a Sermon free love that the man spake such an excellent word free love that I was not sleeping when it was spoken free love that the Holy Ghost drove that word into the soule as a nayle fastened by the Master of the assembly it was free mercy so that there 's a meeting of shining favours of God in obtaining mercy and this would be observed Asser. 2. There be two ordinary wayes of God in drawing sinners one Morall by words another Physicall and reall by strong hand Which may be cleared thus Fancie led with some gilding of apparent or seeming good as hope of food doth allure and draw the bird to the grin and sometime pleasure as a glasse and the singing of the Fowler So is fish drawne to nibble at the angle and lines cast out hoping to get food Now this is like Morall drawing in men and all this is but objective working on the fancy But when the foot and wing of the bird is entangled with the net and the fish hath swallowed down the bait and an instrument of death under it now the Fowler draweth the bird and the Fisher the fish a farre other way even by reall violence The Physician makes the sick child thirsty then allures him to drink physick under the notion of drink to quench his thirst this is morall drawing of the child by wiles But when the child hath drunk the drink works not by wiles or morally but naturally without freedome and whether the child will or no it purgeth head and stomack That there is a Morall working by the word in the drawing of sinners to Christ though most evident yet must be proved against Antinomians and Enthusiasts who write That the whole letter of the Scripture holds forth a covenant of works And The due search and knowledge of the holy Scripture is not a safe and sure way of searching and finding Christ. And There is a testimony of the Spirit and voyce unto the soule meerly immediate without any respect unto or concurrence with the word And Such a faith as is wrought by a practicall Syllogisme or the word of God is but an humane faith because the conclusion followeth but from the strength of reasonings or reason not from the power of God by which alone divine things are wrought Ephes. 1.19 20. Col. 2.20 and that because such a faith wrought by the word the works of sanctification in the regenerate and light of a renewed conscience are all done by things that are created blessings and gifts and these cannot produce that which is onely produced by an Almighty power For the word of it selfe without the Spirit yet the word is more then works of sanctification is but a dead letter but that God works faith by the word his owne Spirit concurring is cleare 1. The Prophets alledge this for their warrant Thus saith the Lord. Ergo You must beleeve it And one more and greater then all the Prophets But I say so Christ God equall with the Father speaketh 2. Rom. 10.17 Faith cometh by hearing and hearing by the word of God Verse 14. How shall they beleeve in him of whom they have not heard It s true the word the works of God are not the principall object of faith nor objectum quod faith rests onely on God and the Lord Jesus Joh. 14.1 1 Thes. 1.8 Your faith toward God 1 Pet. 1.21 Deut. 1.32 Joh. 3.12 Gen. 15.6 Dan. 6.23 Rom. 4.3 Gal. 2.16 2 Tim. 1.12 The word promises and Prophets and Apostles are all creatures and but media fidei the meanes of saving faith they are objectum quo Joh. 5.46 Psal. 106.12 Exod. 4.8 Psal. 78.7 of themselves they are dead letters and dead things and cannot without the Spirit produce faith Yea all habits of grace of faith of love in us are like the streames of a fountaine that would dry up of themselves if the spring did not with a sort of eternity furnish them new supply so would habits of grace being but created things wither in us if they were not supplied from the Fountaine Christ. And all beings created in comparison of the first Being are nothing and all nations to him are lesse then nothing and vanity Isai. 40.17 and so are the infused habits of grace nothing If this were the meaning of Familists and Antinomians who say that there is in us no inherent grace but that grace is onely in Christ we should not contend with them Wee teach no such thing as that Reasonings Syllogismes or the Scriptures without the Spirit can produce Faith yet is it vaine arguing to say raine and dew the Summer-Sunne good soyle cannot bring forth roses floures vines cornes because sure it is a worke of Omnipotencie that produceth all these and so its vaine to say that because Faith is the worke of the omnipotencie of Grace therefore Faith commeth not by hearing and reasoning from Scripture the contrary whereof is evident in Christs proving of the resurrection by consequence from Scripture Mat. 22.31 32. Luk. 20.37 â—8 Nor can any say Christ may make discourses from Scripture and his reasonings because he is the King of the Church are valid and may produce faith but we cannot doe the like nor are our reasonings Scriptures for Christ râ—buketh the Saduces Yee erre not knowing the Scriptures c. because they beleeved not the consequences of Scripture as Scripture and made not the like discourse for the building of themselves in the faith 3. The searching of the Scriptures is life eternall the onely way to find Christ. Joh. 5.39 Acts 10.43 Rom. 3.21 Esai 8.20 4. Gen. 9.27 God shall perswade Japhet by the Scriptures preached and he shall dwell in the tents of Shem Acts 16.14 Gods opening of the heart and Lydia's hearing and attending to the word that Paul spoke goe together 5. The way of Enthusiasts in rejecting both Law and Gospel and all the written word of God is because there is no light in them Some immediate sense of God and working of the holy Ghost on the soule of the child of God witnessing to me in particular that I am the child of God I deny not and that my name expressely is not in Scripture is as true but this testimony excludeth not the Scripture as if the searching thereof were no safe way of finding Christ as they blasphemously say 1. Because this Enthusiasme excludeth the onely revealed rule by which we trie the Spirits and we are forbidden to presume above that which is written 1 Cor. 4.16 and Enthusiasts have acted murthers and much wickednesse under this notion of inspirations of the Spirit 2. Because if the matter of that which is revealed be not according to the written Word Now after the Scriptrue is signed by Christs owne hand Revel 22.18 I see not what we are to beleeve of these inspirations What extraordinary impulsions and propheticall instincts have been in holy men and such as God hath raised to reforme his
said Rom. 7.17 Now it is no more I that sinne but sinne that dwelleth in me ver 18. I know that in me that is in my flesh dwelleth no good thing his meaning be according to the Antinomians divinity that no regenerate man sinneth but his flesh and sensitive part which is not capable of any Law sinneth but he who acteth the sin being above or from under Law Rule or direction sinneth not against God or any Law 4. Whither or no the Enthysiasts Rule which is the immediate and irresistible inspiration of a Spirit which doth presse a brother to kill a brother and has done it as Bullinger saith of the practise of divers Anabatists and some of New England said though they resisted the Christian Magisâ—rate and fired the Churches of Christ there yet they should be miraculously delivered from the Court as Daniel was from the den of Lyons whither or no this Rule of the Spirits immediate acting without Law and Gospel be the only Law and Rule that the justified are under and led by 5. Whither from this spring does not flow the rejecting of all the Scriptures or written Law or Gospel as if they were but a covenant of works and the walking by the Spirit separated from the word and the denying any marks as love to the brethren sincerity keeping of the commandements of God recommended in the word Ioh. 14.15 1 Ioh. 2.3.4.5 1 Ioh 3.14 and if this be the spirituall divinity spoken of here 6. Whither or no sinnes of the body and of the flâ—sh or conversation as Antinomians call them be not sinnes against the Law of God and make the justified truly guilty if the Lord should enter in judgement with them and though they that commit them be justified and so absolved from obligation to eternall wrath are not formally and inherently blotted and sinfull in those sinfull acts 7. If they are not to be sad for them as offensive to the authority of the Law-Giver and the love of Christ though they be not to fear the eteâ—nall punishment of them for sorrow for sin and feare for sin are most different to us 8. Whither the free-gâ—ace of God doth not tempt men to sin most kindly and from the nature of free-grace according to the Antinomian way if the free-grace of justification doe free the justified so from sinning as their indulgence to the flesh and sinfull pleasure can bee no sinne in Gods court no more then there can be sin in Christ and if they be as free notwithstanding of all the sin they doe being once justified as if they never had sinned or as the sinlesse Angels and if the essence of sinne and all they doe against the Law of God be as cleane removed as money taken away out of a place which sure cannot be said without a contradiction to remaine in that place as Dr Crispe speaketh and that before the sin be committed whither can a thing in its essence be wholly removed as if it never had been before it have any being at all can a rose be said to be whithered and destroyed as if it had never been before ever that same rose spring out of the earth sure faith cannot phansie lies and contradictions How ever it be Christs death teacheth us mortification of our lusts it is a mortified like death for he dyeth on a visible journey leaving the earth his back was towards life pleasure profit he is not dead to his lusts whatever be his boasting who is not dead in or with Christ to sinne For 1. Christs death and his contempt of the world teacheth that we should follow him 1. He looked even straight before him neither to the right nor left hand nor behind him the meddows buildings faire flowers and roses in the way of this passenger did never allure him to stay in the way and fall in love with any thing on this side of heaven Heb. 12.2 as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the captaine of our faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the joy that was set before him he endured the crosse his heart was so upon the crown and that which was his garland his conquered Spouse that he did runne his race with all his breath and wearied not his heart was much upon the pâ—ize that he did runne for 2. Hâ— was nothing beholding to the world he came to the house oâ— his friends they refused him house roome and lodgeing Ioh. 1.11 His own received him not and therefore he was fame to lie with the birds of heaven and the Foxes of the earth Christ was no landed man on earth hee had never a free house of his own above his head he had a purse but no fiâ—e rent no income by year Matth. 8.20 he had not whereon to buy a grave when he dyed Ioh. 19.41 The earth was his Fathers land but he lodged in a borrowed grave his coat was all his legacy yet it could not buy a winding sheet to him the souldiers thought it too little see for their paines in crucifying him and it was not of much worth when they put it to the hazzard of lots take it that wins it his heart was never on the world he refused a Kings Crown when it was offered to him without stroak of sword Ioh. 6.15 He had neither heart nor leasure to enjoy the world Ioh. 4. when he wanted his dinner he begged a drink of water from a stranger and was weaâ—y with walking on foot yet he was the one great Bishop the head of the body of the Church and had neither hoâ—se nor coach and he could have made the clouds his chariot he became poore that we might be made rich Was sweet Iesus thy Saviour a poore man in the world learn to be a stranger and to want and to be content to borrow and to lie in the fields and to have a dead heart to the world 1. O glory worldly ' O all crownes and gold and stately Palaces blush be ashamed take not such a wide lodging in the hearts of Saints goe not with so broad and faire Peacock-wings ye are too bigge in mens eyes Christ our dear Saviour refused you 2. Rich Saints drink at leasure use the world at tâ—e by as if you used it not Look with halfe an eye the least halfe of your desire upon this borrowed shaddow Let not thy heart water nor itch after white and yellow clay 3. Gold thou art not God Saints look over crownes and court see see what a Kingdome is above your hand Pilgrims drink but laâ— not down your burthen and your staffe let it be a standing drink and bee gone 4. Yee are longed for in heaven 5. Your King lodged with poverty and abasement and shame love the lodging the better that hee was there before you Christs love is languishing to have you soon cut of this passing â—ransiâ—ory world and to be at your best home 3. Christ did never laugh on earth that we read of but he
the Papists circle because workes to my sense and spirituall discerning may and doe adde evidence and light to faith and faith addeth evidence and light to works as wee prove the cause from the effect and the effect from the cause especially under desertion without the fault of circular arguing but Papists beleeve the Scripture to bee the word of God because the Church saith so else it should be no word of God to them more then the Turkes Alcaron and they beleeve that the Church saith that Scripture is the Word of God because the Scripture saith that the Church saith so This is no proof at all and a vaine consequence without Faith its unpossible to please God no worke can bee proved solidly Gods without faith but how then followeth it Ergo we cannot prove faith to bee true from good works Saltmarsh can make no Logicke out of this nothing followeth from this antecedent but ergo by hypocriticall works done without faith we cannot prove our faith to be true faith valeat totum the conclusion is not against us Wee acknowledge except good works carry the stampe and image of faith they are not good works but if they carry this stampe as we presuppose they do in this debate because works are more sensible to us then faith it followeth well then we may know our faith by our workes and a beleever doing workes in faith and out of warmenesse of love to Christ and a sincere sense of his debt he may bee ignorant that he doth them in faith but a coale of love to Christ smoaking in his soule and the sincere sense of the debt that love layeth on him to doe that yea and to swimme through hell to pleasure Christ are ordinarily more sensible then faith and led us to know there must be faith where these are 3. Nor are ours litigious and disputable marks except when our darknesse raiseth disputes more then the Gospel it selfe is litigious for men of corrupt minds raise doubts against the Gospel and weake beleevers sometime would argue themselves out of faith Christ out of imputed righteousnesse election of grace and effectuall calling yet are not these litigious points and say that the evidence of the Spirit be as light and evident as the Sunne light in it selfe so is the Gospel yet are we to seeke evidences for our faith and peace in such markes as the Holy Ghost has made way-markes to heaven by this we know c. but we build our knowledge and sense on these markes as on secondary pillars and helps which a divine and supernaturall certitude furnisheth though without the influence of the Spirit they shine not evidently to us but our faith resteth on the testimony of the Spirit witnessing to our hearts and this is not to bring a candle to give light to the Sunne but to adde the light of supernaturall sense to the light of divine faith else they may as well say that the confirming evidence that comes to our sense from the Sacraments addeth some thing to the Word which is a light and a Sunne-light to our eyes if we did confide in them as causes of our justification it were Pharisaicall but divine motives and secondary grounds though they bee mixed of themselves with sinnefull imperfections may be by divine Institution helps and confirmatory grounds of our faith and joy and the Scripture saith so as we heard alledged The question proposed by F. Cornewell I shall not father upon that learned and godly Divine Master Cotton Whether a man may evidence his justification by his Sanctification hee should have added whether he may evidence to himselfe or his owne conscience his justification for that so he may evidence i◠in a conjecturall way to others no man doubts 2. The question is mistated as if Sanctification did formally evidence Justification as Justification in abstracto and Faith in its actuall working it s enough against Antinomians if it evidence to the sense of the person that he is in the state of justification and that hee hath faith to lay hold on Christs righteousnesse when he esteemes the Saints precious and placeth his delight in them Sanctification doth not as Libertines would imagine evidence justification as faith doth evidence it with such a sort of clearenesse as light evidenceth colours making them actually visible now light is no signe or evident marke of colours Love and workes of sanctification doe not so evidence justification as if justification were the object of good works that way faith doth evidence justification but sanctification doth evidence justification to be in the soule where sanctification is though it doth not render justification actually visible to the soule as light maketh colours to be actually visible or as faith by the light of the Spirit rendreth justification visible for even as smoake evidenceth there is fire there where smoake is though smoake render no fire visible to the eye and the moving o◠the pulse evidenceth that there is yet life though the man be i◠a swoone and no other acts of life doe appeare to the eye an◠the morning starre in the East when its darke evidenceth tha◠the Sunne shall shortly rise yet it maketh not the Sunne visibl◠to the eye and the streames prove there is an head-spring whence these streames issue yet they shew not in what part of the earth the head-spring is so as to make it visible to the eye so doth Sanctification give evidence of Justification onely as markes signes and gracious effects giveth evidence of the cause as when I find love in my soule and a care to please God in all things and this I may know to bee in mee from the reflect light of the Spirit and from these I know there is faith in me and justification though I feele not the operation of faith in the meane time yet the effect and signe makes a report of the cause as acts of life eating and drinking and walking in me doth assure me that I have the life of nature So the vitall acts of the life of Faith doe as signes and effects give evidences of the cause and fountaine yet there is no necessity that with the same light by which I know the effect I know the cause because this is but a light of arguing and of heavenly Logick by which we know by the light of the Spirits arguing that we know God by the light of Faith because wee keep his Commandements and know arguitivè by Gods Logick that we are translated from death to life because wee love the Brethren in effect we know rather the person must bee justified in whom these gracious evidences are by heare-say report or consequence then we know or see justification it selfe in abstracto or faith it selfe but the light of faith the testimony of the Spirit by the operation of free Grace will cause us as it were with our eyes see justification and faith not by report but as we see the Sunne
or no and it is true faith and willeth all within the visible Church to believe God loved them with an everlasting love and its true they are all chosen to salvation and that Christ died for all and that opinion makes it true that Christ died for them all and they are all justified in Christ blood there is here strong power in opinions 3. Saltmarsh Den Town sâ—y mortification is not in personall abstinence from worldly lusts but in faith apprehending that Christ dying on the Crosse satisfied for the body of sinne then if they abstaine from adultery murther perjâ—ry being once justified it s of meer curtesie and of no obligation to either Law or Gospel command and if they commit such fleshly sinnes they are only sinnes to their weak flesh and opinion not in themselves and if they lay aside that opinion and carnall sense by the which they believe these to be sinnes and believe that Christ has abolished them then these sinnes are no sinnes but perfectly mortified and abolished that I doe them no wronge I repeat Mr Eaton's words Honey-Combe chap. 8. pag. 165. The Holy Ghost seeth us not properly mortifying cleansing and purifying our sinnes out of the sight of God our selves for then he should see us robbing Christ of that glory which his blood hath freely done before we begin but when the wedding garment wrought by his blood hath freely purified them out of Gods sight then the spirit we being thus first clean in his sight enters into us to dwell in us which otherwise he would not doe but being entered and dwelling in us he inableth us by walking holily and righteously to avoyd and purifie out of our own sight and out of the sight of other men that sin which the wedding garment hath purified and abolished before out of the sight of God and so we meerly declare before the Spirit that he himself and Christs righteousnesse have originally and properly cleansed and purified away and utterly abolished them out of Gods sight freely But this holy walking they talk of is not opposed to sinning or walking after the flesh it is but a removing of the sinfull sense and feeling or knowledge of unbeliefe by which we apprehended sin pardoned to be sinne when it was no such thing but our erroneous sense or opinion as the taste of the forbidden apple remaining could not rightly judge of these sinnes because our life of justification is hid with Christ in God and we apprehended our selves to be under a Law and our lying adulteries swearing c. to bee sinnes before God and contrary to his holy Law when they were no such thing for we being justified are under no Law and so as clean from sinne as Christ himselfe but our dreaming sense judged so but erroneously and falsly for abolished sinnes are no sinnes Parallel 4. Libertines taught that regeneration was a cleane Angelicke state in which they were voyde of sinne and when they were rebuked for sinne they answered non ego sum qui pecco sed asinus meus It s not I but my asse or sinne dwelling in me doth the sinne and they cited the same Text that Antinomians doe now 1 Ioh. 3. He that is borne of God sinneth not So Antinomians Mr Eaton frequently especially Honey Combe chap. 6. châ—p 7. saith being justified we are made perfectly holy and righteous from all spot of sinne in the sight of God Saltmarsh flowings par 2. chap. 29. pag. 140. The Spirit of Christ sets a believer as free from hell the Law and bondage here on earth as if he were in heaven nor wants he any thing to make him so but to make him believe he is so for Sathan sinfull flesh and the Law are all so neare and about him in this life that he cannot so walk by sight or in the clear apprehension of it but the just doe live by faith So Sal. abets nothings of what Libertines say he will not have sinne dwelling in the Saints but will have the justified as clean from sinne both the guilt and obligation to eternall wrath which we yeeld and from the bondage and in-dwelling of sinne of which Paul complaineth so sadly Rom. 7. as the glorified in heaven 2. If the â—justified sinne only he doth not really sinne but only in the dreamings and lying imaginations of his sinfull flesh because Sin Sathan and the Law are near him so that it is the Devillâ— and the living flesh the asse not Paul that makes him Rom. 7. complaine he was sold undâ—r sinne Crisp saith Paul lyed when he saith so If Peter walk by faith then Peter shall see his denyall of Christ and David his adultery and murther to be no sinnes for they want nothing to make them as free from sinne death as these that are now in heavenâ— but believe it is so believe adultery and murther in these justified persons to be no sinâ— and they are no sinners this looketh as lâ—ke the Devilish mortifiâ—tion of David Georgius and Libertines and the casting off of their sense of discerning good and ill and the banishing common honesty and the principels of a naturall conscience as milke is like milke Yea Mr Town contendeth for a compleat perfection not only of persons justified in Christ but also of performances so that saith heâ— pag 73 I believe there is no sinne no male â—ction no death in the Church of God for they that believe in Christ are no sinners and hee will have a perfection not of parts but also of degrees pag. 77. This he pâ—oveth from Luthers words perverted Parall 5. Libertines saith Calâ—ineâ— because the Scripture saith we are freed from the curse of the Law and made free in Christ without all distinction will have the whole Law abolished and that we are to have no regard of â—he Law aâ— all Now I need not cite Mr Town and others Antinomians who will have believers freed not only from the curse rigor of the Law but from the Law as a rule of righteousnes its obvious to all that read their writings to which Calvine Answers well There is not saith he any Epistle of Paul in which he doth not send believers to the Law as to a rule of holy living to the which they all must coâ—form their life Yet Antinomians are not ashamed to pretend Calvins name and authority for their opiniâ—n wâ—en Calvine in a learned Treatisâ— refuting the Libertines of his time doth clearly condemn the Antinomians of our time and proveth from the necessity of sanctification that we are not fâ—eed from the Law Some a little legally biassed saith Saltmarsh are caried to mortifie sinne by vowes promises shunning occasions removing temptations strictnesse and severity in duties what aileth him at wâ—lking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly Ephes. 5.15 Psal. 16.4 Iud· v. 23 feare of hell and judgement watchfulnâ—sse scarce rising so hâ—gh for thier mortification as Christ but pure spirituall mysticall mortification
O how admirable was his love and that love was Christs last work in this life he dyed of no other sicknesse but love love love was Christs death-work Christs Testament Christs winding sheet Christs grave he took his Bride lapped in his love and hart to Paradise with him his last breath was love The myrrhe when it is withered has the same smell and a sweeter that it had while it was gâ—een Christ that bundle of myrrhe that lyeth all the night between the Churches breasts when withered and dead smelled of love for hee opened the graves and raised the dead and took a repenting sinner to Paradise with him which are acts of great love its considerable that hee is at one time a dying a drawing and a loving Saviouâ— and ask what was Christs last act on earth it s answered he dyed in the very act of loving and drawing sinners to his heart Vse We are engaged to love him and if so to keepe his commandments and to draw him after us his owne image hoâ—inesse in the Saintâ— takes Christ and causes him fall in love with us Cant. 4.9 Thou hast ravished my heart my sister my Spouse thou hast ravished my heart with one of thine eyes with a chaine of thy neck It s much love that ravishes Christ yâ—a it so overcomes him that hee professes its above him hee must desire his Spouse to looke away Cant. 6.5 Turne away thine eyes from me for they have overcome me Cant. 7.5 The king is held in his galleries holinesse makeâ— our king the Lord Iesus a captive for eternitie he will delight to see the Lambs wife his bride when shee shall bee decked up with endlesse glory Bee holy and the king shall desire your beauty ingage Christ more to love you deck your selves with chains with bracelets be attired in raiment of needle work the braver in this apparell you are yee are the lovelier to Christ the wedding garment makes you fair to the king put on the crowne of grace on your head and bee highly beloved of this Prince Ver. 33. Now this he spoke signifying what death he should dye The last article in Christs drawâ—ng of sinners is the exposition of the Evangelist Iohn who openeth to us the sense of Christs words to wit what was meant by Christs lifting up from the earth for it is not an ordinary phrase to expresse dying on the crosse therefore saith Iohn hee meaned by his lifting up from the earth the kinde and manner of his death to wit that he should bee crucified and dye the shamefull and ignominious death of the crosse it would seeme that the exposition of Iohn may be referred to the whole verse 32. What is the sense of this If Christ be lifted up hee will draw all men up to him that is if he be crucified by that shamefull and painfull death and the merito thereof he will draw all men to him and translate them from the kingdome of darknesse to the state of saving grace which is true in it self but seemeth not to bee the sense of the words 1. Because the Evangelists use to expound what may appeare ambiguous to the hearers as Ioh. 7.8.39 But this he spoke of the Spirit â—oh 20.23 Then went this saying abroad among the Brethren that that disciple Iohn should not dye yet Iesus â—aid not to him hee shâ—ll not dye So Matth. 2.16.17 18. But that Christ draweth sinners by his death was not so much controverted for to come to Christ to beleeve in Christ to bee drawen to Christ were Phrases obvious enough and known to all 2. It is most pertinent to the text that lifting up from the earth which is ambiguous and may seeme to allude to Elias his beeing carried up to heaven should bee expounded by Chriâ—â—s manner of death to wiâ— by crucifying 3. Because the holy Ghost expoundeth not the connexion of the conditionall proposition If I be lifted up from the earth I will draw all men after me which he must doe if the sense goe thus but onely speaketh of the kinde and nature of Christs death which was known to the â—ewes to bee both shamefull and cursed but in his exposition hee speaks nothing of the fruit of Christs death but of the kinde and manner of death Now that the Evangelist expoundeth the sence of Christs words what he meaned by being lift up from the earth it holdeth forth to us a necessity that the Lord speak plaine language to us in scripture and that one scripture expound another In finding the meaning of scripture these considerations may give light 1. The Scripture in the plainest expressions is dark that is high and deepe in regard of the matter which is deepe high above the reach of reason and yet the language plaine obvious easie that a virgin shall be a mother the antient of dayes a young sucking infant that through one man death digged a hole in the world and sinne passed on all through a second Man life and heaven entered again are high and deepe mysteries yet is not the Gospel obscure as Papists say 2. In meer historicall narrations and prophecies foretelling the wars of the Lamb the Dragon and the Beast the Antichrist their persuing the woman in traveling in birth to bring forth a man child the matter subject is not profound nor deepe yet the expressions are dark and covered while the works of the Lord bee a key to open his word Here 's the wisdome of God that in deepe and high mysteries necessary for salvation the Lord is plaine and lower and easier stories are foretold more darkly articles of faith are not set downe in dark and enigmaticall prophesies but plainly whereas histories of things to come are more mysteriously proposed 3. The Scripture in no place is in the popish sense dark that is that we are not to take any sense for the word of life and the object of our faith but that which the Church giveth as the sense in regard the Scripture is a nose of wax with equall propension to contradictory senses except the mistris of our faith the witch of Babel expound it and then it is for such formally the word of God as she expoundeth it 4. The holy Ghost the Authour of Scripture has concreated with the words the true native sense which all the powers on earth cannot alter Then when we sweare a covenant with the Lord in plaine easie countrey language not devised of purpose to bee ambiguous or to hold forth that all sects Antinomians Socinians Arminians Prelatiâ—all halters Anabaptists Seekers c. may salve every one his owne way and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hee thinks good to obtrude any authoritative interpretation on this covenant which it holds not forth in its owne simple words to the reader is the greatest tyranny and equivocating jugling in the world and we may easily distinguish and dispute our selves out of a good conscience or rather confesse wee had never any
have a hundred enemies but as many millions of thoughts as in his wearisome nights escape him hee hath as many enemies yea as many creatures as many stones of the field as many beasts so many enemies Job 5.23 Hos. 2.8 Christ gave to the Father Propositions of peace and to the poore soule under sense of wrath they are nothing The feare of hell is a part of reall hell to the man who knowes no other thing but that hee is not reconciled to God Creatures behind him and before him heaven above and earth below and creatures on every side within and without stand with the weapons of heaven and of an angry God against him friends wife servants acquaintance have something of wrath and hell on them the man in his owne thought is an out-law to them all and the Leader of all these Archers is God God God is the chiefe party See Job 19.12 13 14 15 16 17. And there you see brethren acquaintance kinsfolke familiar friends man-servant maid-servant wife young children bone skin flesh are all to Job as coals of the fire of hell And Isai. 8.21 22. Men in this shall curse their king and their god Asser. 6. These being materially the same soule-troubles of deserted and tempted Saints and of plagued and cursed Reprobates doe differ formally and essentially according to Gods heart his dispensation and intentions his mercy and his justice regulating them So I shall speake of the difference betweene Christs troubled soule and the Saints trouble 2. Of some wayes of Gods dispensation in the soule-trouble of the Saints Touching the former there was in Christs soule-trouble 1. No mis-judging of God but a strong faith in that hee stâ—ll named God his Father and God 2. In that as this trouble came to a height and more fewell was added to the fire of divine wrath Luk. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee prayed with more extension of body and spirit hee extended himselfe in fervour of praying And Heb. 5.7 Hee offered prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble supplications of the poore or oppressed that make their addresse to one who can help them hee put in to God an humble Petition and a Bill to his Father as an overwhelmed man and hee offered this Bill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an hideous cry and tears Revel 14.18 The Angel cryed with a loud voyce To cry with a full and lifted up voyce or with a shout so is the Verb used Joh. 18.40 When men cry and cast away their clothes and cast dust in the aire 3. His soule-trouble and death was satisfactory to divine justice for our sinnes hee being free of sin himselfe which can agree to no soule-trouble of the holiest Saint on earth But touching the second These Positions may speak somewhat to cleare the way of the soule-trouble of Saints 1. Position Conscience being a masse of knowledge and if there be any oyle to give light it s here it s then likest it self when it most beares witnesse of well and ill-doing Now we are more in sinning then obeying God and because of the corruption of nature the number of naturall consciences that are awake to see sin are but very few And when the renewed conscience is on the worke of feeling and discerning guiltinesse in its best temper The more life the more sense Sick ones in a swoon or dying persons that doe neither heare see nor speak are halfe-gate amongst the dead The conscience sick of over-feeling and so under over-sense of sin is in so farre in a feaver for often a feaver is from the exsuperancy of too much bloud and ranknesse of humours the vessels being too full and therefore it s like a river that cannot chuse but goe over banks the channell being a vessell too narrow to containe it all 2. Pos. Therefore often the time of some extreme dissertion and soule-trouble is when Christ hath been in the soule with a full high spring-tyde of divine manifestations of himselfe And if wee consider the efficient cause of dissertion which is Gods wise dispensation when Paul hath been in the third heaven on an hyperbole a great excesse of revelations God thinketh then good to exercise him with a messenger of Satan which by the weaknesse and spirituall infirmity hee was under wanted not a dissertion lesse or more what ever the messenger was as it seems to be fleshly lust after a spirituall vision Paul was ready to think himselfe an Angel not flesh and bloud and therefore 2 Cor. 12.7 hee saith twice in one Verse This befell me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I should not be lifted up above ordinary Comets up among the starres But if wee consider the materiall cause it may be that extreme and high overflowing of Christs love brake our weake and narrow vessells Cant. 5.1 there is a rich and dainty feast of Christ I am come into my garden my Sister my Spouse I have gathered my myrrhe with my spices I have eaten my honey-comb with my honey I have drunk my wine with my milke eat O friends drinke yea drinke abundantly O beloved Yet in that Song the Spirit of God speaketh of a sad dissertion in the next words I sleep but mine heart waketh it is the voyce of my Beloved that knocketh c. There is not onely impiety but want of humanity that the Church had rather that wearied Jesus Christ should fall down and dye in the streets in a rainy and snowie night when his locks were wet with raine then that he should come in and lodge in the soule And let us not thinke that the threed and tract of the Scriptures coherence one Verse following on another as the Spirit of God hath ordered them is but a cast of chance or an humane thing When the Spouse rideth on the high places of Jacob and saith Isai. 49.13 Sing O heaven and be joyfull O earth and break forth into singing O mountaines for God hath comforted his people and will have mercy on his afflicted Yet this was nothing to the afflicted people Verse 14. But Sion said The Lord hath forsaken me and my Lord hath forgotten me When the Lord's Disciples Mat. 17. are in the sweetest life that ever they were in at the transfiguration of Christ when they saw his glory and Peter said Master it is good for us to be here even then they must appeare to be weak men and Christ must forbid and rebuke their faithlesse feare Vers. 6. They fell on their faces and were sore affraid I leave it to the experience of the godly if Jeremiah his singing of praise in one Verse Chap. 20.13 and his cursing of the day that hee was borne on in the next Verse vers 14. the order of Scripture being of divine inspiration doe not speak Gods dispensation in this to be such as to allay and temper the sweetnesse of the consolation of a feast of Gods high manifestation with a sad dissertion So John his
Churches can be no rule to us 3. If there be any marke of Scripturall sanctification that doth not agree to Scripture the rule of righteousnesse though found in a person not mentioned in Scripture it s a delusion 4. It s all the reason in the world that a sinner be drawn to Christ. For Christ is the most rationall object that is he being the wisdome of God And man is led and taken with reason Christ is a convincing thing and invincibly bindeth reason so the forlorne Sonne before he returne to his Father argueth Luke 15.17 My Father hath bread he giveth it to servants and I am a starving Son therefore I 'le returne to my Father and the wise Merchant must discourse Matth. 13.45 46. Christ is a precious pearle all that I have in the world are but common stones and clay to him therefore I cast my account thus to sell all and to buy him So Matth. 9.21 the diseased Woman hath heart-Logick within her self if a touch of the border of his garment may heale me then I le goe to Christ and the unjust Steward cast Syllogismâ—s thus I cannot worke and a lodging in heaven I must have and there is but one way to come by it to make mee a friend in heaven Yea a fooles paradise a wedge of gold is a strong reason Prov. 7.21 The Whore forced the young man with guilded words and the out-side of reason Faith is the deepest and soundest understanding the gold the floure of reason Christ can make me a King therefore I le be drawne to him Poore Adam out-witted himselfe turned distracted he studied an aple so while hee studied all his postrity out of their wits and now wee are borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad fooles T it 3.3 What is the Gospel but a masse a Sea a world of faire and precious truthes that sayes come borne-Idiots to wisdome and be made eternall Kings this is good reason For the other way of drawing we shall speake of it here-after Asser. 3. In words and oratory there is no power to make the blinde see and the dead live Will yee preach heaven and Christ seven times and let Angels preach above a dead mans grave Yee doe just nothing But Christs word is more then a word Joh. 4.10 Jesus said if thou knewest that gift of God and who it is that saith unto thee give me drinke thou wouldest have asked of him and hee would have given thee living water Psalm 119.33 Teach mee O Lord the way of thy statutes and I shall keepe it unto the end Psalm 9.10 Those that know thy name will put their trust in thee Christ said but Follow me to Mathew And I said unto thee when thou wast in thy bloud live Ezech. 16.6 One word live is with child of omnipotencie Majesty and heaven and glory lie in the wombe of one world when Christ speaks as Christ he speaks pounds and talent-weights Luk. 24.32 The Disciples going to Emans say one to another did not our hearts burne within us while he talked with us by the way and while he opened to us the Scriptures There bee coâ—es of fire and fire-brands in Christs words Christ is quick of understanding to know what word is the fittest key to shoote the yron barre that keepes thâ— heart closed he opens sealâ—s on the heart with authority violence may break up sealed letters but it may be unjustly done but authority can open Kings seales justly Christ not onely teacheth how to love or modum rei but hee teacheth Love it selfe he draweth a lump of love out of his owne heart and casts it in the sinners heart the Spirit perswadeth God Gal. 1.10 then hee must perswade Christ and perswade heaven this is more then to speake perswasive words of God and Christ it is to cast Christ in at the eare and in the bottome of the heart with words Men open things that they may be plaine to the understanding Christ opens the faculty it selfe to understand The Sunne gives light but cannot create eyes to see Christ can whole the broken optick nerves He creates both the Sunne and tyes a knot upon the broken eye-strings that the blind man sees bravely Asser. 4. One generall is unseparable from Christs drawing that for the manner of drawing he doth it out of meere free Love The principle of drawing on Christs part is great love Ephes. 2.4 God rich in mercy for his great love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherewith he loved us even when we were dead in sinne quickned us in Christ. Tit. 3.4 But when the bâ—unty and man-love or rather the man-kindnesse of God our Saviour appeared he saved us Thankes to the birth of love and of felt love Col. 1.12 13. Giving thanks to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath delivered who hath snatched us with haste and violence from the power of darkenesse and hath translated us to the kingdome of the Sonne of his love â— This love hath in regard of his fervour much haste and loseth no time but comes and drawes and pulls the sinner out of hell before he be past recovery and cold dead as a Father seeing his child fall in the water and wrestling with the proud floods he runnes ere he be dead out of hand to pull him out Luk. 15.10 The Father ranne and fell on his neck and kissed him The Fathers running saith that the love of Christ hath need of haste to prevent a sinner and that hee is eager and hot in his love when Christ runnes to save hee would gladly save he drawes with good will when he runnes and sweats to come in the nick of due time to save So Cant. 2.8 when he commeth to save his Church or comfort her in her faintings loves pace is swift like the running of a Roe or a young Hart. Behold he commeth leaping upon the mountaines skipping on the hills And it is an expression of the extreme desire that Christ hath of an union with us and how faine hee would have the company of sinners So wee difference between inviting or calling yea or leading and drawing in calling and leading Christ leaveth more to our will whether we will come or refuse but in drawing there is more of violence lesse of will 3. In drawing there is love-sicknesse and lovely paine 〈◊〉 in Christs ravishings 1. When Christ cannot obtaine and winne the consent and good-liking of the sinner to his love he ravisheth and with strong hand drawes the sinner to himselfe when invitations doe not the businesse and he knocks and we will not open then a more powerfull work must follow Cant. 5.4 My beloved put in his hand by the hole of the doore and my bowels were moved for him Christ drives such as will not be led 2. And these who will not be invited he must draw them rather then want them he drawes with compassion as being overcommed with love for his bowels are moved
It signifieth so here This is to be proved 3. What Mr. Moor meaneth by some not wholly reprobated I know not except he make in God answerable thereunto a whole and compleat decree of Reprobation and so of Election and a half and incompleat decree of both as Arminians doe Which Scripture knoweth not and removeth all certainty of salvation of perseverance joy comfort earnest of the Spirit seal of Spirit 4. We contend not that by all men here must be meant beleevers and regenerated persons only and so he fighteth with his own shadow 5. He granteth beleevers are called men and I hope to prove that the elect and beleevers are called all and all flesh and us all c. though it be true beleevers are called men because of their humane passions and carnall walking and some more to wit Sons of God Saints faithfull Christians it followeth not that here they should be called Sons of God Saints because Christ dieth not for them as Saints but as men and sinners chosen to life Else Paul should not say Ephes. 2.1 God hath quickned you who were dead in sins c. for those whom God quickneth are something more then dead in sin sure they are chosen Saints new creatures c. after they are converted Object 6. All men here 1 Tim. 2.6 intentionally expressely principally and especially is meant of the first sort for naturall men sons of Adam sinners unbeleevers 1. Because this sense includeth all at first all men having some in which they are such and neither better nor worse then such before they be borne of God Eph. 2.1 2 3. Tit. 3.3 Rom. 3.9.20 Answ. We deny not but all men includeth unregenerate men but Master Moor proveth idem per idem the same thing by the same thing All men must be meant of all Adams sons Why because all includeth all at first all men That is all includeth all but not all men distributively all and every one without exception 2. It s denyed that all men includeth all as unregenerate or under that reduplication it is meant of all men unregenerate as fallen under the good will of GODS Election of Grace and as stated in his eye as objects of speciall favour and grace Nor doth the Lord quicken men as dead in sins Ephes. 2.1 as foolish and disobedient Tit. 3.3 as under sin Rom. 3.9 for then he should quicken all dead in sin all foolish and disobedient all under sin and this will prove the conversion and salvation of all and every Son of Adam the Lord quickneth dead sinners as they lie under his free choice of election to glory Object 7. Because Christ died to make a propitiation for them as they are sinners Answ. That is denyed he died for them as they were sinners but as within the pale and under the covering of the fair and sweet shadow of eternally chusing love otherwise if Christ died for sinners as sinners he died for all sinners and for those that are finally obstinate for these with the first come under the reduplication of sinners as sinners Object 8. It is no where said Christ died for good men for righteous for beleevers neither when they were such nor as they were such but for the unjust ungodly his enemies Rom. 5 6 8. 1 Pet. 3.18 Gal. 1.14 Answ. Christ neither died for sinners as sinners nor for sinners as righteous as Iacob neither served for his wife as a wife nor for his wifâ— as a sinful woman datur tertium This is an imperfect enumeration Christ died for the ungodly the unjust his enemiâ—s as freâ—ly chosen to be made righteous and the friends of Christ as Jacob served for a wife that is for Rachel whom he freely chosâ—d before Leah â—hat he might make her his wife neither when she was his wife nor as she was his wife and as the Scripture saith Christ died for the ungodly the uniust his enemies so also fâ—r his friends Joh. 15.13 his sheep Joh. 10.11 his beloved Church and Spouse Ephes. 5.25 26. And the places citâ—d Rom. 5. Gal. 1.4 1 Pet. â— â—8 are all restrictive of these for whom Christ died as Rom. 5. he died for us who are justified by faith have peace with God accesse by faith who glory in tribulation rejoyce in hope Gal. 1.4 He gave himselfe for us The Churches of Galatia to whom Paul prayeth Grace and peace 1 Pet. 3.18 for those that he was to brâ—ng to God and in no place of Scripture nor yet 1 Tim. 1.15 Is it said Christ died for sinners as sinners but only for those that were sinners which can never prove the Arminian conclusion That he died for all sinners Object 8. He saith not pray for some of all sorts but for all men and nameth but one sort Answ. His naming one sort inferreth we should exclude no sort out of our prayers seeing this one sort were persecuters that may seem farthest from our prayers Moor. We are not to pray for such as are known to sin against the Holy Ghost because they cast aside the sacrifice and ransome of Christs blood and there is no more sacrifice for them and so they are blotted out of the hopefull book of life and separated from all men of which they were once being now reprobated of God Jer. 16.5 1 Ioh. 5.16 Answ. But either Christ did bear on his body on the tree that sin of casting aside the sacrifice of Christ or not if the first be said Christ died for them and we are to pray for them and further such as sin against the Holy Ghost as such must come under the reduplication of Gods enemies the ungodly sinners disobedient dead in sins and trespasses in the highest degree and so Christ must have died for them under that sin or then there is a sin of some of the sons of Adam that Christ did no more bear on his body on the tree then the sin of Devils which should render that sin intrinsecally unpardonable even in relation to Christs blood which Arminians cannot bear 2. A blotting out of the book of life and time-reprobation here asserted by Mr. Moor is the highest indignity done to the unchangeable love and grace of God and grosse Arminianisme Object 9. Praying for their brethren could not be doubted of but the doubt was to pray for opposers and persecuters The Apostle saith thâ—s to pray for all men was good according to Matth. 5.44.48 Answ. To pray for all rankes of men Nero and others was the doubt but Matth. 5. Which saith we must pray for and blesse our enemies with submission to Gods decree and in imitation of God who causeth the Sun to shine on the unjust cannot infer that we are to pray for all and every one absolutely as Arminians dream That Christ died for all absolutely Object 10. The motives to pray for all men are from only Gods good will to man and what Christ hath done to ransome us like Matth.
Testimonies to Israel and Jaakob and dealt not so with every nation Psal. 147.19 20. Every Page almost in the old Testament and the Lords Spirit and all Divines argue that the Lord chose Israel and loved them and saved them and with a higher and more peculiar love as his chosen people then he loved all the Nations Deut. 7.7 Psal. 132.12.13.14 Psal. 135.3 4. Because he bestowed on them the meanes of salvation his Law and his Testimonies which he denyed to the Nations then the Nations were not his beloved and chosen ones 10. That will of God called voluntas signi the revealed will of God that precepts promises and threatnings hold forth doe not expresse to us the decree intention and purpose of God that he willeth the thing commanded to be but onely that hee approves of the thing commanded as just and good whether it be or be not what ever the event bee then Gods revealed will is no more formally but his approbation of the morall goodnesse and obedience of elect and reprobate whether they obey or not 11. These that Christ offered his body for as a Priest for these as a Priest he intercedes and prayes for these two cannot be separated but he prayes not for all not for the world Joh. 17.9 I pray for them I pray not for the world 12. These for whom Christ is a Priest to offer his body for them he is a King to make them Kings and to save thâ—m and a Prophet to teach them but he is not King and Prophet to any but to his people kingdome conquest disciples seed children subjects 13. These that Christ dyed for cannot be condemned Rom 8.33 34. but are chosen and cannot be impeached but the reprobate can be condemned and impeached 14. Those whom God wills to save and whom he redeemed to these hee willed the meanes of salvation but he wills not the meanes nor that the Gospel bee preached to the Gentiles Matth. 10.5 Nor to Asia nor Bithynia Acts 16.6 7. 15. All that Christ dyed for are justified and reconciled by his death and shall much more be saved by his life Rom. 5.9 1 Joh. 1.7 And God requireth not one debt twice if Christ sustained the person of all the elâ—cted as hee dyed for his friends Joh. 15.13 for his Sheep Joh. 10.11 For his Church Ephes. 5.25 For many Mat. 20.28 For his enemies Rom. 5.10 For the ungodly and unjust 1 Pet. 3.18 For his brethren Hebr. 2. 1 Joh. 3.16 and not for their good onely so as they might all and every one have perished eternally that Christ dyed for then cannot they dye eternally for then Christ should first have payed their debt and they must pay for that debt over againe eternally in hell then might Christ be a Redeemer a King a Priest a Husband a Saviour and head and have no ransomed ones no subjects no Israel that he interceds for and offers his soule no Spouse no saved people no memhers no Church Artic. 4. Places of Scripture seeming to favour universall attonement vindicated For the fourth particular and the clearing of places alledged We are 1. to consider if the place John 3.16 prove any thing against us 2. If all men and all the world that are said to be redeemed be concludent against us 3. There be some particular places to be considered 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World must bee a figurative speach the whole for the part otherwise in its latitude it comprehends the Angels Acts 17.24 Rom. 3.6 1 Cor. 6.2 Rom. 1.20 Joh. 17.5 Now its certaine God hath not so loved Angels good and bad that he hath given his onely begotten Sonne for them Hebr. 2.16 therefore it must sometime signifie a great part of the world as John 12.19 The world goes after him 1 Ioh. 5.19 Yhe whole world lyes in evill The Adversary yeeldeth that the world here is not all and every one of mankind without exception I deny not but it signifieth so Rom. 3.13 That all the world may become guilty before God But the Arminians take on them a hard taske duram proviciam to prove that it is so taken here For 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so loved the world is the highest love that ever was above Gods love to the Angels Heb. 2.16 So God must carry the most superlative love that is then which there is none greater Iohn 15.13 Such a love as is manifested to us to the beloved Iohn the Apostle and all the Saints 1 Ioh. 49. to Cain Iudas and all the heathen and God love giving his Sonne differenceth men from Angels but not one man from another the contrary of which Paul saith Gal. 2.20 and must Paul say no more Who loved me and gave himselfe for me then Iudas Pharaoh all the lost heathen who never heard of Christ can and may say beleeve it who will it sounds not like Christs love 2. They have two sorts of love in Christs dying for men to make out two Redemptions one generall one potentiall or halfe a Redemption where life is purchased never applyed standing with the eternall destruction of the greatest part of mankind another speciall in which men are Redeemed from sinne preached to few applyed to farre fewer 3. Two Reconciliations two non-imputations of sinne one 2 Cor 5. another Rom. 4. and so two justifications one Rom 5. and two blessednesses and two salvations or deliveries from wrath and the curse of the Law 4. This giving love with which God must give all other things faith the Gospel Rom. 8.32 must bee bestowed on heathen that never heard such a thing 5. God by this must intend life eternall as an end to all the heathen Faith as a meane which are clearely intended to this loved world and yet God forbids Paul and his Apostles to preach the word of faith to them Acts 16.6 7. Math. 10.5 and contrives businesses so that the hearing of the word of faith and of this highest love and rarest gift and given Redeemer shall be simply unpossible to them 6. Therefore better by the World understand the elect of Jewes and Gentiles opposed every where in the New Testament to the narrow Church of Judea the Gospel-world the Messiahs-world larger then the little world of Moses yea all Nations Math. 28.19 Every creature that is most of all the Nations Mark 16.15 all the world the hearing world almost all the Nations Colloss 1.6 sure not every individuall person as they would have this loved world to include Ob. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one that beleeves c. these words limit and draw narrow the world and so divides it in beleevers and not beleevers and by your exposition some of the elect world beleeves and are saved some beleeves not and perishes which is absurd therefore the world must bee comprehensive of all elect and reprobate Anâ—w 1. I shall deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever is here a distributive or dividing