if but read over by them or any other is sufficient for the Service of God as indeed it is to that God they worship the Spirituall man he is of another judgement for he saith that true prayer is that which is dictated to the minde by the Holy Ghost and so maketh prayer the voyce of Gods owne Spirit which ariseth from the regenerate part within us being quickned and inlarged to pray from the immediate help of the Holy Ghost and such prayers say they are only acceptable to God and no other Now to know whether of these opinions retaineth the truth it Of the Spirit of God in prayer is requisite to have them to the touch-stone of truth viz. the Word of God which is able to convince all errours and to make them appeare in their naturall colours to which purpose the Apostle Paul is very pertinent in his Epistles as in Rom. 8. 26. where he speaking of the act of Prayer or â—ather the Spirit of God in him saith That the Spirit helpeth our infirmities and that we know not what to pray for as we ought but that the Spirit it selfe maketh intercession for us with sighes and groanâ—s which are unutterable which he doth also thus further illustrate in the 27 ver viz. And he that searcheth the heart knoweth the minde of the Spirit because he maketh intercession for the Saints according to the will of God SECT 6. FRom whence I thus argue If the intercession of the Saints who are predestinated to salvation be not availeable without the direction and guidance of the Spirit of God as it is evident they are not Instance in holy David who saith If I regard wickednesse in my heart God will not heare my prayer what will become of the other and what better testimony can we have to decide the controversie then when the Holy Ghost himselfe confirmes the point as a witnesse to his owne act their audaciousnesse A set â—oâ—me of Prayer hath not the Spirit of prayer and stupidity is therefore to be admired who thinke that Prayer and Preaching can availe although the Spirit of God doe not Co-opperate with it for the Holy Ghost teleth us plainly that we know not what to aske without his direction now what direction from the Spirit of God can be imagined in that prayer which is formerly composed by another party then he who readeth or prayeth it or what benefit can be expected from that prayer where the tongue expresseth that which was not formerly conceived in the minde to aske well may they therefore be compared to Steevens uncircumcised Jewes in that they still resist and flatly deny the motions of the Spirit of God in the act of prayer Again the Children of God have sundry occasions to pray unto God by reason of their manifold temptations by the flesh the world and the Devill which doe warre continually against the Spirit now let any judicious man censure whether a childe of God findeth greater comfort in expressing his misery and unfeigned repentance being moved thereunto by the Spirit of him to whom he prayeth rather then to expresse himselfe by such a prayer as is invented by another man Again what prayer can be more acceptable to God then when he is invocated by a penitent sinner who is dictated what to aske by the Spirit of him to whom he prayeth certainly then we ought rather to joyne our selves with the Spirit of God rather then the spirits of men SECT 7. Obj. SVch as pray by the Spirit use Tautollogies and vaine repetitions in their prayers Ans God doth not give the measure of his Spirit to his Children by equall proportions but to some more to some lesse but to all some yea such a some that he that hath the least of it hath so much as to make his prayer acceptable though not so much prevalent with God as them who have a greater measure of it Again Gods wayes are not our wayes he is not like an earthly Prince who is commonly petitioned with a premeditated speech It is not eloquence of words that God regaâ—deth in pâ—ayer neither is it eloquence of words which worketh upon him but the pious thoughts and desires of the heart which the Lord being formerly acquainted withall before they be expressed by the tongue are even then accepted of him which the Lord testifieth by his Prophet in these words Before they call I will answer Isa 65. 29. so that it is not so much the expression of the tongue as of the heart which God accepteth or floweth as pleasing unto him Again let them peruse their Liturgy and see if they can excuse Their Liturgy haâ—h many tautologies in it it of Tautologies when they repeat these Sentences viz. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Christ heare us O Christ heare us Lord have mercy upon us Christ have mercy upon us with Thou Lambe of God that takest away the sins of the world three times repeated together with Good Lord deliver us and We beseech thee to beare us good Lord very many times repeating the Lords Prayer also many times at one Service And yet to see those vaine bablers that will accuse others with that which they are the most guilty of themselves yea what is their Pulpit Prayers but meere tautologies the same the next Sabboth as was the former A carnall man tyeth God to one and the same prayer and so for all their life long yea let the occasion be what it will Funerall or Feast Plenty or Famine Warres or Peace or what occationals soever God must either be pleased with their set forme or he is like to have none at all yea though there be never a clause in their expressions which tendeth to the present occasion whereas through the whole Booke of God we neither read of any childe of God that prayed but that his prayer did solely tend to his present occasion as I have formerly proved when I spake of the Lords Prayer it selfe SECT 8. SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God whom they so villifie certainly they could not be so rash in censuring as they are when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers have had much adoe to bring it in and much more to get into their set prayer againe but hath been in very great danger of an non plus Again the Apostle James saith that the effectuall fervent prayer of a righteous man availeth much From which expression we may gather that true prayer must tend to effect the necessity of the Party praying 2. That this prayer must also be full of servency and zeale to have it effected as the Prophet saith I roared even for the disquietnesse of my soule 3. That it must proceed from a righteous man or else the other are in vaine and this is
more fierce and violent against Christ then Paul and yet a chosen vessell to salvation and a choyce instrument to gaine Soules to Christ it being meerly out of ignorance that he made such havock of the Church Act. 8. 1. 9. 1 2. The like may be also said of the St. Theife who as it appeares by the testimony of Matthew Mat. 27. 44. did first revile Christ as wel as the other until the patience of Christ had convinced his judgement After which he is said to reprove the other as also become a penitent as wil appeare by comparing the two Evangelists together in that relation viz. Mat. 27. 44. with Luk. 23. 40. c. Now for such offenders as these who were amongst the rest of The elect take pleasure in sin before their conversion Rom. 1 32. them which scurged and crucified Christ he might pray for it is likely that Saul whom we call Paul was there and might give consent unto his death as to the death of Stephen Act. 8. 1. our natures being so prone to evill that the very elect before their conversion doe take pleasure in doing many things of which they are afterward ashamed Rom. 6. 21. SECT 5. Obj. IEsus Christ gave himself a ransome for all men 1 Tim. 2. 6. and tasted death for every man Heb. 2. 9. Ans It may as wel be inferred from the words of the Apostle Rom. 11. 33. where God is said to include all in unbeliefe that he might have mercy upon all that all shall be saved for wherein consisteth mercy if not in pardoning offences and where offences are pardoned there is no use of punishment Christ therefore to The word all cannot be meant of every man cleare such scruples betwixt the all of the men of the world and the all of the elect doth thus distinguish them Joh. 17. 10. where he saith All mine are thine and thine are mine and I am glorified in them In which words he doth not say that all men in generall are mine and thine But all mine viz. all them whom thou hast given me as in the 6. ver in whom I am glorified ver 10. but Christ is not glorified by all men in generall viz. by all the world or men of the world for they are of their father the Devill whose commandement they obey Joh. 8. 42. 44. and not Christs therefore the all spoken of in them and the like places cannot be meant of all men in generall Again Christ saith Joh. 10. 27. My Sheep heare my voyce Christ distinâ—uish â—h betwixt the all â—â—â—hâ— wâ—â—ld â—â—d 〈◊〉 of 〈…〉 which doth imply that all are not of his sheep He is also said to lay downe his life for his sheep ver 15. but God the Father did not give him all the men of the world to be his sheep but a certaine number of them which he termeth a little flock in comparison of the generality of men as the Scripture witnesseth Feare not and chiefly intended by the Spirit But so is this spirituall sence as the Prophet expoundeth this place of Gods eternall love or hatred of Jacob and Esau 2. That is the proper sence of the place from which an Argument is framed and a conclusion inferred but out of this spirituall sence concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes ergo it is the proper sence of the place Obj. How would you cleare Gods Justice in creating some to destruction Ans God created none to destruction but by Adams transgression Gods Justice vindicated and cleared we all became the children of wrath and disobedience now put the case that many Malifactors were found guilty of death for one and the same fault not knowing any other but that they shal all suffer according to the Sentence pronounced against them but it hapneth that the superiour Magistrate doth send a pardon to some few of them by name not because they have lesse offended or lesse deserve to dye then the rest but because it so pleaseth him out of his grace and clemency to save them hath the other therefore whom he doth not pardon cause to say he is cruell or tyranous in that he did not doe the like for them all certainly they have rather cause to extol his clemency in sparing some of them So in like manner Adam having sinned and so made guilty of eternall death if God had taken him away immediately he had â—â—t off the whole race of Mankinde he therefore out of his free grace and mercy suffereth him to live and propagate not to the end that he wil destroy all his Progeny but because he wil provide a meanes whereby some of them shall be saved from that death whereof they all are guilty and that by sending his Son out of his owne bosome to take their sins upon him and to satisfie his wrath for them assigning him a certaine number whom he shal so redeeme not by any externall and visible marke but by some innate markes best knowne to himself Shal therefore the rest of Adams posterity tax God of injustice in that he hath not redeemed them all Certainly they rather have cause to extoll and magnifie the exceeding mercy and compassion in God that did vouchsafe to preserve some of the race and posterity from that eternall destruction which by that sinne of Adam they were all involved SECT 7. Obj. IT was hard that the Lord should for one sinne condemne so many of Adams posterity for the eating of one poore Apple a hard case Ans Because carnall men doe thus extenuate our first Parents The 〈◊〉 of our first Parents transgression sinne I wil briefly shew the greatnesse of that transgression for therein many sins concurred as 1. Incredulity in not beleeving Gods Word to be true 2. Vnthankfulnesse in not being content with their estate 3. Pride in desiring to be like unto God 4. Wantonnesse in sinning without any necessity having all the trees in the Garden besides to eate of 5. The sin of Gluttony in pampering the desire of the belly 6. Disobedience in transgressing of the Commandement 7. Curiosity in coveting to know the opperation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercy that they should not dye though they did eate 9. Then followed the concupisence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sin 11. They were guilty of Homicide in bringing death not only upon themselves but all their posterity 12. Beside Eve seduced her Husband 13. Adam sinned in his inordinate affection to his Wife in listning to her 14. The easinesse of the Commandement made the transgression greater As one answering to the question why God forbad Adam to eate of the fruit of that tree which was good saith True it is good but I wil not have thee touch it because I wil have thee obedient God could not
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
of the heart and the answer of the tongue is both said to be from the Lord Prov. 16. 1. The Wise man also saith Mans goings are of the Lord how can he then direct his owne steps Jer. 10. 23. Again Who is he that saith and it commeth to passe when the Lord commandeth it not Lamen 3. 37. as also by these words of our Saviour to his Apostles Take no thought what ye shall speake for it shall be given you c. for it is not you that speak but the Spirit of the Father that speaketh in you Matth. 10. 19. It is also said Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi the sonne of Hur c. and filled him with the spirit of Wisdome and understanding and knowledge and in all manner of workmanship c. from which we are taught that the honour of every good thing ought to be given to God and if humane Arts proceed from Gods Spirit how much more hath man no activity at all in divine things but as it is wrought by grace this therefore which hath been spoken with them words of our Saviour Joh. 15. 5. Without me you can doe nothing is sufficient to overthrow all opinions of Free-will in divine things SECT 4. Why a Law was given to Adam Object VVHy did the Lord give that precept to Adam Ans For the better triall of Adams obedience it was fit that he should be prohibited to doe that which in it self was not evill that Adam abstaining from that which was good might shew his humanity to his Creator Obj. The Apostle saith that the Law is not given to the righteous man but unto the disobedient and Adam in his innocency was just and righteous and therefore he needed not a law Ans The Law in two respects is not to be given to a just man as 1. In respect of the negative precept as to abstaine from Murder Theft Adultery c. but in regard of the affirmative precept to returne them in obedience and doing of good workes and so the just man had need of a Law and so had Adam 2. A just man need not feare the punishment of the Law as Paul speaketh in another place concerning the Magistrate which iâ— the speaking or living Law who is not to be feared for doing good workes but evill Rom. 13. 4. and in this respect so long as Adam lived in his integrity the punishment in the Law concerned him not Obi. Why did the Lord give that precept to Adam which he knew he could not keep Ans I have answered formerly but further God gave him a Law which was possible to be kept and Adam had power to keep it if he would it was not then Gods fault that gave him Free-will but his owne that abused that gift Obi. Why did not God give him grace to abstaine from transgressing that precept Ans God could have given him such grace and to the Angels also that they should not have fallen but it was fit that God Why God did not restraine Adam from sinning should leave the Creature to their Free-will and not hinder the course of Nature which he had made and albeit that God did fore-see mans transgression yet that was no reason to with-hold the precept for then God should neither have made Angels nor men because he fore-saw that some of both should be reprobates as also God by the same reason should not have given his written Word because many Hereticks doe pervert it to their owne destruction As therefore God fore-saw mans transgression so likewise he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods fore-sight of Adams transgression he was not to forbeare to charge Adam with this Commandement in regard of the great good which he did fore-see should ensue by it CHAP. XII Treateth of originall sinne SECT 1. Obiection CHrist by vertue of his Passion hath set us in that first estate in which Adam was created by takeing away originall sinne for the Apostle saith Cor. 15. 22. That as in Adam all were dead even so in Christ all are made alive that is in every respect Ans To cleare that and other Texts of All man Kinde câ—â—pable of originall sin Scripture which seemeth to admit of such interpretations it is requisite first to know the state and condition which Man-kinde was involved in by reason of Adams transgression by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ and how farre and to whom it doth extend it selfe SECT 2. The people of God confessed themselves guilty of it ANd first that all Mankinde became culpable of originall sinne by the fall of Adam is most certaine witnesse David a Prophet and a man after Gods owne heart who saith that he was borne in sinne and brought forth in iniquity Psal 51. 5. from which Text as also from the testimony of the Apostles who saith that we are all by nature the children of wrath Ephes 2. 3. It is evident that all that were before Christ as also since Christ are by nature the children of wrath for if we observe the Apostle speaketh not of the time past viz. before Christs comming in the flesh and so saith we were the children of wrath but he speaketh of the time present for he saith We are all by nature the children of wrath intimating that the Passion of Christ as it was an Act viz. by the thing done did not cleanse us though under the Gospel from originall sinne or corruption of the flesh for that is only done by faith in his blood for as the Sacraments doe not confirme grace Ex opera operato by the thing done the same is in the sacrificing of himself for the sins of the world It is also confirmed by our Saviour Matth. 15. 19. where he saith Out of the heart proceedeth evill thoughts c. as also Gen. 8. 21. where it is said that the imaginations purposes and desires of the heart of man are evill and that continually or from day to day even from the day of his birth Chap. 5. Now in those places I have named we are not to think or understand them to be meant passively of the frame of the heart which was created of God for that is good because God created nothing evill but we are to understand it actually for that which the heart of man imagineth or frameth it selfe which is called the imagination or framing of the thoughts it is that The substance of thâ— heart nor evill but the actionsâ—â—i which is esteemed evill wherefore that place giveth no occasion to prophane persons to conceive of God as though he was the Author of evill For the heart as it is created of God is good the substance thereof is of God but the evill qualities thereof is of the corruption of our owne nature
perfectly good or imperfectly good such as is now in man mixed with many infirmities and imperfections which is either naturall in man as the coveting and desiring of meat and drink and other things necessary for the use of man or supernaturally wrought in man by grace as is the love and desire of vertue or it is mixed partly naturall and partly supernaturall as Matrimoniall concupisence for procreation which hath both a naturall cause or being and is likewise guided by grace unto a right end and none of these kinds of good and commendable concupisence is sinne Evill concupisence is of three sorts 1. As Idle roving and Evill concupisence of three sorts impertinent thoughts which the mind may easily reject 2. Violent cogitations which sticketh more closely and nearely as the immoderate desire of meat and drink and such things as belong to the necessity of nature as sumptuous apparrell and the like 3. There are filthy and uncleane cogitations as lasciviousnesse envie vain-glory and the like The first of these may be compared to thin Clay that sticketh or cleaveth not the second to tough Clay that sticketh fast and the third to uncleane and stinking Myre and Mud otherwise the first motion is not voluntary as a certaine preparation of the affection the second is with the will but the same not obstinate as when it commeth to ones minde to revenge himself when he is hurt but the third kinde is so outragious that it will not be ruled by reason as when a man is carried to revenge himself without measure The first of these can be no more ruled by reason then such things as hapneth to the body as when one yauneth when he seeth another yaune or suddenly winketh when one putteth their finger towards anothers eye c. SECT 4. Obj. ARe these idle wandrings being without respect to any certaine object sin and so forbidden in the Morall precept seeing the Morall precept aymeth at a certaine object as thou shalt not covet thy neighbours house c. Ans If we doe reject these thoughts at the very first moving of them and yet if so they carry some staine and guilt in them in regard children which have no such evill thoughts yet are not cleane before God being conceived and borne in sin as in Psal 51. 5. and which is also most evidently confirmed by the death of Infants as I have formerly shewed sin being the cause of death Therefore the best solution is that those cogitations which doe vanish before the minde be affected be not comprehended in the precept as actuall sins untill the will of man in some degree give consent till then sinne is only in the conception but not in the birth as the Apostle James saith When lust hath conceived it bringeth forth sin Jam. 1. 15. but as it is the first fruit of originall sinne together with that native corruption they are contrary to the precept for the Morall Law being grounded upon the Law of Nature which was perfect in man by creation before his fall and from which perfection originall sinne being a defect It may well be concluded that though they doe not come to reckoning before God if they presently vanish before the will and affection be inclined unto them yet doe they shew the corruption of our nature and although they breake not into a a flame yet they are sparkes that flye upward but if those sparks doe not break into a flame they shall never burn us nor be laid unto our judgement for if the will assent not concupiscence shall never hurt But this is through Gods meere mercy for otherwise Original sinne enough to condemne us this very originall corruption is enough to condemne us And thus I have shewed the distinction of sinnes veniall and yet not veniall in their proper nature in respect of their greatnesse and smalnesse but not to be permitted for these reasons SECT 5. Why originall corruption is not to be permitted 1 IN respect of the nature of sinne which of it selfe deserveth death Rom. 6. 23. The wages of sinne is death as also in that it is a transgression of the Law 1 John 3. 4. and every transgression of the Law is under the Curse Gal. 3. 10. 2. In respect of the infinite Maiesty of God who to offend can be no veniall sinne of it selfe considering his perfect and absolute righteousnesse which cannot abide the least blemish and imperfection Therefore in regard of the perfect righteousnesse and infinite Maiesty of God no sinne against him can be veniall as in the sudden motion and passion of anger even when it is sudden and unadvised yea though there be no further purpose or intendment of hurt is notwithstanding guilty of judgement Matth. 5. 22. So then we admit of a distinction of mortall and veniall sinnes The distinctâ—oÌ„ of mortall and veniall sinnes if it be understood not of the nature of sinne but of the qualities of the persons for unto them that believe all sinnes are veniall and pardonable through the mercy of God Rom. 8. 1. There is no condemnation to them that are in Christ Jesus but to the wicked and unbelievers all their sinnes are mortall Rom. 6. 23. to them the stipend and wages of sin is death Now if we trace this originall and spaune of sinne unto the birth we shall find it in action which action proceedeth from the conception of the will to enioy the thing desired as the Apostle James saith When lust hath conceived it bringeth forth sinne Jam. 1. 15. SECT 6. Five things to be considered in every sinfull act ANd in every sinfull act there are five things to be considered as Actus Peccati Culpa Macula Reatus Poena 1. The very act of sin 2. the fault 3. the blot 4. the guilt and 5. the punishment 1. The act of sin as it is an act is not alwayes evill for there Sin as it is an act is not alwayes evill is the same act in substance in sin as in doing that which is honest as in adultery there is the like externall act as in lawfull Matrimony so that onely the fault which is in respect of the circumstances which are not observed make the difference 2. The second thing to be considered is Culpa the faultinesse of the action which is committed by the not due observing of the Circumstances which are these First Quid what it is that hee Nine things to bee considered in the faultinesse of an action doth whether it be lawfull or not lawfull honest or not honest 2. quantum the quantity must be considered as one may steale much or little or raile sparingly or with a full mouth 3. quoties how often for he that committeth the same sinne often is more blameable then he that doth it seldome 4. qualiter after what manner whether willingly or unwillingly whether he be quicke or slow in doing of it 5. Cum quo with what instrument as he that smiteth with a
severity of Gods punishment appeareth as also the greatnesse of mans sin that brought destruction upon many As Davidâ— sin in numbring of the people did procure a punishment upon the whole Land 3. Because beastly men had abused the Creature to their beastly pleasure and riotous excesse it stood with Gods Justice to punish the instrument with the principall and though it pleased God to spare the Fish in regard that man had not so much abused them yet at other times the Lord threatned to take away the Fish of the Sea Hos 3. 4. Obj. Seeing the Lord saith by his Prophets that the Sonne shall not dye for the Fathers iniquity how standeth it with the Justice of God to visite the iniquity of the Fathers upon the Children to the third and fourth Generation Exod. 34. 7. Ans By sin in that place is neither understood the act of sin which cannot be transmitted over unto another but being a transitory thing resteth in the doer neither the fault which goeth with the act nor the blot which is only in the Soule of the offender or sinner nor yet the guilt for if children were guilty of their Fathers sins then for the same they should be everlastingly punished therefore by sin in that place is meant the punishment of sinne which is extended to their posterity SECT 5. Obj. THe contrary may be argued in these two respects 1. In that it is to be considered who are the Authors of the infliction God or man If by man the punishment be imposed it is in the losse only of temporall things as of possessions priviledges honours c. for the transgressions of their Parents as by humane Lawes treason against the State or Common-wealth is punished with death in the Offendor and losse of honour and goods in their posterities But the punishment of death cannot be inflicted upon the children for their fathers offence as a rule is given in Deut. 24. 16. The Father shall not be put to death for the Children nor the Children for the Father 2. If the punishment be inflicted of the Lord it is either eternall or temporall now eternall punishment is laid upon none but the party that sinneth the soule that sinneth shall dye If it be temporall it either consisteth in some temporall benefit or of life If the first not only little ones and infants but even they which are of yeares shall suffer for their Fathers sins as the Israelites did beare the iniquities of their Fathers forty yeares in the Wildernesse and the Jewes great and small were afflicted in the Babilonish Captivity But where the punishment of temporall death is decreed by the Lord there only the infants are punished for their Fathers sins as the children of the rebellious Corah Dathan and Abiram were swallowed up with their Fathers the greater sort also perished in that destruction but then they were such as consented thereunto Achan also was punished with his Sons and Daughters for the sacriledge by him committed which was done for the greater detestation of the fact and the examples of others these are the two Arguments which the Popish Writers use for the vindicating of this their assertion which may be thus answered Ans These two opinions will allow of two exceptions 1. That they make Infants liable to those sins of their Fathers which the Lord saith he will visite to the third and fourth generation whereas those children which continue like haters of God as their Fathers were and imitate their impiety are only included in that combination as appeareth by that clause incerted in the second Commandement of them that hate me again when Infants are cut off by death their owne originall sin is a sufficient cause thereof which bringeth death upon them Secondly they restraine this generall speech visiting the siâ—s The Lord Judgements are not to be limited of the Fathers c. only unto tempo all punishment whereas the Lords Judgements are not to be limited to this or that kinde but sometimes by corporall death sometime by other temporall punishments he doth visite the iniquity of wicked Fathers upon their evill posterity and as concerning the third and fourth generation there are foure answers usually made to shew the equity that the posterity of the wicked should be punished for their Fathers sinnes 1. Because God which gave life may without any injustice The Lord which gave life may also require it again at his pleasure require it again he doth no wrong by slaying of any 2. They doe not so much rue the sins of their Parents as yeeld Natures debt which God may exact when and of whom he will and how he pleaseth as Josh 7. 25. 26. 3. It must be understood of temporall punishment which may be inslicted for their Fathers sins but the best solution is that God is said to shew mercy to thousands of them that love him so that he is to visite the iniquities of them that hate him SECT 6. Obj. THe wicked Children of godly Parents are found to be respected for their Fathers as the Lord suffered the wicked Kings of Judah to sit upon the Throne for their Father Davids sake Ans It is not denyed but that God may bestow temporall blessings upon the Children of the righteous although they be wicked but that is generall or particular God sometimes is mercifull as he was to Davids posterity for some reasons best known to himself but this promise in generall certainly holdeth not but where the children imitate their fathers piety Obj. If this should be meant of shewing mercy to the vertuous seed and vengeance to the wicked race they should be respected or punished for their owne piety or sin and not for their parents Ans The condition of them that love me and of them that Sinne punished in a double respect hate me is not understood of the particular but of the exemplary vertues or sins of the Children where they imitate their Parents and so they are both their Parents Origine exemple in respect of the originall and example and the Childrens in imitation so that mercy is extended to the righteous seed of the Mercy extended in a double respect righteous in a double respect viz. both for their exemplary vertues of their Fathers whom they imitate and of their own righteousnesse and this without limitation even to a thousand generations not that there shall be so many generations in the world but to shew that Gods mercy shall never be drawne dry And so the wicked race of the ungodly is also punished in a double manner for imitating their Fathers sins which punishment extendeth not beyond foure generations and for their owne sins which every one shall be judged for in his owne generation and that for ever so that the Sonne doth not here beare the Fathers iniquity when he doth not imitate his Fathers sin Moses and Ezekiel are here then reconciled Ezekiel saying the Sonne shall Moseâ— and Ezekâ—el reconciled
that sweareth by heaven sweareth by the Throne of God he should be contrary to himself for elsewhere he saith Sweare not at all neither by heaven for it is the Throne of God Mat. 5. 34. We are also commanded by God himself that we should sweare We ought only to sweare by the name of God only by his name Deut. 6. 13. Thou shalt feare the Lord thy God and sweare by his name which text our Saviour abridging Mat. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10. 20. Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouthes 2. God reprooveth those that sweare by any other then by him as Zep. 1. 5. I will cut off him that worship and sweare by the Lord and Malcham 3. Invocation only belongeth unto God but the taking of an Oath is a kinde of invocation therefore it is a service due only unto God 4. In the taking of an Oath we call God to witnesse unto our Soules that God only knoweth the secrets of our hearts but neither Angels or Saints doe so Ergo. 5. He that sweareth giveth power to him by whom he sweareth to punish him if he sweare falsly but God is only able to punish the Soule Mat. 10. 20. SECT 2. Obj. â—Oseph did sweare by the life of Pharaoh Gen. 42. 15. Ans Some held that this was no Oath but a vehement kinde of asseveration as Hanna said to Eli As thy soule liveth 1 Sam. 1. â—6 and Abner to Saul Sam. 17. 56. And so they would have the meaning to be this As truly as Pharaoh liveth or as I wish his life and heâ—lth so it is true that I say but it is not all one kinde or phrase to say unto one present As thy soule liveth and of one absent to say by his life or soule it therefore shewed some infirmity in Joseph though he worshipped the true God yet he learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himself from his Brethren then of any purposed imitation of their superstitious Oathes therefore Josephs example can be no warrant for us to imitate Obj. It is usuall when men take an Oath to lay their hand upon the Gospel therefore it is lawfull to sweare by the Creature Ans Men using the externall signe doe not sweare by it no more then Abrahams servant did sweare by his Masters Thigh when he put his hand under it Gen. 24. 1. he sware by the name of God So the Lord saith I will lift up my hand to heaven and say I will live for ever Deut. 32. 40. and the Angel lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 6. so they lay their hands upon the Book as a visible signe or seale of the Oath but they sweare not by the Book but by God the Author of the Book but of the two I rather approve of the lifting up of the hand as in the presence of God ' it being the posture which the Angels and God himself are said to approve of as in the texts afore mentioned SECT 6. The close of the first Booke LAstly and to conclude the Discourse touching the Popes Tenents of the first Magnitude I will close them with the Magistrate from whose Power and Jurisdiction they exempt their Ecclesiasticall persons whereas in the time of the Law from whence they derive all their trumperies if the Priest ministring at the Altar had committed wilfull murther might be taken from it and put to death by the Magistrate wherein appeareth the soveraigne right and power which then the civill Magistrate had over the Priests of the Law as they were subject to the Magistrate in which respect neither are the Ministers of the Gospel any more exempted now from the Civill power then them Priests were then for the Apostle saith Let every soule be subject to the higher powers Rom. 13. 1. In which generall speech none are exempted yea Christ himself who might have pleaded greater priviledges in that behalf then any refused not to pay tribute for avoyding of offence Mat. 17. 27. So that touching the outward man we see both Christ and his Apostles yeelded themselves unto Caesar viz. to the Civill Magistrate Thus have I by Gods assistance discovered the greatest part of the grand treacheries of the Church of Rome or their Masse of delusions by which they have melted away all true religion and devotion from their ignorant followers as also have drawn tribute and advantage to themselves by wasting and melting their suâ—stances and running it into their own Coffers the Lord therefore in mercy open the eyes of these poore Creatures who have been so long deluded by that man of sinne who hath so long reigned over their bodies and soules in that tyrannous manner and that they may apply themselves to the Prophets direction to aske for the old way which is the good way and to wâ—lke therein Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines which are maintained by him and his adherents so directly against the Word of God as hath been made manifest in this Treatise which the Lord in mercy grant The Second part of Romes ruine by White-Hall c. Wherein is contained the confutation of Prelacy with other erronious opinions of the times c. CHAP. I. The first Chapter treateth of Vniversall redemption SECT 1. HAving in the first Treatise displayed the highest or grand delusion of Anti-christ I shall now incounter with the second sort of them being as branches of the same Tree or streames of the same fountaine which remaine yet unlopped or dryed up in this Nation in which onset I shall in the first place adventure of that too much owned Tenent of Vniversall redemption which gangreen doth much endanger the Spirituall life of many a poore soule My resolution in the enterprise shall be only to strike at the head of the Argument viz. Whether Jesus Christ by his death and passion redeemed the whole world yea or no against which affirmative part if I shall prevaile the circumstantiall members will fall of themselves And 1. That these places of Scripture cited by them to prove their assertions cannot possibly be meant of every particular person in the world will plainly appeare by Christs owne distinction in that expression of his to his Apostles Joh. 17. 11. 16. by comparing of which texts it will evidently appeare that the elect are a sort of people which are in the world and yet not of The elect in the world â—nâ— yet not of the world the world in the world in respect of their externall forme and substance and yet noâ— of it in respect of their internall affections so that they are in the world no otherwise then the Soulâ— is in man as wil
then make better tryall of mans obedience then in forbidding that which is good But to the point in question if all were alike saved by the death of Christ why then are the termes of election and Predestination used so frequently in Scripture SECT 5. Object VVHat is meant by the word Election and Predestination Answ Predestination is the eternall decree of God whereby he determined with himself what he would have become of every What election is in the generall man for men are not since the fall of Adam created to the like estate and condition but for some eternall life and for others eternall death is appointed whereby Gods free election is made manifest seeing it lyeth in his will what shall be the estate and condition of every Nation whereof the Lord sheweth a token in the whole issue of Abraham as we may read Gen. 24. 37. Deut 32. 8. Psal 147. 20. There is also a certain speciall election wherein appeareth Of particular election more plainly the grace of God seeing that of the same Stock of Abraham God rejected some as Ishmael and Esau and at length most of the Tribes of Israel unto whom the entery of life were shut before them by his just yet by his incomprehensible judgement In the next place it is requisite to shew the effect that Gods The effects of election and reptoâ—ation election and reprobation worketh and 1. Touching the elect whom God in his mercy hath appointed to salvation for his own righteousnesse sake and not for their desert Those he guideth by the grace of his holy Spirit Rom. 8. 14. c. 9. c. As many as are led by the Spirit of God are the Sons of God as also the Prophet Isai All those that I have called by my name I have created fashioned and made for my honour Isa 43. SECT 6. NOw as the elect are led guided and directed by the Spirit of God so on the contrary are the reprobate by the spirit of Sathan who is the God of the world or worldly-minded men and hence it is that Christ telleth the wicked Jewes That they were of their father the Devill Joh. 8. 44. whose workes they did so that as on the one side the elect indeavoured to doe the will of God their Father so the other the will of their father the Devill And those sort of people are compared by the Prophet Isaiah Sâ—mpromes of the sonnes of Sathan to a raging Sea that cannoe rest whose waters foameth with myre and gravell for they have no peace with God Isa 57. 20. The Prophet David also considering of their estate and condition Psa 73. 4 5 6. giveth this reason for it viz. The Lord suffereth them to come to no perill of death but they are lusty and strong they come in no danger like other folke neither are they plagued like other men Their eyes swell with fatnesse and they doe even what they lust they have riches in possession and they call their Lands by their owne names And this is the cause saith he that they be so holden with pride and overwhelmed with cruelty these are they that talke against the most highest which say Tush how shall God perceive it is there knowledge in the most high Can he heare our Swearings see our secret Wheredomes and Adulteries Doth he take notice of our prophaning the Sabbaths or of our quaffing and drinking of healths of villifying Professors with reproachfull tearmes of Schismaticks and Hereticks and the like surely no. Such as these were Cain Cham Ishmael Pharaoh Ammon Their predecessor Saul Absolom Antiochus Herod Pilate Judas the traitor and many others who brought upon themselves eternall condemnation The same Prophet David also describeth the end of such men with another reason of it in these words namely That the Their end Lord hath set them in slippery places and cast them downe and destroyed them by which meanes how suddenly doe they consume and perish and come to a fearefull end yea even as a dreame so doth he make their image to vanish SECT 7. Object IF God have reprobated and cast them off how can they doe any other the cause of sinning therefore is not in them but in God who leaveth them to themselves how doe those Scriptures agree then where the Lord saith that he delighteth not in the death of a sinner Ezek. 33. 6. And O that Israel would obey me c. with O Jerusalem Jerusalem how often would I have gathered thee together and ye would not Mat. 23. 37. As also that he willeth not the death of a sinner and other while that some are ordained of old to condemnation as in Jude vers 6. Judas also is called the sonne of perdition Joh. 17. 12. Ans To the Answer which hath formerly been made to such Sundry arguments answered touching rejection a question as this may be added this answer of the Prophet Jeremy The Lord is more righteous then to be disputed with Jerem. 28. 6. And the Prophet Isaiah saith We are in the hands of the Lord as the Clay in the hands of the Potter Isa 47. 9. And the Apostle saith Hath not the Potter power over the Clay and of the same lump to make one vessell to honour and another to dishonour Rom. 9. 21. Again Who art thou that replyest against God ver 20. Was there unrighteousnesse in God in loving Jacob and hating Esau God forbid ver 14. For he will have mercy on whom he will have mercy and compassion on whom he will have compassiâ—n ver 15. and whom he will he hardneth so that there is vessels of wrath and vessels of mercy as in ver 22. 23. for otherwise why should these phrases be used in Scripture CHAP. III. Treateth of hardning the heart SECT 1. Objection IF God harden the heart of a sinner how can he chuse but sinne seeing that by nature we are all the children of wrath Ans In every action the â—nd and meanes must goe together the cause doth never follow the effect but the effect the cause and in one and same action there is a double cause as 1. The instrumentall cause moving 2. God separating from the instrument yet giving power of motion to the same and so the wicked may be said to be the instruments of God yet not God the cause of their wickednesse and therefore one saith Deus agit per malos non in malis God worketh by evill men not in evill men God therefore may be said to be the cause of the action but God is no way the author of sinne not of the quality of the action Gods decree is no cause of their sinning but the voluntary inclination of the will unto evill being neither forced nor by any violence compelled and therefore no evill is either to be attributed to God or his decreâ— 2. Again God is no way the author of sinne seeing he neither tempteth nor perswadeth unto it Jer. 1.
so the goodnesse of God hardneth the vessels of wrath and mollifieth the vessels of mercy And this is true that God doth use a great patience and long suffering toward sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mens hearts that cannot be drawn to repentance by the Lords rich and bounteous mercy 2. By this Gods Judgements appeare to be most just when he punisheth the hard-hearted and incorrigable as it is evident in the example of Pharaoh 3. By this also God teacheth his children to be patient and long suffering one towards another 4. This patience of God though some abuse it yet others profit by it and their hard hearts are mollified for though Pharaohs heart by Gods sparing of him became more obstinate yet Nebuchadnezzar at length by the Lords lenity goodnesse and fatherly correction was brought to know himselfe and confess the true God 5. Though the evill and wicked should reap no profit by the Lords wonderfull patience yet the Elect and such as are ordained to salvation are thereby called and brought to Grace as the Apostle sheweth of himself For this cause saith he was I received unto mercy that Jesus Christ should shew on me all long suffering unto the example of them who in time to come should beleeve on him 1 Tim. 1. 16. so that this is true which is affirmed by the Authors but this is not all God hath yet a further stroke in the hardning of the heart then by connivance and long animity towards it 2. There be others also who hold that the Lord hardneth the By withdrawing his grace heart subtrahendo gratiam by with-drawing his grace God say they giveth men over to a reprobate sence to harden the heart to blinde c. not because these things are done by God which proceed of mens malice but because whilst God doth justly forsake men these things doe happen unto them the Lord therefore hardneth whom he will not mollifie and blindeth them whom he will not illuminate SECT 6. Obj. WHerein consisteth the blinding and hardning of the heart Ans In two things as 1. The internall act of the minde adhearing Hâ—rdnessâ— of heart implyeth 2 things unto evil and in this respect God is not the Author thereof 2. In subtraction of grace whereby it commeth to pass that the minde is not illuminated to see God And in this respect God is the cause of the duration but yet this is not all that seemeth to be contained in Gods hardning of the heart There is also another interpreting the manner of Gods hardning of the heart and it is occasionalliter by way of occasion as when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sins 1. For as all things viz. prosperity adversity life death fulnesse want and whatsoever else doe work together unto good to All things fall out for the good of them that feare God and for evill to the wicked them that feare God as the Apostle affirmeth Rom. 8. 28. so on the contrary all things fall out unto the worst unto the wicked and impenitent and so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh by his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked doe The wicked take occasion by three things to be hardned also take occasion to be hardned are of three sorts as First either inwardly in the minde as by stirring their affections as of anger feare hope desire which they by their corruption turne to evil 2. On such things as are done about them as admonitions corrections mercies benefits which also they ungratefully abuse 3. Or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is polluted puffed up and swelled and all these things being good of themselves they through the hardnesse of their hearts pervert unto their destruction as the Apostle Peter speaking The wicked pervert their owne heart of some which through ignorance and unbelief pervert the Scriptures 2 Pet. 3. 16. The Apostle Paul also sheweth that sin tooke occasion by the Commandement and wrought in hïm all manner of concupisence Rom. 7. 8. Pharaoh also was hardned by reason of Gods workes the plagues and wonders that were shewed in Aegypt By the wonders because he saw the Magicians could doe the like by the Plagues because they touched not him but hapned without they came not also at once but with some intermission and respit between and because he saw they continued not long but were soone removed Therefore in that Pharaoh had such a heart as could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it self did resist the Commandement of God it was by the divine dispensation but there is something further yet to be considered in Gods concurring in the hardning of the heart SECT 7. AGaine there is another Exposition which declareth that The event oft times taken for the cause God hardneth the heart as the event is taken for the cause as it is often taken in Scripture as Joh. 17. 12. None of them perished but the childe of perdition that the Scriptures might be fulfilled Here the Scriptures putteth that for the cause which was the event of the cause for Judas did not perish that the Scriptures might be fulfilled but so it fell out that the Scriptures in Judas perishing was fulfilled There is also the like instance in the 51. Psal Against thee only have I sinned and done evill in thy sight that thou mightest be justified in thy sayings and cleare when thou art judged But David did not sin to that end that God might be justified God had no need of his sin to set forth his glory but so it fell out that God spared David and by his mercy over-came his sin and yet David sinned not to that end Like as when a man being at work and one of his acquaintance Simile commeth to see him he desisteth from working he should say My friend came to day to hinder my work whereas he had no such end in his comming So Jacob said to his Son Why dealt ye so ill with me as to tell the man yeâ— had yet a brother Gen. 34. 6. whereas Jacobs Sons in so saying intended no evill or hurt to their Father but so it fell out c. The wicked also are said to hate their owne soule and to procure unto themselves eternall death whereas simply they hate not their owne soules neither would be damned but upon their committing of sin it so falleth out that their soules perish by their meanes as if they hated them An unruly Patient that wil not obey his Physitian
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