Rome ruin'd by VVhite Hall, or, The papall crown demolisht

Rome ruin'd by White-hall. Or, The Papall Crown demollish••t.

Containing a confutation of the three degrees of Popery, viz. Papacy, Prelacy, and Presbytery, answerable to the triple Crown of that three-headed Cerberus the Pope, with his three fold Hierarchies aforesaid.

CHAP. 1. The first Chapter treateth of the opinions of Atheists, and the confutation thereof.

IT was the opinions of the antient Hea∣thens,* 1.1 That there was no God, ascribing the event of all things to naturall causes, as to Fortune, Chance, and Fate, which things they conceived to have great power upon Counsells, Lawes, and Acti∣ons of men; the best learned of them did distinguish, and determine them thus, viz. To Fortune they ascribed such things, as when any digged the ground (as to lay a foundation, or the like) and found a treasure, which he did not looke for▪ to Chance, when any thing good, or bad, hapned to any whilst they slept, or thought not of it, or to infants: To Fate those things which proceeded from the influence of starres, motions, or operations of the Heavens▪

and all inferiour bodies subordinate to them; the counter-change of the day, and night, and all other seasons▪ of the yeare.

Now 〈…〉〈…〉 such 〈…〉〈…〉 a•• I feare there is many) I demand of them what they meane by the word Nature, and whether they apprehend it to be a thing, which hath reason, or understanding in it selfe, and so moveth all crea∣tures, according to the proper nature, and kinde of every of them.

For (if so) in that sence, God and Nature are both one, and* 1.2 therefore is called, Natura naturans, that Nature, which giveth nature to all things, so that one defining of Nature, calleth it, God, and divine reason, incerted, and put into the world, and every part thereof▪ but if by the word Nature they meane a certaine power, influence, or instinct, which (without sence, or understan∣ding in it selfe) hath an opperation in things senslesse, inclining, and moving them to a certaine end: It must needs follow, that the same nature, influence, or power hath that motion, force, or op∣peration, from some superiour essence, which hath understanding, and is of infinite power and wisedome; who createth, moveth, guideth, and concerneth it: In which sence it is defined of some to be principium motus & quies, the beginning of motion and rest, and so numbred amongst such causes, as work for an end.

From all which it may be concluded, that nature must needs* 1.3 be directed by the providence of God; for nothing that is voyd of understanding and sence, can tend to a certaine end, except it be directed by some, that knoweth the end, As an Arrow cannot tend to a certaine marke, except it be shot by some that knoweth the marke; in which sence nature can be nothing else, but the in∣strument* 1.4 of God. Againe, nature may be termed Gods order; and so things extraordinary are called unnaturall For••une his unre∣vealed will, and so we call things changeable, that are besides rea∣son and expectation. What then is Nature but God! call him what thou wilt, Nature Jupiter, &c. he hath as many names as officer, it comes all to one passe; That God it the fountaine of all the first giver and preserver, from whom, and of whom all things* 1.5 depend: and that he is all 〈◊〉〈◊〉 all, and in every place▪ so that the universall world is nothing else but God exprest, and therefore every man that hath reason, or is reasonable, may know out of

the same reason, that he that made him is God, as the Psalmist confesseth, Psal. 100. It is he that made us, and not me ourselves▪ for as a man seeing a great fabrick, or building, will conclude that it did not make it selfe: so we seeing the great fabrick of Heaven and Earth, must needs conclude, that it had one that framed and produced it in that beauty we see it have. As the Psal∣mist also acknowledgeth, Psal. 19. 1. 2. The heavens declare the glory of God, and the firm••ment sheweth his handy worke. One day telleth another, and one night certifieth another, &c.

SECT. 2. Of the Appellations of God, whereby he is made knowne unto the world.

THe name of a thing, is that whereby it is made knowne unto others, and severed and distinguished from other things. In this latter respect God needeth no name, because he is but one:* 1.6 neither can properly any name be given him, because he is infinite, and cannot be comprehended in a name. Neither is a name given to God, in respect of himselfe, but to us: that in some sort he might be made knowne unto us. That there is a God, Nature it selfe will teach us: but what this God is we know not, but as it plea∣seth him to reveale unto us in his Word. Now the name of God in Scripture is five wayes to be taken: As,

• 1. For God himselfe, Joel 2. 32. Whosoever shall call upon the* 1.7 name of God shall be saved.
• 2. For the Word of God, as in Joh. 17. 6. where our blessed Sa∣viour saith, I have manifested thy name, &c.
• 3. For the wisedome, power, mercy, and other Attributes of God, as in Mal. 1. 11. Great is my name, that is, my glory power, and majesty.
• 4. For the commandement of God, Joh. 17. 8. I came in my Fa∣ther•• name.
• 5. For that whereby God is called, viz. Jebovah, Exed. 3. 15. where the Lord saith, This is my name for ever.

Further touching the names which are given to God, they* 1.8 may be reduced to foure sorts, viz.

1. The names whereby the divine Nature and Essence is ex∣pressed, a•• Eheje Jehovah, which are only peculiar unto God.

2. His name taken from his Attributes, as his Wisedome, Ju∣stice, Mercy, and such like, which properties though (in a most excellent manner) they agree unto God, yet are also communi∣cated unto Creatures: and so he is called Creator, Lord, Go∣vernour, Preserver, his opperations being three-fold, as 1. In Creation. 2. In Formation, and 3. In Consummation.

3. Some of his names include a Negation, or absence of some imperfection incident to the Creatures: and so he is called immor∣tall, immutable, as also in regard of the vaine opinions, and esti∣mations of men, as the Idols of the Gentiles were called gods.

4. The name of God is given him by way of Similitude, as Ma∣gistrates, in respect of their Authority, are called gods, so also Pro∣phets, in regard of their divine knowledge, Holy men, for their sanctity, and Angels for the excellency of their Creation, and so are called gods, Nun cupative, by a kinde of Appellation: as Mo∣ses is called Aarons God, Exod. 4. 16. but the Lord is called God essentially, The God of Abraham, Isaac, and Jacob, Exod. 3. 4.

Besides these, there are other names which belong particularly unto God, as in Exod. 3. 4. where the Lord saith to Moses, Eheje, or, I am that I am hath sent thee.

Which word according to the Expositers of the Hebrewes sig∣nifieth* 1.9 all the differences of time, both past, present, and to come, as it is expounded, Rom. 1. 8. 2. Others terme it a name of* 1.10 unchangeablenesse, for the creatures which have their dependen∣cie of themselves cannot say Ero, I shall be. 3. It sheweth the perfection of God, that hath his being of himselfe, and not of any other. 4. The goodnesse of God, that giveth to all things their being, as i•• Rom. 11. 36. where the Apostle saith, Of him, through him, and for him are all things: therefore in that things are said to be, they have it given them by the goodnesse of God. 5. It declareth the infinitenesse of God, that God is all in all, as in 1 Cor. 15. 28. so that this is unto God to be, to be all things, as wisedome, goodnesse, righteousnesse, &c. 6. This name maketh a difference betwixt the true God, and the false gods of the Heathen, that had no being at all. 7. This name sheweth both the power of God, that nothing can hinder his everlasting being, and his

goodnesse in promising his continuall presence, and assistance to his Church: and this name of God was not unheard of amongst the wiser sort of the Heathen, for it is said that this sentence was written upon the doores of the Egyptians Temples, Ego sum omne, &c. I am whatsoever was, is, or is to come. It is also re∣ported of a Heathen, that being asked what God was, said, Quod semper est, neque principium habens, neque finem: That which alwayes is, having neither beginning, nor ending. It is also re∣ported, that upon the Temple of Apollo, were written Tues, in∣timating, that such things as are mutable, and changeable, may rather be said not to be, then be.

There is also the name Jehovah given unto God, which signi∣fieth the same with Eheje, being added as more usuall, and better knowne, and it betokeneth two things principally, viz. The Eter∣nity,* 1.11 and alwayes being of God, and his cause of being to all other things, as the efficient cause from whom, the formall cause through whom, and the finall cause for whom all things are., 2. It betokeneth Gods power in his goodnesse, and truth: the first, in being able: the second, in being gracious, and willing: and third, in being constant to fulfill his promise. Fourthly, this name Jehovah is also incommunicable to all other, El••him, which signifieth God: is sometimes given to Angels, sometimes to Judges, &c. but Jehovah is peculiar unto, God; so that of all names that are given unto God, none doth more fully expresse what God is, then the name Jehovah.

CHAP. II. Treateth of the opinion of the Anti-trenitarians, and the confuta∣tion thereof.

THe opinion of the Anti-trenitarians, is either to deny the Divinity of Christ, or that he is not equall with the Father, and the Holy Ghost.

That there is a God I have proved, and it cannot be denyed by any who beleeve the Scriptures, or are Rationall. Now that Christ is God, is also sufficiently con∣firmed* 1.12 by the Apostle Paul. Col. 2. 9. In him dwelleth the fulnesse of the God-head bodily. As also the testimony of John, (Chap. 1.

1, 2, 3.) In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God, all things were made by him, and without him was nothing made that was made: In him was life, and that life was the light of men, &c. with Col. 1. 16, 17. For by him were all things crea∣ted that are in heaven, and earth, visible, or invisible, whether they be thrones, or dominions, or principallities, or powers, all things were created by him, and for him, and he is before all things, and by him all things consist, as also Ioh. 5. 10. Phil. 2. 6.

SECT. 2. That the Holy Ghost is God.

THat the Holy Ghost is God, is also proved by divers places of Scriptures, as in Gen. 1. 2. where it is said, that the Spi∣rit of God moved upon the waters; by which the creatures were fostered and formed, as Job 26. 13. His Spirit hath garnished the heavens.

2. Againe, as God only created the world, so likewise the reno∣vation of the heart, is only the work of God, because it is a new creation, as the Prophet termeth it, Psal. 51. 10. where he saith, Create in me a new heart, but this is also the work of the Spirit, as it followes, take not thy holy Spirit from me; and againe in the 12. vers. Hold me up with thy free Spirit, intimating, that without the aide and assistance of the blessed Spirit, no divine work (viz. as the creating of a new heart) can be wrought, or effected.

3. It is Gods work to teach us his will, and to bring us to eter∣nall life; but this is wrought by the Spirit, as the Psalmist con∣fesseth, Psal. 143. 10. in these words: Teach me to doe thy will, for thou art my God, (let thy good Spirit) lead me into the land of righteousnesse; in which place the Prophet confesseth, that he could not doe the will of God, without the assistance of the Spirit of God.

4. The Holy Ghost is excellently proved to be God, from that passage concerning Sampson, where it is said, The Spirit of the

Lord came upon him, Judg. 14. 5. but after his locks were polled, it is also said, that he knew not that the Lord was departed from him, Judg. 16. 20. from whence we may gather, that he that came upon him before, was the same that departed from him then, (there called the Spirit of the Lord) and so it is evident, that the same that is called the Spirit of the Lord, is also called the Lord.

5. It is also proved from Act. 5. where Peter reproving An∣nanias for his dissemulation, saith, Why hath Satan filled thy heart to lye to the Holy Ghost, and to keep back part of the price of the Land, &c. Why hast thou conceived this thing in thy heart, thou hast not lyed unto men, but unto God? Where comparing the fourth verse with the third, it is evident, that the lye which Annanias made to the Holy Ghost, was made unto God; as also Mat. 12. 31, 32.

6. Our Saviour also testifieth as much, Joh. 14. 15, 16, 17. I will pray the Father, and he shall give you another Comforter,* 1.13 even the Spirit of truth. I will not leave you comfortlesse, I will come unto you; by which words it is evident, that the Comforter he spake of was himselfe; for saith he, he dwelleth with you, and shall be in you. As if he had said, as I have formerly declared my selfe the first Person, in creating of you, and now the second Person in redeeming of you, so when I am ascended into Heaven, I will then shew my selfe the third Person, in sanctifying of you: I will not leave you comfortlesse, I will come unto you. He did then acknowledge himselfe to be the Comforter, which he would send them.

SECT. 3. Of the Ʋnity of the Trinity.

HAving thus procured the Trinity of Persons, in the next place I will treat of the Ʋnity of them; which is sufficient∣ly proved by one Text of Scripture, 1 Joh. 5. 7. There be three that beare record in heaven, the Father, the Word, and the Holy Ghost▪ and these three are one. It is also confirmed by our Savi∣ours answer to Philip, Joh. 14. 8. 10, 11. where desiring to see

the Father, is answered by Christ in these words: Have I been so long with you, and yet hast thou not knowne me? Philip, he that* 1.14 hath seene me, hath seene the Father; how sayest thou then, shew me the Father; beleeve me that I am in the Father, and the Fa∣ther in me; the words that I speake, I speake not of my selfe, but the Father that dwelleth in me, he doth the workes; beleeve me, that I am in the Father, and the Father in me, Joh. 17. 21. I and* 1.15 my Father am one, Joh. 10. 30. And that the Holy Ghost is one with the Father, and the Son, we have also the testimony of our Saviour, John 16. 1••. where he promising the Holy Ghost to his Disciples, saith, He shall glorifie me, for he shall receive of mine, and shew it unto you; All things that the Father hath are mine, therefore I said unto you, that he shall take of mine, and shew it unto you, with Joh. 15. 26. But, when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father.

Object. Our Saviour acknowledgeth the Father to be greater then he, Joh. 14. 28. how then can he be equall with him?

Answ. That was spoken in respect of his Humanity, with his* 1.16 Diety; for as he was God, he was greater then as he was Man, and therefore he saith, that he speaketh not of himselfe, Joh. 14. 10. but that he was equall with the Father, may further appeare in the 14. vers. where he saith, If ye aske the Father any thing in my name, I will doe it: As if he should have said, If ye aske any thing of my Diety, in my name, (as I am Man) as I am God▪ I will grant it.

SECT. 4.

Object. WHerein consisteth the union of the two Na∣tures?

Answ. In this blessed union, the humane Nature of Christ, assumed not the Divine, but the Divine assumed and took unto* 1.17 it the humane nature: for the Divine nature of Christ was a Person subsisting of it selfe from all beginnings. In the union of the blessed Trinity, the humane had no subsistence of it selfe, before it was so assumed, but as soone as it began to be, it was

assumed into the Person of the Son of God: And so that hu∣man nature consisting of body and soule, which Christ assumed, became the particular body, and soule, of the Sonne of God: And therefore the Apostle saith, that God purchased his Church with his owne blood, Act. 20. 28.

Yet in the uniting of the two Natures of Christ, we must take heed of two errors:

1. That by uniting them, we imagin not either of the two* 1.18 Natures to be absorpt, or abolished, or that there is a confusion of Natures (as in the commixion of Honey and Water, neither of them retaining the same name, or nature) or that out of these two natures, a third commeth forth compounded of them both: as in the commixion of the Eliments.

2. Neither is this Ʋnity to be too much extinuated, or lesse∣ned, as to thinke the Ʋnion to consist only in Assistance, as the Angel stood by Peter, Act. 12. or only in a certaine conjunction, (as when two divers Mettels are put together) but they are so united, as that the properties of both natures remaine, and yet there is but one person subsisting of them both: Like as the body, and soule are united together, and the fire and red hot Iron.

SECT. 5. Of the communion of the Graces in the union of the two natures.

AS touching the communion of the Graces, in the union of the two Natures:

1. The Divine Nature received not any increase of Grace, in regard it can have no imminution, (being it selfe most perfect, and unchangeable) but the Humanity was perfected, by this union, and received increase of gifts, Joh. 16. 4.

2. The Graces communicated, are either created, or finite, or* 1.19 uncreated, and infinite.

The created, and finite Graces, as Wisdome, Knowledge, Holi∣nesse; (and the rest) are not in Christ, as he is Man, the essenti∣all* 1.20 properties of his Diety; but effects only thereof, infused into Christs human Nature, being finite, and created, as the Huma∣nity it selfe was; yet they are given to Christ without limita∣tion,

and measure, which in the Saints are limited, and given by measure.

3. These Graces were not all at once in the highest perfection appearing in Christ, in the dayes of his flesh; but they received in∣crease, by reason of the infirmity of the human nature which he assumed, as it is said, Luk. 2. 52. That Jesus increased in wisdome; but after Christ was glorified, then they shined in him in the greatest perfection.

SECT. 6. Of infinite Graces.

BEsides these finite, and created gifts, there are others, that are not finite, neither can be referred to the first sort; as the universall dominion over all Creatures, the power of remitting of sins, of judging the world, adoration, vivification, inffnite glory, &c. For,

1. These being particular to the Divine Nature, yet by vertue of this union are even communicated to the man Christ, Who is made Heire of all things, Heb. 1. 2. Judge of the world, Act. 17. 31. & 10. 42. And whose flesh giveth life, Joh. 6. 51.

2. These divine gifts are not formally, or essentially, in the hu∣man nature, nor as the first gifts, for this were to make the t••o natures equall, and to confound their properties.

3. It is more then a visible communicating, for such as is the communion, such is the union; as the one is reall, though not essen∣tiall, so is the other. As in Iron made red hot with fire, neither* 1.21 hath the Iron lost his former qualities, and yet it giveth light, heat, and burneth (not by any essentiall Phisicall quality infused into it, but by the reall union, and conjunction of the fire) and so the God-head shineth and worketh really in the human nature of Christ.

4. The Divine Nature of Christ worketh not now by it selfe alone, as before his Incarnation, Sed cum ea & par ••am; but with it, and by it, exercising and shewing it selfe, for the hu∣man nature of Christ quickneth and knoweth all things as om∣nipotent, not formally, and essentially by it selfe, in its owne be∣ing,

(as the God-head doth) but in having the Divine Nature inseparably united unto it, by vertue whereof it doth all those things; even as the hot Iron burneth, and heateth by the vertue of the fire which is in it.

5. As before was shewed, that the gifts and graces of the hu∣man nature of Christ did not appeare in their perfection all at once, so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh; for though the God-head was united to his Humanity in the very first conception, yet it did somewhat restraine the opperation thereof, because of the worke of our redemption: the Divine nature did rest in Christ, that the Humane might dye.

6. In that Christ is said after his Ascension, to sit at his Fa∣thers right hand, it is neither in respect of his Divine nature, which was never absent from thence, nor yet as though his Hu∣man nature did not sit there before, seeing in the very concepti∣on, the Humane nature was united to the Divine; but because then the power and kingdome of Christ was made manifest to all the world, which before lay hid in him: the Divine nature work∣eth by the Humane, and the Humane by vertue thereof admi∣nistreth all things.

And yet albeit betwixt the Divine and Human nature of* 1.22 Christ there is a communion reall, and personall the Graces crea∣ted, and finite, are really communicated to Christs humanity; as his wisedome, knowledge, holinesse, &c. but the gifts which are infinite, and peculiar unto God, as to be omnipotent, omni-present, knowing all things, &c. are imputed only personally. As the man Christ, is omnipotent, omni-present, knowing all things, but not the Manhood of Christ; for our blessed Saviour saith, that the Son himselfe (that is in his humanity) knoweth not the day, and houre of his comming to Judgement, Mat. 13. 32. And this is further to be considered, that the Manhood communicateth not any property to the God-head of Christ really, for the Divine nature receiveth nothing, but giveth all; but only personally, ••in concreto, non in abstracto. As Mary is called the Mother of God-Christ, not of his God-head; and God suffered for us, but not the God-head: but the Diety of Christ communicateth to his Hu∣manity both really and personally.

SECT. 7. Hereticks condemned touching Christs Divine Nature.

HEre then are condemned all such Hereticks, which erre touching the Divine, and Human nature of Christ.

1. As touching Christs divine Nature, some utterly denying it, making Christ a meere man, and not to have been, before he was conceived in the Virgin Mary, which was the Heresie of Corinthus and Ebion contrary to Scripture, which saith, that the Word which was made flesh was in the beginning, Joh. 1. 1.

2. Them that would have another Nature in Christ, besides his Human, but not of the same substance with God, yet of an higher nature then any creature, as Carpocates, and Arius, but our blessed Saviour himselfe saith, I and my Father am one, Joh. 20. 30.

3. Them that affirme, that Christ besides his Human nature consisted of a Divine, yet not begotten of the Father, but make∣ing one Person with the Father, as well as being of one substance; so the Sabellians, and Patro-passians, whereas the Apostle saith, God sent his Son, made of a woman, Gal. 4. 4. the Person then of the Son, and not of the Father was made man for us.

SECT. 8. Touching Christs human nature.

1. IT condemneth all such as affirme that Christ was not a true man, but only in outward appearance; as the Manaches, and* 1.23 Mertionites, who are confuted by Christs owne words, Luk. 24. 29. Handle me, and see me, for a Spirit hath not flesh, and bones, as ye see me have, with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5.

2. Those which hold that Christ had not his flesh of the Vir∣gin Mary, but brought it with him from Heaven; contrary to the Apostle, who saith, that he was made of the seed of David ac∣cording to the flesh, Rom. 1. 3.

3. Those who hold that Christ had a true Human nature, but in respect of his body only, as Apollonaris of La••dicea, who is

convinced by the words of our Saviour, Mat. 26. 38. My soule is heavie unto the death.

4. Those who grant that Christ tooke upon him our whole Nature, but not our human infirmities; for the Apostle teach∣eth the contrary, that Christ was in all things tempted in like sort as we are, yet without sinne, Heb. 4. 15. For, infirmities are of two sorts, Personall and Naturall.

SECT. 9. Of Personall and Naturall infirmities.

1. SOme are Personall, as blindnesse, sicknesse, diseases, as Le∣prosie, &c. and these Christ was not subject unto.

2. There are Naturall infirmitios, which doe belong to the whole Human nature, as wearinesse, hunger, griefe, and such like; and these our blessed Saviour undertooke, that he might in all things be like unto us, Heb. 5. 2. which is also evidenced, Mat. 4. 2. where it is said, that after he had fasted forty dayes, and forty nights, he was afterwards an hungred; and Mat. 26. 38. where himselfe confesseth, that his soule was exceeding sorrowfull, even to the death, &c.

5. Those that hold that Christ had a true Human Nature, but after the uniting thereof with the God-head, it was absorpt of his Divine Nature which only remained; and this was the He∣resie of Swen••feildius. But we are otherwise taught in the Scrip∣tures, that Christ ascended up in a true visible Human Body, and that he shall with the same returne again into the world at the last day, Act. 1. 11.

6. Those who hold that the Divine Nature of Christ causeth his Humanity, (which by the property of its owne nature which* 1.24 it retaineth for ever, can be but in one place at once) to be every where; which is the opinion of the Luthreans, their reason being this, viz. because (say they) the God-head being every where, maketh the Humanity for the union sake partakers of its glory.

To which we answer:

SECT. 10. The Luthreans confuted.

1. THat the Assertion, concludeth a contradiction, for how doth Christs human nature retain the naturall proper∣ty thereof for ever (in being but in one place at once) if it be every where by vertue of the God-head?

2. If by vertue of this union the human nature can doe all things which the Diety doth, then the human nature should be absorpt, and as it were changed into the Divine.

3. There is a mutuall communion of the properties, betwixt the two Natures of Christ, but such as destroyeth not the true properties of either; but if the property of the Diety were com∣municated to the humane nature to be every where, the Huma∣nity of Christ should be altered in nature, being without the true property thereof, which is to be but in one place at once.

4. As the reason of this Assertion is not sound, so the conclu∣sion it selfe (viz. of Christs omni-presence in his Humanity) is contrary to the Scriptures, where the Apostle Peter saith, Whom the heavens must contain, untill the time that all things must be restored, Act. 3. 21.

This which hath been spoken, I suppose is sufficient to convince all such as deny the Divinity of Christ, or that he is not equall with the Father, and the Holy Ghost; but least some curious Na∣turalists should not be herewith satisfied, in the unity of the Trinity, and the Trinity in unity, (relying more upon human, or carnall reason, then Scripture) I will therefore recite the opi∣nions of sundry men touching the Trinity, and Ʋnity, of the three Persons in the same; by which they may be made unex∣cusable, and also shamed out of their absurd Heresies, and Blas∣phemies, and so revoke them for ever.

SECT. 11. Severall sorts of people, proving a Trinity of Persons in the God-head.

1. TO which purpose some of the Rabbins, doe in the name Jehovah, comprehend a Trinity, for Jehovah (say they) be∣tokeneth a God begetting, or giving essence; and if there be a God begetting, there must also be a God begotten; and because it is impossible, but that betwixt the God begetting, and the God begotten, there should be a coeternall, and substantiall love; therefore in this name is also insinuated the Holy Ghost, the God of love. And hereupon some think, that our blessed Saviour allu∣deth to this name in his prayer, Luk. 17. 16. (where he saith, Father, I have manifested thy name unto the men which thou ga∣vest me,) that is (say they) he declared openly the Doctrine of the Trinity, commanding his Disciples to baptize, in the name of the Father, Son, and Holy Ghost, Mat. 28. 19.

2. Damascen doth most excellently prove the Trinity, by this demonstration, Ʋnus Deus, non sine verbo est, God being but one, is never without the Word, but the Word he hath in him∣selfe, begotten of his owne substance; not like unto our word which hath no substance, but vanisheth in the ayre (because the conditions of our natures is temporall:) But like as our word pro∣ceeding from the minde, is neither the same with the minde, nor yet altogether divers from it; so is the Son unto the Father, which is his Word, being the same in substance, but divers in subsistence: But the Word must also have a Spirit, for neither is out word without a Spirit; but here is the difference, our spirit is not of the same substance with us, but the drawing in of the Ayre, (for we are of a compound nature) but the Spirit of the Word, is of the same substance with the Word. He also saith, that it is impossible, that God should be without naturall fecun∣dity, the Lord therefore must needs beget, but he begetteth out of his owne substance, and that from all eternity: but if the Son had not been from the beginning coexistent with him, of whom he was begotten, we shall bring in a change of his substance, for

so when he was yet no Father, he should afterward become a Father.

3. Bernard also thus eligantly inferreth, What meaneth this number, without a number: if there be three, how can there be but a number: if one, where is the number, but here I have what I may number, and what I may not number: there is one substance, and three Persons.

4. Philo the Jew commenting upon Ephesians 5. 8. (where the Apostle speaking of the state and condition of the Ephesi∣ans, before their calling) saith, Ye were sometimes darknesse, but now are light in the Lord. God is the soveraigne Giver, and next to him is the Word of God: also there is two firsts, the one is, Gods Word, and the other is God, which is before the Word: and the same Word is the beginning, and end of his good pleasure, intent, and will. And like as a City, whereof the Plat-forme is but yet set downe in the minde of the builder, (hath not being elsewhere but in the minde of the builder) so the world had no being elsewhere then in the Word of God, which ordained all things, and seperated light from darknesse, both in the world, and mens mindes.

5. Rabbie Azariel termeth God, Spirit, Word, and Voyce, saying, that the spirit bringeth forth both the word and voyce, but not by speech of the tongue, or by breathing after the man∣ner of men, and these three being one spirit, viz. one God, one Spi∣rit, rightly living: Blessed be he, and his Name, who liveth for ever and ever, Spirit Word, and Voyce: that is to say, one Holy Ghost, and two spirits of that Spirit.

6. Rubbie Joseph also saith, that the light of the Soule of the Messiah is the living God, and the living God is the fountaine of the living waters and the Soule of the Messiah is the river, or streame of life, and none but the Messiah knoweth God fully: He is the light of God, and the light of the Gentiles, and therefore he knoweth God, and God is knowne by him.

7. Mercurius Thresmigests saith also to this purpose, I thy God, saith God, am light, and minde, and of more antiquity, then nature of moysture that is issued from the shadow: and this light some speech which doth proceed from the minde is the Son of God, that which seeth and heareth thee i•• the Word of the Lord.

and the minde is God the Father, these differ not one from the other. As for their Ʋnion, it is the union of life; and this speech being the work-man of God, the Lord of the world, hath chiefe power next him, and is uncreated, infinite, proceeding from him, the Commander of all things, which he made of the perfect and naturall first-bor Son of the most perfect.

8. Numius a Pithagorist saith, the first God is free from all worke, but the second is the Commander, which maketh heaven; and God the worker and maker (saith he) is the beginner of be∣betting, and God the Good, is the beginner of being, the second is the lively expresse of the first, as begetting is an image of being, and that this worker being the Son, is known to all men, by rea∣son of the creating of the world: but as for the first Spirit, which is the Father, he is unknowne unto them.

9. Jamblicus another of the Philosophers saith plainly, that God made the world by his divine Word, and the first God being before the Beer, is the Father of a first God, whom he begetteth, and yet neverthelesse abideth still, in the solenesse of his Ʋnity: which thing farre exceedeth all ability of understanding. This is the originall patterne of him, that is called both Father to him∣selfe, and is the Father of one alone, a God verily good indeed.

10 Aemelius the Disciple of Plato, notwithstanding how great an enemy he was to Christians, speaking of the second Person, yeel∣deth to that which John speaketh, Chap. 1. 1. in these words, viz. Surely, saith he, this is the Word which was from everlasting, by whom all things which are, were made, as Heraclitus suppose∣eth: and before God (saith he) this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning, in the ordering, and disposing of all things when they were confused, and it is the same God by whom all things were absolutely made, and in whom they be living, and of whom they have their life and being, which very Word cloathed it selfe with mans flesh, and appeared a man so much, that after he had bin put to death, he took unto him his God-head againe, and was very God as he had bin before, ere he came down in bodily flesh and man.

11. Another of Plato's imitaters speaking to the same effect, saith, That the beginning of St. Johns Gospel, was worthy to be written every where in letters of gold.

12. Suidas relateth, that the Devill being asked by the King of Aegypt, who he was that reigned before him, and who should reign after him, answered in these foure verses:

First God, and then the Word, and then the Spirit, Which three be one, and joyn'd in one all three, Their force is endlesse; get thee hence fraile weight, The man of life unknown excelleth thee.

Thus have I brought a jury of Rabbins, Fathers, Philosophers, yea, and the Devill himself (to evidence against the Athists, and Anti-trenitarians of these times,) who were compelled to glorifie God in their speeches, making as it were a large Volume of the Creation of God by his Word, and that the same Word is his Son. How then is it possible, that men living in so shining a light (as is now defused amongst us,) should espape the force, wrath, and vengeance of God, for not imbrasing of the truth, seeing that the other (as it were) through a mist, did see a cleernesse of his brightnesse, and that we, whom he hath nourished in his owne bosome, and comforted with the grapes of his owne vine-yard, fed with the bread of his owne Flesh, and bathed in the blood of his owne heart, should refuse to give him that respect which was ac∣knowledged by them. Doubtlesse those whom I have named shall rise up in judgement against all the Arians, Anti-trenitarians, and what others, who yet wilfully oppose the truth, as it is in Jesus; yea, when the Scriptures doe so punctually declare Christ to be the Son of God, as in these five respects, which agree to no other but him.

As first in his Name, for he is simply called God, as Joh. 1. 1.* 1.25 the Word was God; as also 1 Epist. John. 5. 20. where the Apostle speaking of Jesus Christ, saith, the same was very God.

• 2. By his Nativity and Generation, and so he is called the Son of God, Rom. 1. 3.
• 3. By nature, he is one with God, as in Joh. 20. 30. I and the Father am one.
• 4. In power, as in Mat. 28. 18. all power is given me in heaven and earth.
• 5. By his owne profession, for he professed himselfe to be the Son

• of God, and therefore th•• Jewes went about to kill him, because he said, that God was his Father, Joh. 5. 18.

Which five places, (if there were no other expressions to make out the truth of it,) is sufficient to convince the worst of men; and certainly, such as refuse to subscribe to this truth, may justly be termed worse then the Devill, for he freely confessed, that Jesus Christ was the Son of the most high God, Mark 5. 7. and surely none will any longer persist in such blasphemies, but such as dispaire of their salvation, (and therefore indeavoureth to in∣trap others in the same snare) for if there be no God, and Christ be an imposter, what expectation of any good can be hoped from them?

CHAP. III. Antiscriptarists objections cited, and answered.

SECT. 1.

THis Herisie hath been maintained of old by the Ma∣niches, who held that the Old Testament was con∣trary to the New, and that in these respects:

1. Object. Because that in the Old Testament the Lord professeth enmity against the Cananites, and chargeth the Israelites to kill and destroy them; how then is this (say they) consonant, and agreeable with the Gos∣pel, where Christ commandeth to love our enemies, Mat. 5. 44.

Ans. 1. That discention and enmity was not in respect of the Persons, but of the manners of the Gentiles; the Israelites were not so much enemies unto them, as they were enemies to the true religion of the Israelites, in worshipping of God aright.

2. The killing of the enemy did agree with that carnall people, to whom the Law was given as a School-master, Gal. 3. 24.* 1.26

3. The Apostle when he delivered over the incestuous man unto Satan, (for the destruction of the flesh,) did sufficiently de∣clare, that revenge may be taken of some enemies in charity; therefore there may be love in him that taketh revenge, as we see in Fathers which correct their children whom they love, and al∣though

Fathers kill not their children in correcting of them, yet God that knoweth what is better for every one, can correct with love, not only by infirmity, and sicknesse, but also with temporall death; as is evident in the Corinthians, where the Apostle saith, For this cause many are weake, and sick amongst you, and many sleep. And that these corrections proceed of love, he presently af∣ter sheweth, as in these words; But when we are judged we are chastened of the Lord, because we should not be condemned with the world, 1 Cor. 11. 30. 32.

4. Neither did they doe this without divine Authority, which sometimes ••s manifested in Scripture, and sometimes concealed, lest any should think it was permitted them to kill whom they would at their pleasure.

5. Albeit that in the Old Testament it be permitted to kill* 1.27 the enemies of God, yet is there also examples of loving our ene∣mies, as in David, who when Saul was offered into his hands, he chose rather to spare him, then kill him; where then there was neither difficulty, nor feare of killing the enemy, it was love that helped him; and therefore in that respect the Old Testament is not contrary to the New.

SECT. 2.

Object. THat precept of honouring Parents, is contrary to that in the New Testament, where our Saviour being ask∣ed leave by one to goe and bury his Father, answered, Let the dead bury their dead, Luk. 9. 60.

Ans. If herein the Old Testament and the New doe vary,* 1.28 and contradict one another; then the New Testament therein will be contrary to it selfe: for, the Apostle urgeth this Com∣mandement, Eph. 6. 2.

2. It is manifest that honour in a certaine degree is to be reser∣ved unto Parents, yet in comparison of the love of God, there is no doubt but that they ought to be contemned, Mat. 10. 37. He that loveth father or mother more then me▪ is not worthy of me.

SECT. 3.

Object. IN the Old Testament, the Lord is said to harden mens hearts, which is an evill worke; and therefore it proceed∣eth from a God that is a worker of evill.

Ans. God is said to harden the heart, without any touch of* 1.29 sinne. 2. It was not any violence from God that hardned Pha∣roahs heart, but his owne impiety and obstinacy that hardned him; like as the water is frozen untill the Sun shine upon it, and then it resolveth, but when the Sun is departed it, is bound with cold againe; now the Sun is not the cause of the freezing of the wa∣ter,* 1.30 but the coldnesse of the water bindeth it selfe: So properly, God causeth not the heart to be hardned, but by the absence of his grace it is hardened. As one speaking in the Person of God to Pharaoh saith, When my grace is drawne from thee, then thy owne wickednesse shall harden thy heart, the cause then must needs be ascribed to their owne wickednesse, which deserveth to be hardned, or it must be referred to the just judgements of▪ God, which are often hid, but never unjust; it sufficeth us to know and beleeve, as the Apostle saith, Rom. 9. 15. Is there unrighteousnesse with God, God forbid.

SECT. 4.

Object. IN the Old Testament the Lord is said to dwell in houses made with hands, Exod. 25. 8. whereas our Saviour saith in the New Testament, that heaven is his throne, and the earth is his footstoole, Mat. 5. 34, 35. there can then be no house made for God.

Ans. That testimony is objected first in the Old Testament, as in* 1.31 Isay 66. 1. and therefore therein the Old Testament and the New concurre, that God dwelleth not in temples made with hands, and yet both in the Old and New Testament, God is said to have his house, as in Psal. 69. 9. & 93. 5. Mat. 21. 13. & Joh. 2. 16. that therefore is so said and taken to signifie some other thing: God therefore was said to dwell in the Tabernacle, not because any

place can comprehend his Majesty, but because there it pleaseth him by some visible signes to manifest his presence, so that all the difference betwixt the New Testament and the Old, consisteth chiefly in these respects.* 1.32

1. The Old Testament doth signifie the Covenant and League which God made with his people, as to be their God, and they to be his people, Gen. 17. 7. 8. wherein the New and Old Testa∣ment doe much differ: 1. In that the one was given by Moses, and the other by Christ. 2. The one was propounded upon condi∣tions of their obedience, if they kept the Law; the New Testament requireth faith, and beliefe. 3. The Old Testament was conse∣crated by the blood of Beasts, but the New Testament is confir∣med with the blood of Christ. 4. That had but Types and Figures which are now abolished, the New Testament hath the very body and substance. 5. The one was particular to the Israelites only, the other in particular to all beleevers.

2. The Old Testament and the▪ New, are distinguished in time, that was before the comming of Christ, the New Testament com∣prehendeth the time since: and so they differ in manner, and mea∣sure of revelation, and opening of Gods will, as also all things are more plainly opened in the New Testament.

3. The Old Testament is taken for the Propheticall writings, the New for the Apostolicall; and so they differ, because the Old receiveth light from the New, and cannot well be understood without it, for as the Poet saith:

The Law was like a misty Looking-glasse, Wherein the shadow of a Saviour was Treating in a darke straine, by Types, and Signes, And what should passe in after dayes divines: The Gospel tells us he is come, and dead, And thus the riddle of the Law is read:

So that,

Gospel is Law, the mistery being seal'd, And Law is Gospel, being once reveal'd.

4. Againe, the Gospel may be termed the complement, or ful∣filling of the Law, which our Saviour verified upon the Crosse, when he had fulfilled it for us, Joh. 19. 30.

SECT. 5.

Object. BƲt the New Testament differeth from the Old in sub∣stance and matter, because they have divers and con∣trary effects; neither is there the same substance of their Sacra∣ments, and ours.

Ans. The divers and sundry effects, as because the Law work∣eth* 1.33 terrour, and the Gospel comfort, proveth not a diversity of substance; the Sun worketh contrary effects, it hardneth the clay, and mollifieth the wax, yet the substance is the same, the diffe∣rence of the worke is in the divers natures of the things. So the Law worketh terrour in respect of the infirmity and weaknesse of our flesh, and the Gospel bringeth comfort, our hearts being mol∣lified by the Spirit. 2. Christ is the end of the Law, and the Law is a School-master to bring us unto Christ, therefore the matter and substance is the same, but the manner, condition, and quali∣ties are divers. 3. The Apostle sheweth that Christ was the sub∣stance of their Sacraments, as he is of ours; for, they did all eate the same spirituall meat with us, 1 Cor. 10. 3. yet our Sacraments doe after a more lively manner exhibit Christ, then he was repre∣sented in the legall Sacraments; and truly if we did rightly con∣sider the happinesse we injoy by the revelation of the Gospel, to∣wards those which in them dark dayes had only the Law read unto them, we may think our selves in a happy condition: for the Law of it selfe discomforts, and takes advantage through the breach of it; for the Letter killeth, and can no way admit release by pardon, for by Law we dye.

SECT. 6.

Object. WHy did man hope, when as he seemed to be without hope; the Poet answereth:

Answer.

Although they saw no Sun before their eyes, They knew by 'th twilight that the Sun would rise; For he that with a sharp contructed eye Lookes in a cleare Prospective-glasse, doth spy

Objects remote, which to the sence appeare (Through 'th help of the Prospective) very neare: So some that liv'd within the Lawes dominion, Did here farre of a brute and buzz'd opinion, A Saviour one day should be borne, but he That had the glasse of faith, might plainly see That long expected day of joy, as cleare, As if even solemnized then, and there.

SECT. 7.

5. VVE may also observe these differences betwixt the Law and the Gospel; as 1. In the knowledge and manifestati∣on thereof, for to the Morall Law we have some directions by the Law of Nature, but the knowledge of faith in Christ by the Gos∣pel, is revealed by grace. 2. The Law teacheth what we should be, but by faith in Christ, we are made that w^ch the Law prescribeth: which the Gospel ••ffecteth in us. 3. The conditions are unlike, the Law tyeth the Promise of eternall life to the conditions of fulfilling the Law in our selves, the Gospel to the conditions of faith, apprehending the r••ghteousnesse of Christ; the one is Lex ti∣moris, the law of feare, and the other is Lex amoris, the law of love, which hath also a three-fold difference: as 1. The Law of feare maketh the observers thereof servile, but the Law of love maketh them free. 2. The Law of feare is not willingly kept, but by constraint, but the Law of love is willingly observed and kept. 3. The one is hard and heavie, the other is easie and light.

SECT. 8.

6. THe Law and the Gospel differ also in the effects; for the Law striketh terrour by the manifestation of our sins, as the Prodigall childe confessed, Luk. 15. 21. I am not worthy to be called thy Sonne. It made the Publican also stand afarre of beating upon his brest, as not worthy to come neare the presence of God. But the Gospel comforteth, and allureth, as our Saviour verifieth

(in these words) Come unto me, all ye that are w••ary and heavie laden, and I will refresh you, Mat. 11. 28. As also, my yoke is easie, and my burthen is light.

Now they that finde not the Law, and the Gospel, to work these contrary effects, declare, that they understand neither the Law, or the Gospel aright.

A Confutation of all such Popish Tenents as are maintained by the Demetrious like Pope, and his fellow crafts-men the Cardinals, Jesuits, Abbots, Monkes, Fryers, and the rest of that Hierarchy, in vindication of their Goddess••-like Diana of Popery, whom all Rome and the World worshipeth.

SEeing this massie logge of Popery lyeth yet so crosse in the way* 1.34 towards a full Reformation, I will therefore bend my utmost power to remove it, by hewing it in peeces with that Sword, which proceedeth out of the mouth of the Lambe, being the very means appointed for that purpose, Rev. 19. 21. and in prosecuti∣on thereof, I will propound the weightiest of their Argument•• which they use in the vindication of such their assertions, and so return an answer to each of their objections; whereby the most ignorant of them may apparently see to come forth of that dun∣dion of darknesse, and superstition, in which they have been so long kept by slavish thraldome.

CHAP. IIII. Treateth of Idol-worship, with the confutation thereof.

Question. WHether do you conceive it to be a stubborn wilfulnesse, or a grosse ignorance that causeth them to retain so many Errors and Heresies?

Answ. I hold the cause to be the same (in the Pope, and the rest of his Hierarchy) as was in the aforesaid Ephesians, who because their Idol was of an ancient standing, and withall beneficiall▪ they therefore will set down

their staffe, with a desire that it might not be removed; and like as L••t (regarding more the firtility of the place, then the cor∣ruption of the people) contented himself to be in Sodeme: so those Popelings (I have named) finding (with Demetrious and* 1.35 his fellow crafts-men) much gaine to redound unto them by the use of it, are exceeding loath to have their Diana dispised, or brought to contempt; but in that the Lay-people retain that Idolatrous worship is meerly out of ignorance, and accustomed blindnesse, the Idol of the Masse being to them (as Diana was to the Ephesians, or Bell to the Babilonians, rather a cause of ex∣pence, then any way beneficiall.

Quest. Is there any hopes to reclaime them?

Answ. I hope the Lord hath many Dionissiousses, and Dama∣risses amongst them, with whom the truth will prevaile; yea, that many of their Epicurian and Stoicall opinionists will thereby be drawn to the knowledge of the truth, though in the attempt, I shall seeme unto them as one setting forth a new doctrine.

Q. Can you tax them as Paul did the Athenians, with an igno∣rant worshipping of an unknown God?

A. Yea, and as justly as Paul did them, witnesse their Idola∣trous worshipping of stocks and stones.

SECT. 2.

Q. VVHat doe you terme Idolatry?

A. Idolatry is when any Divine worship, either in∣ternall,* 1.36 or externall, is given to any Image, or Idol, set to re∣present God; of what kind or fashion soever it be.

Obj. There is a difference betwixt an Image and an Idol, for an Idol is a representation of a thing that is not, neither hath any being in the world, as if one should make the Image of a mans bo∣dy, with the head of a dogge, or a body with two faces, being such a shape as the eye hath not seen, but the minde imagined; but an Image is of such a thing as may be seen in the world.

Ans. The difference betwixt a graven Image, and a similitude* 1.37 is this, the graven Image is a picture proportioned and fashioned out of wood, stone, or metall, and so carved, or graven; and a

similitude is an Image, painted in plain Tables, therefore that distinction is vain.

Obj. Man is the Image of God, but it is lawfull to make the Image of the Image of God, ergo the Image of God.

Ans. Man is made the Image of God in his Soul, and not in his Body, which Image (the Apostle saith) consisteth in righte∣ousnesse and true holinesse, Eph. 4. 24. and therefore that in man, wherein he is like unto God, is spirituall, and invisible, and therefore cannot by a visible Image be deciphered.

Obj. They doe not worship the Image, but the thing represented by the Image.

Ans. That was the Gentiles pretence in maintaining their Idolatry, as also the Israelites, in making their golden Calfe,* 1.38 had relation unto God; for they proclaimed an holy day, Exod. 32. 5. yet their pretext excused them not; God there∣fore forbiddeth Idolatry under any pretence whatsoever, and if they doe not worship the Idol it selfe, why doe they give divers kinds of worship unto Images, as to the Image of Christ more▪ and to the Image of Saints lesse.

Obj. The honour of the signe, redoundeth to the thing signified.

Ans. If the signe be pleasing to him that is signified, but if it be such as he forbiddeth, and condemneth, it is rather a disho∣nour then an honour, and so the adoring of Images, is a dishonour to God.

Obj. The contumely and dishonour offered to the Image of God, is a dishonour to God himself; therefore the honour thereof redoun∣eth unto God.

Ans. If any man with a spightfull intention against Christ, doe deface his Image, or Picture, it is contumelious against Christ, because of the evill intention of the heart, but if any doe it out of a zealous minde against Idolatry and Superstition, it is no disho∣nour unto Christ, in which zeal (against Idolatry and Supersti∣tion) Epiphanius is said to have rent a certain cloth in a Church, which had on it the picture of Christ; in which sence also Con∣stantius, and Theodotius destroyed Images in every place, and therefore that Argument holdeth no better then the other.

SECT. 3.

Object. IMages may be tollerated in Churches, because they are an ornament unto it.

Ans. 1. Churches (as you terme them) are for the living I∣mages* 1.39 of God, and not for dead Images. 2. The adorning of Churches must not be otherwise then God hath appointed, and so to his dishonour, nor to the offence of the members of Christ. 3. As a man would not have his wife decked in Harlots apparell, so is it not fit such places should borrow ornaments for Idolaters.

Obj. Moses caused Ch••rubins to be made over the Arke, and a brazen Serpent to look upon, and Solomon made Images of Oxen in the Temple, for the brazen Laver to stand upon; ergo it is lawfull to have Images in such places now.

Ans. 1. These Images had Gods speciall command. 2. They were not in the view of the people which were in the Temple, or Tabernacle, but there where the High Priest had only accesse; neither were they set up aloft as Images are, to be worshipped, but only set forth the work of the Tabernacle, and Temple. 3. The brazen Serpent was used as a figure of Christ, which figures doe now cease the body being come, which is Christ, Col. 2. 17.

Obj. Images are Lay-mens Books, that they which cannot read, may learn by the History what was done.

Ans. This was the very reason which the Gentiles used in vin∣dication* 1.40 of their Idols, but if Images were a means to instruct the rude and ignorant, certainly God would have commanded it in the Old Testament, which he did not, but contrariwise strict∣ly forbiddeth it. And if they be for instruction, they must have an Interpreter, for they are dumbe of themselves, and an Inter∣preter can better instruct without them. Again▪ the Scriptures* 1.41 saith, that Images are teachers of lyes, Hab. 2. 18. and that Idols speak vanity, Za••. 10. 2. If they serve then for Lay-mens Books, they only teach them lies, and vanities. Again, Images set up in Churches to be gazed upon, doe draw the mindes of men from celestiall cogitations, and therefore according to the Prophet Da∣vids exhortation, we ought to turn our eyes from beholding vani∣ties (especially in such a place) all vain objects therefore ought

to be removed from peoples sight: and it is reported of the an∣cient* 1.42 Romans, that they would suffer no Images in their Chur∣ches, that the worship of God might be more pure, the sight of them therefore (in such publick places) are very dangerous, and that for these reasons, viz. 1. In regard that mens hearts being naturally corrupted, and prone to Idolatry, by such objects are nourished to error, and therefore when Hezekiah saw the brazen Serpent abused to Idolatry, brake it, 2 King. 18. 4. and thereby took away the cause of stumbling. 2. Those resemblan∣ces come so neare the nature of things living, and so doth the more easily deceive.

Obj. The Image of Christ may be made as he was man.

Ans. The Picture of Christ ought not to be made at all, for in* 1.43 regard Christ is both God, and Man, therefore▪ all such Images as are made of Christ must needs be lying Images, in respect they cannot expresse his God-head.

SECT. 4.

Obj. THe Image of God may be made, because God was sometimes seen in corporall shape, Exod. 33. 22.

Ans. It followeth not because God by his authority could* 1.44 make a representation of himself, that man therefore of his owne authority can doe it without Gods warrant. 2. That Vision was shewed to Moses alone, and in a secret place, but their are set up in the publick view of all, and in publick places. 3. It was an Image passing, and not continuing, but theirs are permanent. 4. That were of his back parts, but they are bold to picture the glorious countenance of God, which is most rediculous, seeing the Apostle saith, No man hath seen God at any time, Joh. 1. 18.

Obj. The Scriptures testifieth, that God spake to Moses face to face, Exod. 33. 11.

Ans. It is not possible in this life to see God with the eyes of the body, for if so, it must needs follow that God must be of a corporall and substantiall substance, (if he might be seen with carnall eyes) for nothing by the eyes of flesh can be discerned, but that which is visible, finite, and sircumscriptable, but the Lord is infinite: Ergo,

2. God being of a spirituall nature, cannot be seen by the* 1.45 eyes of the body, for that which is of a spirituall nature, doth not come under the sence of the body.

3. It is said, that God is Love, 2 Epist. joh. ver. 8. which shew∣eth his substance, not a quallity, (as our love is) so then as faith, hope, and love in us cannot be seen, much lesse can God.

4. The Image of God in man (which is the inward renovati∣on of the minde) cannot be seen, much lesse God himself whose Image we are.

5. The minde of man is invisible, much more that most pure and infinite minde.

6. God is of a simple nature, without any composition, he hath no forme, or figure; but nothing is perceived of the sence, but that which is of a mixt, and compound nature, that hath forme, and fashion.

7. The Divine Nature is infinite, and not to be confined, or li∣mited; and that which cannot be limited, cannot be comprehen∣ded, for that which containeth is greater then that which is con∣tained, and it is also Heterogen••ae naturae, of another nature: as the Fish is contained in the water, and the Birds in the ayre, but nothing is greater then God, and he being perfectly good, that which should confine him being of a divers kinde must be per∣fectly evill: and so it would follow, Deus vinci a malo, that God should be overcome of evill.

8. Whereas divers of the Saints have been said to see God af∣ter a divers sort, if they had seen the substance of God, then it would follow, that God is of a divers nature and substance; for he was diversly seen of Ezekiel, and Isaias, Ezek. 1. 26. Esai. 6. 1. &c. intimating thereby, that God can no otherwise be seen of us, then in Christ his Son, who is the very graven forme of his person, Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples, (who were convenant with him in the Flesh,) who can in this life expect it?

9. Whereas the Prophet Esay saith, I saw the Lord sitting up∣on a high throne, and is also said to have been seen of others of the Saints; we must not think that they saw Gods substance with their carnall eyes, but as mens nature could apprehend him; not as he is, but as it pleased him to reveale himself unto them:

for no created understanding can come neere unto God; the un∣derstanding may come neere the nature of another, but it is im∣possible that the intellectuall part should comprehend God, see∣ing he is infinite to be known; but the power of the understan∣ding, or intelligence created is finite, how then can that which is finite comprehend that which is infinite; yea even the under∣standing of Christ (that is, as he was man) did not comprehend God▪ The Apostle saith, he dwelleth in that light which none can attain unto, 1 Tim. 6. 16. the reason is, because no power can doe any thing in that which is higher then the object, but God is higher then the object of our understanding, Ergo:

Again, a thing is said to be invisible two wayes, 1. In regard of the defect in it selfe, as darknesse and shadowed places. 2. Because of the excellency thereof, as the Sun is to our eye: and so God is invisible.

SECT. 5.

Obj. IT is said,, Exod. 24. 9, 10. that Moses and Aaron, Nadab and Abihu, and the seventy of the Elders of Israel saw the God of Israel, &c. as also Deut. 34. 10. where it is said concerning Moses, that the Lord knew him face to face, viz. as men may know one another by their countenance.

Ans. They saw God not in his divine Essence, and substance,* 1.46 which is invisible and incomprehensible, but they saw some evi∣dent signes of his glorious presence and Majesty, for otherwise the glorified Saints shall not comprehend and see God in his Es∣sence, they may have certain representations, but according to the shew of his nature they cannot. 'Tis true, the faithfull in this life have a certain sight of God, as our Saviour saith, Mat. 5. 8. Blessed are the pure in heart, for they shall see God: and they shall see him more fully in the next life, for the Apostle saith, We know that when we shall appeare we shall be like unto him, for we shall see him as he is, 1 Joh. 3. 2. but yet this saying must be un∣derstood with three conditions.

1. That not only the Divinity of the Father, but neither of the Sonne, or Holy Ghost can the eyes of the body see, but of the minde, for God is altogether invisible, Col. 1. 15. 1 Tim. 1. 17.

Heb. 11. 27. which sight the Apostle saith, no man ever saw, or can see: So then, if it appertain to the nature of God to be invi∣sible, as to be incorruptible, that nature shall not be changed in the next world, viz. of invisible, to become visible, because he cannot of incorruptible become corruptible; we ought not there∣fore to distinguish these things which the Apostle hath joyned together, as to say to him that is incorruptible for ever in this, and the next; but invisible not in the next world, but only in this.

The fulnesse therefore of God cannot be comprehended in seeing, unlesse the Seer so see, that no part can be hid from him; but God cannot be seen, if any thing in the God-head be hid from us, which must needs be in regard of his infinitenesse: so that Moses, and the other Prophets mentioned, did not see God (as to take his effigies) he being incomprehensible; the Picture therefore of God the Father, which the Papists make (like an old man, which they gather from Daniels vision of God, Dan. 7. 9.) or of any other Person in the Trinity is rediculous.

SECT. 6.

Object. SO that Images be not adored, they may be used for mat∣ter of beautifying, and adorning of Churches.

Ans. It is a dishonour to God to have such places (set apart for his worship) stuffed with Monuments of Idolatry, such things as draweth the minde of man from a Divine worship; and it is evident, Exod. 34. 15. that the Lord would have the occasion of* 1.47 stumbling removed, and Images to be defaced, lest the people might be corrupted by them, and therefore he simply comman∣deth to break down their Images, Deut. 7. 5. and that because they were an holy people to God. As if he should have said, you Israelites are a people prone to Idolatry, and therefore I charge you ••o pull them down. The Apostle also reviveth the same pre∣cept, 1 Joh. 5. 21. where he saith, Babes, keep your selves from Idols; shewing that now under the Gospel there is danger to be feared from Images, and Idols.

Obj. The Commandement for abolishing and destroying of Ima∣ges was ceremoniall▪ and therefore concerneth not christians n••w.

Ans. To take away all occasion of Idolatry is not ceremoniall, because it tendeth to the maintenance of a Morall Comman∣dement.

Obj. A thing must not be taken away for the abuse.

Ans. If the thing be good in it selfe, and necessary, it ought not to be taken away for the abuse; but the case is divers where both the thing, and the abuse are unlawfull.

SECT. 7.

Object. IT is sufficient that the people be taught and admonished, that Idols and Images are not to be worshipped, and not to be taken away.

Ans. The Apostle exhorteth us to abstaine from all appearances* 1.48 of evill, 1 Pet. 3. 22. and the surest way is to remove from the sight, the occasion of stumbling, and therefore Moses did not on∣ly restraine the people from worshipping the abominable Idol, but he defaced it, and took it away; which practice and example of Moses condemneth the Luthreans, who allow not the worship∣ing of Images, and yet will tollerate them in their publick places of meeting; for it appeares that Moses could not indure the very sight of that Idol: which president may teach us, not only to be ware of worshipping them, but also of the offence that may hap∣pen by the very sight of them. The example of Hezekiah is also very pertinent to this purpose, who brake in pieces the brazen Serpent, 2 King. 18. 4. moreover, whatsoever it is in religious worship which hath not the testimony of the Word for its ap∣provement, may without controversie be reputed for a device of man, and so consequently rejected; for the true worship of God* 1.49 must be spirituall, answering to his nature, as our Saviour saith, Joh. 4. 24. God is a Spirit, and such as worship him, must worship him in spirit and truth; which worship cannot be performed by the naturall, or artificiall abilities of men, in regard it is wrapt up in the mystery of the Word, to which it is not lawfull to adde or detract any thing, Deut. 4. 2. & 12. 32. Rev. 22. 18, 19. but to be directly agreeable to that patterne, and therefore the Lord com∣manded Moses to make the forme of the Tabernacle agreeable in every thing, to that which he had shewed in the Mount, Exod. 25. 9.

Again, it is the true devotions, and affections of the heart, which God only looketh upon in his worship; as in Prov. 23. 26. My sonne, give me thy heart: As also in the very words of the Prophet David, where he saith, My heart is fixed, O God, my heart is fixed, I will sing and give praise, and not to make an I∣mage of God; for, to whom will ye liken me, saith the Lord, or to whom will ye compare me, Isai. 40. 18. Such therefore erre excee∣dingly, who not only tollerate Images, and set them up in their Churches, but also maintaine and defend the adoring of them, yea, and that they are to be adored with the same adoration with the thing it representeth, which is both blasphemous, and also a robbing of God of his honour, who saith, I am Jehovah, and my name, and my glory will I not give to another; Isa. 42. 8. as also, Cursed be the man that shall make any molten or carved Images, an abomination to the Lord, and shall put it in a secret place, Deut. 27. 15. I will only adde that of the Prophet David to cleare this discourse, they that make them are like unto them, &c. Psal. 133. 13.

CHAP. V. Treateth of their invocation of Angels and Saints departed, with a confutation thereof.

SECT. 1.

THe manner of Invocation used by the holy men of* 1.50 God ought to be our patterne to immitate, but they never invocated any but the Lord Jehovah, and Christ in him, as the Scriptures doe plenti∣fully prove; therefore the Adoration, or pray∣ing to Angels, is a superstitious, and new device of Doctrine, and ought to be rejected, Isa. 63. 16.

Object. Jacobs Ladder on which the Angels ascended, and de∣scended from heaven, doth intimate, that they did not only reveale unto us the counsells of God, and execute his will, but also report unto God our prayers, vowes, and necessities.

Ans. We grant that the Angels doe report unto God the af∣faires of the world, the Acts and Gests of men, and so their sup∣plications

in generall; but this they doe as Messengers, not as Mediators: the Prophet Zachary sheweth a distinct office of the Angelicall Spirits, and Jesus Christ (there called the Angell of the Lord,) where they, (viz. the Angels) returns this answer to God, We have gone through the world, and behold, all the world sitteth still, and is at rest. But the Angel of the Lord, Christ (the Mediator of the Church,) steppeth forth and prayeth, O Lord of Hoast, how long wilt thou be unmindfull of Jerusalem; so that al∣beit the Angels are witnesses of our devotions, and beholders of our teares and plaints, yet have they no office of Mediatorship, neither have we any warrant to pray unto them.

SECT. 2.

Object. IT is said, Gen. 17. 3. that Abraham fell upon his face and talked with God, which doubtlesse was an Angel, by the like expressions in the 18. Chap. &c.

Ans. If that were an Angell in the person of God which talk∣ed* 1.51 with Abraham, then was it no gesture of Adoration (in that Abraham fell on his face) for the Angels will not suffer men to worship them, Rev. 22. 9. but if they will needs have it Adora∣tion, then it was God that talked with him, as the words of the Text intimateth.

Again, though Abraham had said to his Servant, that the An∣gel should goe before him, Chap. 24. ver. 7. yet read we not, that the Servant did pray▪ to the Angel that was appointed to be presi∣dent of his journey, but solely directeth his prayer unto God, as in the 12. vers. which example our Saviour himself urgeth, Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve.

Obj. Jacob prayeth, that the Angel blesse the children, Gen. 48. 16. and Moses wisheth the good will of him that dwels in the Bush, to come upon the head of Joseph, Deut. 33. 16.

Ans. We deny not but that Angels as well as men, may in∣strumentally pronounce the blessings of God as from him, and in his name; but not originally, and so to be resorted and prayed unto, as the Authors and fountaines of blessings.

2. It is without example in Scripture▪ to wish any blessing

but from God the Father, and the Lord Jesus Christ, as the Apo∣stle Paul confirmeth, Rom. 15. 30. & 2 Cor. 13. 11. Phil. 4. 6, 7. Col. 5. 15.

3. The Angel whom Jacob there speaketh of, is in the same place called, the God of his fathers, Exod. 3. 6.

4. Moses also calleth him that dwelleth in the Bush Jehovah, verse 13.

SECT. 3.

Object. IOhn wisheth grace, and peace to be given to him that was, and is, and is to come, and from the seven Spirits which is before the Throne, that is, from the seven Angels. There∣fore Angels though they blesse not as the authors of Grace, yet a blessing may be asked of them as impetrators, and intercessors of the same, at the hands of God; as also Gen. 32. 29. where the Angel is said to blesse Jacob.

Ans. That was not an Angel, but the Son of God, which* 1.52 wrestled with Jacob, because it belongeth not to Angels to blesse, but to God himselfe; for spirituall blessings are either conferred by the Author thereof, which is only God, or by the Mediator thereof, which is Jesus Christ, or by the messengers, or instru∣ments thereof, which may be as well Angels and Men; for as Isaac blessed Jacob, and Jacob his sonnes ministerially, only as being Gods mouth to pronounce them; so Angels likewise may be the Messengers, or instruments of Gods blessing, and not otherwise. For the Apostle saith, that every good and perfect gift commeth from God, Jam. 1. 17. neither are the Angels to be s••ed unto for any spirituall or temporall blessing, but only God; for if any one Lack wisdome (saith the same Apostle) let him aske it of God, Jam. 1. 5. and so consequently in any other thing, yea the promise is made only to such as aske in Christs name, Joh. 16. 23. and no otherwise; and as to that place in the Revelations, (where mention is made of the seven Spirits,) we must understand the Spirit of God with his manifold graces, for the seven Spirits are also said to be the seven lamps of fire burning before the Throne; they are also termed the seven eyes of the Lambe, all which doe intimate as formerly.

SECT. 4.

THe arguments which the Papists use to justifie their Invoca∣tion of Saints departed, are chiefly these which follow, to which I shall return an answer.

Obj. Saints doe pray for us, and therefore we may and ought to pray to them; that they pray for us is proved by these places of Scripture, viz. Exod. 32. 13. where Moses desireth God to remem∣ber Abraham, Isaac, and his servants. And Baruch. 3. 4. where he saith, O Lord God Almighty, heare now the prayer of the dead Israelites, with 2 Maccabees 14, 15. where Onias spake and said, this is a lover of the Brethren, who prayeth much for the people, Jeremiah the Prophet of the Lord.

Ans. To the testimony cited out of Baruch and the Macca∣bees, they prove nothing, because they are no Books of the Can∣nonicall Scripture. 2. The other testimonies are impertinently alleadged, for Moses maketh not mention of the prayers which Abraham, Isaac, and Jacob should make for the people, but of the Covenant which the Lord made with them; true, the Saints doe pray to God by their generall wishes that the kingdome of God were accomplished, as Rev. 6. 10. but our particular necessities they know not, and so doth not make particular requests for us; therefore the argument followeth not (that they pray by their generall desires for the Church) that therefore they pray for us in particular.

Again, seeing these Papists hold that the Patriarcks, and Fa∣thers of the Old Testament were in Limbus Patrum, a dungeon of darknesse, and a member or part of Hell, they doe absolutely contradict themselves, in making them Mediators, and Interces∣sors in heaven; neither was Moses request for the merits, or worthinesse of the Fathers, but in respect of the Messiah which was promised; for neither was Abraham himself justified by his merits, but by faith, as Paul sheweth, Rom. 4. 30.

SECT. 5.

Obj. GOd telleth Abimelech that Abraham was a Prophet, and should pray for him, Gen. 20. 7.

Ans. That place doth not make for the invocation of Saints that are departed, for God sendeth not Abimeleck to Noah, or any other departed to pray for him, but to Abraham then li∣ving; which duty may be mutually performed in charity, whilst one knoweth anothers necessities, but for the living to pray to, or for the dead (which knoweth not their wants, being already certainly disposed of, in an unchangeable estate, as the living are not; as also in that the Prophet telleth us, that Abraham is dead, and Isaac is ignorant of us, Isa. 63. 16.) is such a conceit as hath no warrant from Scripture, or any sound reason, because they are not present to heare our prayers, neither doe they know our hearts; and we have one sufficient Advocate and Mediator, Jesus Christ, 1 Ioh. 3. 1. and therefore need we not the mediation of any other, neither will they assume unto themselves any part of* 1.53 Christs Office; for as the perfume, Exod. 30. 8. was alwayes be∣fore the Lord (which doth signifie the prayers of the Saints) so God only through Christ must be invocated, which honour he will not give to any other, for God must only be beleeved upon, as our Saviour saith, Ye beleeve in God, beleeve also in me, Joh. 14. 1. and the Apostle saith, that men cannot call upon him on whom they have not beleeved, Rom. 10. 14. and certainly they would not have us beleeve in Saints departed.

Obj. Abs••lon could not be admitted to his fathers presence un∣till Joab had mediated for him, and Bethshaba, Solomons mother, intreated for Adoniah, so it is necessary to have Mediators unto God.

Ans. 1. We have one sufficient Mediator, Jesus Christ, who is able sufficiently to reconcile us unto God. 2. Though many me∣diators are used in Princes Courts, because either they are igno∣rant of our affaires, or their affections is estranged, yet it is not so with God who knoweth all things; besides the love of Christ to us, exceedeth the love of all other inferiour Mediators which men can seeke unto. 3. The example of Bethshaba is unfitly alledged, for she obtained not her suite.

SECT. 6.

Obj. ELiphas saith to Job, Job 5. 1. Call now if any will answer thee, and to which of the Saints wilt thou turne thee. 2. David exhorteth to praise the Lord in his Saints, Psal. 150. 1. 3. It is said in Ezekiel, I sought for a man amongst them to make up the hedge, &c. but I found none.

Ans. Eliphas in that place speaketh of the Saints, and righte∣ous living, to see if Job could finde amongst any of them a pa∣tron to defend his cause. 2. The place in the Psalmes is, Praise God in his holinesse, or in his sanctuary; neither doth it follow that because God is praised in his Saints, that therefore we are to pray to Saints; as it followeth in the next words, praise him in the firmament, will they therefore have the firmament prayed unto. 3. The place in Ezekiel is spoken of men living, and not* 1.54 of men dead; the answer therefore which Jacob gave to Rachiel (when she called to him for children, saying, Give me children, &c. Am I in Gods stead) may fitly be applyed (by the Saints de∣parted) to such prayers, or desires made unto them. And as our Saviour said to the Jewes, There is one that accuseth you, even Moses in whom ye trust; so the Saints which these men so super∣stitiously worship, will at the last day be their accusers.

CHAP. VI. Treateth of their Idolizing of the Pope, &c. with a confuta∣tion thereof.

HAving discussed their folly in worshipping of Idols, and Images without life, as also their adoration and invocation of Angels, and Saints departed, I shall now discover their folly in worshipping a living Idol, viz. the Pope, to whom they ascribe an infallibility, as also the title of their Lord God the Pope.

SECT. 2.

Object. IS not the Pope Peters successor, and is not Christ said to speake these words to Peter, viz. Thou art Peter, and upon this rock will I build my Church, and the gates of Hell shall not prevaile against it; and I will give thee the keyes of the king∣dome of Heaven, and whatsoever thou shalt binde on earth, shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven. By all which expressions, doubtlesse he gave un∣to Peter a speciall priviledge above all the other Apostles.

Ans. That the Pope is Peters successor I grant, but yet in* 1.55 this one particular, which was, in denying his Lord and Master, (whose servant he pretends to be,) and as to the urging of them words mentioned to the particular person of Peter, as that there∣by he had a more speciall priviledge then the rest of the Apostles, is to goe about to prove that our Saviour did contradict himself, in his expressions used to the two ambitious Suitors, James, and John, (whom no other place would serve them then, to sit on the* 1.56 right and left hand in his kingdome) in these words, It shall not be so amongst you; in which words there is an absolute nullaty of any superiority amongst the Apostles, or Disciples of Christ; and that by a Statute not to be repealed, being the determinate law of a just authority, by a Cannon ordained, and irrevocably fixed by the wisdome of God, and confirmed by an example be∣yond all arguments, even by an example fetched from his owne particular, vers. 28. where he saith, that the Sonne of man came not to be ministred unto, but to minister; as also Luk. 22. 27. I am amongst you as he that serveth; now seeing this humility was in Christ himself, how much more ought it to have been amongst* 1.57 his Apostles and Disciples? The servant must not be greater then his Lord, Joh. 13. 16. neither he that is sent greater then he that sent him; it is enough that the servant be as his Master, Mat. 10. 25.

2. To stop these blasphemous and Antichristian mouthes, I* 1.58 shall also prove, that an equall power and commission (in use of the keyes,) was likewise given to all the rest of the Apostles and Disciples of Christ, as well as unto Peter; and that by the

words of our Saviour, both before his Passion, and also after his Resurrection; before his Passion in these words, Verily I say unto you, whatsoever ye shall binde on earth &c. and whatsoever ye shall loose on earth shall be loosed in heaven, Mat. 18. 18. as also after his resurrection, as we have it, Joh. 20. 23. Whosoever sins ye remit they are remitted, and whosoever sins ye retaine they are retained; in both which places of Scripture the words are di∣rected to all the Disciples, as also in Mat. 18. 18, 19, 20. but be∣fore I urge this point any further, I will shew what is meant by binding and loosing, as it is there mentioned.

SECT. 3.

THese words of binding and loosing is not to be taken as many* 1.59 ignorant people conceive, who taketh Peter to be the Por∣ter of heaven gates, and therefore said by them to beare the keyes thereof; in imitation of which rediculous conceit, the Pope includes himselfe as one of those Ignoramusses, making himself more rediculous then the rest, by carrying abroad with him two great keyes, with which he is as able to open Heaven as by the rest of his Popish power, which is even nothing at all, &c. for binding and loosing is quite out of his eliment; it being effected by the preaching of the Word, which he is not guilty of, but if he was, it would be to no purpose, seeing he would only breath out the spirit of Anti-christ, and therefore not likely to benefit the kingdome of Jesus Christ, which is his Antagonist.

The heavens are opened and shut at the preach••ng of the Gos∣pel, which is a thing granted by all the people of God (where∣of the Pope is none) and therefore when a Sinner is thereby con∣verted by the Ministry thereof, then heaven is said to be opened unto him; and contrariwise, when by the preaching of the Word a Sinner becomes more obstinate, then heaven is said to be shut unto him.

Also when a Sinner becommeth penitent, then sins are said to be remitted; but when they grow more obdurate, and stiffe∣necked by the preaching of the Gospel, then their sins are said to be retained; and to this purpose our Saviour telleth the Jewes,

that if they had not known these things, they did know, they had been more excusable, but seeing they did confesse they knew them, they were inexcusable, as in building the Sepulchres of the Prophets, Joh. 15. 22.

Our Saviour therefore spake them words no otherwise to Pe∣ter, then Peter and Paul spake to all Christians, who are said to be built upon the foundations of the Apostles, Jesus Christ being the chiefe corner stone, as Peter himselfe confesseth, 1 Pet. 2. 6. Paul also affirmeth, that another foundation can no man lay, then that which is laid, which is Jesus Christ, 1 Cor. 3. 11. Eph. 2. 20, 21, 22. that Peter therefore was set over the whole Church of Christ, is but a Fryers dreame, seeing that all the Apostles were in equall commission, and all were sent immediatly to preach the Gospel; As my Father sent me, (saith our Saviour) so send I you, Joh. 20. 21.

SECT. 4.

Object. OƲr Saviour chargeth Peter three severall times in* 1.60 particular, to feed his sheep, Joh. 21. 15, 16, 17.

Ans. That will not beare such an universall jurisdiction, for all Christs Sheep were not only committed to Peter. Again, fee∣ding doth not signifie ruling, and commanding, but teaching and instructing; a duty (Peter himself being Judge) common to all Pastors, and to which he exhorteth them, 1 Pet. 5. 2.

Obj. Peter was the first that preached to the Gentiles, Act. 10. 20. & 11. 12. & 13. 7.

Ans. Paul was converted, Act. 9. before Peter saw that Vi∣sion, Act. 10. who immediatly upon his conversion preached to the Gentiles in Arabia, Gal. 1. 15, 16, 17. Peter indeed was both the first, and the last that was resolved by Vision, of the calling of the Gentiles; but Paul was certain thereof before by revelation, and communicated not with Peter about his Vision before he preached to the Gentiles, Ibid. Neither is it true that Corne∣lius's Family (to whom Peter preached) was the first that was called amongst the Gentiles, for Andronicus, and Junia were in Christ before Paul, Rom. 16. 7. who was converted before

Cornelius was called; and although the priority of preaching to* 1.61 the Gentiles were yeelded to Peter, yet the superiority doth not goe along with it.

SECT. 5.

Object. PEter certainly was the most eminent, because he was alwaies first named.

Ans. It is to be observed, that the twelve Patriarckes are not alwayes rehersed in the same manner or order, not in Gen. 49. 3. as in Gen. 27. and Gen. 30. and afterward, Numb. 1. & Deut. 33. yet in all these places Ruben is named first, but not alwayes, for sometimes Judah is named before him, as in Numb. 2. 3.

As then this were but a simple Argument for the prehemi∣nence of Ruben before his Brethren, because he is in the most places named first, being the eldest, so as simply doe they conclude for Peters supremacy before the other Apostles, because he is commonly named the first; which was rather because of his El∣dership then any priority before the rest; neither is he alwaies named in the first place, for Gal. 1. 9. the Apostle James is na∣med before him.

Againe, we doe not read that Peter did ever command his Fel∣lowes* 1.62 in office, but exhorted them; as in 1 Pet. 5. 1. he was also subject to accusation as well as the rest, instance concerning his preaching to Cornelius and his Family, for which being called to question by the rest of the Apostles purged himself, by ac∣quainting them with the whole matter, as we may read, Acts 11. 3. likewise being taxed by Paul for his dissimulation, Gal. 2. 8. by silence confesseth his fault; by all which it doth manifestly appeare, that there was no more superiority in Peter then in the rest of the Apostles.

SECT. 6.

Object. PEter resembled Abrahams Stewart, Gen. 29. 2. in these respects; 1. For as Eliazar was the eldest servant that Abraham had, so Peter was the eldest Apostle that Christ had.

2. As Eliazar was said to have rule over the rest of Abrahams servants, so likewise Christ set Peter over the whole Church.

Ans. That Peter was one of the eldest in yeares amongst the Apostles we deny not, but that he was the eldest of all as it* 1.63 seems Eliazar was, cannot be proved; as that he was set over the Church of Christ, hath been sufficiently confuted; and thus you see rather then faile, what inventions they have to uphold the proud and vain-glorious assertions touching their lord god the Pope, and to prove his priviledge and dignity from such men as have no relation at all unto him.

So that this that hath been spoken may give every Christian, yea even the Pope himself satisfaction, touching his pride and arrogancy, in assuming to himself that which Peter (whom he pretendeth to succeed) would have bin ashamed of; behaving him∣self altogether like a Priest of the Law, whose ceremonies are abolished; but nothing like the Ministers of the Gospel, which is permanent; or like another Elimas the Sorcerer, Act. 13. 8. 10. full of subtilty and mischief, a childe of the Devill, and an ene∣my to all righteousnesse, forcing Scripture contrary to the true meaning thereof, although he knoweth that it tendeth to his▪ owne ruine and perdition.

SECT. 3.

NOw seeing they thus faile in their foundation, what can be* 1.64 expected concerning their building▪ seeing they faile in their Principles, what may be expected in their Consequences; seeing they faile in proving the Supremacy of Peter over the other Apostles, how farre will their lord god come short to justifie the wearing of a triple Crown of Gold, and the rest of his Pontificall Vestments, being farre more fit for a Stage-player then a Minister of the Gospel: I wonder what Scripture he hath for the wearing of such like toyes, unlesse (as I said) he derive them from Aarons garments, which the most ignorant know that they were but Types of Christ, and are also abolished by Christ, (as that Anti-christ of Rome very well knoweth) but where doth he read of a triple Crown which Peter wore? he

may be ashamed: to abuse the world with such fopperies, as that it was left by the Apostle Peter, and that it is yet to be seen in Peters Church, and that Silvester shewed it to Constantine, which he said Peter used by the instinct of the Spirit, that the verity might be answerable to the figure, viz. that Christs High-Priests might weare that, which the High Priest (the Figure of Christ did weare.)

SECT. 8.

NOw who (that is in his wits) will beleeve that Peter did weare a triple Crown of Gold, who had not (sometimes) a penny in his purse▪ Act. 3. 6. as also in that his Lord and Master* 1.65 was crowned with Thornes; I blush therefore to see men so stupid, as to beleeve that the Apostles used such worldly pomp, whose glory was their poverty, and the contempt of the world their Crown and suffering; and if there had been any such Crown, it had rather belonged to Paul, then Peter, for he was the Apo∣stle of the Gentiles, the other of the Circumcision. Againe, if that be Peters triple Crown, which is to be seen, in Saint Peters Church, why doth his Holinesse refuse to weare it, but rather make use of a Massie triple Crown of Gold and precious Stone; and as for Aarons Crown, it was a Type of Christ, and not of the Pope, and temporall things doth not prefigure temporall (one triple Crown another) but that outward Crown did shadow: forth that Spirituall Kingdome, and regall dignity of Christ.

SECT. 9.

LEt all the world therefore take notice what subtill and de∣villish* 1.66 inventions this Instrument of Satan useth, that he may still delude the world, and continue in his worldly pomp and glory; and the better to bring the world to his bend, he termeth himself a Servant of Servants, which his Claw-backs say, he assumeth as a signe of great humility, which he cunningly ••••sinuateth from the words of our Saviour, Mat. 20. 26. He that

will be great amongst you, let him be your Servant; and thus doth he wrest the Scriptures to his owne end, but it will speedily ap∣peare that like another C••iphas he proficieth of the destruction of his owne kingdome, and that he will very suddenly become a servant of servants indeed, as Canaan was, yea and become a ser∣vant to them that served him.

Againe, his insolency is intollerable, in that he thinketh scorne to be reproved, yea though he should send ten thousand soules to Hell, yet none must say why doest thou so.

SECT. 6.

Object. WHat need is there of reproving him, seeing he can∣not erre?

Answ. The Pope is farre inferiour to Aaron, who erred by* 1.67 making the golden Calf, and though he was appointed of God, and elder brother to Moses, yet did Moses openly reprove him; at the least I hope he will not challenge to be superiour to Peter, who erred in denying his Master, Mark 14. 68. 70. 71. as also by dissimulation, whereof he was openly reproved by Paul, Gal. 2. 11, &c.

His unparalleld presumption appeareth also in taking upon him to forgive sinnes, yea to have God at his command, for in case a man sinne, and crave pardon of God (and he forgive him, it is to no purpose unlesse his holinesse doe the like, for the Lord hath ingaged himself to the Pope, that whatsoever (he) doth remit on earth, shall be remitted in heaven; but the Popes Holinesse hath not done the like to God, by which means he forceth the ignorant people to a composition, as did his Brother Judas, by a quid dabitis, What will you give me? so that he hath not only man at his command, but he hath also got God upon the hip, (as we use to say) forgetting the saying of his cousen Germen, the Scribes end Pharisees, Mark 2. 7. (which may very justly be attributed unto him) viz. Why doth this man thus blaspheme, who can forgive sins but God only?

SECT. 11.

Object. VVHat difference is there betwixt absolving, and re∣mitting of sins?

Ans. Absolution implyeth a forgivenesse of sins by Authority,* 1.68 remission only by way of Declaration, wherefore the latter may be permitted to men, but the former only to God; for if man could forgive, we need not aske pardon from God: but how should a Man forgive anothers sins, who cannot forgive his own? true, they may absolve by preaching sins in generall, but not ap∣ply their absolution to particular men, because they know not whether their repentance be sound, or hollow; for God only knoweth the heart of man, and therefore is only able to forgive the sins of men, Mark 2. 7.

CHAP. VII. The seventh Chapter treateth of Transubstantiation, with a con∣futation thereof.

SECT. 1.

THe next thing which I will insist upon, is their detestable Heresie of Transubstantiation, by which they say the Sacrament of bread is con∣verted into the reall Body and blo••d of Jesus Christ, in which he was conversans here on earth, and in which he was crucified; yea, that they eate his very Flesh, and gnash his very Bones in their teeth, like so many Caniballs, or Man-••aters; and that after the words of Consecration, there remaineth not so much as the substance of bread, but only the meere accidents and qualities of it; yea that it is substantially, and really the Body and blood, together with the Soule and Divinity of our Lord and Sa∣viour Jesus Christ; and that under each kinde, and under every part of each kinde, whole Christ is comprised, and that it is not so whilst it is taken, but before, and afterward in the consecrated

peices reserved, and remaining after the Communion; and that all Communicants, both bad and good, doe eate the very naturall Body of Christ.

Obj. Doth not our Saviour say in plain termes, that if we eate not the flesh of the Son of Man, and drink his blood, we have no life in us; and that whosoever eateth his flesh, and drinketh his blood, hath eternall life, and he will raise them up at the last day: as also that his flesh is meat indeed, and his blood is drink indeed, and that he that eateth his flesh, and drinketh his blood, dwelleth in Christ, and Christ in him, Joh. 6. 53, 54, 55, 56.

Ans. The wicked and unbeleevers, neither have eternall life,* 1.69 neither doe they dwell in Christ, or Christ in them, neither doe they live by Christ, which life is by faith in the Son of God, Gal. 2. 20. therefore they can neither eate, nor drink, the body and blood of Christ; this proposition therefore is directly opposite to the Scriptures; but yet to give such of them satisfaction, that are yet kept in ignorance, and in the chaines of darknesse (by that man of sinne) I will therefore branch the Argument into these three particulers 〈◊〉〈◊〉 as 1. What a Sacrament is. 2. How Christ is said to be eaten in the Sacrament, and 3. Who they are that eate Christ in the Sacrament?

SECT. 2.

VVHat the Sacrament of the Lords Supper is, Bernard term∣eth* 1.70 it, Canalis grati & lavacrum anime, the cunduit of Gra••••, and the hath of the Soule, which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest, or Mi••ister, and it consisteth of two things, viz. the visible sub∣stance, which is, Bread and Wine. 2. The invisible grace, which is, redemption by Christs death from the punishment due unto our sins; that like as by Baptisme we are inis••iated into the Church, so by this spirituall Banquet, we are preserved in that life, into which he hath begotten us through the Word, and in this holy Mystery three things are to be considered: as 1. The signi∣fication. 2. The matter, and 3. The effect: now the significa∣tion is placed in the promise, the matter is Christs death, and resurrection, and by the effect is meant redemption, righteous∣nesse,

and eternall life, which is the fruit which a worthy recei∣ver obtaineth, by being partaker of that Divine Mystery.

In the second Circumstance the great controversie will fall by course to be disputed upon, viz. Whether or no our Lord and Saviour Jesus Christ (whom the Apostle saith the heavens must containe untill the restauration of all things, or untill the day of Judgement) be so eaten in the Sacrament, as these Popelings seeme to be confident of, according to the former expression de∣livered.

SECT. 3.

ANd for the better clearing of the truth in this particular,* 1.71 there is a way discovered whereby we may understand when Scripture are to be understood literally, and when spiritually; for the first, when Christ seems to command a foule and wicked act, that must not be taken litterally (as in them words of our Saviour formerly expressed, in which he seems to command a foule and wicked act) it is therefore figuratively spoken; now it is the spirituall understanding that saveth him that beleeveth, Joh. 6. 47. For the letter killeth, but the Spirit quickneth, Joh. 6. 63. neither is it Christs bodily presence, (if it were in the Sacrament according to their opinions) that could save a receiver of it, for Judas (a Son of perdition) received panem Domini, sed non panem Dominum; the bread of the Lord, but not the bread the Lord.

So that when Christ saith, This is my body, he meaneth the figure of his body, and therefore we are to understand it by way of signification, and not properly, for it is his presence in our hearts, through faith in his blood, which we receive profit by, and not by his bodily presence in the Bread and Wine, as I have for∣merly said: and if we beleeve not his bodily presence there, that will not damne us, but it is his absence out of our heart•• which bringeth damnation.

SECT. 4.

THis Sacrament then being a Spirituall thing must be spiritu∣ally* 1.72 deserned, for the food of the Sou••e upon earth, is no other then the food of Angels, which is the joy, and delectation which they have of Gods glory; and therefore not to be fed with cor∣porall food, such as they would make Christs body: and seeing that all corporall food is digested into the stomack, and so cast o••t into the draugh••, I blush to think of their audacious blasphe∣••••••s, who doubtlesse cannot be ignorant, that if they eate him ••••rnally, that they doe also expell him in that manner as they doe other meat, which thing is a shame to any Christian to con∣ceive, much more to expresse and vindicate. And it may very ••ell be thought, that though the Apostles of Christ would have been ••••y s••r••pilous to have drunk Christs very blood, seeing it was so plain against the Law of Moses, (and their owne decrees, A••••, 15. 29.) if they had understood him in that grosse sence which these Papists doe.

Ag••in, the writers of Scriptures must be examined as Spiritu∣all* 1.73 men, and not as Carnall men, in regard they were delivered by holy men of God as they were moved by the Holy Ghost; and therefore one taking upon him the person of our Saviour (to whom in the sixtieth verse of the sixth of John, who is said to murmur•• at his sayings) answereth them thus (by expounding of our Saviours words in the 63. ver.)

"You (saith he) shall not ••at•• this body which you see, nor drink this blood in my v••••nes; but I shall give a certain Sacrament unto you, which if it be spiritually understood quick••••th you, otherwise it profi••eth nothing.

SECT. 5.

IT is also evident from Exod. 12. 11. that the Paschall Lambe* 1.74 was called the Lords Passeover, whereas it was but a signe, and representation of the Passeover: As also, Circumcision was called the Lords covenant, Gen. 17. 11. whereas it was only a signe, and seale of i••. Then as neither the Lambe was the Passeover it self, nor Circumcision the Covenant it self, it is but weakly inferred

by these people (from the words of our Saviour) that the bread should be the body of Christ, Mat. 26. 26. so that it must needs follow from hence, that the Sacrament of the Lords Supper is only a signe, or representation of the body of Christ; yea, the Apostle Paul expounding them words of our Saviour in the in∣stitution of the Sacrament (viz. This is my body) exhorteth us to doe it in remembrance of him. And that so oft as we eate this this bread, and drink this cup, we shew the Lords death till he come, 1 Cor. 11. 26.

If then it be but a signe, and representation of his death, it is not his absolute death; for if it were so, then must Christ be really s••aine, and crucified at every Sacrament, which God forbid we should imagine, and therefore the Apostle saith, it is a remem∣brance of the Sacrifice of his body, and blood which was shed for Beleevers; and so also did the Fathers of the Church expound them words of our Saviour, Hoc est corpus meum, to be a figure of his body.

And there is none so childish, but knoweth that the figure of Christ is not Christ himself; nor the Picture of Peter, Peter himself, and yet neverthelesse we call the picture by the name of the party they represent; as when we see the picture of Peter, we say, this is Saint Peter, and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living, it being only the represen∣tation of him, and so of any other.

SECT. 6.

IF a man therefore seeke health in the externall signe of the* 1.75 Sacrament, he may be compared to a fond fellow, who being very thirsty inquireth for an Al••-house, whereupon one sheweth him an Ale-poole, and telleth him there is Ale to be had; the ••i••••y fellow understanding him that there was Ale in the poole o•• signe, sucketh it, thinking thereby to quench his thirst. 'Tis so in the Sacraments, for if we seeke health in the outward signe, we suck the Ale-poole, and labour in vaine; but if we understand the Sa∣craments meaning, and so seeke what they signifie, and goe to the thing signified, we shall surely finde perfect health; in which

sence the Sacrifices of the Jewes were well allowed, and accepted of God, but when they forgot the signification, and sought their health and righteousnesse in the Sacrifice it self, then were they abominable in the sight of God; then he cryed out of them by his Prophets: and so it is in all other ordinances.

As for the signe in the Sacrament, Paul calleth it bread, 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape, or Vine, saying, I will drink no more of the fruit of the Vine, &c. Mat. 26. 29. and further, Nature doth teach us, that the Bread and the Wine in the Sacrament, retaineth their former nature; for the bread mouldeth if it be kept long, yea wormes breed in it, and the poore Mouse runneth away with it; and likewise the wine sow∣reth, and therefore one commenting upon them words of our Saviour, saith thus:

"Why preparest thou teeth or belly, Crede quod habes, & habes, b••leeve thou hast eaten him, and thou hast eaten him.

So that Christs words must be understood spiritu∣ally, and not after the letter.

Obj. The Apostle saith, He that eateth or drinketh unworthily, eateth and drinketh his owne damnation; now, how should he be guilty of damnation, which receiveth the Sacrament unworthily, except it be the very body and blood of Christ which he receiveth.

Ans. He that violently teareth the States Arms, breaketh open the broad Seal, committeth treason against the State, or Common∣wealth; even so doth a man offend against Christs body and blood, by abusing the Sacrament of his body and blood, al∣though Christ be no more present in the Sacrament, then the Common-wealth is present in the Seale, Armes, Coyne, &c. Again, the Apostle saith, that he that prayeth or preacheth with his head covered, dishonoureth his head, and his head is Christ; shall we therefore imagine that Christ is naturally in every mans head.

SECT. 7. Of the change of the bread in the Sacrament.

Obj. A Arons Rod being changed into a Serpent, Exod. 7. 13. is still called a Rod; not because it was so, but for that it had 〈◊〉〈◊〉 so. In like manner the bread in the Sacr••ment being converted

into the body of Christ, is yet called bread, because it was so before.

Ans. If they can shew Scripture for the convertion of the bread into Christs body, as there is an evident text for the chang∣ing of Aarons Rod into a Serpent, they would say somewhat: but untill they can doe that, their errour can have no colour from hence. 2. Aarons Rod is so called, not only because it was A∣rons Rod before, but for that it was to returne to be a Rod againe; but they will not have the body of Christ to returne againe to bread.

Obj. Amongst the Israelites there was many wicked men, which did drink of the water which did issue out of the rock, which not∣withstanding did not enter into the Land of Canaan, but fell in the wildernesse, so amongst Christians, many doe eate and drink the body and blood of Christ, which for their unbeliefe shall not enter into eternall life: and so consequently wicked men, and unbelee∣vers, eate the very body and blood of Christ in his Sacrament.

Ans. The Text maketh directly against that carnall and gross▪ conceit, for Christ saith of the bread (which he brake to his Di∣sciples) This is my body, which is the chief text they have to ground their fantasie: So Paul saith, the rock was Christ. Like as then the rock was neither the body of Christ, nor the water issu∣ing from thence his very blood, but only in signification, and re∣presentation, so the bread and wine in the Sacrament, are lively and demonstrative significations, or exhibiting signes of the body, and blood of Christ to the faith of the receivers, and no otherwise.

Obj. Though the body of Christ be visible, yet in the Sacrament it lyeth hid under the forme of bread, after the words of consecrati∣on, so that only whitenesse remaineth.

Ans. My former answer concerning the water which flowed out of the rock in the Wildernesse, which was a signe of the same thing to the Fathers, witnesse the Apostle, who saith, that rock was Christ, 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper, but the same water was also common for watering of Cattell, and so by the same consequence the Cattell did drink Christ, as the silly Mous•• may eate of their Sacraments, and so consequently have eternall life: For, our Saviour promiseth eter∣nall life to them that ••a•••• him, Joh. 6. 51. (O damnable doctrin.)

SECT. 8.

AGain, the name of a thing is given unto the signe, because* 1.76 of the alience betwixt the thing signified and their signes, for so Circumcision is the Covenant, Gen. 17. 13. the Lamb is the Passeover, Exod. 12. 43. the Dove the Holy Ghost, Mat. 3. 16. the Rock Christ, 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne, &c. because such things were prefigured by them; and in the same sence if Scripture be taken litterally, then God is a man of warre, Exod. 15. 3. and hath eyes, eares, nose, mouth, hands, and feet, which is contrary to Scripture, Luk. 24. 39. where our Saviour saith, that a Spirit hath not flesh and bones. But God is a Spirit, Joh. 4. 24. ergo he hath no such things; these tearmes being only incerted, as to suite with our capacities, so that in some sort we might apprehend his manner of action, and leportment towards us his creatures.

SECT. 9. How the Body of Christ in the Sacrament is eaten.

2. THe Sacrament then of the Body and blood of Christ is gi∣ven,* 1.77 taken, and eaten only after a spirituall manner, by the mouth of faith, and it is a token of love which Christians ought to have amongst themselves, and for which it is called the Lords Table, 1 Cor. 10. 11. the Lords Supper, 1 Cor. 11. 10. a commu∣nion of the body of Christ, and they that partake thereof, though they be many, yet are but one bread, and one body, 1 Cor. 10. 16, 17. Now the same faith shall save us which saved the Fa∣thers before Christs Incarnation, who did eate his body, and drink his blood spiritually through faith, and therefore as the Manna which came down from Heaven, and the water which issued out of the Rock, was the same to the Israelites as the bread and wine in the Sacrament is to us▪ and in regard as many as did apprehend Christ in the Manna, and water of the Rock; are said to eate the same spirituall meat, and to drink the same spi∣rituall drink which we doe; and albeit the figures are changed

and altered, yet faith abideth one and the same. And thus the Fathers did eate Christ before the Manna, and after the Manna was ceased.

Having shewed the manner of eating Christ in the Manna, (and seeing the like may be spoken of the Pascall Lambe, which was not to be eaten raw, Exod. 12. 9. that is, carnally, substan∣tially, and visibly) with what face can these blockish people think to eate with their mouth, and teeth, the very body and bones of Christ. And who may better be said to eate Christ raw, then they which come not with a true and a lively faith, but with such an erronious perswasion, therefore as raw flesh is offensive to the stomack, and such an one as eateth it may to said to eate his owne death; so they that eate and drink in the Sacrament un∣worthily, are said (by the Apostle) to eate and drink their owne damnation, 1 Cor. 5. 7.

SECT. 10. By whom the Sacrament is truly eaten.

3. AS none were admitted to eate of the Lambe of Consecrati∣on, Exod. 29. 33. but such as were of Abrahams Family, so none but those that are of Christs Family indeed, and doe be∣leeve in him, can be partakers of his body and blood, for whoso∣ever (saith Christ) eateth of my body, and drinketh of my blood, hath eternall life, Joh. 6. 54. so then those men are grosly mista∣ken and deceived, that think that the wicked and unbeleevers doe eate the very flesh, and drink the very blood of Christ in the Sacrament, for then it would follow upon our blessed Saviours words, that they shall have eternall life.

Further, as the Pascall Lambe was not to be eaten by uncir∣cumcised persons, or such as were strangers from the faith of Israel, Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons, for our Saviour would not have us give holy things to doggs, or cast pearls amongst swine, Mat. 7. 2.

This shall seeme to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation, as also

that the Sacrament of the Altar giveth life, Ex eperè operato, by the thing done, and being present at, though there be never a good thought thereunto by him that is present, and a receiver thereof; as also that the true and naturall body of Jesus Christ is in, with, and under the Bread and Wine, and may be eaten, chewed, and digested even of Turkes and Infidels, as also that the same true and reall body of Jesus Christ may be devoured of Doggs, Hoggs, Cats, Rats, and so consequently these creatures receive, and injoy (by vertue of the same) eternall life, which is blasphemy in the highest degree.

SECT. 11. Whether the corporall presence of Christ can be in more places then one, at one time.

Obj. THe Papists verifie it may, their reason is, because Christs Man-hood (say they) is so annexed to his God-head, as fire in Iron, which cannot be separated, and therefore must be in all places with the God-head.

Ans. That assertion is false, as may evidently appeare by* 1.78 these Scriptures, as Luk. 24. 6. when the woman sought Christ at the Sepulchre, where the Angels told them that he was not there, for he was risen; but if his body had been in every place the Angel had lyed. As also at the raising of Lazarus Christ saith to his Disciples, I am glad for your sakes that I was not there, Joh. 11. 15. and so Christ should not have spoken tru∣ly if that he had been there as he was Man. Moreover, Christ saith, The poore you shall alwayes have with you, but me you shall not have alwayes, Joh, 12. 8.

Again, it followeth not that every thing that is in God should be in every place as God is; for the Scripture saith, That in him we live, move, and have our being, Act. 17. 28. and yet we are not in every place as he is God, for so he is in all places; but as he is man he sitteth at his Fathers right hand; and if we should grant Christ to be in all places as he is Man, we should take away the truth of his body, for though his Man-hood be in God, and God in his Man-hood, yet is followeth not that it

should be in all places, as his Diety is, for as touching his Man∣hood, he was on earth, not in heaven, when he said, No man ascendeth into heaven but he that descended from heaven, Joh. 3. 13. And further to confirme this point, Christ saith to his Di∣sciples, I ascend to my Father and yours, my God and yours, Joh. 20. 17. Again, the being of one body in divers places, or in two places at once is against nature, and Scripture cannot allow of it.

One writing to his friend, to resolve him touching that passage of Christ to the Thiefe on the Crosse (where he saith, This day shalt thou be with me in paradise, Luk. 23. 43.) whether our Sa∣viour meant he should be with his Soule, or his Body, or his God-head in paradise; to which question his friend returned this answer:

Touching Christs corporall Body that day, it was in the Se∣pulchre, and that was not in paradise although in a garden; and as touching his Soule, it was that day in Hel, and none will say that paradise was there, therefore that text (saith he) must needs he understood to be spoken of his God-head, and therefore Christs Man-hood was neither that day in heaven, or on earth, but in the Sepulchre.

SECT. 12. Of Christs preaching to the Spirits in prison.

Object. IN that reply is confirmed, that the wicked of the old world were not so condemned, but that they might be re∣deemed from them by the descension of Christ, who is said by Saint Peter to be quickned in the Spirit, by the which he preached to the spirits in prison, which sometimes were disobedient.

Ans. Those imaginations are contrary to Scripture, for out of* 1.79 Hell is no redemption, as Abraham said to the rich man, They which would goe from hence to you cannot, neither can they come from them to us, Luk. 16. 26. Again, Hell is thus described, Where the worme dyeth not, and the fire never goeth out, Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wick∣ed; and therefore that place in Peter, or the other cannot be understood of the descending of Christs Soule into Hell, for

Christ cannot be said to be quickned, or made alive in his Spi•••••• that is, his Soule, because it was not subject to death; and 〈…〉〈…〉 fore by the word soule, or spirit, they truly understand the Di∣vine power of Christ whereby he preached to Noah. 2. If there were preaching in Hell, then it will follow that there is a Church there, and repentance and conversion of soules. 3. The Apostle only speaketh of such as were disobedient, but they were not de∣livered by Christ. 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison.

SECT. 13.

Object. TO proceed where we left, God is Almighty, and there∣fore can doe what he will.

Ans. That God is Almighty because he can doe all things, is* 1.80 to prove that he is not Almighty, for all things he cannot doe. As he cannot deny himself, he cannot restore virginity being once violated, he cannot sinne, because there is no superiour above him, but that he may doe all things what he will; but he hath no will or pleasure to make his Sonne a lyar, or to make his Scrip∣tures false, and yet notwithstanding he is Almighty, and may doe what he will; and thus they alledge, that God by his power might make Christs body in many places, but they forget to prove that he hath done so.

Obj. God worketh by Myracles, and therefore he may doe it, though to us it seeme not to be done.

Ans. As before I desire to know where God hath promised to doe so, we read, that the shadow of Peter did heale many, Act. 5. 15. and yet the shadow was not Peters owne person. We read also, that Napkins and Handkerchiefes were carried from Paul to many that was sick, and possessed with unclean spirits, and they received their healths, Act. 19. 12. and yet it were a madnesse, to think that Pauls body had been actually in those things, which was sent from him to them which were diseased, or possessed with the unclean Spirits; so that these their assertions being proved false by Scripture, we may conclude against them all that Christs body is but in one place only; As concerning his flesh the

Church injoyed him but a few dayes, but as he is God he is every where, and at all times by his grace, providence, and Divine Na∣ture. His Naturall Body, which was borne of the Virgine, dyed, rose for us, and sitteth on the right hand of God, he went away by that which was but in one place, he stayed by that which was in all places; he ascended above all Heavens in his body, but he departed not hence in his Majesty.

Again, to shew the unmesurablenesse of his God-head, he saith to his Disciples, Loe, I am with you ever, even to the end of the world, Mat. 28. 20. and how could he ascend into Heaven but as he was locall, and very Man; and how he is present with the faithfull, but because he is unmeasurable and very God.

SECT. 14. Against the reservation of Reliques in the Sacrament.

Obj. HAving thus (as I conceive,) manifested their errour aforesaid, I shall say something concerning their super∣stitious reservation of the Reliques of the Sacrament, which they gather from Gods command to the Israelites to keep a gomer of Manna, Exod. 13. 32. to evidence to their posterity how, and by what meanes they were sustained, and preserved in the Wildernesse for so many yeares.

Ans. That Relique was an holy Relique, kept by the Com∣mandment of God, not to be adored and worshipped, but to put the people in minde of that benefit in feeding of their Fa∣thers in the Wildernesse; but the keeping of this Relique doth offend against all these rules: As,

1. God hath not commanded them to keep any such thing. 2. In that they shew them to the people for adoration, and not for the commemoration of any benefit. 3. The Manna which putrified, being one day kept contrary to the Commandement of God, Exod. 16. 20. indures many hundreds of yeares by his appointment, but Popish Reliques are not preserved from pu∣trifying, therefore God hath not ordained them so to be kept. 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning, which doubtlesse was to take away

the cause of superstition, lest they might have adored and abu∣sed the Reliques of the Passeover; which charge given to the Israelites may also reprove the superstition of the Papists, which doe reserve the Reliques of the Sacrament, and of Saints carrying them about to sick folkes, as things of great vertue and holinesse.

Obj. Josephs bones was carried from Aegypt to Cannan, Gen. 50. 26. ergo the Reliques of Saints may be preserved.

Ans. Joseph was laid in a Coffin, they did not rake out his ushes, and take his bones and carry them about to work Miracles, as the Papists seeme to doe by the bodies of Saints (if they be their bodies) and in that Joseph desired to be carried to the Land of promise, the Scriptures directly sheweth the cause to have been the profession of their faith, and hope, that the Land of pro∣mise should be given unto them, as Joseph had formerly said (in these words) God shall surely visite you, and you shall carry my bones hence, Gen. ••0. 25.

SECT. 15. Against the posture of kneeling to the Sacrament.

A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament, which hath been variable according to the manner of the Countries where it hath been, and is administred, as it was the custome of the Jewes to sit upon the ground, as Christ leaning upon Johns breast at Supper, which is imitated now by the Irish; but the Communion of the body and blood of Christ is called the Lords Supper, and sit∣ting being an accustomed gesture amongst us at our ordinary sup∣pers therefore sitting is a gesture most stress for such an 〈◊〉〈◊〉. A∣gain, some Churches use the posture of standing as well as sitting in imitation of the Passeover, but we never read that the Apo∣stles kneeted at the Sacrament, for so to doe is directly Idolatry and Superstition, as may thus appeare:

For to worship God in act, or desort a creature is Idolatry and Popery, but such is their kneeling, ergo. 2. To worship Christs Man-hood as present when it is absent is Idolatry, but Christs lo∣call body is in Heaven as I have proved, and therefore being so adored here on earth is Idolatry, and Superstition.

CHAP. VIII. The eighth Chapter treateth of their Limbus Patrum, or their Purgatory.

SECT. 1.

Objection. THeir opinion of Purgatory, or Limbus Patrum, (where they say all the ancient Fathers were be∣fore Christ) they ground upon such Texts of Scrip∣ture as these, viz. In that it is said, that Abraham was gathered to his people, Gen. 25. 8. &c. which Purgatory (say they) is not for the purging of Mor∣tall, but Veniall sinnes; and therefore the sinnes of the Fathers were purged there.

But that Abraham went to no such place is evident, Luke 16.* 1.81 15. where the place to which he went is called Abrahams bosome, which certainly cannot be a member of Hell, as they make Lim∣bus; the Apostle also sheweth to what place the faithfull are ga∣thered unto, Heb. 6. 12. where he exhorteth to be followers of them, who through faith and patience inherit the promises; as also Heb. 12. 22, 23. where the Author termeth the place to which they are gathered, The City of the living God, the heavenly Je∣rusalem, the place of an innumerable company of Angels, the gene∣rall Assembly, and Church of the first borne which are written ïn Heaven, to God the Judge of all, and to the spirits of just men made perfect; so that where the spirits of just men were, there the An∣gels were, for so we read, Luk. 16. 22. that Lazarus's Soule was carried by Angels into Abrahams bosome; but Angels are not in Limbus Patrum, ergo not the soules of Saints departed.

Again, Henock is said to be of that people to whom Abraham was gathered, but Henock was not in Limbus, for he was taken up into heaven, Gen. 5. 24. 2. Abraham, went to his fathers in ••race, Gen: 25. 8. that is, with joy and comfort; but what joy and comfort is there in Limbus, a Lake, and dungeon of dark∣nesse. 3. To be joyned to his people, is not to be joyned to the

Angels, for Abraham is said to goe to his Fathers, but the An∣gels were not his Fathers, neither is the phrase alone, as to say, he slept with his Fathers, or went the way of all flesh, or changed his life, for Ishmael is also said to goe to his people, Gen. 25. 17.

SECT. 2. Of Abrahams and Ishmaels people.

NOw Abraham and Ishmael had not the same people to goe un∣to, the faithfull cannot be said to be Ishmaels people, nor the prophane sort to be Abrahams people; but if the meaning of the phrase were no more then that they were joyned to the state of the dead, the faithfull and prophane should all goe to one people, wherefore this phrase, must needs imply a speciall disposition of the Soules of the faithfull after this life, in being associated to the company of the just, and laying up their bodies in an assured hope of the resurrection. The Apostle also sheweth what it is for the righteous to be gathered to their people, Heb. 12. 22, 23. to which we are joyned by faith whilst we live, and really when we are dead, as one saith, now, quo ad spem, in hope, but then, quo ad rem indeed.

Again, the Spirit of the Lord pronounceth a blessing to them that dye in the Lord, Rev. 14. 13. which are three Arguments a∣gainst Purgatory:

• 1. In that they which dye in the faith of Christ are blessed, but they which are in Hells torments (for Purgatory they say is a part of Hell) are not blessed.
• 2. They are said to rest from their labours, but they which are in Purgatory are in labour and paine.
• 3. Their works are said to follow them for their reward, but they which are tormented and punished are not rewarded.

Therefore we acknowledge no other Purgatory, but in this life* 1.82 a perfect purgation of our sins in Christ, and an imperfect, which is by a fiery probation of affliction, as the Apostle termeth it, 1 Pet. 4. 12. where he willeth the Jewes not to think strange concerning the fiery triall which was amongst them to prove them; Job also sheweth, that our Purgatory fire is in the affliction and sorrow of

this life, where he saith, Ex ibo & aurum, I shall come forth like Gold, Job 23. 10. As also the Prophet Isaiah saith, That the Lords fire i•• in Sion, and his furnace at Jerusalem, Isa. 35. 9. it is not then in Hell, or Purgatory.

SECT. 3. The Papists leave many things uncertain, and undiscussed touch∣ing Purgatory.

AGain, the most learned of them shewing the difference be∣twixt the ministry of the Angels in this life and in the next, leaveth it as uncertain, and undiscussed, whether the good Angels or the bad are the Ministers of the torments in Purgatory; as for the bad Angels, that they should be the Ministers of the Torments in Purgatory, or that they should exercise power over them, that in their life time did conquer the Devill, they hold not; neither yet will they have them to be the good Angels, for it is not meet (say they) that they which shall shortly come to be fellowes and partakers with the blessed Angels in Heaven. should be punished by such Angels.

Now let any reasonable man judge, whether Purgatory be a meere fantasie, yea, or no, where there is supposed to be tor∣ments, and yet no tormentors, viz. neither good or bad Angels, and if not they who then, not Christ I am certain, for he hath re∣deemed them, neither God himself, for the Apostle saith, Who shall lay any thing to the charge of Gods elect, it is God that justi∣fieth, who shall condemne? Rom. 8. 33, 34. God then having justi∣fied them by faith in Jesus Christ, there is nothing further to be laid to their charge; if then there be no tormentor in Purga∣tory, there is no torment in Purgatory, and so the fire of Purga∣tory is quite extinguished, and put out.

SECT. 4. Other circumstances not agreed on, &c.

AGain, besides the uncertainty who should be the tormenters; there be other maine points not yet resolved amongst them concerning Purgatory; as 1. Of the place, where it is. 2. Of the

fire, what it is, whether it be Corporall, or Spirituall. 3. Of the time, how long it shall last, whether for hundreds of yeares, or thousands. 4. Concerning the greatnesse of the paine, whether it exceed all the torments and punishments in this life; all which Articles are not yet defined and determined amongst them, we will therefore leave them to their uncertainties, and as they make question of the circumstances of Purgatory, so let all Christians not only make question of Purgatory it self, but also assure them∣selves* 1.83 that it is meerely an invention of their owne, as that of Ab∣solution, which they invented for no other end then to advance themselves in wealth and dignity.

For otherwise, what rationall man can think that it is in the power of any man to forgive the sins of another, which cannot for∣give 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 ••••pented for his owne, or of whom needed he to have asked par∣don, seeing he had all the power in his owne hands, as they ex∣pound the Text, Mat. 16. 19. and if so then it must consequent∣ly 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, threat∣ning the Layety, whom they kept in the darknesse of igno∣rance, by with-holding from them the light of the Scrip∣tures, 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 plea∣sure 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* 1.84 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 evi∣dent 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 re∣gard 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 graci∣ous 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 na∣ture, but all is of grace; and therefore Moses telleth the Israe∣lites, Deut. 4. 27. that because the Lord loved their fathers, there∣fore 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 pro∣vocation (as in himself) to his calling; neither was the begin∣ning 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 obedi∣ent, 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* 1.85 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 lon∣ger 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 righ∣teousnesse* 1.86 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 ser∣vices, 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 King∣dome 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 worthinesse in them, but for his owne mercies sake. And Moses telleth the Israelites, that God did not set his love upon them, because they were more holy then other Nations, for saith he, you are a rebellious people, but because the Lord loved you, therefore he hath done this unto you, Deut. 7. 8.

2. Inst. Neither did Joseph obtaine that great favour with God to have the preheminence over his Brethren by any merit, or worthinesse in himself, but of Gods meere mercy, grace, and favour towards him, for as yet Joseph had not shewed his faithfulnesse and chastity in Potiphers house; the purpose of God then to exalt Joseph (revealed to him in his dreame) Gen. 37. 6. went be∣fore

any merit on Josephs part, so also Gods free and gracious election, in setting us apart to everlasting salvation is without all respect or workes in us, as the Apostle toucheth, Rom. 9. 15.

3. Inst. Yea, the Book of Exodus sheweth us on the one side the ingratitude, and disobedience of the people of Israel; and on the other side the stedfast love of God towards them, which offer∣eth unto us an evident argument of Gods free election, without any respect to workes; the Apostle likewise to the same purpose alleadgeth that notable Text, I will have mercy on whom I will have mercy, Rom. 9. 15.

4. Inst. Neither did the Lord look upon us Gentiles, in make∣ing of us his people, for any worthinesse in us, but for his owne mercies sake, he hath called us to the knowledge of his truth; for otherwise what we are in our selves, the Apostle sheweth out of the fourteenth Psalm, where it is said, that they are all gone astray, &c. there is none that doth good, no not one.

So then it is most evident that Gods election changeth not, but* 1.87 whatsoever he hath decreed concerning any mans Salvation shall stand, for the gift and calling of God are without repentance, Rom. 11. 29. And the Apostle sheweth us, that the Lord hath chosen us, that we should be holy, not that because we were holy; so that good works is no precedent cause of our election, but a consequent effect thereof.

CHAP. X. Treateth of their tenent of justification by faith and workes.

SECT. 1.

THe Popish tenent concerning faith is, that it justifi∣eth* 1.88 not as it apprehendeth and applyeth the righteous∣nesse of Christ, but as it is a meritorious work, by the worthinesse and dignity thereof, and that it is a presumption for any man to be assured of his sal∣vation.

Ans. Now that this their assertion is contrary to Scripture will thus appeare, as Gen. 15. 6. where it is said, that Abraham

beleeved in God, and it was counted to him for righteousnesse; the Apostle also concludeth the contrary, where he saith, That to* 1.89 him that worketh not, but beleeveth, &c. his faith is counted for righteousnesse, Rom. 4. 5. where righteousnesse then is imputed and accounted, there it is not obtained by workes, faith then justi∣fieth not as it is a work, or meritorious, but as an instrument it ap∣prehendeth the justice of Christ which is imputed by faith.

SECT. 2. Faith a speciall application of the promises of God.

Object. A Justifying faith is not a speciall application of the promises of God in Christ, but a generall beliefe only, that whatsoever God saith is true; as Abrahams giving of credit to Gods speeches, that he should be the father of many nations.

Ans. It is otherwaies evident, for Abraham did not only be∣leeve Gods promises concerning his carnall seed, but his faith rea∣ched also to the spirituall seed, which was Christ, as the Apostle applyeth it, Gal. 3. 16. yea, Abraham rejoyced to see Christs day, Joh. 8. 16. as having a particular interest in him, as his Saviour; the fore-named place doth therefore strongly prove against that their assertion, for whereas Abraham had formerly shewed ma∣ny excellent workes, as of Piety, in building Altars in many pla∣ces, and calling upon the name of the Lord; in charity in seeking reconciliation betwixt L••t and him, Chap. 13. of mercy, in redee∣ming of Lot being taken prisoner, Chap. 14. contempt of riches, in refusing to take the King of Sodoms goods; yet none of all these workes are reckoned, or imputed to him for righteousnesse, but only his faith.

SECT. 3. How Phineas zealous act was imputed to him for righteousnesse.

Obj. PHineas work in executing judgement upon the Adulterer and Adulteresse, was imputed to him for righteousnesse: faith then is not only imputed for righteousnes, but works also.

Ans. The Prophet in that Psalme speaketh not of that righte∣ousnesse whereby Phinias was originally counted righteous, or just before God (for that was by faīth, because without faith it is unpossible to please God, Heb. 11. 6.) but of that righteousnesse whereby Phinias faith was declared and testified, and thereby his zealous act (because of his faith) was counted a righteous work.

The like is also where the Apostle Paul denyeth that Abraham* 1.90 was justified by workes, Rom. 4. 2. and the Apostle James affirm∣eth, that he was justified through workes, Jam. 2. 21. The first speaking of justification properly before God, the other of the same testified, and declared by workes unto men; and therefore Phinias fact is said to be imputed to him for righteousnesse, from Generation to Generation, that is, in all ages he was known, and reputed just before God and men. And therefore the Apostle James saith, Shew me thy faith by thy workes, Jam. 2. 18. as if he should have said; 'Tis true, before God it is thy faith only that justifieth thee, (in regard that he only knoweth thy heart) but in that I cannot judge of thy inward affections, it is requisite that I should discerne some actions from thee, which may testifie to me that thou art godly, and therefore our Saviour saith, ye may know them by their fruits, &c.

Albeit therefore the Apostle urgeth the shewing and approving of faith, that Abraham was justified through faith in the offering up of his Son Isaac, yet before God he was formerly justified by faith, but by this his obedience his faith was both approved to God, and made manifest unto men.

SECT. 4. Foure sorts of faith.

Object. WHat manner of faith is that which you terme justi∣fying faith?

Ans. For the better discerning hereof, it is requisite to know the divers kindes of faith, which are of foure sorts, viz.

1. There is fides inissialis, vel fundamentalis, the faith of be∣ginning,* 1.91 or fundamentall faith, whereof the Apostle speaketh, Heb. 11. 6. He that commeth to God, must first know that God is, &c.

and this kinde of faith towards God, the Apostle referreth to the doctrine of beginning, and essence of God, in knowing him to be the only God.

2. There is another faith called, fides miraculorum, the faith* 1.92 of Miracles touched by the Apostles, 1 Cor. 13. 2. If I had all faith, so that I could work miracles, and remove mountains.

3. There is fides Historica, an Historicall faith, which belee∣veth* 1.93 all things to be true which are written in the Scripture, in which sence the Apostle James saith, the Devills beleeve, and tremble; they beleeve there is a God, and that all is true that the Scripture speaketh of God, and of his Justice, Power, Judge∣ment, and rewarding of the righteous, as may be gathered from their owne expressions, as, I know thee who thou art, even the holy one of God, Mark 8. 7. in which expression the Devill did both acknowledge Christ and God; as also Mat. 4. 6. It is writ∣ten, he shall give his Angels charge over thee, where he acknow∣ledgeth that the Scriptures shall be fulfilled; as also Mat. 8. 29. Art thou come to torment us before the time? In which they doe acknowledge Gods Justice; as also Job 1. 9. where Satan saith, Doth Job serve God for nought, hast thou not set an hedge about him, &c. by which they acknowledge a reward to be given to the righteous.

4. The faith of faiths, or the justifying faith, which the Apostle* 1.94 Paul maketh mention of, Gal. 2. 20. viz. In that I now live in the flesh, I live by faith in the Son of God, who loved me, and gave him∣self for me; and this faith is the life of the Soule, whereby he that beleeveth is able in particular to apply unto himself the me∣rits of Christs death.

And the difference betwixt these four sorts of faith are* 1.95 these: the

• 1. Apprehendeth the essence, and being of God.
• 2. (The faith of Miracles) his power.
• 3. The Historicall faith, his truth; and
• 4. Namely, the justifying faith, his mercies.

SECT. 5. These faiths not one and the same in substance.

Obj. THese foure sorts of faith are not the same in substance, they differ only in property, which (as the Gospel) is contained and included in the Law, as a tree in the seed.

Ans. If that were true, then it were possible for them which have the one, to have the other; and so Devills also which in some sort beleeve, (as I have shewed) should also be capable of justifying faith. And as to that you say, that justifying faith is contained in the Morall Law, we are to distinguish of the Law,* 1.96 for it is sometimes taken more largely, either for all the Scrip∣tures of the Old Testament, as Luk. 16. 17. It is more easie for heaven and earth to passe away, then that one title of the Law should faile. So Joh. 15. 25. It is written in their Law, they ha∣ted me without a cause, which testimony is found in Psal. 35. 19. or else the Law is taken for all the Book of Moses, and so the Law and the Prophets are named together, Mat. 7. 12. This is the Law and the Prophets; but the Law sometimes is taken more strictly for the Morall Law, whereof the Apostle speaketh, Rom. 7. 7. I know not sinne but by the Law, and so the Apostle oppo∣seth the law of works to the law of faith, Rom. 3. 27.

Now as the Law is taken generally, either for all the old Scrip∣tures written by the Prophets, or for the writings of Moses, it cannot be denied, but that faith in Jesus Christ, is in this sence both contained, and commanded in the Law, for the Lord spake of Christ by the Prophets, Luk. 1. 7. and Moses wrote of Christ, as our Saviour saith, Had ye beleeved Moses, ye would have belee∣ved me, for Moses wrote of me, Joh. 5. 15. but as the Law is strict∣ly* 1.97 taken for the Morall Law, the law of workes, which contai∣neth only the ten words, or Commandements in the decalogue, so we deny justifying faith to be in the Morall Law, and that for these reasons following.

SECT. 6. The Law and the Gospel differ in nature and substance.

1. IN regard that the Morall Law and the Gospel differ in very nature and substance; for the one is naturally imprinted in

the heart of man, and the other is revealed and wrought by grace; the first the Apostle testifieth where he saith, The Gen∣tiles which have not the Law, doe by nature the things con∣tained in the Law, Rom. 2. 14. the other also is witnessed by the same Apostle, Rom. 2. 24. We are justified freely by grace; the Ar∣gument then may be framed thus:

The Morall Law is grafted into the heart of man by nature, but faith in Christ is not by nature, but by grace above nature▪ for if it were naturall, then all men shoule have faith, which the Apostle denyeth, 2 Thes. 3. 2. faith then in Christ belongeth not to the Law.

2. The effect of the Law of workes and the Law of faith are* 1.98 divers, for the one worketh feare, and the other love and peace, as the Apostle saith, Ye have not received the spirit of bondage to feare againe, but ye have received the spirit of adoption, whereby we cry, Abba father. Rom. 8. 17. The same Apostle also saith, that the letter killeth, but the Spirit giveth life, 2 Cor. 2. 6. thus then the argument standeth.

The same thing cannot be the instrument of contrary things, of life and death, peace and terrour, love and feare, for a foun∣taine cannot send forth salt water and sweet, Jam. 3. 12. but the Law is the minister of dread, of feare, and terrour, ergo not of life, and peace; and so consequently not of the faith of the Gos∣pel, which bringeth all these.

3. The same thing doth not make the wound, and give a plaster to cure it; the Law doth shew us our sinnes, faith by grace in Christ healeth them; The Law reviveth sinne, without the Law sinne is dead, Rom. 7. 8. But we are dead to sinne, and alive to God through Jesus Christ our Lord, Rom. 6. 11. the same cannot make us dye to sinne and revive sinne, the Law doth the one, therefore not the other.

4. The Preachers, publishers, and givers of the Law and the Gospel were divers, the Law was given by Moses, but grace and truth came by Jesus Christ, Joh. 1. 17. but if justifying faith were commanded in the Law, then grace also should come by the ministry of Moses that gave the Law, and so prove the Scrip∣tures false.

5. The qualities and conditions of the Law and the Gospel

are divers, the Law promiseth life to him that worketh; Moses thus describeth the righteousnesse of the Law, that the man which doeth these things shall surely live thereby, Rom. 10. 5. but the Gospel requireth not the conditions of working, but beleeving, to him that worketh not, but beleeveth in him that justifieth the un∣godly, his faith is counted for righteousnesse, Rom. 4. 5. if then faith were commanded in the Law, to beleeve should also be a work of the Law, and then the Apostles conclusion should be in vaine, who faith, I conclude that a man is justified by saith with∣out the workes of the Law; but if faith be excluded out of the workes of the Law, then it is not commanded, or contained in the Law, for then it should be a work of the Law.

SECT. 7. How the Popish writers would reconcile Paul and James.

NOw whereas Paul thus proving Abraham to be justified by faith without workes, Rom. 4. 2. 5. and James, that Abra∣ham was justified through workes, which at the first seeme to be contrary to each other, the Popish writers goe about three waies to reconcile these places, viz.

1. Say they, The Apostle in that expression excludeth Abrahams Morall workes before faith, and therefore by such workes they grant a man is not justified, but by such as follow and proceed of faith.

Ans. Before that God had imputed righteousnesse unto A∣braham by faith, he had done divers faithfull workes, as the Apo∣stle sheweth, As that by faith when he was called obeyed God, and by faith abode in the Land of promise, Heb. 11. 8, 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes, excludeth even such workes also from justification. Againe he saith, to him that worketh, the wages is not counted by favour, but by debt; but the workes done before, or without faith; no wages is due, because without faith it is im∣possible to please God, therefore he meaneth not such workes.

2. They say that Paul speaketh de fide charitate formala, of a saith formed with charity, and furnished with good works, and such 〈◊〉〈◊〉 faith truly justifieth.

Ans. True it is that Abrahams faith, which Paul so much commendeth, was a lively and working faith, and yet it did not justifie him as it was active, in bringing forth good workes, but as it was passive in apprehending, and laying on hold of the righte∣ousnesse of God, as the Apostle sheweth, in that Abrahams man∣ner of justifying and Davids was all one, but David declareth that man blessed to whom God imputed righteousnesse without workes, Rom. 4. 6. to which the Apostle addeth Abrahams full assurance, that he that had promised was also able to performe, and therefore it was imputed to him for righteousnesse, Ver. 21, 22. it was not then imputed for the working of his faith, but for his bebeeving.

3. They use a distinction of a first and second justification, the first as when of a sinner a man is made just. 2. When a just man be∣comes more just: of the first (say they) Paul speaketh, of the se∣cond James.

Ans. The Scriptures knoweth no such distinction of a first, and second justification; that which they call the second justification, is no other but sanctification, which is an increasing, and going forward in the fruits and further assurance of justification; the Prophet saying, Blessed are they whose iniquities are forgiven, and whose sins are covered, speaketh of that justification when of a sinner a man becommeth just before God, which they call the first justification. But to that blessednesse is promised, and where happinesse and blessednesse is obtained, no further justification is necessary; wherefore the first and one justification sufficeth, and so there needeth not a second.

Further, this distinction admitted, Paul should rather treat of the second justification, because he alledgeth the example of A∣braham, who was called already, and had done many righteous workes, before the Scriptures maketh any mention of the imputa∣tion of any righteosnesse unto him by faith; and James of the first, who bringeth in the example of Rahab the Harlot, who was cal∣led, before she had done any worthy works, so that the two Apo∣stles must be, and are truly reconciled as aforesaid. And as to the assurance of our justification, the same instance of Abrahams offe∣ring up his Son Isaac will verifie; at which time the Papists them∣selves confesse that Abraham was certain of his salvation, or that he was in the state of grace.

SECT. 8. Beleevers may be assured of faith and salvation.

Obj. THe assurance which Abraham had then, was a particular experimentall knowledge, that in that worke he had pleased God.

Ans. Abraham in this particular, was not only assured of Gods favour, but was undoubtedly perswaded of the promise in gene∣rall concerning the Messiah, as the Apostle saith, Neither did he doubt of the promises, but was strengthened in the faith, Rom. 4. 20. and this is that our Saviour saith, that Abraham desired to see his day, and saw it, and rejoyced, Joh. 8. 56. his assurance then which he had of Salvation in the Messiah, procured unto him this great joy.

Obi. Abraham knew that he was in the state of grace by speciall revelation.

Ans. This assurance that Abraham had, was not by any parti∣cular or extraordinary revelation, but by the proper and ordi∣nary operation of faith, as the Apostle saith, He was strengthe∣ned in the faith, Rom. 4. 20.

Obj. This revelation was made to the Patriarkes in the Old Testament, and the Apostles in the N••w; who was (as it were) the founders of the people of God.

Ans. Paul (in matters of faith) maketh no such diffence be∣twixt the Patriarkes and other beleevers, where he saith, Now it is not written for him only, that it was imputed to him for righte∣ousnesse, but also for us, &c. Rom. 4. 23. and he also saith, that a crown of righteousnesse was not only laid up for him, but for them also that love his appearance, 2 Tim. 4. 8. to whom then the same certainty of faith is decreed, the like assurance is not denyed.

Obi. All beleevers are not sure of their Justification, seeing Abraham had served God most faithfully before, and yet never till then, was assured of his Justification.

Ans. It followeth not (because Abraham was not 〈◊〉〈◊〉 assured of his Justification) that therefore every beleever cannot be justified at all; it doth only follow, that there was a time that Abraham had not such an assurance, for the dearest childe of God

(being naturally prone to sinne, as the sparkes to fly upwards) having committed some grievous offence, doth after the act (ma∣ny times) conceive in himself that he is the childe of perdition, or otherwise he could not have been so forsaken of God. In∣stance in David, who had the testimony of the Spirit of God, that he was a man after Gods owne heart, and yet we see after his sinne of Murder and Adultery, he conceiveth that God had forsaken him, and therefore desireth the comfort of his helpe againe, as though he had been utterly deprived of it; and yet at other times both before and after, he was fully assured of it, as the Scriptures doe plentifully make appeare; so likewise it is untrue, that Abraham had not this assurance untill he had offe∣red up Isaac, for the Apostle sheweth, that he had that assu∣rance, when faith was imputed to him for righteousnesse, Rom. 4. 22, 23. which was before he was circumcised, Gen. 15. 6.

SECT. 9. The assurance of Justification, best known to him that hath it.

Object. THe Scriptures commending the righteousnesse of A∣braham and other Patriarks, doth rather make (〈◊〉〈◊〉) sure and certaine of their salvation then themselves.

Ans. No mans salvation can be better knowne unto 〈◊〉〈◊〉 then to himself, for as the life of the body is more felt where that life is, then of others which only see the body to live; so faith which is the life of the Soule▪ (as the Scripture saith, the just shall live by faith) is better apprehended of those that have the pos∣session of it, then of such as only behold it. Again, in vain doth the Apostle exhort us, to labour to make our calling and election sort, 2 Pet. 1. 10. if it could not be accomplished.

Obj. The Apostle exhorteth us, to work it out with feare and trembling, Phil. 2. 12.

Ans. The Apostle in that place doth not deny but that it may be wrought out, he therefore exhorteth us so to demeane our selves, as that we doe not presume of any worthinesse in our selves, that may deserve it, and therefore he also exhorteth them that stand, to take heed lest they fall, 1 Cor. 10. 12. lest being secure of our

election, which is certaine and infallible (in regard that whom God loveth, he loveth unto the end.) We sinne presumptuously, trusting to Gods election, and therefore the Apostle exhorteth us, to work it out with feare and trembling, least we being circum∣vented of Satan (who can transforme himself into an Angel of light to deceive us) and so be prevented of that which we vainly hoped for.

Obj. When may a man be certain of his election or salvation?

Ans. When he regardeth not sinne in his heart, and untill* 1.99 then he cannot; for the Prophet David speaking by experience saith, that so long as he regarded sinne in his heart, the Lord would not beare his prayers, Psal. 66. 18. so that when we feele in our selves, that we are throughly dead unto sinne, and to all the affe∣ctions and desires of the same, it is impossible that we should be certaine of our election; for in this it may be said as of the Com∣mandements, that he that keepeth them all and offendeth in one (that is, he that keepeth them all but one) is guilty of the breach of all, in regard that the charge was to keep that one as well as all the rest. So he that in his affections, is dead to all man∣ner of sins; but one which he still desireth to retaine, being his darling sinne, and that either for profit or pleasure, is in the same respect guilty of all, it being probable that he would breake the rest upon the like termes, in which state and condition a man can∣not be fully assured of his salvation.

SECT. 10. How a man is said to sinne, and yet sinneth not.

Object. SƲppose, that a man should finde in himself, that he is dead in his affections to all manner of sinne, yet this man so long as be liveth will sinne, how can be then be assured of his salvation?

Ans. I have told you that was the maine reason, why the Apo∣stles did give the exhortation, to worke it out with feare, and trembling, yet neverthelesse, though such a man sinne daily (so is be not with a desire and affection, but in respect of the flesh ••usting against the Spirit) yet may he be assured of his salvation;

for, the Apostle affirmeth touching his owne person (being in the same predicament) that it wa•• not he that sinned, but sinne or the corruption of his owne nature that dwelled or remained in him, Rom. 7. in which Chapter he maketh an absolute distinction be∣twixt them, who may be assured of their election, and them that may not, and that in respect of mens affections and desires to sinne, or not to sinne, where making himself the president, he confes∣seth, that in him (that is, in his nature) there dwelleth no good thing, and that to will was present with him, but how to performe that which was good he found not; and that the good which he would have done he did not: Whereupon he maketh a second con∣clusion, that it was not he that did it, but sinne, &c.

So that the reason of the Apostle thus excusing himself in sin∣ning, was because he had a delight in the Law of God, in the in∣wardman. And that he had no pleasure in those sins, which he daily committed through the infirmity of his flesh, and the temptations and allurements provoking him thereunto, from* 1.100 which he desired deliverance; so that albeit his so sinning, he doth not doubt of his election, but was assured of it, (as appear∣eth in the 25. vers.) by Jesus Christ, who had taken away one guilt of such sins. And from this argument (of the Apostle) we may conclude, that it is not sinne that procureth damnation to any one, but meerly the delight which men take in the action of sinne.

And therefore the Apostle describing the blessed estate of a* 1.101 regenerate man, saith, that he sinneth not, neither can sinne; which is so spoken in regard he taketh no delight or pleasure in that sinne so committed by him, and so is not imputed unto him as sinne. The same Apostle also saith, that there is no condemnation* 1.102 to such as wal•• not ••f••er the flesh▪ but after the Spirit, Rom. 11. 1. And that as many as are led by the Spirit of God, are the Sonnes of God; and if Sonnes; then Heires; and Co-heires with Christ; so then as many as are such, may claime such a title and priviledge, And contrariwise, them that are not such, are not to enioy such priviledges or prerogatives.

CHAP. XI. The eleaventh Chapter treateth of their tenent of Free-will.

SECT. 1.

THe Pelagians were of opinion, that they (could with∣out the grace of God) doe some good worke or act, by which they put a thick wall betwixt them and the fire of Gods Spirit, lest they should be heated thereby, and warmed with love. To which opinion the Roman Catholicks consent, whose assertion is—

Obi. That a man naturally without faith, or without the speci∣all assistance of God, can performe some Morall good workes if no temptation let.

Ans. Both these assertions is sufficiently confuted, in that one sentence of our Saviour, Joh. 15. 5. Without me you can doe no∣thing, yet to cleare the point more fully, I will lay down all their arguments by which they vindicate their assertions, and answer ••o each particular; and to this purpose.

SECT. 2.

THey urge the words of the Prophet Isaiah, Chap. 1. 19. If ye will consent and they, ye shall eate the good things of the Land. As also, Exod. 15. 26. If thou wilt give care un∣to his Commandements. As also, Exod. 19. 5. If ye ••ill heare my voyce, and keep my covenant: From these, and such like places they argue thus.

Obj. If it be in our power to performe these conditions, then have we free will, if not, to what end are they propounded; these places therefore prove Free-will, or else they are propounded in vaine. They argue thus also: Will a Father command a Childe doe a thing which he knowes is unpossible to be done by him?

Ans. In the same respect a man may be said of himself to keep all the Commandements, as that he hath Free-will; but that we

have such power the Apostle doth utterly deny, Gal. 3. 10. where he concludeth, that every one that is under the workes of the Law, is under the curse, because they cannot keep it; for by the deeds of the Law no flesh can be justified, Rom. 3. 20.

2. These places in their sence being urged, do as well conclude, that a man of himself without grace, can keep all Gods Comman∣dements; for if a man cannot performe them wholly of himself, the same question remaineth, why they are propounded to them that cannot keep them, and yet albeit it is not in mans power to keep the Commandements, yet are they not therefore in vaine,* 1.103 for they serve as spurs to invite and stirre us up to obedience, and to strive unto perfection, and to labour to goe forward. But the chief reason the Apostle sheweth, Gal. 3. 29. viz. That it was a School-master to bring us unto Christ, the Law therefore was gi∣ven to that proud people of the Jewes, that they seeing them∣selves to faile in their owne strength wherein they trusted, they should seeke for an helper, and deliverer to doe it for them, viz. Christ Jesus; for otherwise to what end came our Saviour to performe the Law for us, but that we in regard or the weaknesse of our flesh could not performe; so that these precepts was propoun∣ded for these two ends:

1. That mans nature should thereby be stirred up to labour for perfection.

2. That finding himself to come short of the ability, he might see his owne weaknesse, and fly for succour unto Christ, without whom we can doe nothing, Joh. 15. 5.

SECT. 3. In what condition Adam was first stated.

Object. ADams freedome still remaineth (to us) who had powr to eate, and not to eate; and so we have power to sinne, and not to sinne.

Ans. Adam was stated in that condition, as was the Angels be∣fore their fall, who was created in potestate standi vel caenandi, in possibility to stand or fall; power of continuance he had from God, but possibility of falling he had from himself; for it is a

maxime in Divinity, Immutabilliter bonum esse Dei, proxemum est; to be immutable good is proper only to God; and therefore the Devill is said, Non perstitit in veritate, not to abide in the truth; and so also it is said of man, Perditio tua, ex te, O Israel, thy destruction is of thy self, O Israel.

I desire to know of these vaine boasters, wherein Adam made it appeare that he had Free-will, for I conceive it may rather be argued that he had none; for no man can be said to have Free-will, but he that is able of himself to resist a temptation, but Adam did not make it appeare that he had such a power as to resist a temptati∣on, ergo it did not appeare that Adam had Free-will. If he had power to resist, where did he shew, or expresse that power; seeing he could not resist the very first temptation, his will being then in its first purity, and full strength, yea never assayled before by any temptation; yea, having not only a freedome to eate, and not to eate, but also an expresse command from God not to taste of that fruit, and that under paine of death, and yet what a slender rea∣son* 1.104 doth he render for his excuse; The woman (saith he) whom thou gavest to be with me, she gave me and I did eate. Loe, what great resistance, what great arguments was used on his part to dis∣swade the woman from that wicked act, in tempting of him a∣gainst the peremptory command of God. Where is he once said to expresse the punishment due to himself, or her, for so offen∣ding; the consideration of which thing might have been a suffici∣ent motive to have perswaded him for committing of that sinne. If Free-will must be ascribed to one of them, it is more properly to be attributed to the Woman; for when the Serpent tempted her, she as it were made a resistance, by pleading Gods expresse com∣mand to the contrary; which thing Adam is not said to have done, either to the Serpent, or the Woman; but say that he had not assented unto her, but had powerfully withstood all the assaults of the Devill, and the Woman, giving them the foyle by the sword of the Spirit; yet could it not have been said to be* 1.105 done of Free-will, but rather by the power given him of God, who had said, Thou shalt not eate thereof, &c. or else rather to Ave, then good will, because God had bound him, and that un∣der paine of death not to doe it; but being so charged, and yet not obeying Gods command before the inticements and alure∣ments

of a Woman, is the least, yea no token at all of Free∣will in him.

SECT. 3. What small cause we have to boast of Free-will from Adam.

THus these Pharisaicall boasters may see by these glimps of A∣dams tryall, what cause we have to boast of Free-will as suc∣cessive or hereditary from Adam to us, which indeed is nothing, for as the Apostle saith, of our selves we can doe nothing, no not so much as to think a good thought, or to speake a good word; as we may see by the example of Jacobs sonnes unto Joseph, Gen. 17. 4. where it is said, they could not speake peaceably unto him; and our Saviour saith of the Pharisees, How can ye that be evill speake good things; so that Jacobs sonnes abounding with malice could not speake peaceably unto Joseph, and the Pharisees being a genera∣tion of Vipers, could not speake well of Christ; As an evill tree then cannot bring forth good fruit, Mat. 7. 18. and as a Moore can∣not change his hew, or a Leopard his spots, no more can he that is accustomed to doe evill doe that which is good.

Again, sinne hath not a desire to the Soule, but the Soule rather* 1.106 to it, and so at the uttermost it can but follow, that man by his naturall power can only resist a temptation; which thing was not apparent at all in Adam, for it is not said that he made any re∣sistance at all, but presently at the first sight received it, The Woman gave me (saith he) and I did eate. A very powerfull resistance for us to imitate or boast of.

So farre are we then from having Free-will, as that both the preparation 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 go∣ings 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 spi∣rit of Wisdome, and understanding, and knowledge, and in all man∣ner of workmanship, &c. from which we are taught, that the ho∣nour of every good thing ought to be given to God; and if hu∣mane 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 Savi∣our, 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 righte∣ous 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 Mur∣der, Theft, Adultery, &c. but in regard of the affirmative pre∣cept, 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 i•• the speak∣ing, 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 transgres∣sing 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* 1.107 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 de∣struction. As therefore God fore-saw mans transgression, so like∣wise 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 take∣ing 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* 1.108 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 na∣ture 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 de∣sires 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 un∣derstand them to be meant passively, of the frame of the heart which was created of God, for that is good, because God crea∣ted 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* 1.109 which is esteemed evill; wherefore that place giveth no occa∣sion 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; so that it maketh direct∣ly against the Pelagians, who deny sinne to be a deprivation of nature, but say, it is a corrupt imitation; whereas it appeareth by the Text, that even in the very youth, and first age, when we are not so apt to imitate, there is evill and corruption in the heart. Again, sinne is the cause of death, for if Adam had not sinned he had not dyed, but it is most evident that Infants dye (which if sinne were not the cause) then were the Scriptures false, which* 1.110 saith, the wages of sinne is death. Now what other sinne can pro∣cure an infants death, (which hath not sinned according to the similitude of Adams transgression,) viz. actually, unlesse it be originall sinne, which certainly is a most infallible demonstra∣tion, that children are borne in originall sinne. In the next place I will shew you what it is.

SECT. 3. Originall sinne described.

ORiginall sinne is an inherent corruption of our nature, pow∣red out into all the parts of the minde, by the guilt of A∣dam; who was not only the Progenitor, but also as it were the root of mans nature: for the Lord committed those gifts to Adam which he intended to bestow upon mans nature; which when he had lost, he lost them not only for himself, but also for his while posterity, by meanes of which we bring forth the workes which are called the workes of the flesh, Gal. 5. 19.

Now to the further description of originall sinne, we finde in Scripture the cause, the subject, and the effect of it.

1. The cause as I said before was Adams fall, as we may see,* 1.111 Rom. 5. 15. & 1 Cor. 15. 21. as also by the suggestions of the De∣vell, Gen. 3. 4. as also through Adams Free-will, whereas he might have refused.

2. The subject of it we take to be the old man, with all his* 1.112 power, minde, will, and heart; for in the minde there is dark∣nesse, and ignorance of God and his Will, as appeareth by the words of our Saviour, Mat. 12. 34. O generation of vipers, how

can ye being evill speake good things? The Apostle also saith, that the carnall minde is at emnity with God, for it is not subject to the Law of God, neither can be, Rom. 8. 7. The Apostle James also testifieth the same in these words, Let no man say when he is tempted, that he is tempted of God, for God cannot be tempted with evill; neither tempteth he any man, but every man is tempted when he is drawne away of his owne lusts, and inticements; then when lust hath conceived it bringeth forth sinne, &c. Jam. 1. 13, 14, 15.

3. The fruits of originall sinne are either internall, or exter∣nall;* 1.113 internall, as ungodly affections, or evill concupisence, which the Apostle termeth Idolatry. 2. Externall, as wanton lookes, prophaine speeches, and devillish actions; as in Mat. 15. 19. Out of the heart proceedeth evill thoughts, &c. which procureth a cau∣terised conscience, the which procureth the wrath of God, and eternall damnation, as the Apostle testifieth where he saith, that the wrath of God is revealed from heaven against all ungodlinesse, and unrighteousnesse of men, that holdeth the truth in unrighte∣ousnesse, for which thing sake the wrath of God is come upon the Children of disobedience, Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. & Jam. 1. 15.

SECT. 4. Of Concupisence.

THe Pelacians doe hold this tenent in the generall, that Con∣cupisence was not sinne in any man; and so doe the Papists generally, in particulars, (viz. that concupisence after Baptisme is not properly sinne, nor forbidden by Commandement; and that it is not verily and properly a sinne in the regenerate, but that it is only so called, because it comes of sinne, and inclineth to sinne;) each of their Objections shall be propounded, and answe∣red:* 1.114 And first in answer to the Pelagians objection, that hold it in the generall, that concupisence (which is the first fruit of ori∣ginall sinne, being to will, or to desire without the externall acti∣on) is no sinne; to which purpose they argue thus: viz.

Obj. Such things as are naturall, are not evill, but concupisence, or to will, is naturall; therefore it is not evill, nor consequently sin.

Ans. The Apostle saith, that we are all by nature the children of wrath, therefore because we are so by nature, by the same rea∣son it should be no discommodity unto us to be the children of wrath, which would be a meere madnesse to conceive.

Obj. Even in our nature as it now standeth corrupt, the appe∣tite or desire of such things as tend to the conservation of nature, and to decline and shun the contrary are not evill, but such is the concupisence to meat and drink, and the like; ergo.

Ans. Such motions and appetites of themselves are not evill,* 1.115 as they are naturall motions, but if they be inordinate motions, and exceed a just measure, they are evill; as to have an immo∣derate desire to meat and drink, for as it was naturall for Eve to desire to eate of the fruit of the tree, yet to desire it against the Commandement of God was evill; so it is likewise with these naturall motions, if they be immoderate, and inordinate, they are evill.

SECT. 5. How Sinne is to be measured.

Obj. THat which is not in mans power to avoyd, is no sinne, but not to covit is not in mans power; ergo it is no sin.

Ans. Sin is not measured by the necessity, and liberty of Nature,* 1.116 but by the disagreement which it hath with the Will of God. 2. When God first printed the Law in mans nature, before his fall, then were the precepts of God given unto him in his power to keepe. 3. Though man by his voluntary corruption hath lost his power and liberty, yet God fore-goeth not his power, and right in commanding; but that Concupisence is sinne,* 1.117 it is most evident by the Morall Law, that would not forbid it unlesse it were sinne. As also the Apostle who urgeth the same argument, saying, I had not known sin but by the Law, for I had not known lust except the Law had said, thou shalt not covit, Rom. 7. 7. Thus much touching the objections of the Pelagians, next in answer to the Popish objections.

Obj. The objection which the Papists make touching concupi∣sence

is, viz. That it is taken away by Baptisme, to whom I re∣turne this answer, viz.

Ans. The subjects which they and many other Societies admit* 1.118 to Baptisme, are not at that time of their admittance, fit members, or subjects to receive that Sacrament of initiation into the Church of Christ, which in its due place I shall fully prove. But as to such persons as are meete Members, (and have also received it according to the direction, and institution of Christ, and his A∣postles) I answer thus.

That originall sinne is not simply taken away in Baptisme, but* 1.119 only in respect of the guilt. It is taken away formally, but not ma∣terially. There be two things to be considered in originall sinne, as first, the disagreement, and repugnancy it hath with the Law of God, and the guilt of the punishment; the latter way, origi∣nall* 1.120 sinne is remitted, and released in Baptisme, it shall never be laid to the charge of the truly faithfull members of Christs Church, as the Apostle saith, Who shall lay any thing to the charge of Gods elect, Rom. 8. 33. but the other remaineth still in Gods Children, as the Apostle Paul confesseth of himself, Rom. 7. 23. I see another law in my members, rebelling against the law of my minde, but yet though it remaine, and have a being in the faith∣full, yet it doth not raigne and exercise the power of an absolute Monarch, to make its will their law. To which purpose the A∣postle exhorteth the Romans, that they would not suffer sinne to raigne in their mortall bodies, to obey it in the lusts thereof.

SECT. 6. The Virgine Mary borne in originall sinne.

Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne, it being for the honour of Christ?

Ans. The Apostle acquainteth us, that whatsoever the Law saith, it saith to them that are under the Law, that every mouth may to stopped, and all the World be culpable before God; but the Virgine Mary was under the Law, and blameable as others were, and therefore guilty of originall sinne. She was also made righteous by faith, for she called Christ her Saviour, in her

Song, Luk. 1. 47. the Apostle also saith, that we were all the chil∣dren of wrath, and if all, then the Virgine Mary, and so borne in originall sinne; the Scriptures also discovereth divers infirmities* 1.121 in the Virigine Mary, as Luk. 2. 48. in finding fault with Christ, whom she had formerly acknowledged to be her Saviour. 2. Her interrupting of Christ in his Sermon, Mat. 12. 46. 3. In her pre∣scribing a time for Christ to shew a Miracle, for which she pro∣cured a rebuke from him, Joh. 2. 2. upon which reasons and testimonies of Scriptures, describing her infirmities, we inferre; that the Virgine Mary was conceived, and borne in originall* 1.122 sinne, as others are, and Christ only is exempted, of whom only the Apostle saith, He was in all things in like sort tempted, and yet without sinne, Heb. 4. 15.

CHAP. XIII. Treateth of the Popish distinction of Mortall and veniall Sins.

SECT. 1.

Objection. THough concupisence be a corruption of our nature, yet it is but a veniall sinne, or at the most partly mortall, and partly veniall; for when our desires are without reason, then it is a mortall sinne, but when they are reasonably required, it is but a veniall sinne?

Ans. The distinction of Mortall and veniall Sinnes being un¦derstood in their sence, that some sinnes (in the condition and qualities thereof) are mortall, and some veniall, is contrary to Scripture, which maketh death the wages of sinne, Rom. 6. 23. that is, of all. But to the faithfull (tis true, through Gods grace)* 1.123 all sinnes are veniall, and shall never be laid to their charge, (and so no concupisence is mortall;) otherwise, there can be no rea∣sonable coviting of any other mans things; for reason ••s groun∣ded upon the Law of Nature, against which is all concupisence: therefore the coveting of any thing which is our neighbours

(being a transgression of the Morall precept) is in its owne nature mortall.

SECT. 2. No worthinesse to be attributed to our selves from any gift of Nature.

ANd if we rightly understand our selves, it is contrary to the nature of a true Christian to justifie, or vindicate himself in any thing that may tend to his owne glory and praise, by ascribing any worthinesse to himself from any gifts of Nature that is resident in him, or to endeavour to lessen, or mittigate a sinne, but rather to acknowledge himself to be altogether sinfull and un∣cleane, which was the qualities of all the holy men of God, as the Scriptures doth plentifully expresse; for if we did but truly con∣ceive what sinne is, there is none which we ought to esteeme little or veniall, unlesse it be comparatively, seeing there is none so small but that without repentance is able to sink the soule to eter∣nall* 1.124 damnation, who will think that a slight wound which giveth a sudden in-let to death; but should we grant this errour, of all other sinnes they are most dangerous, both for their frequency and security, the one increasing them to a large heap, and the other so covering them that we see not how they wrong us; so as we see the raine that falls in smallest drops moystens the earth, and makes it more slimy and dirty then a shower which descends vio∣lently, which washeth away but sinketh not in. And as the smallest letters are more hartfull to the sight, then they that are written with a text pen; so those sinnes which are esteemed as small and veniall, and we take no notice of, may soonest prove our fatall overthrow.

And for the better progresse in this question, we will observe* 1.125 the degrees which are to be considered in the nature of sinne, which are three, viz. Appetitus, assentio, & actio. The appetite, or first desire. 2. The perfect assent. 3. The action.

Now the very appetite is restrained in the Morall precept, al∣though it doth not yeeld to the desire, if it doe but tickle us with a delight, it is sufficient to make us guilty; for our Saviour saith

that, He that looketh on a woman to lust after her, hath committed adultery with her already in his heart, Mat. 28. where if we ob∣serve, our Saviour meaneth not in these words, he that looketh, and lusteth, but he that looketh (to) lust; that is, he that look∣eth upon a woman as an object to kindle, or set an edge to his lust, or to give way unto it in the least degree; which instance suiteth with the first degree of sinne, which is the appetite, and not with∣in* 1.126 the bounds of consent, or action. By which it is evident, that all concupisence is forbidden, yea that which hath the least incli∣nation of the will though no consent be given.

SECT. 3. Concupisence of two sorts, good and bad.

Obi. ARe those thoughts which are in the minde without any con∣sent of the will to be counted as sin before God?

Ans. We are to distinguish betwixt concupisence and desire,* 1.127 which is either good concupisence, or bad; the good is of two sorts, either 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 superna∣turally wrought in man by grace, as is the love and desire of ver∣tue; 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 con∣cupisence is sinne.

Evill concupisence is of three sorts; 1. As Idle, roving, and* 1.128 impertinent thoughts, which the mind may easily reject. 2. Vio∣lent 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: (other∣wise) 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 him∣self 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 pre∣cept, 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 origi∣nall sinne, together with that native corruption, they are con∣trary 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 de∣fect. 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* 1.129 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 transgres∣sion 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,* 1.130 if it be understood not of the nature of sinne, but of the quali∣ties of the persons: for unto them that believe, all sinnes are ve∣niall and pardonable, through the mercy of God, Rom. 8. 1. There is no condemnation to them that are in Christ Jesus; but to the wic∣ked 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 Apo∣stle 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 ve∣ry 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* 1.131 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 Matri∣mony; so that onely the fault, which is in respect of the circum∣stances (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* 1.132 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 switch, is not equall with him that striketh with a sword. 6. Cum quem, with whom the sinne is committed; as fornication betwixt them that are married, is more hey∣nous then betwixt single persons. 7. Ʋbi, where, in what place it is committed; for it is more heynous to steale in a Church, or Con∣gregation of Gods people, then in another place. 8. quando, when, for it is more heynous to steale in time of Divine worship, then at other times. 9. Ad quid, to what end; for the end maketh a thing of it self lawfull or unlawfull.

Now to make an action lawfull or good, all these things must concurre; but it is enough to make it evill, if it faile in any of them; and this faultinesse of the action, passeth with the action it selfe, which is the subiect thereof, and remaineth not.

3. There is left behind a macula, a certain stain or blot in the Soule, whereby the Image of God is deformed.

4. Besides this stain, there is a guiltinesse of punishment.

5. The punishment it selfe, which is Hell Fire, without true repentance.

SECT. 7.

Object. VVHether doe we sinne of necessity, or of a voluntary disposition: for if it be of necessity, it ceaseth to be sin, and if it be voluntary, it may be avoïded.

Answ. Sinne is both of necessity and voluntary: First, it is of* 1.133 necessity in respect of Adams fall, by which we became Bond∣slaves to sin and Satan. Secondly, in that we have originally a seed of that defect in us procured by him, and so can will nothing but that which is evill; that as the Apostle saith, We are not suffici∣ent of our selves to think any thing of our selves, as of our selves, 2 Cor. 3. 5. it being proper to God alone to work in us both to will and to doe of his good pleasure.

Object. The Apostle saith, he would that which was good, though he could not accomplish it, Rom. 7. 15. Therefore man of himselfe can will that which is good.

Ans. The Apostle in that place speaketh not of the Naturall man, but of the regenerate; for he addeth, I am delighted in the* 1.134 Law according to the inward man; but (saith he) I see another law in my members, resisting the law of my minde, Rom. 7. 22. And it will fully appeare that we are corrupt in both parts, viz. in soule and body: For that which is born of the flesh is flesh, John 3. 6. And, to be carnally minded i•• death, Rom. 8. 6. And therefore in vain doe we seek in man either integrity, understanding, or the feare of God: For the will is so fast bound by the slavery of sinne, that it cannot move it selfe to that which is good, and much lesse apply it selfe thereunto. For such a motion is onely a beginning of turning unto God, which is wholly attributed to the grace of God in Scripture; as in Jer. 31. 18. where Ephraim is said to desire of God, to turn him that he might be turned. And the Spouse in the Canticles, Draw me, and I will run after thee, with divers other* 1.135 places of Scripture which doth testifie the same. It is therefore proper to Nature to will that which is evill, and to Grace that

which is good, whereupon it followeth that men are drawn unto evill by necessity of will, and yet they are not constrained to com∣mit it. Again, on the other side it commeth to passe through the the infinite goodnesse of God, that godly men cannot doe evill through any forceable compulsion; for otherwise the minde of man in its owne nature is voyd of all grace, for which cause it is said that he that hath begun a good worke in us will also finish it, Phil. 1. 6. & 2. 13. as also, It is God that worketh in us both to will and to doe of his good pleasure. The Lord also speaking by his Prophet, saith, that he will give his people a new heart, and take from them their stony heart, and also put his Spirit in the middest of them, and make them walke in his Commandements, Ezec. 35. 26. by which it appeares, that all the inclinations to goodnesse pro∣ceed only from Gods Spirit moving us thereunto, secretly say∣ing, This is the way, follow it.

Grace then goeth before every good work, it doth not follow after, but so that will, and desire doth accompany it, not lead it; For the will doth worke by grace, the Lord preventing him that is unwilling that he may be more willing, and that he may not will in vaine, so that there can no will be found which is incli∣ning to good save in the elect, but the cause of election must be sought without men; whereby it is proved, that man of himself hath not a right will, but that it floweth from the same good* 1.136 pleasure whereby he was elected before the Creation of the world; as also that the beginning of willing, and doing well, proceedeth from faith, and faith is the gift of God; it must needs then follow, that it is of meere grace, when we begin to will that which is good, being inclined and bent naturally to evill. As also by the instance of David, who desired the Lord, to create in him a new heart, Psal. 51. 12. yea we are as prone thereunto, as the sparkes to fly upward.

SECT. 8. The Pelagians two-fold question answered.

THe will therefore is the Patient, and not the Agent, and there∣fore to resolve the Pelagians two-fold doubt, viz. whether we

sin willingly being made bond-slaves to Satan; and whether in evill workes we ought to attribute any thing unto God; we thus answer.

As touching the first we answer, that mens wills may be com∣pared to an Horse that waiteth his Masters pleasure, and God and the Devill may be compared to Hors••-men, or Riders, but if the Devill possesse it he carrieth it head-long unto death, as it were an Hunter over hedge and ditch; as we may instance in that example of Job, upon whom it was the Lords pleasure to exercise by calamity the patience of his servant, but contrariwise Satan endeavoureth to drive him into dispaire. Again, the Caldeans study contrary unto equity, to get gaine by that which was ano∣ther mans, in which passage one and the same act may be ascribed unto God, Satan, and Man, but the variety in the manner and end maketh the justice of God appeare without any fault; and in the other the wickednesse of Satan and Man is discovered, to their perpetuall shame and reproach.

Obi. If it be not in the power of a Sinner to obey, exhortations should be made in vaine, admonitions should be superfluous, and reprehensions rediculous.

Ans. Our Saviour saith, that without him we can doe nothing, Joh. 15. 5. and yet notwithstanding he doth neverthelesse re∣prove those that did evill without him; as we may see in his re∣proofes which he uttered against Corazin and Bethsaida, Mat. 11. 21. as also to the Scribes and Pharisees, and others of the Jewes, ver. 23. terming them Vipers, Mat. 12. 34. children of the De∣vill, Joh. 8. 44. by reason of their uncleane thoughts, and ungodly actions, and yet these sinned not of absolute necessity, as we may instance in Phara••h, Exod. 7. 22. where it is said, that Pha∣raoh did not hearken to Moses as the Lord had said.

From which instance we may collect, that it was necessary that Pharaoh should not have harkened to Moses, because the Lord had fore-told so much, who cannot be deceived, but Pharaoh was not forced or compelled thereunto.

SECT. 9. Two sorts of necessity.

THere are two sorts of necessity, viz. a violent necessity which forceth and compelleth, and there is a conditionall necessity, when a thing is said to be necessary, another thing presupposed. So Pharaohs disobedience and obstinacy was the second way neces∣sary upon the proposall of Gods presience, but the first way it was not necessary.

The first of these is coactive, the second is voluntary; the first neither justifieth a man if he doe well, being forced thereunto, nor condemneth him if he doe evill, but the second hath place in both; for by it the righteous have praise (whose obedience in respect of Gods ordinance is necessary, and infallable;) and con∣trariwise the wicked are condemned, who sinne willingly, not∣withstanding (Gods presience considered) in some sort, it is also necessary. As our Saviour said concerning Judas, It is ne∣cessary that offences should come, but woe be to him by whom they come, Mat. 18. 7. It was necessary that Christ should suffer, be∣ing the determinate counsell and fore-knowledge of God, Act. 2. 23. but Judas did not know that he was appointed to be the man that should act that treason, but he did it voluntarily, out of his covetous affection to money, as doth evidently appeare by his owne expressions, What will ye give me and I will betray him un∣to you, Mat. 26. 14.

Again, it was necessary that the Prophets and Wise men should be killed, crucified, scurged, and persecuted by the Jewes, as Christ had foretold, Mat. 23. 34. but neverthelesse the Jewes did it out of a voluntary hatred they had to Christ, and his Gos∣pel, as plainly appeareth in Scripture.

CHAP. XIIII. Treateth of the power of a regenerate man in point of sinning.

SECT. 1.

Objection. TOuching which the Papists affirme, that the precepts and Commandements of God to a man regenerate, justified, and in the state of grace, are not impossible to be kept.

Ans. In answer to which it is requisite, first to lay open the point touching the ex∣tent of the truth therein contained, and then to answer to their objections.

1. We are to consider a four-fold state and condition of man;* 1.137 first as he was created in a perfect state before his fall, when it was possible for man to have kept the Law, and have conformed himself in perfect obedience to the will of his Creator.

2. But man considered in his corrupt estate, before he be rege∣nerated and restored, can by no meanes keep the Law, as the Prophet saith, Can the Black-a-moore change his hew, or the Leo∣pard his spots, Jer. 13. 23. so the Apostle, Whatsoever is not of faith is sin, Rom. 14. 23. And we are not able of our selves to think any thing as of our selves, 2 Cor. 3. 5.

3. In the restored estate of man by Regeneration and new Birth the Law is partly possible to be kept, and partly impossible. It is possible two wayes; 1. By the imputation of the righteous∣nesse of Christ, who hath fulfilled the Law for us, for he needed not to have fulfilled it for himself, as he suffered not for himself, for he was perfectly holy and just even from his conception, by the communication of the Divine Justice, for the Apostle saith, Rom. 10. 4. Christ is the end of the Law, that is, the fulfilling of the Law for righteousnesse to every one that beleeveth. 2. The Law is possible to be kept of the regenerate in respect of the in∣coation, or beginning of obedience internall, and externall, as the Apostle saith, This is the love of God, that we keep his Com∣mandements, 1 Joh. 5. 3. for he which is without this being of

righteousnesse (that is, without regeneration) and saith he knoweth, and serveth God, he is a lyar, &c.

SECT. 2. The power of Regeneration.

NOw this regeneration, and incoate obedience being wrought in the faithfull by the Spirit of God, though it doe not wholly extirpate and root out sinne, yet it keepeth it so under that it reigneth not in them, and doth so revive them that they labour to resist sinne, and to live according to the Law of God; which obedience though it be (in it self) imperfect, yet it is accep∣ted of God by faith in Christ, in whose perfect righteousness•• whatsoever is imperfect in our obedience is perfected, and our imperfections pardoned.

Yet even in those regenerate ones the Law is impossible to be* 1.138 kept, in respect of that perfection which God requireth; and therefore the Prophet David saith, Psal. 143. 5. Enter not into judgement with thy servant, for in thy sight shall none living be justified; the faithfull then, doe both imperfectly keep the Law, committing many things against it. 2. In those things wherein they doe keep the Law. They have some imperfection as the Pro∣phet Isaiah saith, Chap. 64. 6. All our righteousnesse are as a stained clout, with Deut. 27. 16. Mat. 5. 21, 22. 28. Act. 15. 10. Rom. 7. 8. 24. 25. 1 Cor. 2. 14. Jam. 2. 20.

But there is great difference betwixt the regenerate, and the* 1.139 unregenerate, even when they sin; 1. In that Gods purpose standeth to save the Elect, though they sometimes slip, but so it is not with the other. 2. Their repentance in the end is cortaine, so it is not in the unregenerate. 3. Even in the sins of the regene∣rate, there yet remaineth some seed of faith, which is not utterly extinguished, nor they wholly given over; but the wicked, and unregenerate, are wholly sold over unto sin, and their very con∣science is polluted, and defiled with it. 4. The glorious state of the Saints in the next life, their obedience shall be perfect, and they shall be wholly conformable to the Will of God, and then we shall be just, not only by the imputative Justice of Christ, but

by a proper essentiall Justice, and then we shall fully be made like unto the Image of Christ, as the Apostle saith, Rom. 8. 29. Those which he knew before, he also predestinated to be made like the Image of his Son.

SECT. 3.

Obj. IN the next place their Objections shall be cited, and answe∣red in order, their first objection being this, viz. The works of the Spirit are perfect, but good workes in the regenerate are workes of the Spirit, ergo they are perfect.

Ans. This Argument proceedeth from that which is simplici∣ter (simply and absolutely of the Spirit) to that which Secun∣dum quid, after a sort is of the Spirit. The workes of the faith∣full are not absolutely the workes of the Spirit, but they be so the workes of the Spirit as they be also our workes, so they are pure, as they proceed of the Spirit; but impure, and imperfect as they be our workes.

Obj. They which are conformable to Christ have perfect works, but the faithfull are conformable in this life to the Image of Christ. Ergo.

Ans. The proposition is only true, of those which are perfect∣ly conformable, but so are not the faithfull in this life, but only in part, as the Apostle saith, 1 Cor. 13. 12. Now I know in part, &c. And as our knowledge, so our obedience, both imperfect.

Obj. There is no condemnation to the faithfull, Rom. 8. 1. therefore their workes are perfect.

Ans. The argument followeth not, for the priviledge of the faithfull, and their exemption from condemnation, dependeth not upon the perfection of their workes, but upon the perfection of Christs righteousnesse, imputed to them by faith.

Obi. Christ at his comming shall render to every man according to his workes, but it standeth not with Gods Justice to give a perfect reward unto imperfect workes; therefore the workes of the rege∣nerate, because they shall be perfectly rewarded are perfect works.

Ans. The obedience of the faithfull shall be perfectly rewar∣ded, not according to the Law of workes, but according to the

Law of faith, whereby the righteousnesse of Christ is imprinted, and rewarded in them, being theirs as fully, as if they were their owne. 2. Christ shall also judge according to their workes, not as causes of their reward, but as testimonies, and lively argu∣ments of their faith.

SECT. 4.

Obj. THe Scriptures ascribeth perfection to the workes of the Saints, as it is said of Noah, Gen. 6. 9. that he was a just man, and a perfect man in his time. Hezekiah also saith, I have walked before thee with a perfect heart, 2 King. 20. 3.

Ans. These and the like sayings must be understood of the perfection of the parts of obedience, not of the degrees of perfection; that is, the faithfull doe even exercise their obedience in every part of the Law, but not in a perfect degree, or measure. 2. They are said to be perfect only in comparison of such as are weake, and imperfect. 3. Their sincerity and perfection is understood, as be∣ing opposite to dissimulation and hypocrisie, that their hearts were perfect towards the Lord, that is, unfainedly, without dissi∣mulation, in which sence the Prophet David saith, Judge me ac∣cording to my innocency, &c. Psal. 7. 8.

Obi. The Apostle saith, Whosoever is borne of God sinneth not, 1 Joh. 3. 9. The faithfull being borne of God cannot sin.

Ans. The Apostle in that place doth not understand the dwel∣ling of sin, but the reigning of sin, for otherwise he should be contrary to himself, who had said before, Chap. 1. 8. If we say we have not sin we deceive our selves, and the truth is not in us. So they which are borne of God sin not; that is, sin though it re∣maine in them, it reigneth not in them, as the Apostle saith, Though we walke in the flesh, we are not after the flesh, 2 Cor. 10. 3. neither was the Law given to justifie men thereby, for the Apo∣stle saith, That by the deeds of the Law shall no flesh be justifled in his sight, for by the knowledge of the Law commeth the knowledge of sin, Rom. 3. 20. this then is the end and use of the Law, viz.

• 1. It sheweth what God is, viz. one that loveth Justice, and hateth iniquity.

• 2. It is a glasse, wherein we may see that Image after which man was at the first created, which now is defaced in him by sin.
• 3. It is a rule, and line, after the which we should square our lives and actions.
• 4. It sheweth the corruption of our natures. and so it is a* 1.140 Schoole-master to bring us unto Christ. So that this is the profit of the Law; First, to convince a man of his infirmities. 2. To drive him to seeke the medicine of grace in Christ.

CHAP. XV. Treateth of the Popes dispensing with the Morall Law.

SECT. 1.

ANother of the Popish Tenents is, That the Morall Law, or any precept thereof may be by humane au∣thority dispensed withall, to which purpose the Popes Cannonists doe give to their Terreine god, an infinite and unreasonable power, these being their conclusions, viz. Papa potest dispensare contra jus divinum. The Pope may dispence against the Law of God. 2. Contra jus Naturae, Against the Law of Nature. 3. Contra novum Testamentum, Against the New Testament. 4. Contra Apostolum, Against the Apostles. 5. Papa potest dispensare de omnibus preceptis veteris & novi Testamenti. The Pope may dis∣pence with all the precepts of the Old and New Testament, and that for these reasons following, each of which shall receive its answer; their first reason being this, viz.

SECT. 2.

Obi. AS amongst men, the Law-giver may dispence with his Law, so God that gave the Morall Law, is therefore above the Law, and may dispence with it. And if God may dispence, then the 〈◊〉〈◊〉 of the Church may certainly dispence, because they are in 〈◊〉〈◊〉 ••••ead.

Ans. 1. As to that concerning humane Lawes, which tend to* 1.141 the common good, the preservation of the Publique State, the maintenance of peace and justice, the Law-givers cannot so dis∣pence as to over-throw the end of those Lawes, (as it shall be lawfull to disturbe the publique State, or the like;) for this were to evert the very scope and end of the Law. But yet in particular cases they may dispence, as that where an order is that every one shall watch, which is intended for the good of a City, yet some may be dispenced withall, and exempted from watching, who may more necessarily be imployed for the common good; for here, al∣though the letter of the Law be not precisely kept, yet the inten∣tion of the Law-makers is observed, which is to seeke, and pro∣cure the common good. So likewise universally, the Lord neither will, nor can dispence against his Law, as to make it lawfull to have other gods, to take Gods name in vaine, and the like; for this were for God to deny himself to be just, 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table, were to deny his owne Justice, and so consequently to deny himself, for God is most true, yea Justice it self, and the Law is a perfect rule of justice, yet in the particular determina∣tions* 1.142 of the Law, the Lord doth dispence; as with Abraham sa∣crificing of his Son, Gen. 2. 2. the Israelites in robbing of the Aegyptians, the fornication of Hosea the Prophet, Hosea 1. 2.

For the Will of God which is most just, and the right (which he hath in the lives, bodies, and goods of men) maketh these things lawfull, (being done by the Commandement of God) which other∣wise would be unlawfull; for a man may use his Oxe, or his Asse at his pleasure (because they are ordained for his use) so likewise may the Lord doe with men, take away their lives at his pleasure, and that by a double right; both because man by his sin hath deserved to dye. 2. As he is his Creator, and may use the creature at his pleasure, or as may best serve to his glory. And as man may use his owne goods, and that which is lent unto him precario, freely and frankly, during the pleasure of the lender: (which when he will he may require againe) so the earth being the Lords, and the fulnesse thereof, which he (as it were) lend∣••th to man so long as it pleaseth him. He may justly at his plea∣sure, transfer things from one to another, and like as Matrimony

maketh carnall copulation lawfull, so the Lord may by his Com∣mandement bring, and supply the like bond as Matrimony is, as in the instance of the Prophet afore mentioned, when the Lord bid him take unto him a Wife of fornication, the Commandement of God made that lawfull, which otherwise was unlawfull, and so in the other examples.

But albeit, God can make that which seemes unjust to be law∣full and just, yet can he not make a just, and a good act, to be evill and wicked, as that he which worshippeth God aright doth evill, or such like; and the reason is, because God by this meanes, should be contrary to himself, in commanding one so to worship him, and yet counting him for so worshipping him to doe evill. A∣gain, it is impossible for God to doe that which he cannot will; now the Lord willeth no evill to be done, therefore he cannot make that which is good to be evill, because he cannot deny himself, who is only good.

SECT. 3. A difference betwixt the precepts of the first and second Table.

THere is also a difference to be made betwixt the precepts of the first and second Table. God doth dispence with the se∣cond, which he referred to the good of our neighbour, (when he seeth it more to make for his owne glory, which is the true end and scope of the first and second Table;) as when God command∣eth to dishonour Parents, rather then to dishonour him; and bid∣deth them kill; and so in the rest. But with the precepts of the first Table he dispenceth not, because they are immediatly refer∣red to his owne glory, for otherwise it were to consent to disho∣nour himself; and thus much for the answer of the first part of the Argument.

2. It followeth not (if God can dispence) that therefore the* 1.143 Prelates and the Church may. 1. Because the dispensation a∣gainst a Law, must be by as great authority as the Law was first made by. But the Moral Law (grounded upon the Law of Nature,) was founded by the Author and Creator of Nature, and there∣fore by him only, and not by any else may it be dispenced with.

2. As in naturall effect•• ordinarily there must goe before an ex∣traordinary cause, a naturall cause; as a thing cannot be made hot, unlesse fire or some other efficient cause of heat be put unto it; so that the Pope himself cannot command a thing to be ho••, but by such efficient cause of heat. Yet the Lord without such ••ediate and ••rdinary mean••s, can make a thing hot by his infinite power, supplying that cause himself.

So likewise in Spirituall actions, the Lord may supply that which maketh the thing lawfull, which man cannot doe without some externall cause, or circumstance doe concurre in making the act lawfull. As to kill is an unlawfull act in it self, neither can the Pope, or any other man make it lawfull to kill, unlesse there be some cause that maketh it lawfull to kill; as when the party commanded to be slaine deserveth to dye. But God (to whom all men are debtors, and who is the Lord of every mans life, may command to kill without any injustice, although there be no such apparant cause or circumstance, which should make that act lawfull.

SECT. 4.

Obj. BƲt they further object thus: To restore that which is committed to a mans trust is a naturall duty; yet this is dispensed with, when as a man refuseth to restore to a Mad-man his sword or weapon, which he gave one to keep; so the Magistrat•• ordinarily dispenceth with that precept, Thou shalt not kill, when he commandeth Malefactors to be slaine: So also the Maccabees dispenced with the Sabbath, when they resolved to fight with their enemies on the Sabbath day, 1 Mac. ••. Chap. As these precepts then were dispenced withall by men, so may the rest.

Ans. For the first instance, there is in that particular case, no dispensation against the Law of Nature, for then by such dispensa∣tions it would be made lawfull, not to restore that which is com∣mitted to trust, which cannot be made lawfull by any dispensation; for this were to crosse and over-throw the Law of Nature, but not to restore a sword to a furious man, is but a particular inter∣pretation of that generall Law of Nature, wherein the in••ent of

that Law is kept, for it is agreeable to the Law of Nature, to ren∣der whatsoever belongeth unto another; and the reason thereof is, because it is just. So it is lawfull by the same Law, (notwith∣standing) not to give unto a Mad-man his owne sword, because it is just. Also the meaning and reason of the Law is kept, because the furious man would doe some hurt with his weapon, and there∣fore to administer occasion and instrument unto his rage, were unjust.

In the other two particulars, there is no dispensation, but an interpretation rather, or declaration of the Law; as that it is no Murther when one is justly slaine. And in the other, that it is no breach of the Sabbath, when necessity compelleth to breake the rest thereof; but thus to dispence were a dispensation to make it lawfull to kill where one cannot justly be put to death, and to worke upon the Sabbath where there is no necessity. 2. Thus to dispence were to make it lawfull afterward, which was not before such a dispensation; but it was alwayes lawfull for the Magistrate to put to death, and upon like necessity to intermit and suspend the rest of the Sabbath. 3. Besides these interpretations and de∣clarations of these Lawes, they are not devised by man, but war∣ranted in Scripture by the Lord himself, the Maker and Au∣thor of the Law, and therefore they are not to be interposed by any humane authority.

CHAP. XVI. Tr••ateth of their opinions touching ••he Sabbath day, &c.

SECT. 1.

Objection. TO this particular they say; That the keeping of the Lords day, or the first day of the weeke instead of the Jewish Sabbath, is not warranted by Scripture, but only by tradition from the Apostles.

Ans. There are three most evident Texts of Scripture which doth make appeare, that this change of the Sabbath began in the times of the Apostles, and so

by their Apostolique authority being thereto guided by the Spirit of God, is warranted, and so declared, and testified in Scripture, Act. 20. 7. 1 Cor. 16. 2. Revel. 1. 10. In the first of these Scrip∣tures we have the exercises of religion, preaching and administring of the Sacrament, which were peculiar to the Sabbath, trans∣ferred to the first day of the week. In the second, a publick chari∣table collection for the poore, which was also used upon Sabbaths. And in the third, the very name of the Lords day is set down.

SECT. 2.

2. ANd further, that this day was consecrated by Gods divine Authority, the great workes which he honoured that day with, doth shew, as one hath collected from Scripture. As the Israelites passing through the red Sea, the Manna first ray∣ned upon the Israelites in the Desert, Christ was Baptized in Jordan, water was turned into Wine in Cana of Galilee, where∣in the Lord blessed the five leaves where-with he fed 5000. men, wherein he rose againe from the dead, entered into the house the doores being shut, and wherein the Holy Ghost descended upon the Apostles.

3. This reason also may perswade it, because the Lords day is sanctified to holy uses, as the Sabbath was to the Jewes; but it belongeth only to God to sanctifie by his Word, as the Apostle saith, Every creature is sanctified by the Word of God, and prayer, 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word, before it can be changed by the Word, there must be the same authority in the alteration of it, as was in the first institu∣tion. The Lords day then was not ordained by the ordinary au∣thority of the Church, for then the Church by the same autho∣rity might constitute another day if there were cause, which can∣not be admitted. The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven, being specially directed thereunto by the Spirit of God, for the reasons▪ abovesaid.

Obj. The Apostle reproveth the Galathians for observing dayes and moneths, &c.

Ans. In that place the Apostle doth not simply prohibit the observation of dayes, but with an opinion of religion placed in the day, and necessity. 'Tis true, the Jewes kept their Sabbaths, as making the observation of the day a part of Gods Worship; and they held it necessary to keep that day unchangeable, as it was al∣so* 1.144 unto them a type and figure of their spirituall rest: but Chri∣stians now keep not the Lords day in any of these respects, either as a day more holy in it self then others, or of necessity to be kept, but only for order and decency sake, because that it is meet that some certaine day should be set apart for the Worship of God, as also in regard of the Morall precept which is not abolished, viz. the fourth Commandement.

SECT. 3. Against satisfaction for sins by a temporall punishment.

Obj. THe Papists are of opinion, that satisfaction may be given for sin by temporall punishments, for proofe hereof they in∣stance in that passage of the Levites, in slaying of their Brethren at the command of Moses, Exod. 32. 28. from which punishment in∣flicted by the Levites upon the Idolaters, the Lord (say they) was well pleased.

Ans. We must not think that Gods wrath was thereby satis∣fied, for God was appeased before by the prayer of Moses, ver. 19. neither was it likely, that the punishment of a few, could satisfie for the sins of the whole Hoast, that the death of three thousand, should make amens for the sins of sixty thousand; and besides, one mans punishment cannot satisfie for the sins of another, no more then one mans faith can save another. But the Prophet saith, the just shall live by his faith, viz. his owne faith, not ano∣ther mans faith; ergo As also in that the Scriptures doth posi∣tively set downe and declare, that the soule that sinneth shall dye. Again, that which God forgiveth he perfectly pardoneth, Jer. 31. 34. I will forgive their sins, and remember their iniquities no more, with Ezek. 18. 22. His transgressions shall be mentioned no more unto him. But if the punishment of sin should be reserved, the fall being pardoned; sin shall be remembred after forgive∣nesse,

which is contrary to those Scriptures I have named.

Obi Adam and Eve had their sins forgiven them upon the pro∣mise of the Messiah, yet they both received punishment, Numb. 14. 20. God at Moses request forgave the sins of the murmurers, yet all their carcasses fell in the wildernesse.

Ans. That punishment inflicted upon them was not a satisfa∣ction for their sins past, which was already upon their repentance remitted unto them, wherefore those chastisements which fol∣fowed* 1.145 after remission of sins, (as in the other example given in instance) were rather correction for their owne emendations, or examples of others, then punishments for sin; for if sin should be directly punished, it should never have temporall but eternall pu∣nishment. Therefore when the sin is pardoned, it is not the pu∣nishment of sin, but a certaine admonition, for the Lord thinkes good to chastise those which have offended (though their sins be forgiven) for these causes.

1. That they may be throughly humbled, and take heed that they commit not the like againe. And therefore David saith, It was good for me that I was afflicted. 2. For the example of o∣thers, that they likewise may be warned that they offend not in the like. As the correction of Simeon and Levi was for the admo∣nition of their brethren, and posterity. 3. That men feeling the Justice of God in their due correction, may fly unto Gods mercy, and the promises of God in Christ. As Adam when he received the sentence of death for his transgression, had also the promise of the Messiah given him.

SECT. 4. Why God punished the Creatures which had not offended.

Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man, seeing they had not offended, as in the destruction of the old world, wherein the Lord is said to destroy the Beasts of the fields, and the Fowles of the Ayre, reser∣ving only a few to preserve seed.

Ans. Seeing the Creatures were made for mans use, therefore when man was taken away, there should be no further use of

them. 2. Like as when the head is cut off the members dye, so to∣gether with Man, the Creatures over which he had power, are punished, not only he, but his; as we see in the like president of Achan, and all that he had: and hereby the severity of Gods pu∣nishment appeareth, as also the greatnesse of mans sin that brought destruction upon many. As David•• 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 rio∣tous 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 Ju∣stice 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 tran∣sitory thing resteth in the doer; neither the fault which goeth with the act, nor the blot which is only in the Soule of the offen∣der 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 in∣fliction, God or man; If by man the punishment be im∣posed, it is in the losse only of temporall things, as of possessions, pri∣viledges, 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 Chil∣dren, 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 tempo∣rall, 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 Cap∣tivity. 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. A∣chan also was punished with his Sons and Daughters for the sacri∣ledge 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 asser∣tion, 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 si••s* 1.146 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 gene∣ration, 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* 1.147 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 tem∣porall punishment, which may be inslicted for their Fathers sins; but the best solution is, that God is said to shew mercy to thou∣sands 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 re∣spected 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 bles∣sings upon the Children of the righteous, although they be wic∣ked, but that is generall or particular; God sometimes is mer∣cifull, 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* 1.148 hate me, is not understood of the particular, but of the exem∣plary 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* 1.149 righteous, in a double respect, viz. both for their exemplary vertues of their Fathers, whom they imitate; and of their own righteous∣nesse, and this without limitation, even to a thousand generati∣ons, 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 man∣ner

for imitating their Fathers sins, which punishment extend∣eth 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 ini∣quity, when he doth not imitate his Fathers sin: Moses and Ezekiel are here then reconciled, Ezekiel saying, the Sonne shall* 1.150 not beare the iniquity of the Father, and Moses, that he will visite the iniquity of the Fathers, &c. the first speaking of such as decline their Parents evill way; and the other, of imitating their Fathers impieties.

CHAP. XVII. Treateth of Popish Chrismes, or Oyntments, and other Popish trinkets, &c.

SECT. 1.

THe use of their superstitious Chrisme, they gather from Exod. 30. 29. where the Lord commandeth Moses, to make the Oyle of holy Oyntment, which holy Oyle or Oyntment (say they) is a Type and Figure of the spirituall Oyntment, viz. the gifts and graces of Gods Spirit, which should be shed upon the faithfull under the Gospell.

Thi•• consecrating of their Chrisme mixed with Balme, to anoynt their Bishops and Priests, doth fully declare them to be Priests of the Law, and not Ministers of the Gospel; the consecrating of which Chrisme, and how they apply it, I will also make knowne, that thereby their Idolatrous and Superstitious folly, may be made more manifest.

Their Chrisme (saith my Author) they consecrate in this man∣ner,* 1.151 1. The Miter'd Bishop muttereth certaine Charmes, and inchanted words over the Chrisme, and then bloweth upon it. And after him commeth there other twelve Priests in their order, who breatheth over the Chrisme; then the Bishop useth certaine exor∣cismes, with prayers, wherein he maketh mention of Moses, Aaron, David, the Prophets, Martyrs, &c. praying that this Chrisme,

may have power to confirme the like gifts as they had; then he put∣eth to a little Balme, and at the last boweth himself unto it with these words: Ave sanctum Chrisma, All haile holy Chrisme; the like doe all the Priests in their order. Thus make they an Idol of their Chrisme, which manner of consecration they never learned of Christ nor his Apostles. For,

The Apostle sheweth what is the oyntment and anoynting of Christians, viz. Ye have an oyntment from him that is holy, 1 Joh. 2. 20. the Anoynting or Chrisme which we receive from him dwel∣leth in us, and the same Chrisme or oyntment teacheth us all things; we have therefore no Chrisme or oyntment of Christ, but the graces of his Spirit, which are bestowed upon the faith∣full; and the Prophet David speaking of that oyntment, saith, Thy God hath anoynted thee with the eyle of gladnesse above thy fellowes, Psal. 45. 7. this Ceremony therefore of anoynting be∣ing fulfilled in Christ, it savoureth strongly of Judisme, as also to be wiser then Christ, who commandeth no such thing to be done. As also his Apostles, who used no such Ceremony in the ordaining of Ministers.

SECT. 2. Of Popish Altars.

LIke unto their Chrisme, is their invention of Altars, and their anoynting of them, seeing the Altar in the Leviticall Law, was a Type and Figure of Christ, and was only to continue untill Christ, the true Sacrifice, should offer himself upon the Al∣tar of the Crosse. 'Tis true, Altars were holy before Christ came, who was promised by it, but after he entred into the most holy place, it was repealed and rejected; it is therefore Judisme, to retaine Altars still in their Churches, the Primative times knowing no such Alters, neither have they any colour for their Altars out of that place, Heb. 13. 10. We have an Altar, where∣of they have no authority to eate which serve in the Tabernacle, &c. which plate they alledge for the maintenance of their Al∣tars, for the Apostle speaketh there, of no materiall Altar, but of the death and passion of Christ, as it followeth, ver. 17. their

imitating, therefore of Jacobs anoynting Altars as he did the Pillar, Gen. 28. 18. is superstitious, for the Ceremonies of the Law, (which were but figures and shadowes of things which were to come,) are not meet ornaments for the Gospel, as their Wash∣ings, anoyntings, Sacrifices, and their other rites, which as the Apostle saith, were but shadowes of things to come, the body being of Christ, Col. 2. 17. the body then being come, what needeth the shadow?

Again, the same anoynting that Christ was anoynted with, his members also receive; but that was a spirituall unction, Luk. 4. 18. The Spirit of the Lord is upon me, because he hath anoyn∣ted me; of which anoynting the Apostle speaketh, You have an oyntment from him that is holy, and ye have knowne all things, 1 Joh. 2. 20. but if Jacobs anoynting must be a patterne, why doe they also sprinkle water which he did not; Jacob also used prophane and common oyle, such as he carried for his journey, but their oyle must be hallowed first, and consecrated by their Priests.

SECT. 3. Of their use of Candles.

THe like Superstition is used by them in burning of Day∣light, wherein they use more Superstition then did the Jewes in their Tabernacle, for they burned Candles only in the night, Exod. 28. 21. bnt these set up Candles and Tapers by day in their Churches, when as properly they are only to qualifie the darknesse of the night, therefore as it is rediculous to burn day∣light (as we say) by setting up lighted Candles; so he is not to be thought well in his wits, who offereth the light of Candles for a gift to the Author and Giver of Light. Again, the use of Candlesticks and Lamps, was to no other end then to give light; and therefore at N••one-day when there is no use of Candle∣light, to set up Tapers and Candles is a superfluous and super∣stitious use.

Their places of Sanctuary, may also be put in the number of* 1.152 their Superstitions, by which the course of Justice is hindered, Malefactors being thereby sheltered, and secured from the

Magistrate, by the immunity and priviledge of the place, by whichalso, Servants are incouraged to be contemptuous and diso∣bedient to their Masters, finding succour elsewhere; as also unthrifty and carelesse Debtors, by which devise will seeke to defraud their Creditors, and therefore they erre exceedingly, to set up their Sanctuary-places to all kinde of Malifactors.

The like Superslition is also used in their Pilgrimages, which* 1.153 they observe in imitation of Abraham, who left his fathers house to travell, whereas it is evident that Abraham did not doe it out of an unconstant minde to change Countries, nor of a thirst∣ing desire to see strange fashions, and learne curious Arts; nor yet out of a coveteous minde to inrich himself, as Merchants use; nor yet of a superstitious devotion to visite the Sepulchers of ho∣ly men, and to goe in Pilgrimage to holy places, but he travel∣led to be out os the perillous Society of Idolaters where he li∣ved, as also with a purpose to draw others to the knowledge of God.

SECT. 4. Of their Monkes and Hermites.

IN the next place, may be brought in the profession of their Monkish, Anchorish, and Hermites lives, which they would maintaine from Lots living in a Cave, Gen. 12. 38. but it ap∣peares by the example of Lot, who in a solitary place committed sinne, that it is not the place that mendeth mens manners; for if the heart be wanting, the place helpeth not: Lot sinned in the Mountaine, Adam fell in Paradice, the Angels in Heaven; it is then but a meere fancy for them to think that a Monkes Coule, a Cloysters life, of a Hermites Weede, can make a man more holy, but it is to be seared, that as Drunkennesse, and Incense were com∣mitted in the Cav••, so the Cloysters, and Seles of Popish Votaries are not free from the like uncleanesse.

Obj. We read that holy men required often to desart 〈◊〉〈◊〉, as Moses, Elias, John Baptist, yea our Saviour himself, who often went apart to pray.

Ans. That is no warrant for these Popish Professions afore∣mentioned,

for these holy men did but for a time sequester▪ themselves, that thereby they might more seriously be given to Prayer and Meditation, not leaving and renouncing their cal∣lings, as the other superstitious people doe.. Againe, they also in time of persecution fled into desart places, therein shewing their humanity and infirmity, least they might have been forced by persecution to deny the faith; but these doe place the greatest perfection (in this life) in that solitary profession.

Like unto these, is their superstitious Washings; when they ad∣dresse* 1.154 themselves to consecrate the Heast, and to approach unto the Altar, muttering these words of the Prophet David, I will wash my hands in innocency, and so will I compasse thine Altar. But this superstitious washing doth not justifie their Idolatrous service, who whilst they wash their hands, doe prophane Christs Supper, and take away the fruitfull application and efficacy of his death, by instituting a new Sacrifice. Therefore as Pilate washed his hands, and yet delivered Christ, even to be Crucified, so they wash their hands, and yet doe crucifie Christ daily in the Masse, in offering him up still in Sacrifice.

SECT. 5. Of their Pennance, and auricular Confession.

THeir Pennance consisteth of these three particulars, viz. Con∣trition of the heart, confession of the mouth, and satisfaction of the worke; Now all these may be in a reprobate, as in the ex∣ample of Pharaoh, who confessed that he had sinned; though it was no true confession, being forced thereunto by the grievous plagues of Haile and Lightning that was upon him, and his peo∣ple, Gen. 9. 27. for he simply confessed not his owne sins, but now, that is, at this, or that time I have sinned, in this, or that manner; yea, he also imitated satisfaction, for he was also content to let the people goe. As also in the example of Judas, in 〈◊〉〈◊〉 may finde them all three; as contrition and confes∣sion in these words, I am guilty in betraying the innocent blood; and satisfaction, in the restoring of the money which be had taken to betr••y Christ. But he wanted the fruit of true repentance,

the peace of the Conscience, and clearing thereof before God by remission of sins, as the Apostle sheweth, Rom. 5. 1. Being justi∣fied by faith, we have peace with God through our Lord Jesus Christ. As also 2 Cor. 7. 9. 11. where he sheweth, that repentance to salvation, is wrought by godly sorrow not to be repented of; and contrariwise, that the sorrow of the world worketh-death, viz. the counterfett repentance before mentioned, as was evident in Judas.

But more fully to expresse their meaning in these three parti∣culars, they would have contrition to be just, due, full, and per∣fect, and such as shall last to the end of a mans life, never expres∣sing when a man may be out of doubt that he hath performed this contrition, but shall be in a continuall suspence of the pardon of his sins; they also appoint a full and perfect contrition of heart, appointing no measure unto it, and so make it a part of satisfa∣ction of their sins, before God, appropriating that unto man, which is only proper to God himself.

Auricular confession, is that which they would have made to their Priests, and Shavelings, to whom (say they) we must reckon up all our sins, which can never be, for as the Prophet saith, Who can recite all his transgressions? As also, Whom have I in heaven but thee, or in earth in comparison of thee. Again, I said I will confesse my sins unto the Lord, and so thou forgavest the iniquity of my sin. As also in Psal. 51. Against thee only have I sinned, &c

SECT. 6.

Obj. THe Apostle James doth exhort us to confesse our sinnes one to another, &c.

Ans. In those words the Apostle doth not meane that we should confesse them to Popish Shavelings, neither doth he in∣joyne us to confesse our sins one to another, as though we might expect pardon from one another, but to the end that we might pray one for another (as the ensuing words doe make it appeare) for otherwise none can forgive sins but God only.

Satisfaction (say they) is made by teares, and prayers by tayle, before this or that stone, Taper, Lamp, Coules, with fast∣ing,

Sack-cloth, Almes, Pilgrimages, large Offerings, or the like; by which they think they pacifie the Lord, and pay that which is due to Justice, and make amends for their sins; whereas Christ being our Advocate, Mediator, and Propisiation for our Sins, we need no other recompence, or satisfaction, our sins being forgiven for his Name fake, 1 Joh. 2. 2. 12. seeing he is the Lambe of God, which taketh away the sins of the World, Joh. 1. 26. whose satis∣faction being perfect and absolute, is imputed to us by faith, which no man can obtaine but he that is also sanctified by the Spirit; so that the Apostle speaking of such like traditions, Colos. 2. 20. saith, That they all perish with the using, being the commandements and doctrines of men, having only a shew of Religion, and humblenesse of minde, but the body is of Christ, Col. 2. 17. which very words of the Apostle like a Thunder∣boult, breaketh in pieces all the traditions of the Romish Church, as of Vowes, Auricular Confession, Satisfaction, Purgatory, Par∣dons, and whatsoever is by them added to the Word of God, which their Monks define to be the Service of God, and by which they declare themselves to be Anti-christians.

SECT. 7. Of speaking in an unknowne Tongue, in the exercise of Divine Worship.

THe next thing that presents it self, is their reading the Scriptures in an unknowne Tongue, whereas in common reason, if a man make a Covenant, he ought to know those things whereunto he bindeth himself; and therefore the Papists erre exceedingly, in that they suffer not the people to understand those things which they binde them to keepe, seeing neither the Scriptures are read, or the Sacraments delivered in such a tongue, as they doe understand; for the Apostle saith, If I come unto you with tongues, what shall I profit you? 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted, as that it is needlesse to speak any thing more to that purpose.

Another of their positions is, that faith is not to be kept with Hereticks, for so contrary to the safe conduct given by the

Emperour to John Hus, and Hierome of Prague, in the Counsell of Constans, where they condemned them to death. For justifi∣ing of which, they alledge; That it belongeth unto the Magi∣strate to punish Hereticks having them in their power; which Counsell and Act, I hope, will shortly be returned upon them∣selves, as a just revenge from God, for that their cruelty, and treachery, there being many presidents in Scripture, to evidence against such dealing; as Abrahams Covenant by Oath, with Abimelech, Jacob, with Laban, Joshua, with the Gibionites, all which were strangers from the true Worship of God, and yet they kept their Covenants and Oathes, which these Popelings re∣fused to better Christians then themselves.

CHAP. XVIII. Treateth of their Equivocation, and mentall reservations, as also of a sort of Lyes, which they terme Mendatia jocosi, Lyes in merrement.

SECT. 1.

COusen German to this, is their position lately taken up by those Jesuites, is their Equivoca∣tion, and mentall reservations, by which they think it lawfull to dissemble with the Magi∣strate, and to delude him with their ambigu∣ous and equivocating answers; as if they be asked, Whether in such a place, as beyond the Seas (in France or Spaine) at such a time, when, and where, it is certaine they were, they will answer, that they were not, (under∣standing to themselves, secretly) to such an end, & purpose. The fals∣hood of those their deceitfull equivocations, doth directly appeare.

1. In thinking that if they hold the truth inwardly, in their heart, it were no matter if it were not alwayes in their mouthes; but a right Christian is known by this, He speaketh the truth in his boart, Psal. 15. 3. he having it both in his heart, and mouth.

2. By this device of theirs, they invert the order and nature

of things, making falshood truth, and truth falshood, they turne affirmatives into negatives; and contrariwise, as if it were all one to say, I was not in such a place, (with a mentall reser∣vation) as to say I was, by which meanes they make truth the patron of a lye.

3. If every man should take this licentious liberty, there should be no truth amongst men, nor certainty of any thing, all testimonies given in Evidence, all promises and contracts might justly be suspected, lest some secret condition or reservation might be understood; for who can trust him at any time, that thinketh it is lawfull to lye and dissemble sometimes; for whilst he applyeth himself when he lyeth, aptly to the time, he is to be held uncertain, when he speaketh the truth.

4. Whereof came this doubting and dissembling, but of feare, and a bad conscience; what needed the Martyrs by a plaine con∣fession of the truth, to have adventured and lost their lives, if they had held such a dissimulation, and equivocating lawfull; if it were lawfull to dissemble, why did not they?

SECT. 2.

Object. THey use this mentall reservation for the mainte∣nance of the Popes Catholick Faith, and for the dis∣covering of Heresie.

Ans. It were better that Heresie lay hid still, then that the verity should be indangered, but by that which they call Heresie, we worship the God of our Fathers, according to the direction of the Prophets, and holy men of God, and they the Hereticks themselves.

Obi. Our Saviour himself made use of such dealing, as in Mark 5. 30. where he made himself as ignorant who touched his cloathes, whereas he knew it well enough who touched them, as that they were touched. So Luke 24. 28. Christ made as though he would have gone further, and yet did not. Likewise Joh. 7. 8. he saith to his brethren, Ye goe up unto this feast, I will not yet goe up (whereas indeed he did goe up,) meaning, not with them.

Ans. These instances are thus answered by a Father. viz. that the first two instances are sigures of other things, as in that Christ made himself ignorant who touched him, therein the Gen∣tiles were prefigured, who were a people whom the Lord saith, ••e knew not. In the next Christ spake no untruth, for indeed he went further, even unto heaven. But we are not here put to such a straight to sinde out a Mistery, our Saviour in neither of those places dissembled; for dissimulation is a hiding and clokeing of the truth, but in both these places, Christ intended by this meanes to bring the truth to light. In the first, to try out the faith of the Woman that touched him, and in the other to make triall of the humanity and charity of his Disciples; as he did the like to Philip, Joh. 6. 6. to prove him; and in the third our Sa∣viour speaketh as he meant, sor he said, he would not goe up yet, or now, because his time was not come. So Joh. 2. 4. though he would not shew a Miracle, to turne water into wine at his Mo∣thers bidding, saying, My houre is not yet come; yet ere the feast was finished he did it. They may as well say here, that Christ did equivocate with his Mother; by this then that hath been said, it doth appeare what vaine shifts the Papists are driven unto, and how in all their dealings they hate the light, and as our Saviour saith, will not come to it least their deeds should be reproved.

SECT. 3. Christians ought both to beleeve with the heart, and confesse with the mouth.

Obj. A Christian is only bound to speake the truth to his neigh∣bour, but they who are of another religion, are not our neighbours; Jehu feigned himself a worshipper of Ball.

Ans. The Apostle requireth both to beleeve with the heart, and consesse with the tongue, Rom. 10. 10. and Peter denied Christ only with his mouth, and not with his heart, and yet he was faine to wash away his sins with teares; and though some truths may be hid from him that is not initiated into the Mistery of Religion, yet false things are not to be uttered; as for the

example of Jehu, he had not a right heart before God, and therefore his example in every respect is not to be justified; the example also is much unlike, for Jehu did not seeke his owne gaine, or propounded his owne safety, but did it in a zeale to Gods glory; whereas the other tendeth meerely to their owne safety, and the dishonour of God, spreading their Heresies by this meanes. Neither for the matter did Jehu speake untruly, for indeed he had a great Sacrifice for Ball, when he sacrificed his Priests, and in the rest he lyed not, but used a kind of outward dissimulation, which in Politick affaires (where the rule of cha∣rity is not broken, and Gods glory sought) is not unlawfull.

SECT. 4. Of their Mendatia jocosi, or lyes in merrement.

Obj. THere is also another sort of lyes, which are allowed by the Papists, which they terme Mendatia Jocosi, lyes in merre∣ment, and that they are tollerable, tum ex necessitate, both for necessity sake, because they are made for delight, and recreation, which is necessary, and, nulli nocent, for that they hurt no body.

Ans. Though recreation and delight be necessary, which we grant; for as rest is necessary for the body, so recreation is for the minde, yet there are other delights and recreations which* 1.155 may be used. There is no such necessity to jeast and make sport with telling of Lyes; David could say, That the Lawes of God was his delight. 2. Though none other be hurt, yet the lyar hurteth his owne Soule, because he speaketh not the truth; therefore this kinde of lying is not tollerable. 3. There is di∣versity of recreations, and also diversities of men, which are affected with such delights and recreations, which may be redu∣ced to these foure sorts.

1. Our Saviour needed no such delight or recreation at all,* 1.156 who as he is often read to have wept, so is he never found to have laughed; for whereas recreations and delights are to succour the infirmities of our Nature, Christ being God, could reare him∣selfe up from all such mortall defect as he would himself, without any help or supportation.

2. There is another sort of perfect men, who are given to heavenly Meditation, and their delight and recreation is not in such jeastings and merrements, but in holy exhortations, and ••haste communications.

3. There is another sort in another extreame, who are alto∣gether earthly minded; who when they will recreate themselves, turne them to their sports of iniquity; as unto eating, drinking, wantonnesse, lasciviousnesse.

4. There are others which are in the middle betwixt these two, which turne them to delights of a middle nature; which are neither spirituall, nor altogether carnall, but honest and seem∣ly* 1.157 recreations; but that no kinde of Lyes at all are tollerable, may appeare by these reasons ens••ing.

SECT. 5.

1. ONe reason may be taken from the nature of a Lye, the Law of God is truth, and whatsoever differeth from truth, doth transgresse the Law; therefore a Lye, which is a swarving, and declining from the truth, transgresseth the Law, and so consequently is sin.

2. By way of comparison with other sins, why should it be ra∣ther lawfull to lye then to commit Adultery, if it be not lawfull to doe the one, upon any occasion whatsoever, then neither the other also; for by Adultery the body chiefly is corrupted, but by making a lye principally the Soule.

3. Divers speciall cases may be propounded, wherein if lying were in any case to be tollerated, it should seeme to have the most just excuse, but not being allowed in these things, it is law∣full in none, viz.

1. That it is not lawfull to tell a Lye, and commit a lesse evill, to avoyd a greater evill; as if one had rather make a lye, and offer sacrifice to Idols, then to have his body de••iled, which was Origins case; for here the case is this, They which force a man to doe any unlawfull thing, threatning that they will doe worse, doe in a manner say thus; Fac tu male, ne nos faciamus, doe thou evill, to prevent us from doing evill; now whether is it better

to doe evill, or to suffer it to be done by another: this rule there∣fore ought to be held; We ought rather to shun our owne sinning then anothers. Again, it is not in sin as in matters of profit in the world, we call not that a lose, which is lost in hope of a greater gaine, but it is not so here; that it should be no sin that is ad∣mitted, lest a greater be committed.

2. Neither is it lawfull to tell a lye to save a mans life, for he that lyeth slayeth his owne Soule; and a man is not bound to slay his owne Soule, to save anothers temporall life. We must leave our temporall life for anothers eternall life, but to hazard our eternall life, for anothers temporall life, there is no reason. A∣gain, in sins we must more take heed of the commission of any fact of our owne, then the permission of another fact.

3. We are not to lye, for anothers everlasting Salvation; as if one in captivity not perfectly won unto the faith, who is not like to be brought unto the faith, unlesse the Keepers be deceived by some lye, and he delivered out of their hands; for a lye in this case is no more to be devised, then adultery to be committed; for if chastity be not to be violated, much lesse is verity: if then in these speciall cases, a lye is not to be admitted to avoyd a grea∣ter evill, as to save another mans life, to preserve the chastity of the body, nay not to save another mans Soule: then much lesse is it lawfull to make a lye in jeast to shew others sport, or to delight them.

4. If the examples be objected out of the Old Testament, as* 1.158 of Jacobs dissimulation with his Father Isaac, when he got the blessing, of the Midwifes excuse, of Rahabs lye made for the Spies received into her house, these answers are made.

SECT. 6.

1. EIther are they figuratively spoken, and so no lyes. 2. If lyes not to be imitated, for we must consider not what is expressed in fact, but what is signified in sence; for it is no lye in speech, when one word is put for another, as in Metaphors and other Tropes, neither is it in matter, when ••ne thing is signified by another.

2. Neither are they lyes which are mentioned in Scripture, if they be spoken figuratively, or if they were lyes they are not to be imitated, no more then was Davids murder and adultery.

3. They are condemned by way of comparison not absolutely.

4. Concerning the excuse of the Midwife and of Rahab, their fallacy was not rewarded in them, but their mercy, the benignity of their minde, not the iniquity of their lying.

Therefore by that straight charge and Commandement of God,* 1.159 Thou shalt not beare false witnesse, men are warned to take heed of lying, and speaking untruths under what pretence soever, and that for these foure causes.

1. Because lying maketh men like to the Devill, for as God is truth, and all that love the truth are the children of God; so they that use lying are the children of the Devill, for he is a lyar, and the father of lyes, Joh. 8. 44. he told the first lye that ever was made in the world, when he said to Eve, Ye shall not dye, &c.

2. Because humane society and intercourse is by this meanes dissolved, for how can one man trust another, if lying and disse••∣ling should be used; this reason the Apostle urgeth, Eph. 4. 25. Cast away lying, and let every man speake truth to his neighbour, for we are members one of another.

3. Because the lyar looseth his credit, that he cannot be belee∣ved, no not when he telleth the truth, as Eccle. 34. 4. Who can be cleansed by the uncleane, or what truth can be spoken of a lyar?

4. We must take heed of lying, for it destroyeth the soule, Wisd. 1. 11. The mouth that lyeth slayeth the soule.

SECT. 7. We ought not to conceale the truth.

AGain, as one ought not to lye, so ought he not to conceale the truth, either publickly or privately; as when one suffereth his neighbour to be overcome in judgement, where he by his testimony might deliver him.

To which purpose may be applyed the saying of the Wise-man, Prov. 24. 11. Deliver those that are drawne to death, and wilt tho•• not preserve those that are led to be slaine? And of this kinde

is that usuall negligence and over-sight of men, that privately doe not tell one another of their sins, which duty is reproved by the Law, Levit. 19. 17. Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin; he then which suffereth his brother to sin, in drunken∣nesse, prophanesse, swearing, or whatsoever else, and holdeth his peace therein, offendeth against the rule of charity, and is found before God to be an hater of his brother. Upon which text one useth this Simile, for the further clearing of the point;

"If (saith he) thou shouldest see a man walking in the dark without taking heed, where thou knowest there is a pit, and holdest thy peace, what manner of one shouldest thou shew thy self?

The like is also when a man casteth himself headlong into vice, and vani∣e••h himself in thy hearing of his evill doings, and yet thou praisest him, and smilest to thy self.

CHAP. XIX. Treateth of simple Fornication, and marriage of their Priests, &c.

SECT. 1.

THese Popelings also affirme, That simple Forni∣cation ought not to be punished by humane Lawes, and that it is an unjust human Law, to take away Strumpets, and simple Fornicati∣on, their reasons shall be produced and answe∣red. First say they▪

Object. Civill Lawes are only to restraine such sins, whereby Justice is violated, and injury done unto ano∣ther; but in Fornication there is no act of injustice, there is no per∣son there, to whom any injustice can be done.

Ans. There is a manifold wrong committed in single Fornica∣tion; 1. They offer wrong and dishonour to Christ. in making the members of Christ the members of an Harlot, 1 Cor. 6. 15. 2. They injure themselves, in sinning against their owne bodies, in defiling, and polluting them. 3. They doe wrong unto their

posterity, bringing upon them the shame of B••stardy, making them illegitimate, and disabling them to inherite.

SECT. 2. Human Lawes ought to forbid Fornication.

Obj. IF humane Lawes should punish Fornication, it would give occasion to Adultery, ••n••est, &c. seeing the most of a Com∣mon-wealth are weake and imperfect, and if they were restrained from this smaller vice, they would fall into greater inormities.

Ans. Seeing God hath appointed a remedy against Fornicati∣on, and all other uncleanesse by lawfull Matrimony, why then should men make themselves wiser then God, and seeke to cure one evill by another; for in this manner is the Divine order per∣verted amongst men, by restraining of Marriage in their Priests, and giving way to Fornication; and therefore it is no marvell if such unlawfull lusts doe reigne amongst them.

Obj. Human Lawes are not to forbid all sins, because men make∣ing a Law cannot give preserving grace to keep it; and this was the cavse why Moses Law did not forbid all vices, because there was no grace given, or help ministred to avoyd them, theref••r•• some things was permitted amongst them; as to take Ʋs••ry of the Gen∣tiles, to give a bill of divorcement, and such like.

Ans. By this reason human Lawes should forbid no sins, be∣cause Gods Word, and not mans Lawes giveth grace to a••st••ine from any sin. 2. Neither is there any sin forbidden in the New Testament against the Morall Law, which is not prohibited in the Old, as may appeare by our blessed Saviours interpretation of the Law, Mat. 3. wherein he giveth no new Law, but only expoundeth the old. 3. Though Moses Law gave no grace to keep it, yet because it was a Schoole-master to bring us unto Christ, Gal. 3. 19. it was fit it should be a perfect Law, and con∣taine a strict rule of all righteousnesse; that men the rather should be driven unto Christ, seeing themselves to come farre short in the performance of it as it ought to be. 4. The tollera∣tion of some things amongst the Israelites for their hardnesse of

heart, sheweth not a defect in the Law, but an interpretation in them that could not be subject to the perfect rule of the Law. 5. Concerning the punishment of Fornication, it was not omit∣ted in Moses Law, for although Fornication with one was re∣cumpensed with Marriage, and paying of the Dowry, Deut. 22. 24. yet if a Daughter in Israel did play the Whore, she was sto∣ned to death, ibid. vers. 21. And seeing the Law saith, There shall not be a Whore amongst the Daughters of Israel, Deut. 23. 17. how dare any defend the tollerating, and suffering of Whores in Christian Common-wealths.

SECT. 3. Of their injoyning of single life to their Priests.

TO this former tenent of theirs, may be added their not tolle∣rating of their Priests to marry, injoyning them single life; as more agreeable to their Orders, which they think is defiled and* 1.160 polluted by marriage; which opinion is quite contrary to the Apostles doctrine, who calleth it the doctrine of Devills to forbid marriage, 1 Tim. 4. 1. 3. and also giveth liberty to every man to avoyd fornication, to have his wife, 1. Cor. 7. 2. As also that Marriage is honourable amongst all men, Heb. 13. 4. so that this practise of theirs doth not only contradict the Apostles doctrine, but giveth occasion to Adultery, Fornication, and other uncleane lusts, by their restraining the remedy against these inormities, which is, lawfull and honest Marriage, and so they are apparent transgressors of the Commandement, giving themselves over to all filthinesse; which hypocrisie, and dissemulation of theirs, was notably discovered in the suppression of their uncleane Cages and Cells, here in England there being many hundred sculls of In∣fants, found in feying of the Moats which did compasse their re∣ligious buildings, which without doubt was begotten by meanes of their restraint afore mentioned.

SECT. 4. Of Swearing by Saints and other Creatures.

Obj. ANother of the Popish tenents is, That it is lawfull to sweare by Saïnts or other Creatures, for proofe of which they instance the words of Christ, Mat. 23. 21. Whosoever sweareth by the Gold of the Temple, sweareth by the Temple, and him that dwelleth therein.

Ans. Our Saviour in that place doth not justifie swearing by Creatures, but confuteth that nyce distinction of the Pharisees, who thought it was nothing to sweare by the Temple, but by the Gold of the Temple, ver. 16. and sheweth that in so doing they could not avoyd swearing by God, because it was the place of his Habitation, and so they did in such an Oath take the name of God in vaine, for otherwise if our Saviour should have allowed swearing by Creatures; as by heaven, saying, He that sweareth by heaven, sweareth by the Throne of God; he should be con∣trary 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* 1.161 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 un∣to 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 swear∣eth, to punish him if he sweare falsly, but God is only able to pu∣nish the Soule, Mat. 10. 20.

SECT. 2.

Obj. ••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. ••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 he••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 there∣fore 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 Jo∣sephs 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 ap∣prove 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 Te∣nents 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 appear∣eth the soveraigne right and power, which then the civill Magi∣strate 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 sub∣ject 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 tri∣bute for avoyding of offence, Mat. 17. 27. So that touching the outward man, we see both Christ and his Apostles yeelded them∣selves 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 tri∣bute and advantage to themselves, by wasting and melting their su••stances, and running it into their own Coffers; the Lord there∣fore 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 w••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 di∣rectly against the Word of God; as hath been made manifest in this Treatise, which the Lord in mercy grant.

Notes

• * 1.1

  Atheisticall opinions.
• * 1.2

  God and Na∣ture compared.
• * 1.3

  Nature Gods instrument.
• * 1.4

  Nature Gods order.
• * 1.5

  The universal world is no∣thing but God ••••prest.
• * 1.6

  Of the Appel∣lations of God.
• * 1.7

  The names of God five waies taken.
• * 1.8

  The names of God of soure so••ts.
• * 1.9

  The peculier name of God.
• * 1.10

  Of his name these.
• * 1.11

  Of his name Jehovah.
• * 1.12

  That Christ is God.
• * 1.13

  How the Holy Ghost dwelt with the Apo∣stles, and not in them.
• * 1.14

  Christ equall with the Father.
• * 1.15

  The Holy Ghost one with the Fa∣ther.
• * 1.16

  How the Fa∣ther is said to be greater then the Son.
• * 1.17

  Of the union of the two Natures.
• * 1.18

  We are to a∣voyd two er∣rors in the uni∣ting of them.
• * 1.19

  Graces of two sorts, finite, and infinite.
• * 1.20

  Of finite Graces.
• * 1.21

  Simile.
• * 1.22

  How these Graces were really and per∣sonally com∣municated un∣to Christs hu∣mane nature.
• * 1.23

  The like touching his Human na∣ture.
• * 1.24

  The Luthre∣ans error.
• * 1.25

  Christ decla∣red to be the Son of God in five respects.
• * 1.26

  Revenge may be taken of some people in charity.
• * 1.27

  The Old Te∣stament not contrary to the New.
• * 1.28

  VVhen God is in computi∣tion, Parents ought to be contemned.
• * 1.29

  God hardneth the heart without any breach of sin.
• * 1.30

  Simile▪
• * 1.31

  The Old Te∣stament and the New com∣pared.
• * 1.32

  The difference betwixt the Old and New Testament.
• * 1.33

  The contrary effects of the Law and the Gospel.
• * 1.34

  The Preface.
• * 1.35

  ••••i••e and co∣ve••o••snesse the chief sup∣p••rters of Popery.
• * 1.36

  What Idolatry ••••.
• * 1.37

  The difference betwixt an Image and a Similitude.
• * 1.38

  Psal. 81. 11. 12 Rom. 1. 23, 24 1 Sam. 7. 3, 4, 5
• * 1.39

  Deut. 16 22. Against Ima∣ges in Chur∣ches.
• * 1.40

  Papists use the Gentiles plea, &c.
• * 1.41

  Images and Idols teachers of lyes.
• * 1.42

  The danger of Images and Idols in pub∣lick places.
• * 1.43

  The Image of Christ a lying Image.
• * 1.44

  Moses could not see Gods effiges.
• * 1.45

  God cannot be seen with corporall eyes.
• * 1.46

  The glorified Saints shall not behold God in his essence.
• * 1.47

  The occasion of evill ought to be removed.
• * 1.48

  We are to ab∣staine from all appearance of evill.
• * 1.49

  How God will be worshipped.
• * 1.50

  Against the invocating of Saints and Angels. Judg. 13 15, 16. Mat. 4. 10. Act 10. 25, 26. & 11, 12. 1 Col. 1 13. & 2. 18. 1 Cor. 3. 5, 6. Heb. 7. 25. & 9. ••••.
• * 1.51

  Angels will not be wor∣shipped.
• * 1.52

  •••• was no An∣gel but Christ that wrestled with Jacob.
• * 1.53

  We ought to confesse our fins only to God. 1 King. 8. 47. Psal. 19. 120. & 33. 5 & 41. 44. Jer. 14. 20. D••n. 9. 15. Mat. 15. 18. 1 Ioh. 1. 9.
• * 1.54

  The Saint•• to whom the Pa∣pists pray, shall be their ac∣cusers.
• * 1.55

  Wherein the Pope is Peters Successor.
• * 1.56

  Mat. ••0. 20.
• * 1.57

  Iob. 15. 10.
• * 1.58

  An equ••ll po∣wer and com∣mission, were g••ven to all the Apostle••▪
• * 1.59

  What it is to binde & loose.
• * 1.60

  All Christs ••l••ck not com∣mitted to Pe∣te••s charge.
• * 1.61

  Superiority doth not goe along with priority.
• * 1.62

  Peter never commanded his fellow Apostles.
• * 1.63

  Frivolous comparisons to prove the Popes supre∣macy.
• * 1.64

  The Papists foundations infirme.
• * 1.65

  The glory and Crown of the Apostles.
• * 1.66

  The Popes subtilty.
• * 1.67

  The Pope ••••rre inferiour to Aaron or Pe∣ter, who erred.
• * 1.68

  The difference betwixt Abso∣lution and Re∣mission of sin••
• * 1.69

  The wicked neither eate or drink the body or blood of Christ.
• * 1.70

  What the Lords Supper is.
• * 1.71

  When Scrip∣ture is to be taken literally, and when spi∣ritually.
• * 1.72

  The Soule cannot 〈◊〉〈◊〉 ••••d wi••h co••po••al•• ••ood.
• * 1.73

  Scripture must be 〈◊〉〈◊〉 st••od 〈◊〉〈◊〉 spirituall sence.
• * 1.74

  The ••••gne cal∣led by the name of the thing signified.
• * 1.75

  H••alth is not to be sought in the signe.
• * 1.76

  Why the name of the thing signified is gi∣ven to the signe.
• * 1.77

  The Body and blood of Christ only eaten and drunk by faith.
• * 1.78

  The body of Christ not in two places at one time.
• * 1.79

  Out of Hell is no redemption.
• * 1.80

  VVhy God is said to be Al∣mighty.
• * 1.81

  Against these grosse opinion of Purgatory, or Limbus Pa∣trum.
• * 1.82

  No other Pur∣gatory but in this life.
• * 1.83

  Purgatory and Absolution invented only to get money.
• * 1.84

  We need not fear the Popes curse any more then Paul did Peter.
• * 1.85

  The fore-sight of obedience, is no cause of the increase of grace.
• * 1.86

  We offend in ou•• bestworks.
• * 1.87

  Good workes is no precedent cause, but a consequent ef¦fect of ele∣ction.
• * 1.88

  A Popish asser∣tion.
• * 1.89

  Faith justifi∣eth not as a work, but as it apprehendeth the righteous∣nesse of Christ.
• * 1.90

  Paul & James reconciled.
• * 1.91

  The faith of beginning.
• * 1.92

  The faith of Miracles.
• * 1.93

  The Histori∣call faith.
• * 1.94

  The justifying faith.
• * 1.95

  The difference of these faith••
• * 1.96

  The Law di∣stinguished.
• * 1.97

  Justifying faith not contained in the Morall Law.
• * 1.98

  They differ in effects.
• * 1.99

  When a man may be assured of his salva∣tion.
• * 1.100

  Sinne is made g••eater or l••sse in respect of the delight which is taken. in sinning.
• * 1.101

  The bl••ssed state of a rege∣nerate man.
• * 1.102

  Rom. 8. 14, 15, 16, 17.
• * 1.103

  The Commna∣dements not in vain though we cannot keep them.
• * 1.104

  Adams slender reason for his excuse.
• * 1.105

  Adams not ea∣ting could not have argued free-will in ••i••.
• * 1.106

  The Soul hath rathers desire to sin, then sin to the Soul.
• * 1.107

  Why God did not restraine Adam from sinning.
• * 1.108

  All man Kinde c••••pable of originall sin.
• * 1.109

  The substance of th•• heart nor evill, but the actions••••i.
• * 1.110

  The death of Infants an evi∣dent demon∣stration of ori∣ginall sinne.
• * 1.111

  The cause of originall sin.
• * 1.112

  The subject of originall sin.
• * 1.113

  The fruits of originall sin.
• * 1.114

  Questions propounded and answered touching Con∣cupisence.
• * 1.115

  Concupisence how evill, and how not evill.]
• * 1.116

  How sin is to be measured.
• * 1.117

  Concupisence is sinne.
• * 1.118

  Popish objecti∣ons touching concupisence answered.
• * 1.119

  O••iginall sin not taken away by Baptisme.
• * 1.120

  Two things to be considered in originall ••••••.
• * 1.121

  Divers infir∣mities in the Virgine Mary.
• * 1.122

  Christ only exempted from originall sin.
• * 1.123

  Ho•• sin•• are veniall and no••
• * 1.124

  The danger of the smallest sin
• * 1.125

  Three degrees in the nature of sinne.
• * 1.126

  All concupi∣sence forbid∣den.
• * 1.127

  Good concu∣pisence of two sorts.
• * 1.128

  Evill concupi∣sence of three sorts.
• * 1.129

  Original sinne enough to condemne us.
• * 1.130

  The distinct••ō of mortall and veniall sinnes.
• * 1.131

  Sin as it is an act, is not al∣wayes evill.
• * 1.132

  Nine things to bee considered in the faulti∣nesse of an action.
• * 1.133

  Sin is both of necessity and voluntary.
• * 1.134

  M••n corrupt both in soule and body.
• * 1.135

  The effects of Nature and Grace.
• * 1.136

  Man of him∣self hath not a right will.
• * 1.137

  A four-fold estate and condition of man.
• * 1.138

  The Law im∣possible to be kept of the re¦generate in re∣spect of that perfect on which God requireth.
• * 1.139

  The difference betwixt the ••••ns of the re¦generate and the unrege∣nerate••.
• * 1.140

  The end and use of the Law
• * 1.141

  The Law▪giver cannot dis∣pence in hu∣man Lawes as to over▪ throw them.
• * 1.142

  Exod. 3. 22. & 22. 35, 36.
• * 1.143

  Though God can dispence the Prelates cann••••▪
• * 1.144

  The Lords day observed for decency and order, and in regard of the Morall precept.
• * 1.145

  Corrections many times rather for the examples of others then for the punish∣ment of sin.
• * 1.146

  The Lord Judgements are not to be limited.
• * 1.147

  The Lord which gave life, may also require it a∣gain at his pleasure.
• * 1.148

  Sinne punish∣ed in a double respect.
• * 1.149

  Mercy exten∣ded in a dou∣ble respect.
• * 1.150

  Mose•• and Eze¦k••el reconciled.
• * 1.151

  How they 〈◊〉〈◊〉 their 〈◊〉〈◊〉.
• * 1.152

  O•• their San¦ctuaries.
• * 1.153

  Of their Pil∣grimage.
• * 1.154

  Of their super∣stitious Wash∣ings.
• * 1.155

  No necessity to tell lyes.
• * 1.156

  Four so••••s of recreations belonging to foure sorts of men.
• * 1.157

  No kind•• o•• lyes tollerable.
• * 1.158

  Objections of l••••s in Scrip∣ture answered.
• * 1.159

  Four reasons why we ought not to l••e.
• * 1.160

  Marriage of M••nisters ••••••••ll.
• * 1.161

  We ought on∣ly to sweare by the name of God.