breath Natures weake leggs in walking up the Mount are good for the adding wind and tyde and high sailes to the praysing of Christ and free Grace Vtile est peccavisse nocâ—t pâ—ccare It is profitable that we have sinned that Grace may be extolled it is ill to sinne Even to the nature of man its good that hee hath dyed and hath beene in the grave yet it s not good but contrary to nature to die and to ly in the grave 6. It s our forgetfulnesse that wee see not the dearest to Christ hath beene kept lowest and most empty in their owne eyes hidden grace extolleth Christ. 2. That often the Saints are kept in a condition of sayling with as much wind as blows with praying and beleeving 3. That yet prayer and the sweating of Faith cannot earne nor promerit the renewed sense of Christ so as Christ returneth to eate his honey-combe and his wine and milke and banquet with the soule rather at the presence of these acts then for them as some have said thouâ—h with no strength of reason that fire burneth not the Sunne enlighteneth not the â—arth doth not send forth floures and herbes but God at the naked presence of these causes doth produce all effects yet in this case it hath a truth that the sweating of all supernaturall industry cannot redeeme the least halfe glimpse of Gods presence in the sense of eternall love when God is pleased for trialâ— to hide himselfe 7 Our great fault heere is merit that we tye the flowings and inundations of Christs love to the becke of our desires whereas we may know 1. That the Sunne doth not shine nor the raine water the earth in order to merit 2. Wee should know that grace and all the acts of grace are almes not debt and that a rich Saviour giveth grace to us as beggars and payeth it not to hirelings as the due or as wages wee can crave for our worke but wee love peny-worth's better then free-gifts But for this cause came I to this houre Christs worke of redemption was a most rationall worke and was full of causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this saith that to redeeme losed sinners was not a rash and reasonlesse worke 1. There was no cause compelling Love cannot be forced John 3.16 God so loved the world that he gave his onely begotten Sonne c. Grace worketh more from an intrinsecall cause and more spontaneously then nature For Nature often is provoked by contraries for selfe-defence to worke as fire worketh on water as on a contrary the wolfe and the dogge pursue one another as enemies But Grace because grace hath abundance of causality and power in it selfe but hath no cause without it 2. Any necessitie of working from Goodnesse in the Agent as from such a principle is strong 1 Tim. 1.15 It s a true saying and by all meanes worthy to be received that Christ Iesus came into the world to save sinners If the thing be worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all receipt and embracing then it must bee good an Agent working from a Principle of goodnesse doth in his kind worke necessarily though he may also worke from another principle freely John 10.11 I am the good shepherd the good shepherd giveth his life for his sheepe Luke 19.10 For the Sonne of man is come to seeke and to save that which is lost 3. God will seeke reasons or occasions without himselfe to be gracious to sinners When no reason or cause moveth a Physitian to cure but onely sicknesse and extreame misery wee know grace and compassion is the onely cause Ezech. 36.23 I will sanctifie my great name Why Which was prophaned among the heathen and which ye have prophaned in the midst of them then the true cause must bee expressed Vers. 22. Thus saith the Lord God I doe not this for your sakes O house of Israel but for mine holy Names sake 4. The Lord taketh a cause from the end of his comming Math. 20.28 The Sonne of Man came not to be served but to serve and to give his life a ransome for many Joh. 18.37 To this end was I borne and for this cause came into the world that I should beare witnesse to the truth Joh. 10.10 I am come that they might have life and have it in aboundance 5. Some thing yea very much of God is in the creation much of God in his common providence but most of all yea whole God in the redemption of man God manifested in the flesh is the matter and subject of it Grace the moving cause most of all his attributes working for the manifestation of the Glory of pardoning mercy revenging justice exact faithfulnesse and truth freest grace omnipotency over hell devils sinne the World patience longanimity to man cooperate as the formall and finall causes it is a peece so rationall and full of causes that as he is happy Felix qui potuit rerum cognoscere causas who can know the causes of things so Angels delight to be Schollers to read and study this mysterious art of free Grace Eph. 3.10 1 Pet. 1.12 Works without reasons and causes are foolish The cause why we doe not submit to God is because we lye under blind and fatherlesse crosses its true Affliction springs not out of the dust and crosses considered without God are twise crosses Three materiall circumstances in crosses are very considerable Quis quare quomodo 1. Who for what cause and how doth God afflict us Who afflicts is worthy to be known Esai 42.24 Who gave Jaakob for a spoile and Israel to the robbers The highest cause of causes did it Did not the Lord he against whom we have sinned 1 Sam. 3.18 It is the Lord let him doe what seemeth good to him 2. For what end God the Lord did this is a circumstance of comfort Why led the Lord Israel through a great and terrible wildernesse wherein were fiery Scorpions and Serpents and drought Deut. 8.16 That he might prove thee to doe thee good at thy latter end 3. And how the Lord correcteth is worthy to be known He correcteth Jaakob in measure Jer. 6.28 Mercy wrapped about the rod and a cup of gall and wormewood honeyed and oyled with free love and a piece of Christs heart and his stirred bowels mixed in with the cup is a mercifull little hell Psal. 6.1 Jer. 31.18 19 20. The Law saith A Bastard hath no father because his father is not knowne The Philistimes are plagued with Emerods but whether that ill was from the Lord or from Chance they know not The crosse to many is a bastard We suffer from Prelats because wee suffered Prelats to persecute the Saints Papists shed our bloud why Our fore-fathers burnt the witnesses of Christ and we never repented Christ and Anti-christ are at bloudy blowes in the camp Anti-christ hath killed many thousands in the three kingdomes for Religion that is the quarrell and
punishment The ill Angels created good as the elect Aâ—gels Ill angels saw God before their fall as did the elect The ill Angels before their fall knew nothing of the incarnation of Christ. Satan knoweth not the thoughts of the heart Satan hath no immediate power over free-will nor tempteth he to aâ—l sins that are committed in the in-most Court of the heart Satans knowledge naturall and acquired Satan hath a lâ—gall power over man It s not certain by Scripture that Beelzebub loseth the Princedome over his fellow-Angels at the last judgement How Satan keepeth still and exerciseth his power of tempting though he hath lost his Princedom by Christs death Satan a prince for his power over other Satan an enâ—mie not to be dâ—spised for his lownesse What it is to tempt and how Satans power is put forth in tempting Gâ—l Paâ—isiens tâ—act 〈◊〉 Chaâ—twright Catâ—â—h c. 4â— Satan can not fire the wil against our will Every tempted creâ—ture is a sufferer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perforo tento It s good to know when we are tempted and what God and Satan ayme at Every temptation cometh under the vaâ—â— of good Things are â—ligiblâ— ratâ—er because lawfull and honest then because good and pleasant How temptations teâ—d to sinne Satans power on the outward man It s no good argument we can dâ—e and all this on our selves therefore Satan can doe it We have a greater power over our owne uâ—dâ—â—standiâ—g and will then â—iâ—her good or bad Angels can have Devils have power over our naturals â—â—t our morals God onâ—ly knoweth the â—eart and thoughts and acts thereof considerable gâ—ounds thereof The true reason why God onely knoweth the hâ—art the reason of Suarez refused Suarez tom de Dâ—o Angelâ—s lib 2 de potentia inteâ—lectiâ—a Angeloâ—um natura câ—p 23. n 17. Satan hath no power over our â—ill but whâ—t leaveth guiltinesse on us Satans power over the creatures Satan acteth at one time on sense and on reâ—son Saâ—an worketh on the soul throâ—gh the body and on the body throâ—gh the soule A double sin and a double punishment of Satan Climbing men-like the devil Satan first marâ—ed the comâ—ly order of creation Satanâ— second sin and how hee is yet in acting his first sinne Satans sin the sâ—nne in nature with the sin against the holy Ghost Punishments inflâ—cted on Satan What sadnesse is in Satan Satans naturall knowledge hurt his practicall knowledge that was found is lost The devill a foole Satan hath no infused grace What faith Satan hath Satans despair without all hope Satans obduration Christ is Satans Judge and caster out Christ Satans Iudge and how Satan foiled man as a tempter a Man destroyeth Satan as a Iudge Viâ—â—oâ—y over the Dâ—vils by thâ— man Chrâ—st mâ—râ— gloriâ—us thâ—n â—f Gâ—od aâ—soâ—utâ—ly haâ— sâ—bdueâ— hâ—m Hâ—â—ven not cuâ—â—ered by a surprisall or wilâ—s but â—y open warrâ— 5. Vse 1. The Lords knowing the hearts should teach us sâ—ncerity Vse 2. State-wit against Christ jolly Vse 3. Theolog. Germanica chap. 2 p. 5. Vse 4. It s to jâ—â—low the Devill to sinne against light Vse 4. Oâ—dâ—ration Vse 5. The good fight The reall expressions of our obligation to the conqueror of Devils â—ix considerable points touching Christs drawing of sinners Foure considerable points touching drawing Drawing is by either violence wiles or persâ—asion He draweâ—â— No proper violence in drawing the will How there is no violence in being drawn and yet a necessity from new principles A twofold consideration of dispâ—sitions going before conversion Men have reason why they will perish Hen tam dulce est perire Will the nearest cause not weaknesse only why men are not drawn to Christ. We naturally hate Christ but we see it not Men naturally hate Christ more then the Saints Men have no stirrings of desires for a life above them No similitude between the naturall mans dâ—sires and Christ. The place Ioh. 6.44 No mâ—n can come to me c. opened Will most averse to Christ. Will not weakenesse the nearest câ—â—se of our not comming to Christ. Free grace the strong and only cause why men are drawn Christs love can over-save and out-live the world The magnitude of free grace The way of Graces working gratious and free The place Ezech 16.8 And when I passed by thee c. Opened Articles of free love Thâ—t Christ is gratious for hire is an abasing of Christ. Christ superlative How like free gracâ— is to God The wonder of grace in heaven Whâ— grace in Christ now glorified Grace the onely birth of heaven What preparations goe before conversion A fourefold consideration of preparations before conversion No preparations from nature No preparations can have effective influence in our being drawne to Christ. Preparations before conversion no formall part of conversion There be no Moâ—all precepts before conversion to which any promise iâ— annexed No promises out of Christ. (a) Saltmâ—rsh â—ree-grace c. 2. pag 1â— 18. (b) M Denne Coâ—fâ—renâ—e â—etwâ—eâ—e the Sick man and a 〈◊〉 p 3. In what seâ—se a desire to pray and to bâ—leeve is prayer and faith Materiall 〈◊〉 so more in some 〈…〉 Dispositions 〈…〉 conversion God may use a prerogativâ— Royall in coâ—verting without dispâ—sâ—tions or in working them most swiftly Not any Protestants ever taught that Evangelike Repentance is a previous preparation to conversion Antinomians salumniate us in this Antinomians yeeld preparations which is refuted a Saltmarsh Free grace cap. 2. pag. 16. b Eaton Honey-combe â—a 2. pag. 7.8 True and lively feeling of sin 〈◊〉 not goe before but must so low after conversion Objections of Antinomians especially of Saltmarsh Free grace c. â— pag. 1 20. c. removed To doe duties without relying on them is not to seeke righteousnesse in our selves They are coâ—mandâ—ed to 〈…〉 have nâ—t the Spiriâ— without which they cannot pray Dispairing of salvâ—tion in our selfe no part of such but wâ—â—ught by the Law in â—â—ry never converted Christ take us in our 〈◊〉 before we â—eleeve Saltmarsh Christ onely 〈…〉 to 〈…〉 Crisp Vol. â— Ser. 1 130.1â—1.132.1â—3.134.135 Wrath is to be preached to bâ—leevers and how A namâ—lâ—sse pamphlet of Antinomian answered â—y N. Hiâ—de Saltmarsh Saltmarsh Sâ—lâ—marâ—hes owne experience Thâ—â—zspanâ— prâ—sumpption aâ—d to beleeve a lye Faith is not formally the apprehension of Gods eternall love of election A contradiction in Salâ—marsh All come to Christ with foule faces that ordinarily come Notâ—ing in our selves can â—itâ—y 〈…〉 â—or 〈◊〉 No waâ—t of qualifications should binder us to come to Christ. The order of redemption and of drawiâ—g sinners to Christ not one How many wayes we are justified Antinomians make the Saints blocks in all the good they â—oe (a) Râ—se reign and 〈…〉 4 pag 19. (b) Er. 6â— pag. 13. (c) Er. 52. pag 10. (d) Er. 57.11 (e) Er. 59. (f) Er. 43. (g) Er. 1. Er. 2. (i) Saltmarsh Free grâ—câ— cap 4â— p. â—79 (k) Rise reign c. er 49. pag. 9. What place we give to preparations before conversion Divers flâ—sâ—ly
brought to bed Lord Jesus when will the Man-childe be borne and thy Spouse be eased of the birth Yet is not this disease deadly Sion as soone as shee travelled brought forth her child Isai. 66.8 All her shaddowes of sufferings shall be quickly gone The Spouse cannot die of child-birth paine Christ will save both the Mothers life and the Babe 2. Sinne is a deare and costly thing In heaven in the Count-book of Justice it goeth for no lesse then the bloud of God the shaming of the Lord of glory Justice for the request of all the world and the prayers of Christ could not abate one farthing A mans soule is a deare thing Exchange of commodities of silkes purple fine linnen is much exchange of Saphires Diamonds Rubies and other precious stones for baser commodities is much more and that ships-full of the gold of Ophir should bee given for bread and things obvious is a rich traffiquing but the market and value of soules as it hath not since God made man on earth fallen or risen so it is ever above a world Mat. 16.26 What hath a man profitted if hee lose this God will not take Silkes nor Purples nor Saphires nor Rubies nor Navies loaden with fine gold nor any corruptible thing 1 Pet. 1.18 for soules The price is one and the same soules were never bought nor sold nor exchanged nor ransomed but once and the price is one and as high as the soule and bloud of the Lord of life Job 27.8 What is the hope of an hypocrite though hee hath gained when God taketh his soule from him let him cast up his accounts and lay his charges hee stands a poore man a man without a soule What mad men are wee who sell soules daily for prices so farre below the Lords price A man that would wood-feet a Lord-ship of many thousands yearly for a base summe some pence or for a nights sleep in a straw-bed and bind himselfe not to redeeme it what a waster were hee how worthy to begge Satan is going through the world and hee gives some pence in hand O how sad a reckoning when the Devill the cozening Creditor comes at night with his back counts Pay mee for your sweet lusts I gave you answer my Bill for your idle oaths your lies oppressions cozening Covenant-breaking your unjust judging your starving and murthering of the widdow and the fatherlesse by detaining of the wages of the Souldier your sleighting of Christ and reformation and the price is referred to God and the market knowne Sathan can abate nothing thy soule he must have and within few dayes the body too is this wisdome to earne hell and to make away a noble soule for a straw 3. What are wee to give for Christ what bonds of love hath he layd on us who earned our Heaven for us at so deare ◠price I desire onely these considerations to have place in our thoughts 1. As God had but one Sonne and one onely begotten Son and he gave him for sinners so Christ had two loves one as God and another as man he gave them both out for us and two glories one as God one as Man and Mediator the one was darkened for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied a Sea of glory for us he powred it out for us and for his other glory he laid it downe as it were in hell endured infinite wrath for us 2. He went to death and the grave made his testament and left his love grace and peace in legacie to us 3. Greater love then this hath no man but he saith not greater love then this hath no God That God did let out so much love to men is the wonder of the world and of heaven Wee may find words to paint out creatures and the garment may be wider then the thing but should Angels come and helpe us to find out expressions for Christs love words should bee below and in this side of Christ. 4. Behold the man saith an enemy of Christ but behold him more then a man behold the Lord in the Garden sweatting out of his holy body great blobs and floods of Love trickling downe upon sinners of clay Men and Angels come see and wonder and adore 5. Love was Christs cannon-Royall he battered downe with it all the forts of hell and triumphed over Principalities and powers Christ was judgement-proofe he indured the wrath of God and was not destroyed he was hell-proofe and grave-proofe hee suffered and rose againe but hee was not love-proofe to borrow that expression he was not onely love-sicke for his Church but sicke to death and dyed for his friends Cant. 2.4 His banner over his Church was love Saints bee sworn to his collours die and live with Christ and take Christ in the one arme his cause and Gospell in the other and your life betweene both and say to all enemies take one take all The midst of Christs Chariot is paved with love for the daughters of Jerusalem Cant. 3.10 Christs royall seat both in the Gospel in which he is carried through the world as a Conquerour Revel 6.2 and in the soules of his children is love From the sense of this it were our happiest life to live and love with Christ for hee hath carried up to heaven with him the love and the heart and the treasures of the sonnes of God so as all ours are with him above time 6. Wee are not to feare death extreamely nor hell at all Christ feared both for our comfort hee hath taken away the worst of death In that 1. He hath subdued hell and sinne and there remaineth to us but the outer side of death 2. The beleever but halfe dies and swoneth or rather sleepeth in the grave 3. He dyeth by will because he chooseth to be with Christ Phil. 1.23 rather then by nature or necessity 4. As dying and sufferings are the cup that Christ dranke so are we to love the cup the better that Christs lip touched it and left the perfume of the breathings of the Holy Ghost in it In common Innes by the way side Princes and common travellers and thousands lye in one bed the clothes may be changed but the bed is the same Christ tasted of death Heb. 2. for us but there was gall in his cup that is not in ours Christs worm-wood was bitter with wrath ours sweetned with consolation 7. All the Saints are in Christs debt of infinite love When we grieve the Spirit purchased by Christ we draw blood of his wounds a fresh and so testifie that wee repent that Christ suffered so much for us The Father hath sworn and will not repent that he is an eternall Priest and stands to it that his bloud is of eternall worth and when the Father sweareth this Christ is the same one God with him and sweares that he thinketh all his bloud well bestowed and will never give over the bargaine his Bride is his Bride though
many deaths as Christ will is a rare grace of God and not of ordinary capacity Rule 7. Christ in submitting his will maketh the Prophecies the revealed Gospel his rule and in the matter of duty is willing to be ruled by Gods revealed will in the matter of suffering hee is willing that the Lords will stand for a Law to which hee doth willingly submit and will in no sort quarrell with everlasting decrees To be ruled by the one is holinesse to submit to the other is patience For patience is higher then any ordinary grace in regard its willing to adore and reverence something more and higher then a commanding promising and threatning will of God It was a grace in Christ most eminent in the Lamb of God dumb meek and silent before his shearers the meekest in earth and in heaven that hee did not onely never resist the revealed will of God but never thought motion nor any hint of a desire was in him against the secret and oâ—ernall decree and counsell of God Christ will not have us to make Images of him who is the invisible God but when in his works of justice power love free grace hee setteth before us the image of his glorious nature and attributes hee will have us to adore him in these According to his decree of reprobation hee raised up Pharaoh to be clay to all men on whom as on a voluntary and rationall vessell of wrath they might read power justice truth soveraignty in these works wee are to tremble before him and adore the Lord. So in works of Grace that are the Image of the invisible God the Lord is to be loved 1 Tim. 1.16 In Paul the chiefe of sinners the Lord holds forth an image of the freest grace no lesse then in the revealed will of God for 1. Christ made an example of mercy and free grace in him 2. Hee made a speaking and crying spectacle to all Ages an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a printed copy of crying grace to all the world and in this wee are to adore and submit to him Such a limb of hell hath received mercy not I who before men was holier O submit to this worke of grace as to the copy of his eternall decree and be silent Rule 8. Christ putteth nature and naturall reason that his naturall will might seem to plead withall under the Lords feet So it would seeme strange God hath many sonnes but none like Christ hee was a Sonne his alone hee had never a brother by an eternall generation hee was the onely heire of the house but never a son so afflicted as hee This seemes against all reason But Christ brings in his Fathers will with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Mat. 26.39 Joh. 12.27 Luk. 22.42 Mark 14.36 But thy will be done It s against submission to put absolute interrogatories upon the Lord Wee love to have God make an account of his providence to us and that the last and finall appeale of the wayes of the Lord should be to our reason as to the great Senate and supremest Court in heaven and earth It s true Christ putteth a Why upon God My God my God why hast thou forsaken me but 1. with the greatest faith that ever was a doubled act of beleeving My God my God 2. With the extremest love that ever was in a man it s also a two-fold cord of warmnesse of heart to his Father My God my God 3. It s a word relative to the covenant between the Father and the Son for My God is a covenant-expression that the Father will keep what he hath promised to his Son and relateth to the infinite faithfulnesse of the Covenant-Maker 4. God relateth to the Dominion Lord-ship and Soveraignty that the Lord hath and therefore that Christ will submit to him 5. Christs complaint of the Lords forsaking sheweth the tendernesse of his soule in prizing the favour of his Father more then any thing in heaven and earth And therefore Christs why is a note of 1. Admiration 2. Of sinlesse Sorrow conjoyned with love tendernesse and submission to God Christ cannot speak to his Father beside the truth But every man is a lyar and wee seldome put questions and queries upon Soveraignty but wee preferre our reason to infinite wisdome Job is out and takes his marks by the Clouds and the Moone when hee saith Job 13.24 Why holdest thou me for thine enemy Chap. 3.11 Why died I not from the womb why did I not give up the ghost when I came out of the belly And Jeremiah 15.18 Why is my paine perpetuall and my wound incurable which refuseth to be healed Chap. 20.18 Wherefore came I out of the wombe to see labour and sorrow that my dayes should be consumed with shame All the Lords works are full yea with child of reason wisdome and grave and weighty causes and though wee see not his acts to have a why yet there is a cause why hee doth all hee doth reason is necessity to him and an essentiall ingredient in all his actions Rule 9. In this Administration of Providence with Christ the Lord goeth many wayes at once In this very act hee redeemeth the world judgeth Satan satisfieth the Law and Justice glorifieth Christ destroyeth sin fulfilleth his owne eternall will and counsell In one warre hee can ripen Babylon for wrath humble his Church deliver Jeremiah punish Idolatry In the same warre hee can humble and correct Scotland harden Malignants that they will not hearken to offers of peace and blow up their haters that they may be lofty through victories and be ripened for wrath through unthankfulnesse to God Providence hath many eyes so also many feet and hands under the wings to act and walk a thousand wayes at once There is a manifold wisdome in Providence as in the work of Redemption In every worke that God doth hee leaveth a wonder behind him No man can come after the Almighty and say I could have done better then hee It s naturall to blame God in his working but unpossible to mend his work Rule 10. Nor is Christ made a loser by losing his will for the Lord but his will is fulfilled in that which he feared Heb. 5.7 Providence submitted unto rendereth an hundred fold in this life Matth. 19.29 God makes the income above hope Gen. 48.11 And Israel said to Ioseph I had not thought to see thy face and lo God hath shewed me also thy seed One berry is not a cluster that two men cannot bear but it s a field an earth of Vine-trees in the seed Ephes. 3.20 He is able to doe above all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then aboundantly above that we can aske or thinke above the shaping or frame of my words and thoughts But I can ask heaven he can give more then heaven and above heaven yea I can think of Christ but he can give above the Christ that I can thinke on
one day Courtiers of heaven and Saints should walke like Angels and keepe good quarters with Christ. Grace is a pure cleane innocent thing teacheth Saints to deny ungodlinesse and so much the more have Angels of God that they are among devils and sinnefull men and yet by Grace are kept from falling the more grace the more innocencie Grace as pardoning hath its result from sinne but is most contrary to sinne Grace payeth debt for sinne but taketh not on new arreares its abused grace that doth so 2. But these thus convinced that the Lords voice is more then a thunder Goe no further they say here others said it was an Angel Hence touching conviction Pos. 1. Conviction of conscience may bee strong and yet at a stand Never man spake like this man say the Jewes yet they hate him Joh. 7.28 Jesus cryed in the temple as he taught saying Yee both know me and yee know whence I am I am not come of my selfe but he that sent me is true whom yee know not Vers. 29. But I know him Then they knew Christ for conviction and they knew him not for they crucified the Lord of glory and if they had known him under the supernaturall notion of the Lord of glory they would not have crucified him 1 Cor. 2.8 Felix trembles and is convinced but imprisons Paul The Devils beleeve there is a God and tremble Iam. 2. but Light is made a captive and made a prisoner Rom. 1.18 It s a most troublesome prisoner it holds the conquerour waking and yet he cannot be avenged on it Pos. 2. Conviction turned to malice becomes a Devill the Pharisees convinced goe on against heaven and the operation of the Holy Ghost And the Jewes saw the face of Stephen as it had been the face of an Angel Acts 6.15 Yet Acts 7.57 58. they runne on him and stone him to death Pos. 3. Conviction maketh more judiciall hardning then any sinne it revengeth it selfe upon heaven hell neere heaven is a double hell Joh. 12.37 â—8 Though hee had done so many miracles before them yet they beleeved not A reason is Verse 40. Hee hath blinded their eyes and hardened their Pos. 4. Omnipotencie of grace can onely convince the will heart Preachers may convince the minde and remove mind-heresie but Christ onely can give â—ares to love feare sorrow and remove will-heresie John 6.45 There be reasonings and Logick in the will stronger then these in the mind the will hath reason why it will not be taken with Christ Joh. 5.40 and a Law Rom. 7.23 of sinne why it is sweet to perish and death is to be chosen Pos. 5. It is the right conviction of the Spirit to be convinced 1. Of unbeliefe 2. Of the excellencie of Jesus Christ that I must have Christ cost me what it will say it were all that the rich Merchant hath Math. 13.45 46. There is a white and red in his face hath convinced the mans love and hath bound his affection hand and foot that hee takes paines on despised duties that lye under the very drop of the shame of the Crosse Acts 5.4 Pos. 6. To be willing to doe a duty that hath shame written on it as to be scourged for Christ as the Apostles were and for an honourable Lord of counsel as Joseph of Arimathea was to petition to have the body of a crucified man to burie it being a duty neere of bloud to the Crosse both apparent losse and present shame is a strong demonstration that the whole man not the minde onely but the will and affections are convinced Some duties grow among thornes as to be killed all the day long and to take patiently the spoiling of our goods for Christ. Some duties grow among Roses and are honourable and glorious duties as to kill and subdue in a lawfull warre the enemies of God The former are no signe of wrath nor the latter of being duely convinced of the excellency of Christ except in so farre as we use them through the grace of Christ as becommeth Saints or abuse them but it is more like Christ to suffer for him then to doe for him Pos. 7. God will have some halfe gate to heaven though they should dye by the way some are more some lesse convinced the more conviction if not received the more damnation The Gospel is not such a messenger as the Raven that returneth not againe Esay 55.11 My word that goeth forth out of my mouth it shall not returne to mee void it shall accomplish that which I please and it shall prosper in the thing whereto I sent it The Gospel and opportunity of reformation falleth not in the Sea-bottome when a Nation receive it not but it returnes to God to speak tydings We will not give an account of the Gospel but the Gospel gives an account of us 2. Even when the Ordinances are rejected they prosper Esay 55.11 to harden men they are seed sowne and raine falne on the earth they yeeld a crop of glory to God even a sweet savour to God in those that perish as in those that are saved 2 Cor. 2.15 16. The lake of fire and brimstone as a just punishment of a despised Gospel smells like Roses to God 30. Jesus answered and said This voyce came not because of me but for your sake 31. Now is the judgement of this world now shall the Prince of this world be judged Now followeth the other effect of Christs Prayer toward the world 1. In generall The Prayer is answered saith Christ not so much for my cause to comfort me for hee might otherwise be comforted as for you that yee may beleeve in mee hearing this testimony from heaven 2. In particular Hee sets down the fruit of his death 1. On the unbeleeving world they shall be judged and condemned 2. On the spirituall enemies and by a Synecdoche the head of them Satan the god of this world shall be cast out and sin and death and hell with him 3. The prime fruit of all Vers. 32. When I am crucified by my Spirit of grace the fruit of the merit of my death I will draw all men to me This voyce came not because of me Christs well and woe his joy his sorrow is relative and for sinners Christ as Christ is a very publike person and a giving-out Mediator And it addeth much to the excellency of things that they are publike and made out to many As the sun the starres the rain the seas the earth that are for many are so much the more excellent It is a broader and a larger goodnesse that is publike Heaven is an excellent thing because publike to receive so many crowned Kings and Citizens that are redeemed from the earth The Gospel is a publike good for all sinners Eternity is not a particular duration as time is that hath a poore point to begin with and end at but the publike good of Angels and glorified Spirits Time
onely begotten Sonne into the world that wee might live through him 5. The Scripture casts out a longer rope yet that thou mayest reach to Christ art thou not a Man if thou be not a sinner nor a visible Saint nor a bruised Reed thou art one of mankinde see the Gospel will not have thee to dispaire or to foment and harbour strange and far-off thoughts of Christ Tit. 3.4 But after that the kindnesse and love of God our Saviour to man appeared he saved us 1 Tim. 2.3 God our Saviour will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saved 6. The farthest from Christ must be creatures that are nothing but bits of the world now the name World is a frameder and a farther-off word then the name of Man or Sinners it s the farest off-word for fallen Angels are members and citizens of the World therefore the Gospel is preached to the World Christ is brought in in the Gospel as a World-lover as if he were a whole World-Saviour he takes away the sinnes of the world Ioh. 1.29 He so loves the world Joh. 3.16 He giveth his flesh for the life of the world Joh. 6.51 In this Grammar of the Holy Ghost observe wee by the way for resoluton the wisdome of God in framing the words of the Gospel It cannot be said that God loved all the world in Christ his beloved and all and every sinner and all the race of mankinde Yet laying downe this ground that God keepeth up in his minde the secrets of Election and Reprobation till he in his owne time be pleased to reveale them the Lord hath framed the Gospel-offer of Christ in such indefinite words and so generall yet without all double dealing lying or equivocating for his owne good pleasure is a rule both of his doings and speaches As 1. seldome doth the Lord open Election and Reprobation to men till they by grace or in the order of his justice open both the one and the other in their owne waies and therefore he holdeth out the offer of Christ so as none may cavell at the Gospel or begin a plea with Christ. 2. Seldome doth the Gospel speake who they be that are Elect who Reprobate yet doth the Gospel offer no ground of presuming on the one hand or of despairing on the other For if thou bee not a beleever nor a weake reed nor a Saint yet thou arâ— a sinner if not that thou art a man if not that thou art one of the world and though the Affirmative conclude not I am a sinner I am a man I am one of the world but it followeth not therefore I am elected to glory or Ergo I am ransomed of the Lord. Yet the Negative touching Reprobation holdeth I am a Sinner I am of the World I am a man hence it followeth not therefore I am a reprobate and therefore I have warrant to refuse the promise and Christ offered in the Gospel It followeth well therefore I must be humbled for sinne and beleeve in Christ there is roome left for all the Elect that they have no ground of standing aloofe from Christ and the rest never come and most willingly refuse to come nor have the Reprobate ground to quarrell at the decrees of God though they bee not chosen yet they are called as if they were chosen and they have no cause to quarrell at conjectures they have as faire a revealed warrant to beleeve as the Elect have they are men sinners of the world to whom Christ is offered why refuse they him upon an unrevealed warrant 4. The fourth ground of Christs good will to draw all men is that Christ goeth as farre in the dispensation of free grace as sinners as the chiefe of sinners Grace journies all along and can goe no further then Hell and Damnation Luk. 19.10 The Sonne of man came to seeke and to save that which is lost as if Christ would say is any man a sinner and who are not and a lost sinner see and behold I am a Saviour for that man Christ went as low downe to Hell in the freedome of grace to save as Zacheus in evill doing to destroy Mary Magdalen went as farre on toward Hell as seven Devils Grace in Christ went as farre on as to redeeme from seven Devils Manasseh as if he had intended to make sure worke of Hell runnes on to empawnd soule and salvation and gives himselfe to witchcraft observing of times to cause the streets of Hierusalem runne with bloud to all abominable idolatry mercy in the Lord went as neere hell to save him Paul goeth so farre on the mouth of the furnace as to waste the Church of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.3 to make heapes of dead men in the Church and there came nothing out of his nostrils for breathing and respiration Act. 9.1 but threatnings that is ripe purposes of bloud yea murthering of the Saints came out of his mouth with every word hee spoke but Christs free-grace pursues him hard and out-runnes him Christs grace came as it were a step below Paul and saved him 1 Tim. 1.14 And the grace of our Lord saith he was more or over-abundant in me through faith and love Jer. 3.1 And thou hast played the harlot with many companions or lovers yet returne to mâ—â—â— saith the Lord. It s here as if Christs rich grace and our extreme wickednesse should strive who should descend to the lowest roome in Hell the latter to destroy the former to save and here Christ defies the sinner to be more wicked then he can be gracious 5. Christ in the Gospel as a great Conquerour sends out Writs signed under his Excellencies hand come and meet me who will and be saved as farre as graced will can goe as farre goeth the good will of the conquering Prince Râ—vel 22.17 It s much worthy of observation how that sweet Evangelicke invitation is conceived Esai 55.1 Ho every one that thirsts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alas or ah every one that thirsts come to the waters and he that hath no silver come buy and eat as if the Lord were grieved and said woe is me alas that thirsty soules should die in their thirst and will not come to the water of life Christ and drink gratis freely and live For the Interjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ho is a marke of sorrowing as Ah or wo every one that thirsts Esai 1.4 Ah sinnefull nation or wo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sinnefull nation Vers. 24. Ah I will ease me or alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ease me of my adversaries Jer. 22.18 They shall not say of Jehojachim ho or alas or woe to my brother ah Sister It expresseth two things 1. A vehemencie and a serious and unfamed ardencie of desire that we doe what is our duty and the concatenation of these two extreamely desired of God our comming to Christ and our salvation this morall connexion
is chosen to salvation from eternity so Election is neither precept nor promise but a truth of Gods gracious good will and pleasure hid in Gods mind till he be pleased to reveal it by the fruits thereof There can bee no such imaginable double dealing in the world as Arminians lay upon God For they make the Lord to say thus as imagine a King should speak to twenty thousand captives I have a good will purpose hearty intention and earnest desire to make you all and every one free Princes and pray wish obtest and beseech you subscribe such a Writ of grace for that end but I only can lead your hand at the Pen and give you eyes to see and a willing heart to consent to your own happinesse and if you refuse to signe the Bill of grace you shall be tormented for ever and ever in a river of fire and brimstone Again I have a like good will to my own justice and purpose so to carry on the designe as that sixteen thousand of you shall not have the benefit of my hand or of one finger to lead your hand at the pen nor any efficacious motion to act upon your will to obtain your consent to subscribe the Writ yea by the contrary though I of exceeding great free love will intend decree and purpose you bee all Princes of glory yet I purpose that these sixtâ—eâ— thousand whose salvation and happinesse I extreamly desire shall for their former rebellion which I with the like desire of spirit could and I only might have removed never be moâ—od to consent to this Bill of grace Now were not this the outside of a good will aâ—d should not this Prince bee said rather to will and desire the destruction of these sixteen thousand and not their honour and happinesse Asser. 3. This is the mystery of the Gospel in which I must professe ignorance and that the Lords thoughts are not as our thoughts nor his wayes as ourwayes he hath by the preaching of the gospel ingaged thousand thousands within the visible Church to the duty of their fidutiall adherence and heart resting on Christ as they would be saved and yet hath the Lord never purposâ—d to work their hearts and he only can do it to this heart-resting on Christ by faith nor hath he purchased either remission of sinnes or pardon for them If any object how can Christ in equitie judge and condemne them for not beleeving pardon and salvation in his blood when as neither pardon nor salvation are purchased in this blood to them nor purposeth he to give them faith Yet we may plead for the Lord we conceive of the decree of God as of a deep policie and a stratagem and snare laid for us whereas the Lord lies not in wait for our ruine nor carries he on a secret designe in the gospel to destroy men If Christ should say in the Gospel-precepts promises or threatnings I decree purpose and intend to redeeme all and every man but I purpose to carry on the designs so as the far greatest part of mankinde inevitably shall be lost it should be a stratagem but the gospel as the gospel revealeth not any decree or intention of God touching the salvation or damnation of men intended from eternitie Indeed the gospel as obeyed or disâ—beyed reveals Gods intentions and decrees the gospel revealeth nothing but the Lords complacencie approbation and good-liking of the sweet connexion between faith and salvation the just concatenation between unbeliefe disobedience and eternall damnation so the gospel reveals duties but not the persons saved or damned the Lords working with the gospel or the efficacie of the gospel which is a far other thing reveals the persons Now the difficulty is how the Lord can command the reprobate to beleeve life and salvation in Christ when there is no life and salvation either intended to them or purchased for them To which I answer 1. God gave a law to all the angels created in the truth If ye abide in the truth ye shall be eternally happy ye cannot say that the devils in that instant were to beleeve that God intended and decâ—eed them for eternall happines and to give them â—fficacious grace by which they should abide in the truth as their fellow-Angels did Gods command and promise did reveal no such intention of God So the Lord said to Adam and to all his seed If ye keep the law perfectly ye shall have life eternall according to that Do this and live yet was not Adam then far lesse these that are now under the Law to beleeve that God ordained them from eternitie to eternall life legally purchased or that any flesh should be justified by the works of the Law Arminians tell us that there be numbers judicially blinded and hardned within the visible Church who cannot beleeve and whom the Lord hath destined for destruction yet the word is preached to them they hear and read the promises of the gospel and the precepts Whither are they to beleeve that God intended from eternitie to them salvation and grace to beleeve I think not For they teach that Christ neither prayeth for nor intendeth to die for the unbeleeving and obstinate world as such nor decreed their salvation and except men may fancie sences on the words of Gods Spirit where learned they to expound the word World when it makes for them for all and every one of mankinde and when it makes against them for the least part of mankinde and that eâ—ther within the visible Church only or yet without the visible Church for in both Satans world of disobedient ones is the far greatest part sâ—eing the whole world lyes in sinne as John saith Let it be also remembred when Arminians say the Lamb of God taketh away the sinnes of the world that is of all and every mortall man they mean Christ takes not away nor sheddeth he his blood for the sinnes of the rebellious world so the worlds rebellion contuâ—â—acie and infidelitie against Christ must be pardoned without shedding of blood and if Christ did bear all the sinnes of the world on the crosse conditionally and none of them absolutely â—hen our act of beleeving must be the onely neerest cause of satisfaction for sinnes but why then if Christ satisfied on the crosse for the finall impenitencie and unbeliâ—fe of the rebellious world conditionally so they beleeve and be not rebellious but Arminians should say right downe Christ died for the rebellious and contumatious world and he prayes for the contumacious world as such but conditionally for he prays and dieth for the not rebellious world of all mortall men not absolutelie but conditionally so they beleeve in Christ if they beleeve not neither the prayers of Christ nor his death are more effectuall for them then for Devils To all these wee may adde that the Lord in commanding reprobates to rest on Christ for salvation though no salvation be purchased for them
12.10 and of the Spirit on the thirsty ground Esai 44.3 is a work of creation Ephes. 2.10 Psal. 51.10 a quickning of the dead Ephes. 2.1.2.3.4 Ioh. 5.25 2 Cor. 4.6 and the wildernesse is not here a coagent for the causing roses to blossome out of the earth 2. The effect is not wholly denyed of the collaterall cause and ascribed wholly to another If Peter and Iohn draw a ship between them with joynt strength you cannot say the one drew the ship not the other But Christ said flesh and blood maketh no revelations of Christ but his father only Mat. 16.17 Mat. 11.25.26.27 Iam. 1.18 Ioh. 1.18 Then neither blood nor the will of man contribute any active inâ—â—uence to the first framing of the new birth nor can clay divide the glory of regeneration with the God of grace who maketh all things new Asser. 2. The soule or its faculties are not destroyed in conversion Peters will which he had when he was young was the same when converted but renewed Ioh. 21.18 the Saints that Peter writeth to are not to â—unne to the same excesse of ryot as of old they wrought the will of the Gentiles 1 Pet. 4.3.4 Paul and Titus were the same men when dâ—sobedient and serâ—ing divers lusts and when converted and now washen regeneratâ—d and justified heirs Tit. 3.1.2.3.4 Paul the same man a persecuter and an Apostle but Grace made a change 1 Cor. 15.9.10 the same minde and spirit remaineth in nature but they are renewed in the spirit of the minde Rom. 12.2 Eph. 4.23 It is the same heart but turned to the Loâ—d 2 Cor. 3.15.16 Christ but removeth the scum and the drosse and the false metall and frames the man a new vessell of mercy Asser. 3. The person of the holy Ghost is not united to the soul of a beleever nor are there two persons here united or made one Spirit by union of person with person but the person is said to come to the Saints and to dwell with them and to be in them Ioh. 14.16.17 and God hath sent the Spirit of his son in our hearts crying Abba Father not that the holy Ghost in propper person doth in us formally and immediately beleeve pray love repent c. We being meer patients in understanding will affections memory as Libertines teach But the holy Ghost cometh to the Saints and dwelleth in them in the spirituall gifts and saving graces and supernaturall qualities câ—eated in us by the holy spirit and acted excited and moved as supernaturall and heavenly habits to act with the vitall influence of our understanding will and affeâ—â—ions I prove the former part 1. Because such a union of the person of the holy Ghost in us beleeving loving joying praying and immediately in us were that blasphemous dei-fying and Goding of the Saints so as beleeving loving praying were not our works but the immediate acts of the holy Ghost and either the faint manner of beleeving or the cold slacked loving and praying of Saints or their not beleeving and sinfull omission of the acts of faith love praying rejoycing could not be more imputed to Saints as their sinfull defects and transgressions but must be laid on the holy Ghosts score then we can impute the splitting of a ship to the ship it self and not to the negligent and willfull pilot who of purpose dashed the vessell on a rock but we must not in reason blame the ship but the Pilot for the losse of the ship is the onely and proper fault of the man that stirred the ship and the ship is innocent and harmlesse timber Now what sinne can be in the Saints in these supernaturall acts if the holy Ghost immediately in his owne person stirre the helme and only without us act these in us we might with as good reason say the shop that a man worketh in doth make the portrait which is a great untruth since the artificer in the shop doth it as say that the Saints doe pray beleeve rejoyce if the holy Ghost immediateâ—y doe all these in them as in a shop 2. Vpon the same ground the Lords coming down and filling Iohn Baptist from his mothers womb and the Apostles and Steven full of the holy Ghost should be the holy Ghosts personall filling of them and his immediate acting in them without any action of them in preaching praying and their heavenly bold confessing of Christ before men and there should be no difference betweene the Ark and Temple of Ierusalem filled with the immediate presence of God in the Lords manifestation of his glory there and these Saints filled with God in these works of free grace I shall not beleeve that the person of God can be said to be united to either Ark Temple Apostle or Martyr all the union is in the effects and manifestations of graces or tokens of Divine presence which are creatures rising and falling with time 3. That excellent and living â—rk the most gloâ—ious and admirable thing that heaven hath the Lord Iesus is God and man two natureâ— united in one person But both the word of God making that He that same Holy thing borne of the virgin Mary the Son of God Luke 1.5 and that same He and person who came of the Iewes according to the flâ—sh to be God blessed for ever Rom. 9.5 Hâ—br 7.3 Matth. 16.13.16 and the third generall Councell called that of Ephesus and after the counsell of Chalcedone ver 4. and 5. doe evidence to us that Christ cannot be two persons as Nestorius dreamed and one person Paul spread the Gospel from Jerusalem to Iliricum about ten hundreth miles I know not he but the Grace of God that was with him 1 Cor. 15.9.10 not hee but the Lord True but the question now is whether Paul and the holy Ghost in all these works of grace were two persons become one Spirit by union as some dreamers affirme because both did the work I beleeve not God and cloudâ— rained down Manna to Israel O but Christs father Ioh· 6. gave the Manna but the question is if the person of God were united with the clouds or any second caâ—ses producing Manna so the Lord maketh rich and poore killetâ— and maketh alive maketh snow froast fair weather dâ—outh and raine the Sunne to rise and go downe and that in his owne person Father Sonne and Spirit He he onely made Heaven Earth Sea and all creatures and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 33.9 doe prove him to be a person who doth all these But we cannot say that the person of God must be united with Clouds Ship Sea Sunne Heavens Men fighting and Men Saving and Killing and that God personally filleth all creatures only God in the immensitie of â—is nature is all these and every where and is in them by his operation so the holy Ghost is with the Saints and dwelleth in 〈◊〉 not by union of his person to them or the immensitie
is being planted together in Christs death in our union with Christ. So as a believer is to consider himselfe dead to sinne only in the fellowship of Christs death mystically and to consider himself only dying to sinne in his own nature spiâ—itually so as in Christ he is only compleat and in himselfe imperfect at the best I finde saith Saltmarsh no promise made against the never committing such a particular act or sinne which a man lived in in his unregenerated condition there are differences made but it puzzles both Dâ—vines and the godliest to finde a difference between sinnes committed before and after regeneration for take a man in the strength of naturall or common light lâ—ving under a powerfull word or preacher by which his candle is better lighted then it was such a man shall sinne against as seeming strong conviction as the other if not more This to me is that which the Libeâ—tines of New-England say That there is no differencs between the graces of hypocrites and believers in their kind And now in the Covenant of works a legalist may attaine the same righteousnesse for truth which Adam had in innocency before the fall And a living faith that hath living fruits may grow from the living law I see not but all these must follow if a regenerate David or Peter may commit the same act of relapse and falling in the same sinne of adultery and murther after conversion which he committed before conversion then he must commit the same sin with the like intension hight of bensill of wil after as before conversion he muâ—t now after he is converted fall again in the same act of murther denyall of Christ being now converted which he committed before conversion that is as the unconverted man with the rankest and highest strength of lust unrenewed will in its fervor of strength and rebellion did murther dâ—ny Christ without any reluctancy and prâ—testation on the contrary from the renewed will or the Spirit he may being converted fall in the same sinne yea with a higher hand and without any reluctancy from the regenerate part this to me must inferre necessarily the Apostacy of the Saints as that believers may fall againe in these same sinnes with as high and up-lifted hand against God with as strong full and high bended acts of the will after as bâ—fore conversion so as the battell of the Spirit against the â—lesh in this wicked relapse does utterly cease for Perkins who denyeth a man can fall in the same sinne of which he once syncâ—rly repented and whom Saltmarsh judgeth a Legalist and Anti-Christian in this point denyeth that a Convert may fall in the same sinne that he committed in his unregenerated state or that a Convert can fall in the same sinne every way the same with the like strength of corruption that this Convert before acted in his unregenerated condition yea or regenerate he having a further growth of habituall renovation in the second fall and so a higher habituall reluctancy of the renewed part then when he formerly fell in thâ— same sinne and so it cannot be the same sinne but a lesser otherwise he never sincerly repented of the former sinne if this bee more grievous and committed with a higher hand Now Saltmarsh his ground is different fâ—om all Proâ—estant Divines to wit That the wound pricking or sorrow for sinne in an enlightned soule leaveth no such habituall impression of remorse as the man dare never adventure to commit the like again for saith he thâ— gales and breathings of the Spirit of sorrow for sinne are like the winde that makes a thing move or tremble while the power of the aire is upon it but as that slackens or breaths so doth it But this is to say right down that the Spirit of Grace that causeth sorrow according to God and repentance which is never to be repented of is but an evanishing and transient act like the blowing of the wind on a tree the Scripture maketh the spirit that produceth mourning and remorse for sin when the sinner sees him whom he has pierced an habituall in-dwelling Spirit and calls him Zach. 12.10 The Spirit of grace and supplication if then the Spirit of Adoption be no transient but an habituall and inbiding grace as is evident Rom. 8.23 24 25 26. It is a received spirit abiding in us helping our infirmities teaching us what to pray it is Esa. 44. â— 4 5 6. Water poured on the thirsty making us confesse and subscribe the Covenant if it be as it is the New heart Ezech. 36.26 27. The Law in the inner parts Ier. 31.33 the seed of God 1 Ioh. 3.9 the annointing abiding in us 1 Ioh. 3.27 A well of water of an everlasting spring within us Ioh. 4.14 I seâ— not how a Spirit groaning in us when we pray Rom. 8.26 sighing sorrowing for the in-dwelling body of sin Rom 7.14 23 27. can be but a passing away motion like a blast of ayre but this is the mystery of Libertines that theâ—e is no inherenâ— grace in-biding in the Saints no spring of sanctification all grace is in Christ and his imputed righteousnesse and so they destroy sanctification 2. The ayme of Sal. is here that if we sorrow once and scarce that at the beginning of conversion wee are never more to confesse or sorrow for sinne when that transient motion like a fire-flaught in the ayre is gone But for mortification against all contrary blasphemies we say Asser. 1. Mortification is not as Mr Denne saith An apprehension of sin slâ—in by the body of Christ 1. Because this apprehension is an act of faith in the understanding faculty believing that Christ has mortified sin for me and so Mr Denne saith vivification is to live by faith that is to believe that I am justified and have life and righteousnes freely in Christ. Now mortification is not formally any such apprehension it doth flow from faith as the effect from the cause but mortification denominates the man mortified not in his apprehending and knowing that Christ waâ— mortified and dyed for him but in that he really himself is dead when it is said â—ol 3.3 for you are dead Gal. 6.14 by Christ I am crucified to the world and the world crucified to me by this fancy the world and the sinfull pleasures crucified must be the faith and apprehension that is in the fleshly pleasures and lawlesse-lusts by which these lusts apprehend and know that Christ dyed for them for Paul saith as well that the world is crucified to him as he unto the world 2. Mortification is a deadnesse in will and affections and the abaiting halfe death the languor and dying of the power of our lusts to sinne as a believer is dead to vaine-glory when contentedly he can be despised have his name trampled on be called a Deceiver a Samaritan and when the Apostles went out from the Councell Act. 5.41 Rejoycing
under the Law as a rule of rightenesse and to walk holily as being obliged from the conscience of any command either of Law or Gospel is legall bondage from which Christ has set us free as to be circumcised is a part of the Law-yoke so they teach then to be inherently holy is unlawfull to Antinomians Mr Town Pag. 6. Yet I wish that I be not mis-taken for I never deny the Law to be an eternall and inviolable rule of righteousnesse But yet affirm that its the grace of the Gospel which effectually and truly conformeth us therunto Answ. 1. I wish Mr Towne doe mistake for hee that teacheth that believers are freed from the Law as a rule teaching directing and from the Law with all its offices and authority he denyeth the Law to believers to be an eternall and inviolable rule of righteousnesse or then he must speak contradictions to wit that the believer is not under the Law as a rule of righteousnesse for so saith Towne he should not be under grace which is contrary to the Apostle Rom. 6.14 and yet he is under the Law as an eternall and inviolable rule of righteousnesse for I ask to whom is the Law an eternall and inviolable rule of justice to the believer or no If to the believer then he must be under it but Antinomians say that is Pharisaicall and Popish that is to put Christs free-man saith Twone under his old keeper the Law as if he were a malefactor if the Law be no eternall and inviolable rule of righteousnesse why doth Mr Towne say so 2. That rule to the which the grace of the Gospel doth conforme us that rule we must be under but Mr Towne saith The grace of the Gospel truly conformeth us to the eternall and inviolable rule of righteousnesse Ergo c. 3. An inviolable rule of justice cannot be violated and contravened by these to whom it is a rule without sinne else it s not an unviolable rule then if believers cannot violate the Law and murther and commit adultery but they must sinne by violating the rule then as believers are obliged not to murther not to commit adultery so must they be under the inviolable rule of righteousnesse contrary to which Antinomians teach All that Mr Towne can say against us in this argument is a calumny that we make the Law not the Gospel to give power to subdue sinne but the truth is neither Law nor Gospel giveth grace but the God of grace hath promised in the Gospel grace and a new heart and a new spirit to the Elect and grace goeth not along with the Gospel as a favour of equall extension with the preached Gospel but millions heare the Gospel who remaine voide of grace and have no right to any promise or grace the Law leaveth not off to be the rule of tighreousnesse though it cannot effectually make its disciples holy and conforme to the rule no more then the Gospel should not be the Law and rule of faith because without the influence of the Spirit of grace it can make no Disciples conforme to Iesus Christ and his image for many Elect for a long time heare the Gospel and have no grace to obey while the time of conversion come and many are more blinded and hardned that the Gospel is preached to them and it were better they had never heard nor known the way of truth Towne pag. 6.7 Rom. 7.6 The meaning is through faith is bred assured confidence lively hope pure love toward God invocation of his name without all wavering or doubting or questioning his good-will audience and acceptance which could never be attained by all the zeal and conscience towards God according to the Law of workes and the knowledge of the glory of God is given according to a covenant of meere grace without addition or mixture of works and the opposition is plaine to be not so much bâ—tweene the grosse hypocrite who is only brought to outward subjection and correspondency to the Law as betweene him that in good earnest and in downe uprightnesse of heart giveth over himself wholly to the Law of God Rom. 10.2 as the wife to the husband and guid of her youth to be ordered in all things inwardly and outwardly after the minde of God therein according to his legal conscience which is never pacified with works and the man who knoweth and worshippeth God alone according to the Gospel of Grace Answ. This is a close perverting of the word of truth 1. The Antinomian faith may here be smelled that by faith is bred assured confidence without all wavering feare or doubting c. Then whoever once doubt or waver are yet under the Law of works a doctrine of dispaire to broken reeds who are not undâ—r the â—aw but married to a new husband Christ and yet cry Lord I beleeve help my unbelief Why feare yee O yee of little faith is there not doubting here and a broken faith which Christ softly bindeth up 2. The Covenant of Grace and Gospel commandeth faith and also good works as witnesses of our faith but Towne will have good works in any notion of an evangelick command to stand at defiance with a covenant of meere grace when Grace is the fountaine and cause of our walking in Christ 2 Cor. 1.10 by the grace of God wee had our conversation in tht world in simplicitie and godly sincerity 1 Cor. 15.10 I laboured more abundantly then they all yet not I but the grace of God that is in mee It s true Holy walking by the grace of God and Christs righteousnesse in justification is a wicked mixture which we detest 3. The opposition Rom. 7. is betweene any unconverted man under the Law be he hypocrite or a civill devill or be he any other man on the one part and a beleever married to Christ and dead to the Law on the other for that which is common not to grosse hypoâ—rites only but to all naturall men out of Christ is ascribed to the man that is under the Law by the Apostle as 1. He is under the Lawes dominion and condemnation vers 1. 2. The Law has power over him as the living husband over the wife vers 2.3 The poor man cannot look to Iesus to another lover and husband the Law as a hard husband leads him and cries obey perfectly or be eternally damned 3 He is a man in the flesh in whose members concupiscence and lust rageth as a young vigorus mother bringeth forth children lusts of the flesh to death as married to hell and the second death vers 5. 4 He serves God according to the oldnesse of the letter that is carnally hypocritically like an out-side of a rotten Pharisee and not according to the newnesse of the Spirit that is in a Spirituall maner Yet Mr. Towne extolls him as one that in good earnest and downe-rightnesse of heart yeeldeth and giveth over himselfe to the Law of God as the wife to the husband