soule to heaven A weak hackney if spritie may accomplish a great journey Object 7. Satan puts us cleane back here wee are proving oâ—â— faith by our works when as no works can be proved solidly good but by our faith for without faith its unpossible to please God Wee know that every piece of money is valued according to the image and superscription if Cesar be not there though it be silver yet it is not coyne it is not so currant So there is not any thing of Sanctification currant and of true practicall use and comfort to a beleever if Christ be not there Crispe saith Sanctification and good works are litigious grounds of our faith This bordereth with the language of Libertines It is a fundamentall and soule-damning errour to make sanctification an evidence of justification And Christ's worke of grace can no more distinguish betweene an hypocrite and a Saint then the raine that falls from heaven between the just and the unjust And The Spirit gives such full evidence of my good estate spiritually that I have no need to be tryed by the fruits of sanctification this were to light a candle to the sunne Answ. 1. That which the Spirit of God calleth saving knowledge 1 Joh. 3.14 Hereby know we c. 1 Joh. 2.3 4 5. that doth Libertines affirme to be a policy of Satan leading us back againe and a soule-condemning errour 2 1 Joh. 3.10 In this are the children of God manifest and the children of the Devill whosoever doth not righteousnesse is not of God neither hee that loveth not his brother This is some other difference then the raine can make between the just and the unjust And 1 Joh. 5.8 And there are three that bear witnesse on earth the Spirit and the water and the bloud and these three agree in one And that wee may know that the Spirit is in us is evident 1 Joh. 4.12 13. No man hath seen God at any time If wee love one another God dwelleth in us and his love is perfected in us Hâ—reby wee know that wee dwell in him and hee in us because hee hath given us of his Spirit Now 1 Joh. 3.3 Every man that hath this hope in him purifieth himselfe even as hee is pure And Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus which walk not after the flesh but after the Spirit 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and Spirit perfecting holinesse in the feare of God Hence wee argue Whoever walketh after the Spirit must know his Guide that leads the sonnes of God Rom. 8.14 and whoever purgeth himselfe and loveth his brother and perfecteth holinesse in the feare of God he must know that hee so doth but hee that doth walk so knoweth that he is in Christ freed from condemnation and that God dwelleth in him for it is expresse Scripture Hee that is holy may know hee is chosen to be holy Ephes. 1.4 Now Who shall lay any thing to the charge of Gods chosen It is God that justifieth Rom. 8.33 Hee that is conformed to the image of his Son and called may know that hee is predestinated thereunto Rom. 8.29 30. and shall be glorified Now Crispe laboureth to prove that these which commonly goe for marks and infallible signes of our justification and interest in Christ which are universall obedience sincerity love to the brethren are either found in no man in their perfection or they be such marks as agree to good and bad to hypocrites and Saints and so are not infallible marks just as the falling of raine and the shining of the sunne doth not difference between just and unjust men because both have a like portion and share in sunne and raine Now for the former reason Faith and the light of it is unperfect capable of accession and so tainted with sinne and if this be a strong reason it cannot give assurance which Libertines doe not all hold The other is the saying of Papists teaching us to doubt of our salvation because there be such shifts wiles circuits and lurking places in a mans heart that hee can give no infallible judgement with any divine certainty of himselfe or his owne spirituall state But is there not so much darknesse so much night and blindnesse in our mind as in admitting of the light of immediate witnessing of the Spirit which they call the Broad-seale of heaven wee may no lesse be deceived then wee are in the light that resulteth from our signes of sanctification There is a like darknesse and no lesse delusions from the white Spirits the day-light-ghosts and Angels of Enthusiasts and dumbe and Scripture-lesse inspirations then in black Spirits But sure wee walke not in the wayes of sanctification sleeping nor doth the Spirit perfect holinesse in the Saints as in a night-dreame wee being led with fancie as frantick men are Shall the Saints when they attest the Lord of their sincere desire and unfained intentions though mixed with great weaknesse bring before God their integrity and their rejoycing of a good conscience as Paul the Apostles Peter John James Lord thou knowest that I love thee David who desired God might try him Job Ezekiah Jeremiah Daniel c. hold forth to God their conjectures fancies and such moth-eaten and rotten signes of their justification as Crispe and others say may be and were in Pharisees in Papists Hypocrites and bloudy Oppressours carnall Jewes following the righteousnesse of the Law Publicans Heathen Harlots all the wicked Sects for Crispe saith All these have your marks of sanctification such as are universall obedience sincerity zeale for God love to the brethren Zechariah and Elizabeth were righteous before God walking in all the commandements and ordinances of the Lord blamelesse Luk. 1.6 was this such a righteousnesse attested by the Holy Ghost as is in Paul a persecuter in Heathens in Pharisees in carnall Jewes I grant it was not that righteousnesse of God through faith Phil. 3. yet it was a fruit and infallible signe of that righteousnesse and such as did prove them to be in Christ. And 2. all our acts of sanctification are no acts no infallible marks of justification to my soule except they be done in faith yea without faith they are sinne Rom. 14.23 but when I find they are done in faith they adde a further degree of evidence and certitude that they argue me to have saving faith and interest in Christ as in the Lord my righteousnesse Jer. 23.6 for that is his name And this reason doth conclude its unlawfull to seek any ground of assurance in sanctification except wee would with Papists argue in a circle thus How know you that your works are signes of justification Because they are stamped with faith And how know you that your justification and faith are not counterfeit By your works But this is not
within the trunk or body of the true to feel see and taste the sap of life from whence the fruit cometh Yea the contrary consequence is true because I smell sincerity love single intentions to please God in my works of sanctification therefore I know they came from Faith so the Holy Ghost should delude us when hee saith Wee know wee know or beleeve in Christ because we keepe his commandements Ergo We cannot know this except it bee evident that our keeping of his Commandement come from faith and the knowledge of God Object 6. Such a Faith as a Practicall Syllogisme can make is not a faith wrought by the Lords almighty power for the conclusion followeth but from the strength of reasonings not from the power of God by which alone divine things are wrought Ephes. 1.19 20. Col. 2.20 But faith wrought by a word and a worke and the light of a renewed conscience without the testimony of the Spirit is such a faith as a practicall Syllogisme can make Ergo such a faith so wrought is not wrought by the Lords almighty power The Minor is proved because all the three the Word the Worke and the light of Conscience are all created blessings and gifts and therefore cannot produce of themselves a word of almighty power and the word of it selfe is a dead letter the worke is lesse for faith commeth by hearing a word not by a worke Answ. When Master Cornwell saith By the power of God alone Divine things such as faith that layeth hold on Christs righteousnesse are wrought Ephes. 1.19 Col. 2.20 hee excludeth the ministery of the Gospel and all the promises thereof for they are created things and so they have no hand nor influence in begetting faith Antinomians will have us beleeve that Paul Ephes. 1.19.20 Col. 1.20 thinkes no ministery of the Word nor any hearing of the preached Word begetteth faith contrary to Rom. 1.16 Rom. 10.17 but by the onely immediate power of the Spirit we are converted without the Word Nor is here that which is in question concluded never Protestant Divine taught that without the actuall influence of omnipotent Grace can faith or spirituall sense that we are justified be produced by the Word worke or created light alone nor can the corne grow alone by power in the earth clouds or raine nor any Creature move without the actuall influence of the omnipotent Lord in whom we move therefore by this reason we could not know that the Sunne shall rise by the rising of the morning starre nor can we have any supernaturall sense by our holy walking contrary to Scripture 1 John 2.3 1 John 3.14 But we know by this all faith is ascribed by Antinomians to the immediate testimonie and Enthusiasticall inspiration of the Spirit as for the searching of Scripture say they it s not a sure way of searching and finding Christ it s but a dead letter and holds forth a covenant of works in this letter and therefore with the old Anabaptist they 'll have no teaching by Scripture but onely teaching by the Spirit We hold that conditionall promises are made to duties of Sanctification therefore we may have comfort and assurance from them in our drooping condition Cornewell answereth Pap. 23.24 25. The promises are not made to us as qualified with such duties of sanctification for then they should belong to us of debt not out of Grace Rom. 4.4 But in respect of our Vnion with Christ in whom they are tendered to us and fulfilled to us Satisfaction is made to the thirstie not for any right his thirst might give him in the promise but becausâ— it directeth to Christ who fulfilleth the condition and satisfieth the soule and the soule must first have come to Christ and gotten his first assurance from faith in Christ not from these conditions and duties Answ. 1. This is a yeelding of the cause We say there bee promises of the water made to thirsty soules not as if the right jus law merit debt that we have to them belonged to us for the deede done but for Jesus Christ onely 2. Not as if wee upon our strength and the sweating of free-will did conquer both the condition and reward 3. But yet wee have comfort and assurance when we by grace performe the duty that our faithfull Lord who cannot lye will fulfill his owne promise 4. He knoweth nothing of the Gospel who thinketh not God by his promise commeth under a sweet debt of free-grace to fulfill his owne promise and that this debt and grace are consistent But Antinomians breath smell of flâ—shly liberty for they tell us Conditionall promises are Legall contrary to the Gospel Rom. 10.9 John 3.16 Joh. 5.25 That that it s not safe to close with Christ in a conditionall promise if any thing be concluded from water and bloud it s rather damnation then salvation That its a sandy foundation to prove that Christ is mine from a gracious worke done in me by Jesus Christ were it even Faith For we are compleatly united to Christ without faith wrought by the Spirit It s incompatible with the Covenant of Grace to joyne faith with it To be justified by faith is to bee justified by workes That to say there must be faith on mans part to receive the Covenant is to undermine Christ. Neither Cornwell nor Saltmarsh oppose these blasphemies but extoll the Patrones of them in New-England Father save me from this houre Father is a word of Faith But had Christ need of Faith Answ. Not of faith of confiding in him that justifieth the sinner except he had faith of the justifying of his cause in Gods acquitting him of suretieship when he had payed all but hee had faith of dependencie on God in his trouble that God would deliver him and he was heard in that which he feared And Q. 2. how could there be a faith of dependencie in Christ for hee was the same independent God with the Father Answ. There were two relations in Christ one as Viator going toward glory and leading many children with him to glory another as comprehensor seeing and enjoying God 2. There were two sights in Christ one of Vision another of Vnion the sight of Vnion of two natures is the cause of the sight of vision Christ being on his journey travelling toward glory did with a faith of dependency rest on God as his Father seeing and knowing that the Union could not be dissolved but as a Comprehensor and one at the end of the race injoying God in habit there was no necessitie that Christ should alwaies Et in omni differentiâ temporis actually see and enjoy God in an immediate vision of glory For 1. this implyeth no contradiction to the personall union even as the seeing of God habitually which is the most joyfull sight intelligible and by necessitie of nature does produce joy and gladnesse may and did consist in
first morning and dawning of election ibid. The Arminian hope and comfort and their wild Divinity not in Scripture 428.429.430 The Lords generall good will to save all and every one comfortlesse 432.433 The fountaine good will of God separateth elected persons from others 4â—2 433 Arminians resolve all in mans will and merits 434.435 Paulâ—s out-cry O the depth opened 435.436 Onely free grace not freewill maketh one to differ from another 437.438 The abundance of grace 439 440 All love especially a three fold effectuall in God no lip love in him 440 441 Christs love cannot mis-carry ibid. Very active 442 Ten objections from feare of Reprobation and sinne that seâ— me to hinder beleeving removed 4â—3 â—44 445 Christ can draw as guilty as thou art 447.448 The person to whom we are drawne most considerable from severall excellencies in him 449.450.451.452 Christ a home and rest 451 Three parts of Christs compleatnesse 1. His fulnesse 453 2. His primacy 453.454 3. His excellencie 454.455.456 Resisting of Christ a high sinne 457 Christ good at drawing of sinners ibid. 458.459 Resisting a great sinne 459.460 Marks of a meere Moralist 461.462 Errours of Libertines touching Free will 462.463.464 What activitie we have in our conversion 464 The faculties of the soule not destroyed 464.465 Grace inherent in us not the person of the Holy Ghost 464.465.466.467 The Blasphemy of the Libertine H. Nicholas who said he was Godded ibid. The union of the Holy Ghost with the Saints not personall 467.468.469 Grace and Free will joyned in acting in a fourefold sense 468 469.470 The covenant of grace how conditionall 471.472.473 Crispe refuted 472.473.474 Differences betweene Law and Gospel 472 Grace in the Old Testament and Justification the same in Nature with that in the New Testament 474 47â—.476 How faith is a condition of the Covenant 476.477 How grace acteth in all Christs Members 479. â—80 Christ onely not any creature Man or Angel can calme a disquieted soule 480.481 The Lords deniall of grace falleth under a three-fold consideration 481.482.483 The freedome of grace evidenced in Angels 482 In the conversion of men 483 48â— We are to pray when under indispositions we cannot ibid. Flesh and Spirit in their up's and downes 485.486 In what cases God usâ—th to withdraw ibid. We are to stirre and blow grace our selves 486.487 How we sinne in not doing though actuall predâ—terminating grace be not in our power 487.488.489 How we leave God ere he leave us 489 How we are to beleeve that God will joyne his influence of actuall grace 489.490 Grace not a Morall sparkle 490.491 Mens impotencie to come to Christ wilfull ibid. The condition of Christs drawing 492.493 Christs and our leaving of the earth and the reasons 493.494.495 Christs dying a speciall ground of Mortification 496. â—97 To be crucified to the World what it is 497.498 How base the earth is to a Saint ibid. Antinomian Mortification fleshly and refuted 490.491.492 Libertines and Antinomians compared together from some passages of Calvine Instruct. advers Libertinos 500 501.502.50â—.504.505.506 Sinnes of the Justified to Antinomians no sinnes 502.503 Sense and feeling of sinnes to Antinomians 503.504 How a Convert cannot fall in the same sinne againe 506.507 Sorrow for sinne habituall in the Saints contrary to Saltmarsh 507.508.509 Mortification not an act of Faith 509.510.511 Mortification personall Physicall reall not the Antinomian imputative and apprehensive Mortification refuted 509.510.511 Antinomians deny sinne to be in the justified 512.513 The fleshly distinction of Denne and other Antinomians of sin in the conscience and sinne in the conversation refuted 513.514 Mortification is in abstaining from sinne and in the remissenesse and faintnesse of the powers of the soule to act sinne 516.517.518 To live by Faith includeth sanctification ibid. A sinner as a sinner not humbled is not to beleeve applicatorily 518.519.520 Holinesse and Morall vertues much different 520 521 To adde to Antinomian Mortification is to adde to Christ. 521.522 Eight Queries propounded to Antinomians touching the Law Enthysiasmes Gospel-commands sinnes of the justified c. 522.523 Divers Manifestations of Christs deadnesse to the world 524.525 The Lords various dispensation in leading some to heaven in flowings of free grace others in low desertions 525.526 Christ strong to save 528 Minded us much in death 528.529 The World a weake thing to Christ. 529.530 Christ strong on the Crosse. ibid. Providence most speciall in excellent things 530.531 A three-fold excellency of the working of Christ on the Crosse. 531.532 Christ drawes sinners 1. Lovingly 532 2. Suffering paine ibid. 3. Strongly 532.533 Compleatly Ibid. 5. Finally dying and drawing 533.534 What it is to be lifted up from the earth 534.535 The Scriptures deepe plaine not obscure why wee accuse them 535.536 Christs dying ibid. The kind of his death 537.538 Seven considerations of Christs dying 537 538.5â—9 Christs love went to death with him ibid. Christ willing to die and must dye ibid. A wondring that Christ should dye ibid. Reason would say Christs body should be precious as the Sunne ibid. It s much that Christ should part with life 5â—9 Three ingredients in Christs death 1. The curse 2. Merit 3. Divine acceptation 540.541 Foure sad conditions in the ransome that Christ payed 541 1. A man given for a man 2. A King for a servant 3. A King handled as a slave ibid. The ransome given must die 542 Death the end of Christs labours ibid. Christs victory in dying 543 His welcome 544 Comforts to dye from the dying of Christ. 544.545 Christ had good hap to the Crosse. ibid. Death perfected Christ. 546 547 Life lame without the life hid with Christ. 547.548 Reall Mortification pressed from Christs death 545.546 Comfort of pardon from Christs death 549 Sinne sweet suffering for sinne sad 550 In the kind of Christs death three Characters 1. Paine 2. Shame 3. A Curse 550.551 In the paine of Christs death three 1. Violence ibid. 2. Slownesse of dying ibid. 3. Many degrees of life taken from Christ. 550.551.554 How Christ was capable of shame ibid. 555 How not 555.556 How shame penall might stand â—ith the dignity of his person 557.558 How Christ was a curse 558.559.560 Death naturall and violent 561 Indifferent accidents of death 562 How a man is ripe for death 562.563 Our errors and fancies touching the Crosse. 564.565 The bloud not dryed off Christ while he was in heaven ibid. We condemne the wisdome of God in our murmuring under the Crosse. 566 How farre we may chuse our owne Crosse. 567 The circumstances that fall in our crosse dressed by infinite wisdome 567.568 That a blessed Spirit take on him to bee a cursed sinner admirable 571.572 Wee are not freed from the Law as a rule of righteousnesse 572.573 Neither Law nor Gospel obligeth a beleever to Sanctification by the Antinomian way 574.576 We are no more under the Gospel nor under the Law by the Antinomian way 574.575 Antinomians enemies to close walking with God 575.576 Men naturally are not
It 's like Sathan giveth over and despaireth of these whom hee cannot over-take being so neare the end of the race When the sunne riseth first the beames over-gilde the tops of green mountaines that look toward the East and the world cannot hinder the sun to rise Some are so neare heaven that the everlasting Sunne hath begun to make an everlasting day of glory on them the rayes that come from his face that sits on the throne so over-goldeth the soule that there is no possibility of clouding peace or of hindering day-light in the soules of such Some have neither peace nor pardon as those in whoâ—e soule hell hath taken fire Christ never needed pardon hee was able to pay all hee was owing hee needed never the grace of forgivenesse nor grace to be spared God spared him not God could exact no lesse bloud of him then hee shed but hee received an acquittance of justification never a pardon of grace 1 Tim. 3.16 Justified in the Spirit The third Point is How a troubled soule can stand with a personall union Can God can the soule of God be troubled I shall shew first How this must be Secondly How this can be It must be first Because the losse of heaven is the greatest losse To ransome a King requireth more millions then pence to ransome slaves When wee were cast and forfeited more than an hundred and forty foure thousand Kings in the Lords decree they were Kings were cast out of heaven where was there gold on earth to buy heaven and so many Kings And yet Justice must have payment a God-troubled Saviour and a Soule-troubled God was little enough Oh saith Love to infinite Justice What will you give for me will you buy me my deare children the heires of eternall grace A price below the worth of so many Kings Justice cannot heare of equall it must be or more Secondly Law cannot sleep satisfied with a Mans soule-trouble for as sinne troubles an infinite Gods soule so farre as our darts can flie up against the Sun so must the soule-trouble of him who is God expiate sin Thirdly Heaven is not onely a transcendent Jewel deare in it selfe but our Father would propine Rebels with a Sonship and a Kingdome which is deare in our legall esteeme What standeth my Crowne to God Why it could not possibly be dearer The soule of God was weighed for it that not onely freedome but the dearest of prices might commend and cry up above all heaven's Christs love Fourthly If my soule or your soules O redeemed of the Lord could be valued every one of them worth ten thousand millions of soules and as many heavens they could not over-weigh the soule of God the soule that lodges in a glorious union with God and the losse of heaven to the troubled soule of this noble and high and lofty one though but for a time was more and infinitely greater then my losse of heaven and the losse of all the elect for eternity Fifthly I love not to dispute here but God if wee speake of his absolute power without respect to his free decree could have pardoned sinne without a ransome and gifted all Mankind and fallen Angels with heaven without any satisfaction of either the sinner or his Surety for hee neither punisheth sin nor tenders heaven to Men or Angels by necessity of nature as the fire casteth out heat and the sunne light but freely onely supposing that frame of providence and decrees of punishing and redeeming sinners that now is the Lord could not but be steaddie in his decrees yet this is but necessity conditionall and at the second hand But here was the businesse God in the depth of his eternall wisdome did so frame and draw the designe and plot of saving lost man as salvation was to runne in no other channell but such an one the bank whereof was the freest grace and tenderest love that can enter in the heart of Men or Angels for hee drew the lines of our heaven through grace all the way Secondly Grace hardly can work but by choice and voluntary arbitration choice and election is sutable to Grace Hence Grace casts lots on Man not falne Angels and the eternall lot of transcendent mercy must fall on the bosome of Jacob and some others not on Esau and others And our Lord contrived this brave way to out his grace on us Thirdly And hee would not have love to lodge for eternity within his owne bowels but must find out a way how to put boundlesse mercy to the exchange or bank that hee might traffique with love and mercy for no gaine to himselfe and therefore freely our Lord came under baile and lovely necessity to straine himselfe to issue out love in giving his one Sonne hee had not another to die for man Hee framed a supernaturall providence of richest grace and love to buy the refuse of creatures foule sinners with an unparallel'd sampler of tender love to give the Bloud-Royall of heaven the eternall Branch of the Princely and Kingly God-head a ransome to Justice You sinne saith the Love of loves and I suffer You did the wrong I make the mends You sinne and sing in your carnall joyes I sigh I weep for your joy The fairest face that ever was was foule with weeping for your sinfull rejoycing It was fitting that free-love in the bowells of Christ should contrive the way to heaven through free-love wee should never in heaven cast downe our Crownes at the feet of him that sits on the throne with such sense and admiration if wee had come to the Crown by Law-doing and not by Gospel-confiding on a rich Ransom-payer O that eternall banquet of the honey-combe of the Love-debt of the Lamb that redeemed us for nothing all the shoulders in heaven are for eternity on an act of lifting-up and heightening Christs free-love who has redeemed them with so free a redemption but they are not all able though Angels help them to lift it up high enough it s so weighty a Crown that is upon the head of the Prince-Redeemer that in a manner it wearies them and they cannot over-extoll it Now this must be a mystery for though the essence of God and more of God then can be in a creature were in Christ and in the most noble manner of union which is personall yet as our soule united to a vegetive body which doth grow sleep eat drink doth not grow sleep or eat and as fire is mixt or united with an hot iron in which is density and weight and yet there 's neither density nor weight in the fire so here though the God-head in its fulnesse was united in a most strict union with a troubled and perplexed soule and the suffering nature of man yet is the God-head still free of suffering or any penall infirmities of the soule The vigour and colour of a faire Rose may suffer by the extreme heat of the sunne when yet the sweet smell
upon Act of atonement and free redemption in Christ standeth uncancelled and firme being once received by faith the justified soule ought not so to be troubled for sin as to mis-judge the Lords by-past work of saving Grace 1. Because the beleever once justified is to beleeve remission of sins and a payed ransome If now hee should beleeve the Writs once signed were cancelled again hee were obliged to beleeve things contradictory 2. To beleeve that the Lord is changed and off and on in his free love and eternall purposes is a great slandering of the Almighty 3. The Church Psal. 77. acknowledgeth such mis-judging of God to be the soules infirmity Psal. 77.10 I said This is my infirmity Asser. 2. Yet de facto David a man according to Gods heart 1 Sam. 12.12 13. fell in an old feaver a fit of the disease of the Spirit of bondage Psal. 32.3 When I kept silence my bones waxed old through my roaring all the day long V. 4. For day and night thy hand was heavie upon me my moisture is turned into the drought of summer So the Church in Asaph's words Psal. 77.2 My sore ran in the night and ceased not either his hand was bedewed with teares in the night as the Hebrew beareth or a boyl of unbeleefe broke upon me in the night and slacked not Vers. 7. Will the Lord cast off for ever will hee be mercifull no more Then faith and doubting both may as well be in the soule with the life of God as health and sicknesse in one body at sundry times and it is no argument at all of no spirituall assurance and of a soule under the Law or covenant of works to doubt as sicknesse argueth life no dead corpse is capable of sicknesse or blindnesse these are infirmities that neighbour with life so doubting with sorrow because the poore soul cannot in that exigence beleeve is of kin to the life of God the life of Jesus hath infirmities kindly to it as some diseases are hereditary to such a family 2. The habit or state of unbeleefe is one thing and doubtings and love-jealousies is another thing Our love to Christ is sickly crazie and full of jealousies and suspitions Temptations make false reports of Christ and wee easily beleeve them Jealousies argue love and the strongest of loves even marriage-love 3. By this all acts of unbeleefe in soules once justified and sanctified should be unpossible Why then the Lords Disciples had no faith when Christ said to them Why doubt yee O yee of little faith It happily may be answered that the Disciples Mat. 8. doubted not of their son-ship but of the Lords particular care in bringing them to shore in a great sea-storme To which I answer It s most true they then feared bodily not directly soule-ship-wrack but if it was sinfull doubting of Christs care of them Master carest thou not for us the point is concluded That doubting of Christs care and love may well inferre a soule is not utterly void of faith that is in a doubting condition 4. The morning dawning of light is light the first springing of the child in the belly is a motion of life the least warmings of Christs breathings is the heat of life When the pulse of Christ new framed in the soule moveth most weakly the new birth is not dead the very swonings of the love of Christ cannot be incident to a buried man 5. When Christ rebuketh little faith and doubting hee supposeth faith hee who is but a sinking and cryeth to Christ is not drowned as yet 6. The Disciples prayer Lord increase our faith Christs praying that the faith of the Saints when they are winnowed may not faile the exhortation to be strong in the Lord and in the power of his might prove the Saints faith may be at a stand and may stagger and slide 7. The various condition of the Saints now it s full moon againe no moon light at all but a dark ecclipse evidenceth this truth The beleever hath flowings of strong acts of faith joy love supernaturall pâ—ssions of Grace arising to an high spring-tide above the banks and ordinary coasts and â—gain a low-ground ebbe The condition in ebbings and flowings in full manifestations and divine raptures of another world when the wind bloweth right from heaven and the breath of Jesus Christs mouth and of sad absence runneth through the Song of Solomon the book of the Psalmes the book of Job as threeds through a web of silke and veines that are the strings and spouts carrying bloud through all the body lesse or more Asser. 3. The justified soule once pardoned receiveth never the Spirit of bondage Rom. 8.15 to feare againe eternall wrath that is This Spirit in the intension of the habit such as was at the first conversion when there was not a graine of faith doth never returne nor is it consistent with the Spirit of Adoption Yet happily it may be a question if a convert brought in with much sweetnesse and quietnesse of Spirit shall fall in some hainous sinne like the adultery and murther of Dâ—vid have not greater vexation of Spirit then at his first conversion but more supernaturall But yet this must stand as a condemned error which Libertines doe hold That frequency or length of holy duties or trouble of Conscience for neglect thereof are all signes of one under a Covenant of Works And that which another of that way saith in a dangerous medicine for wounded soules Where there is no Law as there is none in or over the justified soule there is no transgression and where there is no transgression there is no trouble for sinne all trouble arising from the obligement of the Law which demandeth a satisfaction of the soule for the breach of it and such satisfaction as the soule knowes it cannot give and thereby remaines unquiet like a debtor that hath nothing to pay and the Law too being naturally in the soule as the Apostle saith The Conscience accusing or else excusing It is no marvell that such soules should be troubled for sinne and unpacified the Law having such a party and ingagement already within them which holding an agreement with the Law in Tables and Letters of stone must needs worke strongly upon the spirits of such as are but faintly and weakely inlightned and are not furnished with Gospel enough to answer the indictments the convictions the terrors the curses which the Law brings And a third And indeed Gods people saith he need more joyes after sinnes then after afflictions because they are more cast downe by them and therefore God useth sinnes as meanes by which he leades in his joyes into them in this world and alâ—o in the world to come their sinnes yeeld them great joyes Indeed in some respects they shall joy-most at the last day who have sinned least But in other respects they have most joy who have sinned most for sinne they little or much they all
to pure justice but fire-flashes or flamings of hell on the deserted Saints are medicinall or exploratory corrections though relative to justice and punishments of sin yet is that justice mixed with mercy and exacteth no Law-payment in those afflictions 3. Despaire and blasphemous expostulating and quarrelling divine Justice are the inseparable attendants of the flames and lashings of wrath in reprobates in the godly there is a clearing of justice a submission to God and a silent Psalme of the praise of the glory of this justice in this temporary hell no lesse then there is a new Song of the praise of free grace in the eternall glory of the Saints perfected with the Lamb. Nor should this seem strange that God punisheth the sins of his children with such spirituall plagues of unbeleefe and jealousies and lying mis-judgings of God in their sad desertions more then that the Lord punished the lifted-up heart of Hezekiah with leaving him to fall on his owne weight and Davids idlenesse and security with letting him fall in adultery and Peter's selfe-confidence with a foule denying of his Lord. But it s a sad dispensation when God cleaveth a Saint with a wedge of his own timber and linketh one sinfull mis-judging of God in this feaver of soule-desertion to another and justice seweth in a permissive providence one sin to another to lengthen the chaine if free Grace a linck of Gold did not put a period to the progresse thereof Now wee are not to look at this as an ordinary calamity Job's expressions are very full chap. 6.4 For the arrowes of the Almighty are within me the poyson whereof drinketh up my spirit the terrours of God doe set themselves in aray against me An arrow is a deadly weapon when it s shot by a man or by an Angel but its soft as oyle in comparison of the arrow of the Almighty 1. It s the arrow of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Almighty did frame and mould and whet it in heaven 2. The arrow was dipt in poyson and hath art from hell and divine justice One Devill is stronger then an hoast of men but legions of Devills are mighty strong when such Archers of hell are sent to shoot arrowes that are poysoned with the curse and bloudy indignation of heaven 3. What a sad stroke must it be when the armes of Omnipotency draweth the bow The armes of God can shogge the mountaines and make them tremble and can move the foundation of the earth out of its place and take the globe of heaven and earth and can cast it out of its place more easily then a man casts a slung stone out of his hand When hee putteth forth the strength of Omnipotency against the creature what can the man doe 4. Every arrow is not a drinking arrow the arrowes of divine wrath drinke bloud Suppose a thousand horse-leeches were set on a poore naked man to drink bloud at every part of his body and let them have power and art to suck out the marrow the oyle the sap of life out of bones and joynts say also that one man had in his veins a little sea of bloud and that they were of more then ordinary thirst and power to drink the corpse of the living man as dry as strawes or flaxe what a paine would this be Yea but it were tolerable 5. Arrowes can but drink bloud arrowes are shot against the body the worst they can doe is to drink life out of liver and heart and to pierce the strongest bones but the arrowes of the Almighty are shot against spirits and soules The spirit is a fine subtile immortall thing Isai. 31.3 The horses of Egypt are flesh and not spirit The spirit is a more God-like nature then any thing created of God The Almighty's arrowes kill spirits and soules There 's an arrow that can pierce flesh joynts liver heart bones yea but through the soule also Never an Archer can shoot an arrow at the soule but this the Almighty can doe Say your arrow killed the man yet the soule is saved 6. Many love not their life to death as the Witnesses of Jesus Death is death as clothed with apprehensions of terror no man is wretched actu secundo within and without but hee that beleeveth himselfe to be so here are terrors selfe-terrors Jeremiah could prophesie no harder thing against Pashur The Lord saith hee hath not called thy name Pashur but Magor-missaâ—ib Jer. 20.3 Thou shalt be a terror to thy selfe Compare this with other paines Job would rather chuse strangling or the dark grave and the grave to nature is a sad a black and dreadfull house but a beleever may get beyond the grave What doe the glorified spirits feare a grave now or are they affraid of a coffin and a winding-sheet or of lodging with the wormes and corruption or is burning quick a terror to them No not any of these can run after or over-take them and they know that But selfe-terrors are a hell carried about with the man in his bosome hee cannot run from them Oh! hee lieth down and hell beddeth with him hee sleepeth and hell and hee dreame together he riseth and hell goeth to the fields with him hee goes to his garden there is hell It s observable a Garden is a Paradise by art and Christ was as deep in the agonie and wrestlings of hell for our sins in a garden a place of pleasure as on the crosse a place of torment The man goes to his table O! hee dare not eat hee hath no right to the creature to eat is sin and hell so hell is in every dish To live is sinne hee would faine chuse strangling every act of breathing is sin and hell Hee goes to Church there is a dog as great as a mountaine before his eye Here be terrors But what one or two terrors are not much though too much to a soule spoyled of all comfort 7. The terrors of God God is alwayes in this sad play doe set themselves in battell array against me Or Chap. 16.13 His archers compassed me about round Hebr. his great ones or his bow-men because they are many or because the great ones did fight afarre-off have besieged me So 2 Chron. 17.9 1 Sam. 7.16 Samuel went in a circuit to Bethel and Gilgal and Mispeh And Josh. 6.3 Yee shall besiege Jericho The wrath of God and an army of terrors blocked up poore Job and stormed him Now here be these sore pressures on the soule 1. The poore man cannot look out â—o any creature-comfort or creature-help Say that an Angel from heaven would stand for him or a good conscience would plead comfort to him it should solace him but the man cannot look out nor can hee look up Psal. 40.12 The enmity of God is a sad thing 2. A battell array is not of one man but of many enemies Say the man had one soule it should be his enemy and that hee had a hundred soules hee should
glorious soule-ravishing comforts in seeing the seven golden Candlesticks and the Sonne of man in such glory and majesty Revel 1.12 13 14 15. Yet it appeares to be a dissertion that hee is under when Christ forbiddeth him to feare and when hee must have the hand of Christ laid on his head and when hee falleth down at Christs feet as dead V. 17.18 And when Isaiah saw the glorious vision Chap. 6. The Lord sitting on his throne high and lifted up it must be a throne higher then the heaven of heavens that he siteth on and his traine filling the Temple It 's a dissertion he falleth in vers 5. Then said I woe is me for I am undone because I am a man of uncleane lips and I dwell in the midst of a people of unclean lips for mine eyes have seene the King the Lord of Hoasts he was a pardoned man before It 's so with us while the body of sin dwelleth in us that we cannot being old bottles beare new wine and therefore the fulnesse of God breaketh crazie lumps of sinfull flesh and blood as a full tide is preparatorie to a low ebbing and full vessels in the body to a feaver Would Christ in his fulnes of the irradiations of glory breake in upon us he should breake the bodily organs and over-master the soules faculties that all the banks of the soule should be like broken wals hedges or clay channels which the inundation of a river has demolished and carried away from the bottom Flesh and blood is not in a capacitie of over-joy and can hold but little of heaven no more then earth cold beare such a glorious creature as the Sunne we must be both more capacious and wider and stronger vessels before we be made fit to containe glory wee are leaking and running-out vessels to containe grace Manifestations and rays of Divine love are too strong wine that grew up in the higher Canaan for our weake heads Asser. 3. Dissertion commeth under these considerations 1. As it 's a crosse and a punishment of sinne 2. As a triall from meere Divine Dispensation 3. As it 's a sinne on our part full of sinfull mis-representations of Christ. In the first consideration wee are to submit to any penall over-clowding of Christ 1. Because the eye cannot water to looke on any Crosse of Christ where Faiths aspect goeth before and saith Though I sit in darkenesse yet I shall see light 2. There is required a sort of patience under sinne as ' its either a punishment of an other sinne as David was submissive to the sinfull railing of Shimei and the wicked treasons and incestuous pollutions of his Concubines by his son Absolom Or as sinne dwelleth in us and in Divine Dispensation must be our Crosse as well as our sinne we are to bee grieved at our sinnes as they crosse Gods holy will but as they are our owne crosses and thwart our owne desires and now are committed by us or dwell in us we are not to bite at and utter heart-raylings against Divine providence who might have prevented and efficaciously hindred these sinnes and yet did not hinder them 3. This Dispensation should be adored as a part of Divine wisdome that broken soules are not wholly cured till they be in heaven Sinne is a dis-union from God Jesus doth not so compleatly soder the soule to God but the seame hath holes and gapings in it by reason of the in-dwellings of sinne Rom. 7.17.18.19.22.23 And since Libertines will confound Justification with Regeneration we say ther Justification they speak off is never perfected in this life And because sinne as sin which remaineth in our flesh must make God and the soule at a distance there cannot be such perfect peace as excudeth all soule-trouble the blew scarre of the wound remaineth so and the dreggs of that domestick falling-ill that we have of our first house of Adam are so sâ—ated in us that as some diseases recurre and some paine of the head when an East-wind bloweth so the disease wee have in our head the first Adam sticketh to us all our life and when temptations blow wee find the relicts of our disease working and foaming out the smell of the lees and sent that remaineth Christ has need to perfume our ill odours with his merits for our begun Sanctification is so unperfect as that yet our water smelles of the rotten vessell the flesh and we cannot but have our ill houres and our sicke daies and so a disposition to sinful dissertions 4. Unbeliefe naturally stocked in the body of sin is humerous and ill minded to Christ there is a lyar in our house and a slanderer of Christ that upon light occasions can raise an ill fame of Christ That he is a hard man and gathers where he did not sow that Christ is nice and dainty of his love that he is too fine too excellent and majestick to condiscend to love me and take this as the mother-seed of all sinnefull desertions to blame Christs sweet inclination to love us as well as his love I knew thou wast a hard man it 's dangerous to have ill thoughts of Christs nature his constitution actu primo The next will bee to censure his waies his saveing and his gathering which I take to bee the currant objection of old Pelagians and late Arminius O he must gather where he did never sow if he command all to beleeve under the paine of damnation and yet he judicially in Adam removed all power of beleeving so hee putteth out the poore mans eyes and cutteth off his two leggs and commandeth him to see with no eyes and walke with no leggs under paine of damnation men beleeve not they hate Christ by nature and hatred hath an eye to see no colour in Christ but blacknesse as the instance of the Pharisees doth cleare who saw but devilry in the fairest works of Christ even in his casting out of Devils Asser. 4. Dissertions on the Lords part are so often meere trials as we may not thinke they are greatest sinners who are most disserted Dissertion smelleth more of Heaven and of Christ disserted for our sinnes then of any other thing it 's the disease that followes the Royall seed and the Kings blood it 's incident to the most heavenly spirits Moses David Heman Asaph Ezechiah Job Jeremiah the Church Psal. 102. Lament chap. 1. chap. 2.3.4 it is oare that adhereth to the choisest gold But how is it say some that you read of so little soule-dissertion in the Apostles and Beleevers under the New-Testament and so much of it under the Old-Testament Is it not because it belongeth to the Law and the Covenant of Works and to the Spirit of the Old Testament and nothing to the Gospel of Grace So Antinomians dreame I answer We read indeed of heavier and stronger externall pressures laid on men to chase them to Christ under the Law then under the Gospel Because the Gospel
he being the end of the Law as also his passive obedience is ours If this be the intended sense then all our Sanctification is nothing but the Sanctification and holy active obedience of Christ. I yeeld this to be a broad a faire and easie way to heaven Christ doth all for us Christ weeped for my sinnes and that is all the repentance required in me if I beleeve that Christ was mortified and dead to the world for me that is my mortification and if I beleeve that the Change of the whole man was truely in Christ this is my true holinesse then my walking in holinesse cannot bee rewarded with life eternall nor have any influence as a way or meanes leading to the kingdome 2. Christs active obedience imputed to the sinner can be no evidence of justification because it is in Christ not in me any evidence or marke of Justification must bee inherent in the beleever not in Christ. 3. And one and the same thing cannot be a marke and a signe of it selfe Now the active obedience of Christ imputed to the sinner is holden to be a part of Justification 5. The Scripture doth indeed bid you see nothing in your self that can buy the righteousnesse of Christ or be an hire and wages to ransome imputed righteousnesse and Legall Teachers not any Protestant Divines bâ—d you see something a great something of merit and selfe-righteousnesse in your selfe And Antinomians say that the New creature or the New man mentioned in the Gospel is not meant of Grace but of Christ. The Scripture maketh Christ and Justification the cause and Sanctification and the New creature the effect 2 Cor. 5.17 If any man be in Christ hee is a new creature And this assertion maketh Sanctification as formâ—lly distinguished from Christ and Justification just nothing And Antinomians say that in the regenerate and Saints there is no inherent righteousnesse no grace or graces in the soules of beleevers but in Christ onely And M. Saltmarsh saith the same that our sorrow repentance mortification and change of the whole man are nothing in us but they are in Christ and must be apprehended by faith as things unseen whereas the divine nature is in the Saints 2 Pet. 1.4 Faith dwelleth in us 2 Tim. 1.5 The new creation and image of Christ is in the mind Ephes. 4.23 The seed of God abideth in us 1 Joh. 3.9 The anoynting that teacheth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth in you 1 Joh. 2.27 and Ezek. 36. â—6 I will give you an heart of flesh and I will put my Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inner part or in the midst of you Antinomians teach That true poverty of spirit doth kill and take away the sight of grace And Sanctification is so farre from evidencing a good estate that it darkens it rather and a man may more clearly see Christ when hee seeth no sanctification then when hee sees it the darker my sanctification is the brighter is my justification So Saltmarsh The Scriptures bid you see nothing in your selfe or all as nothing these Teachers bid you see something in your selfe And it s a walking by faith and not by sight and a life hid with Christ in God to beleeve more truth in our owne graces then wee see or feel Now its true the Saints out of weaknesse mis-prize the Spirit 's working in them and while they under-value themselves they under-rate the new creation in themselves and tacitely upbraid and â—lander the grace of Christ and lessen the heavenly treasure because it is in an earthen vessell but poverty of spirit and grace will see and doe see grace inherent in it selfe though as the fruit of grace Cant. 1.5 I am black O daughters of Jerusalem but comely as the tents of Kedar Vers. 11. While the King sitteth at his table my spikenard sendeth forth the smell thereof The Saints as they make a judgement of Christ and his beauty so also of themselves My heart waked I am sick of love Psal. 116.16 O Lord truly I am thy servant Psal. 63.1 My soule thirsteth for thee my flesh longeth after thee Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire beside thee Psal. 130.6 My soule waiteth for the Lord more then they that watch for the morning So Ezekiah Esay 38.3 Paul 2 Cor. 1.12 2 Tim. 4.7 8. 1 Cor. 15.9 10. And others have set out in its colours the image of Christ in it selfe but not as leaving out Christ and taking in merit nor doth the sense of sanctification darken justification or lessen it to nothing except where wee abuse it to merit and selfe-confidence as Peter did who in point of selfe-confidence ought to have forgotten the things that are behind 2. Yea to say wee see justification more clearly when wee seâ— no sanctification is to make the water and the Spirit 1 Joh. 5.8 dumb or false witnesses that either speak nothing or tell lies 3. It is against the office of the Spirit which is to make us know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are freely given us of God such as faith repentance love mortification Act. 5. â— 2 Tim. 2.25 Phil. 1.29 Ephes. 2.8 Rom. 5.5 Gal. 2.20 I grant by accident when sin appeareth to a Saint out of measure sinfull and hee seeth how little good hee hath that hee is blind naked poore and hath no money nor price that hee is sold as a wretched man under a body of sin Rom. 7.14 24. it heighteneth the excellency and worth of the ransome and bloud holden forth in Justâ—fication And white righteousnesse free and glorious set beside black guiltinesse and no sanctification compearing as price or hire maketh Christ appeare to be choycer then gold or rubies Yea when I see no sanctification to buy Christ then justification is more lovely eye-sweet taking and soule-ravishing as the more light the more darknesse is discovered and the more sin the higher is Jesus Christ. And by all this the Saints professing their owne integrity and holy walking before God should see something in themselves not understanding the mystery of the Gospel and erre miserably with Legall Teachers and darken free justification by grace And one grace of God should obscure and destroy another for to see feel and professe sanctification is an act of supernaturall feeling and of grace how then can it darken the faith of the remission of sinnes in Christ But it may be asked When the Saints cannot be assured that God is their Father in regard of sin unbeleefe and present deadnesse what reasons would you use to raise their spirits up to the assurance of their interest and relation to God as to their Father Ans. There is no way of arguing Saints out of their unbeleefe except hee that laboureth to strengthen them being an Interpreter one of a thousand who can shew a man his righteousnesse be so acquainted with
we are heard or not heard yet wee are lesse in praises when wee are heard and our desires fulfilled and in submission when wee are not heard then wee are forward to praise because necessity and straits can more easily obtaine of us to pray and set on moving the wheels of our affections then grace can keep our spirituall affections in heat of motion or limit and border our naturall affections in praising when they take them to their wings David Psal. 22. Psal. 69. O my God I cry night and day till my throat be dry in asking but where doth hee say O my God I praise night and day till my throat be pained in praising and my heart and eyes are wasted and spent in submissive waiting for thee and praising for not hearing mee in some things 6. God is equally gracious to his own in not hearing and granting as in fulfilling their desires 7. No man should take it hard not to be answered at the first when the prime heire Christ was kept knocking at his Fathers doore 8. Heard or not heard the prayers of faith have a gracious issue though the drosse of them be cast away 9 As praises have no issue but to give to God not to our selves so prayers in faith are to be offered to God as God though nothing returne in our bosome that God may be extolled Christ knew deliverance from this hour cannot be granted yet hee prayes 10 Faith is required no lesse to beleeve the good that the Lord mindeth us in not hearing us then the good hee intendeth in hearing and fulfilling our desires No condition of providence can fall wrong to faith which can flie with any wings and saile with every wind so long as Christ liveth Father save me from this houre Christ bottometh his prayer on the sweetest relation of a Father and a Son Father save me So Joh. 17. Father glorifie thy Son Vers. 5. And now Father glorifie me Six times in that prayer hâ—â— useth this stile Mat. 11.25 I thank thee O Father Lord of heaven and earth Mat. 26. O my Father remove this cup. His Father was great in his esteem none like his Father It s a strong argument to Christ to perswade an hearing and a deliverance and hee was heard in that which hee feared Hee had no end in his coming into the world but to doe the will of his Father Joh. 5.30 2. Love is a sweet ingredient in prayer the beloved Disciple John who onely of all the Evâ—ngelists setteth down Christ's love-prayer chap. 17 useth it more frequently then any of the other three Evâ—ngelists 3. Propriety interest and covenant-relation is a sweet bottome and a strong ground for prayer So in praying hath Christ taught us to say Our Father which art in heaven And Psal. 5.2 Hearken unto my voyce my King and my God 2 King 19.19 Now therefore O Lord our God I beseech thee save us out of his hand Ezra bottometh his prayer on this Chap. 9.6 O my God I am ashamed and blush And Jehoshaphat 2 Chron. 20.12 O our God wilt thou noâ— judge them In prayer consider what claime and interest you have to God if you be a sonne and hee a Father Bastards cannot pray strangers without the Covenant and Heathen having no right to God as their God and Father may petition God as a subdued people doe their Conqueror or as ravens cry to God for food and as some howle upon their beds for corne and wine Hos. 7.14 but they cannot pray for praying aright to God there is required not onely gracious ingredients in the action but also a new state of adoption and filiation many speake words to God who doe not pray many tell over their sinnes who confesse not their sinnes to God many speake good of God who doe not praise God many sigh and grone in praying and have no deep sense of God or their owne sinfull condition Trees growing together make not alwayes a wood Ah our prayers God knowes are often out of their right wits Many cry Father to God but lie for they are not sonnes and their words are equivocation Thousands claime Father-ship in God where there is no Son-ship nor fundamentum in re no ground in the thing it selfe A new nature is that onely best bottome of praying that taketh it off from being a taking of the Name of God in vaine All creatures speak of God and in their kind to God but onely a sonne can speak to God in prayer as to his Father calling upon God with a pouring out of the soule to him in Christ is essentiall to sonnes Father save me from this houre Christ had no meanes of refuge safer and surer in his trouble when hee knew not what to doe then prayer Christ had never a greater businesse in hand then now hee was to transact with God and divine Justice the Law of God in the weighty bargaine of paying a ransome of dearest and preciousest bloud to open the new way to heaven hee had to doe with devills principalities and powers and hell to subdue devills and death and hell and to redeeme his Catholike Church from the second death and hee was to offer himselfe a Sacrifice to God through the eternall Spirit for the sinnes of the whole elect and hee must use prayer in all this great work The greatest works have been thus effectuated For the dividing of the red sea Moses cryed to the Lord and it was done Hezechiah obtaineth 15. yeares lease of his house of clay from Jehovah his Land-lord and how 2 King 20.2 Hee turned his face to the wall and prayed Jonah broke the prison of hell by prayer Jeremiah had many against him Chap. 20.12 Vnto thee saith hee to the Lord I have opened my cause Daniel in his captivity Ezra when the people were under wrath Ester and her maides when the Churches destruction is warped and in weaving by prayer loose the captive bands and break death's jawes So low a man as Job Chap. 7.20 was What shall I say to thee O preserver of man David looketh back to his prayers Psal. 34.6 and when hee is over-whelmed Psal. 61.2 From the ends of the earth will I cry to thee when my heart is overwhelmed To Elias this is the key that openeth heaven The last great work the perfecting of Mysticall Christ the judgeing of the world the putting crownes on the heads of so many thousand Kings must have prayer to bring it to passe Even so come Lord Jesus The putting and keeping on the crowne on Christs head is by prayer his Sword Crowne and Scepter stand and prosper by this prayer Thy Kingdome come 2. Though Christ knâ—w of his owne deliverance and was sure of it yet hee will not have it but by prayer Christ had Son right to heaven yet he will take a new gift of heaven by prayer-right Christ maketh prayer his new Charter Joh. 17.5 Father glorifie me with the glory which I
when England had often before and have now opportunity they will not lift Christ up on his throne nor put his Crowne Royall on his head but doe put it on their owne head but the judgement is not yet at an end Scotland hath not walked worthy of the Gospel but have fallen from their first love We take not a deliberate list of every limbe thigh legge and member of this nationall wrath and we neither see wherefore we are afflicted nor how For this cause came I to this houre There is some peculiar act of Christs will here holden forth and that is Christs peculiar intention to die for his people in which we are to consider the activenesse of Christs will in dying for man which may be seene 1. In his free offering of himselfe and his service to the Father Psalm 40.6 Sacrifice and offering thou didst not desire mine eares hast thou opened Heb. 10.5 A body that is the office house and instrumentall subject of obedience to the death as the eare is of hearing and obeying the commandements of God thou hast prepared me Vers. 7. Then said I loe I come in the volumne of thy booke it is written of me to doe thy will ô God In these words Christ is brought in as a servant with three excellent quallities 1. Physically he is fitted with a body and a soule to offer to God for us as in a servant there are required strong limbs and armes to endure drudgery in this he was borne of his mother for this sad service his Master furnished him for this even the seed of mans flesh and bloud for suffering 2. There were morall habilities in him promptitude of of will So the Lord is brought in as a Lord and Master in justice crying servant O Sonne and servant Jesus I have a businesse for thee of great concernment At the first word as all good servants doe Christ takes him to his feet and compeares before his God his Master and Lord Loe I come here am I so servants of old answered their Master What service wilt thou command so hard which I will not undergoe Master here 's a body for thy worke here be cheekes for the nippers a face for those that will plucke off the haire a backe for smiting a body for the crosse and the grave Christ as a servant uncovered standing on feet would say Lord send mee thy seruant to the Garden to worke under the burden of thy wrath till I sweat blood bid me goe to shame to scourging and spitting is it thy will I goe up on the cursed crosse and bee made a curse for sinners that I be crucified and die that I goe lower in to the utter halfe of hell the grave which is a sad journey loe here am I willing to obey all 3. There was in Christ not onely willingnesse but delight Psal. 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God I delight to doe thy will every servant cannot say this to his Master thy Law is in the midst of my heart 2. His willingnesse to die was a part of his Testament and last Will he dyed with good will and left in Legacy his death and the fruits of it his blessing his heart his love his peace his life to his bride in Testament confirmed by Law to all his poore brethren and friends Heb. 9 17. and John 14.27 Peace I leave in testament with you But the Orphane and the poore friend gets not all that his dying Father and friend leaves in Testament but Christ gives possession himselfe ere he die My peace I give to you but to the point His latter Will was willingnesse to die 3. No externall force could take his life from him against his will John 10.18 No man taketh my life from me but I lay it downe of my selfe I have power to lay it downe and I have power to take it againe Yet lest it should seeme a will-action in Christ and â—o not obedience he addeth This Commandement that is the will of a Superiour have I received of my Father Compelled obedience is no obedience exact willingnesse was a substantiall and essentiall ingredient in Christs obedience Acts of Grace cannot be extorted can yee teare a shoure of raine from God in an extreame drouth or bread from him in your hunger against his will Farre lesse since Christs dying was an act of pure grace can any compell him to dye for man Love arrested his holy will and that made him runne apace to dye for us O blessed be his good will who burned himselfe in the Bush in a fire of free love 4. Though dying be a passion yet Christs dying was both a passion and an action Will added as much perfume and strength of obedience as nature and paine shard-ship shame and abasement could doe his life was not so much plucked from him as out of his owne hand As an Agent he offered his bloud and soule yea himselfe to God through the eternall Spirit Hebr. 9.14 Love was the coard the chaine that did bind Christ to the Altar 5. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this intention came to this houre so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often in Scripture Not onely his will but the floure of his will his intention was to die for Christs eye and his heart and his love was on his Bride the intention is the most eminent act that Love can put forth Christs eye and his heart being upon his Spouse he made our salvation his end and measure of his love to compasse this end the Lord laid many Oares in the water his rising earely his night watching his toyling his sweating his soare and hard Soule-travell as being heavy with Child of this end O might I have a redeemed people was all his care and his soule was eased when dying bleeding crying he went thorough hell and death and slept in deaths blacke and cold prison and his Redeemed ones in his armes When hee came to the end of this sad journey and found his Ramsomed ones he said I have sought you with a heavie heart faire and foule way sad and weary and all is well bestowed since I have gained you Let us up together to the hill of Spices to our Fathers house to the highest mountaine of Frankincense All that Christ did was for this end That he might deliver us from this present evill world Galat. 1.4 That he might be a ransome for many Matth. 20.28 That we might have life and have it more abundantly Joh. 10.10 That he might seeke and save the lost Luke 19.10 That he might present his wife a glorious Church to himselfe not having spot or wrinkle or any such thing but that she should bee holy and without blemish Ephes. 5.26 27. that wee being dead to sinne should live to righteousnesse 1 Pet. 2.24 Christ came to seeke and travelled ever till he found his desire a redeemed and saved people and then hee rested Even as hee journyed through
bellowes and brought forth the flame 2. Because wee willingly joyne and love to have it so 3. Because the act of sinning commeth formally from free-will which cannot be forced but may keep out the siedge without violence but yet basely rendreth If Satan be the Prince of the aire and can raise mighty stormes and winds that can smite the foure corners of an house which is not like an ordinary wind that bloweth from East or West or North or South but rather right down Job 1.19 If hee have power of flouds and seas and be a roaring Lyon and by reason of his sagacity and skill in the secrets of nature can doe wonders though no miracles as to raise the dead by applying actives and passives together no question the Lord letting loose some links of the chaine hee is fettered withall hee can work curiously and strongly on the walls of bodily organs on the shop that the understanding soule lodgeth in and on the necessary tooles organs and powers of fancie imagination memory humours senses spirits bloud so nearely joyned with the soule as will understanding conscience and affections sit in dangerous neighboured with such malignant Spirits It is no question hard enough to give an exact delineation of the length and breadth of the borders of the Princedome of Satan nor is it necessary for our edification to know all the secrets and mysteries of the Devils Power how hee assumeth a body what hee can doe in the sphere of nature how he acts upon men Sure hee hath some in his snare as poore birds who are taken captives by him at his will 2 Tim. 2.26 and that hee sitteth at the helme as it were of some and acts and stirreth them so the wind and tyde of their lusts complying with him that they cannot chuse but saile and walk according to the course of this world according to the Prince of the power of the aire the Spirit that now worketh in the children of disobedience Ephes. 2.2 And that hee can borrow tyde and faire wind at his nod and woe the soule by the shop and office-house the body the flesh the senses and reciprocally act indirectly by forraigne Embassies and missive Letters on the will and understanding and the lusts that are domestick friends within to draw in the senses and the fancies and imagination to joyn with him as is cleare in his first dealing with Evah It is not his way to deale with the senses onely or with reason onely or to keep such a method as peremptorily to begin at one before another but in Satans first temptation of Evah hee acteth collaterally and reciprocally hee acteth on the eare by speaking and on the mind by speaking reason Hath God said yee shall not eat of every tree Doth hee so strictly tye you Is that reason and justice to put a Law on an Apple Then you may not eat of every tree which God hath made for eating And Satan worketh on the sense by reason Gen. 3.5 For God doth know that in the day yee eat then your eyes shall be opened and yee shall be as gods knowing good and evill And this wrought upon the sense for it s added Vers. 6. And the woman saw that the tree was good for food And againe by the sense of seeing Satan wrought on the will to bring out the consent Vers. 6. And when the woman saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise shee tooke of the fruit thereof and did eat So Satan can make the body a tempter to the soule and the soule and reason a tempter to the body As when the husband is leprous and the wife infected with the pestilence hee rendereth her a leper and shee rendereth him sick with a running botch When the body is pampered and the vessels full it draweth the soules consent to fleshly lust and the soule findeth reason but corrupt reason why the body should be a member of an harlot And there is mutuall help between concupiscence and conscience the one tempting with strong acts of lusting the other tempting with lustfull reason shewing it should be so and may be so As in a waâ—er-work drawing water from such a place twenty empty buckets come downe and twenty full buckets come up and every one serveth another for one common work Nor is it a wondâ—r that one Devill doth kisse and embrace another Cast out world 's casting out leadeth us to a further consideration of Satan's punishment As there is a double sin in Satan so a double punishing and casting out The ill Angels first sinne I determine not They abode not in the truth They kept not their first and proper station God made all things good and placed them all in due and fit houses and stations and God was the station and house of the Angels the Devils first I 〈◊〉 God and left their owne house its like they would have been highâ—r and affâ—cted a God-head They would not sit contentedly in the place God set them in Shifting Spirits climbing men that would be higher then God hath placed them and would be without their owne skin and above their owne element and proper sphere have this as a graine of the ill seed that the old Serpent spewed in Evah The Devill knew how to goe out of his owne house and to climbe above his own proper station and hee would lead Evah up the staires whither he did climbe himselfe to seek to be like God knowing good and evill Gen. 3.5 The whole Creation was like a well-ordered Army at the beginning all kept rank and martched in order the Devils were the first Souldiers in the Army that spilt the comely rank and marred the first order the Prince of darknesse that great Lord of confusion made the first jarring and Sampler and prime discord in the sweet musick and song of the praises of the Creator that all creatures did sing Therefore God the Creator in his justice spared not him and his fellow-mutiners but cast them down to hell and delivered them unto chaines of darknesse to be reserved unto judgement 2 Pet. 2.4 Christ as Medâ—ator did not inflict this punishment on the falne Angels Now there is a second sinne of the Devils and that is not onely the casting down of man but the continuing without retreiting in the first sin 1 Joh. 3.8 Hee that committeth sin is of the devill for the devill sinneth from the beginning Joh. 8.44 Satan was a murtherer from the beginning and abode not in the truth because there is no truth in him What is not Satans first sin a transient act gone and past Is Satan this day in the very act of murthering all mankind and of murthering Adam and Evah who many thousand yeares agoe are dead It s true the act physically considered is gone but morally Satan is yet on that same sin 1. Because hee
hands of Satan hee found Satan under old treason committed against God for before this hee kept mankind captive and found him under a sentence for it and cast downe to hell and because Christ was God and the same God equall with the Father therefore hee made good his Fathers deed and putteth his seale and Amen to that sentence and for new treason against God in man his Image whom God had made lord and little king of the earth Christ gave out a new sentence against Satan Gen. 3.25 I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heel Consid. 2. All punishment on Satan is now inflicted by the Mediator Christ for since Satan came in the Play to appeare a Satan and Adversary to man hee set up another kingdome of darknesse opposite to the kingdome of the Son of God Col. 1.13 Joh. 14.30 hee persecuteth the woman that brought forth the Man-child Revel 12.13 hee goeth forth in his Instruments to gather the kings of the earth and the whole world to the great battell of that great day of God almighty Revel 16.14 and maketh warre with the Lamb. Revel 17.13 14. Hee is the accuser of the brethren Revel 12.10 The king of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon Revel 9.11 Hee is the Arch-destroyer and destroyeth all in relation to the Man Christ and his Church therefore is Christ raised up a Redeemer a Saviour to revenge the cause of his brethren and came in the flesh to destroy Satan his kingdome and works to enter in Satans house to bind the strong man and spoyle him of his goods Heb. 2.14 1 Joh. 3.8 Joh. 14.30 Mat. 12.29 30. Gen. 3.16 Col. 2.15 16. And when Christ by reconciling all things in heaven and earth to God Col. 1.20 became the head of Angels and Men Col. 2.9 Col. 1.18 Col. 2.10 hee was stated in an headship over all the tribes of men and Angels to confirm the good Angels that they should not fall and to redeeme falne Men and when all State-solemnities at the Coronation of Jesus Christ are performed and the Father had said Psal. 2.6 Yet I have set my King on my holy hill of Sion Act. 5.31 hee must by his office and Royall place reigne over the Rebells that are mixed with the willing Subjects and bruise them with a rod of iron whether they will or no And as when there is fewd and warres betweene two Houses and bloud on either side there is an hâ—ire borne of one of the Houses to make peace between them and take order with and subdue the rebellious who refuse peace and to revenge the injuries so were there warres between the Soveraigne Majesty of the Lord our God and both Angel-nature and Mankind Angels and Men had highly injured the Lord and wounded his honour Christ Jesus a borne Heire of the seed of David and of the Royall line of heaven God equall with the Father comes to the Crowne and makes peace between the Lord and Men and so farre reconcileth the good Angels that they cannot fall out with God but stand by the grace of the new Heire and Christ revengeth upon the Devils and the world the wrongs done to God and subdueth both under God Consid. 3. It is considerable what wisdome and counsell is here in warre Satan foiled man and subdued him as his vassall and slave to the condemnation hee himselfe was under and Man must be king lord and Judge over Devils Angels who envied Mans happinesse and destroyed mankind must appeare personally be arraigned sentenced and condemned before the Man Christ. Man was shut out of Paradise by the envie of Angels now hath the Man Christ the keyes of Paradise of heaven and hell and death and the grave Christs garments are wet and stained not with Edoms bloud Esai 62. but to borrow the expression hee goeth to heaven in triumph and his apparell red with Angel-bloud and so leadeth captivity it self captive Other Warriours take away the life of the living but he taketh away the life of death it selfe Others subdue captives never one save the Man Christ subdued captivity Consid. 4. Victory over Devils by the man Christ is more glorious then if God had interposed absolute Soveraignity and Power because mercie grace truth justice are the sweet ingredients going out with the bloud of God in it and omnipotencie is much seene in that one little despised man of clay totally routâ—th and destroyeth Satan and many legions so that though Devils keepe the fields and dayly sight yet thâ—y can never make head againe against Christ nor win one battle or pull one captive out of Christs hand Consid. 5. Heaven is not conquered againe nor Hell and Devils subdued by a sudden surprise or a stratageme but in faire warres and in an open set battell Coloss. 2.15 Hee on the Crosse made a shew openly and triumphed over Devils Vse 1. If God onely know the heart and its secrets and Men and Angels cannot we should aime and studie sinceritie one witnesse of integritie here is more then millions of witnessâ—s this one witnesse the Searcher of hearts will cast a man though he had a jury of Angels to absolve him and all the men on earth were on the Inquest and Assise to carry him up above the skies and the heaven of heavens as more innocent then all the Angels and if Angels all Angels and men were on you jury to condemne you to be as foule and guiltie as the Prince of Devils yet Rom. 8. If yee be in Christ. Vers. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth Vers. 34. Who is he that condemneth Rest upon the Testimony of no man there bee thousands faire and and spotlesse standing before the Throne whom the World condemned to hell as foule and black wee may instance in Jesus Christ his Apostles and the Martyrs of Christ and thousands the blind world have written in heaven amongst the stars and Gods above the clowds in the Quire of Angels as Augustus Caesar and thousands of these whom Jesus Christ did never owne but as enemies O what is the worth and price of a conscience sprinkled in the bloud of the Lambe And what a precious voice is the testimony of the Spirit And what a valide Passe and a Magna Charta a noble testificate is that in heaven and eternity if Jesus Christ say Behold a true Jsraelite indeed in whom is no guile Vse 2. What is light and knowledge though you had as much as the Devils have who are torches and lamps of hell for knowledge if all your wisdome be against Christ It s a black commendation Jer. 4.22 My people are foolish they have not knowne me they are sottish children and they have no understanding Yet
are as unable to beleeve without the Spirit as to pray without the Spirit 4. To bid them set on Evangelike duties without trusting in them that is to feele their lost condition to despaire of salvation in themselves to looke a farre off to Christ to desire him are the set way that Christ walkes in to fit us for saving Grace Object 2. Dispaire of salvation in my selfe is a part of Faith so you exhort the troubled in minde at first to beleeve Answ. Not so Judas and Cain both dispaired of salvation in themselves yet had they no part of saving faith It s unpossible that any can rely on Christ while they leave resting on false bottomes Faith is a saying and a swimming Ships cannot sayle on mountaines its â—npossible to swim on drie land as it is impossible to have a soule and not to have a love so we cannot have a love to lye by us as uselesse but a lover we must have and Christs worke of conversion is orderly as first to plow and pluck up so then to sow and plant and first to take the soule off old lovers We are on a way of gadding to seeke lovers Jer. 2. â—6 On a high and loftie mountaine to set our bed Esai 57.7 God must straw thornes and briars in our love-bed and take Ephraim off his Idols Hos. 14.6 and from riding on horses and make the soule as white and cleane paper that Christ may print a new lover on it Therefore its young mortification in the blossome to give halfe a refusall to all old lovers this is Christs ayme Cant. 4.8 Come from the Lyons dens and the Mountaines of Leopards with me Object 3. Desires to pray and beleeve being sometimes cold sometimes none at all cannot satisfie a troubled soule I must have besides desires indeavours And desires to desire and sorrow because I cannot sorrow for sinne are but Legall works not such as are required in a broken heart Answ. Desires going before conversion are nothing lesse then satisfactory nor are they such as can calme a storming conscience he knowes not Christ who dreames that a wakened conscience can bee calmed with any thing lesse then the bloud of Jesus Christ that speakes better things then the bloud of Abel Never Protestant Divines promise soule-rest in preparations that are wrought by the law 2. If Antinomians can give soule-rest to troubled consciences by all the promises of the Gospel and raise up the Spirits of Judas or Cain to found comfort let them be doing yea or to weake afflicted soules while the Spirit blowes right down from the Advocat of sinners at the right hand of God we much doubt Sure there is a lock on a troubled conscience that the Gospel-letter or the tongue of Man or Angel can be no key to open Christ hath reserved a way of his owne to give satisfaction to afflicted Spirits But the question is now supposing yee deale with unconverted men whether or no yee are not First to convince them of the curses of the Law to come on them to humble them and so to chase them to Christ and if to bid them be humbled and know their dangerous condition the state of damnation and set to these preparatory duties be to teach them to seeke righteousnesse in themselves Wee answer no. Object 4. If we preach wrath to beleevers we must either make them beleeve they lye under that wrath or no if they be not under that wrath we had as good hold our tongues if we say if they commit these and these sinnes they are damned and except they performe such and such duties and except they walke thus and thus holily and doe these and these good works they shall come under wrath or at least God will be Angry with them what doe we in this but abuse the Scriptures We undoe all that Christ hath done we bâ—ly God and tell beleevers that they are under a covenant of workes I would have wrath preached to beleevers that they may abstaine from sinne because they are delivered from wrath not that they may be delivered from wrath for God hath sworne Isai 54. as the world shall be no more destroyed with waters so he will be no more wrath with his people Answ. 1. Wee are to make beleevers know if they beleeve not and walke not worthy of Christ in all holy duties their faith is a fancie and a dead faith and the wrath of God abides on them and they are not beleevers 2. Though they be beleevers wrath must be preached to them and is preached to them every where in the New Testament as death Ro. 6.21.22 damnation Ro. 14.23 the wrath of God Ephes. 5.6 condemnation 2 Thes. 1.8 perdition flaming fire eternall fire 1 Cor. 3.17 1 Cor. 11.32.34 Jude 7.8 1 Tim. 6.9 1 Cor. 16.22 to the end they may make sure their calling and election 3. What is this but to make a mock of all the threatnings of the Gospel For by this argument the threatnings are not to bee preached to the Elect before their conversion except wee would make them beleeve a ly that they are reprobats and under wrath when they are under no wrath at all but from eternity were delivered from wrath nor should the Gospel-threatnings be preached to reprobats Why shew mee one word where Pastors are bidden tell men they are to beleeve they are reprobats and under eternall wrath peremptorily except wee know them to have sinned against the Holy Ghost 4. Nor is deliverance from wrath to be beleeved as absolutely by us whether we beleeve and walke worthy of Christ or doe no such thing but walke after the flesh as we are to beleeve the world shall never be destroyed with waters that is a comparison to strengthen the peoples weak faith Else I retort it thus whether the world beleeve in Christ or not they shall never be drowned with water and that we are to beleeve absolutely Then by this reason whether men beleeve on Christ or no there is no condemnation or wrath to be feared The contrary is expressely Joh. 3.18.36 I take the mystery to be this Antinomians would have no morall no Ceremoniall Law preached at all and therefore one of them writeth expressely 1. That there be no commandements under the Gospel 2. No threatnings or penalties at all 3. That the whole Law of Moses Morall as well as Ceremoniall is abrogated under the Gospel That is a merrie life Object 5. Other Preachers bid the troubled soule be sorry for sinne lead a better life and all shall be well Answ. Such as lead not men to Christ with their sorrow for sin or to any good life that is not or fits not for the life of faith are none of ours but the Antinomians Object 6. But others bid the troubled soule beleeve but he must first seek in himselfe qualifications or conditions but this is to will them to walke in the light of
day breake and the shadowes flee away Then there is a night on the Church and need of the Moon light of Ordinances so long as Christ by his Ministery remaines in the Shepherds tents feeding his flock in the strength of the Lord and holding forth his presence to his justified ones spotlesse and fair through the imputed righteousnesse of Christ as Lillies while the fairest and most desirable day of that illustrious and glorious appearance of Christ dawn and Paul clearly expoundeth these words Ephes. 4. shewing the terme day of Christs raigne in his Saints by the Ministery of the Gospel and that the Saints and body of Christ are but in the way to be perfected and edified by Pastors and Teachers verse 13. Till we all come to the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. Hence Saints are not perfected till that day 2. The body of Christ is low of stature capable of growing the brides hair groweth she is not of a perfect â—all stature but like a yong girle not yet fit for Marriage to the Lamb Till we meet all in the unity of Faith So I know no active anihilation no evanishing of and ceasing from all acts of the will of God revealed in the law and Gospell that is from praying hearing meditating loving desiring longing after Christ till the day that the shaddowes flee away Then I confesse I shall have no leasure to read on the book of the Old and New Testament or to attend Preaching Sacraments or other ordinances because I need no mirror no portrait of Christ no message of Ministers when I see and injoy himselfe 3. All who have God for their Father and need daily bread and are clothed with a body of clay are to pray for remission of sins not to be led into temptation or sinfull omitting of duties all for whom the blood of Jesus is shed are to declare the Lords death till he come again What ceasing then from duties of Law Love the Spirit and Christ is this where is this fancied annihilation to be dreamed of Scripture knoweth it not Pos. 5. There is a fulness of loveliness in Christ that is begun in us by possession and title in this life but never perfect till the life to come in which there be these 1. Vnion 2. Fruition 3. Rest. 4. Satisfaction 5. Sense 6. Living and acting in Christ. 7. Loving and solacing of the soule of which to hold forth more of the drawing of Christ we say Pos. 6. Christs inviting us to come to him and that before we can invite him speaketh union 1. Such an union as faith can make which ariseth not to the pitch of sight and immediate fruition for its the union of those that are absent one from another in regard of fulnesse of presence 2 Cor. 5.6 Knowing that whilst we are at home in the body we are absent from the Lord John 16.7 Neverthelesse I tell you the truth it is expedient that I goe away Luke 19.12 He said therefore a certain Nobleman went into a farre countrey to receive for himselfe a Kingdome and to return Yet it is the union of those that are so neer as the house and the guest or as two friends that tables together Ephes. 3.17 Ioh. 14.23 Rev. 3.21 2. It s an union of fruition for Christ in some measure is injoyed in this life yet so as the fruition is in part not compleat and full in degrees as it shall be in the life to come it is there for both a fruition of rest and of motion of rest in regard of the present fruition of motion in regard of advancing in the way to a compleat fruition so as is in a journey in regard of practicall love and at its home in regard of love and union of fruition so the soule is both satisfied with bread and hungers no more Isai. 55.2 but delighteth it selfe in fatnesse and thirsteth no more having a present sense of complacâ—ncy and content in the water of life Joh. 4.14 and also the soule is so farre forth not satisfied and its thirst not quenched but that it hungreth and thirsteth for a fuller union and an immediate fruition in which regard the soule is both abroad in its way and motion to have more of Christ and at home and at rest in regard it is fully satisfied exclusively not inclusively because this satisfaction excludeth and anihilateth all choice of another lover then Christ and denies all deliberate comparing of Christ with any other lover as holding and prizing him the chiefe of ten thousand and resolving never to fixe the desire on another Husband or Lover but Christ as Cant. 3.4 It was but a little that I passed from the watchmen but I found him whom my soule loveth I held him and would not let him go untill I had brought him into my mothers house and the chamber of her that conceived me Finding and holding of Christ is as much as there is satisfaction and rest in the fruition of him and yet the Spouses aime to go hand in hand on a journey to the house of the high Jerusalem the mother of us all which with submission I conceive the Spouse calleth her Mothers house doth clearly prove that she is not perfect but in a motion not yet at her journeys end till she come with Christ to the Palace of the Princes daughter the Bride the Lambes wife Revel 21.10 11 12. Hence we see how true that is that the desires are swallowed up into the bosome of infinite Iesus Christ as a little brook is swallowed up when it comes into the Ocean and yet the desires remaine They are swallowed up in Christ in that the soule is at home being quieted and perfected in Christ and are no more restlesse and pained in the journey toward Christ but as heaven is begun on earth so hath David quietness of mind and breaketh forth in praises That the Lord gave him counsell to chuse God himselfe for his portion Psal. 16.5 6 7. So goodly and pleasant is the heritage And now there is no more desire for Christ as a thing absent and the thirst is swallowed up in Christ the soule thirsteth no more Ioh. 4.14 And yet the desire remaineth both in the sweet complacency and liking of the Saints delighting in present fruition and also in an act of longing for the highest pitch of degrees of union just as in the act of drinking thirst is halfe swallowed up in begun satisfaction and thirst remaineth in a liking and a farther desire of a perfect cooling and refreshing overcomming of a full quenching of the appetite Pos. 7. Yet can it not be said but here is a begun satisfaction for Joh. 4.14 Christ injoyed is a draught of the water of life freely given Revel 22.17 That whosoever will may drink of the water of life freely Joh. 7.37 In the last
and am known of mine I know them and they know mee Sure it is Relative to that 2 Tim. 2.19 Neverthelesse the foundation of God stands sure having this seale the Lord knoweth them that are his Sure the sheep that Christ dyeth for Joh. 10. are the sheepe that hee giveth his life for vers 11. and dyes for and these 1. vers 10. That have life in abundance 2. The sheep known in the Lords eternall Predestination and known by Christ in time 3. Such as he mindes to call in that there may be one Shepherd and one sheep-fold vers 16. 4 Such as are his owne sheepe as hee goeth before and they follow him and know his voice vers 4. and will not follow a stranger vers 5. 5 Such as heare not a stranger vers 5. but vers 27 heare and know the voice of Christ are known of him and follow Christ. 6 Such sheep as are gifted with life eternall and shall never perish and cannot fall away no more then there can be a greater then the Father that can plucke them out of the hands of Christ for vers 28.29 the standing of these that shall not be plucked out of the Fathers hand depends on the greatnesse and power of Christs Father None can plucke them out of my hand saith Christ Why The Father that gave them me is greater then all Then he must be greater then Christs Father who plucks one of the Sheep of Christ out of his hand and where dwells he who is greater then the Father Neither in heaven nor hell And for such Christ dyed 6. Hee dyed for such sheepe as infallibly beleeves because he saith vers 26. Yee beleeve not Why Because yee are not of my sheepe then certainely they should beleeve if they were of such sheepe as Christ dyed for I shall never beleeve that this Reply can stand David saith and Job saith Thou Lord formedst me in the wombe and the Church Esai 64. Thou art the Potter and we the clay but it will never follow therefore God hath created none but David Job and his chosen Church so it follows not here Christ dyed for his sheep therefore he dyed for no other but his sheep 1. Because dying of sinners is a worke of meere grace bestowed onely on some as all the Texts that ever Papists Jesuits Arminians alledge Resrict ever these that Christ dyed for to some certaine persons to beleevers the sheepe of Christ these for whom Christ is an Advocate at the right hand of Gâ—d c. And there is not a Text in Scripture in Old or New Testament in which wee may not limit the persons on whom grace universall and redemption in Christs bloud are pretended to be bestowed to the elect and beleevers onely these places I except in which some are said to be Redeemed in profession onâ—ly as may be demonstrated and therefore this answer of 〈◊〉 is peâ—iâ—io principii a begging of what they cannot prove And Vers. 2. upon the same reason because God created man on the earth and dyed for men and for the world as the Scripture saith they might inferre as God created not mâ—n onâ—ly but Angels beasts birds fishâ—s trees Sunne Moone so Christ dyed not for men onely but for Angels Devils beasts birds fishes trees yea for wormes creeping thinâ—s and all and every creature for if wee regard the free decree of God Devils are as capable of Redemption by Christ as men if so God had purposed from eternity and in regard of the same decree the Reprobate can no more bee saved aâ—d beleeve of their owne strength then stonâ—s of themselves can be sonnes of Abraham except God elevate them above their nature and Omnipotency effectuate the same 2. There be some certaine men oppignotated and laid in pledge in Christs hand 2 Tim. 2.13 Now all are not so but certaine dâ—fiâ—ite 〈◊〉 is onely 3. These 〈◊〉 the Lord hath chosâ—n to life are given of the Father in Christ Ioh. 10.26 Ioh. 6.37 Ioh. 1â— 2.6.8.9.12.24 And all such are raised up at the last day and â—â—ved Ioh. 6. â—7 â—9 and Christ cannot lose one of them Ioh. 17.9 yea hee can 〈…〉 of them neither soule nor body neither a 〈◊〉 nor a piece of an ear of his sheepe as he speakes Amos 3. so Christ speaketh Ioh. 6.39 yea 1 Cor. 15.23 Every man shall be raised in his owne order vers 24. Then cometh the end when he shall have delivered up the kingdome to the Fatâ—er He presents his conquested onâ—s not one lad or the most despised girle fall by or are miscounted in the telling we have often groundlesse jealousies touching Christ O hee hath forgotten mee but that is to say Christ is not faithfull in his charge and the Father gave so many thâ—usands to his keeping but he loosed the largest halfe of them now to bee given of the Father to Christ must note Châ—â—â—ts accepting of the recept of them by dying for those so given of the Father to him for another way of giving buâ—â—ither in electioâ— from eternitie or of sitting them in time for actuall beleeving no man knowes but either wayes all given are raised up at the last day Ioh. 6.39 and so all redeemed must either be chosen from eternitie or then in time beleeve and so be raised at the last day then there can be none Redeemed but such as are chosen and saved Master Moores universall attonement pag. 4.5 Tels us of a twofold reconciliation or redemption on which Christ effected in his owne body with God for men This is perfect and accomplished fully so as the Father is well pleased with his Sonne Matth. 3.17 and this is done by shâ—dding of blood There is a Reconciliation Redemption and Salvation which Christ effecteth by the Spirit in men to God and this is by washing and blood-sprinkling his proofes after shall be heard Thus the belgick Arminians explain the matter Script Sinodal ar 2. They say the former redemption and reconciliation is the pacifying of the offended partie or such an action or passion by which satisfaction so farre forth is made to the offended partie that he is willing to returne in favour and grace with the offender and the effect of this reconciliation is the obtaining of the favour of God that is the restoring of men to such a state in which God without impeachment of revenging justice according to the tender affection of his mercy of new may and will bestow his benefits and transact with man touching his salvation and the conditions thereof after the way and manner seemeth good to God whether by a covenant of works or of grace or of commanding faith in God or faith in an Angel if so it seeme good to him And by his law the affection of saving man which is in God from a naturall instinct of mercy doth breake forth as it were in a full and compleat purpose of Gods will to save now when the impediment is
with the blood of Buls and Goats which was offered for the reconciling of men to God not of God to men 2. Because that blood is said to sanctifie and purge the conscience from dead works to serve the living God which cannot be said of God but clearly holdeth forth that Christ having offered himselfe without spot to God through the eternal Spirit those for whom he offereth himself cannot eternally perish as M. Moor saith p. 5. but that their consciences by this blood are purged from dead works to serve the living God And the place 1 Pet. 2.24 doth not prove that Christ bare the sinnes of many on the tree who are not actually saved by his death 1. The place saith the contrary and no such thing as that the Lord layd on Christ the iniquities of all and every one of mankinde 1 Peter restraines it to beleevers elect according to the fore-knowledge of God the Father through the sanctification of the Spirit begotten again unto a lively hope who are kept through the power of God by faith unto salvation 1 Pet. 1.2 3 4 5. And there is no colour that Peter speaketh of all Adams sonnes of all the heathen because hee saith Christ bare our sinnes Which bee these The sins of these that be called to patient suffering for well doing who are to follow Christ who left us an example of patient suffering who when he was vers 23. reviled reviled not again Now what is this the Indians and Tartarians patient suffering after Christs example to whose eares the name of Christ and his suffering never came by a dream or imagination 2. The sinnes of these which Christ bare on his own bodie on the tree are these that are healed with Christs strips and these that are returned to the Shepherd and Bishop of their soules and are to live to righteousnesse being dead to sin by the death of Christ who bare their sins v. 24 25. now these are the All that Isai speaketh of c. 53. when he saith 53.6 The Lord layd on him tâ—e iniquities of us all That is if we beleeve Arminians of all Moab Ammon Egypt Philistims Caldeans Ethiopians and all Adams Children who never heard of Christ for the thousand part of Adams Sons never heard of Christ then are they not obliged to beleeve in him of whom they never heard nor is it their sinne that they beleeve not Rom. 10.14 Ioh. 15.22 Ergo they are not obliged to live to righteousnesse being dead to sinne through Christs death because they never heard of Christs death Far lesse are all Adams sonnes healed with Christs stripes and returned to the shepherd and Bishop of soules nor was the chastisement of all the heathens peace upon Christ. And Esaiah expoundeth who be these all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose iniquities were laid upon Christ v. 8. for the transgressions of my people was he stricken and v. 12. he bare the sins of many as Matth. 20.28 and 26.28 The blood which is shed for many and he made intercession for sinners What doth he beare stripes for all the heathen and is he entred as High Priest for all Adams sons into the Holy of Holiest to plead and Advocate for such as Cicero Regulus Scipio Cato such as Pharoah Cain Judas Julian If he bare their iniquities he must beare their apostacie and finall infidelity or doth hee intercede for all and every one of mankinde 1 Ioh. 1.2 compared with 1 Ioh. 1.6 7 8 9 10. and Hebrew 9. He appeareth for us ver 24. for those that are sprinkled 13 14 15 16 17. and looke for him the second time vers 28. He maketh intercession for them that come to God through him Heb. 7.25 Who have a High Priest over the house of God Heb. 10.20 21 22. All these and many other places sheweth the contrary And the redemption that is in Iesus Christ Rom. 3.24 is not a Redemption which might have been confined within Christ to reconcile God to himselfe and which might consist with the finall totall and utter perishing of all mankind 1. We are justified through this redemption and not by the works of the law 2. V. 25. God set forth Christ this redeemer to be a propitiation through faith in his blood 3. That Christ might appeare the justifier of the ungodly vers 26. and exclude boasting by the law of faith ver 27. and bee the God of Iews and Gentiles ver 30.31 so that it was never Gods minde to imprison a reconciliation within the Father and the Sonne and leave our heaven at such a dead and cold venture as the discretion of indifferent free will so as it might fall out if men pleased that the suretie Christ should die and all his poore broken friends die eternally and suffer the second death also Arminians turne the Gospel in the sadest and bloodiest bargaine that ever was and yet the new English Arminians worse then their fathers say they preach not the Gospel of grace nor Christ who preach not their universall attonement in a grosser way then ever Arminians did for 1. Arminians durst not say Christ died vice loco omnium singulorum sed tantum in bonum eorum he died not in the person place and roome of all mankinde but onely for their good as Socinus taught them But Master Moore saith this right downe pag. 3. 2. Arminians durst not say Christ died and rose again and pleadeth as high Priest and Advocate for all but onely for beleevers Mr. Moore saith that for all he rose and acquiteth us of all our sins pag. 4. The place 2 Cor. 5.14.15 doth not prove a Reconciliation of all within God as Mr. Moore dreameth 1. The All that Christ died for if one died for all then were all dead by no reason must bee in number equivalent to all that died in the first Adam Nor is there any reason in the text to make all those that are actually made alive in Christ and live not to themselves but to Christ equall in number to all that died in Adam 1. God gave not Christ to die for heathen who were never to hear of Christ that they might live to Christ. 2. These words hence forth know we no man not Christ after the flesh nor for the outward priviledge of Jewish dignitie circumcision or a temporall kindgome which fleshlie dignity the Apostles sometime knew Christ for and expected in him but now this is taken away and Christ hath died for all that is for Iews and Gentiles without respect of any such differencie for Christ gave his life for the Gentiles as well as for the Iews 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for All is a word of efficacie and holds forth the Lords effectuall intention but if Mr. Moores glosse stand there is no effectuall intention in Christ to save all and every one Nor doth the place 1 Tim. 2.4.6 signifie any reconciliation not applyed to persons for his being given a ransome for all noteth clearely an
that differenceth the loved of God from all others Psal. 87.2 Psal. 1.6.8 otherwise all the world should in regard of this generall and antecedent and conditionall love of God bee so the beloved of God as Christ in the song of Solomon esteemeth the Spouse his love his welbeloved It s a love better then life Psal. 6â— 3 and the dowrie Christ bestoweth on his spouse Hos. 2.19 now the Scripture no where speaketh of that conditionall love which the Lord beareth to Heathens Reprobates and to all Men and Angels 5. Such as the Lord so loved as hee hath redeemed them from perishing he hath redeemed them from sinne and Gentilisme to wit from this present evill world Gal. 1.4 yea the blood of the Lambe unspoted and undefiled hath bought them from their vaine conversation received by tradition from their fathers 1 Pet. 1.18 yea from fornication that they should bee members of Christ temples of the Holy Ghost 1 Cor. 6.20 yea Christ bare their sinnes in his owne body on the tree that they should live to righteousnesse Now all and every one of mankinde Heathen and Turks are not thus bought with a price and delivâ—â—â—d from idolatry blasphemy killing of childâ—â—â— to thâ—ir god from the world of Gentilisme 1. Thâ—y livâ— in these sinnes as serving God in them the Gospel nevâ—â— forbade thâ—m any such siâ—nâ—s in regard thâ—y never heard the Gospel 2 They cannot sinne on a nâ—w score or a new reckning these being to them no sinnes against the Gospel but against the law written in their heart 3. There is a pâ—ice then given for all the reprobate vice reproborum it is 〈…〉 as they had payed the price to redeeme them from sinne and unbeliefe yea from finall impenitencie against the Gospel If this bee a sinne as it is the sinne of sinnes Christ must beare it on the tree 1 Pet. 1.24 The lambe of God must take it away Ioh. 1.29 Except it were possible finall unbeliefe were pardonable without shedding of blood Heb. 10. Now here the ransome payed but the captive is never delivered for the reprobate die in their sinnes Ioh. 8.21 There bee some say there is a ransome given for these Gospel-sinnes of the reprobate conditionally so they beleeve Anâ—w That is they are freed from finall impenitencie so they bee freed from finall impenitencie is this a wife bargain 2. Where is there is all the Word a warrant that Christ layd downe his life for his sheep conditionally so he foresaw they would be his sheep so they would beleeve and repent Now this hee could not doe for Christ out of deliberation and his Fathers eternall counsell absolutely gratis freely diâ—d for these he died not for those that he foresaw would never fulfill the condition nunquam positâ conditione nunquam ponitur conditionatum 6. Christ bought by his blood of the eternall Covenant all the Jewels of the Covenant all things that belong to life and goâ—linesse and all spirituall blessings 2 Pet. 1.3 Ephes. 1.3 A new heart and a new Spirit Ezech. 36.26 Jer. 31.33 34 35 36. Ezek. 11 19 20. He bought all that God giveth to us then he must have purchased faith Phil. 1.29 Joh. 6.29 and if he was made a Prince to give repentance and remission then to give faith for it is a grace above nature and out of this fountain we have grace for grace Ioh. 1.14 Now this is not given to all men 7. All these graces are particular 1. Election to glory is particular Few are chosen Mat. 22.14 Joh. 10.26.29 Ephes. 1.4 Rom. 9.11 The promise is particular to the sons of the promise Rom. 9.8 9. made to Christ and his seed only Gal. 3.16 17 18. Gal. 4.22 23 c. the calling particular Isai. 55.1 2. Matth. 11.27 28. Acts 2.39 the Covenant particular and takes in only the House of Judah the elect and such as cannot fall away Ier. 31.34 35 c. and 32.39 40. Isai. 54.10 and 59.19 20. The surety of the Covenant Christ Heb. 7.22 promised to be King over the House of David over his people only the intention of God particular to a foreknown people only Rom. 11.1 The circumference and extent of Grace then cannot be so wide as to take in all nor can Redemption be universall because conditionall For 1. Arminians make Election conditionall but they deny it in words to be universall further glorification is conditionall justification conditionall upon condition of Faith but because the condition never is all men have not faâ—th therefore glorification and justification is particular and redemption on the same ground must be particular none are actually redeemed but the beleevers so as glorification actuall the decree of glorifying is another thing and absolute and Election to glory are commensurable the one not larger then the other Rom. 8.29 30. how can Redemption which is a mid-linke between both be of a wider Sphear to take in all for 1 Thes. 5.9 Gods counsell set us on Christ as Redeemer and gives us to Christ. 8. These two Christ redeemeth all and Christ intendeth to redeem all are most different Now Gods intention to redeem all if they beleeve suspendeth either redemption or the intention of God to redeem If the former be said redemption of all is no Redemption except all beleeve but all doe not beleeve If the latter God must wave and hang by his intention in millions of soules and cannot fixe his foot to be peremptory in his intentions except they beleeve and he seeth they shall never beleeve for he knoweth what is in man and beholdeth the thoughts a far off Yea as I said elsewhere if we speak properly in reference to God the very promises of the Gospel are not conditionall because both the condition and the thing that falls under the condition depend on his owne absolute will and free gift if a father promise to his child an inheritance upon condition the child pay him ten thousand crowns and the Father only do give and can give the child these ten thousand crownes we cannot say this is a bargain between the father and the son that leans upon conditions especially if we suppose as the case is between God and the creature that this father can and doth indeclinably determine the will of his son to consent and to give back againe to his father this sum of money and to consent to the bargain there is here no condition relating to the father but he does all freely Beleeving is a condition and life eternall is conditionatum a thing that falleth under promise but both dâ—pend upon the absolute free and irresistible will of the Lord as there is no condition here properly so called either laid upon the will or limiting the externall action of God 9. Hence the promises of the Gospel are indefinite not universall and in the Lords purpose and intention made with the Elect onely not with the Reprobate at all for when God saith if Iudas Cain Pharaoh
Sion Esai 51.10 11. They shall obtaine joy and gladnesse and sorrow and mourning shall flie away And Hos. 13.14 1 Cor. 15.54 They are ransomed from the grave Let them find in all the Old or New Testament any ransomed of the Lord and ransomed from the grave cast in outer darknes where there is weeping and gnashing of teeth they are redeemed from all iniquity purified as a peculiar people Tit. 2.14 1 Pet. 1.18 Gal. 1.4 1 Pet. 2.24 9. This ransome is to be testified in due time or as 1 Pet. 1.20 21. was manifest in these last last times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For you the elect of God that beleeve by him Rule 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is undeniably expounded of all that are saved only and is restrictive such a Physitian cured all the Citie that is no man is cured but by him Ex. 28. â—4 Jethro saith to Moses What is this that thou doest thou sittest alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the people stand by thee from morning till evening for judgement the scope of Jethro is to condemne Moses in wearing out his Spirit and taking the burthen of judging all the people himself alone Num 11.13 and his words beare not that all the people without exception came for judgement that had beene unpossible but because there was then no other Judge but Moses the sense is cleare all that were to be judged they were to be judged by no other but by Moses onely Revel 13.8 And all that dwell in the earth worshipped the beast that is all seduced to Popish Idolatry were seduced by the beastly Vicar of Christ and his limbes Joh. 11.48 If we let him alone all will beleeve in him that is none will beleeve in us nor follow us and all seduced men shall be seduced by him Joh. 3.26 Johns disciples a little emulous that Christ drew all the water from their Masters Mill say Behold he baptizeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men come to him that is there be now no comers nor followers of men but such as follow this Jesus That Christ in this sense should be the Saviour of all men that he should have a negative voice in the salvation of all that all the ransomed ones should come through his hands is no other thing then Peter saith Act. 4.11 That there is no other Name under heaven by which men may be saved and none comes to the Father but by him Joh. 14.6 then all that come to God come by him only Christ is the heire of blessings and in him all the kindreds of the earth are blessed Act. 3.25 but it follows as well all and every mortal man are glorified as redeemed by this Logick Out of his fulnesse we All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that receive doe receive from him Joh. 1.16 Upon this is grounded the common nature of all that Christ assumed that no man should be saved but by a man Hence say Arminians Looke how far the nature of man extendes the ransome extendeth as farre But saith Master Moore the nature is common to Adams Sonnes all and every one as Men contra-distinguished from Angels Hebr. 29 16. But there is a wide difference between the fitnesse and aptitude that man should dye for man not an Angel for a man and the intention and good will of God that Christ should either take on him the nature of man to die for mankind rather then for Angel-kind Heb. 2.16 And why he should dye for this man Peter or John not that man Pharaoh or Judas the reason of the former was the infinite wisdome of God seeing a congâ—uity of justice in it that the nature that sinnes should suffer for sinne Whether Christ having a soule of a spirituall nature as Angels might have fitly beene a suffering Saviour for them which may be thought possible is another question But the reason of the other is onely the grace of God who could give a hire or a price to Christ to move him to die for you and effectually and savingly by gifting you with faith and not for another All the Jesuits Arminians Papists Socinians for their selves selves if provoked shall not answer except there bee a Fountaine-will that solveth all touching Men and Angels Hee hath mercy on whom he will and hardens whom he will and who hath givâ—n to him first and it shall be recompenced And with as good reason Because Christ is glorifyed at the right hand of God in mans nature common to all Adams sons may they inferre that all and every man is risen againe from the dead with Christ. As Col. 3.1 2. and all and every man is set with Christ in heavenly places Ephes. 2.6 and so all and every man must be glorified with Christ. For as Christ dyed in a nature common to all men so in a nature common to all he rose againe ascended to heaven is glorified at the right hand of God But the truth is Christ assumed that nature that is common to all men but not as common to all men but as the seed of Abraham Hebr. 2.16 as the flesh and bloud of the children vers 14. of his brethren not according to the flesh but according to the Spirit that are or were to be borne againe And it is true Jesus Hebr. 2.9 is made a little lower then the Angels I hope the comparison is not with all and every one of the Angels he was never made a little lower then all Angels even evill Angels Nor â— hath hee tasted of death for every man that is for all and every sonne of Adam 1. We know no grace as common to all and every one of Adams sons as nature 2. Because the Scripture makes nature wrath sin death common to all Rom. 5.14 15 16 17 18 19 20 21. Rom. 3.9 10 11 12 13 14 15. Job 14.4 Psal. 51.5 Ephes 2.1 2 3. Hebr. 9.27 But for grace the word of the covenant a covenant of grace Reconciliation into grace and favour with God justification we know no such things common to all and every one of Adams sonnes for then all must be borne the covenanted justified reconciled beloved with the greatest love that is Joh. 15.13 ransomed redeemed in Christs bloud a people neere in the beloved chosen as peculiar to God as well as heires of wrath 2 That some sinnes against the first covenant are taken away in Christ and not all as 1 Joh. 1.8 or some halfe-redeemed in Christs bloud not wholly we know not 3 That Christ should taste death for all it being as good as if all in person had not onely sipped but drunken death out to the bottome and yet that the greatest part must drinke death to the bottome againe is no Gospel-truth 4 Nor is the Apostles argument of weight to exalt Christ as he entendeth Hebr. 2. to say Christ so tasted death for all as all and every one notwithstanding many never have either saving
such a temple and seat of Majesty mâ—ght be named it should not be above every name nor a glory above every glory that can be named either in this world or in the world to come To me Conversion is the drawing of a sinner to Christ it s a supernaturall journey it s not a common way to come to this eternall wisdome of God as saith Iob 28.7 A path which no fowle knoweth and the vultures eye hath not seen where is the place of understanding ver 21. seeing it is hid from all living and kept close from the fowls of the aire v. 22. destruction and death say weâ— have heard the fame thereof with our â—ares ver 23. where is it then Natures dark candle cannot show it ver 23. God undâ—rstandeth the way thereof and he knoweth the place thereof Prov. 15.24 The way of life is on high the way of the life of all excellent lives is an high and an exalted way every man knows it not 2. Christ saith by way of exclusion that hee getteth not one soule to him but by strong hand and violence never man comes to Christ on his owne clay-leggs and with the strength of his owne good-will Ioh. 6.44 No man can come to me except the Father which hath sent me draw him 3. There be other acts of God of an high reach in these that come to Christ as there must be resigning over a making over of the Father to the Sonne v. 39. All that the Fatheâ— giveth me shall come The Fathers making over of any soule or his giving one to Christ is not by way of alienation as if the man belonged no more to the Father or were no more under the tutorie and guidance of the Father but under the sonne Familists teach us That there be distinct seasons of the working of the severall persons of the Trinitie so as the soule may bee said to be so long under the fathers and not the Sonnes and so long under the Sonnes work and not the Spirits Wee know no such destinct posts to heaven nor such shifting from hand to hand the Saints have many bouts in their way to glory but all the three joyntly at the same season help at the lifting of the dead out of the graves Ioh. 6.39.44.45 Ioh. 5 24.25 All the three in one dead list openeth blinde eyes and converteth lost sinners Matth. 11.25.26.27 Eph. 1.17.18 Mat. 16.17 Ioh. 12.32 2 Cor. 3.14.15.16.17 Ioh. 14.23 Ioh. 16.7 8.9.10 Ioh. 14.16 Eph. 2.1.2.3.4 1 Iâ—â— 2.27 1 Ioh. 5.6.7 Grace mercy and peace cometh that the same season to the seven Chuâ—ches from all the three From him which is and which was and which is to come and from the seven Spirits that is before the throne and from Ieâ—us Christ who is the faithfull witnesse c. 2 Cor. 13.14 Revel 1.45 Then the Father so giveth the elect to the sonne as I should not desiâ—e to be out from under the care and tutory of the Father the Father maketh them over and keepeth them in his own bowels and in the truth Ioh. 17.2.10.11 So there is the Fathers teaching and the hearing and learning from the Father Ioh. 6.15 It is written in the Prophets and they shall all be taughâ— of God Every man therefore that hath heard and hath learned of the Father cometh to mee In the uses of the doctrine I have three things to speak of 1. What a sinne they bee under who resist the right arm of the Father 2. What free-will and morall honestie can do or how nothing they are to work a communion with God 3. These are to be refuted who think we are neiâ—her to pâ—ay nor to doe nor to work out our salvation in fear and trembling but when the Lord by saving Grace acteth in us and draweth irresistibly Now to the end that this common Gospel-sinne may be the better seene in all its spots consider 1. What is in Christ the drawer 2. What is in Grace by which sinners are drawn 1. In Christ the drawer There bee many drawers suiting us the world is the taile of the great red Dragon and his taile drew the third part of the starres of heaven and did cast them downe to the earth Revel 12.4 Glorious professours like glistering starres up in heaven are drawn away after the dirty world should there bee more power in Sathans taile to draw down stars from heaven then there is beauty and sweetnesse in Christs face to ravish hearts and Deut. 30.17 Some turn away their hearts and are drawn away and worship other gods and serve them yet they are but bastard gods Christ has a true reall God-head in himselfe Why will you not be drawne after the smell of his precious ointments and Act. 5.37 Iudas of Galilee arose and drew away much people after him and they were destroyed and Iam. 1.14 every tempted man and who is not tempted is drawn away of his own lust and this is a mother with child of death and hell supposed goodnesse is an angle a vast net that drawes millions of souls to eternall perdition every man has a soule-drawer about him divels and false teachers are pulling at and hailing soules O bee drawn by Christ he is the rose without a thorne the Sunne without a cloud the beauty of the Godhâ—ad without a spot hee drawes his Fathers heart to love him and delight in him Christs love and the art of free grace are good at drawing of soules there is not a soule-drawer comparable to him Ah our hearts are as heavy as hell suppose that hell were of the bignesse of ten worlds all of Sand yron or the heaviest stones in the world nay all fancies that pretend lovelinesse are but lyes and Christ true every peece of fair clay is hell and Christ heaven every beauty blacknesse and he all loves Cant. 5.16 2. For alluring souls in a morall way nothing like Christ in the Gospel David is called by the holy Ghost the sweet singer of Israel when Christ speaketh to hearts he sings like heaven and like the glory of a new unseen world Deut. 3â— 16 Ioseph was blessed of the Lord for the good will of him that dwelt in the bush It s most alluring in Christ that he is the bird in the bush the bird of Paradise the Turtle in our Land Can. 2.12 that singeth the sweet Gospel-hymnes and Psalms of good tidings from Sion peace peace from heaven to the broken-hearted mourners in Sion all the Gospel is a love-song of Christ dying for love to enjoy sinners of clay and to have them with him in heaven are not these love-songs of the bird whose nest was in the bush If any man thirst saith Christ let him come to me and drink and whosoever will let him take of the water of life freely if this cannot draw to Christ the law curses rewards cannot draw Christ pipeth a spring of joyfull newes but few dance Matth. 11.16 3. The lower
be mans but it must be which I abhorre to writ or speak the Lords 3. God takes all upon himselfe in genere causae gratiosae Liberrimae independentis primae non obligatae ad agendum ex ullae lege in the kind of a cause that worketh by meer grace freely Indepdenently without any Law above him to obliege him to doe otherwise with his own then he freely willeth decreeth promiseth for men carnally divide Gods decree which is most free from his promise which is as free as his decreeâ— but it followeth in no sort as Arminians and Jesuites object to us therefore men who doe not believe pray walk holily are not in the fault being under a Law to obey for sinnefull inability to obey can ransome no man from the obligation of obedience and most blasphemous it is that because God undertaketh in the Covenant that we shall walk in his commandements as he doth promise Ezech. 36.27 and that we shall feare him Ier. 32.39.40 That God should therefore be in the fault and we free of all fault when in many particulars we offend all Iam. 3.2 and we fear not God in this or this sinne as is possible and may be gathered from Iosephs speech to his brethren who sayes he would not wrong them for he feared God and Iobs word that he durst not dispise the cause of his servant because he was affraid of God Yet God promiseth that he will keep Ioseph Iob and all the elect in the way of Gods Commandements that they shall not fully fall away from him God never by promise covenant oath or word undertaketh o keep his elect from this or this particular breach and act of unbeliefe against the Covenant of grace 4. The fault against the Gospel or any sin in a believer must justly be imputed to him because he is tyed by the Evangelick Law not to sinne in any thing the Gospel granteth pardons but not dispensations in any sins and it can in no sort bee imputed to God because if any believer fall in a particulaâ— sin or act of unbeliefe against the covenant of grace the Lord neither decreed nor did ever undertake by Covenant or promise to keep him by his effectuall grace from falling in that sinne for the Lord would then certainly have keeped him as he did Peter and doth all the Elect that are effectually called that in mighty temptations their faith faile them noâ— Nor is the act of believâ—ng that is wanting in that particular fall such a condition of the Covenant as Christ either promised to work or the necessary condition of the Covenant of Grace or such a condition the want whereof doth annull and make voyde the eternall Covenant of grace 5. I here smell in Antinomians that God must bee in fault as the author of our unbelief our stony hearts our walking in our fleshly wayes because God hath promised to give us faith and a heart of flesh to walk in his wayes as the old Libertines said God was the principall and chief cause of sin and that God did all things both good and ill the Creatures did nothing So Calvine in insâ—itut adversus Libertines chap. 14. in opus pag. 446. Mr. Archer down right saith God is the authour of sin what end is there of erâ—ing if God leave us It is true the tie and all the tie of giving a new heart and the Spirit of grace and supplication lieth on the Lord who promised so to do Deut. 30.6 Ezech. 11.19.20 chap. â—6 26.27 Ier. 31.33 34.35.36 But yet so that we are under the obligation of divine precepts to doe our part Ezech. 18.31 make you a new heart and a new Spirit for why will ye die O house of Israel Ier. 4.4 Circumcise your selves to the Lord and take away the fore-skinne of your heart Ephes. 4.23 be renewed in the Spirit of your mind Rom. 12.2 Rom. 13.14 and 1 Thessal 5.17 pray without ceasing Psal. 50.15 Call upon mee Matth. 26.41 Watch and pray Therefore all the tie and obligation of what ever kâ—nd cannot so free us from sinfull omissions nor can the tye ly on God evangelick commandments are accompanied with grace to obey grace layeth a tie on us also to yeeld obedience 6. It s a foule and ignorant mistake in Crispe to make the Covenant nothing but that love of God to man which hee cast on man before the Children had done good or evill Rom. 9.1 That love is eternall and hath no respect to faith as to a condition but it s not the covenant it selfe because it is the cause of the covenant 2. To the love of election there is no love no work no act of beleeving required on our part Yea no mediator no shedding of blood wee are loved with an everlasting love before all these but the covenant though as decreed of God it be everlasting as all the works of creation and divine providence which fall out in time and have beginning and end are so everlasting for God decreed from eternity that they should be yet it is not in being formally while it bee preached to Adam after his fall and there is required faith on all the Saints part to lay hold on the Covenant Esai 56.4 and to make it a covenant of peace to the Saints in particular 2. Faith is the condition of the covenant 3. Christ the mediator of it 4. Christs blood the seal of it 5. The Spirit must write it in our heart But the love of election is a compleat free full love before our faith or shedding of blood or a mediator be at all Object We are not saved nor justified nor taken in Covenant by faith as a work saith Crispe for then we should not bee saved by grace and grace should not be grace but wee are justified by faith that is by that Christ which faith knoweth according to that by his knowledge shall my righteous servant justifie many therefore faith is no condition of this covenant Answ. The contrary rather followeth 1. Seeing Crisp doth say none under heaven can bee saved till they have believed We are not taken in covenant by faith neither wee nor scripture speak so taking us in covenant is before wee can beleeve but we lay hold on Christ and righteousnes by faith not as a work but a necessary condition required of us 2. I leave it to the consideration of the Godly if beleeving in him who justâ—fieth the ungodlâ— be no condition a work justifying I do not think it but onely I beleeve and know that Christ justified me before I beleeved from eternity as some say when I was conceived in the womb â—s Crispe saiâ—h and that the threatning he that believeth not iâ— condemned already carries this sence he that believeth not that he is not condemâ—â—d hee is already condemned Who can believe such toyes 2. Beleeving is a receiving of Christ Ioh. 〈…〉 Christs dwelling in the heart Ephes. 3.17 Then to 〈◊〉 must bee to
know that Christ was in mee before I beleeved and thaâ— I received him from eternity or from my conception 3. To beleeve maketh mee a sonne borne not of flesh and blood Ioh. 1.12.13 and Gal. 3.26 and by faith wee receive the Spirit This then must be nothing else but I know by the light of faith I was a sonne before and had received the Spirit before I beleeved What more absurd 4. And by faith I live not Christ liveth in mee and I am crucified and mortified that is by faith I know that I did live the life of God and was crucified to the world whereas I was dead in sinnes before I beleeved 5. And because beleeving is somewhat more then a naked act of the mind it being a fiduciall adherence unto and an affiance acquiescence heart-relyance staying on Christ or a rolling of our selves on God for salvation as is clear in the originall holy languages of scripture Psal. 18.18 Esai 26.3 Psal. 112.8 Esai 10.21 Mich. 3.11 Psal. 22 8. Psal. 55.22 1 Pet. 5.7 Cant. 8.5 Ioh. 1.12 It s too hungry a notion of faith to make it nothing but a knowing of that which really was before for heart-adherence is not an act of the mind and so not an act of knowledge but of the will and affection in which there is no act of knowledge formally though it presuppose an act of knowledge 6. Then wicked men must be in their sinnes not justified in his blood because they will not know that Christ dyed for them in particular and that Christ bore their sinnes on the crosse and justified and pardoned them long agoe all which to beleeve is to hold a lye in the right hand But to returne Asser. 7. How the Lord worketh in us to will and to do the power and the act and yet we are guilty in our omissions of good or in our sinfull and remisse manner of working with the grace of God is a point more mysterious then I dare undertake to explaine if these may give light I offer them to the Reader Posit 1. Grace free-grace is the great and Master-wheele that carrieth about heart senses foot and hand not that only but seede and tree and fruit the flower the principle dependeth necessarily on free grace and for a third the state and condition is higher then either principle or seed or fruit to bee an heir of glory is more then a supernaturall principle of gift and more then one single action above nature Grace must make the principle gratious and grace must inact and quicken the principle to bring forth and graces policie makes naturall men citizens of heaven sonnes of God heirs of life Ioh. 1.12.13 Gal. 4.4.5 Positi 2. This must stand as a ground that there is not any gracious act performed by the members but the head Christ is so interessed in it that as even the finger and toe in the naturall body cannot stirre without the motion takes its beginning from life and head so neither can the mysticall body or any joynt or member of it act or move in its supernaturall or be of grace but every individuall act of grace must pay the rent of glory to the mysticall head whose predeterminating influence does act and stirre the ship for Christ is not only the compasse and day-Starre according to which spirituall motions are directed and hand and finger foot and all see with the visive power seated in the head for they have no facultie of seeing in themselves and the Saints in these actions stirre with the light in the two eyes or seven eyes and lamps that are in the head Christ but also the real motions of grace in their physicall as well as in their morall sphere are shapen and acted by Christ It is not much though it be a wonder that a huge great ship made up of so many peeces of dry and dead timber can move regularly through so many circles compasses turnings of many coasts countreyes change of windes ten thousand miles to a certain herbrie when timber is acted and moved with the borrowed art and reason of a man stirring the helme so there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reason a wisdom in him who is made our wisdome to act the Saints in their heaven-ward motion that are carried through so many sea-circles turnings contrary windes of temptations afflictions various soule-dispensations of sweet and sowre absence presence going and coming again of Christ to such a determinate home as heaven for the Father must thank the stires-man Christ his sonne that the broken bark and all his poore friends are landed with the borrowed art of Christ and no more thanks and praise to us then to dead timber That we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the praise of his glory Ep. 1.12 as if our passive being it is a borrowed expression for we are coagents with and under Christ in the work were destinated to the praise of the glory of his grace but wee are so drawne as Christ is great Lord moderator and authour and God in the second and new world of grace as God creator is in all actions of nature Ioh. 15.5 without mee as your vine tree in whom you grow and a stock in whom you bring forth fruit every blossome of of life every apple yee can do nothing Phil. 2.13 For it is God that worketh in you to will and to doe according to his good pleasure 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you ward is not weak but is mighty in you then every word that Paul spoke Christ in him spoke it not formally as if Paul had been a mâ—er patient but efficaciously Rom. 15.18 for I will not dare to speak of any of these things which Christ hath not wroughtly me to make the Gentiles obedient by word and deed Esa. 27.3 I the Lord doe keep the Church the garden of red wine I will water it every moment lest any hurt it I will keep it night and day keeping and watering every moment is grace actuall every moment to make his tender Vines grow and preserving his own from succumbring under every temptation 2. There were no ground for Adams thankfulnesse and praise that he stood one moment or that he gave names to every thing according to their nature or ever heard with patience the command of God thou shall not eat if in every act of obedience he had not need of the actuall predeterminating influence of God nor were there ground for this prayer in faith and in patient submission to God as to one to whom we owe the prayses of the not failing of our faith Lead us not into temptation but deliver us from evil nor were there 3 any glory due to Christs advocation and intercession that we fall not fully and finally off Christ and from Christ and the state of Grace when we are tempted if free-will not the actuall influence of
pierced as a full vessell out of whom issueth blood and water justification and redemption from the guilt of sinne and sanctification is a drawing lover 2 Here is fulnesse of power to reconcile to himselfe all things whether they bee things in heaven or things on earth by the blood of his crosse here wee are made Chrrsts friends to doe whatsoever hee commands us Col. 1.20 Ioh. 15.15 3. Nor is there a stronger band or cord to draw men from sinne then the faith of Christs death Gal. 2.20 I am crucified with Christ neverthelesse I live yet not I but Christ livâ—th in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himselfe for me Gal. 6.14 But God forbid that I should glory save in the cross of our Lord Iesus Christ by whom the world is crucified to mee and I unto the world here is reciprocation of death's Paul is crucified to the world as a dead man not in the world nor one of the worlds number A mortified Saint drawne up to heaven from the earth is an odd person not under tale hee may bee spared well enough the world and the Towne he lives in may be well without him as Ioseph was the odde ladde separated foom his brethren and David none of the seven miscounted in the telling among the Ewes at the sheepfolds and forgotten as a bastard or as a dead man out of thought And againe the world is crucified to Paul for it looks like a hanged man it smells like a dead corps to a Saints sences Now thus they have not eyes more affected with the world nor eares more taken with their musick nor a heart more overcome with the lusts of the world nor a dead man set to a rich table is affected with all the dainties there or with the harping of the sweetest musician the man has escaped the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions â—f the woâ—ld to him the world has sooty fingers and dirty and picky hands it defiles washen soules but to the unmortified man the world smelleth like the garden of God Lust casteth in and well cometh to eye and heart and fancy Granadoes and fire-bals of uncleannesse sinfull pleasure has a rosie face profit has golden fingers Court and honour has a sweete breath the world is not to him an ill smelled stinking corps fit for nothing but for a hole under the earth Nay but god-Mammon looks like heaven the world a poore thing yea the world of it self is but a bagge of empty winde a fancy 1. It has no weight as touching the part of it wee count most of the earth but so many pounds of clay the dreggs the earthie bottome of the creation 2. the stage that peeces of brittle clay comes upon and weeps and laughs and lives speaks and dies 3. The flowers of it that we are most in love withall the lusts of the eye the lust of the flesh the pride of life are not of God 1 Ioh. 3.16 4 It is a house of glasse or of Ice that stands for the fourth part of the yeere for winter but is removed in the Spring and is never to be seene againe for it passeth away like a figure written on the Sea-shoar when the sea floweth 1 Cor. 7.31 5. the frenizes or passements of it pleasure profit honour are all sick of vanity and change to the Saints that are crucified and buried with Christ in whom lust is nailed to the crosse of Christ the world is a dead bagge of despised dust and though a toe or a finger of a crucified Saint will make a motion and a stiâ—re and breake a wedge of the Crosse because of the indwelling of a body of death yet hear his arguing O vaine clay-god dirty Earth I ow thee no love because my Lord was lifted up from the earth and has drawne me after him I care not for this bubble of a vaine life this transient shaddow seeing Christ could not brook it What is the fancie of a plaistered and fairded worldly glory to mee if Iesus his face was spitted on what is this painted globe of an empty perishing and death-condemned world to my happines seeing my Saviour was a borrowed body a stranger and slaughtered in the world and had all against him and alwayes the winde on his face Now let us consider what Antinomians say of mortification What is mortification saith a Mr Den but the apprehension of sin slain by the body of Christ What is vivification but our new life The just shall live by faith I may know saith the Antinomian I am Christs not because I do crucifie the luâ—â—s of the flesh but because I do not crucifie them but beleeve in Christ that crucified my lusts for me Much of this lawlesse and carnall mortification is to be found in Saltmarsh his unexperienced treatise of free Grace in which he labours to make Protestant Divines Anti-christian Legalists in the doctrine of mortification for his way is that we are to beleeve our Repentance true in Christ who hath repented for us our mortifying sinne true in him through whom wee are more then conquerers our new obedience true in him who hath obeyed the Law for us and is the end of the Law to every one that beleeveth our change of the whole man is true in him who is righteousnesse and true holinesse and thus without faith it is possible to please God for there is saith hee great deceitfulnesse in mortification of sin as it is commonly taken hee must point at Calvin and other Protestant Divines for as Papists and Arminians commonly speake and teach wee are justified by works of pennance and mortification for the not acting of sinne or conceivings of lust is not pure mortification for then children and civilly morall men were mortified persons c. It is not in the meere absence of the body of sinne for then dead or sick men were mortified persons Eatons Honey comb of justification chap. 8. pag. 164.165 Wee mortifie our selves onely declaratively to the sight of men whereby the holy Ghost seeth not us properly mortifying our sinnes out of the sight of God for then he should see us robbing Christ of that glory which his blood hath freely done before wee begin nay but when the wedding garment hath freely curified us in the sight of God then the Spirit enters in us to dwell which otherwise hee would not do and enableth us to walk holtly and righteously to avoid and purifie out of our owne sight sence and feeling 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 But this in name and thing is the doctrin of the old Libertines in Calvines time as â—e may read Calvin opuscul instructio adversus Libertinos chap. 18. pag. 450.451 The Libertines saith Calvine seeme to
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
to be instructed and ordered in all things inwardly and outwardly after the minde of God but no unconverted man can bee said so to doe except Antinomians be grosse Pelagians But I think Antinomians with Mr. Crispe think the person under the Law in all this chapter to bee the beleever personating or acting the person of a scrupulous beleever under a temptation of doubting but cleare it is Paul speaks of a man under the Law in the flesh and in opposition to him of one under grace of one married to the Law and of one married to Christ in the first part of the chapter of one in the flesh and so unrenewed vers 5. For when wee was in the flesh c. and of one that is dead to the Law married to Christ and serves the Lord spiritually and its clear that the Apostle counteth it a part of deliverance from the Law and a fruit of our marriage to God that vers 4 weâ— bring forth fruits to God and walk holily 2. That the motions of sinnes bring forth wicked works as children to the second death vers 5. 3 that wee serve the Lord vers 6. in newnesse of Spirit and walk in Christ. Now Mr. Towne as setting himselfe to contradict Paul saith pag. 6. This is an addition and mixture of works and faith and cannot stand with a covenant of meere grace Towne pag. 8. How can Christ redâ—eme us fâ—om the Law being under the Law for us except beleevers be redeemed from the Law in that same very sence and extent that Christ was under it as a mediator But was not Christ under the Rule and obedience also as well as under the Raigne to death seeing he came to doe the will of his father and fulfill all righteousnesse Mat. 3.15 Answ. 1. Wee cannot every way be said to be redeemed from the Law in that same sence that Christ was under it For Christ was under the Law of Ceremonies to free the Iewes from observing that Law I hope we Gentiles are not that way freed from the Law of Ceremonies for that Law did never oblige the Gentiles except the Gentiles had adjoyned themselves in some profession to the then visible Church 2. If Christ was under the Law as the rule to free us from the Law as the rule then why did Christ command us to imitate him in doing his fathers will and submitting to that same Ruâ—e that hee submitted to as is clear Matth. 11.29 learne of mee that am meek Ioh. 15.10 If yee keepe my commandments ye shall abide in my love even as I have kept my fathers commandments and abide in his love Ioh. 14.15 If yee love me keep my commandments Ioh. 13.15 For I have given you example that yee should doe as I have done unto you Ephes. 5.1.2 Rev. 3.21 Heb. 12.1 1 Pet. 2.21.22 Ioh. 15.23 but Antinomians say that these that be in Christ are not under the Law or commands of the word even of the letter of the Gospel as the rule of life and that Christians are not bound to conforme themselves in their life to the directions of the word contrary to Psal. 119.9 Esai 8.20 and contrary to all the gospel-exhortations given in the New Testament by Christ and his Apostles and they say that the example of Christs life even in subjecting himselfe to the law as a rule of righteousnesse is not a paterne according to which we are to act and live In a word they will have the Spirit separated from the word and from the example of Christ and all the cloud of witnesses to be no rule to us to which I oppose that one precious word of the beloved disciple 1 Ioh. 2.26 He that saith he abideth in him ought so to walke even as he hath walked But observe 1. All means that doe not efficaciously bow the will to obedience to God and convert the soule are rejected by them as not obliging the conscience such as are the Law the letter of the Gospel all the promises exhorâ—â—tions and precepts of the Gospel the example of the Lord who commandeth us 1 Pet. 1. to be holy as he is holy the example of Christ of all the Prophets Apostles Martyrs and Saints because all these are some other thing then grace and may prove ineffectuall hence 1. The Gospel as contradistinguished from the Law is not the Gospel written or preached but the grace that resideth no where but in God and in Iesus Christ is the Gospel so say they The faith that justifieth us is in Iesus Christ and never had any actuall beeing out of Christ. 2. There iâ— no habituall grace inherent in beleevers all such must bee a created thing Grace is an uncreated favour only in God for all that which is called habituall grace in us is in effectuall to act graciously and cannot produce supernaturall acts except the holy Ghost act and move it Hence they say that the new creature or the man or the new heart or new Spirit the circumcised the opened heart the Law in the inward parts the one heart the renewed minde the inner man the Law of the mind Christ dwelling in the heart by faith mentioned in the Gospel is not meant of Grace but of Christ and therefore we must not pray for gifts and graces but only for Christ and so a man may have all graces and poverty of Spirit and yet want Christ. 2. We are patients in justification Sanctification beleeving in Christ and we are blocks all the way to heaven minde will affection memory love desirâ— joy feare and all in us act nothing in supernaturall acts there is not such a thing as grace in any of the Saints but Grace is nothing but Christ without us drawing us as blocks as dead stones in the way to heaven having no activitie but to sin even after we beleeve in Christ and Christ works in the regenerate as in deadmen 3. Omissions of duties commanded in the Gospel are no sins for none are to be exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually and a man may not bee exhorted to any dutie because he hath no power to do it then Law Gospel exhortations commands promises threatningâ— are to no purpose these that want grace to obey are not lyable to obey nor guilty nor under wrath because they beleeve not in the Son of God and these that are under grace are under obligation to no commands at all and farewell all Scripture from henceforth Yea Mr. Town is frequent in this we are not under the Law as our rule Why because saith he it cannot effectually work obedience in us but so all the word of God the Gospel without the Spirit must be no rule of obedience at all because the Scripture the Gospel and all the promises without the Spirit are just alike and uneffectuall to work us to obedience But not
one word of old or new Testament frees us fâ—om the Law as our rule of righteousnesse and all the scriptures that speake of our freedome from the Law doe directly speak of our freedome from the curse and condemnation of it because we cannot be justified thereby as Gal. 3.10 For as many as are of the work of the Law are under the curse for it is written Cursed is every one that continueth not in all things that are written in the book of the Law to doe them this must be to doe them in a legall way 1. Hee must doe them all in thought inclinations motions of the heart and all the strength of the soule in all his actions in all his words and in a spirituall manner as the law charges otherwise hee is cursed then all mankinde both such as are in Christ or out of Christ are cursed now if the simple doing of the things of the law as its a rule of our life did involve us in a curse then to honour Father and mother which Paul certainly commandeth as a Gospel-dutie Ephes. 6.1.2 and the loving of our brother to which Iohn 1. Epist. c. 2. c. 3. c. 4. c. 5. exhorteth us unto should involve us in a curse which is absurd 2. He must continue to the end in doing all the Law if ever he fail he is under a curse Now thus it is cleaâ— Paul saith wee are freed in Christ from a necessitie of justification by the works of the law For Paul addeth in the next words vers 11. But that no man is justified by the Law in the sight of God is evident for the just shall live by faith if the living by faith did exclude workâ— and keeping of the law in anâ— respect at all as the keeping of the law is a witnesse of the life of faith then to doe the things of the law as its an eternall rule of righteousnesse should also involve us in the curse and argue that we seeke to be justified by the law and so that we are fallen from Christ even as to be circumcised doth involve a man to bee a debtor to the whole law and argueth a falling from Christ and the grace of the Gospel for Antinomians contend that we are the same way freed from the morall law as it is a rule of Righteousnesse that we are freed from the Ceremoniall law But wee are freed under the paine of a curse and of falling from Chriâ—t and the grâ—ce of the Gospel from the literall observing of circumcision Act. 15. Gal. â— 1 2 â— 4. as the Ceremoniall Law is a rule of righteousnesse and if any should pretend the impulsion and leading of the Spirit not any letter of the Law and thereupon be circumcised and should renounce the law of â—eremonies as a rule of righteous walking as Antinomians professe they obey father and mother and love their brother and abstaine from Idolatry not because the Law is their rule or the letter of the Law swayeth their conscience but because the Spirit of Christ leadeth them if I say any upon this Spirit would be circumcised and eat the passeover and sacrifice Lambs and blood to God now this Spirit is no Gospel Sâ—irit but the spirit of Sathan leading such from Christ If then we are not to obey the Morall Law as a rule of life and righteousnesse but are fâ—â—ed from it the same way that we are freed from the Ceremoniall Law then to love God and our brethren in any notion should bee sinne as to be câ—rcumcised in any notion is to fall from Christ Act. 15. Gal. 5. Mr Towne has a strange evasion for this Page 138. The Spirit is free why will yee controule and rule it by the Law whereas the nature of the Spirit is freely to conforme the heart and life to the outward rule of the Law without the help of the Law as a crooked thing is made straight according to the line and square and not by thâ—m and thus while a believer serveth in newnesse of the Spirit the Spirit freely and cheerefully moving him and inclining him to keep the Law which is meerely passive herein they doe wickedly who hence take liberty to sinne Answ. 1. To doe the will of God meerely as commanded from the power of an outward commandement or precept in the word is but legall and brings forth but mixt obedience or finer hypocâ—isie saith Saltmarsh and Mr Town saith that it is to controule the free Spirit and to rule it by a Law and Familists of new England as the old Libertines say all verball Covenants or covenants expressed in words are covenants of works and such as strike men off from Christ and the whole letter of the Scripture holdeth forth a covenant of works and its dangerous to close with Christ in a promise of the Gospel because the promise is an externall created letter and the Spirit is all this is to make a battell and contrariety between the Word of God and the Gospel as written or preached and the Spirit whereas 1. that which the Scripture saith the Spirit of God saith the command and Gospel promise is the sense and minde of the holy Spirit for that the Scripture is qâ—ickned by the Spirit 2 Tim. 3.16 and the Word is the seed of God and of the new birth 1 Pet. 1.23 and mighty in operation and powerfull and sharper then a two-edged sword Hebr. 8.12 nor is it possible that any can believe the report of the Gospel because it is the Gospel-report but the arme of the Lord and the power of God in the Gospel must be revealed to them Esai 53.1 Ioh. 12.37.38.39 For Iohn saith the not receiving the report of the Gospel is judiciall blindnesse and unbeliefe when Ioseph dare not oppresse his brethren and Iob dare not lift his arme against the Fatherlesse because the sixth command saith thou shalt not murther this is but finer hypocrisie in Ioseph and Iob and a controuling of the free Spirit better believe David Psal. 119.6 Then shall I not be ashamed when I have a respect to all thy Commandements no doubt the Lord concurred freely with Adam in the act of obeying God in abstaining from the fruit of the forbidden tree if therefore Adam should obey God out of conscience to Gods command eat not he should either controule the free Lord in his working which none in conscience can say or then Adam must have been loosed from obedience to that command if yee eat yee shall die as we are now loosed from the Law and the second death though we break the Law according to the Antinomian way yea it s unconceivable how these that are under grace doe obey the Gospel enjoyning faith because the Lord â—esus commandeth them but they must sin in so doing because they controule the free Spirit of God in not obeying for the free impulsion of the Spirit but for the literall command of God for sure to controule
pay praises to our Creditor Christ or rather suspend while we be up before the Throne with the millions of broken men the ingaged Saints that there wee may sing our debts in an everlasting Psalme for here we can but sigh them the booke of our ingagements to Christ is written full Page and Margent within and without it s a huge book of many volumes and the millions of Angeâ—s to whom Christ is head Col. 2.10 owe their Redemption from possible sinnes and possible chaines of eternall vengeance that their fellow-Anâ—â—ls actually lye under Then O what huge sumâ—â—â—s are all the inhabitants of heauen owing to Christ And what can Angels and Men say but Christ is the head of Principalities and Powers Col. 2.10 Yea the Head over all things to the Church which is his body the fulnesse of him that filleth all in all Ephes. 1.22 23. The Chiefetaine of ten thousands yea of all the Lords millions and hoasts in heaven and earth Cant. 5.10 When all the created expressions and dainty flowres of being Heavens Sunne Moone Starres Seas Birds Fishes Trees Flowres Herbes that are in the element of nature or issued out of Christ there bee infinite possibilities of more rich beings in him when out of Christ doe streame such rivers of full grace to Angels and Men and to all Creatures beside that by participation in their kinde communicate with them in drops and bedewings of free goodnesse it being a result of courtesie and freenesse of Mediatory grace that the systeme and body of the Creation which for our sinne is condemned to perish should continue and subsist in being and beautie Yet o what more and infinite more of whole and entire Christ remaineth in him never seene nay not comprehensible by created capacities and when not onely in the Sphere of grace but in that highest Orbe and Region of glory such hoasts and numerous tâ—oups of glorified Peeces redeemed Saints and elect Angels that are by anticipation ransommed from their contingent fall into sinne and possible eternity of â—â—ngeance doe stand beside him as created emanations and twigs that sprang out of Christ there iâ— an infinitenesse invisible and incomprehensible in him yâ—a yet when all these chips created leavings small blossomes daughters and births of goodnesse and grace have streamed out from him he is the same infinite Godhead and would and doth out-tyre and weary Men and Angels and whatsoever is possible to be created with the only act of wondring and surveying of so capacious and boundlesse a Christ here is Gospel-worke for all eternity to gloryfied work-men Angels and Ransomed Men to digge into this Gold-mine to roule this soule-delighting and precious stone to behold view inquire and search into his excellency And this is the saciety the top and prime of heavens glory and happinesse to see and never out-see to wonder and never over-wonder the vertues of him that sits on the Throne to bee filled but never satiate with Christ. And must it then not be our sinne that we stand aloofe from Christ Surely if we did not love the part above the whole and the drosse of that part even the froward will more then our soule Christ should not be so farre out of either request or fashion as he is If Antinomians offend or such as are out of ignorance seduced hate me for heightning Christ not in a Gospel-license as they doe but in a strict and acurate walking in commanding of which both law and Gospel doe friendly agree and never did and never could jarre or contest I threaten them in this I write with the revenge of good will to have them saved in a weake ayme and a farre off at least desire to offer to their view such a Gospel-Idea and repâ—esentation of Christ as the Prophets and Apostles have shewne in the word of his Kingdome who opens the secrets of the Father to the Sonnes of men And for Arminians now risen in England and such as are both Arminians and Antinomians such as is M. Den and others they lye stated to me in no other view but as enemies of the grace of God and when Antinomians and Anabaptists now in England joyne hands with Pelagians Iesuits and Arminians I cannot but wonder why the Arminians Socinians and Antichristian abusers of free grace and free-will-worshippers should bee more defended and patronized now as the godly party then at that time when the Godly cryed out so much against them and out-prayed the uncleane Prophet out of the Land Sure a white and a black Devill must be of the same kinred Grace is alwaies grace never wantonnesse Nor can we ynough praise and admire the flowings the rich emanations and deep living Springs of the Sea of that fulnesse of grace that is in Christ. Come and draw the Well is deepe and what drops or dewings fall on Angels or Men are but chips of of that huge and boundlesse body of the fulnesse of grace that is in Christ one Lillie is nothing to a boundlesse and broad field of Lillies Christ is the Mountaine of Roses O! how high how capacious how full how beautifull how greene could we smell him who feeds among Lillies till the day breake and the shaddowes flee away and dive into the gold veines of the unsearchable Riches of Christ and be drunken with his wine we should say It s good to be here and to gather up the fragments that fall from Christ. His Crowne shines with Diamonds and Pearles to and through all Generations The Land of Emanuel is an excellent soyle O but his heaven lyes well and warmely and heartsomely nigh to the Sunne the Sunne of righteousnesse the fruit of the Land is excellent glory growes on the very out-fields of it O what dewings of pure and unmixed joyes lye for eternâ—ty on these eternally springing mountains and gardens of Spices and what doe we here Why doe we toyle our selves in gathering sticks to our nest when to morrow wee shall be gone out of this Would these considerations out-worke and tyre us out of our selfe to him it were our all-happinesse 1. Many Ambassadours God sent to us none like Christ he is God and the noble and substantiall representation of God the very selfe of God God sending and God sent the fellow of God his companion and God and not another God but a Sonne another subsistence and person 2. For kindred and birth a begotten Sonne and never begunne to be a Sonne nor to have a Father of Gods most ancient house a branch of the King of Ages that was never young And in reference to us the first begotten of many brethren 3. For Office never one like him to make peace betweene God and Man by the bloud of an eternall Covenant a dayes-man wholly for God God in nature mind will power holynesse and infinite perfection a dayes-man for himselfe a dayes-man wholly for us on our side by birth bloud good-will for us with us and us in nature 4. What
unwearinesse of love suiting us in Mariage what is Christs good will in powring out his Spirit his love his soule his life himselfe for us had Christ more then his owne noble and excellent selfe to give for us 5. How long he seeks how long a night-raine wet his locks and haire How long a night is it he stands at the Church-doore knocking Cant. 5.1 Revel 3.20 there be many houres in this night since hee was preached in Paradice and yet he stands to this day how faine would he come and how glad would he be of lodging the arme that hath knocked five thousand yeares akes not yet behold hee stands and knocks and will not give over till all be his and till the Tribes in ones and twees bee over Jordan and up with him in the good land hee cannot want one nor halfe an one yea Ioh 6 39. not a bit of a Saint 6. The sinners on earth and glorified in heaven are of one bloud they had once as foule faces and as guilty soules on earth as you â—nd I have ó but now they are made faire and stand before the Throne washed and without spot grace and glory hath put them out of your kenning but they are your borne brethren all the Seas and Fountaines on earth cannot wash asunder your bloud and theirs and there is not upon any in that renowned Land the marke impression shaddow or stead of any blot of sinne and Christ washeth as cleane now as ever he did you are not so black nor so sin burnt but he will make you white like all the rest of the children of the house that you shall misken your selfe for beauty of glory thou art at the worst a sinner and but a sinner and a sinner is nothing to Christ. 7. There shall be use for free grace in the Land of glory every new day and moneth of glory let us so apprehend as if there were peeces of endlesse Eternity for our weaknesse shall be a new debt of free grace because Christ is never never shall bee our debter merit of creatures cannot enter heaven for eternity the holding of glory shall be free grace without end then must Christs relation of a Creditor and ours of debtors grow and be greener for evermore in an eternall bud ever spring and never the top and flowre of harvest and we ever pay and ever praise and ever wade in further and deeper in in the Sea of free love and the growing of the new contracted debts of eternall grace and the longer these white Companies and Regiments that followes the Lambe live there the more broken debters are they so as Christ can never lay aside his Crowne of grace nor we our Diademe of glory holden still by the onely Charter and eternally continued writing of free grace prorogated and spunne out dayly to borrow that word where no Tyme growes in a threed as long as eterâ—ity and the living of God O the â—ast and endlesse thoughts and O the depth of unsearchable grace 8. Better a thousand times live under the government and tutorie of Christ as be your own and live at will Live in Christ and you are in the suburbs of heaven there is but a thinne wall betweene you and the land of praises yee are within an houres sayling of the shore of the new Canaan When death digges a little hole in the wall and takes downe the sailes yee have no more adoe but set your foot downe in the fairest of created Paradises 9. It s unpossible Christ can bee in heaven and peeces and bitts of Christ Mysticall should be in hell or yet long on earth Christ will draw in his lâ—gges and his members on earth in to himselfe and up neerer the head and Christ and you must bee under one roofe What Mansions are nothing many Mansions are little yea many Mansions in Christs Fathers House are created chips of happinesse and of bloud and kinne to nothing if they be created 〈◊〉 we want himselfe and I should refuse heaven if Christ were not there take Christ away from heaven and it s but a poore unheartâ—ome darke waste dwelling heaven without Christ should look like the direfull land of death Ah! saith Christ your joy must be full Ioh 14.3 I will come againe and receive you to my selfe that where I am there ye may be also I confesse Mansions are but as places of briars and thornes without Christ therefore I would have heaven for Christ and not Christ for heaven 10. Formall blessednesse is created but objective happinesse is an uncreated Godhead Let the waters anâ— stâ—eames retire into the bosome of this deepâ— Fountaine and Spring of infinitenesse and there can they not rot noâ— so â—re nor deaden but are kept fresh for ever come and grow upon this stock the eternally greene and ever springing tree of life and you live upon the fatnesse sap sweetnesse and life of this renowned plant of Paradice for ever 11. An act of living in Christ and on Christ in the acts of loving seeing injoying embracing resting on him is that noone-day Divinity and Theologie of beatifice vision There is a generall assembly of immediatly illuminated Divines round about the throne who study lecture preach praise Christ night and day O what raies what irradiations and darttings of intellectuall fruition beholding enjoying living in him and fervour of loving come from that face that God-visage of the Lord God Almighty and the Lambe that is in the midst of them and over-covers weights and loads the beholders within and without and then there must be reflections and reachings of intellectuall vision embracing loving wondedring returning backe to him againe in a circle of glory and then who but the Bridegrome and the Spouse the Lambs wife in an act of an eternall espousing marrying and banquetting together who but Christ and his followers Who but the All in All The I am The Prince of Ages 12. And so eminent is the wisdome and depth of the unsearchable riches of the grace of Christ that though God need not sinne and sinne bee contrary to his holy and most righteous will yet the designe the heavenly lovely most holy state-contrivance of sinnes entrance in the world drawn through the fields of free grace proclaimeth the eminencie and never-enough admired and adored art and profound wisdome of God had sinne never been the glorious second person of the blessed Trinity and the eternall Spirit had been and must be the same one ever blessed God with the Father For the glorious one Godhead in three admirable subsistences comes under no acts of the free will and soveraigne counsells of God the Godhead being most absolutely and essentially necessary But we should have wanted for eternity the mysterious Emanuel the beloved the white and ruddie the chiefe among tenne thousands Christ God-man the Saviour of sinners for no sicke sinners and no saving soule-physitian of sinners no captive no Redeemer no slave of hell no lovely ransome-payer of