God set down the Text of Scripture and revealed the same to the Church of God he confirmed it by his works from Heaven by Miracles which did convince the world that it must needs be the Word of God which was accompanied with such mighty and miraculous operations so when God will by the Spirit speak to the soul the Application of a Text for comfort he doth make way for the credit of it by the work of the Spirit the work of grace upon the soul If not believe it not the spirit of truth is a spirit of holiness There is no truth in that word which speaks comfort to that heart in which is not wrought the work of Holiness Consequently Thy sins are forgiven in the heart of a Drunkard Swearer Whoremonger is not the voice of the Spirit The work and the word of the Spirit go together Nay so evident is this that the Doctor having sought to establish this Revelation of the Spirit as a principle that may not be disputed and that cannot be demonstrated doth yet in the close come in with this Yet something more for the Spirit doth give men to credit what he speaketh His meaning I conceive to be That by this work of the Spirit by which mans heart is framed to receive the Testimony of the Spirit and to believe it by it doth it appear that it is the Spirit of God which witnesseth their Adoption so then it is the voice of the Spirit that saith Thy sins are forgiven and it is evidenced to be the voice of the Spirit because he frameth the heart to believe it It cannot be denied but that it is the Spirit that giveth Faith to believe it nor is it doubted but that if this perswasion do come from the Spirit it doth afford comfort but still the question is Whether this be the work of the Spirit or not of the other viz. The work of sanctification there is no doubt which if it do not accompany that work of perswasion I much doubt whether it be not an over bold presumption 2. Touching Faith This is delivered by the same Author 1. That the Scripture doth authorize Faith to give full evidence concerning Interest in Christ 2. That this evidence of Faith is not Revealing but a Receiving evidence viz. As it taketh possession of what the Spirit Revealeth and doth rest upon it This Faith saith he brings with it unquestionable evidence full assurance and what needs a man look farther The spirit within thee saith Thy sin is forgiven Faith receiveth it and sits down satisfied here is thine evidence saith he and thou hast thy portion For why the Text of Saint John saith He that believeth hath the witness in himself q. d. He hath as much as can be desired when he hath believing in himself And he that believeth not hath made God a lyar q. d. If when God hath spoken man will not sit down with Gods bare Word but seek for signs and marks drawn from his own works this man hath made God a lyar The sum of all returns to this That this act of Faith receiving the Testimony of the spirit that is when the soul doth rest in it without any farther doubting that this I say is the evidence of our Adoption and Justification so then ask him how do you know that sin is pardoned His Answer is because I believe it and rest satisfied in this perswasion And is not this I pray you a very satisfying evidence It is so because I believe it is so In this way what prophane person is there in the world who may not conclude for himself if he will but force upon himself this perswasion Object Nay but it is not meant but of a perswasion which the Spirit hath wrought in the Heart If God saith he hath given thee to believe it this is thy evidence Sol. Yea but how shall I know whether God hath given me this perswasion or that Satan hath suggested it into my Heart Doth the Spirit of God take a man out of the Dunghil of filthiness and instantly without any work of washing and cleansing speak to him that word of comfort pronounce him pardoned and work in him the full preswasion of it or if he do speedily and as it were suddenly work him to this ful perswasion Doth he not at the same instant work a change upon his will and affections by which that light that is set up in the understanding may be discerned to proceed from the Spirit of God Surely thus we have learned Christ and thus we teach The Spirit of God doth work upon the whole soul and all the faculties at once and equally Understanding and Will Conscience and Affections Nor is there mroe light of saving knowledge in the one then there is heat of holines in the other That Faith which doth not purifie the heart and cleanse the conscience is not a saving Faith such a perswasion of pardon is but a presumption that of S. Iames remaineth an everlasting Truth Faith without works is dead Object That Faith saith he is not dead where the whole essence of Faith is Sol. True but wherein consisteth that essence of Faith This is nothing but the eccho of the Heart saith he to this voice of the Spirit Grant Faith to be the eccho of the Heart to the voice of the Spirit though this indeed be but one act of Faith yet by the voice of the Spirit we understand not that suggestion of Remittuntur but the whole Text of Scripture comprehending Precepts Promises Threatnings in all which there is indeed an eccho of the Heart by Faith Psal. 27. 8. But in this the Antinomian is farther off then the Papist The essence of Iustifying Faith doth neither consist in this eccho to the Text of Scripture nor in that eccho to that word of Revelation but in an act that cometh in between them ex gr. The Text of Scripture saith He that believeth shall be saved Is man justified by believing this for a truth or rather by doing that duty which the word Believeth doth intimate viz. The act of confidence and affiance in Christ Again the Spirit saith Thy sins are forgiven Is man justified because the believeth this word Surely no He must have it before the word that saith so be a word of Truth So then the first eccho goeth before the other doth follow after The right act of justifying Faith whence it is so named is that intermediate act of confidence and affiance Understand me to speak of these acts of Faith as first second third in the order of Nature not in the distance of time In the order of Nature justification doth not go before Faith but follow upon it Nor is man justisted because he doth perswade himself that so it is To wade no farther in this Argument By this I suppose it is evident That the new way of evidencing by the word of the Spirit and the subscription of Faith cannot lay the Ground of
all How then shall any one know whether his part and portion be in that Many or not Ans. Surely say we by the work of Grace in the heart by the Spirit of Sanctification which doth always go along with the Spirit of Adoption and the work of Justification This hath passed for a Truth without any opposition till of late The Antinomians cannot away with inherent Qualifications No certainty can be gathered from the say these men Against whom see the Ancient Truth maintained and the New way convinced of insufficiency Chap. 5. For he shall bear their iniquities This is the Confirmation of the Proposition He shall justifie because He shall bea By bearing iniquities we understand Suffering the punishment due to their sin as a Sacrifice to make an Atonement to satisfie the Justice of God and so to take away the sin of man Hence then we see that Justification is transacted by Christ and he is said to justifie many Not by the way of Instruction as say the Socinians viz. Propounding the Doctrine of the Gospel and the Covenant of Grace in which is contained the way and maner of Justification In this sense the Apostles to say nothing of Moses and the Prophets might be said to justifie many inasmuch as they had an eminent service in publishing the Gospel to the world but doubtless Christ had no partners in the Justification of these many So then not by the Instruction is it but by the way of Acquittance and Absolution This is plain but that is farther to be enquired How cometh sin to trouble and vex the conscience if it be taken away Hath Christ born yea born away for so we understand the word bear he doth not only ferre but auferre so bear them as to bear them away Hath Christ born them away and are they brought back again Here again we must Conflict with these Antinomians Old Truths do not please them they have a New way for this also the unsufficiency whereof together with the right way of satisfying the Conscience and taking away the scruple of sin see fully explicated Chap. 6. According to this Method have I finished my Meditations upon this Text of Scripture chosen of purpose to examine the Truth or Falshood of some Points of Antinomianism An Enterprise to which I confess I had bound my self by Vow and Promise made to God in the day of some distress which had befaln me To the performance of which Vow I was engaged by obtaining at the hand of God the gracious grant of my desire which with all thankfulness I do acknowledge and by mine experience can witness That an holy and religious Vow is a ready mean to obtain of God the gracious grant of our just desires Holy and Religious I account that which is framed according to the Rules of Religion One special Rule of Religion is That each Christian in his place and calling do set himself with the best of his abilities to that work which the present times may shew to be most necessary for the advancement of Gods glory I in my place of the Ministery what could I do rather or more tending to this end then to set my self to oppose the present Errors which darken the Truth of God and defile the Purity of our holy Profession This Error of Antinomianism I chese to deal in because I conceived it one of the most dangerous Doctrines that are broached in these days Satan doth never more harm then when he is transformed into an Angel of Light Nor is any Error more dangerous then that by which Christian Liberty is used as an occasion to the Flesh by which the care and conscience of the Law the Rule of Holiness is weakned and worn away by which the Soul and Conscience is steeled and stiffned against the sense and remorse of sin and sinfulness In this I have done what I could If not with strength enough to convince or cleerness enough to perswade yet with a sincere heart and a desire to do good God is my witness And I bless God both for his Assistance enabling me to do what I have done and also for those blessed opportunities which his Providence hath afforded me to do mine endeavor in the course of my Ministery to set forth the Truth of God and to seek the glory of his Name AN EXAMINATION Of the chief Points of ANTINOMIANISM CHAP. I. Touching the Law of Moses Whether altogether abolished so that it is of no use to the Believer now in the time of the Gospel Also whether it do not binde Believers to the Duties of Holiness as well now as it did in the time of the Old Testament THere is a Generation of men risen up again in this last Age of the Church who would gladly banish the Preaching of the Law and all legal Duties out of the Church of Christ The Law say they is abolished the Conscience of the Christian is not bound to the Law they are false Teachers who call men to the practise of the Law and the Duties therein contained This Doctrine of theirs is a word that will eat as doth a Canker till it hath fretted out all care of Holiness and good Works if not prevented Let it not then be thought impertinent this being the time of their infection if by examining their Grounds and discovering the weakness and unsoundness of them I seek what lyeth in me to prevent the further spreading of this evil The Antixomian this name is given him for that he opposeth the Preaching and pressing of the Law he I say buildeth upon these and the like Texts Rom. 6. 14. 7. 4. 10. 4. Gal. 3. 10. 5. 1. whence they argue to this effect If Believers be not under the Law nay if dead to the Law by the body of Christ and so delivered from the Law whereupon Christ is termed the end of the Law Then to call them back again to the Law and the dominion thereof is to draw them from Christ and from that Liberty which Christ hath purchased for them whereas the Apostle doth charge the Galatians to stand fast in the Liberty wherewith Christ hath made them free and not to suffer themselves to be again entangled in the yoke of Bondage Thus they as I finde by that Book of Ro Town Intituled The Assertion of Grace or A ' Defence of the Doctrine of free Justification For clearing of this our Divines distinguish The Law of Moses delivered to the Church of Israel was partly Moral partly Ceremonial Moral so called because it was the Rule of good maners toward God and toward man And it is to be considered either in respect of the Substance or the Circumstance In respect of the Substance it is the comprehension of those Duties of Holiness which God had either imprinted in the heart or revealed to the ear of Adam and his Posterity in that Age of the Church which lived before the writing of the Law And so it is the
11. When St. Paul came to himself he found it otherwise Rom. 7. 7. And therefore no wonder if he do reject it But admit that his Righteousness was Universal according to the measure of his knowledge and that what he wanted in it was through ignorance and misunderstanding of the Law yet since he speaketh of it in opposition to justification by Christ and doth cast it away as a thing of no value and confidence when he seeketh a Righteousness for justification will it follow That because it is no Antecedent cause of justification that therefore it is no Consequent evidence of our Adoption Or because it will not profit a man without Christ that therefore with Christ and in Christ it wil afford no comfort Even he that doth here cast it off in 2 Tim. 4. 7. doth gather it up as a ground of Comfort Reason good for though this Moral Righteousness without Christ avail a man nothing yet this being built upon Christ and wrought by vertue of a principle of Holiness viz. the spirit of Christ is an undoubted evidence of the Inhabitation of the spirit even the spirit of Adoption and therefore it is beside the point which the Dr. alleageth Can that saith he be an evidence of our being in Christ which St. Paul casteth away as dross For though it may be worth nothing in the work of justification yet it may be of much worth to evidence the work thereof Though without Christ it may not profit a man yet in him it may afford much comfort 2. Object But there is no such thing as this universal obedience to be found in any No ship in which not some leak No pot of Oyntment in which not some dead fly Sol. I do not reply How then was this universal blamelesness found in Paul nay in Paul a persecutor But I grant That such a plenary perfection wherein there is not any thing wanting of what the Law requireth such there is not to be found in any nor is it expected No this universality is rather Negative then Positive Not any one precept is there which the Holy heart doth not willingly embrace as the rule to walk by Not any one duty which he doth not desire and endeavor Not any sin that he doth indulge or excuse in himself This is that that is meant by universal obedience A desire that nothing be wanting An endeavor after perfection Or in the words of David It is not so much an actual keeping of all the Statutes but an having respect to all the Commandments To respect them as a rule both for Direction and Examination Is there any thing to be done the Holy Heart will not venture upon it till he hath sought to the word of God for direction what may and what may not be done for matter and maner when and how far together with all other circumstances Hath he done any thing he will examine it by the rule whether it will hold square with it or not And in this work he will not look upon one or two but upon every Commandment as his rule to walk by if any Commandment forbid he will by no means touch with it Or if he hath he will in no wise excuse or condemn himself This is that universal Obedience which we make to be a sign and mark of Adoption and justâ—fication Not so much the perfect work and practise of the Hand as the stedfast will and purpose of the Heart This is expected Act. 11. 23. This is accepted Psal. 66. 18. and 139. 23. Ob. Such purposes of the Heart are found in many wicked men in the time of Sickness and fear of death Then may you finde them far from excusing any sin or neglecting any precept yea such is their purpose and resolution so to continue Sol. Admit this to be so though it is sooner said then proved that thus it is in any where some work of the sanctifying spirit is not found But I say admit it yet doth not this objection take off the Argument For we judge not of a man by one act either of good or evil But by the habit and constant frame of the heart It is grace alone and the spirit of Adoption that new-mouldeth the heart and casteth it into an Holy temper of universal obebience Grace is it that maketh the Heart constant in holiness wicked men may have good moods and present purposes but these are like Land-stoods soon gone again So then we understand the comfort of this universality to flow from the constant purpose of the Heart This is the fruit and effect of Sanctifying Grace Ob. But who can say from an Heart unfained that he hath such a constant purpose For why Are there not untoward risings of the Heart and repining thoughts against many Truths of God Are we not often weary of that service to which God doth call us Do we rejoyce in Afflictions as the tokens of Gods Love and count it all joy to fall into divers Tentations Sol. This is but to beat the Ayr nor doth it prove the want of constancy in the former purpose of the heart Grant indeed that these risings and repinings are in us but are they setled in the hâ—â—rt are they habituated Do they rest therein without a check Are they excused or pleaded for If not The bent of the heart is still constant notwithstanding those indispositions This constancy is not measured by this That there is no interruption of the Act or intermixture of contrary dispositions but by this That there is no intercission of the Habit nor any Toleration of these contrary dispositions It is our happiness that we have to do with an indulgent Father who looketh not at men in their fears and frighted passions especially when they are ready to take down themselves for their ill-moods In a Legal strictness no man can plead his constancy but in a Gospel uprightness As there is not any Duty which the Holy heart doth not imbrace so not any Time if he be himself and free from Satans Tentations when he doth not constantly hold that purpose and strive against all interruptions 2. Text. 2 Cor. 1. 12. This saith Saint Paul is our Rejoycing That in Sincerity and godly Simplicity Hence we collect That sincerity and single-heartedness in our Obedience is a ground of comfort an Argument of our Adoption Reason Because it is such a disposition of the heart by which whatsoever is done by us we do it as to Christ and for the Lords sake Thus hath Saint Paul described it Eph. 6. 5. Opposing is to eye-service men-pleasing and self-seeking And who can doubt but that sincerity of Obedience must needs be a ground of comfort and confidence Can it be found in any that have not received the Spirit of sanctification Or doth it flow fro 〈…〉 y Fountain but an heart principled with the Spirit of Christ Where this is wanting there may be some outward Conformity of mens actions in respect of the outward
perfect peace except there come in also the evidence of inherent Qualifications The voice of Pardon is not the voice of the spirit except when it speaks to a Heart prepared and fitted for it Then only is it true when it falls upon a Penitent soul a Repenting sinner otherwise it is the suggestion of Satan Again the subscription of Faith is then a ground of comfort when it is accompanied with such inherent Qualifications as do certainly proclaim the work of the sanctifying spirit in the Heart otherwise it is but Presumption and rash Boldness The ground of all this is in the nature of this Testimony of the spirit It is not denied But that the testimony of the Spirit is the chief and principal assurance of our Adoption that without it the soul is not finally rid of fears that when it cometh it taketh away all fears and doubts But this is that which we are to nore that this is rather an Attestation then a Testimony a secondary not the first deponent is not this rightly concluded from that of Rom. 8. 16. The Spirit witnesseth with our Spirit where we have two witnesses joyning together their Testimonies to assert this truth That we are the Sons of God Two I say viz. Our spirit and the spirit of God the witness of our spirit i. e. of our conscience is the first The spirit of God is the second His work is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to witness together with our Spirit i. e. To confirm and ratifie what that hath asserted So that indeed the evidencing of this Testimony of the spirit is from the Testimony of our own conscience If this do not first speak and conclude that other of the spirit speaks not at all Now the Testimony of the conscience is the conclusion of that practical Syllogism and the certainty of this conclusion depends upon the verity of the Assumption which mentioneth the work of grace in the Heart So then let it be the care of the Christian to make good the verity of the Assumption that he may truly say I do repent I am led by the spirit I do believe and rest upon Christ c. This shall not only afford him comfort by the conclusion but also assure him that he is not mis-led by the suggestion of Satan but guided by the spirit to rest upon that Testimony of his Adoption and Justification CHAP. VI Touching sin in the Conscience of the Believer The Doctrine of the Antinomians in this Point examined and found insufficient to satisfie the Conscience The right way of satisfying the Conscience and of taking away the scruple of sin set down THe Prophet Isaiah cap. 53. 11. having set down this That Christ shall Iustifie many addeth this as a reason For he shall bear their iniquities A phrase borrowed from the Levitical Priesthood in which the sacrificed Beast did bear the iniquity of the party that brought it his confession was that he had deserved death by his sin yet now casting himself upon the mercy of God he desired that the guilt of his sin might be transferred and laid upon that sacrifice and by the Blood of it he might finde Atonement So then the meaning of that saying of the Prophet is That Christ shall as a sacrifice of expiation take upon him punishment due to the sin of many Thus by bearing the punishment doth he take away the sin of his people This doth not please some the Antinomian Doctors by name The word iniquities is found in the 6. Verse of the Chapter And upon that Text one of them Dr. Crisp doth contend much for this That not onely the punishment of sin but the iniquity it self was laid upon Christ Not the guilt only but the fault it self His reason is Because otherwise it had been injustice in God to bruise hiâ— I should not much stick either at the Doctrine or the Reason but that I finde that the end of this for which they contend is not found viz. To shew the reason why it is said in Jer. 50. 20. That the iniquity of Iacob the Elect of God is sought for but cannot be found viz. Because God hath conveyed their iniquities away from the sinner and laid them upon the Back of Christ the which he seeketh to illustrate by him that to help a theef and deliver him from the danger of the Hue and Cry conveyeth away out of the thiefs house the stoln goods so that they are not found upon him It is not we see for nothing that these men depart from the received expressions of other Divines Iunius reads that sixth Verse thus Facit ut incurrat pena The punishment of us all met upon him answerable to Verse 5. The chastisement of our peace was laid upon him The Genevenses note is The punishment of our iniquitie and not the fault it self And Deodate saith Not the transgression nor the fault but the Bond by which we were lyable to Gods Iustice and the punishment of it Christ being our surety Amesius saith That the Imputation of our sin could agree to Christ in none other sense then this that he should undergo the punishment due to our sins See his Medulla Theol. Par. 1. cap. 6. But to let this pass Upon this truth and text That God hath laid upon Christ the iniquity of us all and that accordingly Christ hath born our iniquities A question is moved How then cometh it to pass that sin doth still trouble and terrifie the Conscience of many To this Question the Antinomians do Answer That many do trouble themselves needlesly that there is indeed no sin in the Conscience of the Believer but that men do put it in and so vex themselves without cause One of their Doctors out of that Text of Isa. 53. 6. The Lord hath laid on him the iniquities of us all hath delivered these Doctrines 1. That it is iniquity it self and not barely the punishment that is laid upon Christ 2. This iniquity of ours is really transacted and laid upon him truely and not only by so thinking 3. The laying of iniquity upon Christ is the Lords own act it is his prerogative alone to do it 4. This act is not now to be done but it is done already 5. This grace of laying iniquity upon Christ is appliable by forgiveness of sin to persons before the least measure of Sanctification Points of Doctrine in which we cannot readily suspect any iniquity at least they might pass with a favorable interpretation But by the conclusions thence deduced we cannot but see that there is a snake in the grass Hence he inferreth 1. That the reason why believers walk in bitterness of Spirit is because they imagine sin in the Conscience whereas indeed believers have no sin at all wasting their Conscience or lying as a burthen upon them 2. That our own performances faith and repentance have no hand at all in laying sin upon
Christ Nor is there any other end of our Faith save onely to manifest what is done long ago by God and Christ 3. That we may save all our care and fear for the work is done to our hand yea to think that we must take pains to get pardon is a deceitful Imagination 4. That our Righteousness may hinder our closing with Christ so may our sinfulness c. Not much unlike is the dealing of another of the same Society Who having set these two truths 1. That Christ hath taken away sin out of the sight of God by a sacrifice the effect whereof is Atonement and Peace 2. That he hath taken sin also out of the Conscience that so we might have the answer of a good Conscience and this is the effect of our Faith Act. 15. 9. Hence he draweth this conclusion That it is in effect the Doctrine of Antichrist the Man of sin whose design is to set up again what Christ hath destroyed To perswade any that sin is not taken away out of Gods sight or out of the Conscience till the work of Baptism and of Repentance To say That Baptism taketh away sin out of the Conscience Or that Repentance washeth away sin That no forgiveness of sin with God before Repentance Nay he closeth up the discourse with this speech Doth any declare Repentance to be a mean to obtain Remission It is a footstep of Antichrist These inserences being so dissonant from the truth give us cause to suspect the grounds on which they are builded and upon Examination we finde that the Explication of the Points delivered is not sound Touching the first man Who from that text God hath laid on him grounded those Points aforementioned viz. That God hath laid upon Christ all the sins of the Elect and that therefore men do needlesly trouble themselves by putting them again into the Conscience And that they should rest upon this assured ground that all their sins are so done away that there is no need of Repentance and Humiliation for them This man I say either did not throughly look into the text to finde out the true meaning of that phrase or else did willingly neglect it as not fit for his purpose For I desire it may be seriously considered whether that phrase The Lord hath laid upon him doth intend any more then what St. Paul hath expressed in that verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 3. 25. God hath set him forth or pre-ordained him to be a propitiation in which respect it is that he is called The Lamb of God that taketh away the sins of the World i. e. The Lamb the sacrifice of Expiation which God hath appointed for that end And so the words of the Prophet do give us this as the intention of God that though we every one of us have gone astray and so incurred the just wrath and displeasure of God yet doth not God lay the punishment of our transgression upon our own persons but hath appointed him the Lord Christ to bear the punishment and satisfie the Iustice of God so that we do make the fault and he doth bear the blame But now as touching the mean and maner how the fruit of this sacrifice shall redound to us whether absolutely without any intervenient act of man or conditionally in and upon mans recourse to Christ this is not determined in that text but to be fought elswhere Consequently to that which he urgeth That it is Gods own act to lay iniquity upon Christ and that it is done long since We may Reply This is little to the point the Pre-ordination of Christ in this office is Gods own act man hath no hand in it No nor in the purchase of pardon that is Christs own act Both these are done long since yet this hinders not but that in the Application of it to man which cannot be till man have a being it hinders not I say but that man may have his Act as indeed he hath The which is evident by that Analogy which holdeth betwixt the Type and the Truth the sins of the people were not laid upon the Sacrifice but by the hand of Man God indeed appointed the Sacrifices for Expiation and in that sence may be said to lay the iniquity of the sinner upon the sacrifice but beside this the man that brought the sacrifice was to lay his hand upon it And yet more evident is this in that Doctrinal Ceremony of the Scape-goat in Lev. 16. 22. Till the Priest by Confession of the iniquities and transgressions of the people had laid them on him the Scape-Goat did not bear them away So that Man also hath his act in laying iniquity upon Christ no less then God not in the preparation of the price but in the way of Application Adde this that the words Vs all which he applyeth to sinners contending against the necessity of inherent Qualifications in any to dispose them and make them fit to receive the benefit of redemption purchased these words I say are not Universal but only in relation to the Church of God So that till a man be of the Church and in the Number of Believers he may not include himself in the list of them to whom it doth belong For why If it belong to sinners as sinners then to all sinners And so he will lay the Ground for an Universal Redemption which I believe he doth not intend If this Redemption belong not to all as sinners and yet the terms of the promise run in the Universal then some act of Man sanctified by the spirit of God must come in between by which he may be included before he conclude for himself Truth it is That no sin may keep off the penitent soul from closing with Christ And if in saying that this grace is appliable by forgiveness of sin to persons before the least measure of sanctification if he intend no more but this that such is the vertue and value of Christs Sacrifice that no sin how great soever can hinder the hope of Pardon in case he come in and apply himself to Christ I know no man that will not subscribe No sin may may keep off the Penitent but till man be Penitent no man may close with Christ nor conclude to himself the Remission of sin The reason hereof is because mens names are not set down in the Book of God They must know that the conclusion of Comfort is by the way of a practical Syllogism in which alway the Assumption is the Testimony of the Conscience touching that work of Grace in the heart to which the promise is made ex gr. He that believeth in the name of the Son of God shall not perish If we confess our sins he is faithful and just to forgive us our sins Here is the Promise made to the Penitent believer now saith the Conscience I do believe I do confess my sins this is the Testimony of the sanctified Conscience speaking
unitatem esse â—â—gendum verbo esse agendum disputatione pugnandum ratione vincendum Ne fictos Catholicos haberemus quos apertos haereticos nâ—veramus But afterwards he changed his Opinion confessing that he found it by experience what benefit came to many by the wholesome severity of the imperial Edicts Even whole Cities recovered from the poisonons Doctrine of Donatism while by the Laws they were compelled to return to the Society and fellowship of the Church So then Compulsion is not unlawful in this case not only Ecclesiastical by the Censures of the Church but also Civil by the Sword of the Magistrate Only the doubt is whether the sword of the Magistrate may punish Heresie with death But if the Magistrate try to reclaim them from their Errors by those ways which are acknowledged lawful to be used viz. Restraining the Ring-leaders by prohibiting the Pulpit and the Press by dispersing their Conventicles by imprisonment of the unruly and obstinate So also by compelling the residue to attend upon the Society of the Faithful and publike Ministery of the Word These are acknowledged lawful even by those who deny it lawful to put any to death Non prohibet Christus conciliabula haereticorum dissipare ora obstruere libertatem loquendi concidere verum interficere trucidare vetat So Chrysostom as I finde him cited by Chemitius Now if these be carefully followed and made use of either there will be no need to proceed any farther in the way of punishing Hereticks or if there be it will be so plain and palpable that none will make any scruple except he would have the Magistrate stand for a Cypher and suffer both Church and Common Wealth to sink under the unruly disorders of unquiet spirits So then It is evident that he who forbade to pluck up the Tares did not forbid to hinder the sowing of them And indeed if we mark it the Question in this point of compulsion and liberty of Conscience is not touching what is to be done with them that are of another minde But what is to be done with them that publish their erroneous Opinions and seek to druw disciples after them Nor touching them that receive not for truth whatsoever is decreed by the verdict of Authority but touching them that oppose and contradict it as erroneous It were I confess overmuch to binde me to believe whatsoever the Synod concludeth But it is not unfitting for Authority to restrain my hand and tongue from open opposition and apparent contradiction I close up my thoughts of this Point with these few Rules which I conceive fit to be thought upon for the prevention of Schism and the preservation of peace and unity 1. In things decreed by Authority and enjoyned by Superiors the Question that Subjects are to debate is not An hoc sit optimum but An hoc sit illi citum Not whether it might no be better But whether this be so bad as not to be endured Reason Because if it be not unlawful in it self it is for the present to be received and a fitter apportunity to be waited for when in humility we may tender to Authority a farther light of information 2. The plea of Conscience is not an excuse for our not complying with the Command of Authority save only in the case of that weakness before mentioned viz. When having used all good means of farther information yet the understanding is not able to overmaster the scruple of Conscience 3. Not they who differ in Opinion from what is decreed by Authority but they that publish their Opinions are justly punished For why Though the thoughts of the heart fall not under the command of the Magistate yet the publication of them doth Because hereby the Peace of the Church and the Purity of Religion may come into danger And the care of these is committed to him and only in this care of his doth he serve God as a Magistrate and go beyond the ordinary service of the Christian According to that observation of St. Austin Epl. 50. ad Bonifacium Aliter servit Rex quia Homo aliter etiam quia Rex Quia Homo est Deo servit vivendo fideliter Quia Rex est servit Leges justa praecipientes contraria prohibentes conveniente rigore sanciendo In hoc serviunt Domino Reges in quantum sunt Reges cum ea faciunt ad serviendum illi quae non possunt facere nisi Reges Imprimatur Novem. 28. 1646. JOHN DOVVNAME FINIS * See suffrag. Theolog. Magn. Brit. in Artic. 5. Faith in Gal 5. 22. is Fidelity as in Tit. 2. 10. a moral Virtue See Dr. Crisps Sermons upon Isa. 53. See Dr. Crisps Sermons upon Isa 53. See Dr. Crisps Sermons upon Isa. 53. 6. Hâ— Dens Sermon entituled The Man of Sin discovered
the work of the spirit upon the heart of man Hence the conclusion of Comfort is This promise is mine My Portion is in it and hence both peace and joy in the Holy Ghost But now look upon the Antinomian ground of Comfort and let even reason judge whether it can produce any true consolation God hath laid the Iniquity of Sinners upon Christ God justified the ungodly But I am a sinner I am ungodly therefore the Benefit is mine Is it not evident that except all sinners promiseuously receive this benefit there is no certainty of Comfort in the conclusion If it may appear as who doubteth but that it may appear that there be many ungodly that never had nor shall have benefit by Christ Is not the conclusion uncertain True saith the Author aforesaid Names of particular persons are not written in the word But what hinders that thou maist not have part in Christ the Pardon is to all theeves may not each particular take his part This general tender of free Grace is as sufficient for satisfaction of mans Spirit as if his name were written Well But this Pardon is to all Theeves is it not if they will come in And surely it is intended that they come in as Penitents not as perverse rebellious Persons and till they come in thus can they claim the benefit of the Kings pardon And therefore whereas he addeth Hath the Lord given thee an heart to come in that thou fain wouldest have Christ if thou durst it is enough He should deny himself if he should cast thee off This is a precious truth if rightly understood But in his Intention it halteth For besides this that when God giveth an heart to come in to Christ he giveth an holy heart an humble and penitent heart an heart no less ready to take Christ for a Lord then for a Saviour Nay indeed more desirous of this then of that Not that he might merit favor by his service but out of the abundance of Love to Christ he is much desirous that Christ should now be glorified by him as formerly he hath been dishonored before himself be glorified by Christ Besides this I say the conclusion of comfort grounded upon the general tender of free-grace is not by the Assumption I am a sinner I am a theef But by this I do come in Hereupon it followeth that he may not cast me off And this coming in what is it but to believe in the name of Christ Joh. 1. 12. And what is that but to rest upon him for salvation So then the general tender of free-grace made to sinners is conditional as touching the benefit of Pardon viz. If they come in and cast themselves upon the mercy of God in Christ there is hope of Pardon And indeed it may appear that this is that which the Doctor did intend howsoever in the prosecution of the point his words did seem to drive farther for thus he concludeth in one of his Sermons So then notwithstanding any sinfulness which thou findest in thy self thou maist boldly come to Christ and commit thy self unto him as an All-sufficient Saviour Touching the second Author who hath more covertly and more cautelously delivered himself he sets it down as a Doctrine of Antichrist to say That sin is not taken away out of the Conscience till the work of Baptism and of Repentance Particularly touching Baptism this he censureth as a Doctrine of the Man of Sin That Baptism doth take away sin out of the Conscience and out of the sight of God And well he may if it be maintained in that sense which he opposeth viz. As an Ordinance which hath in it a vertue and efficacy of taking away sins not derived from and subservient to the blood of Christ In this sense if any do maintain any efficacy in that Sacrament let him be Anathema But if it be no derogation to the spirit that the Ministery of the word is said to have an effectual working power in the conversion of men and causing them by Repentance to return to God In as much as the efficacy of the Ministery is subservient to the spirit as the Instrument by which the spirit worketh Why is it derogatory to the Blood of Christ that the Sacrament hath an effectual power in this act of taking away sin out of the conscience In as much as it is intended hereby to ascribe no efficacy at all to it save only as an Ordinance of application yea and this also subservient to the spirit The blood of Christ is that that taketh away sin out of the Conscience But then doth it perform this spiritual cure when it is applyed And the Sacrament is a mean of application A mean I say by which the spirit applyeth the blood of Christ unto the Conscience In which respect by a communication of Phrases it is said To wash away Sin Act. 22. 16. And God is said to save us by the washing of Regeneration Titus 3. 5. And Christ is said to cleanse his Church by the washing of water Ephesians 5. 26. Not as if any vertue were in the Water which Saint Peter denyeth 1 Pet. 3. 21. But because the Blood of Christ which hath that vertue in it is applied in and by the Administration of that Sacrament And therefore for him to say That if Baptism taketh away sin out of the Conscience then hath not Christ finished the taking away sin by his one and alone offering This I say is not to the purpose in as much as beside the paying of the price there must also be an Application of it otherwise the work is not done A wound in the flesh is not cured by the preparation of an effectual Plaister but by the Application of it to the wound Nor can there be any perfection to the creature without the Application of this price of this Plaister This he was not ignorant of and thereupon seeketh to make his advantage for thus he argueth Is there saith he any perfection to the Creature without Application Surely no and yet Heb. 10. 14. By one offering he hath perfected for ever them that are sanctified What he would hence conclude I see not Will he from the word Hath perfected conclude the Application already past viz. From the very hour of Christs Passion How can that be Is there any here said to be perfected by that one sacrifice but they that are sanctified Are any sanctified but by the Communion of Christs spirit Doth not this Communion presuppose an Union Is not that Union with Christ sealed to us in our Baptism Sanctified persons then are perfected by that one sacrifice Yet how perfected All at once Not so But the ground-work of their perfect consummation is laid in that one sacrifice And so laid that in due time by the vertue and power thereof without any other offering they shall be perfected The true meaning therefore of them that say if any do say it in those terms that sin is not taken