to those to whom they allow Salvation that are out of this Roul of Election making the Purchase of Christ's Blood to hang upon their weak sickle and uncertain Will which is abominable For it would make Christ die in vain for some 3. If any be Called and Saved by any other Grace besides the Grace of Election it must needs be by Free-will universal Grace and that the Scripture knoweth nothing of 4. More and greater Absurdities will follow upon this Opinion than upon the Free will Point I shall conclude what I have to alledge at present with that Passage in the Assembly and Savoy Confession Neither are any other Redeem'd by Christ or effectually Call'd Justify'd Adopted Sanctify'd and Saved but the Elect only Which I do believe is the Truth as it is in Jesus I shall now go on to Answer those Accusations that have an Aspect upon matters of practice and herein it is not necessary to use the former Methods to set my Answers down in the opposite Colume but it may suffice after the particular Charge laid down to Answer underneath in Order successively Accusation 1. Mr. Davis and his Preachers sent from the Church at Rothwell set up Meetings in very many Countries to the compass of about forescore Miles viz. At Willingham Cambridge Bedford Needing worth Northampton Kempson Wellingborough Oundle Kimbolton Caysoe Kettering Thorp-waterfield Chatresse Aireth Creaton Wormditch Caysoe-brook Woolaston Olny Lutterworth the Fenns Codgbrook Old weston Broughton Rusden Brigstock Cockingworth Great Oakly Geddington Some of these Towns I do not know Answ I must now again as I did before the Ministers in London divide our Meetings into three sorts 1. Occasional Meetings that is when we Preach in visiting the Members of the Church up and down which is part of my Pastoral Office and Care over them Thus did the Apostle Paul Acts 20. 20. and commends the same Practice to the Elders of the Church at Ephesus verss 28. Or 2. When we Preach being requested by other Godly Persons thus Peter went at the Request of Cornelius Acts 10. Thus they scattered by the Persecution Preached the Gospel up and down Acts 11. 19 20 21. Barnabas was also sent by the Church as far as Antioch to visit the Converts and Preach to them Vers 22 23. Or 3. When we carry the Gospel into dark Groves and Places out of meer bowels of Pity and Compassion to poor Souls which we have a president for in the blessed Apostle Paul who saith Rom. 1. 14. I am a Debtor both to the Greeks and to the Barbarians both to the wise and unwise So are we 3. If these sorts of Meetings be intended by the Charge principally then I confess half the Towns are not named that I and the Brethren have Preached in and I wonder why London is not put in as well as the rest and why are not these following things charged among our Crimes 1. That in all these places there are Members yet belonging to the Church at Rothwell until they can conveniently multiply into more Churches that we in Conscience of Duty to our Lord Jesus are bound to watch over and visit them exhort and feed them Whatever Men do I believe the Great Shepherd at his appearing will never blame us for doing too much of this nature we are conscious of our selves that we come far short of our Duty herein instead of exceeding our Bounds 2. Let this be our Crime also that Souls have been begotten to a lively Hope through the Gospel inthese fore-mention'd Places and many more and wicked prophane Persons have become lively Saints however many may call this Conversion Perversion for which Blasphemy cast upon the Opperations of the Spirit they are like to Answer for in the Day of Christ unless the Blood of the Lamb doth blot it out Pardon this foolish Considence of Boasting we are compelld thereunto in defence to our Faith and Practice 3. That we Obey the Lord Jesus to go and Teach all Nations to offer his Grace to Sinners as far as we are able But we Preach the Word being instant in Season and out of Season 2 Tim. 4. 2. Is it then a matter of Blame with Dissenting Ministers to Preach the Gospel who have lately been under a storm of Persecution for Preaching the Gospel themselves Why do not they if they pretend to Authority thrust out some of that great Swarm they have at London that eat the fat and drink the sweet to offer the Grace of Christ to the poor Country People But secondly Week-day-stated-Meetings and here I must declare we had none then fixed when I gave an Account thereof to the Ministers at London but they have been agreed on since If it be meant that we keep stated Weekly Lectures in those Places it is a great mistake for that is done but in a very few of these Towns Of thirdly Lords-day-Meetings which the Church hath appointed for the Ease and Conveniency of the Members that are at a great Distance as well as for their Feeding and Instruction and now and then Meetings besides which Godly Persons have importun'd for for the sakes of their Families and Neighbors Accusation 2. Several of these Meetings are in or near the Places where Dissenting-Ministers have their stated Congregations and Churches Kempson within a Mile of Bedford At Willingham where Mr. Worden Preacheth But he hath no-stated Church nor Congregation there nor indeed did he Attest at Keitering as I am inform'd but only complain'd that we took away his Hearers It would have been fair to have put down his own words At Cambridge where Mr. Taylor is But the Majority of his Church hath left him according to the Rule of God's Word Withdraw from every Brother that walks disorderly And to be sure a Pastor is a Brother 2 Thes 3. 6. Where Mr. Hussey is But he hath no Church but a part of the Church of England Codgbrook within a Mile of Mr. Haycock It is but very seldom I have Preached there tho there are several Members there and thereabouts yet I say here as before That Church is but a part of the Church of England according to their own Principles most of which sort of Churches that are so called being ready to return thither again if the Law should be let lose to recall them Frequent Week-day Meetings at Kettering I think I never Preached but twice and that after Night too excepting what I Preached in Mr. Medwell's Pulpit with his Consent other Brethren going to visit the Members there have in their Night-Meetings there for Prayer and Conference spoken a word of Exhortation and what Offence can there be in all this At Northampton where Mr. Blower is And there but very seldom when I go to Visit the Members Near Mr. Gibbs It is but seldom I have been there it has been kept as a Stated Meeting by Mr. Bere viz. at Olney this Eleven Years and the Meeting is now but the same tho he has left
dependeth wholly upon our Obedience as the condition to which it is promised and therefore it puts us into a condition or State of Life Imperfect and subject to Change as Obedience it self is that we are not perfectly justified till Obedience be perfected 7. That by their Obedience Believers serve God and are fitted for Heaven and their Afflictions are Paternal Corrections to quicken them and to purge them but not inflicted as effects of the Curse 7. That Believers by their Obedience obtain continue and perfect their Right to Heaven and that their Afflictions are Fruits of the Curse of the Law Christ having purchased only that it should not Damn us but left it to the Father to Punish us for Sins in this Life as he shall think fit 8. We are made partakers of Christ's Righteousness and the Benefits thereof by Faith and that Faith is a trusting in the Promise of Life for the sake of Christ's Righteousness 8. That Faith in its whole Latitude is believing and obeying the Gospel that by this we are made partakers of the Benefits of Christ he having only purchased this Grant or Law that they which Obey him shall be Saved not that his Obedience should Save them 9. That Justification is the acceptance of a Sinner with God as Righteous through the Righteousness of Christ imputed to him whereby he hath a full right to Eternal Life 9. Justification is nothing else but the Pardon of Sin i. e. the not exacting the punishment of Sin due by the Law of Works and an acceptance of Man so far and so long as he performeth the Conditions of sincere Obedience These I unfeignedly Assent and Consent to These I Declare and protest against Rich. Davis Richard Davis BEhold the present controversie rightly Stated and tho many of the present Adversaries seem to approve of the Old Protestant Scheme and to be shie of the other yet let their Principles Doctrins and Expressions be persued close and you will catch them in the Neonomian Scheme and many of those they call Anti-Nomian flow genuinely from the Old Protestant Scheme I shall add no more but heartily Pray that the Spirit of Truth would guide us into all Truth as it is in Jesus Amen And that the World may know what my Judgment is in Matters of Faith I do heartily declare my Assent unto and Approbation of these following Articles I. Of the Scripture THE Holy Scripture of the Old and New Testament are the Word of God and the only Rule of Faith and Life II. Of God There is but one only the living and true God who is a Spirit Infinite Eternal and unchangeable in his Being Wisdom Power Holiness Goodness and Truth There are three Persons in the God-head the Father eternally begetting the Son eternally begotten of the Father and the Holy Ghost eternally proceeding from the Father and the Son the same in Essence equal in all the incommunicable and communicable Attributes of the Divine Nature III. Of God's Decree The Decrees of God are his Eternal Purpose according to the Council of his Will whereby for his own Glory he hath fore-ordain'd whatsoever comes to pass which Decrees he executes in the Works of Creation and Providence IV. Of Creation The work of Creation is God's making all things of nothing by the word of his Power in the space of six Days and all very good and after other Creatures he Created Man Male and Female after his own Image in Knowledge Righteousness Holiness with Dominion over the Creatures V. Of Providence God's Works of Providence are his most Holy Wise and Powerful Preserving and Governing all his Creatures and all their Actions VI. The Covenant of Works When God Created Man he entred into a Covenant of Life with him as the common Head and Representative of all Mankind upon condition of perfect Obedience forbidding him to Eat of the Tree of Knowledge of Good and Evil upon pain of Death which Covenant our first Parents being left to the freedom of their own Will broke and so fell from the Estate wherein they were Created by sinning against God and all Mankind descending from Adam by ordinary Generation sinn edwith him and Fell with him in his first Transgression VII Of Sin by the Fall The Sinfulness of every Man descending from Adam by an ordinary Generation consists in the Guilt of Adam's first Sin the want of Original Righteousness and the Corruption of his whole Nature which is commonly call'd Original Sin together with all Actual Sins whereby he is opposite to all Good and bent to all Evil and liable to God's Wrath the Curse of the Law Death and all Miseries Spiritual Temporal and Eternal The remainders of this Original sinful Nature acts even in the Saints when their State is changed through Grace VIII Of Christ Christ Jesus the Eternal Son of God became Man being conceived in the Womb of the Virgin Mary by the Holy-Ghost and thereby taking our Nature upon him continueth to be God and Man in two distinct Natures and one Person for ever IX Our Lord Jesus Christ both in his humbled and exalted state executeth the Office of a Prophet of a Priest and of a King to his Church X. Of the Prophetical Office of Christ Christ executes the Office of a Prophet in the times both of the Old and New Testament in revealing by his Word and Spirit the whole Mind and Will of God for Man's Salvation XI Of the Priesthood of Christ Christ executeth the Office of a Priest in once offering up himself a Sacrifice without Spot to God to be a Reconciliation for the Sins of all them that shall be Saved and in making continual Intercession for them at the Right Hand of the Majesty on High XII Of the Kingly Office of Christ Christ as our Redeemer executeth the Office of a King in calling out of the World a People to himself in Ruling and Defending them and in restraining and conquering all his and their Enemies XIII Of the Covenant of Grace The Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his Seed and was made manifest by freely providing and offering to Sinners a Mediator and Life and Salvation through him XIV Of Iustification Those whom God effectually Calleth he also freely Justifieth not by infusing Righteousness into them but by pardoning their Sins and by accounting and accepting their Persons as Righteous not for any thing wrought in them or done by them but for Christ's sake alone not by imputing Faith it self nor any other Evangelical Obedience unto them as their Righteousness but by imputing the Obedience and Satisfaction of Christ unto them They receiving and resting on him and his Righteousness by Faith which Faith they have not of themselves it is the Gift of God And this Faith is not a dead Faith but worketh by Love and is accompanied with all other saving Graces XV. Of Faith Faith in the General is a giving credit
to the whole revealed Mind and Will of God in his Word and upon his own Authority but as it is a saving Grace it is a work of the Spirit whereby a Sinner doth see and behold Christ in all his Excellencies and is persuaded and enabled to look to him to go forth from Sin and Self to lay hold of Christ and to rest and relie on Christ and his Righteousness for Acceptance with God and Eternal Salvation XVI Of Effectual Calling Effectual Calling is the powerful Voice of the Son of God by his Spirit accompanying his Word whereby a Sinner is enabled to accept of Christ upon his own Terms according to the Promise of the Gospel therefore it relates to Faith XVII Of Assurance Assurance is not a bare conjectural and probable Persuasion but the infallible certainty of Faith founded upon the Testimony of the Spirit of Adoption witnessing with our Spirits that we are the Children of God altho many Believers have not attained to this Assurance yet it is the Duty of all to seek after it and those that have attained to it may have it divers ways shaken and diminish'd through Sin and Temptations XVIII Of Perseverance The Perseverance of the Saints depends not upon their own Free Will or inherent Grace already received but upon the Immutability of the Love of God in the Decree of Election the Efsicay and Merit of the Intercession of Christ The Nature of the Covenant of Grace and the abiding of the Spirit of God Altho true Believers cannot fall finally and totally yet they may fall into grievous Sins and may continue in them for a while whereby they grieve the Spirit lessen their Comforts wound their Consciences scandalise others and do come under the Rebuke of God's fatherly Corrections for their Recovery and Amendment XIX Of Adoption Adoption is an act of the free Grace of God in and for his only Son Jesus Christ whereby all those that are justified are received into the number of his Children have his Name put upon them the Spirit of his Son given unto them are under his fatherly Care and Correction admitted to all the Liberties and Privileges of the Sons of God made Heirs of all the Promises and Fellow-heirs with Christ in Glory XX. Of Sanctification Sanctification is the Work of God's Grace whereby they whom God has before the Foundation of the World chosen to be Holy are in time through the powerful Operation of the Spirit applying the Death and Resurrection of Christ unto them renew'd in their whole Man after the Image of God having the Seeds of Repentance and of all other saving Graces put into their Hearts and those Graces so stirred up increased and strengthned as that they more and more dye unto Sin and rise up unto Newness of Life in the lively Actings and Exercises of Faith XXI Of Repentance True Gospel Repentance is a saving Grace wrought by the Spirit of God whereby we are enabled thorough believing on the Lord Jesus Christ for Life and Salvation to turn from Sin unto God XXII Preparatory Works Works done before Faith however good in themselves yet are vain fruitless sinful and not pleasing to God and therefore can't make us any ways meet for the receiving of Grace XXIII Of Good Works Good Works are then only Good when they are the Fruits of Faith and they ought to be carefully maintain'd by Believers not that they may thereby be justified or continued in a justified State but that they may glorifie God and answer the Ends of their Redemption by Jesus Christ XXIV Of the Moral Law The Moral Law holds the Elect during their Unregeneracy under its condemning Force 'till they believe and is unto all Believers a Rule for Obedience which they are enabled to conform unto by the Power of God's Grace XXV Of the State of Believers after Death and their Resurrection The Souls of Believers immediately after Death are made perfect in Holiness are received up to Heaven and behold the Face of God in Light and Glory Their Bodies in the mean time resting in the Grave till the Resurrection are then Re-united to their Souls in Perfect Blessedness and full Enjoyment of God forever XXVI Of the Last Iudgment God has appointed a Day wherein he will Judge the Quick and the Dead in Righteousness by Jesus Christ to whom all Power and Judgment is given of the Father for the Glorifying his Divine Mercy in the Salvation of the Elect and of his Divine Justice in the Eternal Damnation of the Wicked and Disobedient FINIS An Answer to some part of that Pamphlet Called A Plain and Just Account of a Plague being at Rothwell c. Wherein it will be manifest that they that gave the Account gave a very unjust Account in some Matters as in others they Charge as Errors the great Truths of the Gospel of our Lord. By Rob Betson Pastor of the Church of Christ in Wellingborough OH that my Head was a Fountain of Tears that I could Weep Day and Night for a Generation of Men professing love to Christ and Souls and yet their Mouths are full of Revilings and their Pens dipt in Gall as the first Page testifieth and several other places in the Book wherein they act like that Orator Tertullus in Acts 24. 5. We have found this Man a pestilent fellow and a mover of Sedition among all the Jews throughout the World and a Ring-leader of the Sect of the Nazarens c. Thus he accused and the Jews assented saying That these things were so vers 9. And thus do the Writers of this Pamphlet accuse God's Servant Mr. Davis with many others which I question not but they are dear to our Lord Jesus But yet the People are ready to say all is true that can be spoken yea this I observe these Men will believe the Reports of the worst of Men against him when they will not believe their nearest Friends that speak for him tho what they speak they have seriously weigh'd which sheweth them to be of their minds Jeremy complaineth of Chap. 20. 10. Report say they and we will Report it But I believe the Lord in his own time will vindicate the Faith and Order of that Gospel which is now opposed by a Generation of Men that have not the Power of Godliness However I earnestly intreat all that fear the Lord to cease Reviling and take Paul's Counsel Ephesians 4. 31 32. Let all Bitterness and Wrath and Anger and Clamor and evil speaking be put away and be ye kind one to another And if you yet be in doubt take Gamaliel's Counsel Acts 5. 38 39. For we are very willing that whatever there is that is not of God should fall and we are also sure that whatever is of God you cannot overturn it therefore pray have a Care you be not found fighters against God And pray weigh very seriously what Mr. Davis hath written in answer to what is charged against him for I do trust that in
Scripture when Moses had set before the Jews divers of Mount Sinai's Statutes he intermingles this Caution Lev. 18. 5. Ye shall therefore keep my statutes and my judgments which if a man do he shall live in them I am the Lord. I suppose few think Life eternal is meant here and I suppose not Life temporal only for it was not present death to break any of these Statutes only some of them therefore a spiritual Life must be also included The same is quoted and to the same purpose Nehem. 9. 29. so also Ezek. 20. 11. And no less does the Apostle opposing the Life of Faith now to that Life they had from Mount Sinai's Covenant insinuate that then it was He that doth these things shall live in them but now the just shall live by faith Gal. 3. 11 12. Rom. 10. 5 c. 3 dly It plainly follows that so long as they obeyed and sacrificed so long they were quiet in their Consciences 4 thly I do not deny but they had Faith upon God in the Promise but in most of them it was weak dark and uncertain so as little Peace of Conscience could accrue only from thence 5 thly This is verified in the Experiences of many Christians especially them that walk legally who have too much a tang of that Covenant still in their spirits If the Question was asked them Whether they have their Peace of Conscience always from Faith in exercise on the Person and Righteousness of Christ or from their Vows Resolutions and Obedience with other marks they set up to themselves which are meerly legal I am certain if they speak the truth they must answer the latter for this I have experienced my self many years 6 thly Suppose it at the worst where is the dangerous Error of it now a days since we are not under that but another Dispensation And this Assertion only comes in to illustrate and magnify the Glory of this New Testament Dispensation Then I added in Discourse that Isaiah did not understand his own Prophesies as well as the Apostle Paul which I cannot but judge to be very true tho' my words were then wrested and trumpeted abroad according to the usual manner Let this also suffice as an Answer to the 11 th Charge in their order 17. Sinners must come to Christ and be united to him in all their sin and filth That the Gospel invites Sinners as Sinners to come to Christ and not as Saints nor as little and reformed Sinners is evident from the whole current of the Gospel's invitation Consider Isa 55. 1. 43. 22. to 26. Isa 65. 1. compared with Rom. 10. 20. Rev. 22. 17. All sorts are invited to come heavy-laden Sinners Mat. 11. 28. The like invitation Luke 14. the maimed the halt and the blind were to be brought in ver 21. and the high-way Sinners compelled to come in ver 23. I would fain know where and when People must leave their Sins before they come to Christ 'T is true instantly upon their closing with Christ they are no longer under the dominion of sin for they are under grace Rom. 6. 14. Therefore all the Scriptures quoted for the Confutation of this are not to the purpose not one of them proving that Sin can be mortified in a state of Nature before a Soul comes to Christ But this Objection shews its Teeth and discovers who the Objectors are and what their design is viz. To maintain a power in Man's will to believe repent and turn himself antecedent to Christ's coming to the Soul by his Spirit 18. 'T is great comfort to us when we were weak in the Faith that Christ is strongly believing in Heaven for us Answ The Writer that came at the latter end took this false also For these Assertions were then laid down 1. That Christ believed and exercised other Graces of the Spirit whilst on Earth as appears from the Word of the Lord proved by Dr. Goodwyn in his Triumph of Faith 2. That thus his fulfilling of all was for the Elect as their Mediator and that the holy Graces of the Spirit he exercised as Man came within the compass of imputed Righteousness This is undeniably proved in the aforementioned place 3. That his meritorious Righteousness in all its parts tho' compleated on Earth is now in Heaven where the person of Christ is who presents it to the Father on Believers behalf and he presents Believers in it And how Prejudice hath wrested this is evident from the Pamphlet But I add No doubt tho' the Lord Jesus has all power committed to him for bringing his Sons and Daughters to Glory yet he trusts his Father for bringing them also which redounds to our benefit This Assertion is grounded on his Intercession to his Father John 17. 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own Name those whom thou hast given me c. 19. God the Father and God the Son are at strife who shall love Man best Answ I remember well it was thus exprest There seemed to be an holy Contention between God the Father and the Son who should love the Elect best grounded upon those words John 10. 17 with other Scriptures compared They were Dr. Goodwyn's own words or very like them And I know not why we may not use holy strains of Rhetorick to set forth that unfathomable and ineffable Love of the Father and the Son in the Election and Redemption of Sinners without being an offence to any Ears but those that are stuft with Prejudice As for that Expression said to be used as the language of Christ to the Father I will throw up my work of Redemption if you will not give me these I remember nothing of it nor believe any thing of it to be true 20. Persons may sincerely desire Christ to be their Prophet Priest and King and yet be Hypocrites still Answ This is a notorious Falshood whoever it is that affirms it No Man of Reason not blinded by Malice can think me so void of common Sense as to express my self thus WE the Members of the Church of Christ at Wellingborough having formerly attended Mr. David ' s Preaching do upon the best Recollection of what we heard testify and declare He has been much wronged and that his Preaching amongst us has been to advance Grace and Holiness and the Doctrine that is according to Godliness Robert Berson Thomas Barker William Hensman Maximilian Grindon John Fox William Smith Thomas Tutel Samuel Tecar William Hall William Marshall Francis Mee Samuel Conquest Thomas Falknor Thomas Wells William Martin The following false Stories came from Cambridge which I have already answer'd to the London Ministers I shall prove how I am abused therein by divers substantial persons And I have here this advantage that the mistaken Objectors were speedy in these Charges whilst matters were fresh in the memories of the Hearers so that they then
like the Merchant's Ship fetcheth its Goods from far even from Jesus at the Right-Hand of the Father We are apter to tabernacle within than to go out of Self for a Supply continually which is swimming against Wind and Tide going contrary to Sence and Humane Wisdom it is that that Flesh and Blood knoweth not Lastly Since Marks and Signs shine only in the Light of Faith and Faith shineth not but when it looketh directly to its Object the Grace that is in Christ Jesus then so to Examine our Faith when we cease to Act Faith is as if One should put out a Candle to see whether it burneth or not or to shut close the Doors and Windows to see whether the Room be light This I have preached at Willingham or to this effect though the Witnesses have made a woful Blunder about it Sanctification is no Evidence of Justification Faith and its Effects have a great share in Gospel-Holiness and sure they are Signs of Justification But such Holiness as they plead for is no Holiness and therefore no Evidence of Justification Animadversions on the foregoing Head IT is Remarkable Accusations under this Head tend to support these Two following Principles 1. That Divine Illumination is not of the Essence of Saving-Faith 2. To over-turn the Faith of Assurance or to set up one that 's not known in the Scripture and that can be of no use to Believers But I shall prove that Divine Illumination is of the Essence of Saving-Faith For 1st None can believe on what they know not None can see a need of Christ nor fly unto him but they whose Eyes have been opened by the Spirit to see the Beauty Excellency and Necessity of Christ Jesus Therefore Faith is not a blind Consent to the Will only 2dly As the Spirit does work in this Faith he is called the Spirit of Wisdom and Revelation in the knowledge of him that is Christ Eph. 1. 17. His Office is to open and enlighten the Eyes of the Understanding ver 18. As also to take the things of Christ and shew unto the Soul Joh. 16. 14. And to make known unto Believers the Mystery of his Will Eph. 1. 9. Having made known unto us the mystery of his will according to his good pleasure which he hath purchased to himself 3dly Faith it self is called a Revelation of Christ in the Soul Gal. 1. 15 16. But when it pleased God to separate me from my mother's womb and called me by his Grace ver 16. To reveal his Son in me is also called the Assurance of Understanding Col. 2. 2. That their hearts may be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ I might add more Reasons but I judge these sufficient But observe I do not make Faith to be only a Divine Natural Illumination or Understanding but also an Act of the Will divinely perswaded accepting of and leaning on Christ As to the Second thing I must confess the new coin'd Faith of Assurance I do not understand to wie That it is when a Christian can find such and such Marks in himself and these in sincerity then he may be assured of his Salvation and this without any mention made of looking to Christ or leaning on him in the very Act of Assurance But I find no Foot steps of such a Faith in the Scripture These are my Arguments against it Arg. 1. The Object of Saving-Faith is Christ once Crucified now at the Father's Right-Hand But this sort of Faith of Assurance sets up a Christ within a Quaker's Christ as the Object of Faith Arg. 2. If it be granted that this Faith of Assurance takes its Grounds and Denomination from as Reflect Act of Faith yet a Reflect Act of Faith is but a Repercussion upon the Conscience of that Light that shines in a direct Act of Faith so that there can be no true Marks and Signs without Faith in that moment exercis'd He that doth truth cometh to the light that his deeds may be made manifest that they are wrought of God Joh. 3. 21. So then they that bid People try their Faith by looking within and not bidding them at that time look to Christ and that first put them in my Judgment upon an impossible Test Arg. 3. As there can be no real Marks and Signs without Faith exercis'd upon the Object so to put People upon examining the Sincerity of their supposed Marks and Signs is yet to make the Matter ten times more difficult and perplexing to the Soul Gospel-Sincerity I find in Scripture to be this viz. To mix nothing with Christ and his Righteousness in our Justification 〈◊〉 and to have right Principles Means Aims and Ends in carrying of Sanctification 1 Pet. 2. 4 5. comp together Arg. 4. They that would examine their Faith whether it be sincere by Marks and Signs without Faith in the Exercise must have a Second Mark to know the First a Third to prove the Second and a Fourth to prove the Third and so ad infinitum Hence it is that poor Souls are quite be wilder'd to bring the Matter to a determinate issue so that despairing of making their Calling and Election sure they content themselves with lazy faint and languid Hopes which have no good bottom or else what is worst of all they embrace a Cloud instead of this Assurance I shall humbly offer my Judgment of Faith of Assurance as I find it in Scripture 1. I do not deny but that when we sensibly feel our inward Grace shining in the Light of Faith we may from thence together with the Evidence of Faith inferr the Certainty of our Believing as when we sensibly perceive our Love to Christ flowing from our Faith in him we may thence conclude we have the Faith of God's Elect and so of other Graces But perhaps this is but seldom the frame of a Believer's Spirit and yet he ought when he walks in the dark to hold fast his Confidence Therefore there must needs be that that is true Assurance though not so high and so sensible as this And 1st I find in Scripture it is a strong and constant reliance upon the Ability and Faithfulness of Christ as to the Grace promised This you have instanced in Abraham's Faith Rom. 4. 20 21. He stagger'd not at the promises of God through unbelief but was strong in faith giving glory to God And in ver 21. And was fully perswaded that what he had promised he was also able to perform So also instanced in the Faith of Sarah Heb. 11. 11. Through faith also Sarah her self received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful that had promised So therefore in both these Instances you may see that this their Assurance was grounded upon the Ability and Faithfulness of the Promiser It is
was informed it was resolved upon by those Gentlemen upon their entering into the Union not to quit an hairs breadth of their Principles and Practices but only they consented Articles should be drawn in such a lax and loose Phrase that both Parties might fix their particular Sence upon it and shroud their different Sentiments under the universality of expressions If this Information be true it was just such an abominable piece of Jesuitical Equivocation as must needs highly provoke the displeasure of the Almighty and render them odious to Men If they thought thereby only to amuse a certain Generation of Men that have out-done them for many Years past in Politicks their Prudence hath been strangely overseen For they might easily perceive those quick-sighted Politicians could quickly see through their Fig-leaf-coverings and that their Nakedness would but the more appear to them If the Stratagems of Generals and the private Intreagues of States-men do but once take wind it tends rather to their Overthrow than Victory and Establishment 6. And lastly I dreaded the design of this Union on the part of many lest it should not be only a means framed for to jump into Benefices and consequently into Power over their Brethren when a favourable juncture of time should pave them the way but also a device of Satan to stop all the dawnings of new Light about Faith and Order For it is well known we are not arrived to perfection therein Nor shall not till the latter day glory is consummated And it is also as undeniably evident that that glory must come in by degrees and perhaps the first steps thereof must be advanced among a few despicable People And it hath always been observed the first dawnings thereof have been opposed by the majority of them that made a profession The grain of Mustard seed in its first growth in Christs and the Apostles days was attempted to be quasht by the learned Sanhedrim The Learning Power and Policy of the Church of Rome were engaged against poor Luther and the first Reformers The united parts wisdom and learning of the National Church were engaged to oppose Puritanism in its first rise And since the Learning Abilities Power Interest Reputation Holiness and Profession of the Puritan and Presbyterian Party have been employed to crush the Congregational Order in its first appearance From whence I observe 1. That the dawning of every step of Reformation began first among a few 2. That those few have been generally the most despicable that the power and wisdom of God might therein appear the more 3. That those few in their Testimony of Jesus were opposed by the majority of the same Profession And were always forced to swim against wind and tide of united numbers and confederacies armed with fleshly Powel Wisdom Policy Reputation and a Popular Vogue Read and weigh well the 2 d Psalm to this purpose It was the consideration of these things aw'd me with the most dreadful fears and jealousies especially being not a stranger to the complection of times of professors and of the greatest number of the united brethren lest this union should prove a great mountain in the way of our Zerubbabel attempting to overwhelm the day of small things and I had grounds enough for my fears For I observed Professors lavishing their spirits forth into carnal joys and security and proposing to themselves great and carnal advantages I observed that the Leaders of the People were like the Sons of Zebedee for the right and left hand in the kingdom in a carnal sense They could not conceal the pleasant prospect they had of rich benefices and mastery as if the Kingdom of God and Glory of Christ consisted only in Meats Drinks and outward Accommodations The ultimate designs of some must be by a Grandee in a jovial laxness of Spirit discovered who when he thought himself perhaps sure of his company dropt their grand arcanum in words to this effect That tho they gave the Independents good words now yet when time served they must truckle under So that having considered these things it is not much to be wondered at if I was so shy to comply with the Union For which piece of stubbornness I was made a public example the other day at Kerterin I do not hereby in the least reflect upon my honoured brethren that coalesced with them in this union Probably their Charity were more extensive than mine in judging others were in earnest and I confess it is safest erring on Charity 's hand Or probably they might think that by frequent friendly debates with them about subject matters relating to the order of Gods house that might arise pro re nath an occasion would be given of affording them further light which charitable intention of theirs I should have the rather approved of had this been done without the formality of Articles and a certain airy pomp that attended that transaction But to the matter in hand Has not time proved it a tympanous affair Have they reformed one hair's breadth in their discipline admissions watch care admonitions and censures or in their understanding and preaching the truth as it is in Jesus Have not they rather gone ten degrees backward and some others many steps back with them But to add no more These are my reasons why I dissented from the Union I thought I saw disorders in the foundation thereof and feared the continued progress thereof would under the wings of a favourable juncture lick itself into the ensnaring form of a Lordly Classis This made me cautious to advise with them in any matter lest that should be improved to further such designs Yet notwithstanding all this I shall give the Reader some account how I came to have any thing to do with them I understood that they had received divers reports concerning me and there were some of them I had a deep respect for and I was willing they should be disabused and all of them delivered from this great sin of sinful credulity if possible Being also over-perswaded by the importunity of some Friends that I dearly loved I went the last Spring was twelve month to visit them at their meetings and there waited from 3 till past 4 under great indisposition of body resolving to defend whatever they should object against our Faith and practice according to my light therefore I acquainted a grave Elder with mine intention desiring him to propose it to them if he thought good But he judging it not seasonable and they being employed about other business there was nothing done at that time I cannot but remark by the way how it was reported by some of them I did not tarry there six minutes tho I continued amongst them from three till almost five I went to the Country and heard not from them till many months afterwards And then I received a Letter inquiring of me whether several things specified therein as to saith and practice were true or no. In my answer
of Christ will do When he is convinced of the Suitableness and absolute Necessity of this Righteousness to him and that nothing short of an Interest in it will satisfie his Conscience Also When he is convinced of his great Evil in leaning so long on his own Righteousness and the proneness of his Heart to do so still And Lastly When he is convinced of an evil Heart of Unbelief The Spirit convinceth of no Sin but Vnbelief Sure Mr. Jerry was under a great Mistake For it was this I inferred from John 16. 7 8 9 10. 11. That the first Sin the Spirit savingly convinceth a Man of is his own evil Heart of Unbelief and his Evil in trusting to his own Righteousness But see how strangely it is wrested What will not Envy and Prejudice put a Man upon For any to look to their Sanctification was an hindrance to their closing with Christ 'T is true in a good sence they have no Holiness afore they close with Christ and what should they look for that to bring with them they cannot possibly have afore they come ANIMADVERSIONS The Reader may easily perceive that the tendency of all these Charges under this general Head is to support Two Principles I. That there must be antecedent Works as Conditions of Justification Or at least II. There must be antecedent Works to fit and prepare us for Christ The First Principle I cannot fall in with for these ensuing Reasons Reas 1. God Justifies us freely as well as he Chose us freely and Christ died for us freely God chose the Elect and Christ died for them without any regard had to foreseen Conditions Rom. 9. 11. with 13. 15. Rom. 5. 6 8. So he also Justifies Rom. 9. 16. So Rom. 3. 24. Being justified freely by his grace through the redemption that is in Christ Jesus Reas 2. The Word of the Lord says That God Justifies the Elect not as Saints nor as reformed Sinners but as ungodly Sinners Rom. 4. 5. But believeth on him that justifies the ungodly Therefore he does not Justifie upon precedent Conditions Reas 3. To make the Works of the Law to be the Conditions of our Justification is to seek to be Justified by the Deeds of the Law I which the Word of the Lord expressly condemns Rom. 3. 20 28. Gal. 2. 11. 3. 11. Reas 4. If the Sinner may be allowed to have the Works of the Law as Conditions of his Justification then he has ground of boasting in himself But the Law of Faith that receives Justification freely as a free Gift Rom. 5. 16. excludes all manner of boasting from the Creature Rom. 3. 27. Where is Boasting then It is excluded By what Law Of Works Nay but by the Law of Faith Reas 5. The perfect Law or Promise of an infinitely Holy Righteous God must needs require Perfect Conditions Therefore Imperfect Obedience cannot be the Conditions of Justification Reas 6. Whatsoever is not of Faith is Sin and all Works done before Faith put on the Nature of Sin and that that is sinful cannot be the Conditions of Justification Reas 7. They that are performing Conditions in a State of Nature are under a Curse Gal. 3. 10. For as many as are of the works of the Law are under a curse And how can that that is under a Curse be the Cndition of Justification Reas 8. This Doctrine of Antecedent Conditions of Justification as it is contrary to the Word of God so it is contrary to the Doctrine of the first Protestant Reformers and also expressly contrary to the Tenth Eleventh Twelfth and Thirteenth Articles of the Church of England which most of the Dissenting Ministers in the Kingdom have subscrib'd to Neither can I be for the Second Principle Viz. That there must be antecedent Qualifications at least to fit us and prepare us for Christ Before I give my Reasons I shall first tell what the Question is not And then what it is 1. The Question is not Whether an Elect Soul may not often be under the Convictions of the Law before Grace cometh For that we all agree in 2. Or Whether God doth most commonly lay hold of a Sinner by his Grace when he is under strong Convictions of Sin by the Law For this I readily assent to 3. Or Whether since Actual Justification as it is an Act of God terminated in the Conscience is an Actual Discharge there for the sake of Imputed Righteousness that it is necessary there be the same moment an Actual Conviction or Arraignment by the Law in the Conscience which is called a Sight of Sin to make the Soul see its need of the Righteousness of the Lord Jesus But the Question is Whether legal Convictions do prepare and fit the Soul to receive Christ i. e. By enabling the Soul the more or making the Soul the more willing to receive Grace antecedent to the State of Grace And this I do deny All the aforesaid Arguments against Conditions of Justification are edg'd against such antecedent Qualifications also However I shall add a few more Arguments Arg. 1. The Word of the Lord says That God walks by the same rule in Calling as he did in Election and the Eternal Compact 2 Tim. 1. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Whence it is convincingly evident That as he hath chosen the Elect and promised them all Grace in Christ their Common-Head before the Foundation of the World without any regard had to their fore-seen Qualifications not according to their Works So he also saveth them with an holy Calling in time without the least regard had to their then previous Works For it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. See further Eph. 2. 8. Arg. 2. The Spirit is as free in Application as the Father in Election and the Son in the Work of Redemption and therefore the Spirit in Conversion regards not antecedent Qualifications Arg. 3. 'T is in Christ Jesus we are God's Workmanship created to good works Eph. 2. 10. Therefore there is no power for Good Works antecedent to our actual Union with Christ Arg. 4. The first Work of God Souls are put upon is Believing Joh. 6. 28 29. And we are pressed in Scripture to other good Works after Believing Tit. 3. 8. Therefore there can be no previous Qualifications preparatory of Faith Arg. 5. Faith it self is receiving a free Gift as freely given Rom. 4. 16. Eph. 2. 8. Therefore ex Naturâ rei excludes all manner of such antecedent Qualifications Arg. 6. The Promise was by Faith that it might be sure to all the Seed Rom. 4. 16. Even to the Gentile Seed who had no manner of Qualifications to bring For the Scripture saith expressly they had not so much Qualifications as to follow after righteousness
the same with that called the Plerophery of Faith Heb. 10. 22. And that is founded upon 1st The Means of Admittance to the Father by the Blood of Jesus ver 19. 2dly The Way of Admittance to the Father viz. The new and living way consecrated through the vail that is to say the flesh of Jesus ver 21. Who is our Common Head and Representative through whom we are admitted to the Father viz. such an High-priest over the house of God ver 21. So that I conclude the more strongly purely unmixtly and frequently we behold and lean upon Christ the more Light cometh in from the Object to evidence our Faith it self The more an Infant exerciseth his Legs the more he knoweth he hath them and also knows their Usefulness and the more veturous he is of walking on them 2. I find this Faith of Assurance called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom of speech or access so it is called Heb. 3. 6. 10. 35. 1 Job 3. 21. 5. 14. Which is going to God in Christ with great freedom as a Friend to a Friend and asking the things we have need of with great freedom of speech And this also is grounded upon their Representative who is entred to represent us above even Jesus the Son of God who also is above touched with the feeling of our Infirmities here below Heb. 4. 16. compared with ver 14 15. 3. I find this sort of Assurance in the Scripture viz. The Sealing of the Spirit after Believing Ephes 1. 13. called The Earnest of our Inheritance viz. The Beatifical Vision above stiled also The times of refreshing from the presence of the Lord Act. 3. 19. In which the Spirit of the Lord in one Promise or other suited to the Believer's Case doth give an undeniable and irresistible Assurance unto the Soul that Christ is his and that he is Pardoned and Justified and consequently an Elect Vessel though it lasts but for a little season In these sorts of Assurance I find none of them built upon our inherent Qualifications but on Jesus Christ the Corner-stone and all Three of them cast anchor within the vail upon the great fore-runner that is enter'd for us even Jesus made an High-Priest for ever after the order of Melchizedeck He preaching said How came the Covenant of Works and the Elect under it It was to illustrate the Electing Love of God and not to make the Elect Haypy The Law enter'd that the Offence might abound the Law was too weak when Man was in his best Estate to reign over him to Eternal Life 1. It is an undeniable Maxim That all things toward the Elect are made to subserve the Design of Electing Love and Grace 2. That it appears ab eventu as well as from God's Word That Electing Grace was only design'd to make the Elect Happy Therefore it undeniably followeth That the Covenant of Works with its Breaches came in to illustrate and agrandize Electing Love and Grace and I think that Scripture Rom. 5. 10. proveth it Though Moses's Law be there intended yet the Covenant of Works made with the Elect in the first Adam is not thereby excluded nay I think chiefly designed For to me it 's plain that the Law of Moses was but a manifestative Copy of the Covenant of Works made with Adam I judge this is past Contradiction That the Covenant of Works could never have secur'd the Elect in Eternal Happiness This is manifest from God's Word and from the Event for it did not secure their standing One day This Honour therefore is to be given to the Covenant of Redemption of which the Lord the Redeemer is the Surety None but a rank Arminian will deny this therefore I wonder to what purpose this is sent as a Charge That Believers under the Law had their Life from their Doings and they had no longer Life than when they were crying and weeping and groaning Witnessed by Mr. Robert Page who entring into a Conference with Mr. Davis about it objected Isai 53. 5. He was wounded c. and therefore the Prophet believed on Christ To which Mr. Davis replied The Prophet did not understand what he said This I have answer'd pretty largely in the Answer to the Libel therefore I shall not insist much on it now Only this I shall observe That the whole current of the Epistles written by the Apostles is to shew an extraordinary Difference between the Two Administrations And this is made the main thing That now the Just live by Faith Not that this excludes the Faith of the Old-Testament-Saints but only makes that of the New-Testament-Saints far to exceed it The Instances of David and others of the Prophets overturns not that general Rule allowed in the former Dispensation they were rare singular and extraordinary besides the Holy Ghost saith expresly what they said was but Prophetical of what should be in Gospel-Days For they did not minister unto themselves but unto us the things which are now reported unto us by them that Preach the Gospel 1 Pet. 1. 12. And this was it which I said in Answer to Mr. Robert Page how invidiously soever he curtails it when he affirmed that the Prophet Isaiah understood the Meaning and Gospel of his own Prophecy as well as the Apostle Paul from which aforementioned Scripture I observed that the Grace and Salvation Prophesied of by them in its Clearness and Dispensation belonged to the New-Testament-Saints for it is said who Prophesy'd of the Grace that should come untoyou 2. It is Evident from the Words that in their Prophecies they did not minister to themselves at all thus not unto themselves but unto us they did minister the things which are reported unto you by them that Preach the Gospel unto you But if they had seen into it as clear as New-Testament-Saints they would certainly have ministered unto themselves which the Holy Ghost saith they did not doe 3. It is manifest from that Place that they searched and enquired diligently what was the meaning of their own Prophecies for they not only searched what they Prophesied but after what manner the things Prophesied should be accomplish'd and when ver 11. Searching what or what manner of time i. e. what Manner of Dispensation it should be The Spirit of Christ which was in them did signifie when it testified before hand the Sufferings of Christ and the Glory that should follow What need all this diligent search and enquiry into these Matters and yet after all could not administer them unto themselves if the Spirit had revealed unto them the meaning of their own Prophecies as clearly as he did to the Apostle Paul afterwards To this Robert Page made no Answer but that that Place of Scripture must needs have another Meaning but what that other Meaning is he hath not told me to this Day Believers under the Law had no real Sight of Christ Mr. Chandler here also witnesseth very corruptly For what I said was this which is ready