contradict them Secondly As our Saviour and his Apostles do so express the Persons for whom he died as that they must necessarily be the Universality of Mankind so we learn from S. Paul that the Remedy by Christ is of equal extent with the mischief occasioned by Adam That the Sore is not so broad but the Plaister is every whit as broad Rom. 5. 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the Righteousness of one the free gift came upon all men to justification of life Can anything be said plainer than this is in these words viz. That as many as fell by the Transgression of Adam were designed to be recovered by the Righteousness of Christ But it is Objected that it follows in the 19. ver that By the obedience of one shall Many he made Righteous As our Saviour himself saith This is the New Testament in my bloud which was shed for Many for the Remission of Sins But that this is a Strange objection will appear by comparing the latter part of that 19. ver with the former For as by one mans disobedience Many were made sinners So that as many were put into a possibility of being justified by the Righteousness of Christ and we do not desire that more should as were made Sinners or made liable to condemnation by the Disobedience of Adam And by this means the Reign of Grace to Eternal life was designed to be no more limited than was the Reign of Sin to death As it follows in the 21. ver That as Sin hath reigned unto death even so might Grace reign through Righteousness unto Eternal life by Iesus Christ our Lord. And it is not to be wondered at that the word Many should signifie All for it is well known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many or the Many is used in other Greek Authors to signifie all as well as in the New Testament So that these Texts do most necessarily and plainly speak thus much That none that hear the Gospel shall fall short of Salvation but through their Unbelief and Disobedience their wilful rejecting the Remedy offered them Nor any neither that never heard the Gospel merely for the Transgression of their first Parents but only for their own Sins I mean their wilful disobedience to that light they have And that none to whom the Gospel is preached are excluded from Salvation by Christ is manifestly implied in those words of our Saviour Iohn 3. 14. As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in him should not perish but have everlasting life As the Brazen Serpent was erected for the Cure of all that were stung by the Fiery Serpent none excepted but such as would not look up to it for that end So none shall be shut out from the benefit designed by the Son of man's being lifted up upon the Cross but such as will not believe that is apply themselves to him in that way which he hath appointed for the obtaining of it And though our Saviour saith ver 19. of that Chapter that This is the condemnation that a light is come into the World Yet he immediately explains himself in the following words and men loved darkness rather than light because their deeds are evil Or Mens being condemned by the occasion of his coming is to be imputed to their Rejecting him and so refusing to comply with the most reasonable terms of his New Gracious Covenant not to his or his Father's design in his Coming For he saith Iohn 12. 47. I came not to judge the World but to save the World Thirdly We are assured that Christ died even for those that perish The Apostle saith 1 Cor. 8. 11. If any man see thee which hast knowledge sit at meat in the Idols Temple shall not the Conscience of him that is weak be imboldened to eat those things which are offered to Idols and through thy knowledge shall the weak Brother perish for whom Christ died Here it is supposed that a man may perish for whom Christ died And consequently that he died for Reprobates themselves that is those that have made themselves so for if Christ died for all there can be no other Reprobates Again Rom. 14. 15. Destroy not him with thy meat for whom Christ died And the Author to the Hebrews expresly preacheth this Doctrine Chap. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the bloud of the Covenant wherewith he was Sanctified or Consecrated an unholy thing S. Peter likewise asserts the same 2 Epist. 2. 1. But there were false Prophets also among the People even as there will be false Teachers among you who privily will bring in damnable Heresies even denying the Lord that bought them and bring upon themselves swift destruction So that these vile wretches were not destroyed because Christ did not redeem them for they are said to be bought or redeemed by him as well as others but they brought upon themselves swift destruction Lastly If this Doctrine be false that Christ died for all then none are or can be condemned for not Believing in him notwithstanding that the condemnation of men is so continually ascribed thereunto For 't is a plain case that those for whom Christ did not die can be no more obliged to believe in him than the Devils are And to say that any are condemned for not doing that which it was not their duty to do will I hope be acknowledged the grossest absurdity This little in comparison of what might be said to demonstrate the truth of this Great Article of our Faith is much more than barely sufficient to give us an undoubted assurance of it The truth is the Sun doth not shine more bright in the Firmament than doth this Doctrine in the New Testament And I know nothing we can be assured of upon Scripture Authority if this be False or Uncertain I verily believe that there are few of the Greatest Points of our Christian Faith but may as plausibly be objected against as this Doctrine from Scripture 'T is said indeed by our Saviour Iohn 10. 5. I lay down my life for my sheep But did he ever say I lay down my life for none but my sheep If he had we must have concluded either that the whole World are his Sheep or that which is far worse that he said and unsaid and contradicted himself and so destroyed the Foundation of our Faith and Hope But in saying He laid down his life for his sheep his meaning was that those who obeyed his voice should receive the benefit of his death and such Sheep he would have all to be For as we have seen in 1 Tim. 2. 4. He would have all men to be saved and to come to the acknowledgment of the truth Again our Saviour saith that He
that I would my self publish it to all the world and instead of thinking it a disgrace and disparagement I would esteem it as an ornament for my innocence would be the more cleared and my good name vindicated by the means of it And so far would I be from sneaking and skulking in corners like one ashamed to shew his head that I would like a Prince with Heroick courage and confidence go up to the face of mine Enemy and expose and lay open my whole life before him Or rather we will read these Verses as the sence of them is expressed in a late excellent Paraphrase upon this Book Oh that the truth of all this that I have been accused of might be examined by some equal judge Behold I continue still to desire of God this favour And let him that can accuse me bring in his Libel in writing against me Surely I would not endeavour to obscure it but openly expose it to be read by all nay wear it as a singular ornament which would turn to mine honour when the world saw it disproved I my self would assist him to draw up his charge by declaring to him freely every action of my life I would approach him as undauntedly as a Prince who is assured of the goodness of his cause These words with many other of his sayings shew what a blessed Liberty the Soul of this Holy man was possessed with even whilest he was deprived of all his outward comforts and in the saddest and most dismal circumstances Thirdly Nothing will free a man from Trouble and Dejection of mind like the careful observance of the Laws of Righteousness This as it is a certain consequent of Fear and Shame it must needs free a man from as it freeth from those its Causes But it incomparably beyond any thing in the world cureth this Malady of a wounded spirit how or by whatsoever it be occasioned I have shewed that it is the fate of Sinners to feel great perturbation and disturbance of mind from their corrupt Affections by the law in their members warring against the law of their minds and also by reflecting upon their folly and madness and by the fearful expectations that their manifold bold transgressions of the Divine Laws do raise in them The wicked saith the Prophet are like the troubled Sea which cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Cain had no sooner given place to Envy and Revenge but his Countenance fell and the Disquiet of his mind was bewrayed by his looks But there is no such Lightsomness and Sprightfulness of Soul no such Pleasure and Self-satisfaction as that which results from true Religion Righteousness and Goodness It 's ways are ways of pleasantness and all its paths peace Prov. 3. 17. Light is sown for the Righteous and joy for the Vpright in heart Psal. 97. 11. Great peace have they that love thy law and nothing shall offend them Psal. 119. 165. The work of Rigteousness shall be peace and the effect of Righteousness quietness and assurance for ever Esay 32. 17. The Good man is free from self-accusations and from that gnawing Worm that is frequently felt in Guilty breasts He is not appalled in thinking of what is past nor cast down with the fore-thought of that which is to come His Soul is like a calm and clear River like the waters of Siloam which run softly without noise or murmur Whatsoever is Natural is for that reason highly pleasing but nothing so natural to the Heaven-born Soul of man nothing is so agreeable to our original Make as to live in conformity to the Laws of Righteousness Whilest this is our serious care we act according to our Highest principle that Principle which God and Nature designed for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Leader and Governour I mean the Reason of our Minds And therefore so long as we follow its Dictates and behave our selves like those on whose souls the Divine image is imprinted which consisteth in Righteousness and true Holiness so long I say we live in our own Element and therefore must necessarily have Self-enjoyment And we shall enjoy our selves more or less according as we are more or less diligent in works of Righteousness and Goodness The experience of every Good man will force him to subscribe to the truth of this no such man can withhold his assent from it or call it into question any more than he can his own Feeling Such a one feels such serenity of thoughts and such great delight and satisfaction of mind in the exercise of love to God and love to men in works of Piety Justice and Charity in the exercise of Humility Meekness Patience and Submission to the Divine will and all other Christian Graces and Virtues that while he is so employed all is as well within him as he can desire he accounts it a Heaven upon Earth to be so employed I fear that many a one who would be thought a Christian cannot receive this Doctrine that it seems to him a very strange Soloecism but I could tell him of many a Heathen of whom he may learn it as well as of Christians particularly Tully who hath this brave saying in his Tusculan Questions O Philosophy the Guide of our lives O thou seeker out of Virtues and expeller of Vices One day well spent and in obedience to thy precepts ought to be preferred before a sinning immortality And all those say for substance the self-same thing who tell us that Virtue is a Reward to it self The Good man feels also no small pleasure in reflecting upon the fruits of Righteousness he hath brought forth And much more in the Contemplation of that Glorious Reward which God for Christ's sake hath promised to those who patiently persevere in well-doing The fore-expectation whereof doth greatly support him under all the crosses and afflictions wherewith he is exercised in this life And makes him not only Patient under those Tribulations he meets with for Righteousness sake but even to Glory in them as the Apostles did and Primitive Christians And moreover he receiveth great Refreshment and Comfort more immediately from the Holy Ghost especially when he is called forth to any exceedingly great suffering or extraordinary service He then marvellously strengthens the Good man with strength in his Soul to bear the one and perform the other as becomes a servant of Iesus Christ. Which he doth chiefly by giving sensible clear and lively representations to the Good mans mind of the Glory of Heaven and by stedfastly fixing it upon the Crown of Righteousness and Life which his Blessed Lord hath promised to all those who are faithful to the Death Thus was the first Christian Martyr S. Stephen strengthened who being full of the Holy Ghost looked up stedfastly into Heaven and saw the Glory of God saw the Heavens opened as ready to receive him and the Son of man standing on the
Deliverance from the Dominion of Sin and our being instated in the Freedom we have discoursed of would be a mighty Motive to the doing our utmost to be set at Liberty What a Motive then is this Vast Additional Happiness which our Lord hath given us the most unquestionable Assurance of We can never be sufficiently affected with those words of the Apostle Rom. 6. 21 22. What fruit had ye then of those things whereof ye are now ashamed for the end of those things is death But now being made free from sin and become servants to God ye have your fruit unto Holiness anâ— the end everlasting life Can we have such a Hope as this such a Blessed Hope as the Apostle calls it and not heartily endeavour to purifie our selves as God is pure S. Iohn tells us that he who hath this hope will do so Hath our most Gracious Lord made to his Free Servants such a promise as this of entering into his Rest his Glorious and Eternal Rest how should we fear lest by continuing in subjection to our vile Affections we should at last fall short of it Good Lord That such a prize as this should be set before us and we not press hard forward towards it That such Blessedness should be Purchased for and Offered to those who have no esteem or value for it But had much rather be wretched Bondslaves and Vassals to the Devil and their Lusts than Reign with Christ in his Everlasting Kingdom How many shall lament this inexpressible Folly in a sad Eternity And this brings me to the Last Motive I shall speak to viz. Sixthly If it be possible that this with the foregoing Motives should not prevail there is another behind which is suited to the most Disingenuous Stubborn and Inflexible Tempers and must needs subdue them if any thing will Namely The most Dismal Threatnings our Saviour hath pronounced against those who will not Accept the Liberty he offereth them and become his Freemen As such will be necessarily exceedingly miserable beyond what they are here when they leave this world through the Fury of their Corrupt Appetites there being no objects in the other state to appease it or to afford them the least satisfaction or gratification so our Lord hath declared that They shall be cast into outer Darkness where shall be weeping and wailing and gnashing of teeth Matth. 8. 12. That they shall be cast into a Furnace of Fire Matth. 13. 42. That He will say unto them at the last Day Depart from me ye cursed into Everlasting Fire prepared for the Devil and his Angels Matth. 25. 41. And his Apostle S. Paul hath told such what their Doom shall be in 2 Thess. 1. 7 8 9. viz. That the Lord Iesus shall be revealed from Heaven with his Mighty Angels in flaming Fire taking vengeance on them that know not God and obey not the Gospel of our Lord Iesus Christ Who shall be punished with everlasting destruction from the presence of the Lord and from the Glory of his power When he shall come to be glorified in his Saints and to be admired of all them that believe Then shall we discern the vastest difference imaginable between the states of the Righteous and the Wicked of those who have through the Spirit mortified the deeds of the body and those who have lived after the flesh The Former sort of men as the same Apostle saith shall live that is a most inexpressibly Happy and Glorious life The Latter shall die that is the Second death or be Eternally Miserable One shall be taken and the other left One shall be saved the Other damned One shall be received into the Blessed Mansions above and crowned with Immortal Bliss and Glory the other shall be tumbled down into Hell and have his portion in the lake that burneth with Fire and Brimstone Did I say that these Fearful Threatnings are designed to awaken the most Disingenuous Stupid and Obdurate Souls I fear there are Few who do not find that they have need sometimes of seriously considering them and laying them to heart And when we feel the principle of ingenuity most unactive as also that those Motives that excite our Hope have but a weak influence as it is possible we may at certain times be in so dull and heavy a Temper as that we may be but very little affected with them then should we rouse up our selves out of our Lethargick stupidity by employing our Thoughts upon the Terrors of the Lord the most Terrible Threatnings of the Gospel And now what think we Hath not our Blessed Lord done Abundantly enough to make us Free indeed To set us at Liberty from Sin and to Righteousness In that he hath not only shewn us What it is to be made Free and wherein our Liberty consisteth And given us the best Means by the use of which as we ought we shall be set at Liberty And purchased such Grace for us as whereby we may be successful in the use of those Means if we will not neglect them But also hath given us such Motives as those we have now discoursed of to prevail with our Wills not to receive that Grace in vain And as for these Motives can the Heart of Man conceive any more powerful No surely nor could it unassisted by Divine Revelation conceive any that are the thousandth part so powerful But besides all this as hath been intimated the Blessed Spirit of God is ready so to inforce these Motives upon us if we will endeavour to think seriously upon them as that they shall effectually do what they are designed for And not only so but he also begins with us and by his secret suggestions excites us to the due Consideration of them and the use of whatsoever Means we are directed to for the pulling down of strong holds and casting down every imagination and every high thing that advanceth it self against the Scepter and Government of Christ in our Souls and the bringing every thought and all that is within us to the obedience of Christ. And thus doth he work in us both to will and to do as to Do so to Will of his own good pleasure or of his free and undeserved mercy to us And therefore what encouragement have we to put the Apostles inference from that Doctrine into Practice namely To work out our own Salvation with fear and trembling That is to work out our own Deliverance from the Dominion of Sin and our Slavish subjection thereunto with great Diligence and Solicitude SECT III. Containing the Inferences from each of the Arguments of the foregoing Sections CHAP. X. Which treats of the First Inference from the First Proposition That the most Excellent Liberty doth consist in an Intire Compliance with the Laws of Righteousness and Goodness Or in Freedom from the Dominion of Sinful Affections Namely That those are most Vnreasonable and Depraved People who complain of the Divine Laws as intolerable Intrenchments upon their Liberty Where
by himself the true Riches By the Salvation which he is the Author of is meant that from the worst of evils principally and everlasting Salvation So proportionably whenas the Son is said to make us free the meaning is free with the best of Freedoms viz. that from sin as also we have seen is manifest from the Context Whenas Christ is said to be Anointed according to the Prophecy of Esay concerning him to preach deliverance to the captives and to set at liberty them that are bruised with being long fettered and shackled we are likewise to understand the same most desirable of all Liberties and Deliverances Whereas S. Iames calls the Gospel the law of Liberty Chap. 1. 25. and the perfect law of Liberty Chap. 2. 12. we are primarily to understand it as will be further shewn of this same Liberty which infinitely surpasseth all other In which sence the Apostle S. Paul understood it to be The perfect law of Liberty when he called it The law of the Spirit of life which is in Christ Iesus adding that it had made him free from the law of Sin and death Rom. 8. 2. Secondly We find this Liberty was that the instating us wherein our Saviour when he was in the World and his Apostles after him were altogether bent and intent upon The business of making men holy and obedient to the Laws of Righteousness they had not only mostly in their Eye but all they did was subordinated thereunto All those powerful means that were used to perswade the world that Iesus is the Christ were in order to this end For the Son of God was manifested to take away our sins and to destroy the works of the Devil 1 John 3. 5 8. Therefore is Faith so highly commended and so much ascribed thereto and men so excited to believe in Christ or to believe his Gospel because the Doctrine Precepts Promises and Threatnings therein contained have a great aptness and tendency are of mighty force and efficacy to the thorough Reformation of our Lives and the cleansing our Natures from all filthiness both of flesh and spirit Because that Faith which is terminated upon those Objects is such a Shield as whereby we shall be able to quench all the fiery darts of the wicked one Because it is most effectual to the purifying of the heart and the overcoming of the world In short Christ gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works Titus 2. 14. He died for all that they which live should not henceforth live unto themselves to the drudging service of their Lusts but unto him that died for them and rose again 2 Cor. 5. 15. Or that they should be his Servants that is his Free-men according to that of S. Paul 1 Cor. 7. 22. He that is called being a Servant is the Lords Free-man He gave himself for the Church that he might sanctifie and cleanse it by the washing of water by the word That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes. 5. 26 27. He his own self bare our sins in his own body on the tree that we being dead to sins should live unto Righteousness 1 Pet. 2. 24. Or as S. Paul saith Rom. 6. 7. That being dead we might be freed from sin That is that being dead to it we might be freed from the Bondage we were in under it Or as we have it ver 18. That being made free from sin we might become the servants of righteousness Our Saviour required nothing of us forbad nothing to us but what was apparently designed in order to our deliverance from sin the making us pure in heart and holy in all manner of conversation He gave us not a Promise but what was to encourage us hereunto nor yet a Threatning but what was intended to scare us from the serving of one Lust or other And the Apostle tells us that the whole of the Gospel or The grace of God that brings salvation is designed to teach us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Tit. 2. 11 12. 'T is sufficiently evident from this little that hath been said that the setting us free from Sin and the making us Free to Righteousness was the business which took up our Blessed Saviour's time and thoughts when he was upon the Earth and wherein his holy Apostles were employed after his departure And therefore this must necessarily be our grand Christian Liberty Abundantly more might have been said upon this Argument but we have heretofore copiously handled it in another Treatise Thirdly Our Saviours abrogating the Ceremonial Law his freeing from that yoke was mainly designed in order to the thorough effecting this Freedom and Liberty This was a yoke which the Apostle Peter saith neither they nor their Fathers were able to bear Acts 15. 10. It was a yoke of bondage as S. Paul calls it Gal. 5. 1. Stand fast in the Liberty wherewith Christ hath made us free and be not intangled again with the yoke of bondage This Liberty as appears by his discourse both before and after was that which Christ had given them from the burdensome services of the Mosaical Dispensation And diverse other places there are which speak of this Liberty as an effect and fruit of the death of Christ. Now it is worthy our Observation that the great reason wherefore our Saviour did put an end to the Obligation of this Law and why the Apostles especially S. Paul insisted so much upon it and so earnestly cautioned the Jewish Believers against intangling themselves again with this yoke was because it became very highly injurious to the Grand Evangelical Design of setting men perfectly free from their Lusts Because it gendered to that spiritual bondage in deliverance from which consisteth our best Liberty For this Law understood Carnally and according to the letter only which it ought not to have been was very apt to beget a sordid and low spirit a temper of mind very much estranged from true Piety and Goodness And it is too unquestionable that the Iews generally had no higher a sense of it The Law the Author to the Hebrews saith made nothing perfect Chap. 7. 19. It gave no man Freedom from the power of Sin no power to subdue corrupt Affections was obtainable thereby it did not make men truly and internally Righteous but only Ritually and Externally As the most eminently Good men under the Law did fall far short of the Apostles of our Saviour and those whose lives have been most answerable to the Christian precepts so those degrees of Virtue and Goodness they did attain to were not owing the Law but to the Covenant made with Abraham which was the same for substance with the Gospel Covenant The Law is
hearts of all those who will take the pains seriously to consider them To which consideration likewise the Spirit fails not to Excite men till by long Grieving him and very frequent rejecting his good Motions and Suggestions he is as it were forced to desist and depart from them CHAP. VII Wherein is discoursed the First of those Motives and Arguments which are offered in the Gospel to perswade us to use the Means prescribed for our deliverance from the Power of Sin Namely The love of God in sending his Son upon the errand of our Redemption And two most powerful Motives implied in this NOW the chiefest of those Motives and Arguments are these that follow First The unconceivable Love of God expressed in sending his only and Eternal begotten Son ultimately upon this errand of Redeeming us from the Power of Sin And the never to be sufficiently admired Love of Christ in so readily taking our Nature upon him condescending to such extremely low circumstances here in the World and at last submitting to so Vile and Ignominious so Cruel and Tormenting a Death and all this ultimately I say for this very End that of Sins and Satans Slaves we might become his and his Fathers Free Subjects For he died the just for the unjust that he might bring us to God 1 Pet. 3. 18. Here we have a two-fold most exciting and wonderfully powerful motive to comply most heartily with the Method our Saviour hath taken for the setting us free First God's sending his own Son to be a Sacrifice for our Sins without the interposition of which he would not propose Terms of Reconciliation to Sinners sheweth his infinite hatred of Sin and consequently that it is a most deadly Evil and hath excessive Malignity in it This is expressed in the most Emphatical manner by our Saviour's shedding his most precious Bloud upon the Cross for the expiating of it And can we have a more constraining Motive to do our utmost to be delivered from the Dominion of Sin than this that it is thus demonstrated to be an unspeakable Evil It hath been shewed that the Death of Christ was designed to set us free from the Power as well as Punishment of Sin and it is apt to effect that end partly as its extreme hatefulness is thereby discovered and made manifest By this Sacrifice for Sin is it condemned in the flesh as the Apostle saith Rom. 8. 3. It is condemned as the Vilest and most Intolerable thing The immediate end of Christs sufferings was to make Atonement for Sin but this way of Atonement is a means a most effectual means to this farther End the making us out of love with Sin and perswading us to Abandon it as the worst of all Evils Of which I say we cannot desire greater evidence than this that no meaner Sacrifice might be accepted for the making expiation for Sin than that of the only begotten Son of God Secondly This is as wonderful an Expression of the Divine love to Sinners as of the Divine displeasure against Sin God commendeth his love towards us in that when we were yet Sinners Christ died for us Rom. 5. 8. And herein did he commend his love in the most wonderful manner that it was possible to commend it He shewed the exceeding riches of his grace in his Kindness towards us through Iesus Christ as we read Ephes. 2. 7. Was that an ordinary Love in God the Father think we that moved him to send no less a person upon the business of our Redemption than him who was the Brightness of his own Glory and the express Image of his Person by whom also he made the Worlds Was that an Ordinary Love in God the Son that prevailed with him to take the Humane nature and to humble himself in that Astonishing manner and to undergo such direful Sufferings for our sake Or was it not such a Love as passeth knowledge So S. Paul saith it was and it can be no less This is such a love indeed as is rather to be silently Admired than much discoursed of How hard must needs be that heart which will not be broken by the force of such love as this Nothing can be imagined to be of such irresistible power over Persons not forsaken of all ingenuity as the consideration of this Love This is the Other way whereby the Death of Christ was designed for the Destroying of Sin And in respect of either of these ways but much more of both our Saviour had good ground for the uttering those words Iohn 12. 32. When I am lifted up from the Earth I shall draw all men unto me He spake of his dying on the Cross for Mankind as it follows This he said signifying what-what-death he should die And he here supposeth this his Death to contain such Forcible Arguments to perswade men to cast off the Drudgery of sin and exchange it for his Free service that it must necessarily be happily successful to this End wheresoever it is seriously thought on and laid to heart CHAP. VIII A Seasonable Digression concerning the Doctrine of Vniversal Redemption The Antiquity and Catholicalness of this Doctrine Large Citations out of Bishop Latimer and Bishop Hooper expressing their sense of it And full proof thereof presented out of the H. Scriptures BY the way It is of great importance to be fully satisfied that no man in the World is excluded from having his share in this Propitiatory Sacrifice and that the Redemption designed by the Death of Christ is Universal For if each individual Person cannot be assured that he is his Saviour and that he died for him if he died not for all nay but for a few comparatively as those say who deny that he died for all then what influence can the consideration of his Death have upon the Wills of men Surely the weakest influence that can be if any at all Indeed how it can rationally have any seems unintelligible since those who assert that Christ died but for a few comparatively assert also that those few shall be infallibly at one time or other drawn to him and Christ will not lose any one of them If this be so what inducement can we have either from the Death of Christ or any other Consideration to concern our selves at all about leaving our Sins and using the means prescribed for our deliverance from the power of them For if it so happen that I am one of those few for whom Christ died what need is there of my being concerned about that which is so effectually secured What is this but to take Christ's work out of his hand But if Christ died not for me as 't is very many to one he did not if he died for so few then all my care is to no purpose I say if every one of us cannot be certain that Christ died for him and consequently for all what motive to obedience can his Death be to us And if he died but for some and those some
prayed not for the World Iohn 17. 9. From whence some would infer that surely he would not shed his Precious bloud for those on whom he would not vouchsafe to bestow a Prayer But 't is apparent his meaning was that at that time he peculiarly prayed for his Disciples They only as appears by the Context are meant by those that his Father had given him out of the World But afterwards ver 20. He proceeds to pray for all that should believe on him through their word And at his death he prayed for his very Crucifiers And that he could not refuse to pray for the World is apparent from ver 21. where he prayeth that Believers might be one in him and his Father for this reason That the World may believe that He had sent him or might be converted to the Faith of the Gospel These two Objections as weak as they are are the chief ones that are taken out of Scripture against the most Ancient and Catholick Doctrine we have been asserting But I must needs say I have often wondred at their Boldness who have used their utmost endeavours to run down a Doctrine that not only for so many Ages together hath stood unshaken but is also so Abundantly and in the Clearest manner imaginable asserted by Truth it self and those who were Guided into all truth And how they are able not to perceive how grosly they wrest the Holy Scriptures so that if they should use the same Artifice in interpreting all other Texts they would make the Bible to look like a thing that is contrived for the service of every Humour and every Phancy and for both the proving and disproving every thing Certainly if we should take the same liberty in understanding our own and other mens sayings that they take in Expounding the forementioned and the like sayings of our Blessed Saviour and his Apostles Speech would signifie nothing nay be of very pernicious consequence and serve only to abuse and put tricks upon one another If so many plain Texts as can be to all Appearance should require so much labour and pains to be rightly understood 't will be impossible to defend the Holy Scriptures from that Obscurity which the Papists most injuriously charge them with and to preserve the Bible from that Contempt which the higher to advance the Authority of Holy Church it suffers from their prophane Tongues and Pens and wicked Practices But this Doctrine of Vniversal Redemption being so strongly fortified could never have been assaulted were it reconcileable with that of Absolute Reprobation either in the Supra or Sublapsarian way as it is impossible it should be which the too great Admirers of the otherwise very judicious and pious Calvin are so exceedingly tenacious and fond of But 't is much to be wondred at what these men should see in this Doctrine which is so severe in it self and horrid in its necessary Consequences that they should be contented to buy it at so dear a Rate as the Parting with that other most Comfortable Doctrine Especially since this hath no Antiquity to commend it and is not so much as seemingly befriended but by a very few Texts of Scripture and those very fairly capable of quite another sence than at first sight may seem to belong to them but is contradicted by innumerable plain Texts and the concurrent strain both of the New and Old Testament But I must not forget that this Chapter is a Digression from our Main Business And I have thus long insisted upon this Argument that the great Motives contained in the Death of Christ to exchange the Slavery of Sin for his Free service might have their full weight and cogency which would be in danger not only of being weakned but even quite lost by limiting the Design of Christ's Death to some particular persons where the Consequences of such a Limitation are apprehended And I appeal to every Considerative Person whether it be not a mighty Motive and Encouragement to the engaging all the powers of our Souls in this great work of using the Means prescribed for the subduing our Lusts to be assured that every individual person of us is one of those for whom Christ gave himself to redeem them from all iniquity CHAP. IX Wherein are contained Five more Evangelical Motives which are of wonderful Power to excite us to diligence in using the Means of our Deliverance from the Dominion of Sin viz. Our Saviours excellent Example The assurance he hath given us that he will not take such advantage of our Frailties and Weaknesses as to cast us off for them Our Saviours Mediation and Intercession The Glorious Reward he hath purchased for and promised to those who by the Assistance of his Grace overcome their Lusts. And the most dismal Threatnings he hath pronounced against those who receive that Grace in vain and will not be delivered from the Dominion of Sin HAving presented you with the First powerful Motive to diligence in using the Means of our Deliverance from the Dominion of Sin namely The unconceivable Love of God in sending his only Begotten Son upon this Errand of Delivering us and of Christ in so readily taking our Nature upon him and dying a cursed Death for that End And having also fully Demonstrated that no man in the World is excluded from the Benefit designed by the Death of Christ in order to our giving that Motive its full force and strength I proceed to shew that Secondly Another singular Motive is our Saviour's Example As we are by his Example Directed in the several parts of our Duty as hath been shewed And as the frequent Eyeing thereof is a Means as hath been intimated whereby we may be more and more transformed into his Likeness so is it to be considered as a Wonderfully Exciting Motive to comply with those Rules of Righteousness and Goodness which we have naturally the greatest Aversation of Will towards As particularly those which oblige us to the Meek bearing of Indignities the Forgiving the greatest and most Provoking Injuries the Loving our Enemies whereby we shall be set free from the Cruel Tyrants of Revenge and Malice Those also that oblige us to Humility Patience and intire Resignation to the Will of God under the severest Dispensations of his Providence and Contentation with a mean Fortune and low Circumstances in the World which will free us from the inslaving Passions of Pride Anger immoderate Grief Covetousness c. When we consider with what Admirable Evenness of Mind this Great Prince of the Kings of the Earth indured the Contradiction of Sinners against himself How when he was reviled he reviled not again when he suffered he threatned not but committed himself to him who judgeth righteously When we consider with what strange Sedateness of Spirit he bore the Mockings Buffettings and most Contumelious and insolent Behaviour of vile Creatures towards himself It is then hardly Possible that We despicable Worms should Rage and be inflamed upon the
account of such Disgrace Contempt and ill usage from Rude People as is not to be compared with that which He underwent When we consider how our Blessed Saviour Forgave those who Thirsted after his Bloud and were never satisfied till they had put him to the most shameful and most cruel Death and not only Forgave them himself but Entreated his Father and that even in the midst of his Torments when his Spirit one would think should be most highly exasperated to forgive them too I say when we consider this how can it be difficult to disswade our selves from Meditating Revenge upon any Provocations whatsoever Surely we must needs be very powerfully inclined to forgive our Enemies When we call to mind how He exprest his love to his very Murderers even so as to design the greatest good to them by the means of that whereby they designed the greatest evil to him can we be averse to the bearing Good will to those who are ill affected towards us to the Blessing of those that Curse us and Praying for those that despightfully use us When we consider how this Mighty Person humbled himself even to the washing his Disciples Feet and declared that He came not to be ministred unto but to minister can We contemptible Wretches cherish the least spark of Pride in our Souls Can We despise the meanest of our Fellow-creatures or think our selves too Great or too Good to condescend to the lowest Offices of Love whereby we may serve our Brethren When we consider with what submission to the Divine Will our Blessed Lord indured the most exquisite Pains both of Soul and Body though He never deserved them by the least offence but was always most perfectly obedient to his Father can this be other than a most forcible motive to us who have Merited so ill at the Hands of God quietly to submit to his good Pleasure in Afflicting us whenas in so doing he doth always punish us far less than our iniquities deserve When we consider how well satisfied our Saviour was to be in poor low Circumstances and not to have so much as a Cottage of his own to put his Head in though he was Lord of all Is it imaginable that We should aspire at High and Great things and having Food and Raiment not be Content who are less than the least of all God's mercies And lastly Will not the Consideration of our Saviour's being such a Man of sorrows and so acquainted with griefs exceedingly deaden our desires after Sensual Pleasures Surely it must necessarily so do Thus we see how greatly exciting the Example of our Saviour is to the perfect Mortifying of those Lusts which are most strong and vigorous to the loathing and abominating those which are naturally very dear to us and to the most restless endeavours to get our Souls possessed of those Virtues and Graces which are most supernatural Thirdly Another very prevalent Motive is the Assurance our Lord hath given us that He will not take such Advantage of our Frailties and Weaknesses or Sins we fall into by mere surprize and want of due Watchfulness as to cast us off for them so long as we allow not our selves in any evil way and it is the principal design of our lives to be conformed in all things to the Laws of Righteousness There is a Prophecy concerning the Messiah Isaiah 42. 3. which our Saviour applieth to himself Matth. 12. 20. A bruised reed shall he not break and smoaking flax shall he not quench c. He will not crush under foot those who fall through weakness but whatsoever good he seeth in them he will still cherish My little children saith S. Iohn these things I write unto you that ye sin not But what if through the weakness of their Flesh they should at any time be overtaken is their state then desperate No by no means for it follows And if any man sin we have an Advocate with the Father Iesus Christ the Righteous c. 1 Epist. 2. 1. As there are Sins unto Death so there are Sins not unto Death according to that of the same Apostle 1 Epist. 5. 17. All unrighteousness is sin and there is a sin not unto death Though all Unrighteousness be sin and the deserved wages of sin be Death yet such is the Goodness of God through Christ that all Sins shall not be unto Death but only Wilful and Presumptuous Sins And I add not these neither if not persevered in but throughly forsaken If we were liable to Eternal Ruine for such Faults as considering all our Circumstances in this state it is scarcely to be hoped we shall constantly avoid we should necessarily live in great Bondage through continual fear anxiety and disquieting thoughtfulness But on the other hand it conduceth exceedingly to the chearful pursuing our Great Work to be satisfied that it is not every Failure that shall endanger our final miscarrying And it is no small inducement to ingenuous Tempers to be so much the more solicitous to avoid Deliberate and Wilful sins because God through Christ is so ready to forgive and graciously pass by those that are not such Because he is pleased in his infinite Goodness to grant a pardon of course for these upon condition of their being in the general and habituals repented of And it is a great Motive also to such Tempers to be the more vigilant and watchful against all sins whatsoever against sins of daily incursion and infirmity as well as those which waste the Conscience And those are very ill natured and obdurate Sinners who can find in their hearts to Encourage themselves by this indulgence to sin the more freely Fourthly Another wonderful Encouragement to the careful use of the Means we are directed to for the subduing of our Lusts is our Saviours Mediation and Intercession There is one God and one Mediator between God and men the man Christ Iesus His oblation was begun on Earth but perfected in Heaven where He appears in the presence of God for us Heb. 9. 24. Those Prayers we put up in His name for things Agreeable to the Divine Will with honest and sincere hearts our Saviour inforceth with his own Intercession He ever lives to make intercession for us Heb. 7. 25. And for this reason as the Apostle saith in the former part of that Verse He is able to save them to the uttermost that come unto God by him That is to give them a full and complete Deliverance from the Slavery of sin and all the evil Consequents thereof Now we know that we ask what is according to the Will of God when we pray for his Grace to Mortifie our Corruptions and to set us more and more Free from their Dominion This is the Will of God even our Sanctification c. 1 Thess. 4. 3. There are many Temporal good things which God in his infinite Wisdom may see not to be good for us but He knows that whatsoever hath a necessary influence into
Reservation which takes away all Security and Confidence in one anothers words and tends to the destruction of Humane Society This Doctrine is not proper to the Iesuits but as Father Parsons saith in his Treatise tending to Mitigation hath been received in the Roman Church for Four hundred years And if you take in the professed Principles of that their most Renowned Order which improve that Doctrine so far as in some cases but especially in those wherein their Religion is concerned to make it Lawful or at least Venial to back Equivocations with Sacred Oaths and horrible Imprecations and that before a Court of Judicature at least if it consists of Hereticks of the practising upon which we have had among our selves of late most Amazing Instances If I say you take in these principles which are now collected out of their Books into Pamphlets and exposed to the View of every Body as also those very many other which are to be seen in the Iesuits Morals you will say that should we rake Hell for Doctrines to make men Devils there can none be found more Effectual for the purpose than those wherewith we are furnished by the Church of Rome And so much shall suffice to be spoken to the First Particular viz. That Popery tendeth as much as is possible to the debauching our Souls by bringing them into subjection to Vile Affections in discoursing on which we have studied to be as brief as can be Secondly Popery no less tendeth to Disquiet mens Minds with certain troublesom and tormenting Passions We have shewed in the First Section that all Corrupt Affections and therefore the forementioned to which all may be reduced are of a very tormenting nature In saying therefore now that Popery tends to disquiet men with certain troublesom Passions I design a distinct head of Discourse viz. That the better and wiser any man of that Religion is the more will his Mind be disturbed by a many Points thereof particularly with Fear Shame Anxiety and Solicitude And First For the Passion of Fear what can so excite this or make a man so much a Slave to it as the Popish Doctrine of Purgatory Whosoever doth really believe that there is a life after this must needs be more or less solicitous about his state in that life and according to the degrees of that his Faith will his solicitude be greater or less Now the belief of that Doctrine must necessarily be accompanied with great fear of Death which as the Apostle saith makes those who are under the power of it all their life-time subject to Bondage For as the pains of Purgatory are taught to be so dreadful and terrible as to equallize those of Hell except onely in the duration of them and how long each particular person may lie there before he be released whether scores or hundreds of years as also what degrees of Torment shall be allotted to him is the greatest uncertainty so no man can have any rational assurance let him lead never so strictly holy a life of escaping this place of Torment No nor the least hope neither from such a life if it be short of absolute Perfection as whose is not And as for the Efficacy of Penances and Indulgences it is impossible for any one who ever thinks seriously about the concerns of his Soul and understands any thing of Religion at least not to be full of diffidence what it may amount to Those are such monstrous Cheats the former for the most part of them and the latter all of them that such as are not much short of Brutes for Folly or of Devils for Wickedness can never be so blinded as to promise to themselves the least benefit or advantage from them and much less that which is promised by the Pope and the Priests Again what a Slavish Fear and Dread of God as a Revengeful Being must needs possess the Minds of those who have imbibed the Church of Rome's Doctrine concerning Whippings and Scourgings and other severe Penances viz. That they are necessary not onely for Mortification but likewise for Satisfaction in the Popish sence of that word But what a Spirit of Bondage are they under then from Dread of God's Vengeance in believing as they are bound that God will not Remit the punishment of Sin where the Guilt of it is washed away with the Bloud of Christ upon the performance of the conditions of the New Covenant which is as Nonsensical as False that he will not Remit it I say to such so far as to excuse them from intolerable Temporary Torments in the other World except he hath other satisfaction given him in this life by themselves nor from Torments of a Vastly long duration except it be given him by others after their decease Their Church is so well aware with what horrible Dread and Fear this Doctrine must necessarily affect poor credulous Fools that she hath invented it for that very reason because by this means she brings them into the most Slavish subjection makes her self Mistress of their Purses and is enabled to have her fill of Tyranny over their Consciences their Souls and Bodies What tongue can express the Devilishness of such Practices Next for the Passion of Shame The necessity of all People's of both Sexes Confessing to the Priest which is enjoyned by the Council of Trent to be done once a year at least and that of all their Actual sins and not onely so but also of all their purposes and desires to commit them nay and inclinations too what violence is hereby done to the Modesty of all such as have not arrived to the height of impudence This is to use the words of the Learned Doctor More as if all the modest Maids and grave Matrons in the Parish should strip themselves stark naked and in that manner humble themselves before their Priest once a year Which would look like a piece of unsupportable Tyranny And yet as he proceeds this extorted Confession upon pain of Damnation not to conceal any thing is not the stripping of a man to his naked body but the stripping him of his body that they may see his naked Heart and so by the force of this Superstition break into those secrets which it is onely the due priviledge of God Almighty to be acquainted with c. And Lastly What Anxiety and Solicitude must those Papists minds needs be tormented with who are at all concerned about their Eternal State by reason of these following Doctrines viz. That of the Dependence of the Efficacy of Sacraments upon the Priests intention That of Confession now mentioned decreed in the Trent Canons viz. That the Penitent must not onely confess every Mortal sin which after the strictest search he can call to mind but even his particular sinful thoughts his secret desires and every circumstance which changeth the nature of the sin And that of their distinction of sins into Mortal and Venial to pass by many others As for the
Sacrament Now they tell you immediately before what they mean by Attrition viz. A sorrow for Sin arising either from the consideration of its turpitude or from the fear of Hell not from both together but from either excluding a will to Sin for the future and accompanied with the hope of Pardon Now who can find it difficult to be affected with sorrow for his Sins for fear of Hell and to be willing to leave off to sin when he sees Death approaching and he can sin no longer And then a Priest being at hand to apply the Sacrament of Penance according to this sweet Doctrine the most profligate sinners work is done for the other World And therefore what need any man put himself to the trouble of subduing his Lusts and a holy life seeing all that 's necessary to Eternal Salvation may be dispatcht on the Death-bed If it be said that no man can be certain that he shall have any time of sickness before death or that he shall not be cut off in a Moment as many are or that he shall be compos mentis and have the use of Reason in his Sickness and therefore 't is a mad thing to put off the great work of Saving a man's Soul to the very last I say if this be said the Answer is easie that seeing there 's scarcely one in some hundreds but hath at some time or other the use of his Intellectuals upon his Death-bed and so very few comparatively die without some warning there is no doubt of it but a hardned sinner will put those things to the Venture when once he hath drunk down the comfortable Cordial which is prepared for him by his Spiritual Physicians and that by a General Council of them too which never fails of being Infallible And thus we have seen how wofully mischievous Popery is in making as ineffectual as can be the most admirable Method our Lord hath pitcht upon for the setting us Free from the Power of Sin Which Argument I have been the more brief upon because I have already discoursed upon it in the Design of Christianity Secondly It remains to be shewn what an Enemy Popery is to that Liberty which our Saviour purchased for the Iews particularly The Church of Rome hath laid on a far more intolerable Burden of Ceremonies and Ritual Observances than that which our Saviour took off their shoulders Which as they fall not short of the Iewish ones in number nay I may say do much exceed them so they are to say nothing how grosly Superstitious many of them are and some as Idolatrous for the most part so odd and uncouth so childish and ridiculous so vain and garish as that it is not conceivable how truly Devout and Serious people should stoop so low as to give their Minds to them and not lose their Seriousness and Devoutness The ill influence which the Mosaical Ordinances had by accident and through their own default upon the Minds of the Iews these must naturally have and a far worse upon the Minds of Papists It would be an endless piece of work to discourse of them particularly and I shall onely refer the Reader to the Seventeenth Eighteenth and Nineteenth Chapters of the several times quoted Mystery of Iniquity Nor will I add any thing farther of mine own upon this Unpleasant subject but set down what Sir Edwyn Sandys hath acquainted us with from his own Observation Saith he To omit the endless multitude of Superstitions and Ceremonies of the Church of Rome enough to take up a great part of a mans life to gaze on and to peruse being neither Vniform in all places as some would pretend but different in divers Countries An huge sort of them are so childish also and unsavoury that as they argue great silliness and rawness in their Inventors so can they naturally bring no other than disgrace and contempt to those exercises of Religion wherein they are stirring Nor can I forbear to add the following large Citation from the same Author in the Conclusion of this Discourse of the infinite injury that is done by Popery to Christian Liberty Viz. The particular ways they hold to Ravish all Affections and to fit each Humour are well nigh infinite There being not any thing either Sacred or Prophane no Virtue nor Vice almost nothing of how contrary condition soever which they make not in some sort to serve that turn that each Fancy may be satisfied and each Appetite find what to feed on Whatsoever either Wealth can sway with the Lovers or Voluntary Poverty with the Despisers of the World What Honour with the Ambitious what Obedience with the Humble What great Employment with Stirring and metall'd Spirits What perpetual Quiet with Heavy and Restive Bodies What Content the Pleasant Nature can take in Pastimes and Iollity What contrariwise the Austere Mind in Discipline and Rigour What Love either Chastity can raise in the Pure or Voluptuousness in the Dissolute c. What with the Hopeful Prerogative of Reward can work What Errors Doubts and Dangers with the Fearful c. What Pardons with the Faulty or Supplies with the Defective What Miracles with the Credulous What Visions with the Fantastical What Gorgiousness of Shews with the Vulgar and Simple What multitude of Ceremonies with the Superstitious and Ignorant What Prayer with the Devout What with the Charitable works of Piety What Rules of higher Perfection with Elevated Affections What Dispensing with Breach of all Rules with men of Lawless Conditions In summ what thing soever can prevail with any man either for himself to pursue or at leastwise to love reverence or honour in another the same is found with them not as in other places of the World by Casualty blended without Order and of necessity but sorted in great part into several Professions c. What Pomp what Riot to that of their Cardinals What Severity of life comparable to their Hermits and Capuchins Who wealthier than their Prelates Who poorer by Vow and Profession than their Mendicants On the one side of the Street a Cloister of Virgins on the other a Stye of Courtizans with publick Toleration This day all in Masks with all looseness and foolery to morrow all in Processions whipping themselves till the bloud follows On one door an Excommunication throwing to Hell all Transgressors on another a Iubilee or full Discharge from all Transgressions c. What Pride equal to the Pope's making Kings to kiss his Pantafle What Humility greater than his shriving himself daily on his knees to an ordinary Priest c. Where greater Rigour in the World in acting the Observation of the Church Laws Where less care or Conscience of the Commandments of God To taste Flesh on a Friday where suspicion might fasten were a matter for the Inquisition Whereas on the other side the Sunday is one of their greatest Market-days To conclude never State never Government in the World so strangely compacted of infinite Contrarieties
than Foolish that they would not be prevailed with to accept of Deliverance from the Burdensom Services of Moses his Law that they should be so fond of that Servile Dispensation they were under as to refuse to be Released from it Whenas the Abolishing thereof was evidenced in as full and convincing a manner as its Divine Authority before was Nay when that of the Gospel set up in the room of it was demonstrated in a far more glorious manner to be of God by Christ himself before his death by his Resurrection from the dead and Ascension into Heaven and by the Spirit in the Apostles and others afterward And shall we refuse to be set at Liberty by our Saviour from the Bondage of Sin which is infinitely more heavy and unsufferable and the consequences of which are so sad and intolerable While we so do let us never blame the Iews and much less accuse them of being so perverse hard-hearted and stiff-neckt a People for then wherein we judge them we condemn our selves for we that judge them do not onely the same but a far more unaccountable thing And think we this that so judge them that have done such a thing and do the same and so much worse that we shall escape the judgment of God Nay are we able not to think that it shall be much more intolerable for us at the day of Judgment than for them if we persist in so doing We are apt to believe that no People ever deserved so ill of our Saviour as those Pharisees who ascribed his casting out Devils to the Assistance of Beelzebub the Prince of the Devils But how much better do we think those deserve of him who will not obey him after they have had far greater Evidence of his being the Son of God than they at that time were in a possibility of having And if our Saviour did accuse those of despising both Himself and his Father that sent him who would not be perswaded by his Mighty WORKS to believe in him while he was on Earth what a high Affront then do those put upon both who will not give up themselves to be ruled by him and quit the service of Satan for his service which is the same thing with not believing in him now he is in Heaven and in all his Glory This he must needs take far more unkindly and hainously at our hands And be we assured for nothing is more Evident that as he is a most unreasonable Creature who after such marvellous Evidence of Iesus his being the Son of God and now sate down on the Right Hand of the Majesty on High will not give credit to these Doctrines so he is much more Unreasonable who doth give credit to them and yet behave himself as if he believed no such matter O that therefore we would those of us who have hitherto neglected to do it before it be too late and without farther delay Consider these things and shew our selves Men and then we shall with great Courage and Resolution make use of those Weapons which the Captain of our Salvation hath put into our hands for the Vanquishing the Enemies of our Souls which Weapons are not Carnal but Mighty through God And if we persevere in so doing then shall those who have held such a severe hand over us fly before us then shall those Lords who so subjected us and kept us under be brought under by us be our Subjects Then shall our Prison-doors fly open we shall be no longer under Restraint and Confinement We shall be our own Men and walk at Liberty We shall run and not be weary walk and not faint until we appear before God in Sion Until we are delivered from all Molestation from as well as Dominion of Sin and Satan Being made by Iesus Christ who hath loved us and washed us from our sins in his own Bloud Kings and Priests unto God and his Father To whom be Glory and Dominion for ever and ever Amen THE END Books sold by Richard Royston at the Sign of the Angel in Amen-Corner THE Principles and Practices of Certain Divines of the Church of England truly Represented and Defended c. In a Free Discourse between two intimate Friends viz. Theophilus and Philalethes The Design of Christianity or A plain Demonstration and Improvement of this Proposition That the Enduing men with Inward Real Righteousness was the Ultimate End of our Saviour's Coming c. The Second Edition Both of them by the Author of this Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refranet prius libidines spernat voluptates iracundiam teneat coâ—recat avaritiam cateras animi labes repellat imperator tum incipiat aliis imperare cùm ipse improbissiâ—is dominis dedecori ac turpitudini parere desicrit dum quidem his obâ—diâ—t Imperator non modò sed liber habendus omninò non erit Si servitus sit sicut est obedientia fracti animi abjecti arbitriâ— carentis suo quis neget omnes leves omnes cupidos omnes denique improbos esse servos In his Stâ—ical Paradoxes Cùm Cupiditatum dominatus excessit alius est Dominus exortus ex Conscientiâ Peccatorum Timor quà m illa miscra quam dura scrvitus in Stoic Paradox Pudor nec in pessimos nec in optimos cadit Nam qui sibi conscius est se libero suo arbitrio constanter uti ad ca quae optima sunt novit se non debere contemni ac proinde omni contemptu superior ipsummeâ— contemnit contemptum quae magna pars est Generositatis in improbis vero summum improbitatis fastigium Enclur Eth. lib. 1. cap. 2. Dr. Patrick's O Vitae Philosophiae Dux O Virtutum indagatrix expultrixque Vitiorum Vnus dies benè ex praeceptis tuis actus peccanti immortalitati est anteponendus Mr. Iohn Smith Deut. 32. 4 Heb. 6. 18. Ezek. 18. 29. Rom. 2. 2. Iob 34. 23 Habak 1. 13. Psal. 145. 17. Iâ—m 11â— Psal. 145. 9. Ver. 8. Ezek. 33. 11. Luke 4. 18. Eph. 6. 16. Acts 15. 9. 1 Ioh. 5. 4. The Design of Christianity Ier. 7. 4. Iohn 17. 24. Chap. 14. 19. ver 3. Heb. 6. 20. Iohn 17. 24. Solus Deus est in quem Peecâ—tum non cadit Câ—etâ—ra cùm sint liberi Arbitrii possunt in utramque partem suam flectere Voluntatem Operum juga rejecta â—unt non disciplinarum Libertas in Christo non fecit Innocentie Injuriam Mannt â—extota Pictatis Sanctitatis Humanitatis Veritatis Castitatis Iustitiae Miâ—â—ricordiae Benevolentiae Pudicitiae Lib. de Pudiâ—itia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. Lib. 2. p. 424. Eph. 6. 5. Instit. Theol Lib. 3. cap. 8. p. 97. Non solùm autem per praevaricationem frustrati sunt Legem Dei miscentes Vinum Aquâ sed suam Legem è contrario statuerunt quae usque adhuc Pharisaica vocatur Advers Haeres Lib. 4. Cap. 25. p. 342. Chap. 17. Vid. Iust. Mart. Dial cum Trypho p. 247. Tertul ad Scap. p. 69 Rig. Orig. cont Câ—ls lib. 1. p. 34. 1 Cor. 2. 4. Contra Cels. lib. 1. p. 4. Edit Spenceri Icr. 17. 10. Rom. 13. 5. Ductor Dubitantium Book 3 chap. 1. p 21. Edit 1. Book 3. chap. 1. p. 23. Aquatenùs ad omne valet consequentia Religio cogt non potest verbis potiùs quà m verberibus res agenda est ut sit voluntas lib. 5. cap. 20. See the Learned Dean of Canterburies judicious Discourse on Josh. 24. 15. Instit. Thâ—ol Cap. 8. p. 241. See Doctor More 's Modest Enquiry into the Mystery of Iniquity Bookâ— 2. Chap. 15 16. In Dâ—â—ret Greg. Lib. 1. tit 33. cap. 6. Bellarm. dâ— Amis Grat. cap. 13. Et dâ— Sacram. Euchar. l. 4. c. 19 Exam. Câ—n. Triâ— Ses. 8. cap. 1 Vid. Chem. Exam. Con. Trid. Ses. 8. cap. â— Chap. â— Sess. 14. 〈◊〉 â— Mystery of Iniquity p. 78. Polemical Discourses in fol. p. 316. Europe Speculum p. 126. Edit 1673 Europae Speculum p. 13. Europe Speculum p. 136 137 Quamvâ— sine Sacramento Poenitentiae Attritio per se ad Iustificationem perducere Peccatorem â—equeat tamen cum ad Dei gratian in Sacramento Paenitenâ—â— impetrandum disponit Sess. 14. Cap. 4. Chap. 17. Europâ—e Speculum p. 3. Pag. 〈◊〉 Phil. Iud. p. 682. Ibid. Rev. 1. 6.