this account â—â—cause Relâ—â—â—â— was not setled as Religion was setled so the Land was seâ—l d and as Religion was unsâ—tled so was the Land unsâ—â—ed Men think that the Settlement of Religion is to be in aâ—ter Work Fâ—â—st say they let us look to our being the Settlement of the Land and then loâ—k to our Well-Being the Seâ—â—â—ent of Religion But if we conâ—ult with God in the Scriptures we shâ—â— find that a Professing Nation shal never be setled tiâ— Religion be setled and as that waverâ— so shal the State waver also Would you thâ—refore have a Land setled pray for the Settlement oâ— Religion in the first place Then must thâ—â—e be care taken for a Succession of Godly Magistrates a good Mâ—gistrate is a good Sâ—eâ—es man but if one stere one way and his Successor stere another way how can the State be setled While the Children of Israel had a good Judg the People served the Lord but when Joshua was dead And the Elders who had seen all the great Works of the Lord they forsook the Lord and the anger of the Lord was hot against Israel and he delivered them into the hand of their Enemies Judg. 2.7 11 12 13 14 15. Then God raised up other Judges and the Lord was with the Judg and delivered them out of the hand of their Enemies verse 18. But when that Judg was dead they returned and corrupted themselves and so the Anger of the Lord was hot against them again vers 19.20 Then God raised up Othniel and he judged Israel and the Spirit of the Lord came on him and the Lord delivered their Enemies into his hand Chap. 3. and so the Land had rest fotty yeers ver 10 11. But when Othniel died the Children of Israel did evil again and so the Lord delivered them into the hands of their Enemies ver 12 13 14. then God raised up Ehud and he judged Israel and subdued their Enemies verse 30. But when Ehud was dead the Children of Israel did that which was evil in the sight of the Lord again Chap. 4.1 and the Lord sold them into the hand of Jabin King of Canaan Then they cried unto the Lord and he raised up Deborah and Barak who destroyed their Enemies praised God and setled Religion and the Land had rest forty yeers Chap. 5.31 Thus unsetled was the Land whilst there was no succession of Godly Magistrates Would ye therefore have your Land setled pray for a continuation and succession of Godly Magistrates and that care may be now taken for this thing Thus shal your Land and State be established Yet this is not enough but these Godly Righteous men must not only do some righteous things but govern in Righteousness for the Throne is established by Righteousness Though righteous men do rule yet if they oppress the People and do not govern in Righteousness the Nation cannot be setled Now God hath promised a new Heaven and a new Earth wherein Righteousness dwels not where righteous things shal be done and where Righteousness shal now and then pass through it but where Righteousness shal take up its Habitation and Dwelling Pray and pray much for this for by this shal your Throne be established Yet this is not al but the Governors of a Nation must beleeve and trust in the Lord not ruling and mannaging the Affairs of the Nation by Policy only and Moral Prudâ—â—ce but they must trust in the Lord and live and act by Faith in their Government for saith the Lord to Ahaz If ye will not beleeve surely ye shal not be established Esai 7.9 So that if Princes Governors and Rulers wil trust in their own strengh or in their Confederacies with other Nations they and their Land cannot be setled But if in al their dealâ—ngs with the Nations they rule and act in a way of Faith towards God then shal the Land be established And therefore let them and al the People remember the good Counsel of that good King Jehosaphat 2 Câ—ron 20.20 Beleeve in the Lord your God so shall you be established beleeve his Prophets so shal ye prosper Secondly As for a Church All the Churches must know That they are a People which of al others are laid out for sufferings unto them especially it is given not only to beleeve but to suffer for Christ and he serious consideration hereof wil help to establish them For when the Apostles went up and down conâ—iâ—ming the Disciples and Churches what Doctrine did they preach unto them but this Acts 14.21 They returned to Lystra and to Iconium and Antioch confirming the souls of the Disciples and exhorting them to continue in the Faith and that we must through much tribulation enter into the Kingdom of God If particular Churches would be setled and established they must have al the Officers and Ordinances of Christ then as a Ship under Sail with al its Sails our is beautiful and doth move evenly so shal they alâ—o do A Church is never setled til it have al those Officers in it which our Lord and Savior Christ hath appointed And what is the reason that many are so unsetled at this day but because they do either despise or neglect those Offices and Officers which are the Fruits of Christs Ascension and which he hath given for the perfecting of the Saints for the edifying of the Body of Christ That we henceforth be no more Children tossed to and fro and carryed about with every wind of Doctrine Ephes 4.11 12 13 14. What is more uncertain than a weather-cock that is carried about with every wind If you forsake the Ministry and those Officers which Christ hath given to his Church this wil be your state and condition saith the Apostle here Now when Pride or Covetousness gets into Churches then though they have some of Christs Officers amongst them yet they wil not be for al for say they we are not able to maintain more than one and saith that one if another be chosen I must have less and rule less O! that Churches therefore would take heed of these great Sins Pride and Covetousness which will alwaies keep them in an unsetled Condition Let al the Churches know what the word of Gods Patience is and observe and keep the same For saith our Savior to the Church of Philadelphia Because thou hast kept the word of my Patience I will keep thee from the hour of Temptation which shal come upon all the world and him that overcometh will I make a Pâ—llâ—r in the Temple of my God and he shal go no more out Rev. 3.10.12 He that overcometh is the same that keepeth the word of Câ—â—risâ— Patience What is that In al times there is some Truth which is the trying suffering Truth In Luthers Time the Doctrine of Justiâ—â—â—â—â—ion by Faith alone was the Word of Gods Patience 〈◊〉 Qâ—een Maries Time that Truth which opposed â—ranâ—uâ—stantiation was the Word of Gods Patience in Athanasius his time the Dâ—â—◠〈◊〉 of Christs
doth not intercede for all and it must needs say so for Christ said Father I thank thee that thou hearest me alwaies therefore if Christ should pray for the conversion of al the particular men in the world then all the particular men in the world should be converted and so saved but all are not saved or converted therefore this Doctrine must needs divide between the Intercession and the Death of Christ and so pull down that great Pillar of our Christian Comfort which stands in the Conjunction of Christs Death and Intercession Arg. 3 That Doctrine which is contrary or repugnant to the free Grace of God cannot be a true friend to the comfort of a poor doubting soul for what is our great comfort on this side Heaven but the Free Grace of God Now what is Free Grace but the special Favor of God shewn to some more than to others And therefore if ye look into Romans 9. ye shal find that when the Apostle would set out the free Grace of God saying Whom he will he shews mercy to and whoâ— he will he hardens he first shews that Jacob and Esau were alike alike in regard of their Parentage for both were of Isaac and Rebecca alike in regard of their Work For the Children being not yet born and having done neither good or evil c. yet God did love the one and hate the other shewing mercy to the one and not to the other Why Because God will have mercy on whom he will have mercy and will have compassion on whom he will have compassion ver 15. So that it is the work of Free Grace to shew mercy to some and not to others who are alike unworthy So again Ephes 2. the Apostle proving that by Grace we are saved first he shews that the Ephesians by Nature were as unworthy as any other being al by Nature the children of wrath ver 1.2 yeâ— those Ephesians did obtain mercy and not others Why Because by Grace they were saved So that Free Grace is that distinguishing Mercy of God whereby he doth shew mercy to some and not to others who are alike miserable and unworthy But now this Doctrine of Universal Redemption tels us That as Christ died for all so he doth give a sufficiency of Grace unto all and therefore that which distinguisheth one man from another must be the free Will of man and not the free Grace of God for Commune quae tenus commune non distinguit That which is common as common cannot distinguish As suppose now that a Father doth bestow an equal Sum of Money upon two Children to purchase House or Land with one doth purchase and the other not the reason why the one purchases and the other not is Because the one wills it and the other not indeed he that purchaseth doth it by his Fathers help assistance and Money but what reason is there why he doth make a Purchase and the other not but because he wils it and the other not So if God give a sufficiency of Grace unto all that one man doth beleeve you 'l say is by the Grace of God but the reason why one beleeves and the other not is only the Will of Man that this man wils it and the other not Now where Free Will hath the casting Vote there the Free Grace of God doth not raign but according to the Doctrine of Universal Redemption Free Will is that which doth make the difference between man and man it is that which hath the casting Voyce surely therefore it is no friend but a real enemy to the free Grace of God and so an enemy to the comfort of a poor doubting soul Arg. 4 That Doctrine which is opposite to the assurance of my Salvation cannot be a friend to my Comfort in time of Temptation For what comfort can I have in my soul so long as I doubt of my Eternal wel-fare Now this Doctrine of Universal Redemption doth destroy the Assurance of our Salvation for who doth not know that according to that Doctrine a man may fall from Grace as long as he lives else it wil tel you that he should not act freely but be under a necessity and necessity and freedom cannot stand together But if a man may fall from Grace as long as he lives then he can have no assurance of his Salvation til he be dead And if a godly man cannot have assurance of his perseverance in Grace then he cannot have assurance of his Salvation But according to that Doctrine a godly man cannot have assurance of his perseverance in Grace for I can have no assurance of any Mercy without Gods Promise but this Doctrine wil tel you That God hath no where promised to any man that he shal certainly persevere in Grace Surely therefore it is no friend to our assurance of Salvation and therefore is a real Enemy to the Faith and Comfort of a poor doubting soul Arg. 5 The more any Doctrine doth hang the Mercy of God upon Conditions to be performed by us the less comfortable it is and the more it leaves a poor doubting soul in his fears Now according to this Doctrine of Universal Redemption the whol Mercy of God is made to depend and hang upon performance of our Conditions yea upon the performance of the Condition of Nature For say we If Christ died for all particular men and so God doth wil the Salvation of al the particular men in the world then he doth wil this either absolutely or conditionally if absolutely then it must needs come to pass conditionally therefore saith this Doctrine God doth will the Salvation of all men upon condition that they repent beleeve and obey if so say we then either God doth will this Condition viz. That all particular men should repent and beleeve or not if not then God doth not will the Salvation of all for he that doth not wil the means doth not wil the end Qui vult finem vult media ad finem If God do wil this condition viz. The Faith and Repentance of all the men in the World then say we he doth wil this either absolutely or conditionally if absolutely then it must needs come to pass that all men should repent and beleeve which they do not Conditionally therefore say the maintainers of this Doctrine and what condition is there precedent to Faith and Repentance but Nature and the work thereof yea what Grace or Mercy is there in the Gospel but they do tie it up unto our conditions Wil ye instance in the Purchase and Benefits of the Death of Christ these say they are to be given out upon condition Will ye instance in the Grace of the new Covenant all that say they is to be given out and is promised upon condition There is no absolute Promise of Grace say they in all the Scripture Now look what that Doctrine is which doth make all Grace conditional that must needs be very obstructive to the hope and
comfort of a poor doubting soul Such is this Doctrine of Universal Redemption surely therefore it can be no true friend but is a real enemy to the consolation of a poor doubting and afflicted soul Object 6 But if Christ did not die for all and every particular man how can I conclude that he did die for me Can I raise a Conclusion of Faith unless the Proposition be universal Answ Although I need not answer this Objection because those that make it do themselves answer it from their own Principles and Experience saying That Faith is an assent to the Truth of the Gospel and that they were converted unto God and did beleeve before they held this Doctrine of Universal Redemption Yet for further Answer you must know There is a Faith of Relyance and there is a Faith of Assurance As the Faith of Assurance hath a Shall be of Mercy for its bottom so a May be of Mercy is a sufficient ground and bottom for the Faith of Relyance Jonathan and his Armor-bearer had but a may be of Mercy when they went against their Enemies It may be the Lord will work for us 1 Sam. 14.6 yet they relyed on God Now though Christ did not die for all particular men yet if he died for sinners indefinitly there is a may be of Mercy for me But so it is that Christ did die for sinners indefinitely though not for sinners universally and therefore there is a sufficient ground for me to beleeve and rely on him Ye know or may know That the Act of Relyance is before the act of Assurance I must indeed be assured that Christ is able to save me before I relie on him but I must first rely on him before I can be assured that he wil save me and by this Act of Relyance we grow up into Assurance I know that he will shew mercy to me by my coming to him and relying on him for he hath said Whoever comes unto me I will in no wise cast out Now if my Assurance be raised from the Act of Relyance then the first ground and bottom of the conclusion of my Faith is not this General Proposition Christ died for all but this Indefinite Proposition Christ died for sinners And if the conclusion of Faith must arise from a General Proposition then take it thus Whoever comes to Christ and relieth on him shall be saved or thus Christ died for all those that do come to him and rely on him But I come to him and rely on him therefore Christ died for me and I shal be saved by him So that thus now ye see the want of that General Proposition Christ died for all men is no hindrance to the Conclusion or Assurance of our Faith and therefore you have no reason to be discouraged in reference to this Objection Object 7 Yet there is one thing more that sticks with me even that old Objection which I cannot be rid of When I look into my Condition the Condition of my Soul or Body I find my condition is such as never any ones condition was I have conversed with many a godly man and woman but I do not find that ever he or she was in such a condition as I am and I have read the Scripture but I do not find there that ever any godly man was in such a condition as I am could I be but perswaded that ever any gracious man was in the like condition I should have hope and comfort but I am perswaded that never any godly soul was in such a condition as I am therefore I am thus discouraged have I not cause and reason now Answ 1 No For if it be usual with the Saints and People of God to think thus then you have no reason to be discouraged in this respect Now I pray look what the Church saith in Lam. 1.1 2. Is it nothing to you all ye that pass by behold and see if there be any sorrow like unto my sorrow if there be any condition like unto my condition and it seems that such were the thoughts of Gods People whom Peter did write unto in 1 Pet. 4.12 Beloved saith he think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you you wil think that no bodies condition is like unto yours some strange thing is happened unto you And so in the 5. chap. and 9. verse of that Epistle Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world you think that you meet with such afflictions as never were in the World before be not deceived saith he Answ 2 But suppose that your condition be as never any bodies was hath not the Lord said Behold I work a new thing Is not the Name of Christ wonderful and are wonders wrought ordinarily If your condition be as never any bodies condition was then have you an opportunity of glorifying God more than ever any man or woman had then you have an opportunity of glorifying God either in doing or in suffering more than ever any man or woman had And then O! what Grace is here what Mercy is here what Love is here to overcome thy soul withal that thou shouldest have such an opportunity as never man or woman had before And therefore what I said unto you often I must now conclude with Gods People have no reason for their Discouragements whatever their condition be Thus I have now done with this Last Instance and with all the Instances Give me leave to speak somthing by way of Application in reference to the whol and so I wil shut up this Exercise Applic. If all these things be so if this be true That the Children of God have no reason for their Discouragements whatever their Condition be Then what a mighty necessity is there upon us all to look into our Conditions and to consider whether we be in Christ or no whether we be Godly yea or nay whether we have made our Peace with God I or not and whether we have Faith I or no All men have not Faith saith the Apostle Indeed all men say they have Faith and should I go from Seat to Seat and from Bosom to Bosom and knock at every Breast in the Congregation asking Whether doth Faith dwel here or no Unless it were some few troubled ones afflicted in Conscience every one of you would say I do beleeve I praise God I do beleeve I have Faith here within But all men have not Faith and few there be that do beleeve Children yong men and women Faith is not a thing that is born with you it is a harder thing to beleeve than to keep the ten Commandements when once you come to know what it is to beleeve you wil say O! it is a harder thing to beleeve than to do any thing I do not know any thing in al the world that is so hard
as yet the Holy Ghost was not fallen upon them to Gift them with Spiritual Gifts neither can it be said that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated Praised and when they had praised c. For when it is to be so translated then it is joyned with an Accusative Case as Heb. 2.12 but they al sang audibly and together Thus the true Apostles of Christ were for and not against the Ordinances of Christ As for the Doctrine of Justification The true Apostles preached for Justification by imputed Righteousness and by Faith in opposition to Works Rom. 4. They never preached or told us that there is a Light in every man which followed wil bring to Salvation Indeed the Evangelist saith That Christ as God enlighteneth every one that comes into the World the wicked with the light of Reason and Understanding the Godly with the Light of Grace and the Apostle saith That the Grace of God hath appeared to al men that is both Jews and Gentiles but doth not say that the Grace of God hath appeared to al particular men but he saith The whol World lies in wickedness and a Natural man doth not perceive the things of God neither can he They never preached That any man might be perfect so as to be without sin in this Life Poterat enim Apostolus dicere si dixeri mus quod non habemus peccatum nos ipsos extollimus et humilitas in nobis non est sed cum ait nos ipsos decipimus et veritas in nobis non est satis ostendit eum qui sic dixerit non verum loqui sed falsum Concil Milevit Cau. 6. but the contrary saying If any man say he hath no sin he deceives himself and there is no truth in him 1 Joh. 1.8 he doth not say and there is no humility in him though it be pride to say so but there is no truth in him And again the Apostle James In many things we offend all Jam. 3.2 And again We see and know but in part 1 Cor. 13.9 they acknowledg indeed a perfection of Uprightness But the true Apostles never placed any Perfection in Monastical Virginity Nunc bene vivitur si sine crimine sine peccato autem si quis vivere se existimet non id agit ut peccatum non habebat sed ut veniam non accipiat Austin or abstaining from Meats Cuffs Points and Laces But saies the Apostle Col. 2.18 Let no man beguile you of your reward in a voluntary Humility and in being subject to Ordinances as â—ouch not tast not handle not Which all perish in the using after the Commandements and Doctrines of men Which things indeed have a shew of wisdom in Will-worship and humility and neglecting of the Body Ver. 19 20 21 22 23. The true Apostles never preached against respect unto Magistrates Parents and Masters Indeed our Savior Christ saies Cal no man your Father neither be ye called Masters But Master he tels us at verse 8. is al one with Rabbi Now these Rabbins were their Sect-Masters who were the Masters of their Faith and such a Father and Master no man ought to be but otherwise the Apostle saith Children obey your Parents honor thy Father and Servants be subject to your Masters And did not Paul the Apostle cal himself a wise Master-Builder Acts 26.25 Paul calleth Festus most noble Festus and Agrippa King Agrippa And Chap. 27. he saith to them that were in the Ship with him Sirs I perceive this Voyage will be dangerous and again verse 21. He stood forth in the midst and said Sirs and yet again ver 25. Wherefore Sirs or excellent men be of good comfort c. The true Apostles never preached against the Resurrection and Ascention of the Body but make the Doctrine of the Resurrection a Fundamental Article of our Faith 1 Cor. 15. yea they tel us That Christ did not only rise but ascend with his Body and that our Bodies shal remain Bodies in Heaven as Christs doth Phil. 3.20 Who shal change our vile Bodies that they may be like to his glorious Body The Apostles never preached That there is no place of Heaven and Hel after Death but as they received of Christ so they delivered Truth unto us Now Christ saith expresly Go ye cursed into everlasting torment prepared for the Devil and his Angels and come ye blessed inherit the Kingdom of the Father prepared for you before the Foundation of the World These were the Doctrines of the Apostles and the true Teachers of the Gospel Doth any man therefore say I now come unto you from God and God hath sent me And doth he say there is no other Heaven nor Hel than what is in this Life Or doth he preach against the Resurrection and Ascention of our Bodies Or doth he preach against respect unto Magistrates and Civil Relations Or doth he tel you of a Light within al men which is able to bring them to Salvation Doth he preach Perfection saying That Man may be perfect and without sin in this Life Or doth he tel you of Justification by somwhat within you Or doth he cry down degrade and vilifie the Ordinances of Christ Ministry Water Baptism Lords Supper and Singing Or doth he deny the Deity of Christ on Earth or the Humanity of Christ in Heaven Or doth he preach down the Scripture by telling you that the Light and Spirit within you is your Rule Surely this Person is a false Apostle and a false Teacher Thus you may try a man by his Doctrine Thirdly A Teacher also may and must be tried by his Life and Fruits for saith our Savior Beware of false Prophets which come to you in Sheeps cloathing Matth. 7.15 16. but inwardly they are ravening Wolves ye shal know them by their Fruits As ye know a Tree not by the Leaves but by the Fruit so saith he ye shal know these men not by their first Profession but by their after Works and Waies and Fruits Quest But if they go in Sheeps cloathing how shall I know they are Wolves Answ Yes For though their cloathing be the Sheeps yet they have the Nature and disposition of Wolves the voyce howling and barking of Wolves and the practice of Wolves The Nature of a Wolf though he be in Sheeps cloathing is fierce and cruel so is the Nature Spirit and Disposition of the False Teacher 2 Tim. 3.3 Without Natural affection truce-breakers false Accusers incontinent fierce despisers of those that are good Of this sort are they ver 6. which creep into houses and lead silly women captive c. The voyce of the Wolf doth betray him he howls as the Sheep do not and barks at the Shepheards So do False Teachers do they resist the Truth as Janes and Jambres resisted Moses and are continually barking at and speaking evil of the true Ministers of the Gospel and Shepheards of the Sheep 'T is recorded of Philip of Macedon when he
Sandy and washy Foundation whereas the Psalmist saith He set my feet on a Rock and established my goings Psal 40.2 but if men be upon the Sand they must needs fal and great wil be their fal as their Profession is great 10. Somtimes men live high and profess beyond that Stock of Grace which they have But if you would be kept and established observe what the causes and reasons are of the Instability and Apostacy of others and take heed thereof Quest 1 But what shall I do that I may be more setled in regard of my Judgment and that I may be established in the present Truth Answ 1 Get a cleer and distinct Understanding in the things and Truths of the Gospel labor not only to know but to get a cleer and judicious apprehension and cleerness in the Truths of Christ Psal 106. it 's saâ—d of the Israelâ—tes That when they saw the Egyptians drowned in the Sea They sang the Praises of God and beleeved his Words verse 12. yet they soâ—n forgat his Works verse 13. And why so but because they had no cleer Understanding in them verse 7. Our Fathers understood not thy wonders in Egypt And this Apostle Peter doth joyn the un-learned and un-stable man together 2 Pet. 3. Which they that are unlearned and unstable wrest to their own destruction verse 16. Some would have it read thus Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significâ—t indociles qui nolunt rectius instâ—ui et informari qui monstratae ex verbo Dei Coelesti veritati locum dare renuunt Gerard in Loc. Which those that are unteachable and do refuse But unlearned suits wel enough with the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what is the Reason that men are so unstable but because they are not grounded and studied in the Body of Divinity They take up some Truths by hear-say and Education and not being studied in them they are soon removed from them Study therefore and get a cleer and distinct knowledg in the great Mysteries and Truths of the Gospel Answ 2 Take heed of unâ—etling Principles for they wil baptize your Judgment into a Conformity with them such as the Apostacy of Saints Cum improbarem illam novatorum sententiam qua docebant non justificari nos à Deo nisi justitia aliens videremque illius sententiae Authores in dicto illo B. Pauli Fides credentis reputatur ipsi in justitiam vocem fidei non pâ—oprie accipere sed per Catalepim aut Metonymiam ita Scil. ut per fidem non ipsa fides sed objectum fidei Christus scil vel obedientia Christi significaretur ostendi non tamen idâ—â— Scripturis esse alienum sed etiam nervos Religionis hoc est studium bonorum operum ea sententia succidi suscepi ergo adversus Sibrand Lubbertum acerrimum novae illius arrogantis et prophanae Opinionis Patronum grave certamen hic ergo primus fuit meâ— ad fidem Catholicam Conversionis gradus Petri Bertii Oraâ—io qua rationem reddit cur Romano Catholicam fidem amplexus sit â— pag. 19. and falling from Grace If a man hold that he may be a Saint to day and none to morrow a Saint the third day again and none the fourth day must not he needs be unsetled in his Judgment It 's commonly known that Bertius wrote a Book de Apostasia Sanâ—â—orum of the Apostacy of the Saints and as wel known that being then a Protestant he after fel away unto Popery and when he came to France and made a Renounciation of his former Faith and shewed the Reasons of his Conversion to the Popish Faith he tels us in his printed Oration That Primus Conversionis gradus The first step to his Popish Conversion was The knowledg of and contending for that Doctrine that Faith as an Act justifies and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere is imputed to us for our Justification in the sight of God And wel might that Principle have such an influence upon him being brought forth by his former unsetling Principles Unsetling Principles wil make an unsetled Judgment and an unsetled Judgment will bring forth an unsetled Life and Practice Take heed therefore of unsetling Principles Answ 3 Be sure that you do not make any Impression the Rule and Square of your Judgment judg not Doctrines by Impressions We have a more sure Word of Prophesie whereunto ye shal do well that you take heed as unto a light shining in a dark place saith the Apostle 1 Pet. 1.19 Where do ye find in al the Scripture that God hath put Heart-Impressions into the Chair to be Judg of Doctrines If I judg of a Doctrine by an impression made upon my soul the Devil knows how to fetch me off quickly from the Truth What Settlement or Establishment of Soul can there be whilst men wil make their Light within them the Rule of their Judging Doctrines The Word of God without is my Rule the Light within is my Help to understand that Rule But if I judg of Doctrines by Impressions of the Word on my heart I can never be setled therefore take heed of that Answ 4 Get into the House of God Gods House is an House of Establishment there he commandeth his Blessing and Life for evermore there if one fal another may help him up and if one err another may inform him there the Lord hath promised to make men Pillars for Sâ—edfastness And he that overcometh I wil make him saith Christ a Pillar in the Temple of God and he shal go no more out Rev. 3.12 Ye know how it is with the Bee so long as it is fair and Sun-shining weather it is abroad in the Fields but if the winds be high and rough it doth then keep its Hive Now as Solomon saith Learn of the Pismire so say I Learn of the Bee Are the winds high and rough Keep your Hive and your Hive or rather Gods House wil keep you Answ 5 Go not into those Companies and Meetings where the false Prophet and unclean Spirit are and where false Doctrine is taught False Doctrine is a great Leaven Ye read of three Leavens in the New Testament 1. The Leaven of Hypocrisie Luk. 12.1 Beware of the Leaven of the Pharisees which is Hypocrisie 2. The Leaven of il Company and Society 1 Cor. 5. A little Leaven leaveneth the whol Lump 3. The Leaven of false Doctrine Matth. 16.6.11 12. Gal. 6.8 9. This Perswasion is not of him that calleth you a little Leaven leaveneth the whol Lump verse 9. Possibly al these three Leavens may be in such a Meeting but the two last are certainly And can you think to be under the power of these Leavens and to come away unleavened It argues unsetledness to go to such a Meeting and by your going you wil be more setled in your unsetledness As men are confirmed in that Grace which they bring to Gods Ordinances so they wil be confirmed in that
great and though the thing be smal put your Faith to work in ordinary matters put your Faith to work Somtimes you come to a great matter and you put on your Faith there but because your Faith is not used to smal things your Faith wil not come on here I remember a Speech of Mr. Greenham concerning Suffering saith he If you would suffer hard things from Papists be content to suffer smal things from Protestants and if you would be able to suffer hard things from Enemies you must be content to suffer smal things from Friends saith he you wil never be able to suffer great things from Enemies if you are not able to suffer smal things from Friends So say I in the point of Doing You wil never be able to do great things by Faith if your faith be not used to do smal things And therefore Christians in al things you do the Life you live in the flesh put your faith to work in your particular Callings in smal things and when your faith is used to do smal things you wil be able to do great things but you wil never be able to improve your faith to do great things if you use not your faith to do smal things Fiftly and Lastly Study much and look much upon the Cal you have to any Work and do not stand poring upon your own ability or upon the difficulty of the work Thus these Worthies when the Lord called them the work was great awd difficult and they were weak but they looked upon Gods Cal and they did not stand poring upon their own Abilities but as Abraham considered not his own Body so these and therefore they did great things by faith Possibly a man is called to a Place in the Magistracy and he looks upon it as a great Work I am not able saith he it is beyond me So a man is called to the Ministry I have no Parts nor Gifts the Work is beyond me So for beleeving a man is commanded to beleeve but I cannot beleeve my heart is dead I cannot beleeve whereas now if men did but look upon the Cal of God they would be able to do great things for God Either Christian thou art commanded to beleeve or not If thou are not commanded to beleeve then Unbelief is no sin and if you are commanded to beleeve then you are called to it do not stand poring upon the Difficulty of your Work but look upon the Cal of God and thus shal your faith work and do great things And thus I have done with the main Doctrine that grows out of these words There are some particular Notes that as little Twigs do grow from this great Oak which I shal draw out and so conclude and that is out of the 32. Verse First In that the Apostle saith What should I say more for the time would fail me c. The number of Beleevers in the times of the old Testament it seems was not smal The time would fail me saith he to tâ—l of the Beleevers of the old Tastament few shal be saved indeed comparatively but through Grace many there are that do beleeve If there were many in the old Testament times certainly then there are many now in the new Testament times that do beleeve Secondly In that the Apostle doth here instance in Gideon and Barak and Sampson and Jeptha Gideon and Barak he instances in them thus much you may note God will own that Faith that is but weak at first Gideons faith was weak at the first Baraâ—ks faith was weak at the first it is more like to live this faith that is weak at the first than that which is born with Teeth faith that is weak at the first God wil own It is true not only for Faith that is weak at first but al weak Faith God wil own the weak faith and commend the strong faith he will bear with the weak faith and commend the strong faith See it in the case of Thomas Thomas saith he Reach hither thy hand and thrust thy finger into my side Lord saith he I beleeve my Lord and my God wel saith Christ Thomas thou beleevest here he owns his faith though it is weak but commends the strong faith Blessed is he that hath not seen and yet hath beleeved Christ wil own the weak faith and commend the strong faith but I say he wil own the faith that is weak at the first May be here are some that are Beleevers that begin to look after Christ some yong Christians that begin to look after God and turn from their evil waies and begin weakly at the first remember this God wil own that faith as weak as it is But God see here Gideon before Barak and Sampson before Jeptha The Second Note from thence is Though the Lord wil own the weak faith weak at the first yet God doth most highly esteem of them that do most excel in faith Gideon is before Barak Sampson before Jeptha those are in most account with God that do most excel in faith But then Thirdly In that the Apostle doth here instance in Sampson for a Beleever It is possible that a great sinner may become a true Beleever yea possibly a man may have true faith yet he may fal foully so Sampson but if he do fal foully and be a Beleever he is like to pay dearly for it so Sampson both his Eyes went for it but though a man do pay dearly for it yet God wil return again and own his faith and record his faith so Sampsons faith is Fourthly In that the Apostle doth here make mention of Jeptha Jeptha who was a Bastard under a reproach yet recorded for a Beleever Possibly a Bastard may become a Beleever one that lies under great reproach in regard of Parentage may become a true Beleever Behold what that is that wil rowl away reproach from a Family it is faith true saving faith behold here was a reproach upon Jeptha and his family as a Bastard now he beleeves and faith rowls away the reproach from his person and from his family and he is recorded for a Beleever Let none be discouraged in regard of any reproachful Condition that they are in true faith wil rowl away the reproach and by faith you may become of good report Fiftly In that the Apostle doth speak of David Of David also and Samuel and of the Prophets Consider I pray these were extraordinary men When then God hath any extraordinary work to do he wil raise up extraordinary men to do it and when God doth raise up a man exâ—raordinarily he wil give extraordinary Gifts But mat I would have you consider thence is this That we may make use of extraordinary Examples to strengthen our ordinary faith here are extraordinary cases and brought in by the Apostle to this end and purpose to strengthen our faith Be not discouraged then when you go into Scripture and read of extraordinary Examples Satan tels you I but
wicked and slave them because they trust in him So in Isai 26. verse 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee Mark the words Thou wilt keep him in perfect peace so you read it but in the Hebrew the words run thus Thou wilt keep peace peace not peace and doubting not peace and trouble but peace peace why because he trusteth in thee But I cannot trust in God I have no assurance of Gods Love Mark the words he wil keep him in peace peace whose mind is stayed on thee he doth not say who hath assurance of Gods Love but if it be but a Faith of Relyance though it be not a Faith of Assurance he wil keep him in peace peace whose mind is stayed on thee because he trusteth in thee Now if the Lord be thus engaged to help and succor men that do beleeve then certainly Faith can do very much in a suffering day Now I have given you an account of the General how it comes to pass that Faith can do it Faith wil carry us through al our Sufferings though they be never so great and you see how Faith can do it and so the Doctrine is cleer Now for Application If true saving Faith be such an accommodation unto al our Suffering Applic. then in case that any of you are to suffer any great Suffering the first thing you do cal in for Faith As I said upon the former Doctrine seeing that Faith wil do great things and therefore if you have any great thing to do cal in for Faith So now I say upon this Doctrine Seeing that true saving Faith can and wil suffer very hard things in case you have any thing to suffer first cal in for Faith cal in for Faith If you have a great sickness you wil send for the best Physitian that hath the most skil at such a Disease Faith hath the best skil at your Suffering and therefore send and call in for Faith as soon as ever you come to the brink of these Waters cal for your Faith and look to your Faith Object You wil say But these are no suffering times the Winter is past and there is no suffering now Answ Then bless God and praise the Lord that you have so much Gospel Liberty as you have But our Lord and Savior saith that in the last daies there shal be such great tribulation as never was and I am sure we are fallen into the last daies our Brethren in the Vallies of Pâ—edmont they have suffered and the Apostle commands us to be in bonds with those that are in bonds and to be afflicted with those that are afflicted what do you know what your Faith may do for them But to come a little neerer our selves Is there never a Servant here that suffers from an evil Master that would fain go to the Ordinance frequent the Ordinance but checked scorned and despised by his Master Is there never a Husband here or Wife here that suffers hard things from his or her Relation meerly upon the account of Religion Is there never a man or woman here that hath suffered hard things from the hand of his or her Kindred since they began to look towards Christ Is there never a Professor here that suffers from the hand of some Professor what devouring among us biting consuming one another Of al reproachings and sufferings you wil find those most bitter that come from Professors when one Professor doth reproach another and slander another and persecute another Now if there be any here unto you I speak cal in for Faith whatsoever your Sufferings be cal in for Faith But suppose there be none of these Sufferings among us who knows how soon you or I may be called forth to Sufferings if not in the PublicK yet in our Particular I have heard of a good man and woman that were feasting at a great Dinner upon the account of Gods Goodness and Mercy to their Family and while they were at Dinner celebrating the goodness of the Lord to their Family them and their Children comes a Messenger in and saith One of your Children is dropt into the Well and drowned Beloved in the Lord Who knows how soon a Relation of yours or mine may be in the Well how soon such a Comfort of yours or mine may be in the Well Wherefore cal in for Faith in al your Sufferings cal in for Faith Quest You wil say unto me What shall we do that we may so strengthen or improve our Faith as that we may bear up in a way of beleeving against Sufferings for I am a man or a woman that I confess have met with Sufferings and I am seldom out of Sufferings somtimes in my Body somtimes in my Name somtimes in my Estate somtimes in my Relation and the Lord knows what I may be called to suffer what shall we do that we may so strengthen or improve our Faith that we may bear up in a way of beleeving against al our Sufferings Answ 1 First of al Consider frequently what great things the Lord hath done for you already I will remember the years of the right hand of the most high I will remember all thy wondrous works saith the Psalmist stirring up his Faith and getting strength from Faith The Consideration of what great things God hath done for you already wil engage your heart and make you willing to suffer For Example go along wih me a little and I wil instance only in that great matter of your first Conversion and turning to God That day that thou were converted and brought home to God al thy sins were pardoned past present and to come I say vertually those that are to come That day that thou were converted and brought home to God thou wert made the Child of God and Heir of the Kingdom which is incorruptible undefiled and which fadeth not away That day thou wert converted and brought home to God thou hadst the Key of the Scripture put into thy bosom I say thou hadst the Key of the Scripture put into thy bosom to wear it I mean the Spirit of God That day that thou were converted and brought home to God thy old Nature was taken away and thou were made partaker of the Divine Nature That day that thou were converted and brought home to God thou wert received into Union with Christ and into Communion thou wert received into Union and into Communion with the Father and with Jesus Christ That day that thou wert converted and brought home to God thy Soul was freed those that the Son makes free they are free indeed though your wil were not libera yet it was liberata as soon as a man is converted and brought home to God he is free to Duty though not free from Duty and he is free from his sin though he be not free to his sin That day thou wert converted and brought home to God thou wert received
to an ordinary Office 1. He must be apparently Godly 2. He must be qualified for preaching 3. He must be chosen or desired by the Church 4. He must be separated to the work of the Ministry ibid. II. For the Doctrine Teachers may and must be tried by their Doctrine ibid. Particular Doctrines men must be tryed by are many I will name some few ib. 1 True Apostles ever exalted the Scriptures Page 414 2 True Apostles never denied the Deity of Christ ibid. 3 True Apostles never did deny Ordinances ibid. 4 True Apostles preached for Justification by faith and imputed righteousness in opposition to works Page 415 5 They never told us that there is a light in every man which followed wil bring him to Salvation ibid. 6 They never preached that any man might be perfect and without sin in this life ibid. 7 True Apostles never preached against respect unto Magistrates Parents Masters Page 416 8 True Apostles never preached against the resurrection and assention of the Body ibid. 9 The Apostles never preached that there is no place of Heaven or Hell after death ib. III. A Teacher may and must be tried by his Life and Fruits Page 417 Quest If they go in Sheeps Cloathing how shall I know they are Wolves ibid. Answ Yes 1 A Wolf is a Wolf in Sheeps cloathing for he is fierce and cruel Page 417 2 He howls at the Sheep and barks at the Shepheards ib. 3 He rends the Sheep Page 418 Quest What fruits doth our Savior mean we must know them by ibid. Answ 1 If you find they walk after the flesh ibid. 2 If they are given to lying ib. 3 If the height of their Religion be to maintain some Opinion that consists in voluntary Humility ibid. 4 If their Doctrine tends to draw men away from the Ordinance of God ibid. 5 If he fals short of him he would seem to be yet in shew goes beyond him ibid. 6 If you find that his great work is to destroy the Church of Christ Page 419 7 If he forsake the Assemblies of the Saints ibid. 1 It is the special work of Church Officers to try and discover false Teachers ibid. 2 It is a work incumbent upon all the Saints and Churches ib. More practically 1 Go to God for a spirit of discerning Page 420 2 Lie in no sin or Error for all sin blinds ibid. 3 Consult with others about it ibid. 4 Keep close to the Scripture ibid. 5 Have not too great charity towards an Opinion of such as are accounted false Teachers ibid. 6 Wait long before you close with any of their Opinions that you may not be deceived ibid. The Good and Means of Establishment ON 1 Pet. 5.10 Different Opinions how these words aâ—e spoken Page 425 The Authors Opinion Page 426 The words divided into 1 A Blessing prayed for 2 The Arguments ensuing it 1 The Blessing prayed for is expressed in four words Perfect Stablish Strengthen Settle you ibid. DOCT. Settling Grace in respect of all trouble is a great Mercy and Blessing Page 428 1 It is a great mercy for a Nation to be setled 2 It is a great mercy for a Church to be setled 3 It is a great mercy for a particular soul to be setled I. The first part proved by Scriture Page 429 II. The Second part proved by five Arguments Page 429 1 When the Church hath this settlement then it is edified 2 It is the mercy God hath promised to the Church Page 430 3 It is that the Apostles labored for ibid. 4 That they prayed for ibid. 5 It is somtimes the signal mercy of Christs Church ibid. III. The third part proved by five Arguments Page 431 1 It is the ground of all our fruitfulness ibid. 2 It is the bottom of all our praises Page 432 3 It is the beginning of our perseverance ibid. 4 It is that good thing which pleaseth God exceedingly ib. 5 It is the Character of a gracious person Page 433 The second part of the Doctrine It is worthy of all our pâ—ayers For Page 434 1 It is that mercy we all need 2 God only can settle us Page 435 Application How great cause have they that arâ— settled to praise God ibid. Object I find not this settlement therefore I cannot praise God Page 436 Answ It may be so yet there is much difference between variety of Grace and instability of Spirit ibid. 2 If Establishment be so great a Blessing how sad is their condition that are not established ibid. Quest What shall we do that we may be established Page 437 Answ I. For a Nation ib. 1 It must first settle Religion 2 There must be care â—aken for a succession of Godly Magistrates ibid. 3 They must do and govern in Righteousness Page 438 4 They must trust in the Lord. ibid. II. For a Church Page 439 1 All Churches must know that they are laid out for sufferings ibid. 2 A Church that would be setled must have al the Officers and Ordinances of Christ. 3 Let all Churches know and keep the word of Gods Patience ibid. 4 If difficulty arise in a Church it must call for help from other Churches Page 440 5 Especially al Churches must pray for this mercy of Establishment ibid. III. Particular Persons what they must do for this mercy ibid. Quest 1. What shall I do to be more setled in my Judgment and in the Truth Page 442 Answ 1 Get a cleer understanding in the truth of the Gospel ibid. 2 Take heed of unsetling Principles Page 443 3 Make no Impression the Rule and Square of your Judgment ibid. 4 Get into Gods House Page 444 5 Go not into the company of those where false Doctrine is taught ibid. 6 Practice what Truth you know Page 444 7 Go to God for his establishing Grace Page 445 Quest 2. What shal I do to be more setled in my practice ibid. Answ 1 You must be very sensible and humbled for your own unsetledness ibid. 2 Labor for a serious Spirit ib. 3 Live not on your Condition alone but upon the God of your Condition ibid. 4 Take heed of a divided heart Page 446 5 Put on the whol Armor of God ibid. 6 The more you delight in Gods waies the more will your heart be established Page 447 Rules to make the way to Heaven sweet and easie to a man ibid. 1 Do not separate between Gods Commandement and his Promise ibid. 2 Apply your self to Gods work according to Gods Method ibid. 3 Improve that variety which God hath given you ibid. 4 Do not stint your self in any Duty as to go no further Page 448 5 Naturallize Gods Gifts in your soul ibid. 7 Motives to establish a man in the waies of God ibid. 1 Free yourself from temptations ibid. 2 The fixation of your soul is a great honor to your Profession Page 449 3 You shall thereby rejoyce the hearts of those that are set over you in the Lord ibid. 4 You have been
Savior give this as a Reason why they did not beleeve because they were not of his Sheep 5. The Apostle Paul saith Rom. 10.14 How shal they beleeve in him of whom they have not heard and how shal they hear without a Preacher and how shall they preach except they be sent But now al the particular men in the world have not heard of a crucified Christ by the preaching of the Gospel And if it be said Yes but the Sun Moon and Stars do preach Christ as the Apostle saith in the same Chapter Their sound and words is gone forth into all the Earth I answer It 's true indeed that the Apostle doth here allude to that 19. Psalm where it 's said that the Voyce of the Sun Moon and Stars is gone forth unto al the Earth but the Apostle doth not contradict himself for he saith How can they beleeve in him of whom they have not heard and how can they hear without a Preacher and a Preacher sent If men can hear of Christ by the Preaching of the Sun Moon and Stars then they can hear of Christ without the preaching of one sent which he denies ver 14 15. And if the Sun Moon and Stars do preach Christ crucified then is the Matter of the Gospel no Divine Revelation And then why might not Adam beleeve in Christ in the state of Innocency the Sun Moon and Stars preach the same Doctrine now that they preached then and then the same that they preach now if therefore they do preach Christ crucified now then also they preached him in the state of Innocency and so Adam in the state of Innocency had a power to beleeve on Christ which the Maintainers of this Opinion deny Neither can it be said That if al men have not a Power to beleeve Quando homo non potest si volit propter voluntatem impossibilitas non imputatur si autem non vult propter impossibilitatem voluntas non excusatur Hugo de St. vict L. 2. de Sacr. part 14. Cap. 6. Cornel. Jansen August lib. 3. de gratia Christi salvatoris then God should be unjust in punishing so many for Unbelief for besides that al had a Power in Adam God doth punish and damn men for their will not for their want of Power for as Hugo observes wel when a man cannot if he wil for the wil the impossibility is not imputed but if he wil not for impossibility the wil is not excused Eightly Some again do think that Christ died to obtain a Power Dominion Smalcius Cateches Racov. de officio Christi Regio Theses Francis Davidis Thes 5. and Lord-ship over al things especially a power to forgive sins which he had not before his Death and that the next Effect of his Death was the obtainment of this Power and Dominion But this cannot be for if Christ had this Dominion Power and Lordship over al by vertue of the Hypostatical Vnion then it was not meri ed by his Death but this he had by that mysterious Union and therefore as soon as he was born the Angel said unto the Shepheards For unto you is born this day in the City of David the Savior which is Christ the Lord Luke 2.11 2. Christ did not merit for himself as the Protestants speak against the Papists for if Christ should merit such a glory and Dominion for himself then the Love of Christ to man in his Death would be much lessened it 's said indeed Dio non causam sed ordinem et consequentiam notat Acts 20.26 Heb. 3.7 2 Pet. 1.10 sic Luc. 24 26. oportuit illum pati et sic intrare sic sancti per multos tribulationes debent regnum ingâ—odi quae tamen hujus non sunt Causae Quistorp Annot. Bibl. in Psal 110. that upon his Suffering as a Consequent thereof or by way of Declaration say some God gave him a Name above every Name c. Phil. 2. but that relates to the former words also Who thought it no robbery to be equal with God yet took on him the form of a Servant verse 7. which notes the Hypostatical Union 3. If Christ bought in this Power and Dominion by his Death then he purchased it with his blood but his blood iâ— propitiatory and satisfactory not procuring Lordship and Dominion 4. The Power Lordship and Dominion which Christ hath is either Essential or Dispensatory and â—ediatorian His Essential Power and Lordship was not merited by his Death for he hath that as he is God and he had it before his Incarnation for Esaiah saw his Glory and did see him chap. 6. verse 5. For mine Eyes saith he have seen the King what King Even the Lord of Hosts verse 5. the holy holy holy Lord of Hosts which the Evangelist John doth apply unto Christ and tels us plainly that this Lord whom Esaiah saw was Christ Chap. 12.41 These things said Isaiah when he saw his Glory and spake of him His Mediatorian Power and Lordship could not be merited by his death for he was Mediator before he died and therefore had his Mediatorian Power before his Death 5. We find him actually possessed of this Power and Lordship over al before his death witness his casting out of Devils commanding Winds and Seas which obeyed him and his answer to the Owner of the Ass which he sent for Say the Lord hath need of him And 6. As for his Power to forgive sins as if he would on purpose obviate the Doctrine of the Socinians he doth declare it in so many words But that ye may know that the Son of man hath power on Earth to forgive sins c. Matth. 9. Now if he had this Power on Earth then the obtainment of it was not the great and next Effect of his Death no nor any thing which his Soul travelled for in his Death Quest If these things be not the next and immediate Effects and Fruits of Christs Death and Sufferings what are and what is that Issue of his Death which he did presently see and was possessed of Answ Affirmatively Look what the first Adam destroyed that the Second Adam did build up again for his Seed the Second Adam recovered and gained that in a better Edition for his Seed which the first Adam lost from his Seed Therefore First As the first Adam by his Sin and Disobedience did break the Law of God affront his Justice and provoked the Anger and Wrath of God against his Posterity so the Second Adam did by his Obedience and Death satisfie the Law and Justice of God for al his Seed whom he died for which Satisfaction he did perform immediately For 1. When he died our sins were imputed to him and laid and charged on him for he was made sin for us who knew no sin 1 Cor. 5.21 that is the guilt of our sin was imputed to him The meaning of the words is not He was made a Sacrifice for it 's said that he knew
te mihi in perpetuum sine ulla interjecta vel penitentiae vel fidei conditione absolutissime ait desponsabo te c. hujusmodi autem absolutissimae promissiones ad solos veros et secundum spirituÌ„ Israelitas i. e. Electos pertinent ergo haec est perfectissima et absolutissima Evangelica promissio Zanch. in Hos 2. v. 21 22. Statuens Dei gratiam eo luculentiorem hominibus explicatam esse quod suis non foedus sed Testamentum dederit quia faedus conditiones mutuas fuisset habiturum quas si altera pars non prestet faedus est irritum Testamentum vero liberalitatis et gratiae citra ullam conditionem instrumentum est ex quo haeredes instituuntur citra contemplationem ullius officii quod ab ipsis proficisci possit Junius in Heb. 8. Sic Amesius Coron de perseverant At ubi quaeso sacrarum literarum quoties nostra renovatio sanctificatio ad paenitentiam revocatio spiritui sancto attribuitur vel levissima mentio fit conditionis Jer. 31. hoc est faedus c. etiam omnem voluntatem Dei esse absolutam nullam autem conditionalem demonstravit variis argumentis Tho. Bradward de causa Dei Lib. 2. Twiss Vindiciae gratiae prefat Sect. 8. not so Zanchy not so Junius not so Dr. Ames not so some of our own And those that do say so say also That Faith and Repentance are also promised in the Covenant which comes to the same in Effect with what I now say They mean also That Faith is that Grace whereby we are justified and that we cannot be saved without Faith and Repentance which I grant * The manner of Expressing the forementioned Promises of the new Covenant is absolute so as God undertaketh to perform them all I wil put my Law into your minds I wil be to them a God All shal know me I wil be merciful unto their sins hereby it is manifest that the Priviledges of the New Covenant are absolutely promised to be performed on Gods part It is God that justifieth Rom. 8.33 Sanctification is absolutely promised Ezek. 36.25 so the parts thereof Mortification Rom. 6.14 Vivification Rom. 8.11 Perseverance 1 Cor. 1.8 Object Is also the condition of Faith and Repentance required by the new Covenant Mark 1.15 Answ He that requireth the condition promiseth also to work it in us Dr. Gonge Heb. 8. Naturae legum et conditionum prescriptarum omnino conveniens est ut voluntatas judicis à conditione postulata et prestita moveatur ad praemium Grevinchovius but they do not say that there is any condition in the Wil of God moving or determining it but a Condition in the thing willed But the Remonstrants make a Condition of the Covenant in reference to the Wil of God which is the thing I deny and have disproved al this while I grant there is a Conditional Promise but then God hath promised that Condition in some other Scripture which they deny I grant that we are justified upon our beleeving but then God hath promised Faith too which they deny I grant a Condition may be rei volitae of the thing willed but nulla est conditio voluntatis Divinae there is no condition of the Divine Wil they affirm it I grant that one benefit of the Death of Christ doth follow another and one may be the cause of the other but our Lord and Savior Christ did not die conditionally nor merit any thing for us conditionally those that he died for he merited Grace and Holiness for to be given out to them without al conditions and therefore if he died for al men he must needs lose his Purchase a thing most unsatisfying to the heart of Christ yet this is the first-born of that Doctrine of Universal Redemption Now therefore as you desire to stand free from al those Opinions that are unsavory to the heart of Christ take heed of that Doctrine of Universal Redemption Yet further Vse 2. Secondly If Christ wil certainly see the Travel of his Soul and be satisfied then here you may see the reason why we cannot be satisfied with that Opinion of the Saints Apostacy this also is unsatisfying to the heart of Christ Can a man be satisfied in seeing and feeling one of his own Members torn from his Body Can a man delight in seeing that Leg or Arm which was once the Member of his Body burning in the fire Surely Christ cannot Christs Love is not like to ours Non amat tanquam osurus Those whom he loves once he doth love to the end once in Christ and for ever in Christ once loved by Christ and for ever loved by him Whom God hath called them he hath also justified and whom he hath justified them he hath also glorified Rom. 8. This is the Fathers Will saith Christ John 6.39 that of all that he hath given me I should lose none and verse 37. he saith All that the Father giveth me shall come unto me It seems therefore that there are some whom the Father hath given unto Christ and that before they beleeve their Faith being the Fruit and Consequent of this Gift therefore there is a particular Election of some and that Election is not upon a fore-fight of Faith but a cause thereof 2. Our Savior tels us here That all those that are given him shall come to him that is they shal beleeve therefore it is not in our power to resist the Grace of God with an over-coming resistance the converting Grace of God is irresistible 3. He saith here That al those that are given him shal come to him therefore al his Seed and Children whom he travelled with and died for shal come to him and bâ—leeve on him for those that the Father hath given him are his Children Heb. 2.13 But al the men of the World do not come to him therefore they are not his Seed and Children therefore he never travelled with them therefore he did not die for al particular men 4. Our Savior tels us here plainly that when men do come to him he wil lose none of them but saith he I wil raise them up at the last day verse 39. And lest any should doubt of this Truth he speaks yet more plainly tels us that those who do come are such as beleeve on him and then for more assurance repeats the Promise verse 40. saying This is the Will of him which sent me That every one that seeth the Son and I beleeveth on him may have everlasting Life and I will raise him up at the last day Surely therefore that Doctrine of the Saints Apostacy is unsound yea al the four Doctrines of the Arminians are by this one Scripture plainly refuted but especially that of the Saints Apostacy It is a Doctrine not only uncomfortable to the Saints but unsatisfying to the heart of Christ For he shal see the Travel of his Soul and be satisfied Seeing therefore that he travelled for their Salvation he
as to beleeve But if you do beleeve be in Christ are godly and have made your Peace with God blessed are you of the Lord nothing shal offend you nothing shall discourage you But if not godly if not in Christ if not beleeving every thing shall offend thee and discourage thee and thou hast no reason to be encouraged whatever thy condition be Shall we not then my beloved all of us as in the presence of the Lord seriously look into our condition and consider whether we be in Christ I or not But suppose I be in Christ or I be not in Christ beleeve or not beleeve what then If yet you do not beleeve if yet you be not in Christ if yet you be not Godly this Doctrine doth here from the Lord hold forth an invitation to you to come unto Jesus Christ for if a man be in Christ and be Godly then he hath no reason to be discouraged whatever his condition be If a man be not Godly he hath no reason to be encouraged whatever his condition be On the one hand there lies al Encouragements On the other hand there lies all Discouragements Now therefore in the Name of the Lord do I here this morning lay before this Congregation Life and Death Encouragement on the one hand and Discouragement on the other hand and if there be an Adulterer a Swearer a Lying Child or a Stealing Servant if there be ever a poor Wanton a Sabbath-breaker an Opposer of God here I beseech you in the Lord come unto Jesus Christ by all these Encouragements that I have been speaking of by all the Mercies of the new Covenant and by the Salvation of thine own soul man or woman I beseech you come unto Jesus Christ O! that men and women would give no rest unto themselves til they have made their Peace with God and til they have gotten into Jesus Christ And in case that you be in Christ and that you do beleeve that you be godly and have made your Peace with God Then see that ye walk up unto all these Encouragements see that you walk in the Comforts of the Holy Ghost O! you that are Godly if these things be as you have heard Why hang you down your heads why are you cast down and disquieted why do you not walk in the comforts of this Truth declared and in the strength of these Encouragements You see what a venture we have run to speak comfort to you that want comfort You have heard in several Exercises That a godly man hath no reason for his Discouragements whatever his condition be Not in regard of sin Not in regard of Failings and successlessness in Duties Not in regard of want of Assurance Not in regard of Temptation Not in regard of Affliction Not in regard of Desertion And now not in regard of his Condition in it self considered Now after all this I appeal to you you that are without comfort Do you not think that there are some wicked men in this Congregation that have presumed when they have heard these things preached and have said These things belong to me and so have endangered their own souls by presumption comforting themselves when they should not be comforted I appeal to you Whether you do not think That there are some wicked men in the Congregation that have thus endangered their souls by mis-application of these Consolations And if so that there hath been this hazard run and all to comfort you then will you now refuse this comfort O! you that have refused comfort al this while receive it in the Lord and you that were never comforted before now comfort your selves and walk in the comforts of the Holy Ghost And you that have gone up and down fearing trembling doubting and much discouraged yet now at the last say Why art thou cast down O my soul and why art thou disquieted within me Hope in God wait on God trust in God for I shall yet praise him who is the health of my Countenance and my God How you should so hope and wait and trust in God as to bear up your hearts against all discouragements I shall yet speak to in the next Exercise So much for the Ninth and Last Instance THE CURE OF Discouragements BY FAITH IN Jesus Christ Sermon XIII PSALM 42.11 Why art thou cast down O my Soul Stepney June 25. 1648. and why art thou disquieted within me Hope in God or wait thou or trust thou in God YOU have heard of the Saints Discouragements and the unreasonableness of them there is no just cause or reason for their Discouragements Would you now hear of some means against them The Psalmist saith in these words Hope thou in God or trust thou in God or wait thou on God And so the Doctrine plainly is this Doct. Faith is the Help against all Discouragements Hoping Trusting Waiting on God is the special if not the only means appointed against all Discouragements I had verily fainted unless I had beleeved saith David to see the goodness of the Lord in the Land of the Living I had fainted unless I had beleeved Faith bears up the heart against all Discouragements For your more cleer understanding of this Truth and our better proceeding I shal labor First To shew you what it is to Hope Trust in God or to Wait on him Secondly That Faith doth quiet ones heart in the times of Discouragements Thirdly That it is the Duty of all the Saints and People of God when Discouragements do arise then and then especially to trust in God and to exercise their Faith Fourthly VVhat there is in Faith that can bear up the heart against all Discouragements and how Faith doth it Quest 1 First If ye ask VVhat it is to Hope in God to Trust in God and to VVait on him Answ I Answer That to Hope in God is to expect Help from God To Trust in God is to rely or rest upon God for Help And to wait on him is to continue and abide in this Expectation or Relyance Properly according to Scripture Phrase Trusting in God is the Recumbency or the Relyance of the soul upon God in Christ for some good thing that lies out of sight I say first it is the Recumbency or Relyance of the soul upon God the staying of the soul upon God so you read in Isa 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee So the Spouse in the Canticles is found leaning upon her Beloved and so we are commanded to trust not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him that raiseth Christ from the dead which notes a siducial repose Rom. 4. â—3 so that Trusting in God is to stay upon him And then I say it is the Relyance or the stayance of the soul upon God in Christ and so I take it to be meant here for the word here translated God Hope or Trust in God
not spent al my mercy upon David or upon Abraham or upon Paul or upon Peter but I keep mercy for thousands O! but yet my sins do recoyl I am the greatest Sinner in the world for I have sinned al kinds of sin I have sinned al sorts of sins and therefore I fear there 〈◊〉 no hope for me Yet saith the Lord be not discouraged for I keep mercy for thousands forgiving iniquity transgression and sin even all sorts and al kinds of sins the Sin of Nature and the Sin of Life the Sin of Weakness and the Sin of Presumption the Sin of Ignorance and the Sin against Knowledg these saith the Lord I forgive even al sorts and al kinds of Sins and this is my Name for ever O! but I am afraid to lay hold upon this Promise for I think this is a Doctrine of Liberty Say not so saith the Lord at the next verse I will by no means cleer the guilty But if there be ever a poor drooping fearing trembling soul that desires to know my Name Lo saith the Lord here is my Name whereby I wil be known for ever The Lord Jehovah that gives a Being to things that are not The Mighty God The Merciful God The Gracious God Abundant in Goodness and in Truth Reserving Mercy for thousands Forgiving iniquity transgression and sin and this is my Name for ever Now Faith comes and closeth with this Name of God leading the Soul into this rich Wardrop and so doth quiet the heart against all Discouragements Answ 3 Thirdly Faith doth put the Soul under Gods Commandement and leaveth God to Answer unto al such Objections and Inconveniences as may come thereby which if a man can do he may be very quiet Now true saving Faith wil enable him to do this for ye know how it was with the three Children Shadrach Meshach and Abednego they put themselves under Gods Commandement The Lord commanded and said Thou shalt not make to thy self any graven Image Well but the King commands them to fal down before his Image No say they we wil not stir we wil not bow but saith the King I wil make you bow or I wil heat the Furnace seven times hotter for you Well be it so say they as for that we are not solicitous we wil do the work that God hath set us to do we wil put our selves under Gods Command we know that our God is able to deliver us and whether he wil deliver us or no we wil leave that to him let him answer to the inconveniencies and mischiefs that follow upon his Work for saith the Text They trusted in the Lord. And so you know it was with Noah Noah was commanded to build an Ark for saith the Lord yet an hundred twenty yeers and the whol world shal be destroyed and therefore Noah build thou an Ark for thy self and thy family which Noah did and put himself under this Command But now the world the old world might speak thus as certainly the language of their Conversation was Noah Dost thou think that thou art the only man in al the world that God loves Dost thou think Noah that God loves thee one man more than al the men or the world and thy one Family more than al the Families in the world beside And if thou dost beleeve what thou preachest That the World shal be destroyed by Water in an hundred and twenty yeers why dost thou marry and begeâ— Châ—ldren as thou hast done since thou hast preached this Doctrine And Noah if thou dost make an Ark or a Ship who shal be the Pilate who shal be the Mâ—â—riner the Sâ—â—ler As for thy self thou hast been a Preacher and dost thou think that thou and thy few Sons are able to guide and gâ—vern so great a Vessel If it be as thou preacheâ—t That the â—easts the wild Beasts of the Field shal come unto this Ark the Lyon and the Bear and the Tyger wil they not tear thee to pieces And if all the Beasts of the field two by two shal come into the Ark Noah wil there not be such a stench in the Ark with their dung as wil poyson thee shalt thou be ever able to live thinkest thou Wel for al this Noah goes on and he built the Ark and leaves God that â—et him on work to answer to al these Objections and to all those Inconveniences that might come by the doing the thing which God commands And so doth Faith alwaies Faith puts a man under the Commandement of God and leaves God to answer to those Oâ—jections and inconveniences that may come thereby Now when a man can do thus must he not needs be quiet It is to speak more briefly the proper wâ—rk of Faith to resign and give up our wils unto God for by the resignation of the wil unto God we do trust God with our selves and Conditions It is the proper work of Faith to fal with a suitable Promise and to apply the same if that Plaister of the Promise be noâ— laid on the Soul with a warm hand it wil not stick And what is the reason that the Promise sticks not upon many souls but because it is laid on with the cold and chil hand of Unbelief Now the hand of Faith is a warm hand It 's the proper work of Faith to trade with the Call of God for true saving Faith is a venturing Grace but without a Call it wil not venture It is the proper work of Faith to see the hand of God in every Dispensation The Lord giveth and the Lord taketh away saith Faith I was dumb and opened not my mouth for thou Lord hast done it saith Faith It 's the proper work of Faiâ—h to look on both sides of Gods Dispensation and of our own Condition there is a dark side of a Dispensation and there is a light side thereof Sence and Reason looks on the dark side alone Faith seeth both sides Come my beloved Brethren said Laâ—imer to his fellow Prisoners when he went to the Stake though we pass through he fire to day yet we shal light such a Candle in England as shal never be put out again He saw both sides of the Dispensation why but because he beleeved It is the proper work of Faith to see one Contrary in another for it speaks and concludes as the Word of Faith doth Now the word oâ— Faith speaketh on this wise I will give you a door of Hope in the Valley of Achor And the Lord shall judg his People and repent towards his Servants when he seeth that their power is gone and none shut up or left Deut. 32.36 It is the proper work of Faith to engage God to succor Psal 37.40 For the Lord shall save them because they trust in him So Esai 26.3 Thou will keep them in perfect peace because they trust in thee Now when a man can do al these things wil he not be quiet and free from Discouragements Surely he wil.
If you love God the more for your imp oyment it came from Gods love to you ibid. 2 If God dâ—th any way acquaint me with his design therein he doth imploy me in love to me ibid. 3 He that is imployed in love hath high thoughts of the imployment bâ—t low thoughts of his own actings under it ibid. 4 He that is imployed in love is very tender of the Name of God Page 298 5 He that is imployed in love doth grow in grace ibid. 6 He will not pockâ—t up much for himself in Gods Service ibid. 7 He will do Gods work without any great noise of himself Page 299 8 He is willing to be used and contemed to be laid by ibid. 9 He will do Gods work fully though he do his own work by haâ—fs ibid. 10 When God calls a man in judgment he haâ—h ordinarily more skil to destroy what is mans than to set up what is Gods ibid. Quest Suppose that God shall not use me â—n his Seâ—vâ—ce or if he do I meet with such difficulties what must I do then not to be discouraged Page 300 Answ 1 If you are not called to publick Service then 1 Consider you have the more time to mind your own soul ibid. 2 If you be not called to work and yet be willing to work you shall be paid for that service you never did ibid. 2 In case you be called forth Page 301 1 Consider the greater the difficulties are you meet withal the more is your obedience in carrying on the work ibid. 2 The more assistance mâ—y you look for ibid. 3 In case you have no success in your work ibid. 1 Consider that the less success you have the more are you free from envy Page 302 2 Hereby are you kept from that great temptation of resting on your own labor Page 302 Sermon XII INSTANCE IX My afflictions are seated in my condition it self therefore c. Page 304 Answ negatively For 1 A good mans outward condition may be very bad Page 305 2 It may be worse in regard of the world than the condition of a wicked man ibid. 3 It may be worse after his conversion than it was before ibid. Yet a godly man must not be discouraged For 1 I demonstrate If a good mans condition be carved out by the hand of his Teacher he hath no reason to complain ibid. 2 If a man doth not live upon his condition it self but upon his call to it he haâ—h no reason to be discouraged Page 306 3 If there can be no condition of a godly man without mercy Christ hath paid for then he may nâ—t be discouraged Page 307 But I am a poor man in so mean a condition that I cannot serve God as the rich may therefore c. ibid. Answ Negatively For Do you know the burden of prosperity Bâ—rden and Service go together Numb 4. Page 308 Luther did a greateâ— woâ—k in way of Faith than Alexander did in conquering the world The more riches the more debts Page 309 Object 2. I am in an unsetled condition somtimes high somtimes low therefore c. ibid. Answ Negatively 1 For what settlement would you have in this world of vanity Page 310 2 If God loves you in your unsetled condition you need not be discouraged ibid. Object 3. I am troubled not for my outward condition but for the condition of my soul have I not cause now to be discouraged Page 311 Answ Negatively For 1 If you want Ordinances God will make that want to be an Ordinance to you ibid. 2 If you want memory know that there is a head memory and a heart memory the last is the principal and wil suffice if the other be wanting Page 313 3 As for yoar deadness it is some life to feel ones own dâ—adness ibid. 4 Aâ— for your unprofitableness under means there is great difference beâ—ween less fruitful and unfruitful for ib. 1 Though a g od man be unfruiâ—ful he will be sensible of it Page 314 2 Though a good man may be too unfruitful yet he doth not cumber the ground ibid. 3 He desires to use means to bring forth fruit ibid. 4 God wil prune him but not cut him down ibid. Object 4. I fear I am an Hypocrite therofore c. Page 314 Answ Negatively For 1 Though you have lain long dead under the means Christ may at length rowl away the stone ibid. 2 Gods Children usually think they are Hypocrites Page 315 3 Did ever Hypocrite long for Gods presence in Christ as the best good ibid. Object 5. But a few are elected and I fear I am not one therefore c. ibid. Answ Negatively For This is no prejudice to the growth of your comfort Page 317 1 As for Election It is true that there is a certain number only that are elected ib. 2 This number is unalterable ibid. 3 God knows them all certainly ibid. 4 A man may know himself to be one of those Elect. ibid. Three things here to be noted Page 318 1 That some are elected ib. 2 That a man may be assured he is one of them ibid. 3 The way to know it is not to begin aloft but at your Vocation as Paul did putting Election last ib. 2 Christ died for al men both Jew and Gentile but not for every particular man with intention to save him ibid. Vniversal Redemption is an enemy to an afflicted soul Page 319 I shal cleer this Point thus 1 This Doctrine makes void the satisfaction of Christ for actual sins for they that hold Vniversal Redemption say That thousands are damned for those sins which Christ hath satisfied for ib. 2 The intercession of Christ joyned with the death of Christ is a great comfort to a Christian but this Doctrine parts Christs death and intercession telling us Christ died for all but that he doth not intercede for all Page 320 3 This Doctrine is an enemy to free Grace ibid. 4 It destroys the assurance of Salvation Page 321 5 The mercy of God is made by it to depend on our performance of Conditions Page 322 Object 6. If Christ did not die for all how can I know he died for me ibid. Answ They that make this Obiection holding Vniversal Redemption do answer it themselves Yet to know further Page 323 1 There is a faith of Relyance and a faith of Assurance I have ground to rely on Christ because he died for sinners ibid. 2 The act of Reliance is below the act of Assurance but he that relies on Christ shall be saved ibid. Object 7. I am perswaded that never any good man was in my Condition Page 323 324 Answ Negatively For 1 The Saints usually think so ibid. 2 If it were so God works new things ordinarily ibid. Application 1 What great necessity we have to consider our condition whether we be in Christ or no for every one will say he beleeveth ibid. 2 If you do not beleeve you are here invited to it by this
Doctrine Page 325 3 If you do beleeve then see that you walk answerable thereunto ibid. Sermon XIII Means against Discouragements Page 327 DOCT. Faith is the Help against all Discouragements Page 328 For your better understanding consider 1 What is Hope ibid. 2 That Faith quiets the heart in sad times ibid. 3 It is the day of all the Saints to trust in God especially at that time ibid. 4 What there is in faith and how faith can do it ibid. Quest 1. What is it to trust in God ib. Answ 1 To trust in God is to rely on God for help c. ibid. 2 He that trusteth in God doth trust unto him for some good thing that lieth out of sight Page 329 Quest 2. How may it appear that Faith will quiet the soul Page 330 Answ It is proved several waies out of Scripture ibid. Faith gives free access to God Page 331 There are three Vails in Scripture 1. Of Obscurity 2. The Vail of covering guilt 3. A Vail of shame Page 332 Quest 3. How may it appear that when discouragements arise Faith must then be exercised and then especially ibid. Answ It was Davids case and the Scripture is express for it ibid. Quest 4. What power hath Faith to allay discouragements what is in faith can do it and how doth faith do it Page 333 Answ 1 Faith gives a man the true prospect of things past present and to come And all Discouragements arise because men do not see things as they are ibid. 2 True saving Faith sees that in God and in Christ which answers all our fears Page 335 3 Faith puts the Soul under Gods Commandements to answer all Objections Page 336 More briefly of saving Faith 1 It is the proper work of Faith to resign our wils unto Gods wil. Page 337 2 It is the proper work of Faith to apply a suitable Promise ibid. 3 True faith will not venture without Gods Call Page 338 4 True faith sees the hand of God in every dispensation ibid. 5 True faith looks on both sides of Gods Dispensation and of our own Condition ibid. 6 Fath sees one contrary in another ibid. 7 It is the work of true faith to engage God to suffer ibid. Application Then if discouragements arise exercise your faith ibid. Quest Will every faith quiet a mans heart ibid. Answ Negatively For There is a feigned and uneffectual and there is an unfeigned and effectual faith A counterfet faith will not quiet a mans soul c. ibid. Quest How then shal a man exercise his faith that he may bear up against all Discouragements Page 339 Answ 1 You must be humbled for your unbelief c. ibâ—d 2 Go not to God without Christ Page 340 3 Trust in the Lord himself and not in your own duties ibid. 4 Trust in the Lord before you do act in your business ibid. 5 Trust in Jesus Christ before you trust in the Promise Page 341 6 If God give you a Promise never let it go though you see nothing but the contrary ibid. Object I fear I should presume and tempt the Lord ibid. Answ To doubt after so much experience were rather to tempt the Lord Page 342 Quest If God give me a Promise and I see no performance how shall I not be discouraged Page 343 Answ Either it is thy Duty to beleeve on Christ or not if not why dost thou beleeve at all If it be thy Duty why shouldest thou not rely on him ibid. Be of good comfort for 1 If you want assurance in God look on Christ Page 344 2 If you want assurance turn your eyes from those Objections that invade your faith ibid. 3 Beleeve that you do beleeve Helps for Faith Page 344 1 God never leads his People to any great mercy but he puts the sentence of death on all means that tend to it ib. 2 It is a great sin to limit Gods mercy as to limit his power ibid. 3 When God gives a Promise he somtimes trieth whether we will beleeve or not ibid. 4 God often times fulfils one Promise and denieth another ibid. 5 When we see nothing but what is contrary to help then is Christs time to help Page 345 6 Be your Affliction ordinary or extraordinary you must trust to God for mercy ibid. 7 Questions to ask a mans own Soul to encourage us Page 346 8 Consider frequently and seriously what a blessed thing it is to trust in God Page 347 It is reasonable to wait on God For 1 He waited on you for your Repentance ibid. 2 You have waited on men wil you not wait on God ibid. 3 When you give over waiting deliverance may come to your shame Page 348 4 If you give over waiting you lose all your former labor ibid. 5 If you wait on God he will not alwaies forget your work of Faith Page 349 The Sin against the Holy Ghost ON Matth. 12.31 32. THere are two Arguments in the words Page 353 1 The largeness of Gods heart in forgiving sins to men ib. 2 The unpardonableness of the sin against the Holy Ghost ibid. I had rather speak first to the former but to prevent Objections from some distressed soul I shal fiâ—st speak to the latter Page 354 For opening the words Quest 1. Whether the Jews our Savior spake then to did then sin against the Holy Ghost ib. Answ Some think No But I rather think Yes for the Reasons in the Text. ibid. Quest 2. Is there any so giveness of sins in the world to come ibid. Answ It is an unusual Phrase noting the eternity of misery Page 355 DOCT. The Sin against the Holy Ghost is an unpardonable sin Page 355 The Truth opened by the enquiry into two things 1 What the Sin against the holy Ghost is ibid. 2 How this sin is unpardonable beyond other sins ibid. For to say what this sin is ibid. I answer Negaâ—ively and Affirmaâ—â—vely ibid. 1 Negatively It is not that sin whereby men do barely deny the Deity of the Holy Ghost c. ibid. 2 Nor is it every opposition to the work of the Holy Ghost c. Page 356 3 It is not necessary that every man who sins against the holy Ghost should be an universal Apostate as iâ— is ordinarily thought ibid. There is a two-fold Apostate Either one that declineth from the profession of the Truth Or one that rebels against the Tâ—uth revealed and wil go no further cleered by an example Page 357 4 Final Vnbelief and Impenitency is not the sin against the holy Ghost neither that a man lives and dies in nor that he purposeth to live in to the last for many have so purposed to live yet have been converted ibâ—d 1 The Jews did then commit this sin yet they had not continued in it to their death ibid. 2 Final unbelief is rather sin against God the Son ibid. 3 If final unbelief be this sin then Christ should threaten that he which dieth in his sin should not be forgiven