with the blood of Buls and Goats which was offered for the reconciling of men to God not of God to men 2. Because that blood is said to sanctifie and purge the conscience from dead works to serve the living God which cannot be said of God but clearly holdeth forth that Christ having offered himselfe without spot to God through the eternal Spirit those for whom he offereth himself cannot eternally perish as M. Moor saith p. 5. but that their consciences by this blood are purged from dead works to serve the living God And the place 1 Pet. 2.24 doth not prove that Christ bare the sinnes of many on the tree who are not actually saved by his death 1. The place saith the contrary and no such thing as that the Lord layd on Christ the iniquities of all and every one of mankinde 1 Peter restraines it to beleevers elect according to the fore-knowledge of God the Father through the sanctification of the Spirit begotten again unto a lively hope who are kept through the power of God by faith unto salvation 1 Pet. 1.2 3 4 5. And there is no colour that Peter speaketh of all Adams sonnes of all the heathen because hee saith Christ bare our sinnes Which bee these The sins of these that be called to patient suffering for well doing who are to follow Christ who left us an example of patient suffering who when he was vers 23. reviled reviled not again Now what is this the Indians and Tartarians patient suffering after Christs example to whose eares the name of Christ and his suffering never came by a dream or imagination 2. The sinnes of these which Christ bare on his own bodie on the tree are these that are healed with Christs strips and these that are returned to the Shepherd and Bishop of their soules and are to live to righteousnesse being dead to sin by the death of Christ who bare their sins v. 24 25. now these are the All that Isai speaketh of c. 53. when he saith 53.6 The Lord layd on him tâ—e iniquities of us all That is if we beleeve Arminians of all Moab Ammon Egypt Philistims Caldeans Ethiopians and all Adams Children who never heard of Christ for the thousand part of Adams Sons never heard of Christ then are they not obliged to beleeve in him of whom they never heard nor is it their sinne that they beleeve not Rom. 10.14 Ioh. 15.22 Ergo they are not obliged to live to righteousnesse being dead to sinne through Christs death because they never heard of Christs death Far lesse are all Adams sonnes healed with Christs stripes and returned to the shepherd and Bishop of soules nor was the chastisement of all the heathens peace upon Christ. And Esaiah expoundeth who be these all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose iniquities were laid upon Christ v. 8. for the transgressions of my people was he stricken and v. 12. he bare the sins of many as Matth. 20.28 and 26.28 The blood which is shed for many and he made intercession for sinners What doth he beare stripes for all the heathen and is he entred as High Priest for all Adams sons into the Holy of Holiest to plead and Advocate for such as Cicero Regulus Scipio Cato such as Pharoah Cain Judas Julian If he bare their iniquities he must beare their apostacie and finall infidelity or doth hee intercede for all and every one of mankinde 1 Ioh. 1.2 compared with 1 Ioh. 1.6 7 8 9 10. and Hebrew 9. He appeareth for us ver 24. for those that are sprinkled 13 14 15 16 17. and looke for him the second time vers 28. He maketh intercession for them that come to God through him Heb. 7.25 Who have a High Priest over the house of God Heb. 10.20 21 22. All these and many other places sheweth the contrary And the redemption that is in Iesus Christ Rom. 3.24 is not a Redemption which might have been confined within Christ to reconcile God to himselfe and which might consist with the finall totall and utter perishing of all mankind 1. We are justified through this redemption and not by the works of the law 2. V. 25. God set forth Christ this redeemer to be a propitiation through faith in his blood 3. That Christ might appeare the justifier of the ungodly vers 26. and exclude boasting by the law of faith ver 27. and bee the God of Iews and Gentiles ver 30.31 so that it was never Gods minde to imprison a reconciliation within the Father and the Sonne and leave our heaven at such a dead and cold venture as the discretion of indifferent free will so as it might fall out if men pleased that the suretie Christ should die and all his poore broken friends die eternally and suffer the second death also Arminians turne the Gospel in the sadest and bloodiest bargaine that ever was and yet the new English Arminians worse then their fathers say they preach not the Gospel of grace nor Christ who preach not their universall attonement in a grosser way then ever Arminians did for 1. Arminians durst not say Christ died vice loco omnium singulorum sed tantum in bonum eorum he died not in the person place and roome of all mankinde but onely for their good as Socinus taught them But Master Moore saith this right downe pag. 3. 2. Arminians durst not say Christ died and rose again and pleadeth as high Priest and Advocate for all but onely for beleevers Mr. Moore saith that for all he rose and acquiteth us of all our sins pag. 4. The place 2 Cor. 5.14.15 doth not prove a Reconciliation of all within God as Mr. Moore dreameth 1. The All that Christ died for if one died for all then were all dead by no reason must bee in number equivalent to all that died in the first Adam Nor is there any reason in the text to make all those that are actually made alive in Christ and live not to themselves but to Christ equall in number to all that died in Adam 1. God gave not Christ to die for heathen who were never to hear of Christ that they might live to Christ. 2. These words hence forth know we no man not Christ after the flesh nor for the outward priviledge of Jewish dignitie circumcision or a temporall kindgome which fleshlie dignity the Apostles sometime knew Christ for and expected in him but now this is taken away and Christ hath died for all that is for Iews and Gentiles without respect of any such differencie for Christ gave his life for the Gentiles as well as for the Iews 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for All is a word of efficacie and holds forth the Lords effectuall intention but if Mr. Moores glosse stand there is no effectuall intention in Christ to save all and every one Nor doth the place 1 Tim. 2.4.6 signifie any reconciliation not applyed to persons for his being given a ransome for all noteth clearely an
shall enter into joy at last c. Now all this is but a turning of Faith into wantonnesse whereas Faith of all graces moveth with lowest sayles for Faith is not a lofty and crying but a soft moving and humble grace for then Davids being moved and his heart smiting him at the renting of King Sauls garment should be under a covenant of works and so not a man according to Gods owne heart for a smitten heart is a troubled soule David Abraham Rom. 4. and all the Fathers under the Law were justified by the imputed righteousnesse of Christ apprehended by Faith as we are Rom. 4.23 Now it was not written for Abrahams sake onely that it was imputed to him Vers. 24. But for us also c. David ought not to have been troubled in soule for sinne for his sinnes were then pardoned nor could the Spirit of the Lord so highly commend Josiahs heart-melting trouble at the reading and hearing of the Law nor Christ owne the teares and Soule-trouble of the Woman as comming from no other spring but much love to Christ because many sinnes were pardoned if this Soule-trouble for sinne had argued these to bee under the Law and not in Christ nor can it be said that the Saints of old were more under the Law then now under the Gospel in the sense we have now in hand that is that we are to be lesse troubled for sinne then they because our justification is more perfect and the blood of Christ had lesse power to purge the Conscience and to satisfie the demands of the Law before it was shed then now when it is shed or that more of the Law was naturally in the hearts of David Josiah and the Saints of old and so more naturally unbeliefe must be in them then is in us by nature under Gospel manifestations of Christ. Indeed the Law was a severer Pedagogue to awe the Saints then in regard of the outward dispensation of Ceremonies and Legall strictnesse keeping men as malefactors in close prison till Christ should come But imputation of Christs righteousness and blessedness in the pardon of sinne and so freedome from Soule-trouble for eternall wrath and the Lawes demanding the Conscience to pay what debts none were able to pay but the Surety onely was one and the same to them and to us as Psal. 32.1 2. compared with Rom. 4 1 2 3 4 5 6. and Psal. 14. with Rom. 3.9 10 11 12 13 14.19.20 and Gen. 17.9 cap. 22.18 Deut. 27.26 with Gal. 3.10 11 12 13 14. Heb. 6.13 14 15 16 17 18 19 20. Who dare say that the beleeving Jewes dyed under the curse of the Law Deut. 27.26 For so they must perish eternally Gal. 3.10 For as many as are of the works of the Law are under the curse Then there must be none redeemed under the Old Testament nor any justified contrarie to expresse Scriptures Psal. 32.1 â— Rom. 4.1 2 3 4 5 6. Gal. 3.14 Act. 15.11 Acts 11.16 17. Rom. 10.1 2 3. Now Acts 15.11 We beleeve that through the grace of the Lord Jesus we shall be saved as well as they And as they were blessed in that their transgression was forgiven and their sinne covered and that the Lord imputed no iniquity to them Psal. 32.1 2. our blessedness is the same Rom. 4.6 7 8. and Christ as he was made a curse for them so for us that Gal. 3.14 the blessing of Abraham might come on us the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith And God sent forth his Sonne made of a Woman made under the Law for the Jewes who as heires were under Tutors as we are under the Morall Law by nature that we might be redeemed by him That wee who are under the Law might receive the adoption of Sonnes Gal. 4.1 2 3 4. And God gave the like gift to the Gentiles that he gave to the Jewes even repentance unto life Acts 11.16 17. Then the Law could crave them no harder then us and they were no more justiâ—ied by works then we are Yea following righteousnesse they attained it not because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone that was layed in Sion Rom. 9.31 32 33. And they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10.1 2 3. and so came short of justification by Grace so doe we If then to the justified Jewes There was no Law no transgression and so no trouble for sinne all trouble of Conscience arising from the obligement of the Law as it must bee because they were freed from the curse of the Law and justified in Jesus Christ by his Grace as we are then were they under no smiting of heart nor wounding of Conscience more then we are which is manifestly false in David and in Josiah and many of the Saints under the Old Testament Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them must be sinnefull Soule-trouble to us in the same kind The Law did urge the Jewes harder then us in regard of the Mosaicall burden of Ceremonies and bloody Sacrifices that pointed out their guiltinesse except they should flee to Christ 2. In regard of Gods dispensation of the severer punishing of Law-transgression and that with temporarie punishments and rewarding obedience with externall prosperitie 3. In urging this Doctrine more hardly upon the people to cause them not rest on the letter of the law but seeke to the promised Messiah in whom onely was their righteousnesse as young heires and minors are kept under Tutors while their Non-age expire but 1. Who dare say that the Saints under the Old Testament who lived and dyed in the case of remission of sinnes of salvation and of peace with God Gen. 49.18 Psal. 37.37 Psal. 73.25 Prov. 14.32 Isai. 57.1 2. Hebr. 11.13 Psal. 32.1 2. Micha 7.18 19. Isai. 43.25 Jerem. 50.20 Psalm 31.5 and were undoubtedly blessed in Christ as we are Psal. 119.1 2. Psalm 65.4 Psalm 1.1 2 3. Psal. 144.14 15. Psal. 146.5 Job 5.17 Psalm 84.4 5. and dyed not under the curse of God or were in capacity to be delivered by Christ after this life from the wrath to come and the curse of the Law 2. That they were to trust to the merit of their owne works or seeke righteousnesse in themselves more then we 3. Or that they beleeved not or that their Faith was not counted to them for Righteousnesse as it is with us Gen. 15.5 6. Rom. 4.3 4 5 6 7 8. Psal. 32.1 2. 4. Yea they beleeving in the Messiah to come were no more under the Law and the dominion of sinne then wee are Rom. 6.6 7 8 9. Rom. 7.1 2 3 4 5 6 7. Rom. 8.1 2. Micha 7.18 19. Isai. 43.25 Jer. 50.20 Psal. 32.1 2. but under grace and pardoned and
saved by Faith as we are Heb. 11.1 2 3 4 5 6 7 8 9 10 11 12 13. Gal. 3.10 13. Acts 11.16 17. Rom. 9.31 32 33. 5. Yea the Law was no lesse a Letter of condemnation to them then to us Rom. 8.3 Rom. 10.3 Deut. 27.26 Gal. 3.10 13. 2 Cor. 3 7 8.13.14 15. 6. They dranke of the same spirituall Rocke with uâ— and the Rocke was Christ 1 Cor. 10.1 2 3 4. Heb. 13.8 and were saved by grace as well as we Acts 15.11 2. It 's true Josiahs tendernesse of heart Davids smiting of heart the Womans weeping even to the washing of Christs fâ—et with teares Peters weeping bitterly for the denying of his Lord as they were woundings and Gospel-affections and commotions of love issuing from the Spirit of adoption of love grace and nothing but the Turtles love-sorrow so it is most false that they were no soule trouble for sinne as if these had beene freed from all Law of God and these soule-commotions were not from any sense of the curse or the Law or any demands of Law to pay what justice may demand of the selfe-condemned sinner yet were they acts of soule-trouble for sin as sin and it shall never follow that the parties were under no transgression and no law because under no obligement to eternall wrath for such an obligation to eternall wrath is no chain which can tye the sons of adoption who are washed justified pardoned and yet if the justified and pardoned say they have no sin and so no reason to complaine under their fetters and sigh as captives in prison as Paul doth Rom. 7.24 nor cause to mourne for in-dwelling of sin they are liars and strangers to their owne heart and doe sleep in deep security as if sin were so fully removed both in guilt and blot as if tears for sin as sin should argue the mourning party to be in the condition of those who weep in hell or that they were no more obliged to weep yea by the contrary to exercise no such affection but joy comfort and perpetuated acts of solace and rejoycing as if Christ had in the threshold of glory with his owne hand wiped all teares from their eyes already 3. Nor see I any reason why any should affirme That the Law is naturally as a party in the soule of the either regenerate and justified or of those who are out of Christ. 1. For the Law 's in-dwelling as a party ingaging by accusing and condemning is not naturally in any sonne of Adam because there is a sleeping conscience both dumbe and silent naturally in the soule and if there be any challenging and accusing in the Gentile-conscience Rom. 2. as stirring is opposed to a silent and dumb conscience that speaketh nothing so the Law-accusing is not naturally in the soule a spirit above nature I doe not meane the Spirit of regeneration must work with the Law else both the Law and sin lie dead in the soule the very law of nature lieth as a dead letter and stirreth not except some wind blow more or lesse on the soule Rom. 7.8 9. 2. That the Law wakeneth any sinner and maketh the drunken and mad sinner see himselfe in the sea and sailing down the river to the chambers of death that hee may but be occasioned to cast an eye on shore on Jesus Christ and wish a landing on Christ is a mercy that no man can father on nature or on himselfe 3. All sense of a sinfull condition to any purpose is a work above nature though it be not ever a fruit of regeneration 4. It s true Christ teacheth a mans soule through the shining of Gospel-light to answer all the enditements of the Law in regard that Christ the Ransomer stops the Law 's mouth with bloud else the sinner can make but a poore and faint advocation for himselfe yet this cannot be made in the conscience without some soule-trouble for sin 5. It s strange that Gods people need more joy after sinne then after affliction and that in some respect they have most joy who have sinned most Sure this is accidentall to sin this joy is not for sin but it s a joy of loving much because much is forgiven Forgivenesse is an act of free grace sin is no work of grace Sin grieves the heart of God as a friend's trouble is trouble to a friend the beleever is made the friend of God Joh. 15.15 and it must be cursed joy that lay in the womb of that which is most against the heart of Christ such as all sin is Yea to be more troubled in soule for sinnes then for afflictions smelleth of a heart that keeps correspondence with the heart and bowels of Christ who wept more for Jerusalems sins then for his owne afflictions and crosse As some ounces of everlasting wrath in the Law with a talent weight of free Gospel-mercy would be contempered together to cure the sinner so is there no rationall way to raise and heighten the price and worth of the soule-Redeemer of sinners and the weight of infinite love so much as to make the sinner know how deep a hell hee was plunged in when the bone aketh exceedingly for that the Gospel-tongue of the Physician Christ should lick the rotten bloud of the soules wound speaketh more then imaginable free-love Nor doe wee say that Gospel-mourning is wrought by the Law 's threatnings then it were servile sorrow but it s wrought by the doctrine of the Law discovering the foulnesse and sinfulnesse of sin and by the doctrine of the Gospel the Spirit of the Gospel shining on both Otherwise sounds breathings letters of either Law or Gospel except the breathings of heaven shine on them and animate them can doâ— no good Asser. 4. Sinnes of youth already pardoned as touching the obligation to eternall wrath may so rise against the childe of God as he hath need to aske the forgivenesse of them as touching the removing of present wrath sense of the want of Gods presence of the influence of his love the cloud of sadnesse and deadnes through the want of the joy of the Holy Ghost and ancient consolations of the dayes of old Psal. 90.7 Wee are consumed in thy wrath and by thy hot displeasure we are terrified Vers. 8. Thou hast set our iniquities before thee and our secret sinne in the light of thy face This was not a motion of the flesh in Moses the man of God Antinomians may so dreame the furie of the Lord waxed hot against his people so saith the Spirit of God nor is this conceit of theirs to be credited against the Text that Moses speaketh in regard of the reprobate party Moses by immediate inspiration doth not pray for the beauty and glory of the Lord in the sense of his love to be manifested on a reprobate partie Antinomian Preachers in our times confesse sinnes in publike but it s the sinnes of the reprobate and carnall multitude that are in
nor is faith in any sort diminished but put to a farther exercise And the same sad fruits follow from the sins of the Saints under the New Testament as may be cleared from Revel 2.5 16 22. Revel 3.3 17 18. 2 Cor. 1.8 9 10. 2 Cor. 2.7 2 Cor. 7.5 6 7. Revel 3.20 Joh. 14.1 Nor can wee thinke that the strictnesse of the Law gave those under the Law an indulgence not to be a whit troubled in soule for sin as it over-clouded the influence and slowings of divine love suppose they had assurance of freedome from the wrath to come as is evident in the Spouse Cant. 5.1 2 3 4 5 6. and chap. 2.16 17. chap. 4.7 Nor is it true that Gospel-grace and liberty entitleth the Saints now to such wantonnesse of peace as that persons fully assured of deliverance from the curse of the Law are never to be troubled for sins committed in the state of free justification nor are they any more to mourn nor grone under sins captivity nor to confesse sin in regard that Christs bloud hath washed soul eyes and faces from all tears and the salvation of the Saints in this life is not in hope onely as wheat in the blade but actuall as in the life to come and therefore holy walking and good works can no more be meanes or the way to the Kingdome as M. Towne and other Antinomians say then mâ—tion within the City can be a way to the City in regard the man is now in the City before hee walk at all Asser. 5. If Jesus Christ had soule-trouble because of divine wrath for our sin and was put to a sweat of bloud God roasting Christ quick in a furnace of divine justice though every blobe of sweat in the Garden was a sea of free grace not his eyes onely but his face and body did sweat out free love from his soule Luk. 22.44 Heb. 5.7 what must soule-trouble be in a fired conscience It s no wonder that wicked men wrestling with everlasting vengeance cannot endure it The Devill 's predominant sin being blasphemous despaire hee tempts most to his owne predominant sin the issue and finall intent of all his temptations is despaire because Devills are living and swimming in the sphere and element of justice they cannot beare it they cry to Christ the whole company and family making the despiting of Christ a common cause Art thou come hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to torment us before the time Mat. 8.29 Pro. 18.14 The spirit of a man will beare his infirmity the spirit is the finest mettall in the man but a wounded spirit who can beare that So the Hebrew readeth Any thing may be borne but breake the mans soule and breake the choycest peece in the soule the conscience who can then stand As conscience is the sweetest bosome-friend of man so it is the sorest enemy David is persecuted by his Prince and hee beareth it Jeremiah cast in the dungeon by the Rulers Priests and Prophets and hee overcometh it Job persecuted by his friends and hee standeth under it Christ betrayed and killed by his owne servants and kinsmen and hee endureth it the Apostles killed scourged and imprisoned by the Jewes and they rejoyce in it But Judas is but once hunted by a Fury of hell in his owne brest and hee leaps over-board in a sea of infinite wrath Cain Saul Achitophel cannot endure it Spira roareth as a Beare and cryeth out O that I were above God though wee may hope well of his eternall state Nero after to his other blouds hee had killed his Mother Agrippina hee could not sleep hee did often leap out of the bed and was terrified with the visions of hell Eternity the resurrection and the judgement to come are virtually in the conscience 2. What is feare A tormenting passion To hang a living man by an untwisted threed over a river of unmixt pure vengeance and let the threed be wearing weaker and weaker what horrour and palenesse of darknesse must be on the soule 3. What sorrow and sadnesse when there is not a shadow of comfort But 4. positive despaire rancour and malice against the holy Majesty of God when the soule shall wish and die of burning desire to be above and beyond the spotlesse essence of the infinite Majesty of God and shall burne in a fire of wrath against the very existence of God and blaspheme the Holy One of Israel without date Job saith of such chap. 27.20 in this life Terrors take hold of him as waters and a tempest stealeth him away in the night But consider what it is to the Saints Job complaineth chap. 14.16 Doest thou watch over my sinne V. 17. My transgression is sealed up in a bag and thou sewest up mine iniquity Vatabl. Thou appearest to be a watchfull observer of mine iniquity and addest as Ari. Monta. punishment to punishment sewing sin to sin to make the bag greater then it is Now though there be a mis-judging unbeleefe in the Saints yet it is certaine God doth inflict penall desertions as reall peeces of hell on the soules of his children either for triall as in Job or punishment of sin as in David whose bones were broken for his adultery and murther Psal. 51.10 and whose moisture of body was turned into the drought of summer through the anger of God in his soule till the Lord brought him to the acknowledgement of his sin and pardoned him Psal. 32.3 4 5 6. But some will say Can the Lord inflict spirituall punishment or any of hell or the least coale of that black furnace upon the soules of his owne children To which I answer It s but curiosity to dispute whether the paines of hell and the flames and sparkles of reall wrath which I can prove to be really inflicted on the soules of the Saints in this life be penalties spirituall different in nature Certaine there be three characters sealed and engraven on the paines of the damned which are not on the reall soule-punishments of divine wrath on the soules of the Saints As 1. What peeces of hell or broken chips of wrath are set on upon the soules of deserted Saints are honied and dipped in heaven and sugared with eternall love Gods heart is toward Ephraim as his deare child and his bowels turned within for their misery even when hee speaks against them Jer. 31.20 21. But the coals of the furnace cast upon reprobates are dipt in the curse of God yea so as in a small affliction even in the mis-carrying of a basket of bread and the losse of one poore oxe there is a great Law-curse and intolerable vengeance Deut. 27.26 Chap. 28.17 31. And againe in in the in-breaking of a sea and floud of hell in the soule of the child of God a rich heaven of a divine presence Psal. 22. V. 1 89. Psal. 18.4 5 6. 2. The hellish paines inflicted on reprobates are Law-demands of satisfactory vengeance and payment
soule and then a bush moved with the wind is an armed man every conviction of conscience is condemnation 2 Cor. 1.8 Wee were pressed out of measure above strength in so much that we dispaired even of our life Ver. 9. But we had the sentence of death there were loads and weights laid on us above strength darkned soules put on Christs deepe representations of wrath and blacknesse of indignation and change him in their apprehensions in another Christ. 4. Satan can drinke up at one draught a grieving and sorrowing spirit 2 Cor. 2.7 and he hath accesse to the phancie and out-workes of the soule of the child of God so hee can enlarge the species to a double bignesse let it be considered if the Grammer of Heman be not a little swelled in more then ordinary Rhetorick Psal. 88.4 I am counted as these that go downe to the pit as a man that hath no strength Vers. 5. free amongst the dead like the wounded that lie in grave whom thou remembrest no more and they are cut off by thy hand Ver. 7. Thy wrath lyeth hard on me and thou hast afflicted mee with all thy waves If God forgot him as a buried man and not a wave of Gods wrath but was gone over his soule what could God doe more And Jobs words are a little beyond the line Chap. 1â— 24 Wherefore hidest thou thy face from mee and takest me for thine enemy Words arise up to Mountaines Job was not holden of God to bee an enemy Sathan can make every pinne in the Crosse an hell and put a new sense on Gods dealing other then ever he meaned When Christ opens a veine to bloud a conscience Sathan if hee may have leave shall shut in his Lyon-teeth to teare the veine and make the hole of the wound as wide as heart and life may come out and therefore hee raiseth up apprehensions and sowes strife and pleas with Christ and waters his owne seed Can love kill thee Were it Christ that doth all this would he not once come to the bed-side of a sicke Sonne Can Christs love throw a poore friend into hell and leave him there He hath forgotten thee Sathan can argue from dispensation and trialls to the state Which is false Logicke This thou sufferest ergo thou art not in the state of adoption It 's not good that such a Mineon as Sathan have the eare of a disserted soule he can carry tales between Christ and the soule to separate between friends Never beleeve ill of Christ Love thinks no ill If yee love Christ two Hells may cast water on your fire of love but cannot quench it Christ will beleeve no ill of you let Sathan speake his will 5. Even the love of a Saint to Christ under an hard dispensation is sicke with jealousie and travelleth in birth with phancied suspitions of Christs love Our love is swayed with mis-givings it 's full of cares and feares and doubtings because it 's not alwaies edged with heavenly wisdome It takes life from sense and felt embracings from presence and reciprocation of warmenesse from Christs bowels and when face answereth not face and Christs love doth not eccho and resound to our love then it fainteth we too often measure Christs love by our foot wee calculate Christs love by our owne elevation not by his and Christs mysterious dispensation should not point the houre nor is the full Moone nor the noone-day Sunne of Christs love the compasse that our affections and love should saile by Yea having not seen Christ 1 Pet 1.8 nor felt him yet wee love him and beleeve in him and this is most spirituall love and has most of love in it the more jealousie without ground the lesse love of Christ at least the lesse solid constancie of love 6. Unbeliefe is a speciall cause of Soule-trouble 1. In bodily diseases paine doth not create it selfe but sinnefull passive dissertion does create it selfe Christ cannot owne unbeliefe as comming within the compasse of his creation though by him all things were created Unbeliefe spinning out new calumnies of Christ addeth oyle to the fire and maketh desertion a thousand talent weight heavier then it would bee This may be evidenced in all the complaints of the Saints under dissertion in which more is laid on Christs name then is true Unbeliefe is a querulous thing Isai. 49.14 But Sion said unbeleeving Sion said the Lord hath forsaken me and my Lord hath forgotten me this was an untruth and is confuted in the next verses Mary Magdâ—len thought they had taken away her Lord and he was as neere her as the turning about of her body and shee within speaking to him face to face and when unbeliefe doth raise such thoughts as Christ hath forgotten to be mercifull Christ is changed he loveth not to the end What paine must be at the soules bottome where such mis-judging of Christ and his love is in the brimme and yet there is a coale of the love of Christ smoaking in the bottome of the soule A loving opinion of Christ is hardly expelled Especially one particular mis-report should not make me receive a mis-understanding of Christ I never heard ill of Christ before but much of his excellency and sweetnesse and why should I admit an untried impression that the Sunne that giveth light to all is darke that fire is cold it 's not true-like that Christ is an enemie if once a friend Had we a store-house and a high-bended habit of honourable sublime and high thoughts of Jesus Christ his excellencie the weight of his preciousnesse eminencie wee should the more hardly give way to the lies that our unbeleeving heart raiseth against him 2. Our second mis-giving from unbeliefe is in beleeving our state Psal. 31.22 I said in my haste I am cut off from before thine eyes I am none of Christs is a too ordinary mimistake as he is changed and not mine often goeth before We often find more fault and first blame in Christ if not only ere we see our owne provocations Hence the complaints of Job chap. 6. chap. 13. chap. 16. chap. 19. and of Jeremiah chap. 20. chap. 15. of Ezechiah Esai 38. of Asaph Psalm 77. of Heman Psal. 88. of the Church Esay 49.14 15. Esay 63. chap. 64. Psal 102. Psal. 6. Psal. 42. Psalm 31. runne more on the straine of complaning of God and his unkind dispensation then of the Plaintiffes sinnes and provocations and where there is one mistake of our selves under dissertion the reader may find out ten mistakes of Christ and when the disserted soule mis-judgeth his owne state it issueth from and reflecteth on the mis-judged apprehension of Christ. 3. From unbeleefe issueth the mis-judging of our own actions I doe no good or if I doe it s not bene on the right motives and for the right end the good that I doe The antecedent is true but not the consequence There is a cloud in our fairest sun and
bellowes and brought forth the flame 2. Because wee willingly joyne and love to have it so 3. Because the act of sinning commeth formally from free-will which cannot be forced but may keep out the siedge without violence but yet basely rendreth If Satan be the Prince of the aire and can raise mighty stormes and winds that can smite the foure corners of an house which is not like an ordinary wind that bloweth from East or West or North or South but rather right down Job 1.19 If hee have power of flouds and seas and be a roaring Lyon and by reason of his sagacity and skill in the secrets of nature can doe wonders though no miracles as to raise the dead by applying actives and passives together no question the Lord letting loose some links of the chaine hee is fettered withall hee can work curiously and strongly on the walls of bodily organs on the shop that the understanding soule lodgeth in and on the necessary tooles organs and powers of fancie imagination memory humours senses spirits bloud so nearely joyned with the soule as will understanding conscience and affections sit in dangerous neighboured with such malignant Spirits It is no question hard enough to give an exact delineation of the length and breadth of the borders of the Princedome of Satan nor is it necessary for our edification to know all the secrets and mysteries of the Devils Power how hee assumeth a body what hee can doe in the sphere of nature how he acts upon men Sure hee hath some in his snare as poore birds who are taken captives by him at his will 2 Tim. 2.26 and that hee sitteth at the helme as it were of some and acts and stirreth them so the wind and tyde of their lusts complying with him that they cannot chuse but saile and walk according to the course of this world according to the Prince of the power of the aire the Spirit that now worketh in the children of disobedience Ephes. 2.2 And that hee can borrow tyde and faire wind at his nod and woe the soule by the shop and office-house the body the flesh the senses and reciprocally act indirectly by forraigne Embassies and missive Letters on the will and understanding and the lusts that are domestick friends within to draw in the senses and the fancies and imagination to joyn with him as is cleare in his first dealing with Evah It is not his way to deale with the senses onely or with reason onely or to keep such a method as peremptorily to begin at one before another but in Satans first temptation of Evah hee acteth collaterally and reciprocally hee acteth on the eare by speaking and on the mind by speaking reason Hath God said yee shall not eat of every tree Doth hee so strictly tye you Is that reason and justice to put a Law on an Apple Then you may not eat of every tree which God hath made for eating And Satan worketh on the sense by reason Gen. 3.5 For God doth know that in the day yee eat then your eyes shall be opened and yee shall be as gods knowing good and evill And this wrought upon the sense for it s added Vers. 6. And the woman saw that the tree was good for food And againe by the sense of seeing Satan wrought on the will to bring out the consent Vers. 6. And when the woman saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise shee tooke of the fruit thereof and did eat So Satan can make the body a tempter to the soule and the soule and reason a tempter to the body As when the husband is leprous and the wife infected with the pestilence hee rendereth her a leper and shee rendereth him sick with a running botch When the body is pampered and the vessels full it draweth the soules consent to fleshly lust and the soule findeth reason but corrupt reason why the body should be a member of an harlot And there is mutuall help between concupiscence and conscience the one tempting with strong acts of lusting the other tempting with lustfull reason shewing it should be so and may be so As in a waâ—er-work drawing water from such a place twenty empty buckets come downe and twenty full buckets come up and every one serveth another for one common work Nor is it a wondâ—r that one Devill doth kisse and embrace another Cast out world 's casting out leadeth us to a further consideration of Satan's punishment As there is a double sin in Satan so a double punishing and casting out The ill Angels first sinne I determine not They abode not in the truth They kept not their first and proper station God made all things good and placed them all in due and fit houses and stations and God was the station and house of the Angels the Devils first I 〈◊〉 God and left their owne house its like they would have been highâ—r and affâ—cted a God-head They would not sit contentedly in the place God set them in Shifting Spirits climbing men that would be higher then God hath placed them and would be without their owne skin and above their owne element and proper sphere have this as a graine of the ill seed that the old Serpent spewed in Evah The Devill knew how to goe out of his owne house and to climbe above his own proper station and hee would lead Evah up the staires whither he did climbe himselfe to seek to be like God knowing good and evill Gen. 3.5 The whole Creation was like a well-ordered Army at the beginning all kept rank and martched in order the Devils were the first Souldiers in the Army that spilt the comely rank and marred the first order the Prince of darknesse that great Lord of confusion made the first jarring and Sampler and prime discord in the sweet musick and song of the praises of the Creator that all creatures did sing Therefore God the Creator in his justice spared not him and his fellow-mutiners but cast them down to hell and delivered them unto chaines of darknesse to be reserved unto judgement 2 Pet. 2.4 Christ as Medâ—ator did not inflict this punishment on the falne Angels Now there is a second sinne of the Devils and that is not onely the casting down of man but the continuing without retreiting in the first sin 1 Joh. 3.8 Hee that committeth sin is of the devill for the devill sinneth from the beginning Joh. 8.44 Satan was a murtherer from the beginning and abode not in the truth because there is no truth in him What is not Satans first sin a transient act gone and past Is Satan this day in the very act of murthering all mankind and of murthering Adam and Evah who many thousand yeares agoe are dead It s true the act physically considered is gone but morally Satan is yet on that same sin 1. Because hee
are as unable to beleeve without the Spirit as to pray without the Spirit 4. To bid them set on Evangelike duties without trusting in them that is to feele their lost condition to despaire of salvation in themselves to looke a farre off to Christ to desire him are the set way that Christ walkes in to fit us for saving Grace Object 2. Dispaire of salvation in my selfe is a part of Faith so you exhort the troubled in minde at first to beleeve Answ. Not so Judas and Cain both dispaired of salvation in themselves yet had they no part of saving faith It s unpossible that any can rely on Christ while they leave resting on false bottomes Faith is a saying and a swimming Ships cannot sayle on mountaines its â—npossible to swim on drie land as it is impossible to have a soule and not to have a love so we cannot have a love to lye by us as uselesse but a lover we must have and Christs worke of conversion is orderly as first to plow and pluck up so then to sow and plant and first to take the soule off old lovers We are on a way of gadding to seeke lovers Jer. 2. â—6 On a high and loftie mountaine to set our bed Esai 57.7 God must straw thornes and briars in our love-bed and take Ephraim off his Idols Hos. 14.6 and from riding on horses and make the soule as white and cleane paper that Christ may print a new lover on it Therefore its young mortification in the blossome to give halfe a refusall to all old lovers this is Christs ayme Cant. 4.8 Come from the Lyons dens and the Mountaines of Leopards with me Object 3. Desires to pray and beleeve being sometimes cold sometimes none at all cannot satisfie a troubled soule I must have besides desires indeavours And desires to desire and sorrow because I cannot sorrow for sinne are but Legall works not such as are required in a broken heart Answ. Desires going before conversion are nothing lesse then satisfactory nor are they such as can calme a storming conscience he knowes not Christ who dreames that a wakened conscience can bee calmed with any thing lesse then the bloud of Jesus Christ that speakes better things then the bloud of Abel Never Protestant Divines promise soule-rest in preparations that are wrought by the law 2. If Antinomians can give soule-rest to troubled consciences by all the promises of the Gospel and raise up the Spirits of Judas or Cain to found comfort let them be doing yea or to weake afflicted soules while the Spirit blowes right down from the Advocat of sinners at the right hand of God we much doubt Sure there is a lock on a troubled conscience that the Gospel-letter or the tongue of Man or Angel can be no key to open Christ hath reserved a way of his owne to give satisfaction to afflicted Spirits But the question is now supposing yee deale with unconverted men whether or no yee are not First to convince them of the curses of the Law to come on them to humble them and so to chase them to Christ and if to bid them be humbled and know their dangerous condition the state of damnation and set to these preparatory duties be to teach them to seeke righteousnesse in themselves Wee answer no. Object 4. If we preach wrath to beleevers we must either make them beleeve they lye under that wrath or no if they be not under that wrath we had as good hold our tongues if we say if they commit these and these sinnes they are damned and except they performe such and such duties and except they walke thus and thus holily and doe these and these good works they shall come under wrath or at least God will be Angry with them what doe we in this but abuse the Scriptures We undoe all that Christ hath done we bâ—ly God and tell beleevers that they are under a covenant of workes I would have wrath preached to beleevers that they may abstaine from sinne because they are delivered from wrath not that they may be delivered from wrath for God hath sworne Isai 54. as the world shall be no more destroyed with waters so he will be no more wrath with his people Answ. 1. Wee are to make beleevers know if they beleeve not and walke not worthy of Christ in all holy duties their faith is a fancie and a dead faith and the wrath of God abides on them and they are not beleevers 2. Though they be beleevers wrath must be preached to them and is preached to them every where in the New Testament as death Ro. 6.21.22 damnation Ro. 14.23 the wrath of God Ephes. 5.6 condemnation 2 Thes. 1.8 perdition flaming fire eternall fire 1 Cor. 3.17 1 Cor. 11.32.34 Jude 7.8 1 Tim. 6.9 1 Cor. 16.22 to the end they may make sure their calling and election 3. What is this but to make a mock of all the threatnings of the Gospel For by this argument the threatnings are not to bee preached to the Elect before their conversion except wee would make them beleeve a ly that they are reprobats and under wrath when they are under no wrath at all but from eternity were delivered from wrath nor should the Gospel-threatnings be preached to reprobats Why shew mee one word where Pastors are bidden tell men they are to beleeve they are reprobats and under eternall wrath peremptorily except wee know them to have sinned against the Holy Ghost 4. Nor is deliverance from wrath to be beleeved as absolutely by us whether we beleeve and walke worthy of Christ or doe no such thing but walke after the flesh as we are to beleeve the world shall never be destroyed with waters that is a comparison to strengthen the peoples weak faith Else I retort it thus whether the world beleeve in Christ or not they shall never be drowned with water and that we are to beleeve absolutely Then by this reason whether men beleeve on Christ or no there is no condemnation or wrath to be feared The contrary is expressely Joh. 3.18.36 I take the mystery to be this Antinomians would have no morall no Ceremoniall Law preached at all and therefore one of them writeth expressely 1. That there be no commandements under the Gospel 2. No threatnings or penalties at all 3. That the whole Law of Moses Morall as well as Ceremoniall is abrogated under the Gospel That is a merrie life Object 5. Other Preachers bid the troubled soule be sorry for sinne lead a better life and all shall be well Answ. Such as lead not men to Christ with their sorrow for sin or to any good life that is not or fits not for the life of faith are none of ours but the Antinomians Object 6. But others bid the troubled soule beleeve but he must first seek in himselfe qualifications or conditions but this is to will them to walke in the light of
Rom. 4.6 7. as hath faith joyned with it Rom. 3.26 Rom. 5.1 as cleanseth us from all our sinnes 1 Iohn 1.8 5. The Reconciled shall much more be saved Rom. 5.10 they are friends not enemies enemies and reconciled are opposed in the text and then they cannot bee strangers nor farre off but built upon the foundation of the Prophets and Apostles who of enemies are reconciled Ephes. 2. Col. 1.19.20 And so shall farre more bee saved by the life of Christ but all and every one of mankinde shall not much more bee saved by the life of Christ 6. There is an all men under condemnation and an all men justified Let any of common sense judge if yee ought not in equity to compare the Heires Sonnes Seed of the first and second Adam together and then let the two All 's runne on equall wheeles and see what Arminians gaine by this for if yee compare all in the loynes of the first Adam on the one side with all in the loynes of the second and yet never in the second Adam but as great strangers to Christ as those that are out of Christ enemies sonnes of the bondwoman strangers to Christ without God and Christ in the world on the other side the sides are unequall and beside the holy Ghosts minde except yee shew us a second birth a communion supernaturall of justification of free grace of sonne-ship of redemption of mercy between Jesus Christ and all and every one of mankinde Heathens Iews Gentiles This I feare must send all the Arminians in Europe to their Booke to seeke what cannot bee found And it s as easie to answer 1 Cor. 15. for as many in number as die in Adam are not by that Text made alive in the second Adam for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all noteth not equality of number But as the heires of the first Adam have death in heritage by him so the heires of the second Adam have life by him and all in each noteth all of each quality not of each number for the all quickned by Christ 1. Are the fallen asleep in Christ that are not perished verse 18. 2. The all whose faith is not in vaine and are not in their sins v. 17. 3. The all that have not hope in this life only but in the life to come verse 19. 4. Such as are the first fruits of the same kind of dead with Christ for Christ and all his are as one corn-field of wheat gathered into one barne v. 23. 5. They are quickned with the same Spirit that Christ was quickned withall but in their own order life cometh to the head first and if Pauls mind be that Christ as Head and Redeemer raiseth all the Elect and Reprobate by this Text then sure the Reprobate must be a part of the field whereof Christ is the first sheafe else the Text shall not run but for Pauls purpose it was enough to prove the resurrection of beleevers principally The place 1 Iohn 2.1 the world and the whole world is the world that hath an Advocate established in heaven for if we sin we have an advocate who is a propitiation not for us Iewes only to whom I write but for the sins of the whole world both of Iewes and Gentiles for the propitiation and the Advocation are of the same circumference and sphear else the Argument should be null but the Advoâ—ation of our High Priest in the holy of holiest at the right hand of God is for the people of God only Hebr. 9.24 for us as the High Priest carried only the iniquity of the people of Israel and their names engraven on his breast for those for whom he hath purchased an eternall Redemption with the sprinkling of blood to purge the conscience from dead works to serve the living God v. 12 13 14. For those to whom he left peace in his Testament and the promise of eternall inheritance v. 15 16 17. And for those that look for Christs second appearing to salvation and for those for whose faith he prayes Luke 22.31 32 33. and for whom he prayeth the Father that he may send the holy Spirit Joh. 14.16 17. and 16.7 For all these Christ doth as our High Priest Hebr. 9.10 intercede 2. It is clear the persons cannot be so changed if we sinne we have a propitiation if we confesse the blood of Iesus shall cleanse us from all sinnes And by the sinnes of the whole world he understands all that did or should beleeve of Iew or Gentile Rom. 11.15 2 Cor. 5.19 Joh. 1.29 and â— 16 the whole world loved pardoned reconciled to whom sins are not impuâ—ed and so blessed and justified Psal. 32.1 2 3 4. and whâ—â—â—as the Apostle ascendeth and not for our sins only c. it is not to extend propitiation further then advocation confession knowing that we know him that is petitio principii for John doth not conclude a comfort of Christs advocation which is undeniably peculiar and proper only to those that have fellowship with the Father and Son and have beleeved in the Word of life are purged from all their sins from a generall propitiation common to those that are eternally damned and which may have its full and intire fruit though all the world were eternally damned It were a poor comfort to weak ones who sin daily and are liars if they should say they have no sin that there is no better salve in heaven for their sin then such a one as they may no lesse perish eternally having it then Pharaoh Cain Iudas it were better for them to want it as have it 2 Pet. 2.1 Some false Teachers deny the Lord that bought them which is not so to be taken as if Christ had redeemed those from their vain conversation 1 Pet. 1.18 and from the present evill world Gal 1.4 for then he should have redeemed them from Apostacy and the power of damnable heresies which he did not but in their profession they were bought and so the Apostle more sharply convinceth them for they were teachers in profession but really wolves that devoured the flocke but professed themselves to be Shepherds sent to seek the lost 2. They were Hereticall Teachers and brought in damnable Heresies and therefore Christians and professed Christ to be their Lord for if they had been without and open enemies they could not bring in Heresies 3. They did it covertly and privily teaching and doing one thing and professing another they professed the Lord to be their Redeemer who bought them but that they were Hypocrites is clear verse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall bring in heresies in the by at a side privily 2. By reason of them the way of truth shall bee blasphemed enemies shall speak ill of the Gospel because these men professe the Redeemer who bought them but yet they are covetous men v. 3. 3. They buy and sell you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with decked up and well kammed fair words O our
deals sincerely candidly with them for first he commands them to beleeve no intention in God to save them by the death of his Son nor saith he any such thing to them but only commandeth them to rely on Christ as an alsufficient Saviour Secondly God commands all the reprobate even by their way to beleeve that Christ in his death intended their salvation justification conversion and yet whereas God taketh wayes effectuall and such as he foreseeth shall be effectuall for the efficacious working of justification and conversion and actuall glorification of some few yet he taketh wayes which he knoweth shall be utterly ineffectuall for the salvation justification and conversion of all these reprobates and yet commandeth thâ—m to beleeve that he decree and intendeth their salvation and conversion with no lesse ardency and vehemency of serious affection then he doth intend the salvation and conversion of all that shall bee glorified Sure this we would call double dealing in men and the Scripture saith he is a God of truth Deut. 32. and the Lord who cannot lie Object If a rich Inne-keeper should dig a Fountain in his Field for all passengers thirsty and diseased which were able to cure them and quench their thirst and invite them all to come and drink and be cured upon condition they come and beleeve the vertue of the water to be such and yeâ— should intend and decree absolutely and irresistibly the tenth man invited should never be cured this Innekeeper should not deal sincerely with them So you make God to deal with sinners in the Gospel He doth all in inviting sâ—ck sinners to come and drinâ— life and salvation at Christ the Fountain of life which expresseth with men who speak as they think their sincere intention but he intendeth no such thing Answ. Make the comparison runne as it should doe and it maketh more against Arminians say that this Inne-keeper had dominion over the heart and will as the Lord hath Prov. 21.1 Psal. 119.36 37. Hebr. 13.20 21. Matth. 6.13 and that he could and doth without straining of the heart work in all the passengers a sense of their disease grace actually to come and drink and yet hee taketh a dealing with the soules of some few and causeth them come to the waters and drink and healeth them and he useth such meanes and so acts upon the will of the farre most part that they shall never come never be sensible of their disease and yet he invites them to come to the waters and drink its clear this Inne-keeper never intended the health of all and every one of the passengers but only of these few that come and drink nor doth invitations with men upon condition which the party invited is obliged to perform but doth never perform and which the inviter only of grace can work in the invited but doth not work them as being not obliged thereunto speak any such intention Again let it be considered that here 1 God lies in wait for no mans destruction 2 God is not obliged to reveal his eternall purpose and intentions touching mens salvation and damnation but in the way and manner seemes best to him 3 God never saith in all the Gospel that from eternity he hath passed a resolve to save all mankinde if they will and to yeeld them the bridle on their own necks that they may bee indifferent and absolute Lords of Heaven and Hell 4 Nor should the Gospel be framed in such wisdomâ— if the Lord had set down particularly the names of all the Elect and Reprobate in the world and have proponed salvation upon condition of obedience and faith to some few it should evidently have raysed a hard opinion in the mindes of thousands touching Christ. Asser. 4. The third object of Faith is the sufficiency and power of Christ to save 1 The Scripture maketh the object of comming which is beleeving Ioh. 5.40 Ioh. 6.35 Matth. 11.27 to be Christs ability and power Hebr. 7.25 to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them What the Scripture presseth us to beleeve savingly that we must be inclined to misbeleeve and for the misbeleeving thereof the reprobates are condemned and not because they beleeve not the Lords intention to save all or his decrees of election and reprobation But the Scripture presseth faith in the power of mercy Rom. 4.21 Abraham staggered not but was strong in the faith giving glory to God being fully perswaded that what he had promised he was able also to perform Now Abraham is commended for that he savingly and for his justification beleeved the power of God in the Gospell promise that God was able of his mercy to give him the sonne of promise in his old age otherwise to beleeve simply the power of God to give a child to a mother who is passed the naturall date of bearing children is but the faith of miracles which of it selfe is not sâ—ving and may bee in workers of iniquity Matth. 7.21 22. so this power then is the power of saving conjoyned with the mercy and good will of Christ. 2 The Scripture holds forth to our faith the power of God to graffe in the Jewes again in Christ Rom. 11.23 to make a weak beleever stand Rom. 14.4 to keep the Saints from falling and to present them faultlesse bâ—fore the presence of his glory with exceeding joy Iude v. 24. 3 The good Land was a type of the heavenly rest Heb 4.1 and Heb. 3.19 some entred not in through unbeleefe why what unbeleefe the Story sheweth us Psal· 93.7 Num. 14.9 Num. 13.28 they doubted of the power of God and beleeved the report of the unbeleeving Spies who said The people be strong that dwell in the Land the Cities are walled and very great and moreover we saw the childâ—en of Anak there Joshua and Caleb chap. 14.9 said they should not be bread for them and their strength was gone then the question was whether God was able to give them that good Land So then men enter not into the heavenly rest because they beleeve not that Iesus is able to save to the uttermost those that come through him to God Heb. 7.23 4 The Scripture is as much in proving the alsufficiency power and perfection of Christ our Saviour to save as in demonstrating his tendernesse of mercy and goodwill to save as in the Epistle to the Hebrewes the Apostle laboureth much for to prove the Godhead of Christ his excellency above Angels and that the Angels were to adore him his dignity and greatnesse above Moses and all the mortall and dying Priests the vertue of his blood above all the bloods of Buls and Goats to purge the conscience from dead works to expiate sinne to sanctifie his people to open a way a new and living way to the holy of holiest by his blood that we with full assurance may draw near to God that he with one Sacrifâ—ce
to Christs Spirit that yee are the sonnes of God Now if the â—ommands of the Gospel urge us not to personall obedience but to beleeve that Christ as S. saith has obeyed for us and that in the Gospel way they cannot oblige us in a law-way as they teach so by law and Gospel wee shall bee freed from all personall obedience and mortiâ—â—cation Saltmarsh and Libertines bid us bee merry and beleeve that Christ has done all these for us 5. A fleâ—â—ly presumer walking after his lusts may beleeve that Christ mortified sin for him obeyed the Law repented for him so if a hypocrite as an hâ—pocrite a presumer vainly puffed up void of all down-casting and conscience of sin beleeve that Christ has repented and mortified sinne and beleeved for him though he live as the devil beleeving and trembling hee is not to doubt his faith If they say that men beleeving savingly and sincerely cannot goe on in a constant walking after their lusts never humbled for sinne never dispairing in themselves never out of love constraining them to please God and strive to walk in Christ as they have learned him for if they be such their faith is but wilde oats and empty presumption then they say 1. Men know their faith to be found by holy walking 2. Men may call in question their faith if their works bâ—lie their faith 3. They deny that a fleshly man as such and never humbled can beleeve this is our doctrine Asser. 2 Never any of our Divines said that pure mortification is the not acting of sinne or the not conceiving of lusts nor that it is the meere absence of the body of sinne this is a foule slander which if willfull Antinomians though in their owne eyes perfectly holy in the sight of God must answer to God for nor is that any argument of weight to prove that mortification is not the absence of the body of sin because then saith hee dead and sick men were mortified persons except wâ—e admit such new vaine divinitie that a bodily ague or sicknesse does extirpate the body of sinne out of the soule which mad or frantick men would not say and if it bee truth that the body of sinne dwelleth in us in this life this body of sinne is either sinne or no sinne if it bee no sinne lâ—t Libertines speak plaine truth wee deceive our selves if wee have no sinne If it bee sinne Then let Libertines resolve us how Crispe and Eaton and Denne say we are all as holy and cleane from sinne being once justified as our surety Christ is and as spotlesse on earth as the Angels and glorified that are in heaven that stand before the throne now certaine neither in Christ nor in Angels is there any spot of sinne or any indwelling body of lust and Crispe gives this reason why sinne dwelling in the Saints is no sinne It cannot sink saith he into the head of any reasonable person that sin should be taken away by the Lambe of God Ioh. 1.29 and yet be left behind it is â— flat contradiction if a man be to receive money at such a place and he doth take this money away with him is the money left in that place when he hath taken it away Mr â—enne has a fine 〈◊〉 for this hee saith there is sin in the conscience and sinne in the conversation Christ hath taken away sin out of the conscience of his called people 1 Pet. 3.21 Heb. 10.22 The whiâ—e rayment wherewith the Saints are cloathed â—â—gnifieth not only cleannesse before God but also purity and cleannesse of conscience confiâ—ing in the apprehension of that glorious estate and â—ondition in Christs death so there is no sin at all in the Saints 1 Ioh. 1.8 and the blood of Iesus Christ shall purge you from all sin in the conscience does joy and gladnesse dwell and there is no more place for sorrow and sighing and there is sin in the conversation or hands now a man may be strict in conversation and yet not pure and cleane in Conscience So its possible a man hath beene an exceeding sinner and yet is not wholy cleansed from all wickednesse in conversation if this seeme a mystery to you that sinne in the flesh in the body outward man or conversation should stand wiâ—h puritie of conscience take these reasons if purity of conscience could not be found but where there is purity in the flesh a pure conscience could not at all be found on earth for there is none that doth good no not one Rom. 3.12 2. Puritie of conscience ariseth not from puritie of conversation but the original of purity of conversation is from the consciences apprehension that all our impurities and sins were laid on Christ and in regard of sin in the conversation if we say we have no sin we deceive our selves 1 Ioh. 1. and 1 Ioh. 3.9 He that is born of God doth not commit sinne Answ. 1. Sinne in the conversation and outward man is essentially sin to â—ill my neighbour with my hands to speak with an unbridled tongue to the Apostle Iames argueth a vain religion and must be pardoned else such sins condemn for he that offends in one is guilty of the breach of the whole law Ergo sinne in the conversation must be sinne in the conscience and the distinction must be vaine for the one member is essentially affirmed of the other Now when John saith if wee say wee have no sinne wee deceive our selves hee must mean of sinne in the conscience and of sinne before God and not in the flesh and conversation only because if sinne in the conversation bee no sinne then when wee commit sinne in the conversation we faile against no Law of God and doe nothing that can bring us under eternall condemnation and if in committing sinne in the conversation we do nothing contrary to Gods Law wee may well say wee sin not and yet not lye in saying so 2. Iohn must understand sinne in the conscience and in the sight of God when he saith if wee say wee have no sin wee lye because that of that same sinne of conversation of which Mr. Den supposeth Iohn to speake hee addeth in the next words 1 Ioh. 2.1 If wee sin wee have an advocate but the sinne which has need of an advocate has need also of a pardon and is a sinne against the Law and in the sight of God and in the conscience 3. By this wee may bee pardoned pure in conscience justified in Christs blood and yet before men in the flesh outwaâ—d man and conversation under sinne and yet not bee guilty before God so drunkennesse murther Sodomy incest denâ—ing of the Lord Iesus Christ before men shall bee no sinnes before God for that which is pâ—rdoned is no more sinne then if it never had been committed as Libertines say and is no more sin then any thing that ever our Saviour Christ did or the elect Angels now the sinnes which
they call sins of conversation and the Apostle Peters denyall of Châ—ist and all the sinnes of the Iustâ—fied Saints their Murthers Adulteries Parricids c. are pardoned before they have the being or essâ—nce of sinne ere they bee committed ergo when they are committed they are no morâ— sins before God and in the Court of Conscience and no more capable of pardon then they were before they had any being and were not as yet committed at all the murther that David is to commit some twenty yeers before ever he bee King of Israel and shall commit it is no more his sinne to bee charged on him in the sight of God then originall sinne can be charged on David before David or his father lesse bee borne what may be charged as a sinne on David in regard hee is not yet borne is no more his guiltinesse as yet then the guiltines of any other man Now Davids murtheâ— Peters denyall they being justified from these sinnes and pardoned ere the sinnes have any being in the world cannot bee sinnes at all nor such as are charged on Mankinde Rom. 3. Psal. 14. There is none that doth good no not one for this sinne stops the mouth of all the world makes them silent guiltie and under condemnation before God v. 19.20 and how Mr Den can cite this to prove that there bee some sinnes of conversation distinâ—t from sinnes in the conscience let the Reader judge Yea to my best understanding by these reasons while I bee resolved Otherwise Libertines must hold neither the elect before or after justification can sinne any at all 4. It is most false that a man strict and upright in conversation can have a foule and polluted conscience if you speake of true sincere strictnesse and uâ—rightnesse of conversation as the scripture speaketh Psal. 50.23 To him that ordereth his conversation aright I will shew the salvation of God Psal. 37.14 The wicked drawes his bow to slay such as bee of upright conversation the principle of a sounâ— conversation is the grace of Gâ—d 2 Cor. 1.12 the sound conversation is heavenly mindednesse Phil. 3.20 and is in heaven and must be as becometh the Gospel of Christ Phil. 1.27 a good conversation Iam. 3.13 wee are to be holy in all manner of conversation 1 Pet. 1.15 and so even before men God beholdes the sins that we doe to men no lesse then our secret sinnes wee commit againâ—t God and the scripture requires in our conversation that it bee holy 1 Pet. 1.15 honest 1 Pet. 2.12 chasâ—e 1 Pet. 3.2 without coveteousnesse Heb. 1â— 5 not vain 1 Pet. 3.16 not as in times past in the lusts of the flesh Ephes. 2.3 But the putting off of the old man Ephes. 4.22 In charitie in Spirit in Faith in puritie 1 Tim. 4.12 Now every conversation contrary to this argueth an unjustified and unpardoned man and must â—e an unpardoned and sinfull conversation so as there is neither strictnesse nor uprightnesse nor any thing but sinne and an unpardoned estate where this conversation is not what ever Antinomians say on the contrary beeing in this as in other points declared enemies to the grace of sanctification But if we speak of a strict and upright conversation in an hypocriticall outside It s true many are as Paul was strict Phariseeâ— precise Civilians painted tombes without but within full of rottennesse and dead mens bonâ—s But this way Sathan onely saith Iob is a strict walker and serveth God for hire and the enemies of Christ joyn with Antinomians in this to say that the justified in Christ have but sinne in their conversation but wide consciences because they study strictnesse of walking with God but puritie of conversation as the places cited prove must bee unseparably conjoyned with puritie of conscience separate them who will Christ hath joyned them Mr. Eaton and Mr. Town call the sinnes of justified persons sinnes according to their sence or the flesh but in regard of faith they are cleane of all sin and without spot in the sight of God So Eaton Hony combe chap. 5. page 87. God freeth us not of sins to our sence and feeling till death for the exercise of our faith yet in his owne sight he hath perfectly healed us chap. 5. pag. 95. So Saltmarsh Free grace page 57. chap. 3. article 3. calls it the lust of sinne the just saith he shall live by faith which is not a life of sence and sanctification meerly but by beleeving of life in another I should gladly know if sinne in the justified be sinne really and indeed or against any Law I beleeve not 1. Eaton saith â—in hath lost its being in the justified Saltmarsh part 2. chap. 32. If a beleever live onely by sense reason exâ—erience of himselfe as he lives to men he lives both under the power and feâ—ling oâ— sin and the Law Now hee should not live so this is the use of unbeleefe ergo He ought to beleeve that hâ— hath no sinne and so hee hath no sinne nor doth he sinne onely the blinde flesh falsely thinketh that is sinne which is no sinne But faith is not to beleeve a lie then a beleever may say he has no sin Iohn saith that is a lie Assert 3. Mortification essentiall is in abstaining from wâ—rldly lusts and in remisse and slacked acts of sinning and in begun walking with God and acts of holy living yet so as all these do flow from faith in Christ another mysticall or Gospel-mortification is unknown to the Gospel Rom. 6. â— Therefore we are buried with him by Baptism unto death that like as Christ was raised up from the dead by the glory of the Father so we also consider the formall acts of mortification should walk in newnesse of life ver 5. For if we have been planted together in the liknessâ— of his death we shall be also in the likeness of his resurrection ver 6. â—nowing this that our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serve sin Then as it is one thing to sinne and another thing to serve sinne so acts of mortification must be in abstaining from greedy sinne as hired servants make it their life and work to sin and in remisse and weakned acts of sinne as a dying mans operation are lesse intended and hightned then of a strong man in vigor and health as for the plenary mortification expiring and death of the body of sin we think iâ— cannot be so long as we are in the body Col. 3.3 Yee are dead ver 5. mortifie therefore your members that are upon earth fornication uncleannesse c. To mortifie fornication must be the none-acting of foâ—nâ—cation 1. Because it is an abominable sense to imagine that we mortifie fornication when we believe that Christ abstained from fornication for us 2. On to believe that Christ dyed for our fornication and uncleannesse for both these may hold forth mortification of fornication
that die in the Lord that they may rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the travellers may over-rest or exceedingly breath and refresh or comfort themselves after much toyle and sweating in the way therefore is death 2 Tim. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unfolding of the net or of the tent that the man may goe out or a taking up the burthen and laying it down in another Inne or a loosing the cabels of ships to saile or an untying of cords of a tabernacle to goe to a choycer place Vse 2. From Christs dying we learn to die to sinne and live to him that dyed for us 1 Pet. 2.24 Rom. 6.2 6. 2 Cor. 5.15 Mortification to this goodly and God-like Idoll the World is a speciall lesson of the death of Christ Gal. 6.14 It is a great distance and many miles about and off the roade-way to heaven to goe through such a thorny thick and bushy-wood of honours riches pleasures wordly it s a shorter and easier way to stand at a distance from the silken and golden creature and despise the fairest created excellencies that fill both sides of the Sun Antinomians would have us rest satisfied with a morall mortification in the brim of the imagination to believe that Christ dying mortified sinne and the body thereof on the Crosse and there is an end and that wee are obliged by no command no precept no law to a personall mortifying of our lusts to walk in new obedience and that all that we doe is arbitrary and free to us comming on us by the immediate Spirits impulsion for Christ works in the Regenerate as in these that are dead not as in these that are alive and that after conversion we are altogether dead to spirituall acts say they contrary to 1 Cor. 15.10 Phil. 2.13 Rom. 6.11 Gal. 2.20 1 Pet. 2.5.24 And that it is the efficacy of Christs death to kill all activity in his members that he might act all in all Yea and that there is not any command in the Gospel all is but promises Christ is obliged to doe all in us and if he suffer us to sin let him see to his own honour Yea to act by vertue of or in obedience to a command is a Law-way and we have nothing to doe with the Law But the Gospel teacheth us a reall and personall mortification and that we are to be holy as he is holy perfect as he is perfect that is a new-covenant command Gen. 17.1 That we should walk before him and be perfect that we should walk after the Lord Deut. 13.4 walk in all his wayes Deut. 5.33 take diligent heed to walk in his way Iosh. 22.5 Psal. 119.93 Prov. 2.7.20 Isa. 2.3 walk in the steps of that faith of our Father Abraham Rom. 4.12 according to this rule of the Gospel Gal. 6.16 and worthy of the vocation Eph. 4.1 worthy of the Lord Col. 1.10 in light 1 â—oh 1.7 even as he walked 1 Ioh. 2.6 after his commandements 2 Ioh. 6. honestly as in the day Rom. 13.13 in love Ephes. 5.2 as children of the light v. 8. as we have received Christ Col. 2.6 in wisdome ver 4.5 as wise men Ephes. 5.15 And the Gospel forbids and condemns walking as the Gentiles doe in the vanity of the minde having the understanding darkned being alienated from the life of God but observe by Antinomians fleshly doctrine no Gospel command under paine of eternall death bee it a command of believing in him that justifieth the sinner or of holy walking as a fruit and witnesse of our faith and justification obligeth these that are in Christ as if in regard of any Scripturall command of law or Gospel we might live as we list and follow the inspiration and leading of a lawlesse spirit separated from all word either Law or Gospel either commanding or conditionally promising or threatning We are not so to live after flesh in lasciviousnesse lusts excesse of wine revellings banquetings and abominable Idolatries 1 Pet. 4.3 not after the flesh 2 Pet. 2.10 Rom. 8.13 If yee live after ths flesh yee shall diâ— There is a Gospel threatning as a promise of life yea the armes colours the badge of Gospel grace is to deny ungodlinesse Tit. 2.11 Not to walk in darknesse nor hate our brother 1 Ioh. 2.8.9 for this is the new commandement and that the Gospel has commandements is cleare Math. 15.3 Ioh. 15.12 Rom. 16.6 Eph. 6.2 1 Tim. 1.1 The holy commandement 2 Pet. 2.21 1 â—oh 3.23 Rev. 22.14 Prov. 2.1 Ioh. 14.21 1 Thes. 4.2 1 Ioh. 2.4 3 2â— And he that keepeth his Commaadements dwels in him and he in him Ioh. 14.15 If ye love me keep my Commandements Math. 5.3 4 5 6 7 8 9.20 21 22 24. Math. 7.1.2 3 c. Vse 3. We have rich consolation from the Article of Christs dying the sinners debts are paid his band and the hand-writting of bloud and eternall vengeance is cancelled and taken out of the way the gates of the pâ—ison broken and the prisoners brought out by the bloud of the everlasting Covenant 1 Pet. 2.24 with his stripes we are healed Esai 53.5 The chastisement of our peaces or treaties of peace as the word beares were upon him and with his stripes we are healed Thâ— word of stripe in either languages is a mark of a wound where blood and humours are neighboured together it leads us to this that the only medicine of sick and dead sinners was that which is sicknesse paine swellings from nailes in hands and feet to Iesus Christ. Christ the Physitians paine was our case his wounds the healing and coverâ—ng of our wounds with his skinne and his death the life of sinners to visit the sick and help him at his bed side with consell and art is favour but its physick of grace not of nature that the Physitian should be the sick man the pained the groaning and dying Patientâ— and lye down in his bed and make his life and blood and medicine to cure our diseases and wounds In a Law-challenge the believer is so freed from eternall wrath that if Satan and conscience say Thou art a sinner and under the curse of the Law he can say its true I am a sinner but I was hanged on a tree and dyed and was made a curse in my head and Law-surety Christ and his payment and suffering is my payment and suffering Vse 4. Sinne is a sad debt the Law is a severe craveâ— 1. It s pastime to a foole to sinne it is no pastime nor sport to Christ to satisfie for sinne 2. There is as much justice and vengeance in the Gospel as in the Law the Gospel-suffering for our sin was as salt and sowre to Christ as the Law vengeance would have been to us The Lord never minded that any should beare sinne either by acting or suffering gratis and at an easie rate 3. Will yee not read bloudy justice persuing sinne on
removed by satisfaction given to justice And when Christ hath compleatly performed the former redemption and by his death hath obtained this redemption yet it may fall out that not one man be saved But as we deny not this distinction of salvation purchased or the purchased redemption and the applied redemption as our Divines acknowledge Christ to be a Saviour by merit and efficacie so that the members of the distinction are different but that they are separated we deny yea the distinction in the Arminian sense we deny 1. Because Christ Redeemer is a relative person there is a full redemption in Christ but not for Christ but that he might make over that Redemption to his poor brethren there is a purchased salvation in Christ not to lye by him like a treasure of silver rousted through not using but they were so many heavens and salvations and so much grace and gracious redemptions to be made away as now purchased and all these Christ disbursed he was not a Treasurer who kept from sinners the pensions of grace and glory that the Father and King of the Church allowed on his people What Christ bought with his blood that he gave out and so much the places alledged by Mr. Moor the Arminian proveth just contrary to himself Joh. 4.42 he is the Saviour not of himself to save God and justice and the Law but the Saviour of the world of poor sinners not of the Jewes onely but of the Samaritans and Gentiles as Isai. 49.6 I will also give thee for a light to the Gentiles that thou maist be my savation to the ends of the earth This is the mysterie hidden from the beginning of the world that Christ should be preached among the Gentiles Eph. 3.8 9. Now 〈◊〉 is not a Magazine and treasure of Redemption to remain within the corners of Christs heart and his bowels but it is the mystery of the New Covenant to be made out to the world of Gentiles heires of the same promise This heritage Christ never purchased to keep to himselfe and whereas Mr. Moor will have Christ to be 1 Joh. 2. a propitiation for the sinnes of the whole world by obtaining of reconciliation of God to men he is farre wide for that place clearly speaketh of reconciliation of this whole world the New Testament world if I may so speak or Christs new conquest of the world of Gentiles so is Christ the Saviour and Redeemer of the world of Gentiles in opposition to Moses the Judges who were Saviours and Redeemers of the people of Israel who were but a spot and a poore fragment of the world in comparison of Christs large world God redeemed Israel by the hand of Moses but never the world so is Christ a propitiation for the sins of the whole world in opposition to the propitiatory sacrifices of Aaron and the Leviticall Priests for to these he alludeth which were propitiations only for the sins of a bit of the world but sure as the Leviticall Sacrifices were offered only in faith for the true Israel of God otherwise they were no better then the cutting off of a dogs necke in a Sacrifice which was abomination so were they types of that Sacrifice which was to be offered for the elect world which is a whole world of Iewes and Gentiles in comparison of little Judea And by what Scripture is a propitiation for the sins of the world which is onely an acquiring of a new power to Christ to trans-act with men on what termes he thinketh best to pardon sins this or that way for faith or good works a Redemption of men Or how is it a taking away the sins of the world an everlasting Redemption a suffering all that men should have suffered a bearing of our sins on the Tree an answering as Surety for the debts of broken men Object But if Christ purchased no salvation for me how can I sin in not resting on Christ for a shadow for a salvation not purchased to me is no salvation at all but a very nothing Ans. If you were to beleeve first a salvation purchased to you by name this Objection were strong but you are at first and immediately to beleeve no such thing but only that Christ is able to save to the utmost all that come that is that beleeveth and you if yee believe 2. A salvation purchased by Christ without an efficacious intention in God to apply it to all and every one is no lesse a shadow and a very nothing then the salvation purchased to all and every one and this maketh as much against Arminians as against us Now sure salvation is purchased with an efficacious intention in God to apply it to those only who shall be saved and the smallest part of mankinde 3. This way sendeth me at first to beleeve Gods secret and efficacious good-will to save me by name before ever I beleeve the Gospel That Jesus Christ came to save all beleevers which is no Gospel-order of beleeving and raiseth in my mind jealousies against Christ that he out of his love died for mee but putteth mee on a ground of doubting if he will apply his death to me except I begin first to love him and with free-will apply Christ so Christ first extendeth raw wishes to save me but I must extend to him reall deeds of applying by faith his wishing and halfe-love to me and the most reall kindness begins at me not at Christ. But say I by what Scripture is a naked power to justifie pardon wash sprinkle sinners and such a power which may consist with the eternall perishing of all men saith Moor p. 5. with the Arminians an eternall perfect Redemption a perfect satisfaction of justice and the Law of God Are not so the sins of the world taken away and yet they remain Doth not Christ bear the sins of all the world yet it may fall out that all the world bear their own sins and not one man bee saved yea as it is the greatest part of mankind bear their own iniquities die in these same sins that were imputed to Christ suffer the curses of the Law which Christ suffered for them Yea Mr. Moor saith Gods reconciling of the world and his not imputing their sins to them is the reconciling of all Adams sons in Christs bodie before God yet Paul and David both say Blessed are they to whom the Lord imputes no sin Moor saith a whole world to whom the Lord imputeth no sin may be under the curse of the second death 2. To put reconciling of the world to God as Paul doth 2 Cor. 5. for the reconciling of Christ in his owne bodie with God as M. Moor doth is strange divinity for it is reconciling of God to man in stead of a reconciling of man to God Heb. 9.14 and cannot be meant of only reconciling of God in Christs body or of obtaining only of redemption without application 1. Because the blood of Christ is compared