Socinus was of that Judgment yet they would follow Socinus no further than they saw cause But for the Sacraments let those who feel the need of them make use of them To wit such a God as they make Christ such Subjects they are to him I thought the Institution and Command of Christ with the worship and honour which is given to Christ had been grounds sufficient to command our obedience if we were attained to such a height of what I cannot tell for Grace I must not call it that we felt no need of his Institutions but it seems his Institution Command and worship in this particular are little with them if they feel any need they may use them Obedience good enough for a Dependent God Now if men can thus dispense already with one part of his worship and throw it by I doubt not but upon the same principle they may cast off the other part of his worship and the Reasons urged by Francken and others of that party are so strong that they will at last prevail with English unsound Christians whom God for the abuse of his Gospel will I fear give up to their own Reason and since Reason they will have Reason they shall have When the Religious worship of Christ is cast off then the Turks will be every way as good Christians as these Socinians for they speak honourably of Christ and acknowledge him to be a great Prophet Bradwardin was a man sound in the Doctrine of the Trinity De Causo Dei P. 29. and the union of the two Natures in the Person of Christ and in other Articles of our Faith And thus he speaks concerning these Articles Scio Philosophe confidenter me scire affirmo quod non est Articulus aliquis magnus vel parvus de substantia fidei Christianae quam Deus non prius multis temporibus ante Fidei hujus exordium per Prophetas solennes velut per quosdam praenuntios revelavit c. non enim est Articulus Fidei Christianae qui etiam Philosopho judice non corrupto non sophistico non protervo sed indifferente solido sobrio veritatis amico efficaciter possit fundari in veteri Testamento in veteribus Prophetiis sicut constat antiquitus veraciter contigisse What kind of Philosophers the Socinians are in Bradwardin's account we may easily judge Afterwards * p. 59. he frames this Argument Whatever God hath revealed and attested that is true But God hath revealed and attested the Christian Faith Therefore The Christian Faith is true The Christian Faith that Bradwardin means is that which the Socinians do oppose then he answers to that which some wanton cavilling Wits might object that he had not demonstrated that God hath revealed this Faith the answer is too long to transcribe The Socinians I see are very angry with Athanasius and look on him as if he were the first Inventer of these Articles of the Trinity and of the Divine and Humane Nature united in the Person of Christ making the world believe if they could that none of the ancient Writers before him were of their Opinions As appears by Mr. Biddle's Quotations out of those Authors whom he labours by the gloss he cast upon them to make them speak his Doctrines against the Divinity of Christ and the Trinity Thus the Socinian Pamphlet lately printed and published by William Pen tells the Reader as I observed the little time I had it in my hand I suppose that Author took it out of Mr. Biddle I shall briefty give the Reader what I find in those Authors which I have but not transcribe all that I find to this purpose For Clemens Romanus in his Epistle to the Corinthians I find not much the occasion of that Epistle did not lead him to speak of the Verson of Christ he contents himself with the phrase of the Apostle calling Christ as the Apostle Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. The brightness of his that is Gods of whom he spake before magnificence being so much greater than the Angels as he hath obtained a more excellent Name The Angels are ministring Spirits but to the Son he saith Thou art my Son this day have I begotten thee set thou at my right hand c. I think he intends his Divinity in his second Epistle of which only we have a Fragment beginning his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And after pag. 6. speaking of Jesus Christ our Saviour saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How far those words are from Christs satisfaction in his first Epistle the Reader may judge p. 64. He gave his blood for us and his flesh for our flesh and his Soul for our Soul And for our Justification which concerns the Socinian Doctrine also We who are called in Christ Jesus p. 41 are justified not by our wisdom understanding piety or works which we have wrought in purity and holiness of heart but by Faith by which the Almighty God hath justified all from the beginning The next are the Epistles which go under the name of Ignatius In his Epistle ad Ephesios ad Magnesianos ad Trallianos ad Romanos ad Philadelphenos in all these Epistles I read Ignatius asserting Christ to be God man and giving warning to the Churches to take heed of those who said he was but meer man I will only write one Sentence out of this last Epistle If any one say there is one God and doth confess Jesus Christ but thinks the Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man and not the only begotten God the Wisdom and word of God what Word he tells us in his Epist ad Magnesianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but thinks he consists only of Body and Soul this is a Serpent and Seducer preaching an error for the perdition of men c. Justin Martyr Apolog. 2. asserts the Divinity of Christ and in his Dialogue with Trypho he often asserts it in so much that Trypho tells him That Christ should be God before the world began and after to be born though not as other men seemed to him not only a Paradox but foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto whom Justin Martyr answers page 267. Irenaeus Adv. Haeres l. 2. cap. 43. comparing man with the Son of God saith to man Thou O man art not one that is not made neither didst thou alwayes coexist with God as did his proper or own Word And in the third book cap 8. thus he writes Never did any Prophets or Apostles call any other God or Lord besides the true and only God To the same purpose he speaks in the ninth Chapter and there Fevardentius in his Animadversions upon the Chapter hath out of several places of Iraeneus shewn how opposite he was to this Doctrine of Mr. Biddle and the Socinians that he declares himself as erroneous in his quoting of Authors as he is in his Opinion Clemens Alexandrinus speaking of Christ
in the Righteousness of Christ imputed to our justification be not comprehended under the Law but the Gospel so that impenitency and unbelief opposite to that Faith are Sins against the Gospel not the Law as a Covenant of works Yet before a man is convinced of his necessity of this justifying Faith and Repentance he must be convinced he is a Sinner and so need these but this must be by the Law which will convince him of his particular Sins Let these Reasons sussice though more might be added to prove that the preaching of the Law to these ends I have mentioned is both Scriptural and rational and the contrary opinion is both against Scripture and reason As to Mr. Saltmarsh his jeer though there seem to be wit yet there is more sophistry in his Similitude For those legal Preachers did not make Christ and Gospel so hot by their preaching of the Law but by that preaching they laboured to make mens lusts so hot that they might not any longer drink iniquity like water but their hearts being scorched with the apprehension of the wrath of God due for their Sins they might now be glad to listen to and answer that blessed Call of Christ Let him that is athirst come and whosoever will let him take the water of life freely Rev. 22.17 By this I hope it will appear Mr. Shepherd had no just ground to suspect me to be against the preaching of the Law unto right ends though I know many serious Christians have gone many years troubled about the want as they apprehend of these legal works to whom as I have spoken already which I hope may give some ease so I have more yet to speak towards their satisfaction in due place I think it not amiss to give the Reader the close of Mr. Shepherd's Letter to me in these words Dear Brother let my love end in breathing out this desire Preach Humiliation labour to possess men with sence of wrath to come and misery The Gospel-consolations and grace which some would have only disht out as the dainties of the times and set upon the Ministry's table may passibly tickle and ravish some and do some good to them that are humbled and converted already But if Axes and Wedges withall be not used to how and break this rough unhewn bold yet professing Age I am confident the work and fruit of all these mens ministry will be at best but meer hypocrisie and they shall find it and see it if they live to see a few years more 3. Hence If this be the way of the Spirit in drawing the Soul to Christ how rational and necessary is it for those who indeed would have Christ and would have a sound work to beg this Light and Conviction from God to pray with Job though I know the scope of Job in that place something differs Job 13.23 How many are mine iniquities and sins make me to know my transgression and my sin It was part of that counsel Christ gave to the luke-warm Angel of Laodicea To anoint his eyes with eye-salve that he might see Apocal. 3.18 What should he see Among other things he should see himself to be wretched miserable poor and naked ver 17. which for want of this work of Illumination and Conviction he did not see and therefore mistook himself as do most who are called Christians thinking he was rich and had need of nothing Was this counsel of Christ good Deny it if thou canst If it were good then my Use cannot be bad for it calls for the same thing that God would make thee see thy self Sin Creatures all as they are What I see not teach thou me Job 34.32 I am sure none of us naturally see Sin and Creatures as they are nor ever will unless God be the Teacher I know this counsel will not take with a carnal heart though it be that which converted Souls daily follow God for to have themselves Sins and Creatures opened and discovered unto them as they are Let Sin be Sin and Creature be Creature and let me see the misery of being a slave to Sin and the Creature as I feel my self enslaved too much unto these daily But for others I know they like it not And what is the matter Alas this would spoil all the sport should we once have Sin guilt and our misery discovered we must never see merry day after and that which we fear must follow our Lovers and we must part and that we find a hard thing yea impossible to bid farewell to those lusts companions and wayes which have brought us in so much pleasure and profit in our dayes These or such like were the thoughts of him who would not hear Doctor Sibbs for fear he should convert him he said We have been before you and know your Objections very well having had the same thoughts in our own hearts against the work of God which you have now uttered and so can tell the better what answer to give I know it to be a frequent Objection made against the work of God That it makes men melancholy mopish if not mad I heard it once my self being in company amongst some Gentlemen and Scholars one of whom God had pulled out and being now under this work the discovery of his sinful and miserable estate was dejected being before chearful and too too vain in his mirth now was as sad the other Gentlemen his Companions threw this in his teeth presently this is the fruit of your Religion when once men begin to be Puritans they must loose all their mirth and chearfulness now nothing but mopishness sadness and sowr faces and were much offended But are you in earnest Do you verily think if God should indeed enlighten you to see your self sin guilt misery that it would spoil your sport and hazard a divorce between you and your Lovers Then if thou beest a man hast the use of thy reason let us grapple a little as I have felt your Objection so I can give you a feeling Answer First You must and shall see your sin self and guilt do what you can there is no avoiding it if as you are loth to see sin and guilt now so you could take a course that you should never see it nor know the effects of it then you might have some reason on your side why you so oppose this work but this is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will set mens sins in order before them Psal 50.21 he will set them in order the word is used variously sometimes for the ordering of a Table sometimes for the ordering of an Army God will set them Rank and File and a terrible Army will this appear Before thine eyes turn thy eyes which way thou wilt yet there shalt thou see thy sins you shall not be able to turn your eyes from them My sin is ever before me said David Psal 51.3 David did not now seek to hide it nor could hide it
is the end of God in those works Is it not to make the Soul to see its need of Christ and now come up to his terms and accept him Is not this owned by all Divines Let Mr. Shepherd speak p. 138. The next end of humiliation is faith or coming to Christ So then in his Answer to the Question What measure of humiliation is here necessary Thus he answers Look as so much Conviction is necessary which begets Compunction and so much Compunction as breeds humiliation so so much humiliation is necessary as drives the Soul out of it self to Christ Very good then Christ is the business in all this work For the Minor That this end may be attained and hath been attained without this condition I appeal to thousands and ten thousands of precious Believers who never so much as heard of this dreadful condition till these holy men printed it Yea if men can attain to such high pitches to be content satisfied without the Love of God I do not mean a careless content I do not call that a high pitch Grace though given up to lusts and damned so long as God hath the glory of his power and justice I think these may be more like not to be driven to Christ then those who cannot endure to hear of content and quietness without the Love of God without Christ without Grace and Holiness examine it well and this condition speaks not one whit of better preparation for Christ but a subjection to the Soveraignty and justice of God if it be attainable In order to which I add the next Argument Fourth Argument That condition which is cross to the nature of man as man to a Christian as a Christian cannot possibly be a requisite to Faith and right preparation for Christ But such is that condition in the question Ergo. This is a certain truth which I will justifie that in all Gods Bible there is not one duty that God requires of his Creatures which is contrary or cross to his Creatures bappiness Name one I know the duty of self-denial relations goods liberty life honours name c. must all be parted with when the truths of the Gospel call for them for Christ very true but still I am happy for I have God and Christ for my portion But this condition cuts off all happiness First It is contrary to man as man I know God requires many duties contrary to the corrupt nature of man so all holiness all duty is cross but to require such a duty as destroyes the very nature of man as he is a rational creature it is most absurd to phansie such a duty Voluntas de necessitate appetit finem ultimum Aquin. quest disput p. 302 303. ut non possit ipsum non appetere It is determined by a natural inclination to its ultimate end that is blessedness it cannot but necessarily not with the necessity of coaction desire and court after blessedness So that it is impossible for any man to will not to be happy he must cease to be a rational Creature in so doing The Soul then under this work stands convinced without any contradiction the will is fully carried after the dictate of the practical judgment that in union with God lieth my blessedness attain but this once I have the thing I am so necessarily inclined to here is my summum bonum in union with him who is summum bonum to enjoy him love him delight in him and bless him for ever But to be content without the Love of God to be cast out from him and damned for ever which content cannot possibly be without an elicit Act of the will is for a man to be willing to be separated from his chief good make a man will not to be happy make a man will the summum malum the greatest evil that can befal a rational Creature things impossible there is no suspension of the Acts of the will about its ultimate end Blessedness will or nill it must nill is impossible then will it must the will is carried out with the greatest vehemency that a Creature can be carried out here while then the will doth necessarily yet libere saith Aquin. and vehemently court blessedness at the same time it must be contented satisfied and what is that but willing to be without it where the will doth nolle with the highest vehemency and that from a natural necessity also can there be content satisfaction c Object If you say though Nature cannot do this yet Grace can do this I answer First But there is no Grace yet for this must be before there can be any Faith saith Mr. Hooker it is but a preparation to it saith both he and Mr. Shepherd Secondly What can Grace do destroy that which is essential to Man as a rational Creature and yet leave him a man how absur'd are these things Secondly This condition is not consistent with a Christian as a Christian What is a Christian but one that being united to Christ doth now live by the Faith of the Son of God Gal. 2.20 both his life of Justification and Sanctification but to be content to be without Christ without Juflification without Sanctification and remain under his guilt and power of lusts if Gods pleasure be to have it so a strange If a strange supposition this is contrary to the being of a Christian Object But say you we affirm the Soul must desire and chuse Christ endeavour and labour after him and holiness Answ Very true but at the same time he must will also to be without him and holiness unless you can tell me how a man can be content well apayed satisfied without any act of the will if any act then volition or nolition if nolition makes a man content well apayed satisfied then my reason is gone and all mens also if volition it is the thing I aim at It is the will of God as respecting or related to such an object wherewith I am content Fifth Argument That condition by preaching of which a Minister cannot draw a Soul awakened under sense of sin to Christ that condition is not requisite in that preparation to Christ But by preaching of the condition in the question Ministers cannot draw Souls to Christ Ergo it is not requisite in preparation The Major is plain Gospel-Ministers must endeavour to win Souls and draw them to Christ they are Embassadours for him they woo for him the Father draws and the Soul comes John 6.44 the Soul comes as surely as if it were drawn with many Horses and Ropes yet it comes there is the freedom to draw by coaction of the will God doth not cannot so Ministers they must endeavour to draw Souls with what Cords is the question I believe the condition in the question will not be found to be one all the former works in preparation did but tend to this end to take off that renitency resistance of the Soul whence the Soul would not
Christ is offered in the Gospel what this receiving is I have opened before and must not now repeat again but shall briefly prove this is saving faith I shall run over the heads of Arguments First This is that which the Scripture tell us is faith Col. 2.6 John 1.11 12. where we have receiving of him expressed Matth. 12.21 In his Name shall the Gentiles trust thus nothing is more frequent than to have faith set out by trusting resting staying rolling ones self or burden upon God or Christ Secondly According to this definition Christ hath possession of the whole Soul Vnderstanding and Will Thirdly This is that faith which all men are commanded to have This faith Ministers may and must preach to all men and charge them with it and that without a lye Fourthly This faith is directly cross to flesh and blood God hath his ends directly not implicitely in giving his Christ His Servant is exalted extolled very high Isai 52.13 Man being emptied of himself Christ is received by this faith the Soul goeth out of it self and fetcheth wisdom righteousness sanctification redemption from him 1 Cor. 1.30 This Soul glorieth in Christ in rich Grace now God hath his ends man is debased Christ and free Grace are exalted By saying Christ is mine my comfort is exalted but not the ends of God directly though implicitely they are if it be true what the Soul saith because this act of faith which directly exalts him went before it Fifthly No other definition hath been yet given wherein the saving nature of faith in Christ hath been truly opened De Natur. Gra. l. 2. c. 7. not the general assent to Gospel-truths Soto thus states the Question Fides Catholica Christianae familiae necessaria utpote qua Christiani censemur non est specialis illa quam indubitato credit quisque ac constituit sibi remitti peccata propter Christum esse in gratia Dei sed illa potius persuasio Divina atque assensus quem debemus praestamusque Deo omnium in genere quae ab ipso sunt Ecclesiae revelata per Christum per-quae ejus Prophetas Evangelistas Apostolos inter quae promissiones ipsae divinae connumarantur Neither of these are true the latter is deficient and as I said because it troubles not our Christians and they are easily resolved in that point I let it alone nor is the first true that I have opposed in my former discourse He that hath no other faith but this I am perswaded and assured Christ is mine and that my sins are forgiven shall never see Christ with comfort That assurance though true may comfort me but cannot save me for it doth not the saving work of faith Lastly This faith is found in all true believers and at all times First It is found in all true believers not one that is found but hath it take it into pieces and leave out one piece of it and see if you can make sound faith First take the object What do you receive The Person of Christ with his Offices and compleat Redemption What is that Person of Christ God man Doest thou receive a man only Take thou such a Jesus he is no Saviour for me he is too poor to pay my ransom too weak to do my work I find our Jesus calls for denying of Father Mother Wife Children Lands Life c. Luke 14.26 Mark 10.29 all must go else can be none of his Disciple The Father calls for no more but All Jesus calls for as much for my Names sake then I hope he giveth as much as the Father doth if he deprives my will of all these goods then he must have good far beyond them all to satisfie my will else it is an unreasonable Command and the will can never come off rationally but may justifie its refusal to come to him because being by nature from a principle God hath put into it inclined to good to blessedness here is good denyed and not better good come in the room but if the Divinity of Christ his Satisfaction his imputed Righteousness his Grace whereby we live and are enabled to persevere in Grace be denyed I do not see that good in Christ which is able to fill up my will But you take Christ God-man you say but do you take one Office or some part of his Redemption leave out some Offices leave some Redemption tell us what it is and you will soon shew your self to be unsound Do you receive him and not trust rest rely upon him for all redemption or can you find redemption in any other besides him It is a sign you feel no great need of him Whence in answer to that Question What is the lowest degree of Faith For my part I know no lower degree than this definition I have given for that Soul which cometh not to this I know not how to call him a true believer Let any man give me a lower definition of Faith which is saving and I will yield him to be a believer according to that definition I know very well there are greater degrees of strength in the acts of receiving and trusting resting According to the greater degrees of discovery of our sinful miserable guilty state the greater discoveries of Christ in the necessity we have of him glory excellency and worth in him according to the degrees of quickning grace infused and the degrees of the influence and concourse of God with the will but still as the least Child is a reasonable Creature so the least believer truly so is united to Christ married to Christ If union and marriage can be without that faith as I have opened then I will yield there is a lower degree than that definition and I shall renounce mine as false Secondly It is in believers at all times Take those who have lost their assurances and lye bemoaning themselves in their dark desertions examine them softly prudently you shall find them at last yielding to this though when you come to gather up your discourse and so would conclude their faith for them then they may shuffle thwart and call back something they have yielded when they come to see what you drive at Sometimes they will give no answer at all or deny all frowardness doth too often attend these dark fits Take other Christians unless it be in the very heat of their Combat when corruptions are raging when they know not what to say of themselves but they are plain Hypocrites let but the storm cease they will give you a fair account of this work for as union with Christ alwayes hold so this faith alwayes hold though not discernable to themselves alwayes yet others may help them to spell their lesson and find it out when they cannot But it seems we have not as yet got a sound definition of faith the reverend Mr. Daniel Rogers hath put in one thing which creates much trouble to Christians as you may see in the Epistle to the Reader
else there is an impossibilitie of my serving this end the exalting the glory of Grace Hence this word Above the setting up or loving any thing above God hath place only there in Scripture where the thing set up or loved by my self may stand in opposition to God then self-love proves destructive indeed But where doth Mr. Rogers find this Command in Scripture that though the Soul doth so seek its own salvation as it willingly embraceth Christ upon his own terms yet that in believing and closing with him it sets up the glory of Gods Grace above its salvation and so self-love not obeying but crossing this Command ruines the Soul eternally Let any man observe the Prophets Christ and his Apostles how they preached and see through the whole Scripture if this were not their way to draw men to repentance to believing in Christ with these Arguments of salvation and good things to us but as for the glory of Gods Grace that honour which he hath in our repentance in our believing that is mentioned nothing so much as the others though he hath glory it is true in it and will have it more yet that Argument is little inculcated but to command or move with this the setting up this glory above salvation I find it not nay we see how vile we are that though the Lord doth follow us and press us to repentance to faith to walking with him from Arguments that concern self our own salvation and happiness yet how little did these Arguments and do they at this day prevail O gracious condescension of God! O vile heart of man Did Mr. Rogers and do Ministers now find that people are so eagerly set to seek their own salvation according to the Gospel Do crouds of people come in so thick that he had need stave them off and keep them out with this puzzling notion I am sure I could observe no such thing when I lived by him though there were some blessed be God in the place yet more would have been welcome I am sure very few in his latter dayes came in if any From this observation of the way of preaching which the Prophets Christ and all his Apostles took I have wondered what our Ministers of late did mean that they could not be content to preach as the Prophets Christ and his Apostles did but must thus puzzle perplex and grieve the spirits of Christians who truly close with and love Christ with their strains and notions which neither Prophets Christ nor his Apostles ever delivered God from eternity did intend the manifestation of the glory of his Mercy mixed with Justice in our for ever blessed Surety in some persons This is the end he propounds and this end this efficient who propounds it will take care that it be brought about it lyeth upon the Efficient who propounds it to himself to effect it in order to this end he creates man though creation serves for a means as well for the manifestation of Justice as Mercy in a pure estate makes a Covenant with him leaves him to his own will permits the fall I purposely avoid disputes about the fall but permission I think will not be quarrell'd with though I know what disputes there are here also being fallen See Bradward de causa Dei l. 1. cap. 33. he sends a Redeemer gives faith in him justification pardon holiness renewing of nature rewarding faith and obedience continued in to the last with salvation and glory All these being means to bring about this end the manifestation of the glory of his Grace mixed with Justice All these means lye in the Efficients hand one way or other for he did not concur to the fall as he doth in other means so to order them that be sure he fails not of the end he propounded God cannot send a Redeemer give faith in him justification peace pardon holiness perseverance in all with salvation to crown all but his end must of necessity appear so that he cannot fail of his end The believer pardoned redeemed sanctified saved doth give him the glory of this Grace and serves his end the Efficient hath his end In the work of faith and obedience walking with God there I set God above my self above my own will and lusts so in parting with any thing that is lawful to enjoy any creature comfort when it comes to be opposite to God here the glory of God is above me here lieth my duty this serves as means to that end this is his gift he is the principal Efficient as the first cause though formally Faith Repentance Obedience be my Acts. But to bring in this as a duty in my first closing with Christ that I set up this end manifestation of his Grace above my salvation I cannot find this in Scripture The first Agent looks to and takes care for his end There are several persons have conspired to take away the Kings life their treason is discovered the King is willing and resolves to make manifestation of his clemency and mercy upon the Traytors petitioning to him promising loyalty to him for the future he freely pardons them in pardoning of them he doth clearly manifest his clemency and mercy all men know as they could say of the Kings of Israel and say the King is a merciful King he bears the glory of it the pardoning of the Traytors is a means to his end it was the King ordered the means though he did not put in this clause See that you exalt my mercy above your life His end did not depend upon this whether they did exalt his mercy above their lives Alas poor men their lives are dear to them and they do exalt his clemency No he hath his end all the Kingdom bears him witness and other Nations by him that he is an exceeding merciful King and deserves praise So it is here the attaining of Gods end doth not depend upon this that I ser up the glory of his Grace above my salvation for he hath his end in saving heaven earth and hell must all confess as doth the saved Soul the pardoned Traytour cry out O the depth of the riches of the Grace and Mercy of this God but for the word Above I let that alone and not mind it Arg. 4. If Repentance towasds God and Faith in the Lord Jesus Christ Acts 20.21 be conditions sufficient to put a man into a state of salvation then the exalting of the Grace of God above my salvation is a condition needlesly added But Repentance and Faith are sufficient Ergo. For the Consequent To add more than the Gospel requires to put a man into a state of salvation is needless yea it is boldness for any man to do it it is in effect an adding to the word as if God did not know what were sufficient but we must teach him and if needless then there is no danger of this self-love destroying the Soul as is asserted by him The Antecedent is true
God hath blessed our English Nation abundantly Satan might deal with them as he hath dealt with others before take occasion from some things written to fill some with perplexing thoughts and put others upon some practises in which they shall wurry and tire themselves and when they have done so be never the nearer But I have exceeded already and gone beyond what at first I intended Leaving this work for more able men and well acquainted with varieties of temptations I shall add no more but Blessed be the Lord for the discoveries of the riches of his Grace in a Covenant of Grace Blessed be the Lamb upon whose blood this Covenant is founded and of which he hath undertaken to be the Mediatour and Surety Blessed be that good Spirit that brings our Souls under this Covenant and keeps us in it This is all our salvation this is all our desire Those who can find salvation any where else let them take it But by the faith of this we live in the strength of this will dye FINIS These Books with several others are printed for and to be sold by Dorman Newman at the Chirurgions-Arms in Little Britain near the Hospital-gate Folio THe Exact Politician or Compleat Statesman By Leonard Willan Esquire Il Cardinalismo di Santa Chiesa Or the History of the Cardinals of the Roman Church from the time of their first Creation to the Election of the present Pope Clement the Ninth with a full account of his Conclave Written in Italian by the Auth. of the Nipotismo di Roma Eng. by G. H. A Relation of the Voyage and Residence of Charles II. K. of Great Britain c. in Holland By Sir W. Lower Knight Memoires of the Lives Actions Sufferings and Deaths of those Noble Reverend Personages that suffered for the Protestant Religion and the great Principle thereof By David Lloyd A. M. sometime of Oriel Colledge in Oxon. Mr. Knox his History of the Reformation of the Church of Scotland A Treatise of Justification By George Downam D. D. Spencers History of Ireland Brathwaites English Gentleman and Gentlewoman Austins Meditations Review of the Council of Trent Babingtons Works Jermin on the Proverbs and Ecclesiastes Quarto THat excellent Piece of Mr. George Swynnocks Christian mans Calling in three Volumes Faiths Universal Usefulness with the excellency of a Spiritual life By Mr. Matthew Lawrence of Ipswich Mr. Elborough's Sermon on the Fire Gospel Remission By Mr. Jer. Burroughs lately extant The Virtue and Value of Baptism By Mr. Zach. Crofton Mr. Durham's Exposition upon the Canticles Doctor Hamptons Sermon before King James Lesley's Sermon tending to Unity Hampton's Three-fold State of man A Serm before K. James Hist of Gentle Craft Dod and Clever on the Commandments Souls Sentinels Spiâ—ers Elogy on Sir Arth. Chester Octavo THe Life of Cardinal Woolsey L. Chanc. of England c. A guide to Ladies Gentlewomen and Maids how to behave themselves in all Estates Relations and Conditions By Hannah Wolley A guide to the true Religion By J. Clapham M. A. The Christians great Interest By W. Guthry late Minister of the Gospel in Scotland The fifth impression Justification only upon a satisfaction or the necessity and verity of the satisfaction of Christ as the alone ground of remission of sin asserted and opened against the Socinians By Rob. Firgirson Minister of the Gospel in London The Pastors Love to a loving People By M. William Thomson Minister of the Gospel in London A Synopsis of Quakarisme or a Collection of the Fundamental Errors of the Quakers With a brief Refutation of them By Thomas Danson sometime Minister of the Gospel in Sandwich in Kent The Laws and Canons drawn up and agreed upon by the General Assembly or Meeting of the Head of the Quakers from all parts of the Kingdom Phanatick Primer for the instruction of little ones in order to perfect reading By H. Adis Rebukes for sin by Gods burning Anger By T. Doolittle The Life of Doctor James Vsher late Arch-bishop of Armagh and Primate of all Ireland A most comfortable and Christ Dialogue By W. Cooper Spare Minutes or resolved Meditations and premeditated Resolutions By Arthur Warwick Clarissimi Viri Adriani Heereboordi Philosophiae professoris Ordinarii Disputationum de Concursu Examen à Jo Stearne M.D. Institutum ad Amicum suum Jo. Rawlineum An excellent Oration of that Learned J. Raynolds DD. Archers Jests Sejanus Heaths Transubstantiation Owens Epigrams