostle Peter a blasphemer in weeping and repenting for his inconstancy Mat. 26. 75. now to acknowledge that a man may commit grosse and grievous sins and yet terme him a blasphemer if he repent of them is manifestly to declare themselves reprobates for the Scripture saith that he only that confesseth his sins shall finde mercy and therefore the Prophet David saith I said I will confesse my sins unto the Lord and so thou forgavest the wickednesse of my sin In which wards there is both sin confessed and repented of with a pardon annexed as the fruit of his confession and repentance The same Prophet also saith If I regard sin in my heart the Lord will not heare my prayer Which words doth also declare the detestation which the Lord hath of sin even in his very elect As also Rev. 2. 16. where the Lord speaking to his Church saith Repent or else I will come unto thee quickly c. the Apostle Paul also The Lord requireth repentance under the Gospel saith that godly sorrow worketh repentance never to be repented of a Cor. 7. 10. the Apostle Peter also exciteth Converts to repentance Act. 2. 38. I hope these Tenents are but aspersions cast upon the people of God undeservedly by the enemies of God but if there he any such I desire them in the name and feare of God to renounce such blasphemous Heresies and that they will An admoâ—â—tion be no more a scandall to the true professors of Jesus Christ and not hence forth to give occasion to the enemies of God to blaspheme A word saith Salomon to the wise is enough and being spoken in due season is like apples of gold in pictures of silver Prov. 25. 11. CHAP. VI. The sixth Chapter treateth of such tenents as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation but if there be any such opinionist now extant he is answered as followeth SECT 1. Object FIrst it is imputed to them aforesaid that no day ought Severall Tenents laid downe and answered Of he obserâ—â—â—â—on of the Lords day to be kept holy in that the Apostle saith Let no man judge you in respect of an holy day c. Ans The observation of dayes are not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of placing Religion and necessity in them The Jews kept their Sabbath as making observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable it was also unto them a Type and Figure of their Spirituall rest But Christians now keep not the Lords day
whereas our Saviour saith in the New Testament that heaven is his throne and the earth is his footstoole Mat. 5. 34 35. there can then be no house made for God Ans That testimony is objected first in the Old Testament as in The Old Testament and the New compared Isay 66. 1. and therefore therein the Old Testament and the New concurre that God dwelleth not in temples made with hands and yet both in the Old and New Testament God is said to have his house as in Psal 69. 9. 93. 5. Mat. 21. 13. Joh. 2. 16. that therefore is so said and taken to signifie some other thing God therefore was said to dwell in the Tabernacle not because any place can comprehend his Majesty but because there it pleaseth him by some visible signes to manifest his presence so that all the difference betwixt the New Testament and the Old consisteth chiefly in these respects The difference betwixt the Old and New Testament 1. The Old Testament doth signifie the Covenant and League which God made with his people as to be their God and they to be his people Gen. 17. 7. 8. wherein the New and Old Testament doe much differ 1. In that the one was given by Moses and the other by Christ 2. The one was propounded upon conditions of their obedience if they kept the Law the New Testament requireth faith and beliefe 3. The Old Testament was consecrated by the blood of Beasts but the New Testament is confirmed with the blood of Christ 4. That had but Types and Figures which are now abolished the New Testament hath the very body and substance 5. The one was particular to the Israelites only the other in particular to all beleevers 2. The Old Testament and the New are distinguished in time that was before the comming of Christ the New Testament comprehendeth the time since and so they differ in manner and measure of revelation and opening of Gods will as also all things are more plainly opened in the New Testament 3. The Old Testament is taken for the Propheticall writings the New for the Apostolicall and so they differ because the Old receiveth light from the New and cannot well be understood without it for as the Poet saith The Law was like a misty Looking-glasse Wherein the shadow of a Saviour was Treating in a darke straine by Types and Signes And what should passe in after dayes divines The Gospel tells us he is come and dead And thus the riddle of the Law is read So that Gospel is Law the mistery being seal'd And Law is Gospel being once reveal'd 4. Againe the Gospel may be termed the complement or fulfilling of the Law which our Saviour verified upon the Crosse when he had fulfilled it for us Joh. 19. 30. SECT 5. Object BVt the New Testament differeth from the Old in substance and matter because they have divers and contrary effects neither is there the same substance of their Sacraments and ours Ans The divers and sundry effects as because the Law worketh The contrary effects of the Law and the Gospel terrour and the Gospel comfort proveth not a diversity of substance the Sun worketh contrary effects it hardneth the clay and mollifieth the wax yet the substance is the same the difference of the worke is in the divers natures of the things So the Law worketh terrour in respect of the infirmity and weaknesse of our flesh and the Gospel bringeth comfort our hearts being mollified by the Spirit 2. Christ is the end of the Law and the Law is a School-master to bring us unto Christ therefore the matter and substance is the same but the manner condition and qualities are divers 3. The Apostle sheweth that Christ was the substance of their Sacraments as he is of ours for they did all eate the same spirituall meat with us 1 Cor. 10. 3. yet our Sacraments doe after a more lively manner exhibit Christ then he was represented in the legall Sacraments and truly if we did rightly consider the happinesse we injoy by the revelation of the Gospel towards those which in them dark dayes had only the Law read unto them we may think our selves in a happy condition for the Law of it selfe discomforts and takes advantage through the breach of it for the Letter killeth and can no way admit release by pardon for by Law we dye SECT 6. Object WHy did man hope when as he seemed to be without hope the Poet answereth Answer Although they saw no Sun before their eyes They knew by ' th twilight that the Sun would rise For he that with a sharp contructed eye Lookes in a cleare Prospective-glasse doth spy Objects remote which to the sence appeare Through ' th help of the Prospective very neare So some that liv'd within the Lawes dominion Did here farre of a brute and buzz'd opinion A Saviour one day should be borne but he That had the glasse of faith might plainly see That long expected day of joy as cleare As if even solemnized then and there SECT 7. 5. VVE may also observe these differences betwixt the Law and the Gospel as 1. In the knowledge and manifestation thereof for to the Morall Law we have some directions by the Law of Nature but the knowledge of faith in Christ by the Gospel is revealed by grace 2. The Law teacheth what we should be but by faith in Christ we are made that which the Law prescribeth which the Gospel â—ffecteth in us 3. The conditions are unlike the Law tyeth the Promise of eternall life to the conditions of fulfilling the Law in our selves the Gospel to the conditions of faith apprehending the râ—ghteousnesse of Christ the one is Lex timoris the law of feare and the other is Lex amoris the law of love which hath also a three-fold difference as 1. The Law of feare maketh the observers thereof servile but the Law of love maketh them free 2. The Law of feare is not willingly kept but by constraint but the Law of love is willingly observed and kept 3. The one is hard and heavie the other is easie and light SECT 8. 6. THe Law and the Gospel differ also in the effects for the Law striketh terrour by the manifestation of our sins as the Prodigall childe confessed Luk. 15. 21. I am not worthy to be called thy Sonne It made the Publican also stand afarre of beating upon his brest as not worthy to come neare the presence of God But the Gospel comforteth and allureth as our Saviour verifieth in these words Come unto me all ye that are wâ—ary and heavie laden and I will refresh you Mat. 11. 28. As also my yoke is easie and my burthen is light Now they that finde not the Law and the Gospel to work these contrary effects declare that they understand neither the Law or the Gospel aright A Confutation of all such Popish Tenents as are maintained by the Demetrious like Pope and his fellow
invocation of Saints that are departed for God sendeth not Abimeleck to Noah or any other departed to pray for him but to Abraham then living which duty may be mutually performed in charity whilst one knoweth anothers necessities but for the living to pray to or for the dead which knoweth not their wants being already certainly disposed of in an unchangeable estate as the living are not as also in that the Prophet telleth us that Abraham is dead and Isaac is ignorant of us Isa 63. 16. is such a conceit as hath no warrant from Scripture or any sound reason because they are not present to heare our prayers neither doe they know our hearts and we have one sufficient Advocate and Mediator Jesus Christ 1 Ioh. 3. 1. and therefore need we not the mediation of any other neither will they assume unto themselves any part of We ought to confesse our fins only to God 1 King 8. 47. Psal 19. 120. 33. 5 41. 44. Jer. 14. 20. Dâ—n 9. 15. Mat. 15. 18. 1 Ioh. 1. 9. Christs Office for as the perfume Exod. 30. 8. was alwayes before the Lord which doth signifie the prayers of the Saints so God only through Christ must be invocated which honour he will not give to any other for God must only be beleeved upon as our Saviour saith Ye beleeve in God beleeve also in me Joh. 14. 1. and the Apostle saith that men cannot call upon him on whom they have not beleeved Rom. 10. 14. and certainly they would not have us beleeve in Saints departed Obj. Absâ—lon could not be admitted to his fathers presence untill Joab had mediated for him and Bethshaba Solomons mother intreated for Adoniah so it is necessary to have Mediators unto God Ans 1. We have one sufficient Mediator Jesus Christ who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either they are ignorant of our affaires or their affections is estranged yet it is not so with God who knoweth all things besides the love of Christ to us exceedeth the love of all other inferiour Mediators which men can seeke unto 3. The example of Bethshaba is unfitly alledged for she obtained not her suite SECT 6. Obj. ELiphas saith to Job Job 5. 1. Call now if any will answer thee and to which of the Saints wilt thou turne thee 2. David exhorteth to praise the Lord in his Saints Psal 150. 1. 3. It is said in Ezekiel I sought for a man amongst them to make up the hedge c. but I found none Ans Eliphas in that place speaketh of the Saints and righteous living to see if Job could finde amongst any of them a patron to defend his cause 2. The place in the Psalmes is Praise God in his holinesse or in his sanctuary neither doth it follow that because God is praised in his Saints that therefore we are to pray to Saints as it followeth in the next words praise him in the firmament will they therefore have the firmament prayed unto 3. The place in Ezekiel is spoken of men living and not The Saintâ— to whom the Papists pray shall be their accusers of men dead the answer therefore which Jacob gave to Rachiel when she called to him for children saying Give me children c. Am I in Gods stead may fitly be applyed by the Saints departed to such prayers or desires made unto them And as our Saviour said to the Jewes There is one that accuseth you even Moses in whom ye trust so the Saints which these men so superstitiously worship will at the last day be their accusers CHAP. VI. Treateth of their Idolizing of the Pope c. with a confutation thereof HAving discussed their folly in worshipping of Idols and Images without life as also their adoration and invocation of Angels and Saints departed I shall now discover their folly in worshipping a living Idol viz. the Pope to whom they ascribe an infallibility as also the title of their Lord God the Pope SECT 2. Object IS not the Pope Peters successor and is not Christ said to speake these words to Peter viz. Thou art Peter and upon this rock will I build my Church and the gates of Hell shall not prevaile against it and I will give thee the keyes of the kingdome of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven By all which expressions doubtlesse he gave unto Peter a speciall priviledge above all the other Apostles Ans That the Pope is Peters successor I grant but yet in Wherein the Pope is Peters Successor this one particular which was in denying his Lord and Master whose servant he pretends to be and as to the urging of them words mentioned to the particular person of Peter as that thereby he had a more speciall priviledge then the rest of the Apostles is to goe about to prove that our Saviour did contradict himself in his expressions used to the two ambitious Suitors James and John whom no other place would serve them then to sit on the Mat. â—0 20. right and left hand in his kingdome in these words It shall not be so amongst you in which words there is an absolute nullaty of any superiority amongst the Apostles or Disciples of Christ and that by a Statute not to be repealed being the determinate law of a just authority by a Cannon ordained and irrevocably fixed by the wisdome of God and confirmed by an example beyond all arguments even by an example fetched from his owne particular vers 28. where he saith that the Sonne of man came not to be ministred unto but to minister as also Luk. 22. 27. I am amongst you as he that serveth now seeing this humility was in Christ himself how much more ought it to have been amongst Iob. 15. 10. his Apostles and Disciples The servant must not be greater then his Lord Joh. 13. 16. neither he that is sent greater then he that sent him it is enough that the servant be as his Master Mat. 10. 25. 2. To stop these blasphemous and Antichristian mouthes I An equâ—ll power and commission were gâ—ven to all the Apostleâ— shall also prove that an equall power and commission in use of the keyes was likewise given to all the rest of the Apostles and Disciples of Christ as well as unto Peter and that by the words of our Saviour both before his Passion and also after his Resurrection before his Passion in these words Verily I say unto you whatsoever ye shall binde on earth c. and whatsoever ye shall loose on earth shall be loosed in heaven Mat. 18. 18. as also after his resurrection as we have it Joh. 20. 23. Whosoever sins ye remit they are remitted and whosoever sins ye retaine they are retained in both which places of Scripture the words are directed to all the Disciples as also
and have also received it according to the direction and institution of Christ and his Apostles I answer thus That originall sinne is not simply taken away in Baptisme but Oâ—iginall sin not taken away by Baptisme only in respect of the guilt It is taken away formally but not materially There be two things to be considered in originall sinne as first the disagreement and repugnancy it hath with the Law of God and the guilt of the punishment the latter way originall Two things to be considered in originall â—â—â— sinne is remitted and released in Baptisme it shall never be laid to the charge of the truly faithfull members of Christs Church as the Apostle saith Who shall lay any thing to the charge of Gods elect Rom. 8. 33. but the other remaineth still in Gods Children as the Apostle Paul confesseth of himself Rom. 7. 23. I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull yet it doth not raigne and exercise the power of an absolute Monarch to make its will their law To which purpose the Apostle exhorteth the Romans that they would not suffer sinne to raigne in their mortall bodies to obey it in the lusts thereof SECT 6. The Virgine Mary borne in originall sinne Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne it being for the honour of Christ Ans The Apostle acquainteth us that whatsoever the Law saith it saith to them that are under the Law that every mouth may to stopped and all the World be culpable before God but the Virgine Mary was under the Law and blameable as others were and therefore guilty of originall sinne She was also made righteous by faith for she called Christ her Saviour in her Song Luk. 1. 47. the Apostle also saith that we were all the children of wrath and if all then the Virgine Mary and so borne in originall sinne the Scriptures also discovereth divers infirmities Divers infirmities in the Virgine Mary in the Virigine Mary as Luk. 2. 48. in finding fault with Christ whom she had formerly acknowledged to be her Saviour 2. Her interrupting of Christ in his Sermon Mat. 12. 46. 3. In her prescribing a time for Christ to shew a Miracle for which she procured a rebuke from him Joh. 2. 2. upon which reasons and testimonies of Scriptures describing her infirmities we inferre that the Virgine Mary was conceived and borne in originall Christ only exempted from originall sin sinne as others are and Christ only is exempted of whom only the Apostle saith He was in all things in like sort tempted and yet without sinne Heb. 4. 15. CHAP. XIII Treateth of the Popish distinction of Mortall and veniall Sins SECT 1. Objection THough concupisence be a corruption of our nature yet it is but a veniall sinne or at the most partly mortall and partly veniall for when our desires are without reason then it is a mortall sinne but when they are reasonably required it is but a veniall sinne Ans The distinction of Mortall and veniall Sinnes being understood in their sence that some sinnes in the condition and qualities thereof are mortall and some veniall is contrary to Scripture which maketh death the wages of sinne Rom. 6. 23. that is of all But to the faithfull t is true through Gods grace Hoâ— sinâ— are veniall and noâ— all sinnes are veniall and shall never be laid to their charge and so no concupisence is mortall otherwise there can be no reasonable coviting of any other mans things for reason â—s grounded upon the Law of Nature against which is all concupisence therefore the coveting of any thing which is our neighbours being a transgression of the Morall precept is in its owne nature mortall SECT 2. No worthinesse to be attributed to our selves from any gift of Nature ANd if we rightly understand our selves it is contrary to the nature of a true Christian to justifie or vindicate himself in any thing that may tend to his owne glory and praise by ascribing any worthinesse to himself from any gifts of Nature that is resident in him or to endeavour to lessen or mittigate a sinne but rather to acknowledge himself to be altogether sinfull and uncleane which was the qualities of all the holy men of God as the Scriptures doth plentifully expresse for if we did but truly conceive what sinne is there is none which we ought to esteeme little or veniall unlesse it be comparatively seeing there is none so small but that without repentance is able to sink the soule to eternall The danger of the smallest sin damnation who will think that a slight wound which giveth a sudden in-let to death but should we grant this errour of all other sinnes they are most dangerous both for their frequency and security the one increasing them to a large heap and the other so covering them that we see not how they wrong us so as we see the raine that falls in smallest drops moystens the earth and makes it more slimy and dirty then a shower which descends violently which washeth away but sinketh not in And as the smallest letters are more hartfull to the sight then they that are written with a text pen so those sinnes which are esteemed as small and veniall and we take no notice of may soonest prove our fatall overthrow And for the better progresse in this question we will observe Three degrees in the nature of sinne the degrees which are to be considered in the nature of sinne which are three viz. Appetitus assentio actio The appetite or first desire 2. The perfect assent 3. The action Now the very appetite is restrained in the Morall precept although it doth not yeeld to the desire if it doe but tickle us with a delight it is sufficient to make us guilty for our Saviour saith that He that looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 28. where if we observe our Saviour meaneth not in these words he that looketh and lusteth but he that looketh to lust that is he that looketh upon a woman as an object to kindle or set an edge to his lust or to give way unto it in the least degree which instance suiteth with the first degree of sinne which is the appetite and not within All concupisence forbidden the bounds of consent or action By which it is evident that all concupisence is forbidden yea that which hath the least inclination of the will though no consent be given SECT 3. Concupisence of two sorts good and bad Obi. ARe those thoughts which are in the minde without any consent of the will to be counted as sin before God Ans We are to distinguish betwixt concupisence and desire Good concupisence of two sorts which is either good concupisence or bad the good is of two sorts either
the Spirit ergo they are perfect Ans This Argument proceedeth from that which is simpliciter simply and absolutely of the Spirit to that which Secundum quid after a sort is of the Spirit The workes of the faithfull are not absolutely the workes of the Spirit but they be so the workes of the Spirit as they be also our workes so they are pure as they proceed of the Spirit but impure and imperfect as they be our workes Obj. They which are conformable to Christ have perfect works but the faithfull are conformable in this life to the Image of Christ Ergo. Ans The proposition is only true of those which are perfectly conformable but so are not the faithfull in this life but only in part as the Apostle saith 1 Cor. 13. 12. Now I know in part c. And as our knowledge so our obedience both imperfect Obj. There is no condemnation to the faithfull Rom. 8. 1. therefore their workes are perfect Ans The argument followeth not for the priviledge of the faithfull and their exemption from condemnation dependeth not upon the perfection of their workes but upon the perfection of Christs righteousnesse imputed to them by faith Obi. Christ at his comming shall render to every man according to his workes but it standeth not with Gods Justice to give a perfect reward unto imperfect workes therefore the workes of the regenerate because they shall be perfectly rewarded are perfect works Ans The obedience of the faithfull shall be perfectly rewarded not according to the Law of workes but according to the Law of faith whereby the righteousnesse of Christ is imprinted and rewarded in them being theirs as fully as if they were their owne 2. Christ shall also judge according to their workes not as causes of their reward but as testimonies and lively arguments of their faith SECT 4. Obj. THe Scriptures ascribeth perfection to the workes of the Saints as it is said of Noah Gen. 6. 9. that he was a just man and a perfect man in his time Hezekiah also saith I have walked before thee with a perfect heart 2 King 20. 3. Ans These and the like sayings must be understood of the perfection of the parts of obedience not of the degrees of perfection that is the faithfull doe even exercise their obedience in every part of the Law but not in a perfect degree or measure 2. They are said to be perfect only in comparison of such as are weake and imperfect 3. Their sincerity and perfection is understood as being opposite to dissimulation and hypocrisie that their hearts were perfect towards the Lord that is unfainedly without dissimulation in which sence the Prophet David saith Judge me according to my innocency c. Psal 7. 8. Obi. The Apostle saith Whosoever is borne of God sinneth not 1 Joh. 3. 9. The faithfull being borne of God cannot sin Ans The Apostle in that place doth not understand the dwelling of sin but the reigning of sin for otherwise he should be contrary to himself who had said before Chap. 1. 8. If we say we have not sin we deceive our selves and the truth is not in us So they which are borne of God sin not that is sin though it remaine in them it reigneth not in them as the Apostle saith Though we walke in the flesh we are not after the flesh 2 Cor. 10. 3. neither was the Law given to justifie men thereby for the Apostle saith That by the deeds of the Law shall no flesh be justifled in his sight for by the knowledge of the Law commeth the knowledge of sin Rom. 3. 20. this then is the end and use of the Law viz. 1. It sheweth what God is viz. one that loveth Justice and hateth iniquity 2. It is a glasse wherein we may see that Image after which man was at the first created which now is defaced in him by sin 3. It is a rule and line after the which we should square our lives and actions 4. It sheweth the corruption of our natures and so it is a The end and use of the Law Schoole-master to bring us unto Christ So that this is the profit of the Law First to convince a man of his infirmities 2. To drive him to seeke the medicine of grace in Christ CHAP. XV. Treateth of the Popes dispensing with the Morall Law SECT 1. ANother of the Popish Tenents is That the Morall Law or any precept thereof may be by humane authority dispensed withall to which purpose the Popes Cannonists doe give to their Terreine god an infinite and unreasonable power these being their conclusions viz. Papa potest dispensare contra jus divinum The Pope may dispence against the Law of God 2. Contra jus Naturae Against the Law of Nature 3. Contra novum Testamentum Against the New Testament 4. Contra Apostolum Against the Apostles 5. Papa potest dispensare de omnibus preceptis veteris novi Testamenti The Pope may dispence with all the precepts of the Old and New Testament and that for these reasons following each of which shall receive its answer their first reason being this viz. SECT 2. Obi. AS amongst men the Law-giver may dispence with his Law so God that gave the Morall Law is therefore above the Law and may dispence with it And if God may dispence then the 〈◊〉 of the Church may certainly dispence because they are in 〈◊〉 â—â—ead Ans 1. As to that concerning humane Lawes which tend to The Law giver cannot dispence in human Lawes as to over throw them the common good the preservation of the Publique State the maintenance of peace and justice the Law-givers cannot so dispence as to over-throw the end of those Lawes as it shall be lawfull to disturbe the publique State or the like for this were to evert the very scope and end of the Law But yet in particular cases they may dispence as that where an order is that every one shall watch which is intended for the good of a City yet some may be dispenced withall and exempted from watching who may more necessarily be imployed for the common good for here although the letter of the Law be not precisely kept yet the intention of the Law-makers is observed which is to seeke and procure the common good So likewise universally the Lord neither will nor can dispence against his Law as to make it lawfull to have other gods to take Gods name in vaine and the like for this were for God to deny himself to be just 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table were to deny his owne Justice and so consequently to deny himself for God is most true yea Justice it self and the Law is a perfect rule of justice yet in the particular determinations Exod. 3. 22. 22. 35 36. of the Law the Lord doth dispence as with Abraham sacrificing of his Son Gen. 2. 2. the Israelites
which we confesse a rare thing to be deserned such we may despaire of because the Apostle forbiddeth us to pray for them 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for Chap. 14. 11. and those for whom our Saviour saith he prayeth not for Joh. 17. 9. what hope was there for these when he forbid to pray for them who if any was to pardon them 2. Though we in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent We judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not Now on the contrary side that some in this life are so hardned that they cannot repent and are so incorrigable and without hope of remission of their sins may thus appeare The sin against the Holy Ghost is irremissable as our Saviour saith He that blasphemeth against the Holy Ghost shall never be forgiven Mark 3. 29. therefore there are some in this life which cannot repent neither can have their sins forgivâ—â— them Againe a remarkable testimony of rejection is declared in such as wilfully make away themselves by an untimely death SECT 15. Obj. THe sin against the Holy Ghost is said to be irremissable or unpardonable not because it cannot at all be unpardoned or forgiven but because it is hardly forgiven Ans In answer to this objection the place of the Apostle may be urged who saith that it is impossible for such to be renewed by repentance Heb. 6. 6. so then that which is impossible is not only hardly done but not at all 2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath fore-seen some to be damned and decreed them to be rejected as Judas is called the childe of perdition Joh. 17. 12. therefore it is not possible for such to come to repentance to be saved for those things which are not predestinated cannot be obtained but Cod hath not decreed repentance for such as are rejected and reprobâ—te ergo they cannot repent and where there can be no repentance there can be no remission of sins but some have such hearts they cannot repent Rom. 7. 5. therefore the sins of such are irremissable and cannot be forgiven as one speaking concerning Judas saith that repentance in him was in vaine in regard he had sinned against the Holy Ghost Obj. If it be so that God hath chosen a certaine number to be saved and the rest to be damned then we may live as we list if we be appointed to be saved we must be saved if not we must of necessity be damned Ans We ought not so to reason with our selves but rather We ought to stâ—ive â—o maâ—e â—uâ— calling and election sure strive to make our calling and â—lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and yâ—â— belong to the remnant of the election of grace as may be instanced in the Apostle Paul and the Thiese on the Crosse for where sin aboundeth there grace doth superabound but shall we therefore sin that grace may abound no saith the Apostle God forbid for so long as we continue in sin we are the servants of sin and who knoweth the day of his death that he may take his owne leasure to repent and it is a great signe of a reprobate thus to reason and to hazzard his Salvation on so desperate a point It is true if God have appointed thee to be saved thou shalt be saved otherwise not but let us not in the meane time despaire of our selves but use the meanes that God hath appointed to call the Elect for whom God hath called to the end he hath also called to the meanes to obtaine the end albeit some at the eleventh houre therefore whosoever thou art that despisest the meanes maist also be sure never to obtaine the end The cause why I have so long insisted upon this point is in regard I would have it sufficiently opened to every Christian it being the most absolute cause of difference betwixt Christians the clearing of which I am confident will give much satisfaction to the minds of many which are unsetled in this particular which is the hearty desire of the publisher hereof CHAP. IIII. Treateth of the use of the Morall Law SECT 1. IT is reported that those under the notion of Antinomians are such people as deny the use of the Morall Law since the publishing of the Gospel To the clearing of which point we are to consider of the Law of Moses in generall and of the differences of them 1. The Law of Moses delivered unto the children of Israel The Law of Moses of three sorâ— were of three sorts viz. Morall Judiciall and Ceremoniall the first doth prescribe a persect rule of righteousnesse discerning Morall things that are right and just from them that are contrary both towards God and Man in externall and internall duties requiring obedience under paine of everlasting death 2. The Ceremoniall Law concerned such rites and services as Ceremoniall belonged to the externall worship of God prescribed unto that people both to distinguish them from other Nations of the world and to be signes and simbals unto them of the Spirituall grace in the New Testament to be fulfilled by the Messiah 3. The Judiciall Lawes belonged to the Civill State which Judiciall were such ordinances as contained rules of equity for the judgeing and deciding of Civill controversies and questions and decreed punishments for the transgressions against both the Morall and Ceremoniall Lawes and kept the people under obedience As touching the difference of these Lawes the Morall are The Morall Law grounded upon the Law of Nature generally grounded upon the Law of Nature and so are not the other 2. They are perpetuall to endure for ever and so doe not the other 3. The Morall requireth both externall and internall obedience the other only externall the Morall Law was given as principall and the other Lawes were to give place unto them and were the end unto which the other tended and yet these three sorts of Lawes are not severally but joyntly handled by Moses so that amongst the Moralls are found some Ceremonials and amongst the Judicials both Morall and Ceremoniall Lawes this being the difference betwixt the Morall Law contained in the Commandements and the other that the first was delivered by the Lords owne voyce to the people and the other was received by Moses from God SECT 2. 2. AS touching the validity of these Lawes 1. The Ceremonials The validity of Moses Lawes are utterly abolished so that there is now no placâ— for them under the Gospel neither can they be revived without derogation to the Gospel of Christ as the Apostle saith If ye be circumcised Christ
shall profit you nothing Gal. 5. 2. for when the body is come the shadow must be abolished but the Ceremonials were shadowes the body is Christ Col. 2. 17. their Temple signified the Church of God their holy place Heaven their Sacrifices the Passion of Christ their expiations the remission of sins these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Again the Ceremonials served only for that carnall people To what end Ceremonies served which were as children kept in bondage under the rudiments of the world Gal. 4. 3. but now we are no longer under tutors and governours the time appointed by the Father being expired but are set free and redeemed by Christ Another reason for the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other Nations but now this distinction being taken away and the wall of partition being broden downe both Jewes and Gentiles being made all one in Christ that also is abolished which discerneth them from other people for the causes being changed for the which the Law was made there must needs also follow an alteration of the Law it self As Of the juditiall Law for the Judicials they are neither abolished nor yet with such necessity to be injoyned the equity of them bindeth but not the strict severity they doe not hold affirmatively that we are tyed to the same severity of punishment now as was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates living now under Christ the prince of peace Isa 9. 6. that is of clemency and mercy may abate of the severity of Moses Lawes and mittigate the punishment The severity of the judicial Law to be abated of death but they cannot adde unto it to make the burthen more heavie To shew more rigor then Moses becommeth not the Gospel to extend more favour is not unbeseeming of which two assertions these are the reasons 1. The first is urged from Lukes Gospel where our Saviour Example reproveth his Disciples because they would have had fire to have come downe from Heaven upon the Samaritans by which we are shewed that vengeance is not alwaies to be taken on them that offend because oftentimes clemency is more profitable both for patience in the offended and amendment in the offendâ—r and that by the example of our Saviour Luk. 9. 54. The Son of man is not come to destroy mens lives but to save them 2. In that example of Christ who suffered the woman taken Example in Adultery to escape without punishment of death Joh. 8. 11. from which may be inferred that the Adultresse now is not to be put to death but to live rather to be reconciled to her Husband or to come to repentance in which instance our Saviour doth not abrogate the Law against Adultery but refuseth only to meddle with the Magistrates office And albeit Christ did not exercise the Magistrates office in his owne person giving unto Caesar the things that was Caesars according to his owne direction yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate as in another case he did send the Leaper to the Priest Mat. 8. 4. if it had pleased him to impose still the severity of the Law yea our Saviour sheweth by this answer Let him that is amongst you without sinne cast the first stone at her Joh 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others but rather be severe Judges of themselves and with charitable affections to support the frugality of others to which they themselves were subject unto SECT 3. THe difference betwixt the time of the Law and the Gospel The difference of time to be considered must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8. 15. Then they which came neare the Mount where the Morall Law was given were stoned or strucken through with a Dart whether man or beast Heb. 12. 20. but it is not so now then the blood of Abel called for vengeance but the blood of Christ now calleth for mercy and so speaketh better things then that of Abel ver 24. therefore to mittigate the severity of Moses Law in some cases yet not leaving sin unpunished nor by connivance cherished it is more sutable to the profession of the Gospel of peace and mercy 4. The continuall practice of the Church sheweth as much The practice of succeeding Churches decline thâ—m to bâ— mitigated that the rigour of Moses Judicials is mittigated the Apostle only willing the infectious man to be excommunicated 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death neither therefore was the Law cruell then neither now doth the Gospel seeme to be desolate but in them both the benignity of God appeared yet by a divers dispensation Then by the death of the body the people was rather parged from their sins then condâ—mned but unto us sin is not purged by corporall punishment but by repentance The death of the body then served aâ— an expiation of their sins prefiguring the death of Christ Gal. 3. 13. but now the expiation of sins is by repentance and remission of sins in Christ Now a greater punishment abideth the contemners of the Gospel even eternall in the next world and therefore corporall death is not so much inflicted now As to the continuance of the Morall Law it is yet in force The Morall Law yet in force and is not abrogated in respect of obedience which thereunto is still required under the Gospel but in respect of the curse and â—alidictioâ— which Christ hath taken away so that it is most true which our Saviour saith He came not to dissolve the Law but to fulfill it Mat. 5. 17. he hath fulfilled it in his owne person in keeping it â— In paying the punishment which was due by the Law to the transgressors thereof 3. By inabling us by his grace to walk in obedience to the Law SECT 4. Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour and speaketh nothing of man toward himself 2. It forbiddeth perjury whereas blasphemy and heresie was â—s needfull to be forbidden 3. The precepts of the Sabbath is only expressed whereas there were divers other Feasts as of the Passeover Pâ—nticâ—ast and others which the Israelites were bound to keep 4. The duty of Parents is commanded but not the the love of Parents againe unto their children 5 The inward act of Murder is not forbidden as the inward act of Adultery namely concupisence therefore there is not a sufficient enumeration in the Mâ—rall Law of all Morall
before the Law men began to call upon the name of the Lord or then began the posterity of godly Seth to separate themselves from the children of wicked Caine. And we may also see that upon their reuniting againe viz. when as the Sons of Seth tooke wives of the seed of Caine and that they joyned together in amity with them wicked people Gen. 6. The heavie wrath of God is said to fall upon them Gen. 7. 21. c. By which example we may see how highly the Lord is displeased to have his children polluted by mixing themselves by friendship familiarity and society with the wicked As also in Gen. 12. 1. where the Lord commandeth Abraham to separate himselfe from his fathers house because he would have him weaned from his fathers false worship Joshua 24. 2. SECT 4. 2. VNder the Law or during the time of the Law we have also these presidents as in Levit. 20. 24 25 26. where the Under the Law Lord is said to separate his people of Israel from the Cananites that they might not learne their wicked and ungodly wayes As also in Ezra 6. 21. where none but such as had separated themselves from the filthinesse of the Heathen where they had been Captive were suffered to eate of the Passe-over the Prophet David also professeth his delight in the society of the one and his dislike to the other Psal 84. 10. the Spouse in the Cantacles doth also the like Cant. 1. 7. desiring Christ to direct her to his flock We have also an evident expression from the Lord by Jeremiah Jer. 15. 19. in these words If thou take forth or separate the precious from the vile thou shalt be as my mouth which is said in the Revelations to spew out the luke-warme Laodiceans Let them returne to thee saith he but returne not thou to them from which place we have as strict a charge as can be given for a separation and not to adhere or joyne our selves to the wicked but if they will returne to us acknowledging themselves Penitents then we are to admit of them and not otherwise SECT 5. 3. VNder the Gospel we are also excluded any society or fellowship Uâ—der the Gospel with them unlesse as formerly as being conversant at the Word preaching c. for by that meanes we read that three thousand soules of such like were converted at one Sermond by Peter and so added to the number of them who were then of the Church Act. 2. 41. We also read that when divers were hardned and beleeved not but spake evill of the way before the multitude that the Apostle departed from them and separated the Disciples Act. 19. 9. intimating a division as to divide the Sheep from the Goats least they should corrupt them by their life and conversation For with the pure thou shalt be pure but with the froward thou wilt learne froward things The Apostle also exhorteth not to be unequally yoaked together with unbeleevers for what communication saith he hath light with darknesse righteousnesse with unrighteousnesse and what concord hath Christ with Beliall or what part hath he that beleeveth with an Infidell and what agreement hath the Temple of God with Idols 2 Cor. 6. 14 15. He willeth them also to come out from amongst the wicked and be seperate ver 17. We are also commanded to come out of Babilon Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites when the Lord punished them Gen. 19. Joseph also being in Pharaohs Court and accompanying himselfe with his Courtiers got an habite to sweare by their accustomed Oath viz. By the life of Pharaoh Gen. 42. 15 16. by all which presidents the people of God ought to seperate themselves from the deboyst Russians of the times unlesse in the cases aforementioned SECT 6. 2. AS they erre in mixing the prophaine with the holy as Of their mixture in their Government members of Christ so doe they also by mixing the Government whereby they would regulate their Church making it partly Divine and partly Morall or prudentiall partly of Christ and partly Politticall witnesse Mr. Lees in his Answer to Mr Saltmarsh his new Quaree page 10. and in so doing they disparage Christ and his Apostles in matter of judgement and abilities as that they had the Theorie to gather a Church and not the Practick to governe it being so gathered Now that it was a practise even abominable in the eyes of Christ abhorteth such mixtures Christ to mixe a prudentiall Government with that of his in his Church wil evidently appeare by his bitter invectives against the Scribes and Pharisees as also in calling it a vaine worship Again They who endeavour by a Temporall power to subdue the inward or Spirituall man take a course contrary to what Christ and his Apostles used to that purpose as will appeare by these texts of Scripture viz. Mat. 10. 13 14 15. Mark 6. 11. Act. 13. 51. But the Presbiterian Priests doth endeavour by such a power to Compulsions in Spirituals a breach of the Covenant suppresse and bring into subjection the aforesaid inward or Spirituall man to their obedience Ergo they practise contrary to the example of Christ and his Apostles in that enterprise and so consequently are violaters of the Covenant SECT 7. YEa this course or method which they take and so much vindicate Contrary to the practise of the Apostles is not only a contrary way to what Christ and his Apostles used but also a way utterly impossible to effect their desires as wil plainly appeare by comparing the Kingdome of Christ and Christs Kingdome compared with the Kingdomes of the world the Kingdome of Caesar or of Prudens together as may be demonstrated by these particulars 1. In that they be two distinct Kings 2. In having two distinct Kingdomes 3. Two distinct Subjects to governe 4. Two distinct Powers to rule by 5. Two distinct Lawes to governe by and lastly in that two distinct obediences is required of these distinct Subjects to prove which I shall speake something to each of them in order as they are prefixed And 1. Of the first viz. That they are two distinct Kings I presume wil not be denied by any that are rationall 2. That their Kingdomes are distinct our Saviour proveth Joh. 10. 26. where he saith his Kingdome is not of this world but we all know that the other is of this world 3. That they have two distinct Subjects to governe wil also appear by the words of our Saviour Joh. 17. 16. where speaking concerning his Disciples saith They were not of the world but we all know that the Subjects of Caesar are of the world 4. That they are two distinct powers by which they are Authoritative over their distinct Subjects wil also appeare in that Christ rayneth meerly by a Spirituall power over his Subjects viz. by the power of the Word preached Joh. 10. 16. and 16. 27. but Caesar