those that are workers of iniquity but on every one that commiteth the least sin that is for so it saith Deut. 27.26 Gal. 3.10 Cursed is every one that continueth not in all things that are written in the Book of the Law to do them But where doth the Gospel reveal Gods Love or offer any mercy to those that are workers of iniquity Not any where but on the contrary saith that he that committeth sin that is that sinneth dedi◠â operâ of set purpose or pleno voluntatis consusu with full consent of will as Zanchius saith or as Polanus fitly expresseth it qui facit artem peccandi he rhat maketh a Trade of sin which is to be a worker of iniquity he is of the Devil 1 John 3.8 Again it is not the Law but the Gospel also that saith Except ye Repent Luke 13.3 John 3.38 ye shall all perish And he that believeth in the Son hath eternal life but he that believeth not the Son shall not see life but the wrath of God abideth on him Thus not only the Law but the Gospel also revealeth the wrath and hatred of God against all that are workers of iniquity It is true the Gospel offereth pardon and revealeth Gods love to repentant sinners but I believe Mr. D. will not call such workers of iniquity Whereas then Davâ—d saith Question The Lord hateth all workers of iniquity First it may be said that if we shall speak of the elect themselves not as they are elect but being considered as they before their calling and conversion were workers of iniquity as well as others so God hated them though not odio redundante in personas illorum or odio inimicitiae that is so as to reprobate or to reject and cast them off yet odio abominat onis that is so that he was offended and displeased with them while they took such courses and did not love them amore complacentiae with a love of complacencie but loath them while they were polluted and defiled with their sins Thus afterwards in the very next verse the Prophet saith Virum sanguinum et doli abhominabitur Jehovah The Lord will abhor the bloody and deceitful man I find that Estius in tert Sent. et in D st 32. and others do say That God doth hate the elect quoad statum presentem suum while they live in sin and are unconverted alleadging for confirmation hereof this very saying of David The Lord hateth all the workers of iniquity and that in the 14th Chapter of the Book of Wisdom Similiter odio sunt Deo impius et impietas ejus The ungodly and his ungodliness are both alike hateful unto God Thus do they speak of the elect being considered as they were sinners before their conversion But otherwise if we shall consider the elect as God in his eternal Counsel and Decree saw them justified and sanctified so he loved them not only amore benevolentiae that is with such a love whereby he did will their good sed complacentiae but of complacencie or delight For thus all things are present with God ab aeterno from all eternity and there is nothing neither past nor future unto him And the the reason hereof is God knew all things most perfectly before any of them were because he seeth all things that either are were or ever shall be in the world non extra se in creaturis not without himself in the creatures as we do but in se in himself that is in his eternal Counsel and Decree or in se non solum tanquam in causa efficiente sed exemplari rerum omnium Wherefore although being considered as we were in our selves before our calling and conversion that is full of sin and void of all goodness we may in some sense be said to be objects of Gods hatred yet as we were vessels of Election so we were alwaies beloved For as St. Augustine saith Tract in Johan 112. Deus omnes sanctos suos ante mundi constitutionem dilexit sicut praedestinavâ—t God loved all his Saints before the foundation of the world as they were of him predestinated For we must not say that God absolutely and simply first hateth and then loveth the same things as men do for then we shall make him variable mutable as we our selves are whereas there is neither Variableness nor turning Jam. 1.17 nor so much as any shaddow of turning with God If this answer do not give full satisfaction Answer then I say further That when Davâ—d saith The Lord hateth all the workers of iniquity he speaketh of those that do work iniquity perseverantly that is who do continue in sin without Repentance as the next words may seem to declare when he addeth thou shalt destroy them that speak leasing For it is certain God will destroy none eternally but obstinate and impenitent sinners This answer I do prefer before the former For if we shall speak of hatred as the word is commonly used then I cannot but subscribe to Zanchius whose thesis or position is this Electos nunquam odit Deus trascitur quidem illis ut illos duriter castiget saepe De natura Dei lib. 4. c. 7. Quest 2. sed hoc facit ex amore ad illorum salutem odit tamen nunquam In English thus God never hateth the elect indeed he is angry with them so that he doth oftentimes chasten them sharply but this he doth out of love to their salvation notwithstanding he doth never hate them For saith he odisse dicitur Deus quibus male vult God is said to hate those whom he beareth ill will unto And thus also doth Cicero speak of hatred when he saith Quem quis odit periisse expetit whom a man hateth he desireth his destruction In which words he letteth us see what is commonly meant by hatred Thus I hope I have cleared this matter And now I would know of Mr. D. why he doth say that Faith doth justifie declaratively if the Gospel which preacheth Faith in Christ doth declare the love of God either to all or to any that are workers of iniquity For Faith cannot be without a reformed conversation as he himself acknowledgeth All the workers of iniquity therefore are destiture of true justifying Faith Reconcil of God to man pag. 44. whereby to be assured of Gods love of their salvation by Christ Mr. D. therefore will he nill he must needs acknowledge that if Faith do justifie declaratively then the Gospel doth no where declare the Love of God towards the workers of iniquity and consequently That it is not only the voice of the Law but of the Gospel also that saith The Lord hateth all the workers of iniquity SECT III. How God way be said to love his children sometimes more and sometimes lesse THe second Conclusion is this If we shall speak of the Love of God as it doth manifest it self by its effects so it is neither eternal nor alwaies
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE REFINEMENT OF ZION OR The old Orthodox Protestant Doctrine justified and defended against several Exceptions of the Antinomians methodically digested into Questions wherein many weighty and important cases of conscience are handled Concerning the nature of Faith and Repentance or Conversion to God of his eternal Love and beholding of sin in his dearest children of Justification from eternity of of Preparations to the acceptance of Christ of Prayer for pardon of sin and turning to God of the Gospel Covenant and tenders of Salvation on the termes of Faith and Repentance For the establishment of the scrupulous conviction of the erroneous and consolation of distressed Consciences By Anthony Warton Minister of the word at Breamore in Hampshire Mal. 3.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. LXXII Jer. 6.16 Thus saith the Lord stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls LONDON Printed by John Streater and are to be sold by the Book-sellers of London 1657. To the Christian Reader Grace mercy and peace be multiplyed through the Knowledge of God and of our Lord Jesus Christ GOod Christian Reader I am one who through decrepit old age and other impotency and disability of body have of late years kept almost and altogether at home and therefore have not heard of any of our late illuminated Preachers only I have been told that they do in their Sermons much censure that way of preaching which the Protestant Ministers both in England and in other Countries have hitherto used D. his Doctrin of Joh. Baptist. 2. A Conference with a dying man 3. Gods Reconciliaetion to man and mans reconcil to God S. Of Free-Grace Tit. 1.9 telling their hearers that we are Legal teachers and not Evangelical But otherwise what the particulars were that they did finde fault with in our Doctrine I understood not until â—f late a friend of mine did put into my hands and sent me for a few weeks three small Treatises of an Antinomian and requested me to make some animadversions on them because he taught divers things which seemed strange unto him After this I met with sundry Authors of the same strain who also censured and condemned the Doctrine commonly taught by Protestant Preachers Now because it is the duty of every Minister of the Gospel not only to teach the truth but to convince those that contradict and gainsay it lest the people of Christ should be led into errour I have adventured therefore to publish this small Treatise wherein I hope I have by Gods gracious assistance detected and laid open not all indeed but many of the most subtile and deceitful fallacies of these men especially of Mr. D. as by my friend I was requested and have confirmed the truth which he and they oppugne God of his goodnesse so settle and establish all throughout this Land in the truth of his Gospel that we may not be separated and divided one from another but with one mind and one mouth glorifie God and our Lord and Saviour Jesus Christ So prayeth Thine unfained friend and well-willer in the truth Anthony Warton A Catalogue of the Questions Quest 1. WHether Christ be made ours by Faith And whether we do put him on by Faith Or rather whether he be not to be set forth freely in the preaching of the Gospel without any conditions pag. 1 Quest 2. Whether a man when he is converted from infidelity to Faith do change his estate before God pag. 26 Quest 3. Whether God may be said to love us eternally before we do repent and believe in Christ even while we do live in sin And whether God do love his children as much while they lie in sin as when they rise out of it by repentance and live holily pag. 29 Quest 4. What is meant by our reconciliation to God pag. 38 Quest 5. Whether the doctrine of reconciliation as Mr. D. hath propounded it be a better means of comfort to distressed Consciences then our Protestant Doctrine is pag. 43 Quest 6. Whether all the Elect be justified ab aeterno from ale eternity before they do believe in Christ and consequently whether the Scripture when it saith we are justified by Faith meaneth that Faith justifieth us only in tribunali conscientiae nostrae in our own consciences as a learned man speaketh or declaratively as saith Mr. D. Or whether it doth not justifie us instrumentaliter et correlativè as the learned Protestants de commonly teach that is as an instrument or means whereby we are made partakers of Christs righteousnesse to our justification before God pag. 45 Quest 7. Whether any previous dispositions preparations or qualifications be required of men in the Gospel that they may be partakers of salvation by Christ pag. 72 Quest 8. Whether we are made the sons of God by Faith in Christ or but declared so to be pag. 114 Quest 9. Whether a man is to pray for the pardon of his sins after he is regenerated and doth believe and repent pag. 1 Quest 10. Whether it be hainous and hateful impiety for the Churches and children of God to fast and pray that God would turn away his anger and indignation from them when they lye under his judgements or at other times when their consciences are terrified and troubled with their sins And whether God may be said to be pacified and appeased by our fasting and prayers or hy any such things pag 12 Quest 11. Whether God do correct his children for their slns p. 22 Quest 12 Whether a man may be assured of salvation by his love to the brethren and by other effects and fruits of sanctification Or whether he can be assured of salvation no way else but only by Faith in Christ pag. 33 Quest 13. Whether the Gospel may properly be said to be a Covenant as that of the Law was pag. 30 Quest 14. Whether those Ministers that do offer remission of sins and salvation by Christ not to all absolutely but upon condition that they do repent and believe in Christ be legal Teachers And whether by their doctrine they do make the Gospel a Covenant of works as the Lawis p. 77 Quest 15. Whether the Orthodox Protestant Ministers who teach men to believe in Christ and to repent that they may obtain remission of sins and salvation by Christ or those who offer Christ and remission of sins to all without requiring any thing of them either Faith or Repentance or new obedience do preach Christ the more truly and more to the edification and consolation of their hearers pag. 84 At the end of this Treatise these places of holy Scripture are expounded and vindicated from the false glosses which Mr. D. setteth upon them Matth. 6.14 If you forgive men their trespasses your heavenly Father will also forgive you But if ye forgive not men their trespasses neither will your heavenly Father forgive you
finished the work of thy salvation I tell thee thy salvation is not now to be begun thou hast been in the state of salvation ab aeterno from everlasting or at leastwise ever since Christ suffered his bitter Passion on the Crosse Believe only in the Lord Jesus and this thy Faith hujusce rei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit evidentissimum shall be a most clear evidence hereof Thus Mr. D. would have answered but St. Paul knowing well that the Jaylor did only enquire concerning the means of his salvation which were by him to be used he answered him therefore Believe in the Lord Jesus Christ and thou shalt be saved Phil. 2.12 and thine house And in a like sense did St. Paul bid the Philippians Work out their salvation not in regard of the merit but the means thereof with fear and trembling And St. Peter prescribeth repentance as a means to be practised by us that our sins may not be laid to our charge by Christ at his coming but that we may be absolved from them Acts. 3.19.20 for so he saith Repent and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and he shall send Jesus Christ which before was preached unto you Let it be considered therefore whether Mr. D. doth nor deal most injuriously with us when he censureth our Religion for a falâ—e Religion because we do thus prescribe unto men Faith and Repentance as means of their eternal salvation by Christ Certainly St. Paul speaking of himself and of the rest of the Ministers of the Gospel saith 2 Cor. 5.20 As though God did beseech you by us we pray you in Christs stead that ye be reconciled unto God Now how is this to be understood but in respect of the means of our reconciliation Reconcil of God to man pag. 34. which are to be performed by us Yet Mr. D. is not ashamed to write thus Now this is the common character of all false Religions of what sort soever Jews Turks Papists Pharisaical Protestants Heathen all propound in some degree or other an angry God a Diety not reconciled and then prescribe certain means and services whereby to appease his wrath and to quench his displeasure or to obtain his love and favour that is in regard of the effects thereof so it must be understood or else he fighteth not against us but against a fancy of his own We are told that the wrath of God abideth on him that believeth not John 4 36 Are not all then under wrath or as St. Paul calleth them the children of wrath untill they do believe Eph. 2.3 But for the better understanding hereof our next Question shall be Quest 3. Whether God may be said to love us eternally before we do repent and believe in Christ even while we do live in sin And whether God do love his Children as much while they lye in sin as when they rise out of it by Repentance and live holily SECT I. Mr. D's opinion concerning this Question is set down and censured MR. D's resolution and determination hereof is this Ezek. 16.4 God loved us with as great love when we were in blood and pollution as he did ever afterwards when we were cleansed as well before as after our conversion He loved Paul with as great a love when he persecuted the Church as when he preached the Gospel Thus speaketh Mr. D. of this high mystery without distinguishing of the diâ—ers acceptions of Gods Love which cannot but greatly offend many godly good souls and confirm harden profane ones in their wicked courses yea imbolden them to do evil For will such carnal ones say seeing God loves his elect as much when they welter and wallow in sin as when they live holily and purely I 'le therefore take my pleasure and deny my self nothing that is delightful unto me For though I be not so strict as some are yet I see that I may be as highly in Gods love as the holiest of them all For preventing of such presumptuous thoughts And for clearing of the truth I will lay down the answer to the Question in two several conclusions SECT II. How Gods love is ever the same without any alteration THe former whereof is That if the Love of God be taken properly as it is in it self pro actu divini amoris for the internal Act of Gods Love so it is immutable eternal and ever the same accidens enim in Deo nullum est and hereupon it is that St. John saith 1 Iohn 4.11 God is Love his Love therefore must needs be immutable and eternal as he himself is Wherefore if we shall speak of Gods Love properly so it must be granted that he loved his people from all eternity even before they did believe in Christ and forsake their sins This is that which the Lord maketh profession of by his Prophet when he saith Ier. 31.1 I loved thee with an everlasting love And our blessed Saviour saith Iohn 13.1 that whom the Lord loveth he loveth unto the end When any of the children of God therefore are at any time or other supplanted by the Devil and do fall into sin as David did the Lord ceaseth not to love them for it is his love that upholdeth them that they do not fall totally and finally and that recovereth and raiseth them up again Thus Gods Love is eternal in it self and hath neither beginning nor end as our love hath Objection But how then are we to understand those words of David Psalm 5.5 where he saith Thou hatest all workers of iniquity for hatred is contrary to love Wherefore seeing the elect of God as well as others before their calling and conversion were workers of iniquity How can it be said that God loved them eternally Reconcil of man to God pag. 19 20 21 22. This Objection Mr. D. encountreth And first he bringeth three answers of Others The first whereof is That God hates the works but not the persons of his elect The second That God loveth his elect before their conversion amore benevolentiae sed non complacentiae with a love of benevolence not of complacencie The third that God loveth them with the love of election but not of justification all which he scornfully rejecteth And then taketh upon him to unty the knot thus The Lord hateth all the workers of iniquity is the voice of the Law The other the Lord loves sinners * He should say workers of iniquity is the voice of the Gospel Now the Law and the Gospel speak divers things the one being the manifestation of Gods justice tells us what we are by nature the other being the manifestation of Gods mercy tells us what we are by grace in Jesus Christ Thus he Now I do acknowledge indeed that the Law doth reveal Gods wrath against sin and passeth sentence of condemnation not only on
time I deny this consequence for from hence it followeth only that Faith goeth before our justification in order of nature or in reason but not in time because a man is justified at the same instant that he layeth hold on Christ believeth in him But he denieth that Faith goeth before our justification in any respect at all his reason is because Faith is a part of our sanctification but there is no sanctification but it is after justification which indeed and in nature is before it The first of these Propositions I do willingly grant that Faith is a part of sanctification but whereas he assumeth that there is nosanctification but it is after justification I cannot assent unto him in this For many worthy Divines do hold that sanctification is before justification their judgment therefore I might oppose unto the learned Chamiers others that hold the contrary For the clearing of this matter I do distinguish of sanctification and say that it is either habitual and so God doth sanctifie us by infusing holinesse into us or actual and so we do sanctifie our selves by renouncing the works of sin and living holily Of both these Moses speaketh when he saith Sanctifie your selves and be ye holy for I am the Lord your God and ye shall keep my Statutes and do them Lev. 20.7.8 for I am the Lord which sanctifie you When the Lord saith here Sanctifie your selves and be ye holy this must be understood of actual sanctification that is of holiness that is to be actually performed by us But whereas the Lord useth this as a reason to stir us up hereunto for I am the Lord which sanctifie you this is spoken of habitual sanctification For how doth the Lord sanctifie us but by infusing the habit or the internal grace of holinesse into us whereby we are inabled to perform the several acts of holinesse or to live holily the effectual excitation of Gods blessed Spirit herewith concurring But because these words of the Lord which I have alledged though they speak of a twofold sanctification are taken in another sense by very learned Divines than this that I have given for confirmation therefore of habitual sanctification I do alledge those words of St. Paul 1 Thess 5.23 where he prayeth that God would sanctify them wholly or throughly And those 1 Cor. 1.30 where he saith That Christ is made unto us sanctification See also 1 Pet. 1.2 Now of actual sanctification St. Paul speaketh when he saith This is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which know not God Hereof also speaketh St. Peter in that precept of his Sanctify the Lord God in your hearts In these and in other places the Scripture speaketh of Sanctification both habitual wrought in us by God himself and of sanctification acted and wrought by us through the assistance of Gods Spirit exciting us unto holinesse Whereas then this most learned Divine saith That there is no sanctification but it is after justification this is true if it be understood of actual sanctication For we are first justified by Faith and then this Faith inflameth our hearts with the love of God and stirreth us up to glorifie him and to serve him in holiness and righteousness according to all his commandements Thus the several works of holiness and righteousness do proceed from Faith Etiamsi non elicitivè imperativè tamen though not elicitly yet imperatively Faith stirreth us up unto them For as St. Paul saith The end of the commandement is love out of a pure heart and a good conscience 1 Tim. 1.5 and Faith unfeigned It is true therefore that Faith and therefore justification which is thereby laid hold of and obtained is before actual sanctification For as this learned man saith well fides vera est fons et scaturigo omnium bonorum operum in fidelibus De sola fide justificante Lib. 22. cap. 12. True Faith is the fountain and source of all good works in the faithful But I cannot say that there is no sanctification but it is after justification for habitual Faith is a part of habitual anctification Now the infused habits of grace such as Faith is are before their acts If therefore it can be proved that adulti or such as are of capacity and understanding are not justified without or before actual Faith then it will inevitably follow that there is some sanctification that is not after justification Yea beside what hath been said already to prove that we are actually justified by Faith and not without it methinketh Chamierus himself doth as good as grant it when he saith Verum est proptereà nos factos in Christo justitiam Dei quòd Christo nos simus incorporati per fidem It is true that we are therefore made the righteousnesse of God in Christ because we are incorporated into him by Faith We are not then justified before Faith or before we do believe in Christ Again this most excellent Divine saith In adultis fatemur remissionem peccatorum ab inhaerente justitiâ nunquam sepaerari We confess that remission of sins is never separated from inherent righteousness in those that are grown in years But say I many of the Elect after they have the use of reason and understanding being well grown in years do yet live in sin for some time and do not serve God in righteousness until he by his grace doth afterward convert them According therefore to his own Doctrine it followeth that justification from sin at least in adultis in those that are grown in years doth not go before Faith But saith he Faith justifieth relativè as it hath for its proper peculiar object the mercy of God on which it relieth Whence as I conceive he would have it inferred That seeing the mercy of God is eternal therefore our justification is so also and therefore before Faith Now hereunto I answer that though Christs righteousnesse be materialiter the proper object of our justification or that which is imputed to us for our justification Yet I will not deny bur that Gods mercy considered as the internal cause moving God to justify us may thus be said to be the proper and peculiar object on which our Faith relyeth for justification But it doth not follow hereupon that we were justified ab aeterno from everlasting because Gods mercy is the cause of our justification no more than that we are sanctified and glorified eternally because our sanctification and glorification are wholly of Gods mercy Quest 7. Whether any previous dispositions preparations or qualifications be required of men in the Gospel that they may be partakers of salvation by Christ SECT I. The Preparations that go before our Regeneration and Conversion THose that take upon them to be the only Preachers of
of thy justice Psal 6.1 unlesse we shall say as Zanchius and Polanus do that he prayeth that God would not execute the threatenings of his word upon him So also whereas the Lord saith I will not execute the fiercenes of mine anger Psal 11.9 I will not return to destroy Ephraim By the fiercenesse of Gods anger here we may either understand the severity of his revenging justice or his heaviest judgments or else those terrible threatenings which he had denounced against the ten Tribes for their Idolatry and other sins And in the same sense he speaketh Hos 13.11 I gave thee a King in mine anger and took him away in my wrath Again by the anger of God in other places of the Scripture we are to understand the effects of Gods revenging justice on the wicked and of his correcting justice on his own Children both denounced in his word and executed in his punishments and corrections Thus when Moses told the Israelites that the Lord was angry with him for their sakes he spake this because the Lord had reproved him for the words which he by their instigation spake hastily at the waters of Meribah and told him that he should not enter into the Land of Canaan And when the Lord saith that he sware unto the rebellious Israelites in his wrath that they should not enter into his rest by his wrath here is meant that destruction which he had denounced against them Now by the anger of God in other places are meant the effects both of Gods revenging justice executed on the wicked and of his correcting justice on his own Children An example of the former we have in the unbelieving Jews of whom St. Paul saith wrath is come on them to the utmost that is 1 Thes 2.16 Isa 54.8 extremity of punishment And of the latter in the believing Jews In a little wrath I hide my face from thee for a moment but with everlasting kindnesse I will have mercy on thee saith the Lord thy redeemer Thus have I briefly shewed what the Protestants do hold and what they do teach concerning the anger of God against which I presume Mr. D. will not reply No cause hath he therefore to find fault with us for praying that God would be mercifull unto us and turn away his wrath and indignation from us and from the whole Land unlesse he will say that it is not lawful for us to speake Tropically or Figuratively in our prayers as the Scripture doth SECT II. How Gods wrath is Pacified THe next thing which I am to clear is how God can be said to be pacified and appealed by fasting and prayer For Christ onely hath pacified his Fathers wrath by that propitiatory sacrifice of his which he offered unto him for the sins of all the elect If any therefore shall take upon them by their prayers or by their fasting and teares to turn away Gods wrath from themselves or from the Land instead of pacifying him they shall provoke him so much the more by robbing Christ of the glory that is due unto him This is another thing as I conceive which Mr. D. in those words of his which I alledged at the beginning of this Question doth intend to charge us with But hereunto I answer briefly that Gods wrath may be said to be appeased two manner of wayes 1. Stricté et proprié in a more strict and proper sense by satisfaction made to his justice Answ for the sins whereby he is provoked Now thus only hath Christ pacified his Fathers wrath Rom. 3.25 Eph. 2.14 Col. 1.20 Rom. 5.10 and reconciled us unto him by his death We do willingly therefore acknowledge that both the Papists and all other that do think to satisfie God for their sins and so to pacifie his wrath by their prayers fasting and weeping and afflicting of themselves with any such pâ—nall workes or sufferings do take upon them Christs Office and rob him of his glory But the Protestants are not guilty of this but do condemn it and speak against it as their works and writings do bear witness Secondly Gods wrath may be said to be pacified laté et improprié in a large in an improper sense when such duties are practised and performed upon the doing whereof God doth turn away his indignation that is removeth his judgments not for the merit of the works that are done or as if by them his justice were satisfied but for Christs sake who hath merited pardon for such as * Heb. 5.9 obey him in doing the things which he requireth to whom therefore God hath promised that he will be gratious and favourable Thus is God through Christ pacified towards sinners when they repent and turn unto him and pray and humble themselves before him according to his gratious promises which he hath made unto them Therefore also now saith the Lord turn ye even to me with all your heart and with fasting Joel 2.12.13 and with weepâ—ng and with mourning and rent your hearts and not your garments and turn to the Lord your God For he is gratious and mercifull slow to anger and of great kindnesse and repenteth him of the evil And Jer. 18.7 8. At what instant I shall speak concerning a Nation and concerning a Kingdom to plucke vp to pull down and to destroy it If that Nation against whom I have denounced turn from their evil I will repent of the evil that I thuought to do not them See also Zach. 1.3 1 Cor. 11.13 1 Kings 8.33 The summe of all that hath been said is this Gods wrath is pacified upon our humiliation repentance prayer and faith in Gods promises not for these acts or workes of ours but for Christs sake in whom we do believe and whom we do obey or else thus Gods wrath is not pacified By our fasting and repentance to speake properly for then we should be justified by works but When we repent and pray and turn unto him for as long as we live in sin we are under Gods wrath SECT III. Objections Answered Having thus finished what Mr. D. hath given me accasion to say concerning this Question before I do proceed unto the next I have thought good to answer certain Objections which I find urged by one to prove that God neither is nor can be angry with any of his Children which if it were true then indeed the Children of God should have no need to pray at any time or other that God would turn away his anger from them or if they pray so they shall take Gods name in vain The first of these Objections is this God seeth no iniquity in his people he cannot therefore be angry with them for nothing offendeth him nor causeth him to be angry but sin Now to prove that God seeth no iniquity in his people these Testimonies of holy Scripture are alledged He hath not beheld iniquâ—ty in Jacob Num. 23.21 neither hath he beheld perversenesse in Israel At
He will not alwayes chide neither will he keep his anger for ever Psal 103.8 9. After the same manner speaketh also the Lord himself In a little wrath I hid my face from thee for a moment but with everlasting mercy will I have compassion on thee saith the Lord thy Redeemer It is evident that the Lord speaketh here of his own Children for his everlasting mercy belongeth to them and on them it is that his anger remaineth but a moment For on wicked reprobates it shall rest for ever according to that Joh. 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him Quest 11. Whether God do correct his Children for their sins This Question I thought good to add unto the former because it is of great affinity with it and the rather indeed have I done this because an Acquaintance of mine did lately long after I had finished this Treatise take upon him to maintaine that God doth never correct his Children for any sin that is committed by them against whom I reasoned thus God doth either correct his Children for sin or for righteousnesse for there is no mean betwixt these two For our actions although being considered simply as they are per se et sua natura in themselves and in their own nature are many of them indifferent that is neither good nor evil morally yet in actu exercito that is being clothed with such circumstances as they are when they are practised by us so they are all either good or evil Now said I God doth not correct any for righteousnesse or well doing therefore it is for their sins and for their evil doings that he correcteth his Children But hereunto he answered that it is for righteousnesse that God correcteth his Children for said he God correcteth them from their sins and maketh them to live righteously I perceived his meaning was as if he should have said God correcteth his Chiâ—dren for righteousnesse not that righteousnesse which they have done but which he would have them to do Now this I willingly yeelded unto him that the terminus á quo of Gods corrections or rather of our sanctification which he worketh in us by his corrections is sin and the terminus ad quem is righteousnesse that is to speak popularly and plainely God by his chastisments driveth us from sin unto righteousnesse For as the Apostle saith No chastening for the present seemeth to be joyous Heb. 12.11 but grievous neverthelesse afterwards it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Thus the end of our Heavenly Fathers Chastiâ—ements is to make us to leave our sins and to follow after righteousnesse But doth it follow hereupon that we are not corrected for our sins whereby we do provoke God and make him to afflict us If we should never be overtaken nor be at all defiled with any sin he would never correct us We may truely therefore be said to be corrected for our sins because sins are they that do pull down Gods corrections upon us But here mine adversary replyed and said Object Christ hath either born all the punishment of our sin or he hath born none of it at all Whereunto I answered that punishment is of two sorts either satisfactory to Gods justice Answ now all this Christ hath born For as I say saith He was wounded for our transgressions he was bruised for our iniquities Isa 50.5.6 the Chastisement of our peace was upon him and with his stripes are we healed All we like sheep have gone astray we have turned every one to his own way and the Lord hath layd on him the iniquities of us all Or else punishment is for the humiliation and reformation of the party offending and such are Gods corrections whereby he nurtureth his Children for his own glory and their amendment It is for our profit that we are thus corrected as the Apostle telleth us Heb. 12.10 Christ therefore by his passion hath not redeemed us from such Chastisements but sanctifieth them unto us After I had answered these Objections I proceeded and proved unto him that God correcteth his Children for their sins The arguments which I then used I shall now somewhat inlarge not tying my self strictly to the order in which they were propounded unto him First of all then I say that the holy Scripture in expresse words affirmeth that God correcteth his Children for their sins for thus speaketh the holy prophet David unto the Lord This Testimony is universal of all men of all times Psal 39.11 When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moath And presently he addeth surely every man is vanity in regard he meaneth of Gods corrections which do weaken and waste him He excepteth none out of this number not the Children of God more then others For it were his own afflictions that made him to utter these words For having said I am consumed by the blow of thine hand presently he inferreth When thou with rebukes dost chasten man thou makest his beauty to consume away David also bringeth in Almighty God speaking thus of his posterity whereof it cannot be denyed but many were Gods Children If his Children forsake my law and walke not in my judgments If they breake my statutes and keep not my Commandements then will I visit their transgression with the rodde and their iniquity with stripes Psal 89.30.31.32 Now what is this but to correct them for their sins And I pray you did not Josephs bretheren when they suspected that they were brought into great hazard and danger of their lives in the land of Egypt acknowledge that this was Gods punishment or correction on them for their sins for thus they spake one to another We are verily guilty concerning our Brother in that we saw the anguish of his soul when he sought us and we would not heare therefore they mean for their sin in oppressing and betraying their Brother is the distress come upon us Gen. 42.21 When Job also saith Thou makest me possess the sins of my youth what meaneth he but that God laid his hand heavy upon him and chastized him for the sins of his youth 2. Besides these and many other testimonies that might be produced I reason thus If the sins of Gods children be the cause of their corrections then they are corrected for their sins for what is it to correct one for his sins or for his faults but to correct him because of such faults and offences as are committed by him Now the holy Scripture testifieth that Gods children are corrected because of their sins which they have committed and not onely to keep them from sin pro futuro for the time to come therefore it cannot justly be denyed that God correcteth them for their sins That their sins are the cause of Gods corrections these places of holy Scripture do evidence first the Lord speaketh
profession of faith in him as the true believers did Now they tell us that the Apostle speaketh of these counterfeit and not of true believers when he saith for this cause many are sick and weak among you and many sleep for say they could such impious and wicked Beasts be the members of Christ who came drunk to the Lords Table Answ I answer It is not impossible that a Child of God drinking Wine liberally with others at their love feasts might as well be overtaken with drunkenness as Noah was whom St. Peter calleth a righteous man But suppose that they were all wicked hypocrites that thus prophaned the holy Sacrament of Christs body and blood 2 Pet. 2. yet seeing the Church and people of God at Corinth tolerated them in their Communion and did not censure them for this foul fault therefore Gods judgement might break in among them all by an epidemical disease and take away some if not many of the better sort as well as all the Israelites fled before their enemies and divers of them were slain for the sin of A chan Josh 7. And that this was the case of the Corinthians whom God visited some of them with death and others with sickness and weakness the words immediately following in the Apostle do manifest when he saith for if we would judge our selves we should not be judged But when we are judged we are chastened of the Lord that we should not be condemned with the World Tâ—ese words do evince that St. Paul speaketh in this place of true beleeâ—ers and not onely of counterfeit hypocrites First This iâ— evident from his scope in uttering these words which was to comfort not onely those which were living and yet lying under Gods judgements but others also for the death of their dear friends who were thus taken away for prophaning the holy Sacrament of Christs blessed body and blood The former of these might think thus with themselves seeing this our sickness and weakness is a judgement of God upon us what hope can we have in him And the latter might say seeing God hath taken away our friends in judgement alas what is become of their souls The Apostle to comfort them against such sad thoughts as these telleth them that this was indeed a judgement upon them but a judgement onely of castigation for their reformation that so they might escape the judgement of eternal condemnation in the world to come Again St. Paul includeth himself in the number of those that are thus judged For he saith not that those men onely that came irreverently to the Lords Table were judged but when we are judged speaking of himself and all believers we are chastened of the Lord. Rom. 8.1 Thirdly He informeth us how happy the end and issue of this judgement of castigation is to all Gods children It becommeth a meanes God sanctifying it unto them for this end to free them from condemnation which is the portion and proper and peculiar priviledge of the godly and not common to them with the wicked 4. lastly Therefore he opposeth the persons that are thus judged unto the world It is not possible therefore that St. Paul should speak only of wicked hypocrites when he saith For this cause many are sick and weak among you and many sleep For such wicked ones belong unto the World and are no true members of Christ nor of his Church which consisteth of Saints that are gathered out of the World 3. lastly I would know of these men whether a Father doth not correct his children and a Schoolmaster his Scholars for their faults To deny this is to contradict all men and the truth it self For a Child when he groweth wanton and stubborn against his Father and a Scholar when he playeth the trevant and neglecteth his book do both of them deserve the Rod of correction Their faults which they have committed are causa meritoria the meriting cause of their correction though the final cause or the end of such correction is their reformation And even so also by a like reason do Gods children when they forget their duties and wax wanton against their heavenly Father deserve to be corrected by him for their amendment Object But here it may be said God correcteth his children in love for their good Answ Now what Can they by their sins be said to deserve good and not rather evil For answer hereunto I say that although the afflictions of Gods children are good unto them in their end and issue whereunto they are sanctified and directed by God In which regard Gods Children do say with David Heb. 12.11 It is good for me that I have been afflicted for before I was afflicted I went astray but now do I keep thy Law Psal 119. Notwithstanding as the Apostle saith and as we feel in our own experience our afflictions in themselves are grievous and bitter to the flesh And therefore as it is said of him that cannot rule his appetite that he deserveth to fall into the hands of the Physitian who by bitter Pills or potions purgeth away the ill-humors which his delicious Cups and sweet morsels bred in his body So when Gods children do satisfie their carnal lusts and surfet upon sin they deserve the bitter pills of affliction which when the heavenly Physitian of their souls shall administer unto them they have cause with Job not only to be patient and contented but thankfully to submit themselves unto his corrections and to say Job 2.10 Shall we receive good at the hand of God and not receive evil Ye see then that the afflictions of Gods Children are evil in themselves though good in their end The force of this reason Object our adversaries do think to avoid by saying that a Father is indeed angry with his children when they offend him and correcteth them for their faults But so doth not God to his children for he is never angry with any of them because Christ hath born all their sins and pacified his Fathers wrath for ever This Objection I shall not need here to answer Answ for I have removed it in the former Question where I shewed that Christ hath freed us from Gods revenging wrath which would have overwhelmed us in perdition and destruction everlasting but not from his paternal indignation which tendeth to the furtherance of our sanctification and salvation And therefore it would not be for our good but to our hurt if he should not thus cause us to feel his anger when we forget our selves and go a stray from him I would know also wherefore God calleth himself our Father and us his children but because he dealeth with us as a Father doth with his children as in other respects so particularly in nurturing us for our sins when we offend him by them as the Apostle expresly sheweth Heb. 12.5 6 7 8. This that I have said cannot but be of singular use unto the children of God when they
to lead a godly life and yet our Saviour rejected their obedience saying Mat. 5.20 Except your righteousness shall exceed the righteousness of the Scribes and Pharises ye shall in no case enter into the Kingdom of Heaven For their righteousness was externa non interna justitia outward onely before men but the inward purity of the heart was wanting in them For which cause our blessed Saviour compared them to whited Sepulchres and told them that they did make clean the outside of the Cup and of the platter whereas their inward part was full of uncleanness Besides this Luk. 11.39 they tythed Mint and Annise and Cummin but neglected the weightier matters of the Law as our Saviour layeth this to their charge He is much mistaken therefore Mat. 23.25 when he saith that the Scribes and Pharises had a constant purpose to forsake all sin and to walk in all holiness But saith he St. Paul a Pharise saith of himself Object Phil. 3.6 that he before his conversion was as touching the righteousness which is of the Law blameless The answer hereunto is Answ that he speaketh only of the outward righteousness of the Law as his enemies the Pharises understood it His meaning therefore is that he was unblameable in the Opinion of the Jews who were seduced by the Pharises and did as much as they required of him or that he was unblameable in regard of his outward cōversation before men and what if St. Paul did think well of himself whilest he was a Pharise and did persecute the Church of God can none therefore no not those who have received the spirit of God whereby they know the things that are given them of God 1 Cor. 2.12 be assured that they do in truth serve God according to all his Commandements SECT II. Faith and Repentance are distinct Graces Object Confer p. 19 20. Answ Synop. purioris Theologiae BUt he telleth us wherefore he acknowledgeth true Repentance to be a sure mark of salvation to wit because Repentance includeth Faith as a part thereof Whereunto I answer as the learned professors of Leyden and other Protestants do that Repentance is sometimes taken generally for the whole conversion of a sinner from darkness to light and from the power of Satan to God and so faith is a part of it but otherwise the holy Scripture speaketh of Faith and Repentance as of two distinct graces For so doth St. Paul when he saith that he kept back from the Ephesians Act. 20.21 nothing that was profitable for them but taught them repentance towards God and faith towards our Lord Jesus Christ Whence I reason thus Conf. p. 20. those vertues or those graces that are differenced by their objects are different vertues but so are repentance and faith therefore they differ really non sicut totum pars and not as the whole and the part Object Act. 2.37 38. the one whereof is included in the other But saith he when the Jews asked what shall we do to be saved Peter answered Repent and be baptized And when the Jaylor made the same Question Paul answered Act. 16.31 Believe in the Lord Jesus Christ and thou shalt be saved therefore either repentance must include faith or else St. Peter giveth not a full answer yea rather say I or else Mr. D. is deceived for in that saying of St. Peter Faith is not included in the word Repent but in the words following And be baptized in the name of our Lord Jesus Christ that is in the faith of our Lord Jesus Christ Although otherwise as I have said before I do not deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance when it is used alone and not opposed to faith may comprehend or include in it faith in Christ Jesus as a part of our conversion SECT III. That Charity doth not bind a man universally to give half his Goods to the poor as Zacheus did HE granteth also That Love to the Brethren is a sure and certain note of a true Child of God and of Salvation is plainly taught 1 Joh. 3.4 which place is vindicated from the false glosse which Mr. D. hath set upon it Pag. 234. Confer Pag. 7 8. that where unfained love to the Brethren is found it may be a testimony of grace received but addeth that a man cannot love them unless he do sell either the whole or half of his possessions and divide them among such of his Brethren as he knoweth to be poor But if this be an inseparable note of true charity as he teacheth I dare boldly say he by this Doctrine of his will much more trouble mens Consciences then we do by ours and give them lesse assurance of Salvation 1 Joh. 3.14 For he that loveth not his Brother abideth in death Now how many can he find in this Kingdom that with Zacheus do give half their goods to the poor or that having Lands and possessions do with those primitive Christians sell them and lay down at their Ministers Act. 4. or Pastors feet the price of them that it may be distributed amongst their Brethren as their necessity shall require doubtless he will find but a few if any that will do this Now what shall we exclude all the rest from the state of grace and consequently from all hope of salvation I dare not do so and yet I must needs say seeing the faith that is available to salvation worketh by love Gal. 5.6 the great want of love in many forward professors of the Gospel may give them just cause to doubt of their salvation Luk. 19. Act. 2.45 4.34 35. But that I may come nearer to Mr. D. although Zacheus at his conversion gave half his goods to the poor and those that were possessors of Lands sold them and laid down the money at the Apostles feet yet the Lord no where bindeth us by any precept to do the like neither do their examples bind all to imitate and follow them in this their practice For God distributeth his graces diversly to some he giveth very large hearts and stirreth them up to do more then others can ordinarily attain unto who have received an inferior portion of the spirit 1 Pet. 4.10 or gift of grace And hereupon it is that St. Peter exhorteth As every man hath received the gift so minister the same one to another as good Stewards of the manifold grace of God And St. Paul exhorting the Corinthians to be liberal in their contributions to the poor Saints at Jerusalem doth not call upon them to give half or any certain and determinate part of their goods unto them although they were in great necessity but saith he Every man as he purposeth in his heart so let him give not grudgingly or of necessity 2 Cor. 9.7 for God loveth a chearful giver There are sometimes more sometimes fewer poor to be relieved by us and sometimes their necessity is greater and
Covenant do bind our selves to believe in Christ and to glorifie him and his Father for the work of our Redemption That the Covenant of the Gospel is thus made not only with Christ our head and our surety but with us also that are his members is most evident from those words of the Lord wherein both the persons with whom the Covenant is made and the form thereof is related and expressed This is the Covenant that I will make with the House of Israel Jer. 31.34 32 33. Heb. 8.8.9 10 11 12. saith the Lord with the spiritual Israel of all Nations not the carnal Israel after those dayes I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a people c. We see here with whom this new Covenant of the Gospel is made with the house of Israel now the house of Israel is not persona singularis one individual person as Christ is sed totum aggregatum but a multitude united together as the Church of God is 2. The Lord also Ezech. 16.8 9. telleth us that he entred into Covenant with the Israelites when he found them defiled in their filthiness which cannot be spoken of Christ and then washed their blood from them which must be understood of the Covenant of grace not of works The Covenant of grace therefore was not made with Christ only but with all his members also who in their natural condition are such as were the Israelites here described 3. We read also Gen. 17.7 Gen. 17.9 That the Covenant of grace was made with Abraham and all his seed It was not made therefore with Christ only Yea which is more God said unto Abraham Thou shalt keep my Covenant thou and thy seed after thee in their generations This Coâ—enant therefore was not only a gratious promise of salvation on Gods part but Abraham and his seed were also bound by it to do something that is Gen. 17.1 to believe in the promised Messiah and to glorifie God for their salvation by him But here it will be said Object the Covenant which Abraham and his seed were commanded to keep was that all their males should be circumcised the eighth day It is true Answ but that outward circumcision did bind them inwardly to circumci e their hearts for the Circumcision of the flesh was not commanded for it self barely but in regard of the mystical signification thereof whereupon the Lord spake unto the Israelites who were circumcised in the flesh and said Circumcise therefore the fore-skin of your heart and be no more stif-necked Deut. 10.16 Where this spiritual Circumcision was neglected the Covenant whereof it was a token was not kept but broken as that complaint which the Lord taketh up concerning the carnal Israelites plainly sheweth All these Nations to wit all the Heathen Nations there reckoned up are uncircumcised and all the house of Israel Jer. 9.26 are uncircumcised in their heart The Apostle also telleth us that that is not circumcision which is outward in the flesh but which is in the heart Rom. 2.28 29. 4. When David also saith All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies Psal 25.10 And again The mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness Psal 103.17 18. justitia promissionum his righteousness in fulfilling his promises unto Childrens Children To such as keep his Covenant and to those that remember his Commandements to do them I would know of what Covenant and of what testimonies and commandements it is that David here speaketh Doubtless not of the legal Covenant for that is not a Covenant of mercy but of justice that exacteth all that is required in it without remitting any thing or shewing any mercy unto those that do transgress it Deut. 27.26 It is of the Evangelical Covenant therefore that David speaketh when he saith that God will be merciful unto those that keep his Covenant Now I cannot conceive how we cannot be said to keep this Covenant and the Testimonies and Commandements thereof if the Covenant of the Gospel were made only with Christ and we were bound to nothing nor nothing were required of us by it as a part of this Covenant belonging to us For were it so then we could be said neither to keep it nor to break it no more then mankind can be said to keep the covenant that God made with Noah Gen. 9.11 that he would no more destroy the Earth with a Flood Gods absolute promise to Noah concerning this his mercy is here called his covenant It is God himself therefore who faithfully performeth and keepeth this covenant throughout all generations But it cannot be said to have been kept by Noah or any of his posterity who by this Covenant were bound to nothing 5. To these former Testimonies may be added those words of the Lord to the Israelites Exod. 19.5 where after he had told them what great things he had done for them he subjoyneth Now therefore if ye will obey my voyce indeed and keep my Covenant then ye shall be a peculiar treasure unto me above all people for all the Earth is mine And ye shall be unto me a Kingdom of Priests and an holy Nation Here the Lord hath promised great things unto his people but it is upon condition that they obey him and keep his Covenant If it be said That this was spoken to the carnal Israelites and therefore belongeth not to us I confess indeed That it was spoken not only to the Elect but to the whole Nation of the Israelites Answ but how verily as they typified or as they analogically repreâ—ented the spiritual Israel of God or the called of God of all Nations whence it followeth that believers now under the Gospel are confederate with God and therefore are to keep the covenant of the Gospel that they may be a peculiar people and a royal Priesthood unto God 1 Pet. 1.9 for so St. Peter applyeth this promise unto all true believers as unto those to whom all the blessings of the covenant do belong Nec enim alios quam faederatos faederis conditionem servantes decrevit Deus beatitudinis facere participes for neither hath God decreed to make any other partakers of blessedness than those that are confederate with him and that keep the condition of the covenant as saith the most learned and judicious Rivetus writing on these very words of the Lord unto the Israelites 6. I do also reason thus As the Law is the covenant of works or at least wise as the covenant of works is revealed in the Law So the gospel revealeth and maketh known unto us the covenant of grace or of salvation by the meer mercy of God through Jesus Christ As the Law therefore binding us to the perfect obedience thereof if we will
be saved and otherwise denouncing damnation if we transgress it doth hereby shew wherein the covenant of works consisteth So seeing the gospel doth not offer remission of sins and salvation by Christ unto all nor unto any absolutely but unto those only that do repent and believe the Gospel Mark 1.15 and obey Christ Heb. 5.9 It followeth therefore that the Gospel bindeth us to the obedience thereof as to our part of the covenant of grace yet so that we are to do the things which the Gospel requireth not by our own strength as the Law injoyneth Sed subsidio gratiae divinae à Christo pronobis partae but by the assistance of Gods grace which Christ hath purchased for us So that even in this regard the Gospel is a covenant of grace as well as in respect of our free justification and eternal salvation in Heaven because our salvation from the beginning unto the end thereof is of grace and not of nature or by any power or strength of our own free will For all the powers of our souls are in bondage to sin and Sathan until they be freed by Christ as our Saviour himself giveth us to understand when he saith If the Son shall set you free ye shall be free indeed Joh. 8.26 And St. Paul telleth us Col. 1.13 That it is not we our selves by any power of our own but God of the riches of his grace who hath delivered us from the power of darkness and translated us into the Kingdom of his dear Son Thus the very works or acts of Faith Repentance and new obedience which we are bound unto in the Gospel are effects of Gods grace in us We presume not therefore to do them by any power of our own but do covenant the performance of them by the grace of God in Jesus Christ diligently using the meanes that are prescribed us in the Gospel for the building of us up in grace and waiting upon God for a blessing on them 7. And lastly When the people of God in the old Testament had revolted from him by Idolatry and other foul sins We read that when they repented 2 King 23. they bound themselves by Covenant to walk after the Lord and to keep his Commandements and his testimonies and his Statutes Now shall we say that they renewed the legal covenant We have no reason to think so for they knew it was impossible for them to keep it They covenanted therefore to keep Gods Commandements evangelically whereunto they had before bound themselves when they were circumcised yea and not only so but were born under this covenant being descended from Abraham and the ancient Patriarchs with whom and their Seed the Lord entred into covenant It was this covenant of the Gospel for such was the covenant which the Lord made with Abraham as is to be seen Gal. 3.17 18. that the Israelites when they repented and returned unto the Lord from Idolatry renewed with him These things which I have thus alledged do make it manifest both that the covenant of grace is properly a covenant and that it is made not only with Christ our head but with every one of us that are his members who by this covenant are bound to faith in Christ and new obedience that so we may glorifie God and be saved eternally through his rich mercy in Jesus Christ Against this that I have said Answ Mr. S. undertaketh to prove that the covenant is made with Christ only for so St. Paul saith To Abraham and his seed Gal. 3.16 were the promises made He saith not to seeds as of many but as of one And to his seed which is Christ But how he can prove hence Object that the covenant of grace was made only with Christ and not with any other I cannot see The contrary rather may be concluded and deduced from these words for the Apostle saith That the promises were made to Abraham and to his seed which is Christ To Christ indeed only as to the Mediator in whom the covenant is confirmed of God as the Apostle explaineth himself in the next words but otherwise to Abraham the Father of the faithful and consequently to all that tread in his steps as to those to whom forgiveness of sins and the other benefits and blessings purchased by Christ and promised in the covenant do appertain and belong This will be the more manifest and evident unto us if we do consider what St. Paul meaneth by the promises which were made to Abraham and his seed The words indeed are difficult and therefore diversly understood by the learned The most common exposition is that by the promises are meant that promise of the Lord to Abraham In thy seed shall all the Nations of the Earth be blessed And that the Apostle speaketh numero plurali in the plural number because this promise was at several times repeated and made unto Abraham Now it is evident that the seed here spoken of is Christ for in him only it is that all the Nations of the Earth are blessed But it doth not hereupon follow that the covenant is made only with him For from these very words we may infer against Mr. S. that all Christs members are comprehended in the covenant as well as he though after another manner and in another sort For the promise is made unto Christ only that he shall be the Authour of blessedness unto all Nations but unto them that they shall be blessed in him Now I would know how all Nations shall be blessed in Christ verily not so as if no one person of any Nation were to be excluded for then all the World should be saved and none should be damned The meaning therefore of this gracious promise must needs be that all Nations should be blessed in Christ not absolutely but according to the conditions expressed and laid down in the Gospel wherein the covenant of grace is fully opened and unfolded Or that Elect who are to be gathered out of all Nations shall be blessed in Christ who only fulfil the conditions of the covenant There is another exposition of these words of the Apostle and that is that by the promises of which St. Paul here speaketh we are to understand the promise which the Lord at several times made unto Abraham that he would give unto him and to his seed the Land of Canaan for an everlasting possession as a type of the eternal inheritance of Heaven whereof it was an assurance unto them That whereby Estius and other learned men are led and induced to renounce the former exposition and to imbrace this latter is because St. Paul without any necessity doth twice repeat this word And saying to Abraham and his seed were the promises made He saith not and to seeds as of many but as of one and to thy seed For the sense would have been as compleat and full say they if the word And had been left out and he had said he saith not of seeds
as of many but as of one to thy seed They think therefore that St. Paul hath no reference to that promise In thy seed shall all the Nations of the Earth be blessed where this word And is not found but to these words To thee and to thy seed will I give the Land of Canaan unto which St. Paul by repeating this word And there expressed seemeth to relate But if we shall admit of this Exposition it will no way advantage Mr. S. For Piscator and those that follow it as also St. Augustine as Estius telleth us by Abrahams seed do understand not Christ in propria persona sua in his own person only sed Christum mysticum Cor. 12.12 but mystical Christ as Piscator speaketh that is Christ and his members as St. Paul also doth when he saith As the body is one and hath many members and all the members of that one body being many are one body so also is Christ that is to say Christ and his members Piscator giveth two Reasons why these words of the Apostle which seed is Christ are not to be understood properly to wit of Christs person only First saith he the Apostles scope is against it which is to prove that eternal life is given unto believers for Christs sake and that according to the promises which he made unto Abraham as appeareth from the fourteenth Verse Again This absurdity is against it that eternal life should be given to Christ only I have thus laid down the several expositions of these words of the Apostle that it may appear the more evidently that it cannot from hence be collected that the covenant was made only with Christ and not with his members For otherwise if I shall speak what I think I am fully perswaded that St. Paul in saying To Abraham and his seed which is Christ were the promises made hath reference to that gracious evangelical promise in thy Seed shall all the Nations of the Earth be blessed This is the promise or the covenant as St. Paul speaketh in the foregoing words which the Lord made with Abraham as S. Peter plainly giveth us to understand in those words of his unto the Israelites Act. 3.25 Ye are the children of the covenant which God made with our Fathers saying unto Abraham And in thy seed shall all the kinreds of the Earth be blessed Where you see St. Peter expresseth the word And even in this promise as it is also set down Gen. 22.18 where the Lord speaketh to Abraham and saith In blessing I will blesse thee c. And in thy seed shall all the Nations of the Earth be blessed Thus the foundation of the latter Exposition before spoken of is removed and falleth to the ground Now from these words of St. Peter it may also be plainly proved against Mr. S. that the covenant of salvation is not made only with Christ For wherefore doth he say unto the Israelites Ye are the children of the covenant which God made with the Fathers but because this covenant belonged unto them and they were comprehended in it SECT III. Christ did not repent and believe for us but we must perform these conditions our selves LEt us now see whether Christ have fulfilled all the conditions of the covenant of the Gospel for us Whether he hath believed repented and was mortified and obeyed the Gospel for us We acknowledge with St. Paul that Christ is the end of the Law Rom. 10.4 for righteousness unto us and that we are justified before God by his obedience We acknowledge also that the spots of sin that adhere to our works of sanctification are washed away in his blood and so not only our persons but our works also become acceptable to God not for any merit or intrinsical holiness or worthiness of their own but as St. Peter saith by Jesus Christ 1 Pet. 2.5 Rev. 7.14 in whose blood the Saints of God have washed their Robes of righteousness and holiness and made them white All this we do willingly grant but that Christ should perform for us those very duties of faith and repentance and mortification which are required of us in the Gospel seemeth to me very strange For as we are discharged from fulfilling the Law to be justified thereby because Christ hath thus fulfilled it for us so if Christ have believed and repented for us will it not follow hereupon that God will not require these duties of us or that he will not condemn us though we neglect and omit them no more than he will because we transgress his Law and do not perfectly fulfill it to be thereby justified When the Scripture saith that Christ died for us is not the meaning hereof that he died nostra vice in our stead and so by his death hath redeemed us from death and damnation everlasting so when David said Would God I had died for thee my Son Absolon his meaning was that he desired to have died in Absolons stead that he might by his own death have freed Absolon from death In like manner therefore if we shall say that Christ believed repented and was mortified for us the meaning hereof will be that he performed all these duties in our stead and so hath freed and discharged us from them What other construction these words will bear I know not but sure I am that many are imboldened by them too much to neglect the practice of repentance and the duties of sanctification and holiness But not to stand any longer upon this I would know how it can be justified that Christ either believed or repented or was mortified for us For first When Mr. S. saith that Christ believed for us he speaketh not of the legal faith or confidence in God for thus Christ believed for us seeing for us he fulfilled the whole Law nor of the faith and confidence that Christ had in God his Father that he would uphold and strengthen him to perform the great work of our Redemption but of justifying faith which is that whereby we rely on Christ for the pardon of our sins Now this justifying faith est in nobis subjectivè non in Christo is in us as in its proper subject not in Christ And this both the Prophet Habakuk Hab. 2.4 and the Apostle St. Paul do teach us when they say Justus fide suà vivet the just shall live by his own faith and not by the faith of another Gal. 2.16 The true believers therefore say not Christ hath believed for us but we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law But if it should be granted that Christ believed for us that we by that faith of his might be justified how shall we salve that other saying of his how shall we make it good that Christ repented for us for repentance alwayes presupposeth sin it is a turning from sin unto righteousness Such is the repentance which
better Covenant which was established upon better promises to wit then the former covenant was which God by the Ministry of Moses made with the Israelites Now by this former covenant if he meaneth the covenant of grace as it was administred unto the Israelites of old under the Law of Moses and by this latter and better covenant the same covenant of grace as it is plainly laid down in the Gospel the promises of this latter covenant are better then those of the former First Because they are clearly delivered in express and plain words whereas those were darkly shadowed out under types and figures and dimly represented in obscure Prophecies Secondly Because there is a greater measure of the spirit and of the graces thereof both promised and exhibited now under the new Testament since the comming of Christ in the flesh then was formerly in the old Testament This may well be the meaning of the Apostle But if we shall say that he doth in these words of his compare together the covenant of works and the covenant of grace then I say that the promises of the Gospel are better promises then are the promises of the covenant of works First Because remission of sins is promised in the Gospel which is not to be had by the Law For whosoever fulfilleth not all the Commandements thereof Deut. 27.26 it shutteth him up under the everlasting wrath and curse of God without any hope of pardon Again The promises of the Gospel are said to be better then those of the Law because the Gospel promiseth grace whereby we are inabled to perform the conditions thereof which the Law doth not For the Law only forbiddeth sin and commandeth that which is holy and just and good but ministreth no power to perform that which it requireth but in the new covenant of the Gospel the Lord promiseth that he will write his Lawes in our hearts and put his spirit within us Heb. 8. and cause us to keep his Commandements and to do them Thus by the grace of God in Christ we are strengthened and inabled to keep the covenant of the Gospel whereas it is altogether impossible for us so to keep the Law as to be justified and saved thereby SECT VII The learned Protestants do hold the promises of the Gospel not to be absolute but conditional THere is one Objection more which I think good to remove and that is this The learned Protestants as by name Bucanus Locis Com. Theol. and some others make this main difference between the Law and the Gospel that the promises of the Law were conditional but the promises of the Gospel sunt gratuitae are free promises It may seem therefore that Mr. S. and those that teach as he doth do preach true Protestant Doctrine and that we which teach otherwise have revolted and departed from the Protestant Religion at leastwise in this particular Answ But I answer It is nothing so for Bucanus explaineth himself and sheweth what he meaneth by the conditions which he speaketh of to wit such as are causae causes of the blessings that are promised Whereas therefore the Gospel saith si credideris if thou shalt believe particula si non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this particle if is not a note of a cause but of a consequence saith he Now this we do willingly grant that remission of sins and salvation are freely promised in the Gospel and that our faith and repentance are no causes of them Bucanus therefore teacheth altogether as we do for in the next words he saith that our faith or our believing non est causa vel meritum sed modus vel instrumentum sine quo non potest fieri applicatio beneficiorum Christi is not a cause or merit but a meanes or instrument without which there can be no application of Christs benefits unto us And if this be not enough he saith afterwards in expresse words that Jeremy calleth the Law of Moses being considered by it self and in it self the legal and old Covenant because it was the covenant of our creation whereby the Lord required of us perfect obedience to be performed by our own strength but the Gospel a new or a free covenant sub conditione fidei ex gratuito favore ab ipso nobis donandae upon the condition of faith to be freely given us by him Thus Bucanus who in his common places hath abridged and drawn into a short sum both Calvin and the principal and best of the Protestant writers that were before him sheweth how we are to understand them if any of them any where or other do say that the promises of the Gospel are not conditional as those of the Law were And for further confirmation that the Protestants do teach that salvation is offered us in the Gospel non simpliciter absolute sed sub conditione fidei resipiscentiae not simply and absolutely but upon condition of our faith and repentance I will also alledge Volum 2. Thes Theol. Loc. 4. what Pisâ—â—tor and Pareus two of the most principal Protestant Doctors do write First of all then Piscator setting down the difference between the Law and the Gospel hath these words The covenant of the Law is whereby the Lord of old promised unto the Israelites all sorts of temporal blessings and eternal life it self upon condition of perfect obedience to be performed by them to his Law by their own strength and on the contrary threatned sundry and divers curses and eternal death it self to all that should transgress but even one Commandement of the Law and they on the other side promised that obedience unto God The sanction or ratification of this covenant is described Exod. 24. The covenant of grace is that whereby God hath promised his gratious favour for ever to all that believe in Christ upon condition indeed of that their faith and sincere piety or new obedience joyned with it notwithstanding of neither to be performed as by the believers own strength but as by that free favour to be bestowed on them by him and they on the other side being assisted by Gods grace do promise faith and obedience unto him â—olleg 1. de lvang et gratia p. 21. Pareus also setting down the difference between the Law and the Gospel amongst other things hath these words The Law promiseth life with condition of a mans own righteousness the Gospel promiseth the same with condition of repentance and faith in Christ This might be sufficient notwithstanding because the same Pareus doth excellently in another place express and unfold the conditions of the covenant of grace I will therefore here transcribe and translate that which he there saith into English that all those who are illiterate and unlearned amongst us as well as others may see and perceive that the Doctrine formerly taught by us here in England is the very same which the learned Protestants also beyond Sea have taught from which our new illuminated
of salvation But because it is not in our power to repent and believe the Lord therefore hath promised his Elect absolutely that he will put his spirit within them Zech. 36.27 and write his Law in their hearts and cause them to walk in his Statutes and to keep his judgements and do them Object In this regard we acknowledge the promises of the Gospel to be absolute and not conditional to the Elect which may serve also for an answer to that saying of the Lord I will put my spirit within them and cause them to walk in my Statutes alledged by Mr. S. to prove that the promises of the Gospel are absolute and not conditional They are indeed in that sense or in that respect and regard which I have specified and more then this cannot be inferred nor rightly concluded from these words SECT X. How the Evangelical Covenant may be said to be made with all the visible members of the Church I Le onely adde one thing more and that is this Although the Lord doth promise his Spirit unto his Elect onely whereby they are inabled to obey the Gospel and to lay hold of salvation yet he doth enter into a conditional covenant with all the visible members of his Church For as all that were circumcised of old were taken into covenant with God not only the Israelites but proselytes also of the Gentiles and their seed so unto all both Jewes and Gentiles that do joyn themselves unto the Church and are baptized doth God promise and covenant salvation upon condition that they do repent and believe in Christ and they for their parts do restipulate and bind themselves to perform the same As many therefore of these as do conform themselves unto the world and live still in sin and unbelief are Covenant-breakers and their Baptisme becommeth no Baptisme unto them Even as Circumcision of old was made uncircumcision unto those that lived wickedly Rom. 2.25 and did not keep covenant with God Not onely believing Parents therefore themselves but their seed also are taken into covenant with God and hereupon it is that the Children of believers are called holy 1 Cor. 7.14 that is sanctitate faederali by a federal sanctity or holiness whereby they are dedicated and consecrated unto God even as the Vessels of the Temple and the Priests and Levites and Tythes and all consecrated things were called holy not in regard of internal but external holiness being set apart for the most holy God and his service Thus as all the Israelites of old Parents and their Children were taken into Covenant with God and circumcised and therefore called an holy Nation Exod. 19.6 so all believers now and their Children are reputed and reckoned within the covenant of the Gospel and are therefore baptised and by their Baptisme consecrated unto God and bound to obey him and to serve him as an holy people It is manifest therefore that as God did with the Israelites of old so he doth now enter into a conditional covenant with all the visible members of the Church that is with all that make profession of the faith of Christ and of obedience to his Gospel and with their seed And this doth St. Paul plainly give us to understand Rom. 11.17 where speaking of believers of the Gentiles he saith that they were taken out of their own wild Olive-Tree and grafted into the true Olive-Tree and made pertakers of the Root and fatness thereof For what meaneth he hereby but that the Church of the Gentiles is by God joyned unto the Church of the Israelites or rather made one Church and people with them and invested with the self-same priviledges As the Israelites and their Children therefore were of old taken into covenant with God Deut. 29.11 12 13. so are we now and our Children SECT XI The absurdities which do insue and follow upon their assertion who do deny the Gospel to be a Covenant THus as I take it I have sufficiently corroborated and confirmed my first Reason or Argument against the exceptions taken and objections made against it by Mr. S. and others I have made it evident that there are conditions required of us in the Gospel it followeth therefore necessarily from his own words that the Gospel in regard of us as well as of Christ is really and properly a Covenant Now for the conclusion and shutting up of this present question and controversie I will put Mr. S. in mind of some of those absurdities which he and all those do thrust themselves upon who deny the Gospel to be a covenant in regard of us and affirm it to be nothing else but an absolute promise of salvation by Christ First From hence it will follow that neither Simon Magus nor any other Apostates no nor any Christians that live dissolutely or flagitiously after their Baptisme are to be accused or charged with any breach of Covenant against God no more then Infidels or Heathens that never heard of Christ at all Secondly It will also as necessarily follow from hence that not only others but even the primitive and most ancient Christians ever since the dayes of the Apostles have dealt impiously who received none into their Communion by Baptisme but those that first renounced the world the flesh and the Devil and bound themselves by a solem vow promise or covenant to believe in Christ and to serve God and to walk before him in the wayes of his Commandements all the dayes of their life Lastly From hence also it followeth that it is not lawful for Christians to enter into covenant with God because this would be superstition and will-worship having no foundation in the Gospel And so it will follow also that Mr. S. and as many as are of his Opinion if they have taken the Parliament Covenant have dissembled and played the Hypocrites both with God and Man For if the Law only be a Covenant in regard of us and not the Gospel then mens binding themselves to God by covenant was lawful under the Law but not under the Gospel Quest 14. Whether those Ministers that do offer remission of sins and salvation by Christ not to all absolutely but upon condition that they do repent and believe in Christ be legal teachers And whether by this their Doctrine they do make the Gospel a Covenant of works as the Law is SECT I. The Law neither teacheth nor accepteth of Faith and Repentance but requireth perfect obedience to all the Commandements thereof He therefore preacheth not legally but evangelically that offereth pardon to those that repent and believe Mr. S. and our new illuminated preachers do accuse us and charge us who preach as the Protestant and all Orthodox teachers have ever done that we are legal teachers because we do not with them offer remission of sins and salvation to all absolutely and without any conditions but tell men as the Apostles do that they must repent and believe in Christ that their sins may be blotted
Repentance as is to be seen Math. 3.2 And thus when the Apostles were sent by Christ to preach the Gospel to the Jewes it is also said of them that they went out and preached that men should repent yea Mar. 6.12 contrary to the Opinion and practise of our new teachers we are told Heb. 6.1 that the Apostles when they planted Churches began and laid the foundation in the Doctrine of Faith and Repentance And indeed that which is else-where written and recorded of the Apostles preaching of Christ and his Gospel doth sufficiently evince and testifie that they offered not remission of sins and salvation by Christ to all absolutely without any conditions but exhorted men to repent and believe in Christ that they might obtain pardon of their sins and be saved by him Thus when certain who were pricked in their hearts by hearing Peter preach Act 2.37 said unto him and to the rest of the Apostles Men and Brethren what shall we do Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins The same St. Peter also having reproved the Jewes for consenting to Christs death and shewed them who he was in the next place he letteth them understand what they were to do that they might be saved by him Repent ye therefore and be converted Act. 3.19 that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. When the Jaylor also being terrified and troubled in his mind with the fear of Gods judgements Act. 16.30 31. came to Paul and Silas and said to them Sirs What must I do to be saved they said Believe on the Lord Jesus Christ and thou shalt be saved And St. Paul saith that he being called and sent of God Act. 26.20 shewed both to Jewes and Gentiles that they should repent and turn to God and do works meet for repentance These things which I have thus alledged do manifest and make it evident that the Apostles did never offer salvation unto any but upon condition of their repentance and faith in Christ Now that all other Ministers of the Gospel ought to do the like those words of our Saviour do sufficiently inform us when he saith That repentance and remission of sins should be preached in his name among all Nations Luc. 24.47 Not remission of sins singly and a part by it self as our neotericks will have it but repentance and remission of sins together Thus did Christ and thus did his Apostles preach and thus hath Christ ordained that all other should preach We may be assured therefore that this is the best or rather the only way of preaching the Gospel For were there any better we cannot otherwise think but that Christ would both have followed it himself and have injoyned all his Ministers to do the same SECT II. Where is shewed which is the most profitable way of preaching the Gospel THis that I have said might be a sufficient Answer to the former Question and to all the several parts and branches of it Notwithstanding because the novellists do cry out against us and say that with our many years preaching we have converted few or none but by urging such a necessity of repentance to the obtaining of salvation as we do do terrifie and trouble many and drive them into desperation therefore I will now by Gods gracious assistance prove unto them that our Doctrine is more likely to convert sinners and to comfort them being converted then theirs To speak first of the former We do indeed denounce Gods judgements against men while they live in sin and are led by their carnal lusts telling them that they must repent and amend their lives if they will have any hope of salvation by Christ Thus do we deal with obstinate sinners endevouring to save them with fear that is with the terror of Gods judgements as St. Jude commandeth us Jud. Vers 22 23. If such preaching do no way at all conduce to a sinners conversion why doth he say On some have compassion making a difference and others save with fear pulling them out of the fire But they tell us that we lay too hard a task upon men and that they have no power Object nor ability to repent and practise these things which we do require of them It s true they have not of themselves but it doth not follow hereupon Answ that our preaching of repentance unto sinners and our denouncing of Gods judgements against them is in vain and to no purpose 1. For the Spirit of God worketh with and by his word when it is preached and maketh it effectual at one time or other to as many as are ordained to eternal life The Law indeed only terrifies sinners but converteth none Act. 13.48 2 Cor. 3.7 8 9. for which cause the Apostle calleth it the Ministry of death and of cōdemnation but the Gospel he calleth the Ministry of the spirit because God sends down his spirit into the hearts of the Elect while the Gospel is ministred and preached unto them for so we read of Cornelius his Companions Act. 10.44 that while Peter preached the Holy Ghost fell on all that heard the word And while Lydia heard Paul preach the Lord by his spirit opened her heart and converted her to the faith of Christ Thus is the spirit given in the Ministry of the word Act. 16.14 and maketh it effectual to work Faith and Repentance in the Elect when these duties are preached and pressed upon them 2. Again We have this comfort that Christ hath merited for those that do believe in him 1 Cor. 1.36 not only the pardon of their sins but the spirit to sanctifie them and to work repentance in them Act. 5.31 We are not therefore to set upon the work of repentance in our own strength for then we are sure to be soyled and shall prevail nothing but we are to rely on Christ for his spirit and for his grace Gal. 3.14 that we may thereby be inabled to do those things which he requireth of us For we receive the promise of the spirit that is the spirit of God which Christ hath merited for us and God hath promised us by Faith Thus though we be never so weak of our selves yet as St. Paul saith Phil. 4.13 we are able to do all things that God requireth of us through Christ which strengtheneth us 3. And lastly We have this comfort also that by our prayers we may obtain not only other inferior gifts but the Holy Ghost himself Luck 11.13 the Authour of all sanctifying grace as our Saviour assureth us hereof Albeit then we be never so unable of our selves to repent and to bring forth the lively effects and fruits thereof yet by our prayers offered up unto God in the name of Christ we may obtain power to do all these things Such strong
risen though perhaps that might not be the very first moment of the rising thereof when this was spoken and the Suns shining upon the wall is made a sign or an evidence and manifestation thereof And even so in like manner when our Saviour saith Her sins which are many are forgiven her his meaning was that they were really forgiven though not at that instant onely but from the first moment of her conversion And he maketh this manifest by his next words from her abundant love which she so many wayes shewed and expressed towards him saying For she loved much I know Mr. D. will not here say with the Papists that her love to Christ was the cause that he pardoned and forgave her her sins but that he drew an Argument from thence to prove and to evidence that her sins were forgiven And so this conjunction causal for est causa consequentiae non consequentis is only the cause of the consequence in his Argument or in his reasoning but not of the thing it self whereof he speaketh that is of the pardon of her sins He would prove also from the judgement of Protestant Interpreters that our Saviour speaketh not of remission of sins really but of the manifestation thereof because when we pray in the fifth Petition of the Lords Prayer Forgive us our trespasses they make this to be the meaning hereof that the Children of God whose sins are already pardoned do pray for more assurance thereof But I have shewed already Quest 9. that they make this to be the meaning thereof only in part and not the full sense of that Petition as Mr. D. would have it Recon of God to man pag. 43. Another place of Scripture which he perverteth and corrupteth by a novellous and strange Exposition are those words of St. Paul 1 Cor. 6.9 Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither fornicators nor Idolaters nor Adulterers c. shall inherit the Kingdom of God The meaning hereof he will have to be that they shall not enter into the Kingdom of God here on Earth which is his Church But in expounding these words thus he commeth far short of the meaning of the Apostle for albeit it is most certain that the unrighteous are no true members of the Church though they be in it for a time yet the Scripture when it speaketh of the inheritance which Christ hath purchased for his Saints from which the unrighteous are excluded referreth the possession thereof not to this World where we sojourn for a time as Pilgrims in a strange Country but to that happy life that is to come Thus our Saviour at the day of judgement will say unto his Elect people and righteous Servants Mat. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world St. Paul also telleth us that flesh and blood shall not inherit the Kingdom of God 1 Cor. 15. neither shall corruption inherit incorruption Which words it were absurd to refer unto the Kingdom of grace or to say that the Apostle excludeth all such out of the Church here on earth who carry about them corruptible flesh and blood St. Peter also in plain words so speaketh of the inheritance of Heaven as of a thing the possession whereof is not to be had in this life but in the World to come Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you who are kept by the power of God 1 Pet. 1.3 4 4. through faith unto salvation ready to be revealed in the last time When St. Paul therefore saith that Fornicators Adulterers and such unrighteous persons shall not inherit the Kingdom of God his meaning is that they shall never enter into the glorious Kingdom of Heaven but be excluded thence and be cast into Hell 3. As strangely doth he expound those words of the Apostle Heb. 12.14 Recon of God to man p. 43 44. Without holiness no man shall see the Lord that is saith he with spiritual eyes or with the eyes of faith whereas the Apostle speaketh not here in praesenti of that Vision or seeing of the Lord which is to be had in this present World but in futuro of our seeing of him hereafter to our endless comfort in his Kingdom and in his glory in the same sense as St. John doth 1 Joh. 3.2 We know that when Christ shall appear we shall be like him for we shall see him as he is Most false therefore it is which Mr. D. saith To see God and to inherit the Kingdom of God are nothing else but to believe in God and in his Son Jesus Christ When we come to Heaven faith in Christ shall cease and yet we shall not cease then to see God Another place of holy Scripture 1 Cor. 13.13 Confer with a sick man pag. 7. 1 Ioh. 3.14 which he grosly perverteth with a false Exposition and so goeth about to deprive the godly of the comfort which they take from it are those words of St. John We know that we have passed from death to life because we love the Brethren Many good souls have acknowledged that when all other grounds of comfort have failed them or at the least when in time of temptation they have not been able to apprehend any comfort from any thing else yet these words of the Apostle have upheld them from despairing of their Estate because their Consciences did testifie unto them that they did unfainedly love and ardently affect all that are godly Now this comfort also Mr. D. denyeth them * Confer p. 9. I do saith he for the present believe that St. John doth principally speak of our assurance whereby we know one another to be the Children of God And Conf. p. 8. He telleth us that it is before man that our love beareth witness to our Faith For he saith that St. Johns meaning is not that a man may know by his love to the Brethren that he himself particularly is in the state of grace but that the faithful in general by means of the love which they professed and shewed one to another were well perswaded one of another and believed by the judgement of charity that they were all the Children of God But this Exposition of his crosseth the main scope and drift or the purpose and intention of the Apostle in writing this Epistle which was to comfort the faithful by shewing them what signes and tokens and particular evidences they had of the forgiveness of their sins and of their salvation by Christ for so he saith Chap. 5.13 These things have I written unto you whereof their love to the Brethren was one that believe on the name of