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
a full Reformation which you will never effect so long as you support the Prelaticall or Presbiterian Clergy either in office or maintenance that of Presbitery being a Romish Hierarchy as the other as in this insuing Treatice is proved at large and therefore that River Jordan ought as well to be dryed up as either Euphrates or the Red Sea Râ—ght Honourable there hath been much paines taken by severall worthy men in this Nation by writing and preaching which hath been also dedicated unto you to this purpose I beseech you let not them or this lye as wast paper in your Studies seeing Viz. Mâ—ster Iohn Owens Sâ—rmond of the shâ—king and 〈◊〉 â—iâ—g of Heaven and Earth as also Mâ— Delâ—s Booke of praise and unity amoâ—gst the â—â—iâ—hfull as also Mr. Brâ—ine's Book of Bâ—oâ—ls fall in the foolish Virgins c. As also onâ—â—â—â—lâ—d The Mystery of the true Ministâ—y unvailed c. all which are very peâ—â—inent to this very purpâ—se it is the chiesest worke you have to performe for without all Coutroversie you are the men whom God intends to honour as his Instruments to pluck up Antichrist root and branch Blessed be you amongst men for what you have done in it and the Lord stirre up your hearts more and more to accomplish the rest of the worke And know also that you have a Call unto it even from your adversaries the Presbiterian Priests who have so much urged you to suppresse Schismes and Heresies in this Nation Now if it be proved from the Word that they are such them selves how can they with modesty be offended if you meet to them the same measure they would have had you as their vassels to have measured to others Sure it is you have found that Tribe so much averse to your proceedings as had you not been right valiant might have utterly obstructed the work in your hands and be assured that so long as that Judas of the Clergy liveth it is VVitnesse their utter disaâ—â—ing of the now present Government and eâ—gâ—gement therâ—unto impossible that the State should be at quiet their ambition being such as will admit of no injunctions from you unlesse of their owne framing so that you must resolve to suppresse them or be supprest by them Now the Lord knoweth how the Soules of the Saints as yet under the Altar desireth to be at liberty who are yet kept in bondage by that meanes of your yet supporting them stirre up your selves therefore like men of warre by suppressing them as also by giving way to such a method of gathering Churches as there is a cleare president for in the Word as also by such as are most meet for such imployments as also to have them Churches so gathered to be regulated in such a method as Christ and his Apostles hath left in the Word so that the true Ministers of Jesus Christ may be knowne from them of Aarons order and in so doing we shall be in so happy a condition as that it wil be said of England as it was sometimes of Antioch where the Disciples were first called Christians so if you will admit of Christs owne peculiar Government without any Antichristian mixture you wil not only bring glory to this Nation but also immortalize your names to all posterity thus Christ is pleased to honour you with the first proffer of restoring his Church to its primative purity which is a thing you have also ingaged your selves to performe to the discovery of which this Treatice tendeth Which I most humbly present to your Honours hoping that the Lord wil so stirre up your hearts thereby as to accomplish the desires of him who would glory to see the flourish of the new Jerusalem of which I trust you wil become Denizons as also that England may become a patterne to all that desire to professe Christianity in the whole World which the Lord in much mercy give unto your hearts to accomplish whose worke it is and who also must move you to it in daily expectation whereof I subscribe my selfe Your Honours most humble Servant in the Lord John Spittlehouse To his Excellency the Lord Generall Fairfax the Lord Lievtenant of Ireland with the Colonels and all the other Officers and Souldiers under their Command Christian Champions THat which I intend to you by way of Epistle is humbly to desire you to compare your past and present condition with that of the Israelites during their Aegyptian bondage as also untill they had passed the flood Jordan and pitched their tents in Gilgall in the plaine of Jericho which I take to be your now present condition for proofe of which submitting to better judgements I shall give you some few hints of many by way of Simily which I conceive will fitly parallel with our condition from our bondage unto this present season in which Embleme I shall resemble their Aegypt to our Antichristian slavery 2. Our late King to their Pharaoh 3. The Monopolists to Pharaohs Task-masters 4. Our then Parliament and Sinod to their Moses and Aaron who were brethren in judgement 5. The red Sea to Prelacy through which we passed and in which Pharaoh and all his Host was destroyed 6. The Wildernesse I take to be the various judgements amongst us in point of Religion 7. As their Host marched or not marched but as the cloudy pillar moved no more did the Army under the Earle of Essex command but as the Parliaments Commission ordered them 8. As their Aaron offended by making an Aegyptian Idol for the Israelites to worship so likewise did our Sinod by setting up their Presbitery it being a limbe of that Antichrist we are in bondage unto 9. As their Moses was called to mount Nebo where he dyed so was Essex to the Parliament 10. As Joshua was appointed Commander of the Host before Moses dyed so was our present Generall chosen before Essex dyed 11. As their Joshua was not bound up to the motion of the cloudy Pillar but was at liberty to march when and where he pleased so neither was our present Generell tyed to observe the Parliaments order for his marches or enterprises 12. As their Joshua did lead them over the flood Jordan when it over-flowed all its bankes so hath our Joshua or Generall led us over the Jordan of Presbitery even when the promoters of that Tenent was in the greatest hopes to have established it Instance their Treaty with the late King in the Isle of Wight Which twelve observations may serve as a memoriall to our insuing posterities as them twelves stones set up in Jordan was to the Israelites And now thrice Worthies having under God so well discharged your places by bringing the Congregation of this our Israel through so many â—minent dangers I doe desire to inlarge my selfe a little further in reference to your present condition which I have told you I conceive to be as in the plaines of Jericho beyond Jordan by hinting unto you what I conceive the Lord
sins of another which cannot forgive his owne as in example If Peter had the power to have forgiven the sins of other men what need had he to have wept and â—â—pented for his owne or of whom needed he to have asked pardon seeing he had all the power in his owne hands as they expound the Text Mat. 16. 19. and if so then it must consequently follow that if God would forgive sins he could not without Peters consent of whom the Pope is Successor as they also say in power and holinesse SECT 5. From whence all the glory of Popery sprung and is continued ANd from hence sprange all the glory of the Papacy threatning the Layety whom they kept in the darknesse of ignorance by with-holding from them the light of the Scriptures that if they would not give such and such gifts to the Church build such a Monastery Abbey Nunnery Cathedrall and what not which they pleased as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them they should incur his Holinesse displeasure who had power either to damne or save them by which jugling we have had all the Popish buildings erected which either are or have been in this Kingdom for if his Holinesse commanded it must be accomplished in paine of Damnation or a worse turne which God himself could not hinder if it were his Holinesse pleasure to the contrary and in this manner was the Laiety brought poore and the Clergie rich ingrossing by this means into their hands even the very fat of the Land as it is most apparant to them that observe in what places of the Kingdome those religious houses as they terme them are situated But had Peter had that power which the Pope claimeth as We need not fear the Popes curse any more then Paul did Peter his Successor doubtlesse Paul durst not have gain-sayed him as we read he did Gal. 2. 11. for feare lest he should have damned him as also by this meanes one of the Apostles should have been greater then another in power which is absolutely forbidden as I have formerly shewed it is therefore most evident that Peter had no prerogative above his fellow Disciples neither doe we read in Scripture that ever Peter pronounced Absolution to any man so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions which he requireth of his simple stupid Tenants whom I hope will now have more wit or grace then to be any longer cheated by him or inthralled in his Tyrannicall and Anti-christian Kingdome CHAP. IX Treateth of theîr superstitious meriting by good works c. SECT 1. THis opinion is also opposite to the Scriptures as the words of the Apostle sheweth Ephes 2. 8 who speaking concerning the meanes of our salvation saith absolutely That it is by grace that we are saved and not of our selves and that it is the gift of God He also sheweth that grace and workes cannot stand together Rom. 11. 6. If it be of grace it is no more of works and if of works then no more of grace and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies or unworthy of the least of them by which it plainly appeareth that be attributed no merit or worthinesse to himself but doth acknowledge all to proceed from Gods mercy which reasons are surely of power to convince any rationall man that we deserve nothing at Gods hands in regard that our best workes are imperfect and have need of grace to pardon the imperfections thereof as also that we are the Lords bounden servants and doe no more then our duty when we doe our best and even then we are unprofitable servants Luke 17. 10. God therefore crowneth our good workes but rather of his goodnesse and mercy then our deserving whose mercy is seene in his gracious promising and righteousnesse in his faithfull performing it is his mercy in calling us before we can any waies be prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace and therefore Moses telleth the Israelites Deut. 4. 27. that because the Lord loved their fathers therefore he chose their seed after them SECT 2. No preparation in a mans nature to his calling IT doth also plainly appeare that Gods love was the first motive for the choyce and calling of Abraham in regard that Terah his father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be then in Abraham or provocation as in himself to his calling neither was the beginning only of Gods favour to Abraham of grace and the increase thereof by merit for Jacob being of Abrahams faith saith that he was lesse then the least of Gods mercies or that none of Gods graces first or last were conferred upon him for his worthinesse So then where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promises of God that vouchsafeth of his fatherly goodnesse to The fore-sight of obedience is no cause of the increase of grace crowne the faithfull service of his children for otherwise if our service and obedience be weighed in it self it deserveth nothing In vain therefore I hope will the Popish Clergy plead any longer for such fopperies as to say that Abrahams faith godlinesse and obedience was acause that God bestowed upon him them great favours as the revealing of the destruction of Sodome c. when as the chief reason was in respect of his fatherly love towards him who having once made choyce of his servants doth for ever love them adding grace upon grace untill he hath accomplished their Salvation or otherwise as the Prophet saith all our righteousnesse We offend in ouâ— bestworks are as a menstruous rage neither did the holy men of God present their supplications for their owne righteousnesse sake Dan. 9. 8. and being unprofitable servants in our best services we are farre from meriting or deserving any thing and if we doe no more then we are bound in duty nor yet all that we have no reason to expect any reward beyond our desert and if the benefit of this life cannot be merrited much lesse the Kingdome of Heaven Again if we can merrit nothing for our own particulars how much lesse for others SECT 3. Against election by works fore-seene 1 Inst AGain that God hath not elected or made choyse of any for good workes fore-seene in them may evidently appeare by divers places of Scripture As for instance in Simeon and Levi who were two fathers in Israel the one chosen from amongst his brethren to execute the Priests Office and yet we see they were guilty of much blood so that we may perceive that God chose them not for any vertue or
13. neither hath he commanded it but forbidden it in his Law neither doth he worke with them that doth evill for all that God doth is good and so there is none good but God Mark 10. 19. neither doth the Lord approve sin being done Psal 84. Thou art a God that hatest wickednesse So then if God neither move to sin nor commend it being done nor yet assist the actors of it he can in no wise be said to be the author of sin 3. If God should cause sin then every man should sin of necessity and so his punishment should be unjust being forced to sin but God who cannot be deceived hath not brought upon any a necessity or willingnesse of sinning for it cannot be that by whom men rise from sin by him they should fall into sin God that is good cannot be said to be the cause of evill for then he should be contrary to himself Again if God should be any waies the Author of sin then it should be no sin for whatsoever God doth is good nay not to doe that which the Lord willeth is sinne Yet seeing 1. God is said in Scripture to harden the heart which betokeneth an action and likewise in other termes as God is said to give some over to vile affections as in Rom. 1. 26. and to send upon some strong delusions that they should not beleeve the truth 2 Thes 2. 11. and to make the heart fat the eares heavie and to shut the â—yes Isa 6. 10. all which phrases implyeth an action or opperation it is therefore requisite to shew what the hardnesse of heart is 2. By what meanes it is effected or procured and 3. In what respect God may be said to work in the action SECT 2. 1. IT may be described negatively by the unaptnesse of it to any The qualities and inseparable adjuncts of a hard heart Reader examine thy selfe by these ten Simptomes thing that is good being neither passive active or apprehensive of any good thing it is neither moved by prayers nor giveth way to threats it is unthankfull for benefits unfaithfull in Counsell unshame fac'd in evill things there is no activity at all to any good thing it remembreth nothing that is past but wrongs and injuries nor hath any fore-cast for the time to come unlesse it be to seeke revenge 2. It may be described by the inseparable companions thereof viz. the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affections as the Apostle saith speaking of the Gentiles Having their cogitations darkned through the ignorance that was in them because of the hardnesse of their hearts Eph. 4. 18. both which concurred in Pharaoh who shewed his blindnesse in saying he knew not Jehovah and his hardnesse of heart in adding neither will I let Israel goe Exod. 5. 3. The third property of the hardnesse of heart is thiâ— that it not only a great and grievous sin but also the punishment of sin 1. That it is a sin the Apostle sheweth Heb. 3. 12. where he saith Take heed brethren least therein at any time in you be an evill heart to depart from the living God And that it is a punishment of sin the Apostle testifieth also Rom. 1. 21. because saith he when they knew God they did not glorifie him as God And therefore it followeth ver 29. That God gave them over to their own hearts lusts Now the qualities and inseparable adjuncts of hardning the heart are these viz. 1. Blindnesse of judgement and understanding as Isa 6. 10. where the Lord saith Make the heart of this people fat c. lest Reader examine thy selfe by these Simptomes they should see with their eyes and heare with their eares and understand with their hearts and be converted and I should heale them 2. They are obstinate and wilfull and refuse to be admonished and instrâ—cted and say unto God Depart from us we desire not the knowledge of thy wayes Job 1. 14. 3. They delight in doing of evill and make a sport of sin Prov. 2. 14. which rejoyce in doing of evill and delight in the frowardnesse of the wicked 4. They regard not to doe things honest in the sight of God but contrarily contemne and despise them that doe such things as Prov. 18. 3. When the wicked commeth then commeth contempt 5. They are incorrigible and past all hopes of amendment Prov. 1. 30. They would none of my counsell but despised all my corrections 6. They are not ashamed of most vile sins as Jer. 3. 3. Thou hast a Whâ—res forehead and wouldest not be ashamed 7. When the Lord smiteth them they feele iâ— not neither have they any feare of Gods judgements whom the Wise man compareth to those that sleep on the Mast of a Ship and as drunken men that are stricken and knoweth it not Prov. 23. 24. 25. 8. They are growne to such an evill custome of sinning that they can doe no other as the Prophet saith Can the Black-a-more change his hew or the Leopard his spots then may they yet also doe good that are accustomed to doe evill Jer. 13. 23. So that the sins of such seeme to be inexpiable as the same Prophet saith that the sins of Judah were written with a Pen of Iron and with the point of a Diamond Chap. 17. 1. 9. They wax worse and worse of whom it is said Rev. 22. 11. He that is filthy let him be filthy still and as they increase in sins so doe they treasure up wrath against the day of wrath and so treasure up Gods judgements against themselves Rom. 2. 5. 10. They are rejected and cast out of the presence of God and left to themselves such an one was Saul of whom it was said That the Spirit of the Lord departed from him and an evill spirit from the Lord vexed him 1 Sam. 16. 14. And thus have I shewed what the hardnesse of heart is SECT 3. 2. IN the next place I am to shew by what meanes it is effected How the hardnesse of the heart is effected and procured of which subject there are varieties of opinions I shal give you the most materiall of them Some are of opinion that the Lord hardneth the heart by way of manifestation instansing in Pharaoh where the Lord by his plagues and judgements declared how hard Pharaohs heart was But this cannot be the sence of it for so God might be said to commit any other sins when he doth manifest them and bring to lâ—ght and though the expression might serve upon that occasion yet it faileth in other places as Deut. 2. 30. where it is said that God hardened the heart of Sihon King of the Amorites and Joshua 23. where the Lord is said to harden the hearts of the Canâ—aâ—itâ—s and Rom. 9. 15. God hath mercy on whom he will have mercy and whom he will hâ— hardneth in these places it cannot be expounded that God hardned that is
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
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
evident by the Prophet Hosea who speaking of such prayers as are made by ungodly men calleth them houlings They called A pâ—aâ—er â—â—â—m a 〈◊〉 〈◊〉 is no 〈◊〉 then 〈◊〉 not upon me when they houled upon their beds And the reason thereof is also rendred by the same Prophet why such prayers are not accepted of the Lord to be this viz. that they assemâ—led themselves for corne and wine and not for Spirituall blessings Hosea 7. 14. so that carnall minded men pray only for carnall things such as tend to their outward estate and condition but not any wayes to the desire of Spirituals that being the furthest thought in them Obj. Doe you disallow the reading of good prayers which have been made by godly men Ans No for by reading such prayers our infirmities in praying How set fâ—â—ms of prayer mâ—y be used may be strengthened and our desires inlarged there being many things in them which we have need to pray for but not to present such prayers to God by reading of them for our selves but if in the act of prayer such expressions be presented to our mindes by the Holy Ghost doubtlesse they are so made our owne and as acceptable to God as may be but not otherwise for as it would be counted a rediculous thing for a childe who having an occasion to crave a courtesie of his Father writeth his minde in a paper and so readeth it to his Father even so it is with him that commeth to peâ—ition God by reading a prayer for his owne particular which another man hath formerly invâ—â—ted SECT 9. Obj. BVt suppose he invent it himselfe and so read it is not that lawfull To read a prayer is rediculous iâ— in tended as a prayer in the act of reading Ans It is more rediculous then for a Son to read his desires to his Father for his Father is ignorant of it before he heare it or read it But it is otherwise with God for he accepteth of no prayer but such as his owne Spirit dictateth so that the very concerving of a Pitition in the minde is the act of prayer and that which is only acceptable to God though not vocally expressed as in Isa 65. 24. Before they call I will answer c. and whilst they are yet speaking I will heare with Dan 9. 23. At the beginning of thy supplication the commandement came forth therefore as I said before it is rediculous to think that God stands upon such curiosities as set speech is or printed papers read unto him since he knoweth the minde of the Petitioner before he hath expressed himselfe and I dare boldly affirme that if a Christian can but from a contrite heart say with the Publican Lord have mercy upon me a sinner it shall be better accepted with God then to read the most learnedst Oration that ever was yet invented by man SECT 10. Obj. May not a wicked man make an extemporary prayer Ans Though they can Hypocresse it yet are not the children of God therefore to desist from that manner of expressions for it may as wel be argued that because the Devil quoted Scripture that therefore none ought to doe the like to justifie the truth By this then that hath been spoken it doth fully appeare that true prayer hath the spirit of prayer and contrariwise such prayers as are imposed by men as are still in use and ever wil be amongst carnall men hath only the spirit of man and not of God for although they might be composed by such men as 't is The title common fitly 〈◊〉 to such prayeâ—s likely had the Spirit of God yet are they of no validity to a carnall man and as for a Spirituall man he hath no further need of them then to read them not as an imediate prayer but as an help to him against he pray and therefore a very right and sutable name is given to such sort of Prayers by calling them Common Prayers as they doe that of the Liturgy they being indeed common to all licentious fellowes who are so accustomed unto them as that their Priests can repeate them although they are three quarters drunke and yet think they pray gallantly Again by these prayers the godly cannot be distinguished from the wicked or reprobate when as in truth the gift of prayer is a maine cognizance to know a childe of God by and by which they are stirred up to a greater fervency zeale and cheerfulnesse in praying by perceiving the Holy Ghost to put such words into their mindes as are sutable to their present necessity but for the other sort of prayer it cannot comfort at all so then to conclude the one doth so farre excell the other as that it is a Prayer and the other is not as I have proved out of the Prophet Hosea Chap. 7. 14. SECT 11. ANd like to their Booke of Common Prayer are their Homilies seeing to preach and to pray in the Church are two Against â—eading oâ— Homilier speciall duties of the Ministers of Christ who giveth his Servants gifts for the whole Ministry and therefore as in Prayer to be the mouth of the people unto God so also in Preaching to be the mouth of God unto the people Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister and be not endowed with such gifts there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ but if they be so endowed there is no warrant to prescribe them stinted prayers or Homilies for in so doing they derogate from the honour fruit and benefit of Christs assention into Heaven and from the care love and bounty that he hath continually shewed unto his Church Militant to whom he gives gifts for the worke of the Ministry as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4 5 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost which is only said to teach us to pray as we ought and also keepeth out of the Church the gifts and graces of God quenching the Spirit in the Ministers and people in the service of God Rom. 8. 26 27. Eph. 4. 8. 6. 18. 1 Thes 5. 19. Jud. ver 20. Now if these set formes had been appointed by Christ then God will only be worshipped as himselfe hath prescribâ—d his Apostles had shewed themselves unfaithfull or insufficient for the worke committed unto them who never left such a president or commandement to the Churches neither can it be of faith in us or pleasing to God to worship him after another manner then himselfe hath prescribed as may appeare by these Scriptures Exo. 20. 4 5 6. 30. 9. Psal 141. 2. 119. ver 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. 12. 28 29. This which hath been spoken I hope wil be sufficient to disswade every one that hath the least measure of the grace of God from
declared their hearts to be hard Others expound it by way of permission because those that are hardned God depriveth of his grace and leaveth them to themselves as God is said to shut up all in unbelief and that he gave them 〈◊〉 spirit of slumber eyes that they could not see c Now these sayings say they are not to be taken as though God did these things but that he suffered them to be done As I wil harden the heart of Pharaoh that is suffer it to be hardned as that he gave them up to a reprobate sence is nothing else but that he permitted it as a Captaine leaving his Souldiers in the midst of a Battell may be said to deliver them up to his enemies hands But although this be most true that God suffereth such to continue in the hardnesse of their hearts yet this is not all for so the Lord suffereth all other sins to be done for there is nothing done in the world unlesse the omnipotent God will have it done either by suffering it to be done or doing it of himself againe if so The Lord goeth further in the act then by his permission the Lord might as wel be said to steale or the like because he suffereth such things to be done but the Lord doth not only concurre in the hardning of the heart by permission or suffering it to be hardned but according to his owne power and action not by the which immediately the hardnesse of the heart is made but whereby many things are done by the which a sinner by his own corruption doth conceive the hardnesse of the heart Now the induration of the heart is two waies to be taken or The Induration of the heart two wayes taken considered 1. As it is a sin 2. As it is a punishment of sin In the first of these God hath no part but for the other as he is a just Judge he inflicteth the hardnesse of the heart as a punishment as the Apostle sheweth Rom. 2. 28 For as the Gentiles regarded not to know God so God delivered them up to a reprobate minde And 2 Thes 2. 11. because they received not the love of the truth c. therfore God sent them strong delusions that they should beleeve lyes in which places the Apostle sheweth how the Lord punished them with blindnesse of heart because of their former sins as also Sam. 12. 11. Behold I will raise up evill upon thee out of thine owne house which was verified in Absolâ—m that rose up against his father as also in the act of Shimei in cursing David whom David saith The Lord bid curse him Now concerning this rebellion of Absolom and rayling of Shimei they are not to be ascribed to God as they were sins in Absolom and Shimei but as they were punishments of the sins of David they were sent of God SECT 4. Obj. IF God be the Author of the induration of the heart as it is a punishment of sin then he may as well be said to be the Author of other sins when as a man falleth into them as the punishments of his former sins Ans All such sins proceed from the hardnesse of the heart Popish objections answered that confirmeth and setleth a sinner in his wickednesse and therefore God cannot be said to be a cause of those sins for a man by continuing in sin hath his heart hardned by the just judgement of God and then out of the hardnesse of his owne heart he bringeth forth other sins of himselfe Obj. The hardnesse of the heart as it is a great and horrible sin so is it the punishment of former sins wherefore if God doe cause it to be a punishment he also causeth it as it is a sin Ans In this Argument there are ambiguous termes for in the first clause this note of similitude as is taken for the being of the thing the bardnesse of the heart as it is a sinne so it is the punishment of sin that it could not be the punishment of sin unlesse it were sin this we grant in the first part but the same word as signifieth also the manner of being Therefore if the first be taken in the same sense for one and the same manner of being we deny that the hardnesse of the heart in the same respect is both sin and the punishment of sin It is both in respect of the subject and being but not both in the same quality affection and manner of being Obj. All punishments of sin because they are just stand with the will of God now hardnesse of heart being a sin if it should stand with the Will of God then it would follow that sin should stand with the Will of God Ans If sin should no way stand with the Will of God then it should not be committed in the world for against his will can nothing be so that we must admit a distinction of Gods will which The will of God two-fold is twofold viz. his will of approbation and his will of providence by the first he willeth not sin but by the second he willeth it to be in the world because he knoweth how to dispose of sin even unto good Many things are done without Gods Wil nothing without his providence Providence is that whereby he disposeeth of things Will whereby he willeth or nilleth any thing and therefore it is good that evill should be done because thereby Gods power and goodnesse is seen in turning evill unto good If therefore God did not see how to turne evill unto a good end he would not suffer evill to be done in the world So then retaining the formes distinction stil hardnesse of heart as it is a sin God willeth it not but as it is a punishment of sin it standeth very wel with the Justice of God SECT 5. THere be also severall other opinions concerning the manner Other opinions touching Gods â—â—â—dâ—ing the heart how God hardneth the heart which being very profitable will not be amisse to be rehearsed As that God doth it by way of patience and long suffering because say they the Lord doth suspend his Judgements and doth not presently punish the wicked whereupon they abusing Gods patience As by way of patience and longsuffering and long suffering are hardned and this exposition they ground upon that place of Scripture Rom. 2. 4. Despisest thou the riches of his bountiousnesse patience and long suffering not knowing that the goodnesse of God leadeth thee to repentance but thou after thy hardnesse and heart that cannot repent heapest up against thy self wrath against the day of wrath Of which patient forbearance they make a figurative Locution Like say they as a Simile Master should say to his servant that abuseth his gentlenesse it is I that have made the thing because I did not punish thee Again As the Sun say they hardneth the Clay and mollifieth Why â—he Lord useth such great patience the Wax
creaâ—ing power 2. As a particular direction by his regenerating grace But in the other motion he hath a stroke as a generall mover in the particular act of hardning as it is evill he concurreth not therefore according to that generall power the Lord is only said to be a mover not an hardner of the heart Now of these waies before rehearsed there are three chiefly to be made choise of viz. 1. That God hardneth the heart by leaving it to it self and depriving it of his necessary grace as he is said to have given over the unbeleeving Gentiles to their owne hearts lusts Rom. 1. 24. 2. That God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby to be further indurate and hardned as the Apostle sheweth that the wicked abuse the patience and long suffering of God thereby to be further hardned 3. That God by his just judgement doth force them to their owne hurt whether they run headlong themselves even to the end For God as a just Judge seeing a mans heart bent upon wickednesse doth as a just Judge inflict upon him the spirit of induration and to this purpose one handling that place Rom. 1. 14. saith that some things there rehearsed are sins and no punishments as the pride and vanities of their minds ver 21. they were not thankfull but became vaine in their imaginations And some also punishments and no sin as eternall death which they were Worthy of veâ—â—â— and that the rest that come betwixt are both sins and punishment SECT 12. Obj. VVHy should God take such a punishment of sin that the sinners thereby commit more sin Ans We answer with the Apostle Rom. 1. 27. where he saith Man with man wrought filthinesse and received such recompence to themselves as was meet for their errors so that God did not send them upon the Gentiles as they were sins but as they are considered as punishments of their sins for as God hath an hand therein he doth incline the wil being evil by its owne fault to sin by his just and secret Judgement as for instance There is but one kinde of heat in the Sun and according to Simile the matter it worketh upon some things it melteth and some things it hardneth the Wax it melteth the Clay it hardneth so God as the Sun hardneth the Clay is said to harden the heart which is earthly and muddy as also by the same worke of the raine the earth being wel tilled bringeth forth good fruit but being untilled thistles which is not of it self as it is raine but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hidden manner the heart of the wicked are hardned but the cause thereof is in themselves Obj. Gods must needs be a worker of evill in hardning of mens hearts Ans God hardneth the heart without any touch of sin as God hardneth the heart without any toâ—ch of sin may be illustrated by this Simile as in the winter quarter the water is frozen until the Sun shine upon it and when the Sun is departed from it it is bound up with cold againe the Sun is not the cause of the freezing of the water but the coldnesse of the water bindeth it self so properly God causeth not the heart to be hardned but by the absence of his grace it becometh hardned Obj. Why doth the Lord suffer any to be hardned Ans That must be ascribed to the Judgement of God which are often hidden but never unjust it should suffice us as the Apostle saith to know and beleeve and that there is no iniquity with God SECT 13. Obj. NO man in this life can become altogether so impenitent incorrigible or without hope of grace or in such a desperate state as to be forsaken for God would have all men to be saved and to come to the knowledge of the truth and I will not the death of a sinner c. so then if mercy be offered to all then the way is open to all to repent and turne unto God Ans God indeed offereth himself to all and denyeth not the God offereth grace to all externall meanes to any if they had grace to apprehend them The Gospel hath been preached to all the world and so to the impenitent and reprobate God therefore offereth grace unto all but all will not receive it as one saith the wholsome medicine of admonition must be administred to all though the health of the sick be uncertaine But if he that is admonished belong to the predestinate it is to him a whâ—lsome medicine if he doe not it is a penall torment Againe the argument followeth not God calleth all men to repentance ergo all may have grace to repent for the Scripture saith that many are called but few are chosen Grace doth prevaile with some but with others their obstinate natures resisteth to which purpose the Scriptures are very plentifull as in Act. 2. 41. Act. 16. 14. 13. 45. c. Obj. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken untill they be in Hell Ans Everlasting punishment in Hell is the end and execution Man in this life may be in the state of damnation of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Judas and they whom the Apostle saith God gave over to a reprobate sence Rom. 1. 28. Ergâ— SECT 14. Obj. IF any man in this life had been utterly excluded from grace Pharaoh of all other had been most like yet his estate was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Ans This reason is flatly against the Apostle who pronounceth Pharaoh as a vessell of wrath prepared for destruction Rom. 9. 17. now if there be hope for a vessel of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9. 18. so then as God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebuchadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other which sheweth their state to be most different for if Pharaoh had been no more hardned then Nebuchadnezzar was he would likewise have repented as Nebuchadnezzar did Obj. We are to despaire of none in this life therefore it is probable for all to repent Ans Such as we see and know commit a sin unto death The sin against the holy Ghost unpardonable which is the irremissable sin against the Holy Ghost