one day Courtiers of heaven and Saints should walke like Angels and keepe good quarters with Christ. Grace is a pure cleane innocent thing teacheth Saints to deny ungodlinesse and so much the more have Angels of God that they are among devils and sinnefull men and yet by Grace are kept from falling the more grace the more innocencie Grace as pardoning hath its result from sinne but is most contrary to sinne Grace payeth debt for sinne but taketh not on new arreares its abused grace that doth so 2. But these thus convinced that the Lords voice is more then a thunder Goe no further they say here others said it was an Angel Hence touching conviction Pos. 1. Conviction of conscience may bee strong and yet at a stand Never man spake like this man say the Jewes yet they hate him Joh. 7.28 Jesus cryed in the temple as he taught saying Yee both know me and yee know whence I am I am not come of my selfe but he that sent me is true whom yee know not Vers. 29. But I know him Then they knew Christ for conviction and they knew him not for they crucified the Lord of glory and if they had known him under the supernaturall notion of the Lord of glory they would not have crucified him 1 Cor. 2.8 Felix trembles and is convinced but imprisons Paul The Devils beleeve there is a God and tremble Iam. 2. but Light is made a captive and made a prisoner Rom. 1.18 It s a most troublesome prisoner it holds the conquerour waking and yet he cannot be avenged on it Pos. 2. Conviction turned to malice becomes a Devill the Pharisees convinced goe on against heaven and the operation of the Holy Ghost And the Jewes saw the face of Stephen as it had been the face of an Angel Acts 6.15 Yet Acts 7.57 58. they runne on him and stone him to death Pos. 3. Conviction maketh more judiciall hardning then any sinne it revengeth it selfe upon heaven hell neere heaven is a double hell Joh. 12.37 â—8 Though hee had done so many miracles before them yet they beleeved not A reason is Verse 40. Hee hath blinded their eyes and hardened their Pos. 4. Omnipotencie of grace can onely convince the will heart Preachers may convince the minde and remove mind-heresie but Christ onely can give â—ares to love feare sorrow and remove will-heresie John 6.45 There be reasonings and Logick in the will stronger then these in the mind the will hath reason why it will not be taken with Christ Joh. 5.40 and a Law Rom. 7.23 of sinne why it is sweet to perish and death is to be chosen Pos. 5. It is the right conviction of the Spirit to be convinced 1. Of unbeliefe 2. Of the excellencie of Jesus Christ that I must have Christ cost me what it will say it were all that the rich Merchant hath Math. 13.45 46. There is a white and red in his face hath convinced the mans love and hath bound his affection hand and foot that hee takes paines on despised duties that lye under the very drop of the shame of the Crosse Acts 5.4 Pos. 6. To be willing to doe a duty that hath shame written on it as to be scourged for Christ as the Apostles were and for an honourable Lord of counsel as Joseph of Arimathea was to petition to have the body of a crucified man to burie it being a duty neere of bloud to the Crosse both apparent losse and present shame is a strong demonstration that the whole man not the minde onely but the will and affections are convinced Some duties grow among thornes as to be killed all the day long and to take patiently the spoiling of our goods for Christ. Some duties grow among Roses and are honourable and glorious duties as to kill and subdue in a lawfull warre the enemies of God The former are no signe of wrath nor the latter of being duely convinced of the excellency of Christ except in so farre as we use them through the grace of Christ as becommeth Saints or abuse them but it is more like Christ to suffer for him then to doe for him Pos. 7. God will have some halfe gate to heaven though they should dye by the way some are more some lesse convinced the more conviction if not received the more damnation The Gospel is not such a messenger as the Raven that returneth not againe Esay 55.11 My word that goeth forth out of my mouth it shall not returne to mee void it shall accomplish that which I please and it shall prosper in the thing whereto I sent it The Gospel and opportunity of reformation falleth not in the Sea-bottome when a Nation receive it not but it returnes to God to speak tydings We will not give an account of the Gospel but the Gospel gives an account of us 2. Even when the Ordinances are rejected they prosper Esay 55.11 to harden men they are seed sowne and raine falne on the earth they yeeld a crop of glory to God even a sweet savour to God in those that perish as in those that are saved 2 Cor. 2.15 16. The lake of fire and brimstone as a just punishment of a despised Gospel smells like Roses to God 30. Jesus answered and said This voyce came not because of me but for your sake 31. Now is the judgement of this world now shall the Prince of this world be judged Now followeth the other effect of Christs Prayer toward the world 1. In generall The Prayer is answered saith Christ not so much for my cause to comfort me for hee might otherwise be comforted as for you that yee may beleeve in mee hearing this testimony from heaven 2. In particular Hee sets down the fruit of his death 1. On the unbeleeving world they shall be judged and condemned 2. On the spirituall enemies and by a Synecdoche the head of them Satan the god of this world shall be cast out and sin and death and hell with him 3. The prime fruit of all Vers. 32. When I am crucified by my Spirit of grace the fruit of the merit of my death I will draw all men to me This voyce came not because of me Christs well and woe his joy his sorrow is relative and for sinners Christ as Christ is a very publike person and a giving-out Mediator And it addeth much to the excellency of things that they are publike and made out to many As the sun the starres the rain the seas the earth that are for many are so much the more excellent It is a broader and a larger goodnesse that is publike Heaven is an excellent thing because publike to receive so many crowned Kings and Citizens that are redeemed from the earth The Gospel is a publike good for all sinners Eternity is not a particular duration as time is that hath a poore point to begin with and end at but the publike good of Angels and glorified Spirits Time
they are wise as the Devill is They are wise to doe evill but to doe good they have no knowledge They go for heads of wit and wise men who are deep politick profound State-Atheists who can with their contrivances roul about the wheeles of two Kingdomes and can stirre the helme of Europe and yet know nothing of God but all their wit runneth in the Devils channell to plot brew and hatch wickednesse lies subvert the cause of the just crush the Widdow and murther and starve the Fatherlesse beare downe Religion set up a humane earthly civill structure of Government in Christs Kingdome Let them goe for wise men but they are wise for the Devill Let the Lord speake to such Jerem. 8.8 How doe yee say we are wise and the Law of the Lord is with us Vers. 9. Loe they have rejected the Law of the Lord and what wisdome is in them Can these bee wise men and great State-wits and not rather State-sots who reject the Wisdome of God It s now counted State-wisdome in Scotland to patch up a false peace with Amaleck contrary to the Covenant of God though Saul give the Amalekits and their Kings peace God will give them no peace Vse 3. If Satan be so understanding and subtile so active a Spirit Then the Familists erre not knowing the Scriptures For they say the Devill is nothing yea not the creature any thing but God as saith the Bright-starre cap. 8. pag. 68. 69. Nothing is but God and his will pag. 77. There is nothing in the creature which is not the Creator himselfe and therefore the Sunne is no sooner hid but the beames cease to be So if God hide himselfe and withdraw his hand from the creatures they suddenly returne to their nothing But as the beame and beat though they containe nothing but Sunne and Fire yet lookt upon essentially as they are in themselves they are not Sunne and Fire but onely a certain dependant or a Spark of those right so the creature though all it consisteth of is God yet considered in the owne proper nature depends upon God it s consequently somewhat And that Blasphemous peece called Theologia Germanica written by a Priest in High Dutch and Englished by Giles Randall Printed at London 1646 by tolleration saith Sinne and the Devill is nothing but when the creature will challenge any good to it selfe as to live know briefly to be able to doe any thing that can bee termed good as though that good thing were appertaining to it then the creature averteth it selfe from God and that aversion is sinne And the Devils sinne was that he did arrogate this to himselfe that he was some thing and would bee some thing and that some thing was his and in his right and power this arrogancie to bee I to my selfe to bee mee and to bee mine was Satans aversion and fall and this is still in use So this Author Hell and the Devill cannot devise subtiller and vainer blasphemie for so the creature is not the creature the Devill is not a creature not a Spirit not a tempter not the Prince of the ayre not a roaring Lyon not a lyar and the Holy Ghost in terming the Devill an Angel created in the truth should sinne It s true nothing hath being of it selfe and independently and as the cause of all being but onely God the cause of causes and prime fountaine of being goodnesse and actions but hence it cannot follow that creatures are not true beings by participation of and dependance from the first Ocean fountaine and cause of all being and that goodnesse and actions may not be ascribed to them from their derived being they have from God 2. Christ-man in ascribing to himselfe that hee is man that he doth the will of his Father that hee loved his owne to the death should sinne Which is blasphemy 3. It is false for Men or Devils and sinnefull arogancy to say they can subsist or doe keepe their being without a dependance on God the onely first essentiall being but it is contrary to all truth that they sinne when they say they are the creatures of God and the dependent rayes and beames that flow from God and the good creatures of God though by created and dependant goodnesse they neither lye nor sinne not commit any act of arogancie then should it bee sinne to say that there were any creatures in the world which is to belie the Scripture 4. It s the cursed selfe-deniall of Familists to say when they doe good or ill righteousnesse or sinne It s not I but God in me that doth all And so that there is but one Spirit of life that acteth and working in all things in heaven and in earth and that is essentially God and the will of God which is all one with God 5. That vaine annihilation and nothinging of our selves in being and working yea to the annihilating of the man Christ under pretence of extolling God because God worketh immediately all good and evill in us say they and wee but suffer Gods will and when wee thus are mere patient and suffer Gâ—d to worke his will in us we are God himselfe perfect as God conforme to his will nothing in our selves we being no creatures but the Creator That God manifested in the flesh is God manifested in the flesh of all men that the passion of Christ in it selfe is imaginary but Christ crucified is our paines and tribulation which we should welcome as Jesus Christ and so cast all our afflictions into the furnace and flames of Christs torments As it is said Let that minde bee in you that was in Christ. Bright starre cap. 18. pag. 205. This I say is the dreadfull blasphemy now Printed and Preached at London without controlement for the which the judgements of God sad and heavie cannot bee farre from the Land I crave the Readers pardon that I named such non-senses and fooleries Vse 4. By all meanes beware of sinnes against light such as the Devils first sinne was 1. To sinne with a witnesse in the breast and a witnesse in heaven is to laugh at Christ in his face 2. It s the Devils backe fall he by such a sinne fell first from heaven by staring God on the face and out-dating light God Conscience and actuall conviction the Devill no question by himselfe was warned of his sinne and how deare it would cost him before he sinned Suppose wee that there is a way in a mountaine of yee where thousands in former times have slidden and fallen and bruised all their body and 〈◊〉 to powder would we willingly climb the same rocks and dreame we should escape the same danger Legions and millions of Devils fell and bruised their soules to dust on sinnes against light and knowledge yet doe we too daringly climbe the same rocks and sinne dayly against the Sunne-light of the gospel-Gospel-grace of God teaching us to deny ungodlinesse and worldly lusts and the warnings of our owne
his strength When John saw him thus he was so over-gloried with the beauty and brightnesse of his Majestie that whereas he was wont to leane on his bosome in the daies of his flesh now he is not able to stand and endure one glance of his highest glory but saith he Ver. 17. And when I saw him I fell down at his feet as dead And there was much lovely and tender affection lapped up in this glory when poore John fell a swouning at his feet Christ for all his glory holds his head in his swoune And he laid his right hand on my head saying unto me feare not I am the first and the last I am good for swouning and dying sinners Why I am he that liveth and was dead And behold I live for evermore Would sinners but draw neere and come and see this King Salomon in his chariot of love behold his beautie the uncreated white and red in his countenâ—nce hee would draw soules to him there is omnipotencie of love in his countenance all that is said of him here are but created shadowes aâ— words are short to expresse his nature person office lovelynesse desirablenesse What a broad and beautifull face must hee have who with one smile and one turning of his countenance lookes upon all in heaven and all in the earth and casts a heaven of burning love East and West South and North through heaven and earth and filles them all Suppose omnipotencie would inlarge the globe of the world and the heaven of heavens and cause it to swell to the quantity and number of millions of millions of worlds and make it so huge and capacious a vessell and fill it with so many millions of elect Men and Angels and then fill them and all this wide circle with love it would no more come neere to take in Christs lovely beauty then a spoon can containe all the Seas or then a childe can hide in his hand the globe of the world Yea suppose all the cornes of sand in all the earth and shores all the floures all the herbes and all the leaves all the twigs of trees in woods and forrests since the creation all the drops of dew and raine that ever the cloudes send downe all the starres in heaven all the lithes joynts drops of blood haires of all the elect on earth that are have beene or shall be were all rationall creatures and had the wisdome and tongues of Angels to speake of the lovelinesse beauty vertues of Jesus Christ they would in all their expressions stay millions of miles on this side of Christ and his lovelinesse and beauty It is the wicked fleshly disposition of Libertines who turne all the beauty excellency freenesse of grace in Christ to a cloake of licentiousnesse and a liberty of all Religions they highly under-value free-grace as any Hereticks that ever the Church of Christ law who turne all sanctification all the grace of Christ that should be expressed in strict precise accurate walking with God but as farre from merit as grace and and debt as Christs free grace and the condemning Law into a notionall speculative apprehension or rather a presumptuous imagination or Antinomian faith that Christ hath obeyed mortified the lusts of the flesh for the sinner that no Law no commandement of God no letter of the Word obligeth us to walke with God onely an immediate Enthiasticall unwarrantable inspiration of a Spirit without the Word or blasts of love when they come and not but when they come ingageth beleevers to keepe any commandement of God Never Pelagian Jesuit Arminian were such disgracefull enemies to Jesus Christ to free justification and the grace of the Gospel as Antinomians for they make the Law of God and the love of God in commanding holy walking opposite all the doctrine of the New Testament that teacheth and commandeth to deny ungodlinesse all the Old Testament and particularly the 119. Psalme reconcileth the Law commanding to keep the Lords wayes and testimonies and the love of Christ sweetning with delight and joy holy walking as one and the same way of God Vse 2. Again nothing more lesseneth Christ then the heightning of the world in the hearts of men Haman had the scum of the pleasures of 127. Kingdomes yet there was a bone wrong in his foot anger and malice to see Mordecai is a hell to him it s a sweeter burthen to bear the fire and coals of the love of Christ in the heart then the hell of envy in the soule Nay say that all the damned in hell were brought up with their burning and fiery chaines of eternall wrath to the outermost doore of heaven and strike up a window and let them look in and behold the Throne and the Lamb and the troups of glorified ones clothed in white with crowns of gold on their head and palms in their hands shewing their Kingly and victorious condition and let them through a window in heaven hear the musick of the new Song the eternall praises of the conquering King and Redeemer they should not only be sweetned in their paine but convinced of their foolish choise that they hunted with much sweating after carnall delights and lost the fulnesse of joy and pleasures that lasts for evermore in the Lords face Would we beleeve the Spies that have been visiting the new Land that Immanuel God with us is Lord of hear for Moses he was in that Land and he saith Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy helpe and who is the sword of thy excellencie David was there a landed man and what saith he of that new Land that Christ hath found out Psal. 16. Canaan at its best is but a wildernesse to it Vers. 6. The lines are fallen to me in pleasant things or places Then there must be multitudes of pleasures not one only in God My heritage is pleasant above me above my thoughts or I have a goodly heritage Solomon was a messenger who saw both lands and he saith Eccles. 2.13 Then I saw that wisedome excelled folly as far as light exceedeth darknesse And the Spouse saith Cant. 1.12 When the King sitteth at his table my Spikenard sendeth forth the smell thereof 13. A bundle of Myrrhe is my beloved he shall lie all night between my breasts Cant. 2.4 He brought me to the banquetting house and his banner over me was love All the Song reporteth great things of the Kingdome of Grace Ask of Isaiah What saw ye there he answereth c. 25.6 It is a feast of fat things a feast of wines on the lees of fat things full of marrow And Ezekiel saith That there shall be a brave summer in that land Chap. 47.12 By the river upon the banke thereof on this side and on that side shall grow all trees for meat whose leafe shall not fade neither shall the fruit thereof be consumed it shall bring forth new
that they were counted worthy to suffer shame and the Saints are persâ—cuted reviled and men speak all manner of evill against them falsly for the name of Christ Matth. 5.11 12. and yet are so farre from the boyling and rising of sinfull lusts in them that as if choir lusts were dead they rejoyce under the hope of glory then are they mortified to these lusts and the like I say of fleshly pleasures of unlawfull gaine 2. Mortification is when the heart runnes not out wantonly and whoorishly upon the pleasures of the creature we are too ready to take the creature in our bosome but mortification is when the heart stands at a distance from creatures as Iob saith of himselfe Chap. 31.24 If I have made gold my hope or said to the fine gold thou art my confidence ver 25. if I rejoyced because my wealth was great 3. It s to be from under the power or bondage to the creature or the world the believer is above the creature and the world is under his feet as a drudge or servant they have no Dominion over the heart he has a wife as if he had no wife the man buys and possesseth not because when he has bought houses gardens lands they are no more in the center heart of his love then if they were the houses lands of an other man mortification is a Lord over the creature But there is nothing more contrary to the Gospel and the grace of Christ then that the Apostles rejoycing when they weâ—e scourged shamed for Christ had nothing of realty of scourging of shame nor of reall joy deadnesse to the world in their persons only they believed and apprehended that Christ was scourged shamed crucified for their sinnes this is but opinative not reall mortification The Scripture knoweth nothing of imputed mortification as contra-distinguished from reall personall and inherent mortification 3. When Paul saith Col. 3.5 Mortifie therefore your members which are upon earth fornication uncleannesse inordâ—nate affection evill concupiscence for which things the wrath of God commeth on the children of disobedience hâ—s sense must be believe and apprehâ—nd that fornication uncleannesse are mortified to your hand and that Christ has slaine the body of sin on the crosse and theâ—e is an end now this is to annihilate sanctification and to make justification all whereas justification it alone is no justification being separated from sanctification as Libertines doe and the Popish sanctification or the morall acquiring of a new habit of holinesse and the infusion of supernaturall habits is not justification at all yea nor true sanctification for they separate it from the free imputation of Christs righteousnesse to a believing sinner The Libertine takes away sanctification and makes justification all the Papist takes away justification by faith and the free grace of God and in the place thereof substitutes a supposed morall or civill sanctification which to him is all in all further if this Mortifie your members and the body of sinne be nothing but believe that Christ has mortified the body of sin already then as we are justified from eternity as some Libertines say or as all say before we believe remission of sins in Christs blood so to be mortified to our lusts must he to believe we are mortified to our lusts long before we believe Paul thinks not so of the Colossians set he saith v. 7. chap. 3. In which also yee walked some time when yee lived in them v. 8. But now also put off all these wrath malice c. Then before they were converted and did believe they weâ—e not mortified nor freed from uncleannesse fornication because then they walked in these except Libertines say that they were mortified and did not walk in uncleannesse before they believed but were delivered in themselves from walking in these lusts only they were not in their own sense delivered but in their own sense though not really they did walk in fornication and uncleannesse this is not sober divinity for they say before we believe wee are justified though not to or in our own sense and feeling till we believe and why are we not also sanctified and effectually called before we believe for whom he called and predestinated them also be justified Rom. 8 3â— And the Scripture never shewes us of a man in time justified before hee bee sanctified and mortified in some measure 4. When Paul saith Col. 2.6 As yee have therefore received Christ so walk in him hee meanes so mortifie your lusts then he must intend this walk in Christ that is believe that Christ walked in Christ for you and put on love and brotherly-kindnesse and pray continually in all things give thanks abstaine from worldly lusts love one another keep your selves from Idols seeke the thinks that are above c. must have no other meaning but believe that Christ has put on love for you that he abstaines from fornication for you gives thanks abstains from wordly lusts for you keeps himselfe from Idols seeks the things that are above mortifies his members that are on earth fornication uncleannesse inordinate affection for you all which are blasphemies or they can have this sense at the best love one another that is believe that Christ hath satisfied for your hating one another and then yee love one another and keep your selves from Idods that is apprehend and believe that Christ hath died for your Idolatry Now this is a mocking of sanctification not a commanding of it Then to doe all these and abstaine from fornication must be commanded and forbidden in souâ—â— other Gospel otherwise we performe will-worship and will-obedience to God without warrant of his word and the grace of God in the Gospel doth not teach us to deny ungodlinesse and worldly lusts in our owne person but onely to beleeve that Iesus Christ has aâ—d doth deny â—ngodlinesse and worldly lusts and performe active and personall obedience for us and to our hand for Libertines cannot expound one Gospel charge one way and another Gospel command another way and that wee are obliged to personall active obedience in one precept and to imputed active or fidei jussory or mediatory obedience in Christ in another yea when we are in the Gospel to beleeve with a promise of â—ife and righteousnesse and that damnation is threatned if we believe not so are wee commanded to mortifie our lusts and seek the things that are above with promises and forbidden to walk after our lusts because for these things the wrath of God comes on the children of disobedience then I may with equall strength of reason say that the sense of these passages Beleeve in Iâ—sus Christ who justifies the ungodly and beleeve the immediate testimonie of the holy Ghost witnessing to your hearts that ye are the sonnes of God must bee not to beleeve in your owne persons but beleeve that â—esus Christ beleeveth for you on Christ that justifieth sinners and beleeve that the Spiritâ— witnesseth
under the Law as a rule of rightenesse and to walk holily as being obliged from the conscience of any command either of Law or Gospel is legall bondage from which Christ has set us free as to be circumcised is a part of the Law-yoke so they teach then to be inherently holy is unlawfull to Antinomians Mr Town Pag. 6. Yet I wish that I be not mis-taken for I never deny the Law to be an eternall and inviolable rule of righteousnesse But yet affirm that its the grace of the Gospel which effectually and truly conformeth us therunto Answ. 1. I wish Mr Towne doe mistake for hee that teacheth that believers are freed from the Law as a rule teaching directing and from the Law with all its offices and authority he denyeth the Law to believers to be an eternall and inviolable rule of righteousnesse or then he must speak contradictions to wit that the believer is not under the Law as a rule of righteousnesse for so saith Towne he should not be under grace which is contrary to the Apostle Rom. 6.14 and yet he is under the Law as an eternall and inviolable rule of righteousnesse for I ask to whom is the Law an eternall and inviolable rule of justice to the believer or no If to the believer then he must be under it but Antinomians say that is Pharisaicall and Popish that is to put Christs free-man saith Twone under his old keeper the Law as if he were a malefactor if the Law be no eternall and inviolable rule of righteousnesse why doth Mr Towne say so 2. That rule to the which the grace of the Gospel doth conforme us that rule we must be under but Mr Towne saith The grace of the Gospel truly conformeth us to the eternall and inviolable rule of righteousnesse Ergo c. 3. An inviolable rule of justice cannot be violated and contravened by these to whom it is a rule without sinne else it s not an unviolable rule then if believers cannot violate the Law and murther and commit adultery but they must sinne by violating the rule then as believers are obliged not to murther not to commit adultery so must they be under the inviolable rule of righteousnesse contrary to which Antinomians teach All that Mr Towne can say against us in this argument is a calumny that we make the Law not the Gospel to give power to subdue sinne but the truth is neither Law nor Gospel giveth grace but the God of grace hath promised in the Gospel grace and a new heart and a new spirit to the Elect and grace goeth not along with the Gospel as a favour of equall extension with the preached Gospel but millions heare the Gospel who remaine voide of grace and have no right to any promise or grace the Law leaveth not off to be the rule of tighreousnesse though it cannot effectually make its disciples holy and conforme to the rule no more then the Gospel should not be the Law and rule of faith because without the influence of the Spirit of grace it can make no Disciples conforme to Iesus Christ and his image for many Elect for a long time heare the Gospel and have no grace to obey while the time of conversion come and many are more blinded and hardned that the Gospel is preached to them and it were better they had never heard nor known the way of truth Towne pag. 6.7 Rom. 7.6 The meaning is through faith is bred assured confidence lively hope pure love toward God invocation of his name without all wavering or doubting or questioning his good-will audience and acceptance which could never be attained by all the zeal and conscience towards God according to the Law of workes and the knowledge of the glory of God is given according to a covenant of meere grace without addition or mixture of works and the opposition is plaine to be not so much bâ—tweene the grosse hypocrite who is only brought to outward subjection and correspondency to the Law as betweene him that in good earnest and in downe uprightnesse of heart giveth over himself wholly to the Law of God Rom. 10.2 as the wife to the husband and guid of her youth to be ordered in all things inwardly and outwardly after the minde of God therein according to his legal conscience which is never pacified with works and the man who knoweth and worshippeth God alone according to the Gospel of Grace Answ. This is a close perverting of the word of truth 1. The Antinomian faith may here be smelled that by faith is bred assured confidence without all wavering feare or doubting c. Then whoever once doubt or waver are yet under the Law of works a doctrine of dispaire to broken reeds who are not undâ—r the â—aw but married to a new husband Christ and yet cry Lord I beleeve help my unbelief Why feare yee O yee of little faith is there not doubting here and a broken faith which Christ softly bindeth up 2. The Covenant of Grace and Gospel commandeth faith and also good works as witnesses of our faith but Towne will have good works in any notion of an evangelick command to stand at defiance with a covenant of meere grace when Grace is the fountaine and cause of our walking in Christ 2 Cor. 1.10 by the grace of God wee had our conversation in tht world in simplicitie and godly sincerity 1 Cor. 15.10 I laboured more abundantly then they all yet not I but the grace of God that is in mee It s true Holy walking by the grace of God and Christs righteousnesse in justification is a wicked mixture which we detest 3. The opposition Rom. 7. is betweene any unconverted man under the Law be he hypocrite or a civill devill or be he any other man on the one part and a beleever married to Christ and dead to the Law on the other for that which is common not to grosse hypoâ—rites only but to all naturall men out of Christ is ascribed to the man that is under the Law by the Apostle as 1. He is under the Lawes dominion and condemnation vers 1. 2. The Law has power over him as the living husband over the wife vers 2.3 The poor man cannot look to Iesus to another lover and husband the Law as a hard husband leads him and cries obey perfectly or be eternally damned 3 He is a man in the flesh in whose members concupiscence and lust rageth as a young vigorus mother bringeth forth children lusts of the flesh to death as married to hell and the second death vers 5. 4 He serves God according to the oldnesse of the letter that is carnally hypocritically like an out-side of a rotten Pharisee and not according to the newnesse of the Spirit that is in a Spirituall maner Yet Mr. Towne extolls him as one that in good earnest and downe-rightnesse of heart yeeldeth and giveth over himselfe to the Law of God as the wife to the husband
temporall wrath 35 Sin is sometimes put for temporary punishment and to remove temporary punishment is to pardon sin in Scripture-sense 36 Soule-troubles in devils and men must be extreame 38 Conscience the sorest enemy 38 The terrours of an evill conscience 38 Difference betweene the soule-torment of the damned and the Saints in 3. points 39 God punisheth sometimes the sinnes of his children with spirituall punishments 40 Christs soule-trouble different from ours 43 The causes of soule desertions 43.44.45 Soule desertions sharpened with sense 44 Desertions after evident and full manifestations of God 44.45 Desertion under a three-fold consideration 46 Patience requisite under soule-trouble 46 We are not so freed from sin being justified but there is a ground of distance betweene the Lord and us 46.47 Mis-judging thoughts of Christ in us by nature 47 Sinne not ever the cause of desertion 47.48 Externall heavy judgements and soule-desertions not Pedagogicall but common to the Saints under the N. Test. 48.49 Active desertion is not our sin but the Lords trying of us 49 Desertions more proper to the Saints then to the unregenerat 49 Christs desertion of another nature then ours 49 Desertion not melancholie 50 The various dispensation of God in leading soules to heaven 51 Divers causes of desertion 51 Continuated manifestations of Christ necessary 51.52 Divers reasons why we are not to quarrell with Divine dispensation in desertion 52 Gods manifestations his owne and most free 52 Submission and charity required to Gods dispensations 52 Apprehensions biggest and most terrible in desertion because of the darkenesse of the minde 53 Sathan can raise our apprehensions to swelling thoughts of Gods dispensation as too greevous to be borne 54 Our love is sweyed with jealousies and mis-giving 54.55 Divine dispensation not our rule 55 Vnbeliefe is querulous mis-beleeving of our state too frequent in desertion but more of Christ. 56 Mis-judging of our actions frequent in desertion 56.57 Antinomians mistake touching anxiety for sinne 57 We may long for Christ absent but not mis-judge him 57.58 Divers considerable reasons of Christs absence 58.59 Mis-judging argueth softnesse of nature and weakenesse of judgement 59.60 Saints must looke for a growing crosse 60 A growing faith for growing crosses 61 Anxitie in Christ. 61 62 A sinnelesse oblivion in Christ. 62 How Christs sensitive affection are under a Law 62 Christs losse great 62 The personall union hindred not the operations of sinnelesse humane infirmities 62 Christs anxiety sinnelesse 63 No mistake in Christs soule deserted 63 Christs desertion reall 63 Judiciall mispending of our affections 64 How Christ was forsaken 64 The sinner shiftlesse in judgement 64.65 No hypocrites formally in hell and at the last judgement 65 A wakened conscience speechlesse 65.66 Three demands of justice given in against Christ. 66 Help neerer in trouble then we apprehend 67 Christ made use of Faith in trouble for our cause 68 Christs death-gripe 69 Doubtings for want of qualifications how cured 69.70 Two false wayes of curing doubting whether the soule bee in Christ or not 70 To argue no faith from faint performances of duties is unjust reasoning 70 How farre we may argue no faith from sinfull walking 71 Antinomians doubts touching the spirituall estate of the soule discussed and disproved 72 The immutabilitie of Gods love no ground but multitudes may doubt whether they be in Christ or not 72.73 Saltmarsh examined in this point 72.73 74.75 A necessitie of inherent signes and qualifications to doubting soules 73.74 How God loveth his Sonne Christ and beleevers with the same love 74 How far Sanctification may evidence that a soule is in Christ. 76 From no sanctification we may conclude no justification 77 Protestants make mortification and repentance some other thing then faith 77 Regeneration and justification not one 78 No assurance can flow from acts performed by our good nature 78 Antinomian Mortification a delusion 79 How we see forgivenesse in our selves 79 Antinomians deny all inherent holinesse in us 80 How we are to see grace in our selves 80 Nothingnesse in our selves highteneth the price of Christ. 81 How Ministers are to deale with troubled soules 82 Christ more to be chosen then the comforts of Christ. 82 Vnder soule-trouble we are to doe but not to conside in what we doe 83 Love-jealousies under desertion 84 Desertions have a time 84 Christ râ—compences his absence with double smiling 84 Works of sanctification though polluted with sinne may bottome assurance 85 We doe not all times know that we beleeve 85.86 There is need of actuall influence of grace to the reflect knowledge of our spirituall state 86 The witnessing of sanctification sometime darke 86 Duties performed in faith not contrary to grace 87 Hard to be comforted in desertion 87 Sense of Christs absence cannot be out-reasoned 88.89 All in glory short of what they owe. 90 God cannot be quarrelled in desertion 90 We cannot beare fulnesse of glory in this life 90 Longing after Christ strongest in absence 91 The languishing soule may pray home Christ. 92 Christs love not Lordly 92 The Lords returne after sad desertion joyfull 92.93 How neere Christ is in desertion 93 Christ pardoneth and rarely punisheth love-errours 94 It s a lie that none are to question their faith as Saltmarsh saith 94 We are to beleeve after Christs fashion not our owne 95 Saints may doubt whether they beleeve or no. 96 Doubting in beleevers proveth them not to bee under the Law 97 Sanctification of it selfe is an infallible signe of justification but not ever so to us 98 How acts of sanctication make good that we beleeve 99 Assurance may flow from other marks then the immediate testimony of the Spirit 99.100 The inward testimony of the Spirit 100 The Holy Ghost speaketh by marks 100 How Antinomians compare evidences of marks and of faith together 101 Degrees of freedome of grace 101.102 Antinomians denying preparation must be Pelagians 102 The broad Seale of the Spirit excludeth not all doubting 102 Doubting of the truth of Faith is that unbeliefe that excludeth us out of our heavenly rest 104 That we may know justification by sanctification proved 105 Works done in faith are not doubtsome evidences of justification 106 Works may prove faith and faith Works 107 How sanctification doth prove justification 108 Peace from justification and from sanctification how different 110 To be assured of righteousnesse and know that wee are in that state two different things 111.112 M. Cornwel proveth what is not in question 112 Many things ours both by debt of promise and by grace 112.113 Conditionall Gospel-promises argue free grace not debt 113 Gospel-promises made to acts of sanctification 116.117 Antinomians deny all conditionall promises 117 What kind of faith was in Christ. 117.118 How faith of Dependance was in Christ. 118 The not seeing of God may stand with personall union 118 A rare providence that Christ is put to God save me 119 We are not to storme that we are not heard at first 120
saved by Faith as we are Heb. 11.1 2 3 4 5 6 7 8 9 10 11 12 13. Gal. 3.10 13. Acts 11.16 17. Rom. 9.31 32 33. 5. Yea the Law was no lesse a Letter of condemnation to them then to us Rom. 8.3 Rom. 10.3 Deut. 27.26 Gal. 3.10 13. 2 Cor. 3 7 8.13.14 15. 6. They dranke of the same spirituall Rocke with uâ— and the Rocke was Christ 1 Cor. 10.1 2 3 4. Heb. 13.8 and were saved by grace as well as we Acts 15.11 2. It 's true Josiahs tendernesse of heart Davids smiting of heart the Womans weeping even to the washing of Christs fâ—et with teares Peters weeping bitterly for the denying of his Lord as they were woundings and Gospel-affections and commotions of love issuing from the Spirit of adoption of love grace and nothing but the Turtles love-sorrow so it is most false that they were no soule trouble for sinne as if these had beene freed from all Law of God and these soule-commotions were not from any sense of the curse or the Law or any demands of Law to pay what justice may demand of the selfe-condemned sinner yet were they acts of soule-trouble for sin as sin and it shall never follow that the parties were under no transgression and no law because under no obligement to eternall wrath for such an obligation to eternall wrath is no chain which can tye the sons of adoption who are washed justified pardoned and yet if the justified and pardoned say they have no sin and so no reason to complaine under their fetters and sigh as captives in prison as Paul doth Rom. 7.24 nor cause to mourne for in-dwelling of sin they are liars and strangers to their owne heart and doe sleep in deep security as if sin were so fully removed both in guilt and blot as if tears for sin as sin should argue the mourning party to be in the condition of those who weep in hell or that they were no more obliged to weep yea by the contrary to exercise no such affection but joy comfort and perpetuated acts of solace and rejoycing as if Christ had in the threshold of glory with his owne hand wiped all teares from their eyes already 3. Nor see I any reason why any should affirme That the Law is naturally as a party in the soule of the either regenerate and justified or of those who are out of Christ. 1. For the Law 's in-dwelling as a party ingaging by accusing and condemning is not naturally in any sonne of Adam because there is a sleeping conscience both dumbe and silent naturally in the soule and if there be any challenging and accusing in the Gentile-conscience Rom. 2. as stirring is opposed to a silent and dumb conscience that speaketh nothing so the Law-accusing is not naturally in the soule a spirit above nature I doe not meane the Spirit of regeneration must work with the Law else both the Law and sin lie dead in the soule the very law of nature lieth as a dead letter and stirreth not except some wind blow more or lesse on the soule Rom. 7.8 9. 2. That the Law wakeneth any sinner and maketh the drunken and mad sinner see himselfe in the sea and sailing down the river to the chambers of death that hee may but be occasioned to cast an eye on shore on Jesus Christ and wish a landing on Christ is a mercy that no man can father on nature or on himselfe 3. All sense of a sinfull condition to any purpose is a work above nature though it be not ever a fruit of regeneration 4. It s true Christ teacheth a mans soule through the shining of Gospel-light to answer all the enditements of the Law in regard that Christ the Ransomer stops the Law 's mouth with bloud else the sinner can make but a poore and faint advocation for himselfe yet this cannot be made in the conscience without some soule-trouble for sin 5. It s strange that Gods people need more joy after sinne then after affliction and that in some respect they have most joy who have sinned most Sure this is accidentall to sin this joy is not for sin but it s a joy of loving much because much is forgiven Forgivenesse is an act of free grace sin is no work of grace Sin grieves the heart of God as a friend's trouble is trouble to a friend the beleever is made the friend of God Joh. 15.15 and it must be cursed joy that lay in the womb of that which is most against the heart of Christ such as all sin is Yea to be more troubled in soule for sinnes then for afflictions smelleth of a heart that keeps correspondence with the heart and bowels of Christ who wept more for Jerusalems sins then for his owne afflictions and crosse As some ounces of everlasting wrath in the Law with a talent weight of free Gospel-mercy would be contempered together to cure the sinner so is there no rationall way to raise and heighten the price and worth of the soule-Redeemer of sinners and the weight of infinite love so much as to make the sinner know how deep a hell hee was plunged in when the bone aketh exceedingly for that the Gospel-tongue of the Physician Christ should lick the rotten bloud of the soules wound speaketh more then imaginable free-love Nor doe wee say that Gospel-mourning is wrought by the Law 's threatnings then it were servile sorrow but it s wrought by the doctrine of the Law discovering the foulnesse and sinfulnesse of sin and by the doctrine of the Gospel the Spirit of the Gospel shining on both Otherwise sounds breathings letters of either Law or Gospel except the breathings of heaven shine on them and animate them can doâ— no good Asser. 4. Sinnes of youth already pardoned as touching the obligation to eternall wrath may so rise against the childe of God as he hath need to aske the forgivenesse of them as touching the removing of present wrath sense of the want of Gods presence of the influence of his love the cloud of sadnesse and deadnes through the want of the joy of the Holy Ghost and ancient consolations of the dayes of old Psal. 90.7 Wee are consumed in thy wrath and by thy hot displeasure we are terrified Vers. 8. Thou hast set our iniquities before thee and our secret sinne in the light of thy face This was not a motion of the flesh in Moses the man of God Antinomians may so dreame the furie of the Lord waxed hot against his people so saith the Spirit of God nor is this conceit of theirs to be credited against the Text that Moses speaketh in regard of the reprobate party Moses by immediate inspiration doth not pray for the beauty and glory of the Lord in the sense of his love to be manifested on a reprobate partie Antinomian Preachers in our times confesse sinnes in publike but it s the sinnes of the reprobate and carnall multitude that are in
intension when the light of reason sheweth the object in the superlative degree of vehemency Reason and light could never shew to any suffering man at one time such a great death of evill of losse and positive evill of sense as it did shew to Christ at this instant of time To be suspended from an immediate full perfect personall intuitive fruition and vision of God is a greater ecclipse then if ten thousand sunnes were turned into pieces of sack-cloth of haire and the light totally extinguished or then if all the Angels all the glorified Saints that are or shall be in heaven were utterly excluded from the comfortable vision of God's face You cannot imagine what a sad suspension of the actuall shining of the immediatly enjoyed majesty of God this was and what a positive curse and wrath was inflicted on Christ so as his anxiety could not exceed 4. Christ was to suffer in his naturall affections of joy sorrow confidence feare love yet without sinne and though I could not shew how this anxiety and faith could consist yet it cannot be denyed for Grace doth not destroy Nature nor could the vision of personall union hinder the exercise of all humane affections and infirmities in Christ in the state of his humiliation as clothes of gold cannot allay the paine of the head and stomack Grace is a garment of cloth of gold and the union personall the perfection of grace yet it hindred not Christ from being plunged in extreme horror and anxietie 5. There were in Christ at this time some acts of innocent and sinnelesse darkenâ—sse in the sensitive soule that hee actually thinking of the blackness and dreadful visage of the second death was now like a man destitute of counsell But 1. This was meerely penall and out of dispensation for Christ's soule-paine is an excellent skreen and shaddow or a sconce between the soule-troubled beleever and hell and Christ's anxiety and his What shall I say is a bank and a great high coast between a distressed conscience who is at What shall I doe whither shall I goe where shall I have reliefe and help and the extremity of his forlorne condition 2. Christ's anxiety was not opposite to any light of faith or morall holinesse as the simple want of light is not night an ecclipse of the sun removeth no light nay not at all one beame of light from the body of the sun all is light that is on the other side of the covering it removeth onely light from us who are on this side of the interposed covering which causeth the ecclipse This anxiety was onely opposed to the actuall happinesse and naturall fruition of God enjoyed in the personall union not to any light of a morall duty required in Jesus Christ. But 2. Wee are not to conceive that Christ's anxiety feare and sorrow were onely imaginary and supposed upon a mistake that had not any fundamentum in re ground in the thing it self as Jacob mourned and would not be comforted at the supposed death of his sonne Joseph thinking hee was torne with wild beasts when the child was alive and safe and as the beleever will sorrow that God hath forsaken him and hath forgotten to be mercifull and that hee is turned of a friend an enemy when it s not so but a great mistake God hath not forgotten to be mercifull Christ's darknesse in this was negative and naturally negative hee looking wholly on reall sadnesse death wrath the curse of the Law but not privative or morally and culpably privative for Christ hâ—d never a wrong thought of God hee did never belâ—eve God to be changed nor did hee upon a mis-judging of God conceive God had forsaken him when as hee had not forsaken him as if Christ's spirituall sense were deceived in taking up a mis-apprehension of God or his dispensation And therefore that complaint Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou forsaken me hath not this meaning as it hath in many places of Scripture There is no cause why thou shouldest forsake me for there were just causes why the Lord at this time should forsake his Son Christ. And therefore the forsaking of Christ was reall because grounded upon justice The elect had forsaken God Christ stood in their place to beare their iniquities Isai. 53. that is the punishment which the elect should have suffered eternally in hell for their owne iniquities And in justice God did for a time forsake his Son Christ not onely in sense and apprehension but really 2. Satan doth so myst and delude the weake beleevers that because they will not mourne nor be humbled for reall objects sins unbeleefe mis-spending of time which are true causes of sorrow and mourning they waste sorrow needlesly and sinfully the righteous dispensation of God intervening for false and supposed causes as through ignorance for these things that are not sins yet are falsly conceived to be sins or through mis-apprehension imagining that the Lord is changed and become their utter enemy when hee cannot forget them Isai. 49.14 15. or through mis-judging their owne state conceiving they are reprobates when there is no such matter So when wee will not duely object place and time our affections its righteousnesse with God that wee lose our labour and spill and feed away our affections prodigally in a wood of thorns for nothing because wee doe not give them out for Christ and so wee must sow and never reap But Christ could not thus lavish away his feare sorrow sadnesse I know there is a forsaking in God joyned with hatred God neither in this sense forsook Christ nor did Christ complaine of this forsaking God's forsaking of him was in regard of the influence of actuall vision 2. of the actuall joy and comfort of union 3. of the penall inflicting of the curse wrath sorrow sadnesse stripes death on the man Christ. Vse If Christ was put to What shall I say what shall I doe what a sad and forlorne condition are sinners in how shiftlesse are they Isai. 10.3 When God asketh of them What will yee doe in the day of visitation and in the desolation that shall come upon you from farre to whom will yee flee for help where will yee leave your glory Jer. 5.31 What will yee doe in the end Guiltinesse is a shiftlesse and a forlorne thing Take a man pained and tormented with the stone hee cannot lie on this side hee turneth to the other hee cannot lie his couch cannot ease him hee casteth himselfe out of the bed to the floore of the house hee cannot rest there no place not Paradise say a man were tortured up heaven before the throne the place of glory simply considered should not ease him What a desperate course doe the damned take to seâ—ke dennes and rocks of the earth to hide themselves in Canst thou lodge under the roofe of the creature when the Creator armed with red and fierie wrath pursueth thee And
absence to say nothing of everlasting huggings and embracings Asser. 7. Nor is this a good reason I find sinne rottennesse and so a deserved curse in all my workes of sanctification therefore why should I make them any bottome for assurance but I must take in Christ heere for Sanctification for if workes of this kind be not done in Faith to the knowledge of the doer they can witnesse nothing but beare a false testimony of Christ nor doe we ever teach that Christ is to bee decourted from our workes of Sanctification but even faith it selfe which is a bottome of peace to Antinomians by this reason must be cashiered for as the love of Christ our prayers humility are not formally sinnes but onely concomitantly in regard that sinne adhereth to them as muddy water is not formally clay and mudde but in mixture its clayie and muddie so our Faith is concomitantly sinnefull both because often its weake and so wanting many degrees and mixed with sinne deserves a curse as well as works of Sanctification but it apprehendeth Christ and righteousnes in him and so it bottometh our assurance If by apprehending you meane to bring to you certaine knowledge and assurance that Christ is made my righteousnesse then you beg the question if you deny this to works of Sanctification For 1 John 2.3 Hereby we know that we know him if we keep his commandements Ver. 5. And who so keepeth his word in him verily the love of God is perfected hereby that is by keeping his word called twise before vers 3.4 The keeping of his Commandements and vers 6. Walking as he walked Hereby saith he know wee that we are in him in Christ our propitiation and righteousnesse and thus are we justified by keeping the Commandements of God because by this we apprehend and know that we are justified 2. But then all that are justified must bee fully perswaded of their justification and that faith is essentially a perswasion and assurance of the love of God to me in Christ it s more then I could ever learne to bee the nature of Faith a consâ—quent separable I beleeve it is 3. If by apprehending Christ and his righteousnesse be understood a relying and fiduciall acquiescing and recumbencie on Christ for salvation It is granted in this sense that Faith is a bottome to our assurance of our being in Christ but that it breedeth assurance in a reflect knowledge alwaies that a beleever is in Christ is not true for 1. I may beleeve and be justified and not know yea positively doubt that I beleeve and am justified as thousands have pardon and have no peace nor assurance of their pardon and have faith in Christ and in his free love and have no feeling of Christ and of his free love For we beleeve more truth of our owne graces and so of our faith and assurance of our pardon then we can see or feele which is Gods dispensation that our life should be hid with Christ in God Ergo the life of Faith by which the just doth live is hid and above the reach of feeling at all times 2. As Faith which is the direct act of knowing and relying on Christ for pardon is a worke of the Spirit above the reach of reason so also the reflect act of my knowing and feeling that I beleeve and am in Christ which proceedeth sometime from Faith and the immediate Testimony of the Spirit sometime from our walking in Christ 1 John 2.3 4. 1 Joh. 3.14 is a supernaturall work above the compasse and reach of our Free-will and is dispensed according to the spirations and stirrings of the free grace of God and as the keeping of his Commandements actu primo and in it selfe giveth Testimony that the soule is in Christ and justified even as the act of beleeving in it selfe doth the same yet that wee actu secundo efficaciously know and feele that we are in Christ from the irradiation and light of Faith and sincere walking with God is not necessary save onely when the winde of the actuall motion and flowing of the Spirit concurre with these meanes just as the Gospel-promises of themselves are life and power but they then onely actually actu secundo animate and quicken whithered soules when the Lord is pleased to contribute his influence in the shininâ— of his Spirit Otherwise I may walke in darkenesse yea bâ—â—eeve pray love die for paine of love and have no ligh◠〈◊〉 reflect knowledge and feeling that I am in Esayâ—0 â—0 10 I may be sicke of love for Christ call knock pray conferr with the watchmen and daughters of Jerusalem and be at a low ebbe in my own sense yea the beloved may to my feeling and actuall assurance have withdrawne himselfe Cant. 3.1 2 3 4 5. Cant. 5.5 6 7 8. and all my inherent evidences cannot quicken me in any tollerable assurance It 's true Sanctification may bee darkned yea and Faith also when there is nothing to the faith-failing and outer dying but this onely of Christ the head all the life of a Saint retyring not to his faint heart but to his strong head I have prayed for you that your faith faile not but the darke evening of Davids both Faith and Sanctification and of Peter in his denying of his Master and his Judaizing Gal. 2. When he and others ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do crook and halt betweene Grace and the Law as the people did between Jehovah and Baal their profession of Jehovah and Christs grace being long and their practise short and inclining too much to Baal and salvation by the Law as halting is a walking with a long and a short legge the body unevenly inclining to both sides of the way this darkening I say was in the second acts of Faith and Sanctification but life and sap was at the roote of the Oake-tree when it was lopt hewed and by winter stormes spoyled of the beauty of its leaves Wee doe not say that Sanctification doth at all times actually beare witnesse or a like sensibly and convincingly that the soule is justified is in Christ there be degrees and intermission and sicke dayes both of Faith and Sanctification But we say roses and flowers have been ever since the creation and shall be to the end of the world because though they vanish in winter yet in their causes they are as eternall as the earth so is Faith and the bloomings and greene blossomings of Sanctification alwaies but there is a Sommer when they cast forth their leaves and beautie Asser. 8. To presse duties out of a principle of Faith is to presse Christ upon soules nor can the seeing of beames and light in the ayre or of Wine-grapes on the tree be a denying of the Sunne to be in the firmanent or of life and sap to be in the Vine-tree to see and feele in our selves grapes and fruits of righteousnesse except we make the grace of Christ a bastard
externall the more immediate and farre a thing be from a condition even of Grace the more free as the election to Glory the paying of the ransome of Christs bloud or the act of attonement are most free for they require not so much as the condition of faith wrought by the free Grace of God but Justification say our Divines requireth faith as a condition And heere God may keep his hands free of any knot or obligation of a condition and it would seeme that the immediate testimony of the Spirit is more free then evidence from inherent marks the wind seemeth to be freer in its motion which hath not a restriction to fixed causes rather at this houre then at that the Sea againe in its ebbing and flowing and the Sunne in its rising and going downe are more fettered to set times and condition of naturall causes yet all these detract nothing from the freedome of God the creator in his concurring with these causes nor doe conditions that are wrought in us irresistably by the grace of God lay any tye on that independent soveraigne and high freedome of Grace which doth no lesse justifie and save us freely then chuse us to glory and redeeme us with the same freedome without pâ—ice and hire onely I will mind Libertines who deny that Justification the covenant of grace and salvation have any the most gracious conditions in us for that should obscure the freedom of Grace they say all within the visible Church without a-any preparations are immediatly to beleeve salvation and remission of sinnes to themselves in particular But I hope Faith is a worke of free Grace and must presuppose conversion and a new heart as an essentiall condition else with Pelagians they must say that out of the principles of nature all are to beleeve and this obscureth farre more the freedome of the grace of God working Faith in us then all the conditions of Grace which we hold to be subservient not contrary to the freedome of grace Object 5. We ought to beleeve till we be perswaded that we beleeve Ephes. 1.13 In whom after yee beleeved yee were sealed The way to be warme is not onely to aske for a fire or whether there be a fire or no or to hold out the hands a little toward it and away and wish for a greater but to stand close to that fire and gather heat Answ. 1. That beleeving bringeth perswasion I doubt not but not such a sealing with the broad and great seale of heaven as excludeth all doubting as Antinomians teach nor doth the place proove it For these who can flee with such strong wings and are above all doubting 1. need not Christs intercession that their faith faile not they are above and beyond the Sphere of all obligation to Grace nor 2. need they pray Leade us not into temptation Nor 3. need they beare in meekenesse the overtaken weake ones who trip and stumble unawares considering lest they also be tempted Gal. 6.1 4. The faith of the strongest is not full Moone or uncapable of growing Phil. 3.12 5. There is neede of praising of Grace for the prevailing victory of a faith beyond doubting 6. Nor neede such pray Christ to encrease their faith Judge then of Libertines who talke of a broad seale of perfect assurance and say There is no assurance true and right unlesse it be without feare and doubting 2. The way to be warme at a painted fire such as is the immediate revealing of Christ to an unconverted sinner never humbled nor despairing of himselfe which is the Libertines dead faith is not the way to be warmed nor are we to beleeve in Christ but in Christs owne way and order and its safe to call in question whether such a painted fire be fire nor are wee to goe on in this beleeving till wee be perswaded that we beleeve truely this is no Gospel-secret If Libertines say its unpossible to beleeve but we must despaire in our selves I answer So I beleeve but then must it follow that Libertines deceive and are deceived when they teach that sinners as sinners are to beleeve because sinners despairing of salvation in themselves must be fewer in number then sinners as sinners for sinners as sinners comprehendeth Pharisees and all secure and malitious slaves of hell but selfe-despairing sinners include not any such farre lesse include they all sinners they be onely such sinners as are halfe sicke looking a farre off with halfe an eye to Jesus Christ not daring fully to make out to Jesus Christ proud Pharisees despaire not of salvation in themselves for then they should not be proud Pharisees in so farre but Libertines teach us that Pharisees remaining Pharisees without any preparations going before are immediatly to beleeve in Christ if they say Selfe-despaire is an essentiall part of Faith not a preparation going before faith they erre Judas Cain despaire of salvation both in themselves and in Christ yet have they not any essentiall part of saving faith nor can any essentiall part of saving faith bee in such nor can any come to Christ and beleeve in him whil first they know sin by the law and their mouth be stopp'd that the law cannot justifie nor save them Rom. .19 20 21. Anâ— Mâ— Eaton and the Antinomians that are not meere Familists and Enthysiasts rejecting all written Scripture doe also grant this then it must be unpossible that any can beleeve but some preparation fore-going there must be and because all sinners as sinners have not such preparation all sinners as sinners are not at the first clap to beleeve in the soule Physitian Christ but onely such as in Christs order are plowed ere Christ sow on them and selfe-condemned ere they beleeve in Christ. Object 6. Wee are no more to question our faith then wee ought to question Christ the foundation of our faith for salvation to the soule in particular is destroyed by unbeliefe they entered not in because of unbeleefe The word profitted not being not mixed with faith Answ. 1. Wee cannot question Christ more then wee can question whether God be God but wee may examine Paul's Doctrine as the Beroans did wee may try our owne faith if it can hold water If some would wash their false coyne and bring it to the touch-stone the false mettall would be seen 2. The unbeleefe in weake ones doubting of their faith is not that which destroyes salvation and excludeth men out of the holy Land they are cruell to weak reeds who exclude them out of heaven because in their mis-judging distempers they exclude themselves were Christ as cruell to a faint beleever who is sick of mis-givings as hee is to himselfe who could be saved But a beleever may appeale from himselfe ill-informed and doubting groundlesly to meek Jesus well-informed and judging aright a weak reed to be a reed a sick beleever and a swouning faith to be a beleever and a faith that will beare a
deare bought and his intercession in heaven speaketh his hearty Amen and fullest consent of love to our Redemption 8. All this was done by Christ for nothing Grace fell from God on the creature by meere grace Grace is the onely hire of grace 9. When Ancient Love looked first on sinners how â—glie and black did the Lord see and fore-see us to be but Christ loved us not according to what wee were but to what Grace and Love was to make us and that was faire and spotlesse And this love was so free in the secret of eternall election that it was not increased by Christs merits and death but the merits death and fruit of this love had being and worth from Christs eternall love and Christs love hath no fountaine and cause but love 10. The Law of Gratitude tieth us to love Christ for hee hath loved us If the love of Christ be in us it worketh nothing in order to merit or hire Libertines need not weaken Christs love from doing upon this feare but love doth all in order to the debt of love and oblieged expressions to love which excludeth not Law but the Law 's rigid cursing and imperious commanding Christs love is most imperious but is no hireling and looks not to the penny wages but the free Crown But for this cause came I to this houre Here is the fifth Article in this Prayer a sort of correction in which Christ doth resigne his will as man to the will of God as Mat. 26.39 Luk. 22.42 Neverthelesse not my will but thine be done In this there is offered to us a question Whether or no there be in this Prayer any repugnancy in the humane will of Christ to the will of God For 1. a correction of the humane will seemeth to import a jarring and a discord 2. Christ desired that the contrary whereof hee knew was from eternity decreed of God 3. The Law of God is so spirituall straight and holy that it requireth not onely a conformity to it and our will actions words and purposes but also in all our affections desires first motions and inclinations of our heart that no unperfect and halfe-formed lustings arise in us even before the compleat consent of the will that may thwart or crosse the known Law and command of God and by this Thou shalt not lust Rom. 7. and the duty of the highest love wee owe to God to love him with all the heart soule mind and whole strength Mat. 22.37 Mark 12.33 Luk. 10.27 Some Arians and Arminians Joh. Geysteranus at the Synod of Dort have said blasphemously that there was concupiscence and a will repugnant to Gods will in the second Adam as in the first But this they spoke against the consubstantiality and deity of the Sonne of God To which wee say Asser. 1. Jesus Christ that holy thing Luk. 1.35 was a fit high Priest holy harmlesse undefiled separated from sinners Heb. 7.26 Which of you saith Christ to the Jewes convinceth me of sinne Joh. 8.46 There could not be a spot in this Lamb sacrificed for the sinnes of the world no prick in this Rose no cloud in this faire Sunne no blemish in this beautifull Well-beloved Asser. 2. An absolute resolved will or desire of heart to lust after that which God forbiddeth in his Law must be a sinfull jarring betweene the creature 's and the Creator's will Now Christ's will was conditionall and clearly submissive it lay ever levell with his Father's holy will Asser. 3. I shall not with some affirme that which in the generall is true a will contrary to Gods revealed command and will called voluntas signi which is our morall rule to obliege us is a sinne but a will contrary to Gods decree called voluntas bene-placiti which is not our rule oblieging except the Lord be pleased to impose it on us as a morall Law is not a sinne Peter and the Apostles after they heard that prophecie of their denying of Christ and their being sinfully scandalized and their forsaking of Christ when the Shepherd was smitten were oblieged to have a will contrary to that decree and to pray that they might not be led into temptation but might have grace to confesse their Saviour before men and not flee nor be scattered Here is a resolute will of men lawfully contrary to the revealed decree of God yet not sinfull But the Lords will that Christ should die for man as it was a decree of the wise and most gracious Lord pitying lost man so was it also a revealed commandement to Christ that hee should be willing to die and be obedient to the death even the death of the crosse Phil. 2.8 Yea a rule of such humble obedience as wee are oblieged to follow as is said Vers. 5. Let this mind be in you which was also in Christ Jesus c. If the Lords will that Christ should die be nothing but his meere decree it could not obliege us in the like case to be willing as John saith to lay down our life for the brethren Yea Joh. 10.18 Christ hath a commandement of God and the revealed will of God to die for us No man taketh it from me but I lay it down of my selfe I have power to lay it down I have power to take it againe this commandement have I received of my Father Here is an expresse commandement given to Christ to die for sinners and the Father loveth Christ for obedience to this commandement Asser. 4. A conditionall and a submissive desire though not agreeable to a positive Law and Commandement of God is no sinne nor doth the Law require a conformity in all our inclinations and the first motions of our desires to every command of God though most contrary to nature and our naturall and sinlesse inclinations 1. If God command Abraham to kill his onely begotten sonne and offer him in a sacrifice to God which was a meere positive commandement for it s not a command of the law of nature nor any other then positive for the father to kill the sonne if yet Abraham retaine a naturall inclination and love commanded also in the law of nature to save his sonnes life and to desire that hee may live this desire and inclination though contradictory to a positive command of God is no sinne because the fifth command grounded on the law of nature doth command it Nor did Gods precept Abraham kill now thy sonne even Isaac thine onely begotten sonne ever include this Abraham root out of thine heart all desire and inclination naturall in a father to preserve the life of the child So the positive command of the Father that the Son of God should lay down his life for his sheep did never root out of the sinlesse nature of the man Christ a naturall desire to preserve his owne being and life especially hee desiring it with speciall reservation of the will of God commanding that hee should die 2. A Martyr dying
all the Creation but till he found man a creature that he made according to his owne image hee had no Sabbath no rest His willingnesse to die respected his redeemed people whom out of meere mercy he loved and the worth of will and merit respected infinite justice which hee exactly satisfied Hence we learne 1. To imitate and follow our patterne Christ in voluntary obedience delighting to doe Gods will and to suffer Gods will It s said of Christ Hebr. 5.8 Though hee were a Sonne yet learned he obedience through suffering Hee was the excellentest Scholler among all his Schoole-fellowes and yet the rod of God was heaviest and most frequent on him he learned his Lesson beyond them all He was quick in understanding in the feare of the Lord Esai 11.3 He had in him an excellent Spirit The Spirit of Wisdome of Counsell of Knowledge and of the Feare of the Lord And was holy and obedient to the death the death of the Crosse. It s much to learn to be active for God but more to learne to be passive That is a profound science Phil. 4.12 I know how to be abased I am instructed to be hungry and to suffer need It 's the singular art of Grace to know how to love feare and obey God under death paine and hell It is a high lesson to learne the Mystery of that deepe Science of hunger want suffering stripes and torment and death for Christ. This is high Hebr. 10.34 Yee tooke patiently the spoiling of your goods knowing that in heaven ye have a better and more enduring substance They are but accidents wee have heere and these very separable Heaven is all substance Our obedience passive is not willing it s constrained We might by Grace turne clay into gold hell into heaven if we could looke in faith and patience on the persecution and reproaches of men as on the brutish and irrationall motion of a staffe or an axe that beates and cuts us suppose we knew no hand under God that wronged us hee curseth because the Lord hath bidden him For the freedome of Christs kingdome and the right government of his house and for opposing blasphemies and reproaching of Christ his Word Scripture Ordinances We are killed all the day long and counted the off-sâ—ourings of men could wee over-looke unthankfulnesse malice wickednesse persecution from men whom wee with our lives and bloud have redeemed from persecution and behold the highest Mover and first Wheele that moveth all under wheeles as if God onely were our party who humbles us that wee may be humbled then should wee be silent and our hearts should not rise at the exorbitances of men There is too much of nature in our sufferings too little submissive willingnesse The more action of a sanctified will in our sufferings it s the more acceptable and cometh nearest to Christ who did both runne for the Crown and was active and endured the Crosse and was most passive in an heavenly manner Heb. 12. 2. Let us learne of Christ to intend obedience to put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our obedience Many heare the word but they intend not to heare many pray and intend not to pray many die in these warres for Christ but intend not to spend their life for Christ The holy and cleane cause of God cometh through many dirty and foule fingers This is the deep art of Providence Quest. What is a right and straight intention in serving God Asser. 1. When the deliberation of a bended will concurres with the intention its right as when there is an heart-conclusion for God Psal. 39.1 I said I will take heed to my wayes that I offend not with my tongue Psal. 31.14 But I trusted in the Lord I said Thou art my God Psal. 102.24 I said O my God take me not away in the midst of my dayes This was an intended prayer Psal. 119.57 I have said that I would keep thy words Asser. 2. The Saints are not so perfect in their intentions as God is their onely end 1. Because a piece of our selfe is mixed with our end there is some crook in our straightest line an angle in our perfectest circle when wee run most swiftly because of the in-dwelling of corruption we halt a little 2. Self-deniall is not perfect in this life Asser. 3. It s good when God is so pre-conceived in the intention as the principall actions and motions both have being and denomination from their predominant element Hony is is hony though not pure from wax A bâ—leever is not a simple element nor all grace and all sincerity Now in bodies carried with a predominant element the predominant is affirmed the subordinate denyed 1 Cor. 15.10 Yet not I but the grace of God with me 2 Cor. 4.5 For wee preach not our selves but Christ Jesus the Lord and our selves your servants for Christs sake Where Christ is the predominant element he is of weight to sway the whole soule in its motion And its right-down sincerity whatever Crispe with Papists say on the contrary though it require some graines of allowance to make it passe Asser. 4. Where Selfe is the predominant the intention is bastard and adulterate Jehu saith Come see my zeale for the Lord but hee onely saith it Hee could have said Come see my zeale for my selfe In the Jewes zeale Rom. 10.1 there 's a pound of selfe-righteousnesse for one halfe graine of Christ and of free-grace therefore it s not the right zeale of God Asser. 5. There be two characters of an intended end which are also here 1. All that the agent doth hee referreth to his end for his end is his God The wretch doth all in reference to gold that is his end And Joab did all for Court and honour for the chiefe end is the mans Master and useth a lord-ship over him Christ is so mighty through God that hee darkens the Scribes and Pharisees light because their end lieth in the fat womb of the world and it is gaine and glory all they doe is to make Christ out of the way So when the beleever sailes all winds rolleth every stone presseth all meanes for Christ as his end and his weight then stirres hee to the right port Christs love hath a dominion over lord-will One Adamant will cut another the sinner is a rock Christs love an Adamant Christs love setting on the wills intention burnes the soule to the bone Mary Magdalen cannot sleep and it s a ticklesome game where the heart is at the stake and Christ shee must have Apostles Angels Christ himselfe shall heare of it ere shee want him And the rougher and harder the meanes be when under-taken for Christ Christ must be a stronger and more love-working end When torment and burning quick are chosen for Christ its like hee is the end for love over-comes a rough and dangerous journey A sweet and desirable home is above a dirty and thorny way
say they Answer Posit 1. Drawing is relative to running and walking Cant. 1.4 Now this is rather in acts of Sanctification and in running in the wayes of Gods commandements Psal. 119.32 then in Justification though coming goe for an act of beleeving and approaching to Christ Joh. 6.44 and so excludes not faith Pos. 2. It is most unsound to affirme that Justification and Regeneration are all one for this must confound all acts flowing from Justification with those that flow from Regeneration or the infused habit of Sanctification 1. Justification is an indivisible act the person is but once for all justified by grace But Sanctification is a continued daily act 2. Justification doth not grow the sinner is either freed from the guilt of sin and justified or not freed there is not a third But in Sanctification wee are said to grow in grace 2 Pet. 3.14 and advance in sanctification nor is it ever consummate and perfect so long as we beare about a body of sin Pos. 3. To repent to mortifie sin is not to condemne all our works as M. Town saith righteousnesse and judgement and our best things in us and then by faith to flie to grace nor is it to distrust our owne righteousnesse and embrace Christs in the promise 1. Because this is faith and the Scripture saith wee are justified by faith 2. We receive Christ by faith Joh. 1.12 3. Wee receive and embrace the promise by faith Heb. 11.11 and were perswaded of them 4. Wee are to beleeve without staggering Rom. 4.19 5. Wee have peace of conscience through faith Rom. 5.1 6. By faith wee have accesse into this grace wherein wee stand Rom. 5.2 And boldnesse to enter into the holy of holiest and draw neare to our High Priest with full assurance of faith Heb. 10.19 20 21 22. Now wee are not justified by repentance and mortiâ—ication wee neither receive Christ nor embrace the promises by repentance The Apostle requireth in repentance sorrow carefulnesse to eschew sin clearing indignation feare zeale desire revenge 2 Cor. 7.10 11. but no where doth the Scripture require this as an ingredient of repentance that wee have boldnesse and accesse and full assurance nor doe Antinomians admit that by repentance wee have peace or pardon but this they ascribe to faith A second Question is How farre the Law can draw a sinner to Christ Antinomians tell us of a Legall drawing and conversion and of an Evangelike drawing the Legall drawing they say is ours the latter theirs Asser. 1. The difference between the letter of the Law and the Gospel is not in the manner of working for the letter of either Law or Gospel is alike uneffectuall and fruitlesse to draw any to Christ. Christ preached the Gospel to hard-hearted Pharisees it moved them not Moses preached the Law and the curses thereof to the stiffe-necked Jewes and they were as little humbled Sounds and syllables of ten hells of twenty heavens and Gospels without the Spirits working are alike fruitlesse And wee grant the Law is a sleepy Keeper of a captive sinner hee may either steale away from his Keeper or if hee be awed with his Keeper hee is not kept from any spirituall internall breach of the Law nor moved thereby to sincere and spirituall walking But the difference between Law and Gospel is not in the internall manner of working but in two other things 1. In the matter contained in Law and Gospel because nature is refractory to violence and the Law can doe nothing but curse sinners therefore it can draw no man to Christ. The Gospel againe containes sweet and glorious promises of giving a new heart to the elect of admitting to the Prince of peace laden and broken-hearted mourners in Sion and in conferring on them a free imputed righteousnesse and this is in it selfe a taking-way but without the Gospel-spirit utterly ineffectuall 2. To the Gospel there is a Spirit added which worketh as God doth with an omnipotent pull and this Spirit doth also use the Law to prepare and humble though this be by an higher power then goeth along with the Law as the Law Asser. 2. The Gospel-love of Christ freeth a captive from under the Law as a Curser and delivers him over to the Law as to a Pedagogue to lead him to Christ and as to an Instructer to rule and lead him when hee is come to Christ. Love is the immediate and nearest lord Law the mediate and remote lord Love biddeth the man doe all for Christ the Law now of it selfe because of our sinfulnesse is a bitter and soure thing but now the Law is dipped in Christs Gospel-love and is sugared and honeyed and evangelized with Free grace and receives a new forme from Christ and is become sweeter then the honey and the honey-combe to draw and perswade and all the Law is made a new Commandement of love and a Gospel-yoak sweet and easie but still the Law obligeth justified men to obedience not onely for the matter of it but for the supreme authority of the Lawgiver now Christ who came to fulfill not to dissolve the Law doth not remove this authority but addeth a new bond of obligation from the tye of Redemption in Jesus Christ and we are freed from the curse of the Law 2. The rigid exaction of obedience every way perfect 3. The seeking of life and justification by the Law Asser. 3. There be two things in the Law 1. The authority and power to command direct and regulate the creature to an end in acts of righteousnesse and holinesse 2. A secondary authority to punish eternally the breakers of the Law and to reward those that obey These are two different things suppose Adam had never sinned the Law had been the Law and suppose Adam had never obeyed the Law also should have been the Law and in the former case there should have been no punishment in the latter no reward Antinomians confound these two Mr. Towne saith It cannot be said that my spirit doth that voluntarily which the command of the Law bindeth and forceth unto It is one thing for a man at his owne free lyberty to keepe the Kings high way of the Law and another to keepe it by pales and ditches that he cannot without danger goe out of it It cannot be denyed but that the Gospel both chargeth or aweth us to beleeve in Christ and to bring forth good fruits worthy of Christ except wee would bee hewen downe and cast into the fire and also that Grace worketh Faith and to will and to doe and so voluntary obedience and obligation of a command may as well consist as bearing Christs yoak and soule-rest yea and delight and joy unspeakable and glorious may be and are in one regenerate person Crisp and his followers are farre wide for Christ dyed freely out of extreame love and yet he dyed out of a command laid on him to lay downe his life for his sheep
shee must leave her water-pot and for joy goe and tell tydings in the Citie Come and see I have found the Messiah Christ maketh a short preaching to Magdalen and in his owne way sayeth but Mary and Christ himselfe is in that word her will is fettered with love Peter makes a Sermon Acts 2. and there bee such coales of Paradice in his words that three thousand hearts must be captives to Christ and cry what shall we doe to bee saved Every key is not proportioned to every lock nor every word fit to open the heart But though Christ speake to men in the Grammar of their owne heart and calling I am farre from defending the congruous vocation of Jesuits once maintained by Arminius and his disciples at the conference at Hage but now for shame forsaken by Arminians For the Jesuits take this way asking the Question How commeth it to passe that of two men equally called and drawen to Christ and as they dreame but it is but a dreame affected and instructed with habituall and prevening grace of foure degrees the one man beleeves and is converted the other beleeves not but resists the calling of God They answer Christ calleth and draweth the one man when he foresees he is better disposed and shall obey as his free will being in good blood after sleep and a good banquet and fitter to weigh reasons and compare the way of godlinesse with the other way and he calleth the other though both in regard of grace and nature equall to him that is converted when he foresees he is in that order of providence and accidentall indisposition of sadnesse sleepinesse hunger and extrinsecall dispositions of minde that he shall certainely resist and both these callings are ordered and regulated by the two absolute decrees of Election and Reprobation from eternity The Arminians answer right downe the one is converted because he wills and consents whereas he might if it pleased him dissent and refuse the calling of God and the other is not converted because he will not be converted but refuses whereas he hath as much grace as the other and may if he will draw the actuall co-operaton of grace the habituall he hath equally in as large a measure as the other and be converted and beleeve nor is there any cause of this disparity in the man converted and the man not converted in God in his decree in his free grace but in the wil of the one and the not-willing of the other Our Divines say 1. There never were two men equall in all degrees as touching the measure and ounces of habituall saving internall grace yea that the never converted man had never any such grace 2. That the culpable and morall cause why the one is not converted rather then the other is his actuall resistance and corruption of nature never cured by saving grace but the adequate Physicall and onely separating cause is 1. The decree of free election drawing the one effectually not the other 2. Habituall saving grace seconded with the Lords efficacious actuall working in the one and the Lords denying of habituall and actuall grace to the other not because the will of the creature casts the ballance but because the Lord hath mercie on the one because he will and leaves the other to his owne hardnesse because he will and that the separting cause is not from the running willing and sweating of the one and the not-running and not-willing of the other but from the free unhired independent absolute grace of Christ. But the Jesuites congruous calling we utterly reject 1. Because this is the Pelagian way sacrilegiously robbing the grace of God for the Lord fore-seeth this man placed in such circumstances and course of providence will beleeve the other will not because he will do so and the other will not do so and both the placing of the one in such an opportunity and his willing beleeving and the other mans nilling not beleeving is in order before the fore-knowledge and far more before the decree of God and his actuall grace and therefore free-will is the cause why the one is converted not the other for both had equall habituall grace and the one is not to give thanks for his conversion comparatively more then the non-converted but to thank his owne free-will 2. The object of their fancy of their new middle science is a foreseen providence of the conversion of all that are willing to be converted and voluntary perseverance in grace and the non-conversion and finall impenitency of all the wicked that are willing to refuse Christ and these two goe before the prescience before the decrees of election and reprobation so as God is necessitated to chuse these and no other and to passe by these and no other what ever hath a future being before any decree of God cannot by any decree be altered or otherwise disposed of then it is to be So the Lord in all things decreed and that come to passe contingently must have nothing but an after-consent and an after-will to approve them when they were now all future before his decree this is to spoile God of all free will free decrees liberty and soveraignty in his decrees and that mens free will may be free and Independent to lay Gods freedome of Election and Reprobation under the creatures feet 3. Jesuites dream that Christ cannot conquer the will to a free consent except he lie in wait to catch the man when he hath been at a fat banquet after cups hath slept well is merry and when he sees the man is in a good blood then he drawes and invites and so catches the man and when he seeth the reprobate in a contrary ill blood though he seriously will and intend their salvation and gave his son to die for them yet then he draws when he foresees they by the dominion of free-will shall refuse and he drawes neither after nor before but at the time when he knowes free will is under such an ill houre as it freely came under without any act of Gods providence and free decree and in the which the called and drawn man shall certainly spit on Christ and resist the calling of God But this resolves heaven and hell salvation and damnation into such good or ill humours and orders of providence as a banquet no banquet a crabbed disposition or a merrie whereas grace which by an omnipotent and insuperable power removes the stony heart can more easily remove these humours and win the consent when the man is decreed for glory and besides that all men unconverted and in their own Element of corrupt nature are ill to speak to and in a sinfull blood of resisting except Christ tread upon their iron neck and subdue it and he spreads the skirts of his love over Jerusalem at the worst Ezek. 16.6.8 Scripture is silent of such a manner of drawing and the grace of Christ and his decree lyes under no
otherwise for the Apostle avoucheth the Gospel is preached the promise of salvation published to all that call on the Lords Name v. 12. Be they Jewes or Grecians that is Gentiles and beleeve they must or else they cannot pray and needs they must heare or then they cannot beleeve and hear they cannot except God send Preachers But God hath sent Preachers with pleasant feet to both Iewes and Gentiles as the Prophets Isaiah and Nahum fâ—retold v. 13 14 15. and they have not all obeyed v. 16 17 18. But it may be said They have not all heard the Gospel preached this must certainly excuse the Gentiles if they beleeve not having never heard of Christ how can they beleeve as it is v. 14. It s a rationall excuse I cannot sin in not beleeving the Gospel saith the Gentile yea and Christ frees them from the sin of unbeliefe also Ioh. 15.22 If I had not come and spoken unto them and so if they had not had a Lord Speaker from heaven they had not had sin That is they should have ben free of the Gospel-sin of unbelief but now they have no cloak for their sin Now they cannot say Lord we cannot beleeve a Gospel never spoken to us by any nor heard of by us But sure the Iewes heard these creatures and works of God that preached his glory Psal. 19.6 And if they preach Christ objectively as Amyrald and other Arminians fancie then the not hearing and not obeying the Gospel thus preached had been their sin though Christ or his Apostles had never spoken the Gospel which is contrary to Christs word Ioh. 15.22 And contrary to Paul how shall they beleeve in him of whom they have not heard by the preaching of a sent Minister who subjectively and vocally must preach the Gospel But to return to the state of the question 4. So much of God is revealed to all even to those who never heard of Christ as serves to make all unexcusable for that knowing willingly and knowingly they glorifie not God as God Rom. 1.19 20 21. 5. All within the visible Church have meanes sufficient in their kinde in genere mediorum externorum to save them 6. As none can be saved by the light of nature nor ever any used or could use it so far forth as to improve it for their sufficient preparation to receive the tidings of the Gospel either from Men or Angels sent to preach to them or by any inspiration bringing the sense or things signified in the Gospel so saved they cannot bee by any name under heaven but by the Name of Christ that is Christ named preached and revealed in the Gospel Act. 4.10 11 12. Joh. 14.6 Heb. 11.6 Joh. 5.40 and 1 Joh. 5.12 He that hath the Son hath life and hee that hath not the Son hath not life 7. The question is whether or no God so farre forth willeth desireth intendeth that all and every one within and without the visible Church Tartarians and Indians who never by any rumor hard of Christ not excepted that hee giveth them sufficient meanes and helps of a common and universall grace which if they would use well the Lord should so reward pro-move or increase whether out of decencie or a congruous disposition of goodness or of equity or of free promise or any obligation so farre as to send the Gospel to them and bestow on them a larger measure of saving and internall grace by which they should if they so would bee converted to the Faith of Christ and saved We deny Arminians affirme 2. Whether the Lord from eternity late Arminians are for time-election hath absolutely without any provision in or pre-science or fore-knowledge of good works Faith perseverance in both or of condition reason cause merit qualification in some certaine and definite persons rather then others predestinated and chosen them to glory and life eternall And all the meanes conducing to this end and that of meere free grace because he so willeth or if the Lord passe no definite compleat peremptorie and irrevocable decree to save some certain persons while he forsees them expiring and dying in faith and holy conversation Arminians hold that the Lords decree of election of men to glory is generall conditionall incompleat changeable while he forsees they have ended their course in the Faith and then peremptorily and irrevocably he passeth a fixed decree to save such and not others we deny any such loose decrees in the Almighty and beleeve that of free grace he chuseth some absolutely without conditions in them or respect to any good foreseene to be in them rather then in others because He hath mercy on whom hee will and hardens whom he will Rom. 9.17.18 3. Upon this generall indefinite revocable and conditionall good will and intention of God to save all and every one whether or no did the Father give his Sonne and the Sonne dye for all and every one intending absolutely to impetrate and obtaine to all and every one of mankinde remission of sinnes and especially expiation of sinne originall and all sins against the covenant of works and salvation to them all both within and without the visible Church and the opening of the gates of heaven so as God hath laid aside his anger for all these sins hath made all savable reconciliable that notwithstanding of divine Justices plea against men all and every one may according to the intention of God bee saved in his bloud so they would as they may and can beleeve in Christ we deny Arminans here affirme 2. The mind of Arminians Arminians runne upon six Universalities 1. They say God beareth to all and every man of what kind soever an equall universall and Catholike good will yâ—a to Esau Pharaoh Judas as to Jaakob Moses and Peter to save them all so as this love is not stinted to any certaine persons precisely and absolutly loved and chosen to salvation 2. That there is a Catholicke price an universall ransome given by Christ dying on the Crosse for all and every one an Attonement made and a Redemption purchased in Christs bloud by which all and every one Pharaoh Judas Cain all the heathens Tartarians Americans Virginians that never heard of Christ are made savable and reconcilâ—iable and God made placable and exorable to them so aâ— though they be lost in the first Adam yet have they a new venture of heaven and in Christs death the Lord hath a generall antecedent and priâ—â—ry intention to save all without exception yet no more to save Moses and Peter then Judas and Pharaoh Yea that the fruit of Christs death and the effect of it may stand though all and every one of mankinde were eternally lost and not one person saved 3. As there was a Catholicke forfeiture of all so there is a second covenant of free grace made with all and every one of Adams sonnes with promises of free grace a new heart righteousnesse and
It signifieth so here This is to be proved 3. What Mr. Moor meaneth by some not wholly reprobated I know not except he make in God answerable thereunto a whole and compleat decree of Reprobation and so of Election and a half and incompleat decree of both as Arminians doe Which Scripture knoweth not and removeth all certainty of salvation of perseverance joy comfort earnest of the Spirit seal of Spirit 4. We contend not that by all men here must be meant beleevers and regenerated persons only and so he fighteth with his own shadow 5. He granteth beleevers are called men and I hope to prove that the elect and beleevers are called all and all flesh and us all c. though it be true beleevers are called men because of their humane passions and carnall walking and some more to wit Sons of God Saints faithfull Christians it followeth not that here they should be called Sons of God Saints because Christ dieth not for them as Saints but as men and sinners chosen to life Else Paul should not say Ephes. 2.1 God hath quickned you who were dead in sins c. for those whom God quickneth are something more then dead in sin sure they are chosen Saints new creatures c. after they are converted Object 6. All men here 1 Tim. 2.6 intentionally expressely principally and especially is meant of the first sort for naturall men sons of Adam sinners unbeleevers 1. Because this sense includeth all at first all men having some in which they are such and neither better nor worse then such before they be borne of God Eph. 2.1 2 3. Tit. 3.3 Rom. 3.9.20 Answ. We deny not but all men includeth unregenerate men but Master Moor proveth idem per idem the same thing by the same thing All men must be meant of all Adams sons Why because all includeth all at first all men That is all includeth all but not all men distributively all and every one without exception 2. It s denyed that all men includeth all as unregenerate or under that reduplication it is meant of all men unregenerate as fallen under the good will of GODS Election of Grace and as stated in his eye as objects of speciall favour and grace Nor doth the Lord quicken men as dead in sins Ephes. 2.1 as foolish and disobedient Tit. 3.3 as under sin Rom. 3.9 for then he should quicken all dead in sin all foolish and disobedient all under sin and this will prove the conversion and salvation of all and every Son of Adam the Lord quickneth dead sinners as they lie under his free choice of election to glory Object 7. Because Christ died to make a propitiation for them as they are sinners Answ. That is denyed he died for them as they were sinners but as within the pale and under the covering of the fair and sweet shadow of eternally chusing love otherwise if Christ died for sinners as sinners he died for all sinners and for those that are finally obstinate for these with the first come under the reduplication of sinners as sinners Object 8. It is no where said Christ died for good men for righteous for beleevers neither when they were such nor as they were such but for the unjust ungodly his enemies Rom. 5 6 8. 1 Pet. 3.18 Gal. 1.14 Answ. Christ neither died for sinners as sinners nor for sinners as righteous as Iacob neither served for his wife as a wife nor for his wifâ— as a sinful woman datur tertium This is an imperfect enumeration Christ died for the ungodly the unjust his enemiâ—s as freâ—ly chosen to be made righteous and the friends of Christ as Jacob served for a wife that is for Rachel whom he freely chosâ—d before Leah â—hat he might make her his wife neither when she was his wife nor as she was his wife and as the Scripture saith Christ died for the ungodly the uniust his enemies so also fâ—r his friends Joh. 15.13 his sheep Joh. 10.11 his beloved Church and Spouse Ephes. 5.25 26. And the places citâ—d Rom. 5. Gal. 1.4 1 Pet. â— â—8 are all restrictive of these for whom Christ died as Rom. 5. he died for us who are justified by faith have peace with God accesse by faith who glory in tribulation rejoyce in hope Gal. 1.4 He gave himselfe for us The Churches of Galatia to whom Paul prayeth Grace and peace 1 Pet. 3.18 for those that he was to brâ—ng to God and in no place of Scripture nor yet 1 Tim. 1.15 Is it said Christ died for sinners as sinners but only for those that were sinners which can never prove the Arminian conclusion That he died for all sinners Object 8. He saith not pray for some of all sorts but for all men and nameth but one sort Answ. His naming one sort inferreth we should exclude no sort out of our prayers seeing this one sort were persecuters that may seem farthest from our prayers Moor. We are not to pray for such as are known to sin against the Holy Ghost because they cast aside the sacrifice and ransome of Christs blood and there is no more sacrifice for them and so they are blotted out of the hopefull book of life and separated from all men of which they were once being now reprobated of God Jer. 16.5 1 Ioh. 5.16 Answ. But either Christ did bear on his body on the tree that sin of casting aside the sacrifice of Christ or not if the first be said Christ died for them and we are to pray for them and further such as sin against the Holy Ghost as such must come under the reduplication of Gods enemies the ungodly sinners disobedient dead in sins and trespasses in the highest degree and so Christ must have died for them under that sin or then there is a sin of some of the sons of Adam that Christ did no more bear on his body on the tree then the sin of Devils which should render that sin intrinsecally unpardonable even in relation to Christs blood which Arminians cannot bear 2. A blotting out of the book of life and time-reprobation here asserted by Mr. Moor is the highest indignity done to the unchangeable love and grace of God and grosse Arminianisme Object 9. Praying for their brethren could not be doubted of but the doubt was to pray for opposers and persecuters The Apostle saith thâ—s to pray for all men was good according to Matth. 5.44.48 Answ. To pray for all rankes of men Nero and others was the doubt but Matth. 5. Which saith we must pray for and blesse our enemies with submission to Gods decree and in imitation of God who causeth the Sun to shine on the unjust cannot infer that we are to pray for all and every one absolutely as Arminians dream That Christ died for all absolutely Object 10. The motives to pray for all men are from only Gods good will to man and what Christ hath done to ransome us like Matth.
the Holy Ghost on Ananias and Saphira Rom. 4. Abraham is called the father of us all A spirituall father by faith he is to those that are of the faith of Abraham Now Arminians will not suffer us to expound us all in the matter of Redemption of us all the elect of God and beleevers but of all and every one within the visible Church Joh. 1.16 And of his fulnesse have all we received and grace for grace There is as good ground for saving grace given to all in Christ as for Universall Redemption except the words be restricted For Arminians have ground from the words to alledge All we among whom Christ dwelt have received grace all we who saw his glory as the only begotten Son of God v. 14. which sight is the sight of saving faith not given to all and every Son of Adam 14. And he dwelt personally in the flesh and nature of all Adams Sons So is it said 1 Cor. 12.13 For by one Spirit we are all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink unto one Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can Arminians decourt from a spirituall communion in both Sacraments all Jewes and Gentiles in the visible body of Christ except they restrict all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we doe And 2 Cor. 3.18 But we all with open face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Now Paul speaketh of all under the Gospel and under the glorious ministration of the Spirit opposite to the condition of the children of Israel who were under the Law which was the ministration of death v. 6 7 8. Whose minds are blinded through the vaile that was and yet is over the hearts of that stiffenecked people in reading of the Old Testament whereas this vail is taken away in Christ and wee all under the Gospel have the Spirit and are free and see the glory of the Lord and are changed into the same glory being in the Suburbs of Heaven all of us having our faces shining with the rayes and beames of the glory of the Gospel in the face of God in a more glorious manner then the face of Moses did shine when he came downe from the Mount with a glory that was to be done away whereas this is eternall v. 9 10 11 12. compared with v. 17 18. Now let Arminians speak if they thinke all and every one that heareth the Gospel are partakers of this vision of God in the Kingdome of Grace And Ephes 4. Christ ascending on high gifted his Church with a Ministery v. 13. Till we all come in the unitie of the faith and of the knowledge of the Son of God into a perfect man unto the measure of the stature of the fulnes of Christ. When we to decline the absolute universality of the redemption of all and every one doe say We all and he tasted death for all men and Christ gave himselfe a ransome for all All must be restricted according to the Scope the antecedent and consequent of the Text we cannot be heard Master Moore saith we make the Holy Ghost to speake untruth because we expound all men to be few men yet must they either use the same restriction and acknowledge an universality of converted and saved men and so expound All to be few as we doe or they can no more decline the universall salvation of all and every one then we can decline the Catholike redemption of all and every one So they must say that the number of the perfected Saints that attaine to the fulnesse of grace and glory and to a perfect man in Christ is equall to that visible body the Church gifted with Apostles Evangelists Prophets and Pastors and Teachers For all the like places Arminians expound of the body of the whole body of the visible Church externally called now this is most absurd that all and every one should bee saved to whom Apostles and Pastors were sent to preach the Gospel then need force All must be restricted to the chosen flocke only So Luk. 16.16 The kingdome of God is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every man presseth violently to it The meaning is not as Master Denne saith that every one is pressed by command and Gospell-exhortation to repent For 1. from John Baptists time all and every one heareth not the Gospel Matth. 10.5 2 Matth. 11. ver 2. is clearely expounded by an Active verbe these that take heaven violenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it by force but doe all and every Sonne of Adam take heaven by force No then there must be an All and a Catholicke company of converted and saved persons by this conceit And 1 Thess. 5.5 Yea are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of light and the children of the day we are not of the night nor of the darknesse these All that are called the children of the day are opposed in the foregoing Verses to the children of darkenesse on whom the last day commeth suddenly as child-birth paines on a woman 2. All these are the children of light who are exhorted to be sober not to sleep Vers. 6 7 8. And whom God hath not appointed for wrath but for salvation by the meanes of our Lord Jesus But these bee all the visible Church of Thessalonica Ergo there were no children of darkenesse among them which is absurd and will be denyed by Arminians When Christ speaketh to the multitude he saith Matth. 25.8 All yee are brethren they must be brethren by the new birth Vers. 8. Call no man your Father on earth c. Philip. 1.7 Yee are all partakers of my grace Now he speaketh of these in whom Christ had begunne the good worke and would perfect it into the day of Christ Vers. 6. Such the Arminians doe say were all the visible Saints at Philippi Then by this all and every one of them were converted 1 Cor. 11.4 The head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every man is Christ of every man without exception No these of whom Christ is hâ—ad these are his body the Church that have life from him and are knit to him by the Spirit and among themselves by spirituall ligatures Ephes. 1.22.23 and Christs fulnesse Ephes. 4 â—6 Col. 1.18 Gen. 21.6 All that heares shall laugh with me Sarah meaneth the laughter of faith then must all that heare of Sarahs bearing oâ— Isaak in her old age beleeve in Christ as Sarah did Psalm 65.2 O thou that hearest prayer unto thee shall all flesh come a figure there must be in the word flâ—sh and if there be no figure in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must all flesh and all Adams Sonnes put up prayers to God contrary to experience and to Scripture Psalm 14.4 Psal. 53.4 Jer. 10.25 So Psal.
beleeve they shall be saved the Lords purpose being â—o deny to them the grace of beleeving without which it is unpossible they can beleeve the promise in Gods purpose is not made with them He that so willeth what he promiseth upon a condition which he that so willeth only can doe and work and yet will not do or work the condition he doth indeed not will to the party what is so promised if John send Peter to work in his garden upon condition that if he worke he shall give him a talent a day and in the mean while Iohn onely can give to Peter strength of legs and armes and body to work can determine his consent to the work and yet refuse to give strength and to win his consent to the work Sure he never wiâ—led either to give him a talent for his work nor intended hee should work at all Hence I arâ—ue it is against the wisedome of God to intend and will that the Reprobate be redeemed pardoned saved upon a condition which he himself only can work by his grace and absolutely and irresistibly will not work Now in Scripture such a thing is argued not to bee done because the Scripture must be fulfillâ—â— and the decree of God and his will fulâ—â—lled as Christs bones upon this ground could not be broken and such a thing is done that the Scripture and so the will and decree of God might be fulfilled so that which is never done is simply Gods will it shall never be done that which is done is simply Gods will it must be I mean either his permissive or approving will and the will of God revealing what is the duty of Reprobates though it never be done arguâ—s it was not simply the will of God hence that voluntas signi in which God reveales what is our dutie and what we ought to doe not what is his decree or what he either wil or ought to doe is not Gods will properly but by a figure only for commands and promises and threatnings revealed argue not the will and purpose decree or intention of God which are properly his will 10. It is against the wisedome of God to intend the actuall Redemption and salvation of all and every one and not to will nor work such conditions which onely he himself can work and are in his power only and without the which the creature cannot be redeemed and saved but he neither will nor doth work faith in all then he never intended the actuall redemption and salvation of all and every one Hence what ever wanton and lascivious reason can object against absolute Reprobation the absolute Redemption of some few a particular attonâ—ment of some few equally fighteth with the opinion of adversaries as against ours they say 1. God intends the eternall destruction of the innocent sinlesse and greatest part of mankind 2. Mercie bowels of compassion by your particular absolute Redemption is extended to few and all the rest of the lost world left to sincke eternally notwithstanding of the infinite and boundlesse love and man-kindnesse of God It s answered these fall with equall strength of wanton reason upon conditionall and universall Redemption or Gods conditionall and universall will to save all and every one for say that a father did foresee if he beget twenty sonnes that eighteen of them shall be cast in a river of fire to be burnt quick where they shall bee tormented ten thousand yeares ever dying and not able to finde death to end their miseries and that they may be Kings in great riches and honour upon a condition of such and such a carriage of them in their education and young yeares which this father can easily worke with one word yet hee willingly begets these children hee can worke such a condition in them as they may all be kings yet deliberatly this he will not doe but acts so upon the will of these children as he knowes indeclinably the greatest part of them all shâ—ll be tormented for ten thousand yeares in this extreme fire Who can say 1. that this father quantum in se as farre as he can hath redeemed all and every one of his children from ten thousand yeares paine Who can say this father intended and willed the life and honour of these eighteene children when as hee might with no paine to himselfe most easily have wrought the condition in them which he wrought in others and would not Hence if there must bee a mystery in the Gospel and the Lords waies and thoughts must be above ours as farre as the heaven is above the earth if the Lord did foresee the greatest part of mankind and many legions of Angels should be cast in chaines of darknesse and in a lake of fire and brimstone for ever and ever 1. Vaine reason would say why did hee create them if hee fore-saw their misery would bee so deplorable and how can he earnestly and ardently with prayers obtestations wishes threatnings precepts promises desire their eternall salvation 2. If he could have hindred them to sinne as no question he could without hurting Adams freewill and without strangling the nature of free obedience in reference to threatning of ill and promising of good and life as wee see all Angels being equally under one law he kept some from sinne of free grace and permitted others to fall in eternall misery if he could have hindered them to sinne how created he them and gave them a law which he saw they would violate and make themselves eternally miserable 3. When the same Gospel was preached to some yea and to a huge multitude within the visible Church if the Lord willed all and every one to be saved and gave his Sonne to redeeme all and every one was there not an eternall and absolute will most unlike and disparous to some beside others when as he tooke a way of working with the Gospel preached on some which hee saw would eternally indeclinably and inevitably save them and a contrary way of working with others which hee foresaw would be fruitlesse ineffectuall and null and tend to their sadder condemnation now can he will both the redemption and salvation of these that he moveth ineffectually to obey and also efficaciously to obey Corvinus saith in this He willeth all ex aequo equally to be saved in regard of his affection and will to all but he willeth not all equally to be saved ex parte boni voliti in regard of the thing willed for he willeth the Gospel to be preached to some and of these that heare the Gospel he gives more grace yea more grace actu secundo efficaciously effectuall and denies both to other Nations and people and with this distinction he willeth and willeth not equally ex aequo the salvation of all But this is Petitio principii the disparitie of favours bestowed on persons and Nations doe argue in Scripture disparitie of good-wills in the Lord as because God sent his Law and
betweene faith and salvation is desired of God with his will of approbation complacency and morall liking without all dissimulation most unfainedly and whereas Arminians say we make counterfeit fained and hypocriticall desires in God they calumniate and cavill egregiously as their custome is 2. The other thing expressed in these invitations is a sort of dislike griefe or sorrow its a speach borrowed from man for there is no disapointing of the Lords will nor sorrow in him for the not fulfilling of it or an earnâ—st nilling and hating dislike that these two should not goe along as approved efficatiously by us to wit the creatures obedience of Faith and life eternall God loveth approveth the beleeving of Hierusalem and of her children as a morall duty as the henne doth love to warme and nourish her chickens and he hateth with an exceeding and unfained dislike of improbation and hatred their rebellious disobedience and refusing to bee gathered but there is no purpose intention or decree of God holden forth in these invitations called his revealed will by which he saith he intendeth and willeth that all he maketh the offer unto shall obey and be saved But it s to bee observed that the revealed will of God holden forth to all called voluntas signi doth not hold forth formally that God intendeth decreeth or purposeth in his eternall counsell that any man shall actually obey either elect or reprobate it formally is the expression onely of the good liking of that morall and duty-conjunction betweene the obedience of the creature and the reward but holdeth forth not any intention or decree of God that any shall obey or that all shall obey or that none at all shall obey and what Arminians say of Christs intention to die for all and every one and of the Lords intention and Catholike good will to save all and every one to wit that these desires may be in God though not any be saved at all but all eternally perish which maketh the Lords desires irrationall unwise and frustraneous that we say with good reason of Gods good will called voluntas signi it might have its compleat and intire end and effect though not any one of men or Angell obey if there were not going along with this will of God another will and eternall decree and purpose in God of working by free grace in some chosen ones what the Lord willeth in his approving will and another decree in the which the Lord purposeth to deny his saving grace upon his absolute liberty to others that being left to the hardnesse of their own hearts they may freely disobey and bee the sole Authors of their owne damnation Now because Arminians deny any such two decrees in God but assert onely such as depend wholly in their fulfilling on the free will of Men and Angels and all the decrees of God may be frustrated and disappointed by Men and Angels as if the poore short-sighted creature not the Soveraigne Creator were carver and Lord of the decrees and Master of worke in fulfilling of these counsels Wee reject their Catholike intentions and decrees to save and redeeme all and every one which they vainely fancy to bee in God as repugnant to his will which is irrisistible and cannot misse its end 2. To his immutability which cannot be compelled to take a second port whereas hee cannot saile the first 3. To his Omnipotencie who cannot be resisted 4. To his happinesse who cannot come short of what his soule desires 5. To his wisdome who cannot ayme at an end and desire it with his soule and goe about it by such meanes as hee seeth shall bee utterly uneffectuall and never produce his end and not use these meanes which hee knoweth may and infallibly doth produce the same end in others Now this desire of approbation is an abundantly sufficient closing of the mouth of such as stumble at the Gospel being appointed thereunto and an expression of Christs good liking to save sinners Expressed in his borrowed wishes Deut. 5.29 O that there were such a heart in them that they would feare me and keepe my commandements Psal. 81.13 O that my people had hearkened unto me and Israel walked in my waies Which wish as relating to disobeying Israel is a Figure or Metaphore borrowed from men but otherwise sheweth how acceptable the duty is to God how obligatory to the creature 2. By the Lords expostulations Ezek. 18.31 Why will yee dye O house of Israel Verse 32. For I have no pleasure in the death of him that dyes 3. In the Lords crying to sinners Prov. 1.20 Wisdome cries shee uttereth her voice in the streets The Word is to cry with strong shouting either for ioy Psalm 81.2 or sorrow Lament 2.19 which expresseth Christs desire to save sinners 6. For the ground and warrant of Christs willingnesse to save and draw sinners doe but consider 1. The words of the text I will draw all men to mee It is as if he would say I will baulk no Nation nor any man upon a nationall respect the first covenant to the Jews suffered a mighty exception What is God the God of the Jews onely Have all the Nations of the earth done with their part of Heaven and salvation but onely the narrow trinket and bit of the earth in poâ—relâ—â—â—le Iudea This made the Gospel despised and liable to sad and heavie calumnies Christ must have narrow bowels and must bee ebbe short and thin in free grace if the matter bee so Nay but Christ hath mercy for all men I will draw all men that is multitudes of Iews and Gentiles for that Christ draweth all and every one without exception and that by his death is against Scripture and experience but hee hath an all that he drawes Tit. 2.11 The grace of God hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what grace the teaching grace of God that teacheth us to waite for the blessed hope and the appearance of the glory and of our Saviour Iesus Christ sure this must bee the preached Gospel now the Gospel by Scripture experience consent of Arminians never appeared in the least sound to all and every sonne of Adam then Christ must have another all a faire and numerous multitude whom he saves and drawes and this saith hee had a good will to save all and that his elect ones beleeve Revel 5.11 And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands v. 12. Saying worthy is the Lambe Revel 7.9 After this I beheld and loc a great multitude which no man could number of all nations and kindreds and people and tongues stood before the Throne and before the Lambe cloathed in white robes and palmes in their hands It is true in civill assemblies and judicatures Christ hath a few number yet hee hath a faire
predeterminating grace did keep the Saints and stirre them to every act 3. Who is the Author and finisher of our faith Christ and who perfecteth the good work once begun but Christ and who but he bringeth many children to glory Not we when the soule is distempered under desertion the soule is so tender and excellent a piece love so curious and rare a work of Christ that let all the Angels in heaven Seraphims and Dominions and Thrones set their shoulders and strength together they cannot with Angell-tongues let them speak heaven and Christ and glory calme a soul-feaver and words of silk and oyle dropped from the clouds cannot command the love-sicknesse of a sad soule Will ye look to heaven while your sight faile and weep out two eys while Christs time come you cannot find ease for a broken spirit when Christ breaketh can Angels make whole The conscience is a hell-feaver the comforter is gone can you wiâ—h a nodde bring the physitian back againe can golden words charme and calme a feaver of hell can you with all the love-waters on earth quench a coale of fire that came from heaven Send up to heaven a Mandate against the decree and dispensation of God if you can if the gates of death can open to thee or if thou hast seâ—ne the doores of the shaddow of death or can doe such great works of creation as to lay the corner-stone of the earth or hang the world on nothing which Iob could not doe chap. 37. chap. 38. But who can command soule-furies onely onely Christ. The soule is downe amongst the dead wandering from one grave to another Can you make a dead Spirit a Gospel-harp to play on of the springs of Zion the songs of the holy Ghost Christ can doe it Can you cry and finde obedience to your call O North O South winde blow upon the Garden Christ hath his owne winde at command hee is master of his owne mercies Can you prophecie to the winde to come and breathe on dead bones Christ onely can Can you breathe life soule and five senses on a coffin could you make way for breathing in the narrow and deep grave when clods of clay closeth the passage of the nostrils Christ can Isai. 26.19 Thy dead men shall live together with my body they shall arise awake and sing ye that dwell in dust for thy dew is as the dew of herbs and the earth shall cast out the dead Can you draw the virgins after the strong and delitioâ—s smell of the ointments of Christ but if he draw the virgings â—unne after his love Cant. 1.3 Christ indictes warre are you a creator to make peace he cryes Hell and wrath can you speak joy and consolation are you an anti-creator to undoe what Christ does Christ commandeth fury against a people or person can men can angels can heaven countermand Position 3. The Lords suspending of his grace cometh under a twofold consideration 1. As the Lord denyeth it to his own children 2. As to wicked men also As he witholdeth grace especially actuall and predeterminating It falleth under a threefold respect 1. As it is a work of the free and good pleasure and Soveraignty of God 2. As it is a punishment of former sinnes 3. As from it resulteth our sinne even as the night hath its being from the absence of the Sunne Death from the removall of life 4. The Lords denyall of Grace is seene most eminently in two cases 1. In the parting asunder of the two decrees of election and reprobation 2. In Gods with drawing of himselfe and his assistance in the case of â—â—ying the Saints In the former the Lord has put forth his soveraigntie in his two excellentest creatures Angels and men if wee make any cause in the free-will of Angels I speak of a separating and discriminating cause whâ— some Angels did stand and never sinne some fall and become divels wee must deny freedom of Gods grace in the predestination of Angels now the Scripture calleth them Elect Angels how then came it that they fell not from fre-will No Angels are made of God and for God and to God then by the Apostles reason they could not give first to God to ingage the Almighty to a recompence they could not first set their free-will to work their owne standing in Court before God did with his grace separate them from Angels that fell Rom. 11.36 Esai 40.13 2. Make an election of Angels as the Scripture doth when some are called Elect Angels and some not then it must bee an Election of grace an election of works it cannot be because Angels must glory in the Lord that they stand when others fell Rom 4.2 as men do Proverb 16.4 Ier. 9.23.24 2 Cor. 10.17 Rom. 11. â—6 for no creature Angels or Men can glory in his sight for Angels are for him and of him as their last end and first Authour Rom. 11.36 then they gave not first to God to ingage the Lord in their debt vesr. 35. for if so then glory should be to the Angels but now upon this ground that none can ingage the Lord in their debt Paul vesr. 36 saith to him be glory for ever because none can give to him first and all are for him and of him then so are Angels 3. Angels are associated in the Element and orbe of free grace to move as men with graces wings to fly over the Lake prepared for the divel and his Angels whereas others fell in otherwise Christ the Lord Treasurer of free grace cannot bee the head of Angels Col. 2.9 as of men Col. 1.8 Ephes. 1.20.21.22 23. for as art not nature can prevent a dangerous feaver by drawing blood or some other way even as the same art can recover a sick man out of a feaver whereas another sick of that same disease yet wanting the helpe of art dieth So the same free grace in nature speece and kinde not free will hindeâ—â—â— the elected Angels to fall where as by constitution of naâ—uâ—e and mutabilitie being discended of that first common poâ—r 〈◊〉 â—ase house the first spring of all the creation of God meere and simple Nothing the mother of change and of all defects naturall and morall in every the most excellent creature thâ—y were as an humorous grosse body in which the vessells are full and in a neerest propension to the same feaver that devils fell into even to the ill of the second death if the grace of God had not prevented them 2. In men God has declared the deep Soveraignty and dominion of free grace in calling effectually one man Iaakob not Esau Peter not Iudas in having mercy in time on whom hee will and hardening whom hee will I humbly provoke all Arminians all Libertines who dash themselves the contrary way against the same stone to show a reason why one obeyeth and actively joyneth with the draught and pull of the right arme of Iesus Christ Ioh. 12.32 and his father
Ioh. 6.44 and another refuseth and actively and wilfully withdraweth from the call of God if the omnipotency of never enough praised grace bee not the cause the adequate highest and principall cause I deny not but corrupt and rebellious will is the inferiour culpable and onely culpable and morall cause why Judas denyeth obedience to the holy call of Christ. It is a sweet contemplation that Angels and Men sing the same song and Psalme of free grace in heaven to the Lamb to him that sitteth on the Throne and a question it is if a more ingaging and obliging way to free grace could be devised then that as many as are in the glorified Troops and triumphing armies in heaven clothed in white should bee also the sworne subjects and the eternall debtors of the freest grace of him who is the high Lord Redeemer and head of Angels and Men. But in the engagement it selfe of the winde of the Spirit for the tryall of the Saints there is great ground of admiration as 1. the blowing of the soft and pleasant breathings of the South-winde of free-grace lying under the only work of soveraignty when and where and in the measure the Lord pleaseth is a high and deep expression of the freedome of grace for in one and the same prayer the like by proportion may bee said of the acts of faith love patience hope we often begin to pray with sad and fleshly complaints of unbeliefe as is evident in many Psalms and Prayers of the Saints in Scripture Jeremy Lament 3. of Iob of David yet going on the breathings of thâ— holy Ghost will fill the sailes and he returneth therefore this is a ground yea a demonstration to me then when I finde no motion of the holy Ghost no spirituall disposition but meere deadnesse I am not to abstaine from praying because I finde the Spirit not acting nor stirring in me as Antinomians say but 1. I am to act and doe though the principle of motion be naturall as if the first stroak on flint make not fire we are to strike againe and againe and if the fire blowing of the bellows kindle not the sticks let us be doing and the Lord will be with us A kindling and a flame may come from heaven say that the Lord were wanting to me in a dead and low ebbe he will not once roll about the sight of his eye nor let out one blast or stirring of aire and winde of the Spirit toward me yet my deadnesse is my sin and freeth not me from an obligation to pray and to seek to God the doore is fast bolted shall I not therefore knock accesse is denyed and the Lord in angâ—r shuteth out my prayer Lam. 3.8 May not I look and sigh and groane toward his holy Temple deadnesse is not the Lords revealed will forbidding me to pray because I am dead and indisposed 2. Deadnesse and indisposition is a sinne then must we confesse to God and tell the Lord when we are indisposed to pray that we cannot pray and let the dead and the blind but bow his knee and lay a dead Spirit and naked wretched soul a paire of blinde eyes before God for we are commanded to confesse this to God as may be gathered from Revel 3.17 1 Joh. 1.9 Prov. 28.13 Psal. 32.5 3. We are expresly commanded in the day of trouble and of our temptation to pray and seek help from God under our temptations Psal. 50.15 Matth. 6.13 1 Thess. 5.17 As the Saints have done Psal. 18.6 Psal. 34.6 Psal. 61.2 2 Cor. 12 ver 7.8.9 If then wee judge the no breathing of the holy Ghost a temptation and a cause of humiliation as it is and the Saints doe judge it then are we to pray though most indisposed why doth David complain that he was as a bottle in the smoak and pray so often that God would quicken him if under a dead disposition we were not to pray 4. If often the Saints beginning to pray doe speak words of unbeliefe and from a principle of nature and if words flowing from the deadnesse and misgivings and rovings of the flâ—sh interwoven in with the spirituall and heavenly ravishments of the Spirit of grace and supplication in one and the same complaint and prayer to God as Psal. 38. Psal. 102. Psal. 77. Psal. 88. Lament 3. Ier. 20. Job 8. ch 16. ch 19. and in many other passages where the Spirit and the flesh have Dialogues and Speeches by turnes and by course then may and ought the Saints to pray under deadnesse and do as much as theiâ— present indisposition can permit them and the Spirit is seene to come and blow not by obligation of Covenant or promise on Gods part as Iesuites and Arminians with Pelagians have taught but in his ordinary free practises of grace as Philip was commanded to come and preach Christ to the Eunuch while he was reading the Book of the Prophet Esay not because he was reading Scripture or because such a promise is made to these who read Scripture as the Angels revealed the glad tydings of the birth of Christ while the shepheards were attending their flocks in the field not because they were so doing as if a promise of the Gospel bâ—longed to men bâ—cause they wait one their calling and Annanias is sent to preach Christ to Saul and open his eyes while he was praying not because he was praying but of meer free-grace which moveth in this ordâ—nary current and sphere of free love congâ—uously to the Lords freely intended end to save his people even as the Lord joyneth his influence and blessing to give bread and a Harvest to the sower Esay 55. yet not that he hath tyed himself by promise to give a good Harvest to every industrious husbandman yet this ordinary practise of Grace with the Commandement of God is enough to set us on work to pray to believe to acts of love to Christ in the saddest and deadest times 5. It should be no sinfull omission in us not to pray when the Spirit stirreth us not if our deadnesse should free us from all sin because we cannot run when the Bridegroome doth nâ—t draw Christs drawing goeth along with the secret decree of Election but is not to us a signification of the Lords revealed will that we should not follow Christ when he suspendeth the influence of his drawing power 6. Now as in nature men may so dare the Almighty in his face that God in juâ—tice may deny his influence to naturall causes as when malice opposeth the Spirit of God in the Prophet of God that the Lord refuseth to concurre with the oyle in Iereboams whithered aâ—m that he cannot pull it in againe to him 2. When the Lord is put to a contest with false god's to work a miracle as in his refusing to concurre with the fire in burning the three children for in all causes naturall or morall or whatever they be God has a negative
voyce and more 3. When the axe or the saw boasteth it selfe against him that lifted it the Lord may use his liberty So to come to the second consideration when Peter proudly trusteth in himselfe I will dye with thee ere I deny thee the Lord to punish his pride must deny his assisting grace when Peter is tempred that he may know that natuâ—e is a sâ—rry undertaker that the man rideth to heaven on a whithered reed who aymeth to climbe that up-hill-city one his own flesâ—y and clay strength and God to show a black spot on a faire face in heaven will have it said there standeth David before the Throne who once committed adultâ—ry and to cover the shame of it from men killed most treacherously an innocent godly man God here out of the ashes of our sin will have a rose of free grace that filleth the foure corners of heaven with its smell to grow green up in the higher Paradise for a summer of eternity and will have no Tenants in heaven but the free-holders of grace it is a question wâ—ithâ—r there be more grace or more glory in heaven for the crown of glory is a crown of grace that vaâ—ie sea of the redemption of grace issued from under our sâ—nfull falls 7. Yea upon this reasonlesse and fleshly ground if we may omit prayâ—ng and so believing loving repenting mortifying our lusts when the Spirit stirres us not to these acts and say if God will suffer me to sinne let him see to it then upon the same ground all the justified Saints I should think them Devils not Saints might sin muâ—ther blaspheme whore oppresse commit Sodomy Incest as Lot deny Jâ—sus Chrâ—st as Peter did and say as wâ— are not to pray nor obliged to a constant course in prayer when Christ draweth not and when the Spirit moveth us not as Antimonians say with Mr Crispe and others error 49. pag. 9.10 Rise Reign so neither are we to abstaine from murther denying of Christ blasphemy Sodomy when the spirit of Christ draweth us not and moveth stirreth not our soule to abstinency and a holy feare and circumspection that we commit not such abominations and Peter might say I am not obliged to a constant course of confessing Christ before men unlesse the Spirit stirre me thereunto and David or any Saint might say If the Lord will suffer me to murther the innocent let him see to it for the Lords drawing and the Spirits stâ—â—â—ing is as necessary in a holy eschewing of sinnes â—f commission as in sins of omission and by as great and an every way equall necessity if the Lord withdraw himself and the Spirit stirre not we must fâ—llâ—n such abominations when tempted by Sathan and the flâ—sh as in the sins of sinfull omitting of praying praysing believing when the Spirit stirres us not thereunto but the truth is this necessity can neithâ—r lay the blame on the holy spotlesse dispensation of God nor free us from guiltinesse because between Gods withdrawing influence and the sin there doth interveen an obliging Law that forbids sin and our free-wâ—ll and reason acting the sin freely But we are commanded 2 Tim. 1.6 To stirre up the grace of God in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s on allusion to the Priests who were to keep in the fire that came from heaven grace is resembled to fire under ashes which with blowing of bellowes is made to revive and burn again it is the Prophets complaint Esa. 64. â— There is none that calleth upon thy name or stirres up himselfe to lay hold on thee the habit of grace may be warmed â—lown upon and kindled that as fire makes fire so grace may put forth it self in acts of grace and the seed of God in the Saints 1 Joh. 2.9 may bring forth births like it selfe motion here produceth heat Object But the actuall predetermination of grace is not in your hand and without this acts of praying and believing are unpossible to me Answ. If this were a sufficient reason then all works of nature whatever the creature doth were unpossible for the plow-man should not goe to till sow and reape because without the blessing of the common and naturall influence of the first cause he could do none of these things 2. Because the Saints know not the counsell and minde of God in his decree of joyning of his supernaturall influence or his suspending of the same to this or this act of praying beleeving hoping loving of Christ c. Therefore upon all occasions the Saints what ever be their present deadnesse and indisposition are to pray beleeve and to stirre up themselves to lay hold on God 1. Because as in naturall and morall actions men are not to neglect plowing earing journeying eating drinking sleeping buying and selling upon this ground because they are ignorant whether in the work the Lord shall be pleased to joyne his influence as the first cause without whom all inferiour causes can doe nothing So are not the Saints to neglect to pray because they are dead and indisposed upon the ground of their doubting and not knowing whether the Lord of grace will be pleased to adde his actuall assistance of grace to worke in them to will and to doe for the Lord may be pleased to adde his supernaturall influence in a moment his winde bloweth when it listeth his grace moveth swiftly when and where he pleaseth our good disposition is neither rule condition worke nor hire to move him to work 2. It is all one as if we willfully neglected to pray and resisted the predeterminating grace of God when wee know not whether the Lord shall deny his influence or no Yet we disobey the Lord commanding and so obliging us to pray for as if wee had his influence at our elbow attending us so wee are to pray and set to work yea our voluntarie refusing to pray wee onely conjecturing evil of God and of his free grace without ground must come from sinnefull wickednesse not from impotency and weaknesse for who told you that Christ would bee wanting in his influence You knew it not from any word of God and shall you fancie a jealousy against Christs love without any warrant even as a servant commanded to lift a burthen upon a sluggishnesse should say It came thither in a Cart and two horses when hee would never move an arme to take a tryall what he could doe though the burthen were above his strength when he will not doe as much as he can his disobedience is wilfull Therefore wee may say if wee speake of a voluntary willfull and groundlesse forsaking of God in order of time we first forsâ—ke God ere hee desert us but in order of nature God first forsaketh us that is he withdraweth his heavenly influence from us but so as before and after the act of withdrawing wee are willing that God should withdraw and be gone for we love in all the acts of sinning to havâ— a world
of our own 3. Wee are to beleeve in the generall we being within the covenant the Lord will keep his promise Deut. â—0 6 And the Lord thy God will circumcise thine heaâ—t and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou mayest live Ezech. 11.19 And I will give them one heart and I will put a new Spirit within you 20. that they may walke in my Statutes Ezech. 36.27 then are we so to set to these duties of waâ—king in the Lords way as wee are to beleeve he will nor deny actuall grace necessary for our perseverance because it is his expresse promise Ier. 31.33.34.35.36 Ier. 32.39 â—0 Esai 59.19 20 21. Esai 54 10.11 Ezech. 36.26.27 1 Ioh 2.1.2 Matth. 16.18 Luk. 2â— 3â—.32 though in acts not fundamentall and simply nâ—cessary for our being in the state of grace the Lord hath reserved a latitude of independent Sovâ—raigntie to act the soule in these and these particular aâ—ts as seemeth good to him that every new breathing of the Spirit of â—esus may bee a new debt and obligation of free grace to Christ. We are absolutely to pâ—ay for the breathings of Christs Spirit to goe aâ—ong wiâ—h us in all the particular acts of a gracious and spirituall walking but we know the Lords absolute good pleasure is his rule hee walks by so here our desires may bee absolute in seeking where the Lord gives upon condition of â—is owne good will nor are our desiâ—es in prayer to bee conformable to Gods decree or free pleasure but to his revealed will Grace is the culours of the inhabitants and citizâ—ns of the house of the lower and higher roomes of the new Ierusalem all the way and all the home the Sainâ—s walk in this white Christ keeps not his Spouse in a close chamber it is not one great act of free grace onely when all were in one day redeemed on the crosse but dayly Christ weareth his Church as a bracelet about his neck as a seal on his heart as his Royall diadem and a crowne of glory on his â—ead as his love-ring on his hand this day grace to morrow new and fresh supply of grace the next houre grace hee has strowed all the way to heaven with new grace every day new wine new Spiknard new peâ—fume new ointments When will Christ grow old and gray-haired Never Will his heart evâ—r grow cold of love No Will hee tyre of love will he weare out of delight in the Spouse that lyeth for eternity betweene his breasts No no The love of â—hrist is alwaies greenâ— as young-like as fair and white today as from eternity this rose is not altered a whit Who knowes how grace and love in Christs breast solaced themselves in these infinite revolutions of ages before the creation how Christs heart was cheering it selfe and rejoycing to have the first day of the creation dawning that he might enjoy the love of the sonnes of men not then created Proverb 8 3â—.31 as if grace and love had thought long to finde a channell with wide banks to flow in as if Christ having infinite love within him in that long long age to borrow that expression should say when shall time begin and sinfull men and my mysticall body and desired spouse my Church have being in the world that I may out that grâ—ce on her I have love within me and lying beside me I rejoyce to have a lover as if grace in Chriâ—t hâ—d been in too naâ—row banks in the inâ—â—nite acts of the infinite minde of God and the heart of Christ and longed to have Men and Angels to give a vent to his love And that long avum the ages that were before the world was brought it green to us that long long endlesse and vast duration when time shall bee no more cannot make Christs love change the colour or grow lesse or root one Saint out of his heart When God leaveth off to bee God â—râ—ce will leave off to bee Grace Make Christ repent of Grace if you can as Christ has washen his Spouse and in regard of the guilt of sin has made her all fair and spotlesse so doth he dayly lick and purge and cleanse her in regard of the inherent bâ—ot while shee bee faire as the Sunne and all a new heaven Asser. 7. In the third consideration from this suspension of divine influence cometh our sinne as a necessary consequent and result yet so as the Lords suspension and our transgression fall both in the bosome of divine providence The Lord knoweth why be withdraweth his grace that we mâ—ght know how weighty a thiâ—g grâ—at heaven is laid upon our poor shoulders and that we would make foule woâ—k out of all wee have received and the flock the second Adam has given is if we had not Christ to stirre the ship to lead the minors to heaven to keepe the inheritance to the little heirs of Christ should evanish to nothing Poâ—tion 9. If wee consider the Lords denyall of Christ from wicked men they câ—nnot turne to God but that impotency lay in the womb of will it is not weaknesse onely but also wilfulnesse Matth. 23. verse 37. I would have gathered you saith Christ yee would not Ioh. 5.6 Christ saith to the sick man wilt thou bee made whole Then there was a stop in his will as well as in his weaknesse er 44.16 As for the word that thou hast spoken to us in the Name of the Lord we will not heaâ—ken to thee 2. Love and delight to do ill is from the strength and marrow of the will not from weaknes only the seruant that would not leave his master because he loved him is a slave for ever through love to slavery rather then through impotency to bee free In those that dâ—light to doe eâ—il Will hath a strong influence in the evil they doe every sinner esteemes his prison of hell a heaven hiâ— fetters of sinne on his legs as a gold chain about his neck 3. It is a journey of a hundreth miles to Christ it is unpossible to the naturall man to compasse it yet he may walk two of these hundreth miles though not as a part of the way he will not so much as cast a sad look after Christ the will not bestow one sigh after Christ nor know his own weaknesse nor dâ—spair of his own hability nor lie at the water-side and câ—y Lord Iesus come carry me over he positively hates Christ were it possible that the unrenewed man had the two eyes of a renewed man to see the beauty and high excellenâ—y of Iesus though he had still his own lame legs he would weep out his eyes for a Chariot to carry him to Christ hee would send sad love-challenges after Christ could these that ' are scortched in hell-fire and hear the howling of their fellow prisoners and see the ugly Devils the bloody Scorpions with which
that die in the Lord that they may rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the travellers may over-rest or exceedingly breath and refresh or comfort themselves after much toyle and sweating in the way therefore is death 2 Tim. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unfolding of the net or of the tent that the man may goe out or a taking up the burthen and laying it down in another Inne or a loosing the cabels of ships to saile or an untying of cords of a tabernacle to goe to a choycer place Vse 2. From Christs dying we learn to die to sinne and live to him that dyed for us 1 Pet. 2.24 Rom. 6.2 6. 2 Cor. 5.15 Mortification to this goodly and God-like Idoll the World is a speciall lesson of the death of Christ Gal. 6.14 It is a great distance and many miles about and off the roade-way to heaven to goe through such a thorny thick and bushy-wood of honours riches pleasures wordly it s a shorter and easier way to stand at a distance from the silken and golden creature and despise the fairest created excellencies that fill both sides of the Sun Antinomians would have us rest satisfied with a morall mortification in the brim of the imagination to believe that Christ dying mortified sinne and the body thereof on the Crosse and there is an end and that wee are obliged by no command no precept no law to a personall mortifying of our lusts to walk in new obedience and that all that we doe is arbitrary and free to us comming on us by the immediate Spirits impulsion for Christ works in the Regenerate as in these that are dead not as in these that are alive and that after conversion we are altogether dead to spirituall acts say they contrary to 1 Cor. 15.10 Phil. 2.13 Rom. 6.11 Gal. 2.20 1 Pet. 2.5.24 And that it is the efficacy of Christs death to kill all activity in his members that he might act all in all Yea and that there is not any command in the Gospel all is but promises Christ is obliged to doe all in us and if he suffer us to sin let him see to his own honour Yea to act by vertue of or in obedience to a command is a Law-way and we have nothing to doe with the Law But the Gospel teacheth us a reall and personall mortification and that we are to be holy as he is holy perfect as he is perfect that is a new-covenant command Gen. 17.1 That we should walk before him and be perfect that we should walk after the Lord Deut. 13.4 walk in all his wayes Deut. 5.33 take diligent heed to walk in his way Iosh. 22.5 Psal. 119.93 Prov. 2.7.20 Isa. 2.3 walk in the steps of that faith of our Father Abraham Rom. 4.12 according to this rule of the Gospel Gal. 6.16 and worthy of the vocation Eph. 4.1 worthy of the Lord Col. 1.10 in light 1 â—oh 1.7 even as he walked 1 Ioh. 2.6 after his commandements 2 Ioh. 6. honestly as in the day Rom. 13.13 in love Ephes. 5.2 as children of the light v. 8. as we have received Christ Col. 2.6 in wisdome ver 4.5 as wise men Ephes. 5.15 And the Gospel forbids and condemns walking as the Gentiles doe in the vanity of the minde having the understanding darkned being alienated from the life of God but observe by Antinomians fleshly doctrine no Gospel command under paine of eternall death bee it a command of believing in him that justifieth the sinner or of holy walking as a fruit and witnesse of our faith and justification obligeth these that are in Christ as if in regard of any Scripturall command of law or Gospel we might live as we list and follow the inspiration and leading of a lawlesse spirit separated from all word either Law or Gospel either commanding or conditionally promising or threatning We are not so to live after flesh in lasciviousnesse lusts excesse of wine revellings banquetings and abominable Idolatries 1 Pet. 4.3 not after the flesh 2 Pet. 2.10 Rom. 8.13 If yee live after ths flesh yee shall diâ— There is a Gospel threatning as a promise of life yea the armes colours the badge of Gospel grace is to deny ungodlinesse Tit. 2.11 Not to walk in darknesse nor hate our brother 1 Ioh. 2.8.9 for this is the new commandement and that the Gospel has commandements is cleare Math. 15.3 Ioh. 15.12 Rom. 16.6 Eph. 6.2 1 Tim. 1.1 The holy commandement 2 Pet. 2.21 1 â—oh 3.23 Rev. 22.14 Prov. 2.1 Ioh. 14.21 1 Thes. 4.2 1 Ioh. 2.4 3 2â— And he that keepeth his Commaadements dwels in him and he in him Ioh. 14.15 If ye love me keep my Commandements Math. 5.3 4 5 6 7 8 9.20 21 22 24. Math. 7.1.2 3 c. Vse 3. We have rich consolation from the Article of Christs dying the sinners debts are paid his band and the hand-writting of bloud and eternall vengeance is cancelled and taken out of the way the gates of the pâ—ison broken and the prisoners brought out by the bloud of the everlasting Covenant 1 Pet. 2.24 with his stripes we are healed Esai 53.5 The chastisement of our peaces or treaties of peace as the word beares were upon him and with his stripes we are healed Thâ— word of stripe in either languages is a mark of a wound where blood and humours are neighboured together it leads us to this that the only medicine of sick and dead sinners was that which is sicknesse paine swellings from nailes in hands and feet to Iesus Christ. Christ the Physitians paine was our case his wounds the healing and coverâ—ng of our wounds with his skinne and his death the life of sinners to visit the sick and help him at his bed side with consell and art is favour but its physick of grace not of nature that the Physitian should be the sick man the pained the groaning and dying Patientâ— and lye down in his bed and make his life and blood and medicine to cure our diseases and wounds In a Law-challenge the believer is so freed from eternall wrath that if Satan and conscience say Thou art a sinner and under the curse of the Law he can say its true I am a sinner but I was hanged on a tree and dyed and was made a curse in my head and Law-surety Christ and his payment and suffering is my payment and suffering Vse 4. Sinne is a sad debt the Law is a severe craveâ— 1. It s pastime to a foole to sinne it is no pastime nor sport to Christ to satisfie for sinne 2. There is as much justice and vengeance in the Gospel as in the Law the Gospel-suffering for our sin was as salt and sowre to Christ as the Law vengeance would have been to us The Lord never minded that any should beare sinne either by acting or suffering gratis and at an easie rate 3. Will yee not read bloudy justice persuing sinne on
this end ver 4. that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Henâ—e I argue these that ought to fulfill the righteousnesse of the Law by walking after the Spirit and mortifying the deeds of the flesh are not freed from the Law as a rule of rightâ—ousnesse but are obliged by vertue of command to this rule for Paul proveth that there is a commanding power enjoyning rightous walking above us even when we are led by the Spirit 1. Because wee are obliged to minde the things of the Spirit not of the flesh ver 5. 2. To be spiritually minded is life as to be carnally minded is death eternall ver 6. 3. We are to be subject to the Law then we must be spiritually not carnally minded for the carnall minde cannot come under such subjection ver 7. 4. We are to please God in our walking then wee cannot walk in the flesh ver 8. 5. Because we are dead to sinne v. 9.10 We are not debters nor owe we to the flesh any service v. 10. But sure by a commandement we owe service to Christ againe the Apostle Gal. 5. treating of that common place of Christian liberty especially moveth the Antinomian doubt and saith ver 13. Christian liberty is not licentiousnesse nor an occasion to the flesh and commandeth that we serve on another in love ver 13. Now here was a fit place if Paul had been an Antinomian to say but ye are freed from the Law as a rule of righteousnesse and if I command you to love one another I bring you back to bondage againe I clap you up in goale againe and deliver you to your old keeper no saith he But 1. this is Liberty to serve one anotâ—er in love and it s an Evangelâ—ck fulfilling of the law for all the Law saith he ver 14. is fulfilled in this one word thou shalt love thy neighbour as thy selfe and ver 16. There is an expresse command walk in the Spirit and ver 18. It might be said then we may live as we list we are free from all Lords its true saith the Apostle ver 18. yee are not under the Law to condemne you but yet yee are not lawlesse yee must be led by the Spirit and ver 19. flie the woâ—ks of the flesh ver 19. such as adultery fornication c. now the law expresly forbiddeth the works of the flesh And Rom. 7. the very Antinomian doctrine is obviated for ver 6. But now we are delivered from the Law O then might some say then we are free men he answers not so we are delivered from the Law that wee should serve God in a Spirituall manner But againe ver 7. Paul proponeth the speciall objection of the Carnall Libertine if we be freed from the Law what shall we say then is the Law sinne this doubt ariseth both from ver 5. ver 6. ver 5. he said the motions of sinne that were by the Law did work in our members sinfull motions he inferres then it may appeare to some that the Law is a factor and agâ—nt for sinne is the Law sinne bâ— way of solliciâ—ation ver 6. Wee are not under the Law then it would appeare that the remâ—ved Law is not a dispensâ—tion to sinne and so the law is sinne if we be freed from it we may sinne Paul saith the Law is not so removed and dead but tâ—ere is a good and holy â—se of the law it remaineth as a rule of righteousnesse touching what we should flie and what we should follow thus the law is neither a factor for sinne nor a dispensation to sinne because it discovereth and forbiddeth sinne for saith he I had not known lust to be sinne but by the Law and this the Antinomiâ—n now moveth we are freed from the law being once justified what ever we doe it is not against a law nor a rule for we are under no law as a rule and what we doe though to our sense and feeling it be adultery and a debt agâ—inst the seventh command yet truly in the sight of God it is no more sinne then any thing Christ doth is sinne we are as cleane of it ere we commit it as Christ or the glorified Spirits in heaven and therefore the law gives us a dispensation to doe these things being justified which the unjustified cannot doe but they must in doing it sinne because the unjustified man is under the law as a rule of justice which we are not under and so we have a dispensation and an anâ—idated one to sinne before hand but because we are under no rule of righteousnesse it is to us no sinne Take two servants the master commandeth one of them eat all fruit of the garden but I forbid you the fellow servant under a paine eat not of this tree in the east end of the garden to the other he giveth no such charge or command the former servant eating of the tree in the east transgresseth not his masters command because he is under no law forbidding the other cating of that same tree is a transgressor because he is under a forbidding command so here if the justified be not under the tenne Commandements as a rule of life though they swerve from all the tenne yet they sinne not for Saltmarsh saith where there is no law there is no sinne Mr Towne saith Although the Spirit bring forth in the Saints the fruits of holinesse according to the law Gal. 5.22 Ephes. 5.9 Yet without Christ we can doe nothing unlesse as the imp or branch we suck and derive life and sap from him which is the Spirit of faith what if it be affirmed even in true sanctification the law of works is a meere passive thing as the Kings high way which a Christian freely walketh in you have not a face to deny it Psal. 119.31 Answ. If the Spirit of Grace bring forth in the Saints fruits of holinesse according to the law then is the law to the Saints a rule of their walking which the Antinomians deny It s true It may be the law to the holy Spirit in his person acting immediately in the Saints is passive for the law cannot work on the holy Spirit but that the â—aints are meere patients and blocks in all their holy walking is grosse Libâ—rtinisâ—e and maketh God the Author of sin as before is said and this way also the Saints are freed from the Gospel and the command of faith and all the promises no lesse then from the law because neither law nor Gospel can be a rule to the person of the holy Ghost in his immediate actions the Spirit is free in his operations and subjecteth both law and Gospel to his gracious breathings but is subject to none 2. Mr. Towne and Antinomians would lay upon Protestant Divines that they teach the Saints may walk in holines without the grace of Christ because they will have the Saints under
to accept any thing which is not first perfect seeing that perfection and absolutenesse is the ground of acceptance both of our persons and performances yee must make both the tree and the fruit perfectly good before God 2. What God saith he hath manifested to be detestable and accursed that he cannot accept but hee hath manifested by scripture that what ever is not absolutely perfect is detestable and accursed Gal. 3.10 Hab. 1.13 Rom. 1.18 The proposition is grounded on the immutablenesse of Gods nature who cannot deny himselfe Iam. 1.18 and his exact justice who will not suffer the losse of the least title of his righteousnesse Mat. 5.18 God is no respecter of persons his Law inviolable and can suffer no abatement Answ. God in justification accounts us righteous in Christ and positively guiltlesse as freed from obligation to eternall wrath and cloathed with Christs righteousnesse but hee accounts not us non-sinnets and free from indwelling sâ—nne that should be an unjust account for wee are not so but God accounteth our works perfect only negatively that is such they are before God as he will not enter in judgement with us for them but graciously pardoneth the sinnes of thâ—se works but God doth not account these works positively worthy of life eternall even in Christ as he accounteth our persons far lesse doth he judge them meritorious hence there is a twofold accâ—eptation one of Good will to our persons in Christ that is that Good will of free election by which he renderâ—â—h us accepted in his beloved there is another acceptance of complacencie according to which God is said to love and reward our good works even to a cup of cold water Ioh. 14.21.23 Matth. 10.42 2. Thess. 1.7 Heb. 6.10 and that of free-grace they are called perfect as perfection is opposed to hypocriticall but not perfect simply Phil. 3.12 but the acceptance of our works in Christ is an acceptance inferior to the acceptance of our persons in justification hence God takes pleasure in thâ—se that feare him because they feare him not as though his love quoad affectum in it selfe had a cause in the creature or can wax or encrease or can admit of a change but because he bestoweth the fruits of his love out of free-grace and a gratious promise to our sincere walking and this is rather the fruit of his love amor quoad effectum then Gods love it selfe all this proceedeth from a grosse mistake of the nature of justification I answer 2. to that That which is inchoat sinfully defective and imcompleat that the righteous and unchangeable God cannot account perfect and compleat or that which is sinfully defective or that which is sinfull God cannot account not sinfull It is true it were an erroneous and unjust account now the proposition is true but the assumption most false the good works of the regenerate and justified are sinfull But Gods accounting of them perfect putteth no contradiction on them to account them not sinfull God accounts not Davids adultery to bee an act of chastity This is the Papists argument against the imputed righteousnesse of Christ which Antinomians being utterly ignorant of the nature of justification bring against us the other part of the distinction is That which is sinfull and defective in it selfe and inherently or really and physically that God cannot account perfect that is God cannot account it and the doer legally free from obligation to eternall wrath for the satisfaction of another the surety of sinners who has payd and suffered for it that is most false and should destroy the Protestant justification when we say God accounteth the good works of believers good and perfect so as the imperfection and sinne of them is removed we meane not by removing of the sinne of these works the totall annihilation of sinne in its essence root and branch it dwelleth in us in its compleat essence while we are here Rom. 7.17.23 Prov. 20.9 1 Ioh. 1.8.10 only the dominion by sanctification is abated and the guilt or obligation to eternall wrath is removed in justification and this Argument may well be retorted Who ever is a sinner the righteous and immutable God whose judgâ—ment is acâ—ording to verity and cannot suffer the losse of the least titlâ— of his righteousnesse Matth. 5.18 cannot esteeme him just and perfectly righteous But all men even the regenerate are sinners No answer no distinction can be accommodated to this Argument which may not be applyed to their argument for God is no lesse just righteous immutable true no respecter of persons and his Law inviolable in his accounting of persons righteous and perfect then in accounting of works righteous and perfect Now that the fruits and the tree are both good and simply perfect and all the works of the justified perfect in Christ is a point of new divinity very contrary first to Scripture which saith Iam. 3.2 in many things we offend all 1 Ioh. 1.8 If we say wee have no sinne we deceive our selves ver 10. If we say we have not sinned we make him a lyar and his word is not in us Antinomians say Iohn speaking of a mixt multitude is to bee meant to speak of the unregenerate mixed with the justified Answ. 1. Iohn takes in himselfe 2. He speaketh of such as confesse their sinnes and are pardoned ver 9. 2 of such as have an Advocate in heaven if they sinne chap. 2.1 and these are the justified and regenerate and Prov. 20.9 Who can say I have made my heart cleane I am pure from my sinne hee speaks not there of a mixed multitude but sendeth a Law-defiance to all mankinde justified or not justified yea Eccles. 7.20 There is not a just man on earth that doth good and sinneth no these words are so wisely framed that they exclude not the justified in Christ who undoubtly do good but they do not so good saith Salomon but they sinne so Paul complaineth of sinne dwelling in him Rom. 7. 2 Sinne originall after justification to Antinomians must be no sinne as to Papists its no sinne after baptisme 3 If our works bee perfect in the sight of God then wee may be justified by our works for Antinomians say if Christ esteeme our works perfect he may account us righteous for them and we may bee said to be justified both by works and by grace because its free grace that the Lord accounts our works Righteous 4 Wee constantly deny that Christ by his death hath given to our good works a power of meriting heaven but if God in Christ count then simply perfect there is no reason to deny this because our works are simply perfect by Antinomians way this is more Pharisaicall then Popish justification FINIS Psâ—â— 53 8. Town asser of 〈◊〉 pag. 76 77.78 Eaton Honey combe of justifiâ—atiâ—n ca 11 pag. 338.339.340.341 c. Saltmarsh Free grace pag. 140. Luther in an Epistle to D. Guttel against the Antinomians Zach. 13.7 Opening of the words It s
non-jâ—stifâ—catioâ— Protestants make mortification and repentance some other thiâ—g then Faith Townes asser of grace pag. 32. Regeneration and justification not one as Antinomians teach No assurance can flow from acts of sanctification performed by our good nature The Antinomâ—an Mortification a delusion How we see righteousnesse in our selves a Rise reigne er 7. pa 2. b Rise reigne er 15. pag. 3. Holinesse and mortification inherent in us Rise reigne er 17. pag 4. (d) Rise reigne er 77 pag. 15. Antinomians deny all inherent holinesse to be in us How we are to see grace in our selves Nothingnâ—sse in our selves heighteneth the price of Christ. How Ministers are to deale with troubled soules Christ more to be chosen then the comforts and peace that results from duties Vnder soule-trouble we are to doe but not to rest and 〈◊〉 in what wee doe Love-Iealousies under desentiâ—n Desertions have a time Christ recompences his absence with doubled smilings Saltmarsh Free Grace c. â— pag. â—8 Works of sanctification though polluted with sinne may bottome assurance We doe not at all times know that we beleeve a Saltmarsh ibid. 84. There is need of the aâ—â—uall influâ—nce of grace to the reflâ—ct knowledge of ouâ— faith and spirituall condition The witnessing of â—anctification sometime darke Duties performed in faith not contrary to free Grace The difficulty of aâ—taiâ—iâ—g comfort when God deserteth Sense of Christ's absence cannot be out-reasâ—ned Wee may 〈◊〉 argue a troubled soule All in glory farre short of what they owe to Christ. God cannot â—e quarrelled in deserting Wee cannot beare fulnesse of glory in this life Longings after Christ strongest in absence When the soul is in laâ—guishiâ—g dispâ—sition after Chrisâ— its fittest to pray him home againe Christs love not lordly The Lords joyfull returne after desertion How neare Christ is in desertion Christ pardoneth love-errors and can hardy punish them Saltmarsh in hiâ— Free-grace cap. V. pag. 92 93. It is a lie and not a Gospel-secret that none are to question their faith whether it be true or no. We may so far question our faith as to try whether it be true or not We are to beleeve after Christs fashion and order not after our owne Saltmarsh â—6 64 There is nothing in Scripture to prove that the Saints have not doubted of their temptations Beleevers doe doubt whether they beleeve or not under greâ—t temptations (a) Story rise reign er 32 (b) Er. 10. (c) Saltmarsh Free-grace cap. 5. pag. 93. Doubting in beleevers no signe that thâ—y are under the Law Saltmarsh Ibid. pag. 64. Saltmarsh pag 95. Sanctification in it selfe is an infallible signâ— of justification but not ever so to us How acts of sanctification make good that wee beleeve Assurance may flow from othâ—r maâ—ks theâ— the immediate testimony of the Spirit The inward testimony of the Spirit The holy Ghost speaketh by marks of Sanctification How Anâ—iâ—omians compare the evidence from marks of sanctification and that which is from faith together Degrees of freedome of grace Antinomians who deny all preparations before faith must hold that faith â—loweth from naturall principles in us as Pelagiâ—ns of old aid Pag. 95. The broad seal of the Spirit puls no man beyond all hazard of doubting is Libertines dreame a Rise reigne er 42. Saltmarsh 65. Doubting whether the sound beleevers â—aith be true or not is not that unbeleefe that excludeth us out of the eternall rest Ibid. 69. Crisp. Vol. 2. Ser. XV. (b) Rise reigne er 72. (c) Ibid. 73. (d) Er. 75. Scriptures and reasons from thence make good that we know our justification by our sanctification (a) Ser. 15. Vol. 2. Libertines say there be no mâ—rks in the children of God of true sanctification which can difference them from hypocrites Works of sanctification are not doubtsome warrants and evidences of justification (b) Vol. 2. Ser. XV. pag. 434 435 436 437 438 439 440 441 c. Works may prove faith and faith workes to be done in Christ The question mistated by M. Cornwell Whâ—t waâ— Sanctifiâ—â—â—â—on doth evidence Justification Peace from justification and peace from sanctification how different To be â—ssured of righteoâ—snesse and to know that we are in that state are two diffireÌ„t things Cornwell pag. 12. M Cornwell proveth what is not in question Many things are made over to vs by the debt of promise that aâ—e ours ouâ— of free graâ—c also Rise reign aâ—d ruine crâ— Conditionall Gospel-promises argue free grace not debt (b) Rise reign er 62. (c) Rise er 38. Cornwell pag. 15. Cornwell pa. 16.17.18 a Rise er 39. b Er. 9. Gospel-promises are made to acts of Sanctification Antinomians deny all conditionall promises a Rise raigne er â—â— b Er. 38. (c) Er. 30. (d) Er. 69. (e) Er. 37. f Er. â—7 g Er. 2â— h Er. 38. What kind of faith was in Christ. Christ had not saith of justifying the sinner but of justifying his cause How faith of dependencie was in Christ. How the not-seeing of God might stand with the personall union A rare providence that Christ is put to God save me We are not to be discouraged when we are not heard at first Prayers of the Saints not ever heard â—t first and the Reasons We are readier to pray then to praise Christ bottometh his prayers on the sweet relation of a Father Vse Sonnes onely can pray The power of prayer Rise reign ruine â—r 34. Christs sufferings but for an houre Christ suffered â— value what wee should have suffered Whence commeth the dignity of Christs sufferings The more exceâ—lent the life of Christ was the more heavie was the lâ—sse thereof How Christs sufferings were were limited being infinite Our debt of love to Christ eternall Our sufferings short and measured by yards â—weetnâ—ss of love 〈◊〉 Christ measureth by yards and weigheth by ounces all the sufferings of the Saints Vse 3. We are not to weary for length of time under suffering Death soure and blacke to nature and to Christ for sundâ—â— reasonâ— Christ sensible of paine and death as aâ—y man Coelestis ira quos premit miseros faâ—it Humana nullos Gods Anger against Christ. Many edges of words in Christs complaint My God my God why hast thou c. Christs soule-sâ—ffâ—rings most 〈◊〉 how his life was invaded The personaâ—â— union not dissolved in Câ—rists suffering Vse 1. Christ did 〈◊〉 the whole Crosse we but 〈◊〉 bitâ— and 〈◊〉 of it Vse 2. Soules are of great value with God We sell soules at an easie rate How great strong was Christs love God hâ—d one Son he gave him for us Christ had 2. loves â— glories he bestowed them on us Christ overcome with love How death is sweetned to us â—n Christ. Christ repents not of his love to us The fifth article of Christs prayer the Correction Christs will in his suffering subordinate to Gods will Doubts on the contrary removed We are to confâ—rme our will to Gods revealed will as a rule not to his decree
error 57 p. 11. (b) Saltmarsh free grace ch 5. pag. 58. (c) Saltmarsh free-grace c. 5. pag. 71.72 Antinomians 〈…〉 Mr Towâ—e Asser. oâ— grace pag. 71.72.73 Holinesse and morall vertues farre different To adde to Antinomians mortification is to adde to Christs merits Mr Twn asser of grace pag. 72. Queries that Antinâ—miâ—ns can never Answer Divers manifâ—staâ—ions of Christ's deadnesse to the world 1. Christ mindâ—d hâ—aven excâ—edingly in his â—acâ— Christ dead â—â— the gaâ—nâ— aâ—d glory of the world Christ a sad man in the world The vâ—rious dispâ—nsation of Gâ—d in leading some to heaven through sweet some thrâ—ugh sowre The various Tempers of the Saints require that some feast on fatt things and wines and others drink water Christ and the Saints have a sad journey to heaven in regard of afflictions Christ free from lusts so we are not Christ weakest is strong Christ now strong to save his Church Christ minded us much in death All weak and Christ strong The world a weak thing to Chrâ—st Christ strong in the Crosse. Providence 〈◊〉 speâ—iall â—o thâ—ngs most â—â—calleâ—◠〈◊〉 and hâ—â— Câ—â—rch lose noâ—hing by suffâ—â—iâ—g A threefold excâ—llency of working in Christ dying Christ in drawing sinners in his death draweth 1. Lovingly 2. Suffering paine 3. Strongly 4. compleatly 5. Finally dying and drawing What strength of love to draw the weight of so many sinners Christ and all his in his bosome did waâ—le strongly through all the slâ—uds of his suffering Loving and drawing sinners Christs last work in his death-bed What it is to bee lifted up from the earth The Scripture plain The matter of the Scripture deep and high but the Scripture is not obscure as Papists say We accuse the Scripture as hard because it lies not level with our lusts Christs dying and his kinde oâ— death he died 1 Consideration Christs love went to death and beyond it 2 Consideration Christ must love and will to die Christ behoved to take the only strait passe between Earth and Hâ—aven 3 Consideration A wondring in the creatures to see Christ their Creator in death suffer such hardship â— Consider Reason would say Christs body should be pretious as the Sun 5 Consider It is much that Christ should part with the sweatest inheritaâ—ce of a living man his life 6 Consider 7 Consideration including other three Christs death comes undâ—r a three old notion Three ingredients in Christs death which men could not give 1. The Cuâ—se 2. Infinite merit 3 Divine acceptation Foure sad condâ—tions which were in the ransomâ— that Châ—ist gave for sinners 1. Gold for persons may be given in raâ—ome but here person for person must be given In ransome a servant is given for a servant but here a King for a servant Here a King is not served as a King but as a servant Here the person given in ransome â—ust die Death the end of Christs labours and his Sâ—bbath Christs victory in death Câ—rist welcommâ—â—â—to Gâ—d afteâ— his death Comforts against death because Châ—ist dyed Christ had good hap to the Crosse all his life Death perfected Christ. The Crosse kindly to the Saints 1 Tim. 2.12 The Saints out-runne crosses The life we have is lame so long as we want our life hid up with Christ in God Reall Mortificaâ—ion required and the morall mortifcaâ—ion and saâ—ctiâ—ication of Aâ—â—iâ—mians as if â—t were enough that Christ dyed for us and we nâ—kedly to believe that rejected (a) Râ—sâ— râ—igâ— ruiâ—e eâ—ror 14. p. â— (b) Râ—sâ— râ—ign error â— p. 7. (c) Ibid. â—â—savory speecheâ— error 4. pâ—g 19. (d) Ibid. error 33 p. 6. Comfort from remission of 〈◊〉 in Christs deatâ— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blew swelling of a wound or a 〈◊〉 a confluence of humors and blood associated Psal. 38 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sociâ—tus jâ—ncâ—us suit Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— wouâ—d â—rom the râ—â—ing of the skinne and causing a grâ—â—â—nesse and mark appeare to thâ—e eâ—e that it may bee known there is a wound Sin sweet suffering for 〈◊〉 sad and soâ—er to Christ. The three speciall qualities of Christs death 1. Paine 2. Shame 3. A Curse The paine of Christs death and â—he causes of it Many deaths at once on Christ. The lâ—ntnesse and slownesse of death when it s on its jâ—urâ—ey 〈…〉 Christ did suffer many deaths Many lâ—ves tâ—rmâ—natively from Christ on aâ—l the Elect but oâ—e lâ—ve in him subjectâ—viâ—y The sweeter that Christs life was the loâ—â—e of it waâ— the more How Christ was not capable of shamâ— Isa. 53.9 How Christ was capable of shame How shame passively wâ—e in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What tokens of shame were on Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicavit probris aftesiâ— How shame câ—uld conâ—â—st with the dignâ—ty of Christs person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devoveâ— dâ—ris impâ—ccor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an execration verball or reall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—rbo vel â—e â—â—le dixit Iob 3.6 Gen. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—ledicta terra it s ascribed to Cain Gen. 4 1â— Num. 22.6 he shal be cursed thâ—t thou curâ—â—st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspâ—â—â—â—â— is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—ght of no weight 〈◊〉 Deut. 21.23 What sort of curse was on Christ. A morall not a Câ—râ—mâ—niâ—ll curse only on Christ. The 70. rendereth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diâ—honoâ— to count of no price to â—iâ—â—egâ—rd Christ extrinsâ—cally a curse â—ut never hateâ— or abhorred of Gâ—d Christ changed persons and places with sinners Death naturall or violâ—nt the indifferent accidents of death but to die in Christ is all and â—oâ—e the right qualification of well dying Hee that is in Christ lives speaks walks prayes sickens and dies in Christ Vse 2. How many diverse false sences we fancy in our mis-giving humour under the crosse Heaven is fenced with a wood of thorns there is no way to it but through many afflictions The blood not dryed off Christ while he was in heavâ—n How farre we may chuâ—e our own Crosse. The cirâ—umstance that is salâ—est in our â—rosse is dâ—eâ—sed by an inâ—iâ—iâ—elâ— wise decree Three ills in the Crosse we are to deprecate The worlâ—s Hosanna a poor thing and the glory short base low Foure steps of love in Christs being made a curse for us For a Spirit to be a man is a great condiscension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a sinlesse Spirit take on him to be a dying man is more That a Spirit take on him to be as a sinning man is yet more That a happy Spirit take on him to bee a sinner accursed of God is farre more We are not freed from the Law as a rule of righteousnesse We are under the teaching and directing office of the Law Neither Law nor Gospel obligeth a believâ—r to sanctification by the Antinomian way (a) Rise raign error 9. (b) Error 39. By the Antinomian way we are no more under the Gospel then under the Law Antinomians blame close walking with God as Pharisaicall Puritanisme as Prelates did of old The law alone worketh not sanctification nor did we ever teach it How the law restraines men from sin Men naturally are not awed by the Law We are not obliged to personall sanctâ—fication and to walk holy by the Antinomiâ—n Doctrine Mr Towne granteth the Law to bee an eternall and inviolable rule of righteousnesse to all and yet denyeth the believer to be under 〈…〉 The Law leaveth not of to be a rule of righteousnesse because it giveth not grace to obey for then the Gospel should be no rule of faith because it giveth no grace tâ— believe to all that hateth it Every naturall man is under the Law in the Apostles sence Rom. 7. The man under the Law Rom. 7. cannot give himself to be ruled by the Law after the minde and will of God as Mr. Towne saith (a) Rise raigne er 4.5 (b) er 6. A mysterie of Antinomians that all means not effectually moving the wil are not means laying bonds on the conscience Rise and raign (c) er 26. (d) Rise raign er 7. Cornwall conference of Mr. Iohn Cotton q. 2. arg 6. p. 16.17 Antinomians acknowledge no grace but what is uncreated and so no habits of grace Ezech. 36.26 Deut. 30.6 Act. 16.14 Ier. 31.33 Ezech. 11.19 Rom. 12.2 Rom. 7.22.23 Ephes. 3.17 (e) Rise raign er 23. p. 5. (f) er 25. Antinomians take away all use of teaching exhorting of the Gospel or promises thereof (g) er 36. p. 7. (h) er 14. p. 3. (i) er 22. p. 5. (k) er 59. p. 1â— No scripture freeth us from the Law as a rule of righteousnes but all that speak of our freedome from the law speak of our freedom from the rigor and curse thereof Faith looseth us not from the Law and holy walking simply but only in the matter of justification We cannot be as Mr. Town imagineth the same way freed from the Morall Law as we are freed from the Ceremoniall Law (a) Saltmarsh flowings of free-grace last part c 4. p. 178. (b) Râ—se raign 7â— (c) Error 9. (d) Error 62. Obeying of God because of thâ— direction of Law or Gospel is to Antinomians a controuling of the frâ—e Spirit of God The new creaâ—ure 2 Cor. 5.17 is sanctifiâ—aâ—ion The Law requirâ—th pâ—rfâ—ct obedience as the Law but the Laâ— aâ—â—vangeliâ—ed reqâ—iretâ— not pâ—rfect obâ—dience that we may be Evaâ—geâ—icâ—lly justified Divers â—easons Rom. 8. Gal 5. c. prâ—â—iâ—g thaâ— we are yâ—t unâ—er thâ—â—swordâ— a â—ule of riâ—hteâ—usnesse he Antiâ—omian Doctrine is propounded by the carnall Libertine Rom. 7. Lex jubet non juvat Quod lex imperat Evangelâ—um impetrat The Law hath an active power to teach â—nd is not meerly passive as Mr Town saith How faith and New obedience are the means of our deliverie from the misery of sinne the former from the guilt and that perfectly and at once in justification and the other from the blot and indwelling and that by degrees in sanctification 〈◊〉 of Grace p. 1â— How we are saved without works Asser. 〈…〉 pag. 22. Asser. pâ—g 7â— Hâ—w God accouâ—ts tâ—e gâ—od worâ—s of the justifâ—eâ— perfect