shall be saved Knocke and it shall be opened Hee that overcometh shall inherite all things actu secundo to a beleever who under a distemper doth doubt of them infallible So The love of the brethren 1 Joh. 3.14 The keeping of the Commandements and the word of Jesus is infallible in it selfe That I know Christ savingly and that hee dwelleth in me 1 Joh. 2. vers 3.5 but that it infallibly concludeth so to me actu secundo is not sure except the wind blow faire from heaven and the Spirit act in me So the love-tokens and testimoniall rings and bracelets of the Husband my love to the Saints my keeping of his word my holy walking in Christ being the works of his Spirit which dwelt in Jesus Christ are actu primo in themselves as infallible signes of the Bridegromes love to me as the Beloved's word who spake and said Arise my love And if the spirations and breathings of the Spirit goe not along both the voice and the love-bracelets for Christ is no more counterfeit in his love-tokens then in his word when hee speaks as a Husband are alike ineffectuall to perswade the soule I see no reason to call the workes of Sanctification inferiour helps in the Manifestation more then the voice of the Beloved for both without the Spirit are equally ineffectuall and if the Spirit breathe and move with them both are effectuall actu primo secundo and they infallibly perswade It is then a weake Argument None can simply perswade Japhet but God ergo The word of the Bridegrome onely can infallibly perswade or therefore love-bracelets cannot infallibly perswade for the word not quickned by the Spirit of Jesus cannot simply perswade and the Lords perswading of Japhet is the Lords work of converting Japhet not his enlightening of Japhet to know his faith to be true faith Hence for that which infallibly perswadeth us I say 1. Our act of beleeving doth no more perswade of it selfe that wee doe beleeve except the Spirit breathe with the act of beleeving for actuall illumination and perswasion then any other act of loving Christ his Saints or universall intention or sincerity of heart to obey doth prove to us that wee beleeve for many beleeve who know not yea doubt of their beleeving because the Holy Ghost maketh not the light of faith effectuall to perswade that they truly beleeve 2. Asser. The testimony of the Holy Spirit is the efficacious and actuall illumination and irradiation of the Sunne of righteousnesse and his Spirit assuring us that wee are the sonnes of God This light cometh from inherent acts of grace in us 1 Joh. 2.3 4 â chap. 3.14 2 From the testimony and rejoycing which resulteth from a good conscience 2 Cor. 1.12 2 Tim. 4.6 7 8. 1 Tim. 6.17 18. Heb. 13.18 3. From the experience they have had of the Lords dealing with their soules and the love of God spread abroad in the heart by the Holy Ghost Rom. 5.3 4 5. 4 From a sincere aime and respect to all the Commandements of God Psal. 119.6 Acts 24.16 1 Joh. 3.20 21. 1 Thess. 5.23 Phil. 4.12 Revel 22.14 15. 5. From the positive marks that Christ putteth on his Children as markes of true blessednesse Math. 5.3 4 5 6 7 8 9 10 11. Psal. 119.1 2. Psal. 32.1 2. 6. From the judgement that the Saints maketh of themselves and their owne begunne communion with God Psal. 73.25 Psal. 18.20 1 22. Psal. 26.3 4.8 Psal. 40.9 10.7.8 Job 31. Job 29. Esayâ8 â8 3 Psal. 42.1 2. Psal. 6â 1 2 3 4 8. Psal. 84.2 3 4 5. Psal. 119. â0 31 40.46.50.57.60 62 63.81.82.97.98 99.101 103 111 112.125.127.128.136.139 145.148.162.164 Cant. 1.5 chap. 2.4.5.6.16 chap. 3.1 2 3 4 5. chap. 5.6 7 8 9 10 11 12. All which were needlesse floorishes if they had neither peace consolation nor assurance from these as from marks and signes which do infallibly convince the light breathings and irradiations of the Holy Ghost concurring with them that they are in a saving condition who have these qualifications in them 7. Because by holy walking the Saints make their calling and election sure and firme not to God but to themselves 2 Pet. 1.10 11 12. vers 5.6 7. Asser. 3. As there is in the eye lumen innatum in the eare aer internus a certaine inbred light to make the eye see lights and colours without and a sound and aire in the eare within to make it discerne the sounds that are without So is there a grace a new nature an habituall instinct of heaven to discerne the Lords Spirit immediatly testifying that we are the Sonnes of God Rom. 8.16 1 Cor. 1.12 Grace within knoweth Christ speaking without the voice of my beloved As the Lambe knoweth by an internall instinct the mother but for wakening and quickening of the instinct to apprehend this there is neede of opened eyes and the presence of the mother to the eye or of the bleating of the mother to a waking eare for instincts cannot worke in the sleepe if the Spirit speake and the voice behind be heard the soule knoweth what sound it heareth but not otherwaies it is but curiositie so to compare the evidence by signes and markes of Sanctification with that evidence that commeth from the Spirits immediate voice or testimonie so as the former should be lesse sure fallible conjecturall and the latter infallible sure and efficaciously convincing For the evidences are both supernaturall certaine divine and strongly convincing if there bee any deception in either it is because of the dulnesse of our apprehension or our imagination which fancieth we see what we see not or from our unbelief who will not be convinced For the Holy Ghost speaketh the same thing by his operations of grace in holy walking that he speaketh by either the Word preached or by the Word and immediat voice of the Spirit witnessing to our Spirit and there is the same authority revealing to us a thing hid and the same thing revealed it maybe there be a variation of the degrees of light and divine irradiation Or the one may cary in to the soule a more deepe impression of God then the other and the radiation of light in the subject may be more strong in the one then in the other but of themselves they are both infallible supernaturall and convincing It is doubted which of these evidences bee more free and partake more of the nature of Grace Antinomians conceive that an evidence by marks in our self is more selfie lesse free and neerer to a seeking of assurance in our selfe then that evidence which resulteth from the immediate testimony of the Spirit But the ground they build on is false and the superstructure is lesse sure If it were a matter of giving and receiving or of wages and worke it were something but it s a matter of meere knowledge God reveiling our condition to us one way not another Possibly the more
12.10 and of the Spirit on the thirsty ground Esai 44.3 is a work of creation Ephes. 2.10 Psal. 51.10 a quickning of the dead Ephes. 2.1.2.3.4 Ioh. 5.25 2 Cor. 4.6 and the wildernesse is not here a coagent for the causing roses to blossome out of the earth 2. The effect is not wholly denyed of the collaterall cause and ascribed wholly to another If Peter and Iohn draw a ship between them with joynt strength you cannot say the one drew the ship not the other But Christ said flesh and blood maketh no revelations of Christ but his father only Mat. 16.17 Mat. 11.25.26.27 Iam. 1.18 Ioh. 1.18 Then neither blood nor the will of man contribute any active inââuence to the first framing of the new birth nor can clay divide the glory of regeneration with the God of grace who maketh all things new Asser. 2. The soule or its faculties are not destroyed in conversion Peters will which he had when he was young was the same when converted but renewed Ioh. 21.18 the Saints that Peter writeth to are not to âunne to the same excesse of ryot as of old they wrought the will of the Gentiles 1 Pet. 4.3.4 Paul and Titus were the same men when dâsobedient and serâing divers lusts and when converted and now washen regeneratâd and justified heirs Tit. 3.1.2.3.4 Paul the same man a persecuter and an Apostle but Grace made a change 1 Cor. 15.9.10 the same minde and spirit remaineth in nature but they are renewed in the spirit of the minde Rom. 12.2 Eph. 4.23 It is the same heart but turned to the Loâd 2 Cor. 3.15.16 Christ but removeth the scum and the drosse and the false metall and frames the man a new vessell of mercy Asser. 3. The person of the holy Ghost is not united to the soul of a beleever nor are there two persons here united or made one Spirit by union of person with person but the person is said to come to the Saints and to dwell with them and to be in them Ioh. 14.16.17 and God hath sent the Spirit of his son in our hearts crying Abba Father not that the holy Ghost in propper person doth in us formally and immediately beleeve pray love repent c. We being meer patients in understanding will affections memory as Libertines teach But the holy Ghost cometh to the Saints and dwelleth in them in the spirituall gifts and saving graces and supernaturall qualities câeated in us by the holy spirit and acted excited and moved as supernaturall and heavenly habits to act with the vitall influence of our understanding will and affeââions I prove the former part 1. Because such a union of the person of the holy Ghost in us beleeving loving joying praying and immediately in us were that blasphemous dei-fying and Goding of the Saints so as beleeving loving praying were not our works but the immediate acts of the holy Ghost and either the faint manner of beleeving or the cold slacked loving and praying of Saints or their not beleeving and sinfull omission of the acts of faith love praying rejoycing could not be more imputed to Saints as their sinfull defects and transgressions but must be laid on the holy Ghosts score then we can impute the splitting of a ship to the ship it self and not to the negligent and willfull pilot who of purpose dashed the vessell on a rock but we must not in reason blame the ship but the Pilot for the losse of the ship is the onely and proper fault of the man that stirred the ship and the ship is innocent and harmlesse timber Now what sinne can be in the Saints in these supernaturall acts if the holy Ghost immediately in his owne person stirre the helme and only without us act these in us we might with as good reason say the shop that a man worketh in doth make the portrait which is a great untruth since the artificer in the shop doth it as say that the Saints doe pray beleeve rejoyce if the holy Ghost immediateây doe all these in them as in a shop 2. Vpon the same ground the Lords coming down and filling Iohn Baptist from his mothers womb and the Apostles and Steven full of the holy Ghost should be the holy Ghosts personall filling of them and his immediate acting in them without any action of them in preaching praying and their heavenly bold confessing of Christ before men and there should be no difference betweene the Ark and Temple of Ierusalem filled with the immediate presence of God in the Lords manifestation of his glory there and these Saints filled with God in these works of free grace I shall not beleeve that the person of God can be said to be united to either Ark Temple Apostle or Martyr all the union is in the effects and manifestations of graces or tokens of Divine presence which are creatures rising and falling with time 3. That excellent and living ârk the most gloâious and admirable thing that heaven hath the Lord Iesus is God and man two natureâ united in one person But both the word of God making that He that same Holy thing borne of the virgin Mary the Son of God Luke 1.5 and that same He and person who came of the Iewes according to the flâsh to be God blessed for ever Rom. 9.5 Hâbr 7.3 Matth. 16.13.16 and the third generall Councell called that of Ephesus and after the counsell of Chalcedone ver 4. and 5. doe evidence to us that Christ cannot be two persons as Nestorius dreamed and one person Paul spread the Gospel from Jerusalem to Iliricum about ten hundreth miles I know not he but the Grace of God that was with him 1 Cor. 15.9.10 not hee but the Lord True but the question now is whether Paul and the holy Ghost in all these works of grace were two persons become one Spirit by union as some dreamers affirme because both did the work I beleeve not God and cloudâ rained down Manna to Israel O but Christs father Ioh· 6. gave the Manna but the question is if the person of God were united with the clouds or any second caâses producing Manna so the Lord maketh rich and poore killetâ and maketh alive maketh snow froast fair weather dâouth and raine the Sunne to rise and go downe and that in his owne person Father Sonne and Spirit He he onely made Heaven Earth Sea and all creatures and the world ãâã ãâã ãâã ãâã ãâã Acts 17.25 and ãâã ãâã ãâã ãâã ãâã Psal. 33.9 doe prove him to be a person who doth all these But we cannot say that the person of God must be united with Clouds Ship Sea Sunne Heavens Men fighting and Men Saving and Killing and that God personally filleth all creatures only God in the immensitie of âis nature is all these and every where and is in them by his operation so the holy Ghost is with the Saints and dwelleth in ãâã not by union of his person to them or the immensitie
voyce and more 3. When the axe or the saw boasteth it selfe against him that lifted it the Lord may use his liberty So to come to the second consideration when Peter proudly trusteth in himselfe I will dye with thee ere I deny thee the Lord to punish his pride must deny his assisting grace when Peter is tempred that he may know that natuâe is a sârry undertaker that the man rideth to heaven on a whithered reed who aymeth to climbe that up-hill-city one his own flesây and clay strength and God to show a black spot on a faire face in heaven will have it said there standeth David before the Throne who once committed adultâry and to cover the shame of it from men killed most treacherously an innocent godly man God here out of the ashes of our sin will have a rose of free grace that filleth the foure corners of heaven with its smell to grow green up in the higher Paradise for a summer of eternity and will have no Tenants in heaven but the free-holders of grace it is a question wâithâr there be more grace or more glory in heaven for the crown of glory is a crown of grace that vaâie sea of the redemption of grace issued from under our sânfull falls 7. Yea upon this reasonlesse and fleshly ground if we may omit prayâng and so believing loving repenting mortifying our lusts when the Spirit stirres us not to these acts and say if God will suffer me to sinne let him see to it then upon the same ground all the justified Saints I should think them Devils not Saints might sin muâther blaspheme whore oppresse commit Sodomy Incest as Lot deny Jâsus Chrâst as Peter did and say as wâ are not to pray nor obliged to a constant course in prayer when Christ draweth not and when the Spirit moveth us not as Antimonians say with Mr Crispe and others error 49. pag. 9.10 Rise Reign so neither are we to abstaine from murther denying of Christ blasphemy Sodomy when the spirit of Christ draweth us not and moveth stirreth not our soule to abstinency and a holy feare and circumspection that we commit not such abominations and Peter might say I am not obliged to a constant course of confessing Christ before men unlesse the Spirit stirre me thereunto and David or any Saint might say If the Lord will suffer me to murther the innocent let him see to it for the Lords drawing and the Spirits stâââing is as necessary in a holy eschewing of sinnes âf commission as in sins of omission and by as great and an every way equall necessity if the Lord withdraw himself and the Spirit stirre not we must fâllân such abominations when tempted by Sathan and the flâsh as in the sins of sinfull omitting of praying praysing believing when the Spirit stirres us not thereunto but the truth is this necessity can neithâr lay the blame on the holy spotlesse dispensation of God nor free us from guiltinesse because between Gods withdrawing influence and the sin there doth interveen an obliging Law that forbids sin and our free-wâll and reason acting the sin freely But we are commanded 2 Tim. 1.6 To stirre up the grace of God in us ãâã ãâã ãâã ãâã ãâã it s on allusion to the Priests who were to keep in the fire that came from heaven grace is resembled to fire under ashes which with blowing of bellowes is made to revive and burn again it is the Prophets complaint Esa. 64. â There is none that calleth upon thy name or stirres up himselfe to lay hold on thee the habit of grace may be warmed âlown upon and kindled that as fire makes fire so grace may put forth it self in acts of grace and the seed of God in the Saints 1 Joh. 2.9 may bring forth births like it selfe motion here produceth heat Object But the actuall predetermination of grace is not in your hand and without this acts of praying and believing are unpossible to me Answ. If this were a sufficient reason then all works of nature whatever the creature doth were unpossible for the plow-man should not goe to till sow and reape because without the blessing of the common and naturall influence of the first cause he could do none of these things 2. Because the Saints know not the counsell and minde of God in his decree of joyning of his supernaturall influence or his suspending of the same to this or this act of praying beleeving hoping loving of Christ c. Therefore upon all occasions the Saints what ever be their present deadnesse and indisposition are to pray beleeve and to stirre up themselves to lay hold on God 1. Because as in naturall and morall actions men are not to neglect plowing earing journeying eating drinking sleeping buying and selling upon this ground because they are ignorant whether in the work the Lord shall be pleased to joyne his influence as the first cause without whom all inferiour causes can doe nothing So are not the Saints to neglect to pray because they are dead and indisposed upon the ground of their doubting and not knowing whether the Lord of grace will be pleased to adde his actuall assistance of grace to worke in them to will and to doe for the Lord may be pleased to adde his supernaturall influence in a moment his winde bloweth when it listeth his grace moveth swiftly when and where he pleaseth our good disposition is neither rule condition worke nor hire to move him to work 2. It is all one as if we willfully neglected to pray and resisted the predeterminating grace of God when wee know not whether the Lord shall deny his influence or no Yet we disobey the Lord commanding and so obliging us to pray for as if wee had his influence at our elbow attending us so wee are to pray and set to work yea our voluntarie refusing to pray wee onely conjecturing evil of God and of his free grace without ground must come from sinnefull wickednesse not from impotency and weaknesse for who told you that Christ would bee wanting in his influence You knew it not from any word of God and shall you fancie a jealousy against Christs love without any warrant even as a servant commanded to lift a burthen upon a sluggishnesse should say It came thither in a Cart and two horses when hee would never move an arme to take a tryall what he could doe though the burthen were above his strength when he will not doe as much as he can his disobedience is wilfull Therefore wee may say if wee speake of a voluntary willfull and groundlesse forsaking of God in order of time we first forsâke God ere hee desert us but in order of nature God first forsaketh us that is he withdraweth his heavenly influence from us but so as before and after the act of withdrawing wee are willing that God should withdraw and be gone for we love in all the acts of sinning to havâ a world
this end ver 4. that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Henâe I argue these that ought to fulfill the righteousnesse of the Law by walking after the Spirit and mortifying the deeds of the flesh are not freed from the Law as a rule of rightâousnesse but are obliged by vertue of command to this rule for Paul proveth that there is a commanding power enjoyning rightous walking above us even when we are led by the Spirit 1. Because wee are obliged to minde the things of the Spirit not of the flesh ver 5. 2. To be spiritually minded is life as to be carnally minded is death eternall ver 6. 3. We are to be subject to the Law then we must be spiritually not carnally minded for the carnall minde cannot come under such subjection ver 7. 4. We are to please God in our walking then wee cannot walk in the flesh ver 8. 5. Because we are dead to sinne v. 9.10 We are not debters nor owe we to the flesh any service v. 10. But sure by a commandement we owe service to Christ againe the Apostle Gal. 5. treating of that common place of Christian liberty especially moveth the Antinomian doubt and saith ver 13. Christian liberty is not licentiousnesse nor an occasion to the flesh and commandeth that we serve on another in love ver 13. Now here was a fit place if Paul had been an Antinomian to say but ye are freed from the Law as a rule of righteousnesse and if I command you to love one another I bring you back to bondage againe I clap you up in goale againe and deliver you to your old keeper no saith he But 1. this is Liberty to serve one anotâer in love and it s an Evangelâck fulfilling of the law for all the Law saith he ver 14. is fulfilled in this one word thou shalt love thy neighbour as thy selfe and ver 16. There is an expresse command walk in the Spirit and ver 18. It might be said then we may live as we list we are free from all Lords its true saith the Apostle ver 18. yee are not under the Law to condemne you but yet yee are not lawlesse yee must be led by the Spirit and ver 19. flie the woâks of the flesh ver 19. such as adultery fornication c. now the law expresly forbiddeth the works of the flesh And Rom. 7. the very Antinomian doctrine is obviated for ver 6. But now we are delivered from the Law O then might some say then we are free men he answers not so we are delivered from the Law that wee should serve God in a Spirituall manner But againe ver 7. Paul proponeth the speciall objection of the Carnall Libertine if we be freed from the Law what shall we say then is the Law sinne this doubt ariseth both from ver 5. ver 6. ver 5. he said the motions of sinne that were by the Law did work in our members sinfull motions he inferres then it may appeare to some that the Law is a factor and agânt for sinne is the Law sinne bâ way of solliciâation ver 6. Wee are not under the Law then it would appeare that the remâved Law is not a dispensâtion to sinne and so the law is sinne if we be freed from it we may sinne Paul saith the Law is not so removed and dead but tâere is a good and holy âse of the law it remaineth as a rule of righteousnesse touching what we should flie and what we should follow thus the law is neither a factor for sinne nor a dispensation to sinne because it discovereth and forbiddeth sinne for saith he I had not known lust to be sinne but by the Law and this the Antinomiân now moveth we are freed from the law being once justified what ever we doe it is not against a law nor a rule for we are under no law as a rule and what we doe though to our sense and feeling it be adultery and a debt agâinst the seventh command yet truly in the sight of God it is no more sinne then any thing Christ doth is sinne we are as cleane of it ere we commit it as Christ or the glorified Spirits in heaven and therefore the law gives us a dispensation to doe these things being justified which the unjustified cannot doe but they must in doing it sinne because the unjustified man is under the law as a rule of justice which we are not under and so we have a dispensation and an anâidated one to sinne before hand but because we are under no rule of righteousnesse it is to us no sinne Take two servants the master commandeth one of them eat all fruit of the garden but I forbid you the fellow servant under a paine eat not of this tree in the east end of the garden to the other he giveth no such charge or command the former servant eating of the tree in the east transgresseth not his masters command because he is under no law forbidding the other cating of that same tree is a transgressor because he is under a forbidding command so here if the justified be not under the tenne Commandements as a rule of life though they swerve from all the tenne yet they sinne not for Saltmarsh saith where there is no law there is no sinne Mr Towne saith Although the Spirit bring forth in the Saints the fruits of holinesse according to the law Gal. 5.22 Ephes. 5.9 Yet without Christ we can doe nothing unlesse as the imp or branch we suck and derive life and sap from him which is the Spirit of faith what if it be affirmed even in true sanctification the law of works is a meere passive thing as the Kings high way which a Christian freely walketh in you have not a face to deny it Psal. 119.31 Answ. If the Spirit of Grace bring forth in the Saints fruits of holinesse according to the law then is the law to the Saints a rule of their walking which the Antinomians deny It s true It may be the law to the holy Spirit in his person acting immediately in the Saints is passive for the law cannot work on the holy Spirit but that the âaints are meere patients and blocks in all their holy walking is grosse Libârtinisâe and maketh God the Author of sin as before is said and this way also the Saints are freed from the Gospel and the command of faith and all the promises no lesse then from the law because neither law nor Gospel can be a rule to the person of the holy Ghost in his immediate actions the Spirit is free in his operations and subjecteth both law and Gospel to his gracious breathings but is subject to none 2. Mr. Towne and Antinomians would lay upon Protestant Divines that they teach the Saints may walk in holines without the grace of Christ because they will have the Saints under
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 ând 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 eterâity and the living of God O the âast 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 lâgges 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 ãâã we want himselfe and I should refuse heaven if Christ were not there take Christ away from heaven and it s but a poore unheartâome 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 stâeames retire into the bosome of this deepâ Fountaine and Spring of infinitenesse and there can they not rot noâ so âre 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
temporall wrath 35 Sin is sometimes put for temporary punishment and to remove temporary punishment is to pardon sin in Scripture-sense 36 Soule-troubles in devils and men must be extreame 38 Conscience the sorest enemy 38 The terrours of an evill conscience 38 Difference betweene the soule-torment of the damned and the Saints in 3. points 39 God punisheth sometimes the sinnes of his children with spirituall punishments 40 Christs soule-trouble different from ours 43 The causes of soule desertions 43.44.45 Soule desertions sharpened with sense 44 Desertions after evident and full manifestations of God 44.45 Desertion under a three-fold consideration 46 Patience requisite under soule-trouble 46 We are not so freed from sin being justified but there is a ground of distance betweene the Lord and us 46.47 Mis-judging thoughts of Christ in us by nature 47 Sinne not ever the cause of desertion 47.48 Externall heavy judgements and soule-desertions not Pedagogicall but common to the Saints under the N. Test. 48.49 Active desertion is not our sin but the Lords trying of us 49 Desertions more proper to the Saints then to the unregenerat 49 Christs desertion of another nature then ours 49 Desertion not melancholie 50 The various dispensation of God in leading soules to heaven 51 Divers causes of desertion 51 Continuated manifestations of Christ necessary 51.52 Divers reasons why we are not to quarrell with Divine dispensation in desertion 52 Gods manifestations his owne and most free 52 Submission and charity required to Gods dispensations 52 Apprehensions biggest and most terrible in desertion because of the darkenesse of the minde 53 Sathan can raise our apprehensions to swelling thoughts of Gods dispensation as too greevous to be borne 54 Our love is sweyed with jealousies and mis-giving 54.55 Divine dispensation not our rule 55 Vnbeliefe is querulous mis-beleeving of our state too frequent in desertion but more of Christ. 56 Mis-judging of our actions frequent in desertion 56.57 Antinomians mistake touching anxiety for sinne 57 We may long for Christ absent but not mis-judge him 57.58 Divers considerable reasons of Christs absence 58.59 Mis-judging argueth softnesse of nature and weakenesse of judgement 59.60 Saints must looke for a growing crosse 60 A growing faith for growing crosses 61 Anxitie in Christ. 61 62 A sinnelesse oblivion in Christ. 62 How Christs sensitive affection are under a Law 62 Christs losse great 62 The personall union hindred not the operations of sinnelesse humane infirmities 62 Christs anxiety sinnelesse 63 No mistake in Christs soule deserted 63 Christs desertion reall 63 Judiciall mispending of our affections 64 How Christ was forsaken 64 The sinner shiftlesse in judgement 64.65 No hypocrites formally in hell and at the last judgement 65 A wakened conscience speechlesse 65.66 Three demands of justice given in against Christ. 66 Help neerer in trouble then we apprehend 67 Christ made use of Faith in trouble for our cause 68 Christs death-gripe 69 Doubtings for want of qualifications how cured 69.70 Two false wayes of curing doubting whether the soule bee in Christ or not 70 To argue no faith from faint performances of duties is unjust reasoning 70 How farre we may argue no faith from sinfull walking 71 Antinomians doubts touching the spirituall estate of the soule discussed and disproved 72 The immutabilitie of Gods love no ground but multitudes may doubt whether they be in Christ or not 72.73 Saltmarsh examined in this point 72.73 74.75 A necessitie of inherent signes and qualifications to doubting soules 73.74 How God loveth his Sonne Christ and beleevers with the same love 74 How far Sanctification may evidence that a soule is in Christ. 76 From no sanctification we may conclude no justification 77 Protestants make mortification and repentance some other thing then faith 77 Regeneration and justification not one 78 No assurance can flow from acts performed by our good nature 78 Antinomian Mortification a delusion 79 How we see forgivenesse in our selves 79 Antinomians deny all inherent holinesse in us 80 How we are to see grace in our selves 80 Nothingnesse in our selves highteneth the price of Christ. 81 How Ministers are to deale with troubled soules 82 Christ more to be chosen then the comforts of Christ. 82 Vnder soule-trouble we are to doe but not to conside in what we doe 83 Love-jealousies under desertion 84 Desertions have a time 84 Christ râcompences his absence with double smiling 84 Works of sanctification though polluted with sinne may bottome assurance 85 We doe not all times know that we beleeve 85.86 There is need of actuall influence of grace to the reflect knowledge of our spirituall state 86 The witnessing of sanctification sometime darke 86 Duties performed in faith not contrary to grace 87 Hard to be comforted in desertion 87 Sense of Christs absence cannot be out-reasoned 88.89 All in glory short of what they owe. 90 God cannot be quarrelled in desertion 90 We cannot beare fulnesse of glory in this life 90 Longing after Christ strongest in absence 91 The languishing soule may pray home Christ. 92 Christs love not Lordly 92 The Lords returne after sad desertion joyfull 92.93 How neere Christ is in desertion 93 Christ pardoneth and rarely punisheth love-errours 94 It s a lie that none are to question their faith as Saltmarsh saith 94 We are to beleeve after Christs fashion not our owne 95 Saints may doubt whether they beleeve or no. 96 Doubting in beleevers proveth them not to bee under the Law 97 Sanctification of it selfe is an infallible signe of justification but not ever so to us 98 How acts of sanctication make good that we beleeve 99 Assurance may flow from other marks then the immediate testimony of the Spirit 99.100 The inward testimony of the Spirit 100 The Holy Ghost speaketh by marks 100 How Antinomians compare evidences of marks and of faith together 101 Degrees of freedome of grace 101.102 Antinomians denying preparation must be Pelagians 102 The broad Seale of the Spirit excludeth not all doubting 102 Doubting of the truth of Faith is that unbeliefe that excludeth us out of our heavenly rest 104 That we may know justification by sanctification proved 105 Works done in faith are not doubtsome evidences of justification 106 Works may prove faith and faith Works 107 How sanctification doth prove justification 108 Peace from justification and from sanctification how different 110 To be assured of righteousnesse and know that wee are in that state two different things 111.112 M. Cornwel proveth what is not in question 112 Many things ours both by debt of promise and by grace 112.113 Conditionall Gospel-promises argue free grace not debt 113 Gospel-promises made to acts of sanctification 116.117 Antinomians deny all conditionall promises 117 What kind of faith was in Christ. 117.118 How faith of Dependance was in Christ. 118 The not seeing of God may stand with personall union 118 A rare providence that Christ is put to God save me 119 We are not to storme that we are not heard at first 120
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 4â2 433 Arminians resolve all in mans will and merits 434.435 Paulâs 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 4â3 â44 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. â80 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 usâth to withdraw ibid. We are to stirre and blow grace our selves 486.487 How we sinne in not doing though actuall predâterminating 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. â97 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 537 538.5â9 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 5â9 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 âith 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
soule to heaven A weak hackney if spritie may accomplish a great journey Object 7. Satan puts us cleane back here wee are proving oââ 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 Hâreby 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
all the Creation but till he found man a creature that he made according to his owne image hee had no Sabbath no rest His willingnesse to die respected his redeemed people whom out of meere mercy he loved and the worth of will and merit respected infinite justice which hee exactly satisfied Hence we learne 1. To imitate and follow our patterne Christ in voluntary obedience delighting to doe Gods will and to suffer Gods will It s said of Christ Hebr. 5.8 Though hee were a Sonne yet learned he obedience through suffering Hee was the excellentest Scholler among all his Schoole-fellowes and yet the rod of God was heaviest and most frequent on him he learned his Lesson beyond them all He was quick in understanding in the feare of the Lord Esai 11.3 He had in him an excellent Spirit The Spirit of Wisdome of Counsell of Knowledge and of the Feare of the Lord And was holy and obedient to the death the death of the Crosse. It s much to learn to be active for God but more to learne to be passive That is a profound science Phil. 4.12 I know how to be abased I am instructed to be hungry and to suffer need It 's the singular art of Grace to know how to love feare and obey God under death paine and hell It is a high lesson to learne the Mystery of that deepe Science of hunger want suffering stripes and torment and death for Christ. This is high Hebr. 10.34 Yee tooke patiently the spoiling of your goods knowing that in heaven ye have a better and more enduring substance They are but accidents wee have heere and these very separable Heaven is all substance Our obedience passive is not willing it s constrained We might by Grace turne clay into gold hell into heaven if we could looke in faith and patience on the persecution and reproaches of men as on the brutish and irrationall motion of a staffe or an axe that beates and cuts us suppose we knew no hand under God that wronged us hee curseth because the Lord hath bidden him For the freedome of Christs kingdome and the right government of his house and for opposing blasphemies and reproaching of Christ his Word Scripture Ordinances We are killed all the day long and counted the off-sâourings of men could wee over-looke unthankfulnesse malice wickednesse persecution from men whom wee with our lives and bloud have redeemed from persecution and behold the highest Mover and first Wheele that moveth all under wheeles as if God onely were our party who humbles us that wee may be humbled then should wee be silent and our hearts should not rise at the exorbitances of men There is too much of nature in our sufferings too little submissive willingnesse The more action of a sanctified will in our sufferings it s the more acceptable and cometh nearest to Christ who did both runne for the Crown and was active and endured the Crosse and was most passive in an heavenly manner Heb. 12. 2. Let us learne of Christ to intend obedience to put a ãâã ãâã ãâã ãâã ãâã to our obedience Many heare the word but they intend not to heare many pray and intend not to pray many die in these warres for Christ but intend not to spend their life for Christ The holy and cleane cause of God cometh through many dirty and foule fingers This is the deep art of Providence Quest. What is a right and straight intention in serving God Asser. 1. When the deliberation of a bended will concurres with the intention its right as when there is an heart-conclusion for God Psal. 39.1 I said I will take heed to my wayes that I offend not with my tongue Psal. 31.14 But I trusted in the Lord I said Thou art my God Psal. 102.24 I said O my God take me not away in the midst of my dayes This was an intended prayer Psal. 119.57 I have said that I would keep thy words Asser. 2. The Saints are not so perfect in their intentions as God is their onely end 1. Because a piece of our selfe is mixed with our end there is some crook in our straightest line an angle in our perfectest circle when wee run most swiftly because of the in-dwelling of corruption we halt a little 2. Self-deniall is not perfect in this life Asser. 3. It s good when God is so pre-conceived in the intention as the principall actions and motions both have being and denomination from their predominant element Hony is is hony though not pure from wax A bâleever is not a simple element nor all grace and all sincerity Now in bodies carried with a predominant element the predominant is affirmed the subordinate denyed 1 Cor. 15.10 Yet not I but the grace of God with me 2 Cor. 4.5 For wee preach not our selves but Christ Jesus the Lord and our selves your servants for Christs sake Where Christ is the predominant element he is of weight to sway the whole soule in its motion And its right-down sincerity whatever Crispe with Papists say on the contrary though it require some graines of allowance to make it passe Asser. 4. Where Selfe is the predominant the intention is bastard and adulterate Jehu saith Come see my zeale for the Lord but hee onely saith it Hee could have said Come see my zeale for my selfe In the Jewes zeale Rom. 10.1 there 's a pound of selfe-righteousnesse for one halfe graine of Christ and of free-grace therefore it s not the right zeale of God Asser. 5. There be two characters of an intended end which are also here 1. All that the agent doth hee referreth to his end for his end is his God The wretch doth all in reference to gold that is his end And Joab did all for Court and honour for the chiefe end is the mans Master and useth a lord-ship over him Christ is so mighty through God that hee darkens the Scribes and Pharisees light because their end lieth in the fat womb of the world and it is gaine and glory all they doe is to make Christ out of the way So when the beleever sailes all winds rolleth every stone presseth all meanes for Christ as his end and his weight then stirres hee to the right port Christs love hath a dominion over lord-will One Adamant will cut another the sinner is a rock Christs love an Adamant Christs love setting on the wills intention burnes the soule to the bone Mary Magdalen cannot sleep and it s a ticklesome game where the heart is at the stake and Christ shee must have Apostles Angels Christ himselfe shall heare of it ere shee want him And the rougher and harder the meanes be when under-taken for Christ Christ must be a stronger and more love-working end When torment and burning quick are chosen for Christ its like hee is the end for love over-comes a rough and dangerous journey A sweet and desirable home is above a dirty and thorny way
the other The Antecedent is thus proved because God simply and absolutly may chuse to glory Moses Peter or not chuse them to glory and here is liberty of contradiction and freedome in the highest degree but having once chosen Moses and Peter to glory if they beleeve the Lord cannot but justifie them and crown them with glory because his promise and decree doth remove this liberty of contradiction so as God cannot choose but justifie and glorifie these that beleeve both in regard of his immutable nature who cannot repeale what he hath once decreed and of his fidelity in that he cannot but stand to his owne word and promise in justifying and saving the ungodly that beleeve Againe in election to glory there is nothing of men but all is pure free grace no condition no merit no faith no workes required in the party chosen to glory but in the justified there is more of man ere hee can be justified and saved he must heare consider be humbled know the need hee hath of a Saviour and beleeve and without these he cannot be justified Answ. 1. I deny that Libertie of contradiction belongeth to the essence and nature of libertie It s enough to make libertie that 1. It proceeds not from a principle determined by nature to one kind of action so the Sunne is not free to give light 2. That the principle be free of all forraigne force the malefactor goeth not freely to the place of execution when hailed to it 3. That it proceed from deliberation reason election and wisdome seeing no essentiall connexion or necessary or naturall relation between the action and the end thereof of themselves but such as may bee dispensed with if these three be though there be a necessity in some respect from a free decree and a free promise though there bee not liberty of contradiction simply to doe or not to doe yet is not any degree of the essence of libertie removed I well remember Dr. Jackson denying all decrees in God that setteth the Almighty to one side of the contradiction resembleth God to the Pope whose wisdome he commendeth in that the Popes decrees grants lawes promises are fast and loose and all made with a reserve of after-wit so as if the morrowes illumination be better then the dayes whiles his life breatheth in and out he may change and retract his will so saith he Papa nunquam sibi ligat manus the Pope tyes all the world to himselfe by oathes lawes promises but that lawlesse beast is tyed to none Now the Scripture teacheth us that the decrees and counsels of God are surer then mountaines of brasse and unchangeable and that his promise cannot faile But who dare say when he executes his decrees and fulfilleth his promise that he forfeiteth or loseth one inch degree or part of his essentiall libertie God should then bee lesse free to create the world then if we suppose he had never decreed to create it and yet doth create it as if the Lords free decree lavished away and should drinke up and waste any part of his naturall freedome in his actions or as if his faithfulnesse to make good what he promised should render him lame and dismember him of the fulnesse and freedome of his grace and so the more faithfull and true the lesse gracious and the more unchangeable in his counsels the more fettered and chained and the lesse free in all these actions that he doth according to the counsell of his will A grosse mis-conception and I deny that God is lesse free in the justifying and crowning the beleever then in electing and chusing him both to glory and to faith It may bee mens decrees and promises that are rash and may be at the second or third edition like their books corrected by a new-borne wit or because they ayme at under-board-dealing diminsh of their liberty but it s not so in the Almighty When the Lord by a promise to men maketh himselfe debter to his creature and that of free-grace with one and the same infinite freedome of grace hee contracteth the debt and payeth the summe for so the freedome of infinite grace should ebbe and slow as the Seas and ascend and descend as the Sunne which I cannot conceive the effects of free grace I grant being created and finite things in men are more or lesse according to the free dispensation of God Answ. 2. It s no marvell that there bee more of men in justification and glorification that are transient acts passing out of the creature then in election to glory that is an immanent and eternall act and so I grant Justification to be more conditionate then Election but if more gracious that is the question for the condition of Grace is a thing of free grace indeed we argue against the Arminian election that hangeth upon a condition of Free-wils carving such as their faith is and their perseverance and from thence we conclude from such a condition their election to glory cannot bee of free grace but in him that willeth and runneth because mans will determining Gods will to chuse this man to glory not this man is a running will and a mad and a proud will that will sit above Grace Pos. 4. Though it be true that Grace is essentially in God and in us by participation yet is it false that grace is not properly in us but that Faith Hope Repentance and the like that are in us are gifts not graces For grace in us may be called a gift in that it is freely given us as a fruit of the grace and favour of election and free redemption which indeed is the onely saving fountaine-grace of God but if grace be taken for a saving qualification and a supernaturall act worke or qualitie given freely of the Father through Christ upon Gods gracious intention to cause us freely beleeve repent love Christ rejoyce in the hope of glory worke out our salvation in feare and trembling so Grace is not onely in Christ but in us properly though Antinomians hold all saving grace to bee properly in Christ and that there is nothing inherent in a beleever that differenceth him from hypocrites all the difference must be in Christ say they 1. The word saith there was another Spirit in Caleb and Joshua then was in the rest of the Spies Ergo there was some distinguishing saving grace in them 2 Joh. 1.16 And of his fulnesse we have all received and grace for grace When he ascended to heaven he sent down the holy Ghost Joh. 14.17 Hee dwelleth in you and shall abide in you Joh. 16.13 He will guid you in all truth he will shew you things to come So there is a Spirit of grace powred on the Family of David Zach. 12.10 On the thirstie ground Esai 44.3 A new heart put in the midst of the covenanted people Ezech. 36.26 Feare of God put in their hearts Jer. 32.40 Jer. 31.33 1 Joh. 3.9 3. There is Grace in
a Sermon free love that the man spake such an excellent word free love that I was not sleeping when it was spoken free love that the Holy Ghost drove that word into the soule as a nayle fastened by the Master of the assembly it was free mercy so that there 's a meeting of shining favours of God in obtaining mercy and this would be observed Asser. 2. There be two ordinary wayes of God in drawing sinners one Morall by words another Physicall and reall by strong hand Which may be cleared thus Fancie led with some gilding of apparent or seeming good as hope of food doth allure and draw the bird to the grin and sometime pleasure as a glasse and the singing of the Fowler So is fish drawne to nibble at the angle and lines cast out hoping to get food Now this is like Morall drawing in men and all this is but objective working on the fancy But when the foot and wing of the bird is entangled with the net and the fish hath swallowed down the bait and an instrument of death under it now the Fowler draweth the bird and the Fisher the fish a farre other way even by reall violence The Physician makes the sick child thirsty then allures him to drink physick under the notion of drink to quench his thirst this is morall drawing of the child by wiles But when the child hath drunk the drink works not by wiles or morally but naturally without freedome and whether the child will or no it purgeth head and stomack That there is a Morall working by the word in the drawing of sinners to Christ though most evident yet must be proved against Antinomians and Enthusiasts who write That the whole letter of the Scripture holds forth a covenant of works And The due search and knowledge of the holy Scripture is not a safe and sure way of searching and finding Christ. And There is a testimony of the Spirit and voyce unto the soule meerly immediate without any respect unto or concurrence with the word And Such a faith as is wrought by a practicall Syllogisme or the word of God is but an humane faith because the conclusion followeth but from the strength of reasonings or reason not from the power of God by which alone divine things are wrought Ephes. 1.19 20. Col. 2.20 and that because such a faith wrought by the word the works of sanctification in the regenerate and light of a renewed conscience are all done by things that are created blessings and gifts and these cannot produce that which is onely produced by an Almighty power For the word of it selfe without the Spirit yet the word is more then works of sanctification is but a dead letter but that God works faith by the word his owne Spirit concurring is cleare 1. The Prophets alledge this for their warrant Thus saith the Lord. Ergo You must beleeve it And one more and greater then all the Prophets But I say so Christ God equall with the Father speaketh 2. Rom. 10.17 Faith cometh by hearing and hearing by the word of God Verse 14. How shall they beleeve in him of whom they have not heard It s true the word the works of God are not the principall object of faith nor objectum quod faith rests onely on God and the Lord Jesus Joh. 14.1 1 Thes. 1.8 Your faith toward God 1 Pet. 1.21 Deut. 1.32 Joh. 3.12 Gen. 15.6 Dan. 6.23 Rom. 4.3 Gal. 2.16 2 Tim. 1.12 The word promises and Prophets and Apostles are all creatures and but media fidei the meanes of saving faith they are objectum quo Joh. 5.46 Psal. 106.12 Exod. 4.8 Psal. 78.7 of themselves they are dead letters and dead things and cannot without the Spirit produce faith Yea all habits of grace of faith of love in us are like the streames of a fountaine that would dry up of themselves if the spring did not with a sort of eternity furnish them new supply so would habits of grace being but created things wither in us if they were not supplied from the Fountaine Christ. And all beings created in comparison of the first Being are nothing and all nations to him are lesse then nothing and vanity Isai. 40.17 and so are the infused habits of grace nothing If this were the meaning of Familists and Antinomians who say that there is in us no inherent grace but that grace is onely in Christ we should not contend with them Wee teach no such thing as that Reasonings Syllogismes or the Scriptures without the Spirit can produce Faith yet is it vaine arguing to say raine and dew the Summer-Sunne good soyle cannot bring forth roses floures vines cornes because sure it is a worke of Omnipotencie that produceth all these and so its vaine to say that because Faith is the worke of the omnipotencie of Grace therefore Faith commeth not by hearing and reasoning from Scripture the contrary whereof is evident in Christs proving of the resurrection by consequence from Scripture Mat. 22.31 32. Luk. 20.37 â8 Nor can any say Christ may make discourses from Scripture and his reasonings because he is the King of the Church are valid and may produce faith but we cannot doe the like nor are our reasonings Scriptures for Christ râbuketh the Saduces Yee erre not knowing the Scriptures c. because they beleeved not the consequences of Scripture as Scripture and made not the like discourse for the building of themselves in the faith 3. The searching of the Scriptures is life eternall the onely way to find Christ. Joh. 5.39 Acts 10.43 Rom. 3.21 Esai 8.20 4. Gen. 9.27 God shall perswade Japhet by the Scriptures preached and he shall dwell in the tents of Shem Acts 16.14 Gods opening of the heart and Lydia's hearing and attending to the word that Paul spoke goe together 5. The way of Enthusiasts in rejecting both Law and Gospel and all the written word of God is because there is no light in them Some immediate sense of God and working of the holy Ghost on the soule of the child of God witnessing to me in particular that I am the child of God I deny not and that my name expressely is not in Scripture is as true but this testimony excludeth not the Scripture as if the searching thereof were no safe way of finding Christ as they blasphemously say 1. Because this Enthusiasme excludeth the onely revealed rule by which we trie the Spirits and we are forbidden to presume above that which is written 1 Cor. 4.16 and Enthusiasts have acted murthers and much wickednesse under this notion of inspirations of the Spirit 2. Because if the matter of that which is revealed be not according to the written Word Now after the Scriptrue is signed by Christs owne hand Revel 22.18 I see not what we are to beleeve of these inspirations What extraordinary impulsions and propheticall instincts have been in holy men and such as God hath raised to reforme his
saved yet the Lambe of God taketh away the sinnes of the world So Esai 6.7 Thine iniquity is taken away and thy sinne purged this is no halfe pardon such as Esaiah had before the Lord touched his lips 1 Joh. 3.5 And yee know that he was manifested to take away our sinnes Iohn speaketh of the taking away of the sinnes of us Iohn and the Saints who were loved Vers. 1. with a wonderfull love to bee called the Sonnes of God us whom the World knoweth not vers 2. us who shall be like Christ when he appeareth Arminians are obliged to give us parallel places where the redemption of all and every man and Christs naked power and desire to be friends with all men and to make any covenant of grace or works as he pleaseth is called the taking away the sinnes of the world and yet the whole world may possibly dye in their sinnes and not a man be saved the taking away of the worlds sinnes to us is the compleat pardoning of them Remission of sinnes in his bloud Ephes. 1.7 Col. 1.14 Blotting out of transgressions Esai 4â 25 as a thicke cloud Esai 44.23 a not remembring of sinnes Isai 43.25 Ier. 31. â4 Such a taking away of sinnes as is promised in the covenant of grace to the house of Iudah to the Church under the Messiah that heareth the Gospel Ier. 31.34 Hebr. 8.8 9 10 11 12. Rom. 11.26 27. Esai 59.20 This is the taking away of the sinnes of the world a new world in whose inner parts the Lord writeth his Law and with whom the Lord maketh an everlasting covenant never to turne away from them Jer. 31.33 34 5 36 37. in whom the Lord putteth his Spirit and in whose mouth he puteth his Word and in the mouth of their seed and their seeds seede Esai 59.20 21. The Arminian taking away of sins is of all and every one of Adams seed of such as never heard of a Covenant of a Word of a Spirit of a Seed a holy Seed of a new heart Finally the taking away of the sinnes of the world is the removing of them as farre from us as the East is from the West Psal. 103.12 bestowed on these that feare the Lord vers 11. and are pitied of the Lord as the Father pitieth the Sonne and the subduing of our iniquities and the casting of our sinnes in the depths of the Sea Mich. 7.19 â0 a mercy bestowed only on the remnant of the Lords inheritance The Arminian taking away of sins is a broad pardon of sins to all the world let them shew Scripture for theirs as we doe for ours and cary it with them Object 15. Though Reconciliation bee purchased to all and every one yet it is not necessary that it bee preached to all and every one but onely it is required that God bee willing it bee preached to all now it is free to God before he be willing to make offer of the purchased reconciliation to all to require afore hand such acts of obedience and dueties which being performed hee may publish the Gospel to them or being not performed hee may bee unwilling to publish the Gospel to them Yea though reconciliation be purchased to all yet its free to God to communicate the benefits of his death upon what termes hee thinketh good And Christ died saith Master Moore to obtaine a lordship over all and a power to save beleevers and destroy such as will not have him to raigne over them as wee heard before Answ. 1. We have in this Doctrin that Argument yeelded God commanded to preach to all and every one Ergo Christ died for all and every one For 1. The consequence is true absolutely by the Arminians doctrine Christ absolutely died for all and every one without prescribing any condition to those for whom he dies he saith not my sonne dieth to purchase reconciliation to all upon condition all beleeve or perform some other dutie but beleeve they or beleeve they not the ãâã is payed and salvation purchased for all without exception but the antecedent is not true but upon condition God is not willing the Gospel bee preached to all but to such as perform such conditions 2. If they perform not the condition Christ should have said preach not the Gospel to all nations nor to every creature but onely to such as yee finde fit hearers of the Gospel and have performed such acts of obedience as I require for conditionall threatnings are set downe in the Gospel as well as conditionall promises he that beleeveth shall be saved he that beleeveth not shall bee damned But in Old or New Testament Arminians never shew us where the preaching of the word of Grace is referred to our free will Doe this O Ammonits O Indians and the glad tyding shall come to you if yee doe not this ye shall never heare the Gospel Arminians say God sendeth his Grace and Gospel both genti minus dignae indigniori negat to the unworthy Nation and denyeth both to the worthier 3. Arminians say in Script Synod Dordr pag. 6. Lex non lata aut non intellecta cum intelligi non possit non obligat a law not made or not understood when it cannot be understood doth not oblige then God cannot deny a salvation and the benefit of a preached Gospel to Indians though both were purchased in Christ if they never heard as hundreths of Nations could by no rumor heare or dreame of Christ and the Gospel of Christ. 4. How can God with the same naturall and half-will equally will that all bee saved when hee absolutly without merit or condition willeth the meanes of salvation to some and denyeth the meanes of salvation to the farre largest part of mankinde for want of a condition unpossible because it neither was nor could be known to them 5. By the Arminian way sinne originall is no sin it bringeth wrath and condemnation on no man God beginneth upon a new score and the reckoning of the covenant of Grace to count with all men and God is so reconciled to all mortall men and transacteth with them in such a way of free grace that hee will punish no man for any new breach except committed actually by such as are come to age as have the use of reason and are obliged to beleeve in Christ. pag. 285 286 287. Dordr scrip Synod Yet hath God decreed never to reveale any such gracious transactions to millions of men that better deserve to heare these secrets of grace then thousands to whom they are proclaimed in their ears ere they can discerne the right hand by the left This Arminians say was Gods dispensation Matth. 11. with Capernaum and Tyrus and Sidon But it will bee found that Arminians deny the prescience and foreknowledge of God 6. Most abominable and comfortlesse must the doctrine of the death of our Lord Iesus be if Christ died onely to bee a Lord and such a Lord as hee might have power without
con-naturall end of Christs death is Joh. 10.10 That his sheepe may have life and have it more aboundantly he suffered the just for the unjust that he might bring us to God 1 Pet. 3.18 and in the very act of suffering to speake so or in that he was stripped and dyed The chastisement of our peace was on him Esai 53.5 This cannot bee such a possible heaven a fowle sleeing in the aire a may be as farre off as a never may be which may consist with an inevitable hell So as Christ dyed not but on a poore hopelesse venture and a forlorne contingencie that might as soone fill Hell with the damned soules of all the world as grace Paradice with redeemed ones 6. His comming in the world hath no such Arminian end that we reade of as a possible saving or an obtained salvation that thousands yea not one in the world may ever enjoy but he came to seeke and actually and intentionaly to save that which was lost Luk. 19.10 to save sinners 1 Tim. 1.15 and Paul the first of sinners and not for wrath but that we might obtaine salvation by our Lord Jesus Christ 1 Thes. 5.9 7. Nor did he so die that we should not live to our selves but unto Righteousnesse but that we might be 1 Pet. 2.24 redeemed from this present evill world Gal. 1.4 from our vaine conversation 1 Peter 1.18 That hee might redeeme us from all iniquitie and purifie to himselfe a peculiar people zealous of good workes Titus 2.14 That wee should glorifie God in our bodies and Spirits which are Gods 1 Cor. 6.20 That hee might present to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should bee holy and without blemish Ephes. 5.27 Now Christ may obtaine the native and intrinsecall end of his death though all the Redeemed ones say the Arminians Live to themselves and never be redeemed from the present evill world nor from their vaine conversation and live and die to themselves and walking in their lusts 8. And upon what ground Christ is made Lord hee is made also a husband to the Church for the husband as an husband is made head of the wife Now the intrinsecall end and so the specifick acts of this husband who is joyned to us by the marriage-covenant of free grace must bee free love to his Spouse as Paul expoundeth it Ephes. 5.25 and the native fruit and end of Marriage is that the Spouse might have interest in the righteousnesse glory spirit wisdome and sanctification the kingdome and throne of the Husband and Lord not that hee might condemne and destroy his Spouse 9. It is a reasonlesse conceit that after Christ dyed hee hath a freedome to transact for our actuall saving and glorifying in what termes he will Law or Gospel Grace or Works because he dyed the surety of the covenant of grace Hebr. 7.2 and made his Testament and last will and confirmed it by his death as our friend and bequeathed to his poor friends the promise of an eternall inheritance Heb. 9.15 and so he died as the Mediator of the New Testament and sealed the Covenant with his blood which is therefore called the blood of the eternall covenant Heb. 13.20 Zach. 9.11 And therefore neither the first Testament was dedicated without blood Heb. 9.18 19 20 21. and Christ by his blood entred into heaven as a Priest to intercede for us v. 23 24. And this Arminian way over-turneth the whole Gospel which is a bargaine of blood between the Father and the son Christ and Christ dying and justifying pardoning the iniquities of his people making them heires of the same Covenant and Kingdome with himselfe is in this Indenture of free Grace the chiefe man Now unpossible it is that this can be an effect of Christs death that he may set up a covenant of grace and a Gospel-way to Heaven or set up another way when as by the Gospel-covenant only God gave Christ a body indented with him to doe the worke to make his soule an offering for sin and God promised to him if he would die a seed and that the pleasure of the Lord should prosper in his hand that his soule should be satisfied that he should justifie many intercede for many Isai. 53.10 11 12 13. Now if all might eternally perish notwithstanding that Christ died for them and it were free to Christ to make such a Covenant after his death in which not one man possibly may be saved Christ then should doe his work and yet not have his wages nor have a seed nor justifie his people nor have a willing people to serve him yea then should Christ offer the sacrifice of his body as our Priest on earth in sheding his blood and yet not enter into Heaven and the Holy of Holiest to intercede for us as our High Priest there also 10. All the offices and relations of Christ and comfortable promises of the Gospel shall be overturned for it is in the free will of man that Christ be King or no King Head or no Head of the Church a Husband or no Husband Clear it is Christ is a Gospel King now if his death might stand and attain its intrinsecall end and effect which is a meer possible reconciliation and a salvation to his people standing only in a may be or a may never be then Christ is a Gospel-King without a Kingdome of Grace the fruits whereof are righteousnesse joy of the Holy Ghost and peace Rom. 14.17 He is a King but Iudah shall never be saved in his dayes there shall be no righteousnesse no peace no joy in his Kingdome he is a Redeemer and a Saviour but his people all are eternally lost and die in bondage and misery and in their sins he is a Saviour but saves not his people from their sins he is the chief corner stone but no other living stones are built on him he is a head but hath not a living body quickned by his Spirit nor a body that is the fulnesse of Christ he is a Husband but the essence of his maritall and husbandly power standeth in that he hath power to destroy his Spouse eternally That he hateth his own flesh he is a Shepherd and a good Shepherd and layeth downe his life for his Sheepe but the roaring Lyon devoureth all his Flocke he carrieth not the Lambes in his bosome he feedeth them not in the strength of the Lord he causeth them not lye downe safely he leadeth them not to the living waters they hunger and starve eternally he is the vine-tree but no man bringeth forth fruit in him He is an eternall Priest but the sins of all he offereth for remaine in heaven before the Lord for ever hee is the promised seed and by death triumpheth over Devils and Principalities and powers but the Serpents head is not bruised Satan is not cast out Satan reigneth and ruleth in all mankinde He hath much in Christ
of his essence which is as David saith every where Ps. 139.7 Whither shall I go from thy Spirit but so he is in Heaven in Hell in the Sea 2. But he dwelleth in the Saints in regard of the works operations gifts and graces of the holy Ghost 1. Because the holy Spirit is in them in that they have in them the fruits of the Spirit Gal. 5.22 such as love joy peace long suffering gentlenesse goodnesse faith now these are not the holy Ghost who is eternall and God uncreated but are created in time out of meer nothing not out of the potency of the subject but ere God produce grace so knotty and so rocky are we and so contrary to grace that he must fall upon a new and second creation Ephes. 2.10 Col. 2.10 Psal. 51.10 the same word that is used for creating heaven and earth Gen. 1. â is here used it is not like the repairing of a fallen house where the same timber and stones may doe the work or the repairing of decayed nature when a healthy body recovereth out of a feaver Grace is a rare and curious workmanship 2. We are said to grow in grace 2 Pet. 3.18 and by grace to increase to the edifying of the body in love Ephes. 4.16 and to the measure of the stature of the fullnesse of Christ 13. and to add grace to grace 2 Pet. 1.5.6.7 and to goe on to perfection Heb. 6.1 Phil. 3.12 But the person of the holy Ghost is noâ capable of growing or addition nor like the morning light or the New Moone that can grow and advance in perfection being God blessed for ever 3. If there be an union of the person of the Holy Ghost with the soule and not an in-dwelling by graces the beleever as a beleever must live by the uncreated and eternall life of the Holy Ghost or a created life Creatum vel increatum dividunt omne ens immediatè sicut finitum infinitum Not the former neither any man nor the man Christ can in any capacity be elevated so above it selfe as to partake of the infinite life of God how the manhood of Christ partaketh of the personall subsistence of the Godhead is incomprehensible to me except that it is not by such a union as my singular nature standeth under personality created and is by assumption rather then union how ever if there be an union of the person of the Holy Ghoââ to our soules it cannot be conceived nor doth Scripture speak of it if the Saints live the life of God it must be by created Graces and this is that we conceive 4 The person of the Holy Ghost immediatly acting in the Saints without them or any active and vitall influence of the naturall faculties cannot be guilty of sinne because David and Christ are absolved of sinne in this They lâyd to my charge things that I knew not that is things I never acted crimes in which I had no action or hand but we are blamed in the word for all the omissions of holy duties and the Holy Ghost cannot be blamed for he bloweth when and where he listeth and is under no Law in his motions of free grace then he who cannot be blamed in not acting cannot bee united as one spirit person with person with him who is justly to bee blamed in not acting Asser. 4 It must evidently follow that there is in the Saints a grace created that is neither Christ nor the Holy Ghost in person for what reason any hath to phancy an union of the person of Christ or the Holy Ghost in the Saints the same reason have they to say that all the three are united to the person of the beleever in all supernaturall actions for the Father is said to draw men to the Sonne Iohn 6.44 and Christ to reveal the Father and to draw men Iohn 1.18 Iohn 12.32 and the Holy Ghost to reveal the deep things of God 1 Cor. 2.10 11. now all the three in person doe these but all the three persons are not united to beleevers in person this were a mystery greater then God manisted in the flesh and unknown to Scripture 2. If Christ be all the grace of beleevers faith in Christ and the love of Christ should be Christ. 3. Then should a beleever having a new heart and a new Spirit be Christed or Godded and God should bee incaânate in every beleever and how many Christs should there be and the new heart in one Saint and the grace given to Paul should be the new heart given to Peter whereas God hath gâven grace to every man according to his measure and there are diversity of gifts but one Spirit 2 Pet. 3.15 Phil. 1.9 Eph. 3.3.4.5 â Cor. 12.3 â 5.6 Eph. 4.16 Asser. 5. The Grace of God and our free will in a four-fold sense may be said to concurre in the same works of Grace 1. When free-will receiveth no more from Grace and the Lords drawing but only literall instruction and if by our industry an habite of the knowledge of the letter of the word be acquired its necessary only to the easier believing as Pelagius said I may believe without Preaching the Gospel by Reading but more easily by faire and powerfull preaching and by grace helping and assisting preaching but yet without grace but with greater difficulty as I may goe a journey on foot but more easily on horse-back then a horse is not simply necessary for the journey and a ship may sail more easily and expeditely with sailes yet also without sailes with the help of Oars though with more difficulty thus Christ and his Grace may be spared we may sail to heaven by natures sweating and free-wils industry though the sails of grace could more expeditely promove our journey Now we think not that Christ draweth when men speak but the bare letter of the Gospel and softly requests the dead with only sound of words and syllabls to live and Orators with golden words doe pray and perswade the blind to see and the creeples to walk but it s long erre words fetch a soule to dry bones that they may live or tye the broken eye-strings or adde vitall power and life to eyes and ankle-bones 2. Grace and free-will as Bellarmaine and the rest of the Iesuites with Arminians teach may be thought to be two joynt causes the one not depending on the other as two carrying one stone or burthen neither he helpeth him nor he him but both joyn their independent strength to one common effect Bellarmine and Grevinchovius with the like comparisons do prove that we may storm heaven by the strength of free-wâll without dependence on Christ for three untruths are here taught 1. That Grace determineth not free-will a saying destructive to providence if God determine not all second causes he is not Master of all events nor hath he a dominion of providence in all things that fall out good and evill 2. Grace doth not begin
close the doore in the lowest roome so I see the throne and him that sits on it it is enough to me 2. Arg. All the tie of the covenant lyeth on God not any on man as bond or obligation for the fulfilling of the covenant or partaking of the benefits thereof Heb. 8.10 Ezech. 36.25.26 Jer. 1. the Lord promiseth to doe all and the new heart is but a consequent of the covenant where is thee in all this covenant one Word that God sayes to man Thou must do this If God had put man on these conditions then they were conditions indeed But when God takes all upon himself where are then the conditions on Mans part Give me leave suppose there should be a fault of performing in this covenant whose were the fault must not the fault or failing be in him who is tyed and bound to every thing in the covenant and saith he will do it If there bee a condition and there should be a failing in the condition he that undertaketh all things in the covenant must needs be in the fault God saith not make your selves cleane get you the Law of God in your mind get you power to walk in my Statutes and when you doe this then I will be your God and enter in Covenant with you Answ. 1. We never teach that the making to our selves a new heart is an antecedent condition required before the Lord can make the New-Covenant with us as this mân would charge Protestant Divines but that it is a condition required in the party covenanting which is conditio federatorum nonfederis and such a condition without which its unpossible they can fulfill the other condition which is to believe and so lay hold on the Covenant but it is clear Antinomians think the new heart no inherent grace in us but that Christ is grace working immediately in us as in stones and the new heart is justification without us in Christ only let Crispe shew where the making of a new heart is commanded to us as a consequent and an effect of the Covenant surely the new heart the washing of us with cleane water be it an antecedent or be it a consequent of the Covenant of Grace it is a promise that God doth freely and of meere grace undertake to perform in us Ezech. 36.26 A new heart will I give you so Ier. 32.39 40. Ier. 31.33 Eâech 11.19.20 Esa. 54.13 Ioh. 6.45 Ezech. 36.32 Not for your sakes doe I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel ver 22. I doe not this for your sakes O house of Israel but for mine holy names sake which yee have prophaned amongst the heathen whether ye went and Crispe saith the Covenant in the old Testament had annexed to it divers conditions of legall washing and sacrifices whereas the New Covenant under the New Testament is every way of free grace He is farre wide conditions wrought in us by grace such as we assert take not one jot or title of the freedome of Grace away and though there be major gratia a larger measure of grace under the New Testament yet there is not magis gratia there is no more of the essence of free-grace in the one then in the other for all was free grace to them as to us why did the Lord enter in Covenant wâth the Iewes more then with other Nations Deut. 7.7 The Lord loved you because he loved you Was Ierusalem Ezech. 16. holier then the Ephesians Eph. 2. No their nativity was of the land of Canaan their Father an Amorite their Mother an Hittiâe Ezech. 16.5 Thou wast cast out in the open field to the loathing of thy person in the day that thou wast borne ver 6. And when I passed by thee and saw thee polluted in thine own blood I said to thee in thy blood live And to cause grace have a deeper impression and sinking down into the hearts bottome he repeateth it againe I said unto thee in thy blood live And will Crispe say that this iâ not a history of free grace as farre from bribe or hire of meritâ as in the world or will he say it was Gods meaning First wash you with holy water and sacrifice to me and performe all these legall conditions to me while you are Amorites and Hittites by kinde and that being done He enter in Covenant with you when yee have done your work He pay your wages and be your God 2. This Argument militateth strongly against every Gospel duty and the whole course of Sanctification God must so be the cause only cause of all our sinfull omissions sins under the Covenant of grace in that he promiseth to work in us to will and to do to give us grace to abstain froÌ sin but does not stand to his word as Antinomians teach which is an Argument unanswerable to me that its the minde of Antinomians that no justified person can sinne but that they omit good or commit ill God is in the fault not they and that the justified are meer blocks in all the course of their sanctification in all the sins they doe they are patients God should more carefully see to his own honour and not suffer them to sinne so they and the old Libertines goe on together For say that the new heart that to will and to doe to persevere stedfastly in the Grace of God were no conditions of the Covenant sure believing in the Lord Iesus is clearly a condition of the righteousnesse of faith as doing is of the righteousnesse which is of the Law Rom. 10.3 4 5 6 7 8. Gal. 4.22 23 24 25 26 27 28 say that to repent pray love God and serve him were not from God through the tye of the New-Covenant yet Gods promise his single word when he saith he will doe such and such things is as strong a tye as his Covenant and oath when he knoweth its unpossible these things that he saith he will doe can be done except he of his meer grace work them in us Now the Lord clearely promiseth that he will give repentance Act. 5.31 Sorrow for sinne the Spirit of grace and supplication Zach. 12.10 a circumcised heart to love and serve the Lord Deut. 30.6 Ezech. 36.26 perseverance in Grace Ier. 32.40 41. Esai 54.10 chap. 59.20.21 Psal. 1.3 Joh. 4.14 chap. 10.28 Phil. 1.6 Ephes. 5.26.27 1 Ioh. 2.1 Then let D. Crispe or any Libertine say when the Saints sinne in not praying in not sorrowing for sin in not willing and doing in their sinnes and falls in their Christian race to heaven let me speak in the words of Crisp whos fault is it or failing not to perform the word or promise of God God undertaketh by promise yea by his simple word to fulfill what he promiseth and saith he will work all these in us yea to will and to doe Ergo if it be not done the fault cannot
Ioh. 6.44 and another refuseth and actively and wilfully withdraweth from the call of God if the omnipotency of never enough praised grace bee not the cause the adequate highest and principall cause I deny not but corrupt and rebellious will is the inferiour culpable and onely culpable and morall cause why Judas denyeth obedience to the holy call of Christ. It is a sweet contemplation that Angels and Men sing the same song and Psalme of free grace in heaven to the Lamb to him that sitteth on the Throne and a question it is if a more ingaging and obliging way to free grace could be devised then that as many as are in the glorified Troops and triumphing armies in heaven clothed in white should bee also the sworne subjects and the eternall debtors of the freest grace of him who is the high Lord Redeemer and head of Angels and Men. But in the engagement it selfe of the winde of the Spirit for the tryall of the Saints there is great ground of admiration as 1. the blowing of the soft and pleasant breathings of the South-winde of free-grace lying under the only work of soveraignty when and where and in the measure the Lord pleaseth is a high and deep expression of the freedome of grace for in one and the same prayer the like by proportion may bee said of the acts of faith love patience hope we often begin to pray with sad and fleshly complaints of unbeliefe as is evident in many Psalms and Prayers of the Saints in Scripture Jeremy Lament 3. of Iob of David yet going on the breathings of thâ holy Ghost will fill the sailes and he returneth therefore this is a ground yea a demonstration to me then when I finde no motion of the holy Ghost no spirituall disposition but meere deadnesse I am not to abstaine from praying because I finde the Spirit not acting nor stirring in me as Antinomians say but 1. I am to act and doe though the principle of motion be naturall as if the first stroak on flint make not fire we are to strike againe and againe and if the fire blowing of the bellows kindle not the sticks let us be doing and the Lord will be with us A kindling and a flame may come from heaven say that the Lord were wanting to me in a dead and low ebbe he will not once roll about the sight of his eye nor let out one blast or stirring of aire and winde of the Spirit toward me yet my deadnesse is my sin and freeth not me from an obligation to pray and to seek to God the doore is fast bolted shall I not therefore knock accesse is denyed and the Lord in angâr shuteth out my prayer Lam. 3.8 May not I look and sigh and groane toward his holy Temple deadnesse is not the Lords revealed will forbidding me to pray because I am dead and indisposed 2. Deadnesse and indisposition is a sinne then must we confesse to God and tell the Lord when we are indisposed to pray that we cannot pray and let the dead and the blind but bow his knee and lay a dead Spirit and naked wretched soul a paire of blinde eyes before God for we are commanded to confesse this to God as may be gathered from Revel 3.17 1 Joh. 1.9 Prov. 28.13 Psal. 32.5 3. We are expresly commanded in the day of trouble and of our temptation to pray and seek help from God under our temptations Psal. 50.15 Matth. 6.13 1 Thess. 5.17 As the Saints have done Psal. 18.6 Psal. 34.6 Psal. 61.2 2 Cor. 12 ver 7.8.9 If then wee judge the no breathing of the holy Ghost a temptation and a cause of humiliation as it is and the Saints doe judge it then are we to pray though most indisposed why doth David complain that he was as a bottle in the smoak and pray so often that God would quicken him if under a dead disposition we were not to pray 4. If often the Saints beginning to pray doe speak words of unbeliefe and from a principle of nature and if words flowing from the deadnesse and misgivings and rovings of the flâsh interwoven in with the spirituall and heavenly ravishments of the Spirit of grace and supplication in one and the same complaint and prayer to God as Psal. 38. Psal. 102. Psal. 77. Psal. 88. Lament 3. Ier. 20. Job 8. ch 16. ch 19. and in many other passages where the Spirit and the flesh have Dialogues and Speeches by turnes and by course then may and ought the Saints to pray under deadnesse and do as much as theiâ present indisposition can permit them and the Spirit is seene to come and blow not by obligation of Covenant or promise on Gods part as Iesuites and Arminians with Pelagians have taught but in his ordinary free practises of grace as Philip was commanded to come and preach Christ to the Eunuch while he was reading the Book of the Prophet Esay not because he was reading Scripture or because such a promise is made to these who read Scripture as the Angels revealed the glad tydings of the birth of Christ while the shepheards were attending their flocks in the field not because they were so doing as if a promise of the Gospel bâlonged to men bâcause they wait one their calling and Annanias is sent to preach Christ to Saul and open his eyes while he was praying not because he was praying but of meer free-grace which moveth in this ordânary current and sphere of free love congâuously to the Lords freely intended end to save his people even as the Lord joyneth his influence and blessing to give bread and a Harvest to the sower Esay 55. yet not that he hath tyed himself by promise to give a good Harvest to every industrious husbandman yet this ordinary practise of Grace with the Commandement of God is enough to set us on work to pray to believe to acts of love to Christ in the saddest and deadest times 5. It should be no sinfull omission in us not to pray when the Spirit stirreth us not if our deadnesse should free us from all sin because we cannot run when the Bridegroome doth nât draw Christs drawing goeth along with the secret decree of Election but is not to us a signification of the Lords revealed will that we should not follow Christ when he suspendeth the influence of his drawing power 6. Now as in nature men may so dare the Almighty in his face that God in juâtice may deny his influence to naturall causes as when malice opposeth the Spirit of God in the Prophet of God that the Lord refuseth to concurre with the oyle in Iereboams whithered aâm that he cannot pull it in againe to him 2. When the Lord is put to a contest with false god's to work a miracle as in his refusing to concurre with the fire in burning the three children for in all causes naturall or morall or whatever they be God has a negative
of our own 3. Wee are to beleeve in the generall we being within the covenant the Lord will keep his promise Deut. â0 6 And the Lord thy God will circumcise thine heaât and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou mayest live Ezech. 11.19 And I will give them one heart and I will put a new Spirit within you 20. that they may walke in my Statutes Ezech. 36.27 then are we so to set to these duties of waâking in the Lords way as wee are to beleeve he will nor deny actuall grace necessary for our perseverance because it is his expresse promise Ier. 31.33.34.35.36 Ier. 32.39 â0 Esai 59.19 20 21. Esai 54 10.11 Ezech. 36.26.27 1 Ioh 2.1.2 Matth. 16.18 Luk. 2â 3â.32 though in acts not fundamentall and simply nâcessary for our being in the state of grace the Lord hath reserved a latitude of independent Sovâraigntie to act the soule in these and these particular aâts as seemeth good to him that every new breathing of the Spirit of âesus may bee a new debt and obligation of free grace to Christ. We are absolutely to pâay for the breathings of Christs Spirit to goe aâong wiâh us in all the particular acts of a gracious and spirituall walking but we know the Lords absolute good pleasure is his rule hee walks by so here our desires may bee absolute in seeking where the Lord gives upon condition of âis owne good will nor are our desiâes in prayer to bee conformable to Gods decree or free pleasure but to his revealed will Grace is the culours of the inhabitants and citizâns of the house of the lower and higher roomes of the new Ierusalem all the way and all the home the Sainâs walk in this white Christ keeps not his Spouse in a close chamber it is not one great act of free grace onely when all were in one day redeemed on the crosse but dayly Christ weareth his Church as a bracelet about his neck as a seal on his heart as his Royall diadem and a crowne of glory on his âead as his love-ring on his hand this day grace to morrow new and fresh supply of grace the next houre grace hee has strowed all the way to heaven with new grace every day new wine new Spiknard new peâfume new ointments When will Christ grow old and gray-haired Never Will his heart evâr grow cold of love No Will hee tyre of love will he weare out of delight in the Spouse that lyeth for eternity betweene his breasts No no The love of âhrist is alwaies greenâ as young-like as fair and white today as from eternity this rose is not altered a whit Who knowes how grace and love in Christs breast solaced themselves in these infinite revolutions of ages before the creation how Christs heart was cheering it selfe and rejoycing to have the first day of the creation dawning that he might enjoy the love of the sonnes of men not then created Proverb 8 3â.31 as if grace and love had thought long to finde a channell with wide banks to flow in as if Christ having infinite love within him in that long long age to borrow that expression should say when shall time begin and sinfull men and my mysticall body and desired spouse my Church have being in the world that I may out that grâce on her I have love within me and lying beside me I rejoyce to have a lover as if grace in Chriât hâd been in too naârow banks in the inâânite acts of the infinite minde of God and the heart of Christ and longed to have Men and Angels to give a vent to his love And that long avum the ages that were before the world was brought it green to us that long long endlesse and vast duration when time shall bee no more cannot make Christs love change the colour or grow lesse or root one Saint out of his heart When God leaveth off to bee God ârâce will leave off to bee Grace Make Christ repent of Grace if you can as Christ has washen his Spouse and in regard of the guilt of sin has made her all fair and spotlesse so doth he dayly lick and purge and cleanse her in regard of the inherent bâot while shee bee faire as the Sunne and all a new heaven Asser. 7. In the third consideration from this suspension of divine influence cometh our sinne as a necessary consequent and result yet so as the Lords suspension and our transgression fall both in the bosome of divine providence The Lord knoweth why be withdraweth his grace that we mâght know how weighty a thiâg grâat heaven is laid upon our poor shoulders and that we would make foule woâk out of all wee have received and the flock the second Adam has given is if we had not Christ to stirre the ship to lead the minors to heaven to keepe the inheritance to the little heirs of Christ should evanish to nothing Poâtion 9. If wee consider the Lords denyall of Christ from wicked men they cânnot turne to God but that impotency lay in the womb of will it is not weaknesse onely but also wilfulnesse Matth. 23. verse 37. I would have gathered you saith Christ yee would not Ioh. 5.6 Christ saith to the sick man wilt thou bee made whole Then there was a stop in his will as well as in his weaknesse er 44.16 As for the word that thou hast spoken to us in the Name of the Lord we will not heaâken to thee 2. Love and delight to do ill is from the strength and marrow of the will not from weaknes only the seruant that would not leave his master because he loved him is a slave for ever through love to slavery rather then through impotency to bee free In those that dâlight to doe eâil Will hath a strong influence in the evil they doe every sinner esteemes his prison of hell a heaven hiâ fetters of sinne on his legs as a gold chain about his neck 3. It is a journey of a hundreth miles to Christ it is unpossible to the naturall man to compasse it yet he may walk two of these hundreth miles though not as a part of the way he will not so much as cast a sad look after Christ the will not bestow one sigh after Christ nor know his own weaknesse nor dâspair of his own hability nor lie at the water-side and cây Lord Iesus come carry me over he positively hates Christ were it possible that the unrenewed man had the two eyes of a renewed man to see the beauty and high excellenây of Iesus though he had still his own lame legs he would weep out his eyes for a Chariot to carry him to Christ hee would send sad love-challenges after Christ could these that ' are scortched in hell-fire and hear the howling of their fellow prisoners and see the ugly Devils the bloody Scorpions with which
under the Law as a rule of rightenesse and to walk holily as being obliged from the conscience of any command either of Law or Gospel is legall bondage from which Christ has set us free as to be circumcised is a part of the Law-yoke so they teach then to be inherently holy is unlawfull to Antinomians Mr Town Pag. 6. Yet I wish that I be not mis-taken for I never deny the Law to be an eternall and inviolable rule of righteousnesse But yet affirm that its the grace of the Gospel which effectually and truly conformeth us therunto Answ. 1. I wish Mr Towne doe mistake for hee that teacheth that believers are freed from the Law as a rule teaching directing and from the Law with all its offices and authority he denyeth the Law to believers to be an eternall and inviolable rule of righteousnesse or then he must speak contradictions to wit that the believer is not under the Law as a rule of righteousnesse for so saith Towne he should not be under grace which is contrary to the Apostle Rom. 6.14 and yet he is under the Law as an eternall and inviolable rule of righteousnesse for I ask to whom is the Law an eternall and inviolable rule of justice to the believer or no If to the believer then he must be under it but Antinomians say that is Pharisaicall and Popish that is to put Christs free-man saith Twone under his old keeper the Law as if he were a malefactor if the Law be no eternall and inviolable rule of righteousnesse why doth Mr Towne say so 2. That rule to the which the grace of the Gospel doth conforme us that rule we must be under but Mr Towne saith The grace of the Gospel truly conformeth us to the eternall and inviolable rule of righteousnesse Ergo c. 3. An inviolable rule of justice cannot be violated and contravened by these to whom it is a rule without sinne else it s not an unviolable rule then if believers cannot violate the Law and murther and commit adultery but they must sinne by violating the rule then as believers are obliged not to murther not to commit adultery so must they be under the inviolable rule of righteousnesse contrary to which Antinomians teach All that Mr Towne can say against us in this argument is a calumny that we make the Law not the Gospel to give power to subdue sinne but the truth is neither Law nor Gospel giveth grace but the God of grace hath promised in the Gospel grace and a new heart and a new spirit to the Elect and grace goeth not along with the Gospel as a favour of equall extension with the preached Gospel but millions heare the Gospel who remaine voide of grace and have no right to any promise or grace the Law leaveth not off to be the rule of tighreousnesse though it cannot effectually make its disciples holy and conforme to the rule no more then the Gospel should not be the Law and rule of faith because without the influence of the Spirit of grace it can make no Disciples conforme to Iesus Christ and his image for many Elect for a long time heare the Gospel and have no grace to obey while the time of conversion come and many are more blinded and hardned that the Gospel is preached to them and it were better they had never heard nor known the way of truth Towne pag. 6.7 Rom. 7.6 The meaning is through faith is bred assured confidence lively hope pure love toward God invocation of his name without all wavering or doubting or questioning his good-will audience and acceptance which could never be attained by all the zeal and conscience towards God according to the Law of workes and the knowledge of the glory of God is given according to a covenant of meere grace without addition or mixture of works and the opposition is plaine to be not so much bâtweene the grosse hypocrite who is only brought to outward subjection and correspondency to the Law as betweene him that in good earnest and in downe uprightnesse of heart giveth over himself wholly to the Law of God Rom. 10.2 as the wife to the husband and guid of her youth to be ordered in all things inwardly and outwardly after the minde of God therein according to his legal conscience which is never pacified with works and the man who knoweth and worshippeth God alone according to the Gospel of Grace Answ. This is a close perverting of the word of truth 1. The Antinomian faith may here be smelled that by faith is bred assured confidence without all wavering feare or doubting c. Then whoever once doubt or waver are yet under the Law of works a doctrine of dispaire to broken reeds who are not undâr the âaw but married to a new husband Christ and yet cry Lord I beleeve help my unbelief Why feare yee O yee of little faith is there not doubting here and a broken faith which Christ softly bindeth up 2. The Covenant of Grace and Gospel commandeth faith and also good works as witnesses of our faith but Towne will have good works in any notion of an evangelick command to stand at defiance with a covenant of meere grace when Grace is the fountaine and cause of our walking in Christ 2 Cor. 1.10 by the grace of God wee had our conversation in tht world in simplicitie and godly sincerity 1 Cor. 15.10 I laboured more abundantly then they all yet not I but the grace of God that is in mee It s true Holy walking by the grace of God and Christs righteousnesse in justification is a wicked mixture which we detest 3. The opposition Rom. 7. is betweene any unconverted man under the Law be he hypocrite or a civill devill or be he any other man on the one part and a beleever married to Christ and dead to the Law on the other for that which is common not to grosse hypoârites only but to all naturall men out of Christ is ascribed to the man that is under the Law by the Apostle as 1. He is under the Lawes dominion and condemnation vers 1. 2. The Law has power over him as the living husband over the wife vers 2.3 The poor man cannot look to Iesus to another lover and husband the Law as a hard husband leads him and cries obey perfectly or be eternally damned 3 He is a man in the flesh in whose members concupiscence and lust rageth as a young vigorus mother bringeth forth children lusts of the flesh to death as married to hell and the second death vers 5. 4 He serves God according to the oldnesse of the letter that is carnally hypocritically like an out-side of a rotten Pharisee and not according to the newnesse of the Spirit that is in a Spirituall maner Yet Mr. Towne extolls him as one that in good earnest and downe-rightnesse of heart yeeldeth and giveth over himselfe to the Law of God as the wife to the husband
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 redâeme us fâom 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 Ruâe 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 exhorââtions 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 fâom 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 Chriât and the grâce 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 âeremonies 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 Sâirit 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 fââed 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 cârcumcised 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 thâm 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 hypocâisie 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 qâickned 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 âesus 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
the free Spirit is sin and to obey for the letter of the command to Antinomians is to controule the free Spirit but its blasphemy to say that there is a contraiety between the letter of the Lords command either in Law or Gospel and the free impulsion of the Spirit working âin us by grace to will doe and obey the command âor to obey the voyce of the Lord in his Prophets and Apostles and to obey the Lord himselfe are all one in the word but this is the error of old Anabaptists and Enthysiasts to reject the word and all teaching by men and the word and to leane to the only immediate inspirations and free motions of the Holy Ghost and to doe or obey for any other teaching is the way of legall and law-men led by the letter not by the Spirit If any obey or doe Gods will out of by respects or for feare of punishment or hope of reward they doe not Gods will nor obey they from the power of an outward command nor doe they controule the free Spirit because the very letter and outward commandement enjoyneth inward spiriâuall sincere obedience farre from hypocrisie and forbiddeth in the sense of the letter of it all servile respects and service of God for hire Antinomians believe that the Law as the law doth ommand men to obey for fear of hell as a servant for beating obeyeth his Master or that it commandeth perfect obedience for hire of life eternall I doâbt not to say this is not far from blasphemy for the Law is spirituall and holy and good and most just it s a cleane and undefiled Law Psal. 119. Rom. 7. is the expresse and image of thâ good acceptable and perfect will of God Rom. 12.2 then the Law as the Law can command no finer hypocrisie no servile no mercenary obedience for hire for the Law cannot command sin its true Luther saith that the Law compelleth men to obey God but he speaketh of the accidental operation fruit of the Law because of our sinfull disposition and of the condemning Law as it works on our corruption the holy Law commandeth no man to obey God wickedly 2. The letter of the Gospel carrieth to us and holdeth forth free grace openeth the bowels and heart of Christ calleth on the weary and loaden to come to Christ speaketh heaven glory and the promise in the wombe of it though it be but the foolishnesse of preaching of men yet it s the power oâ God to salvation and there is such a Majesty so much of heaven in the womb and bowels of the word that as I never read or heard the like of it so I shall hate that Religion that joyns with popery to call it Ink-divinity and a letter and a legall servile thing so did the Libertines in Calvines time 3. All tendeth to this that we despise prophecying neglect the word commands promises covenant of grace and all these inferiour meanes and so praying experience conference hearing reading Sacraments because without the Spirit these are livelesse and dead for saith Towne the meanes are passive shall be also many restraints laid on the free Spirit of God But so we should not saile nor traffiâk we should not plew nor eare we should not watch the City nor build houses because all these are fruitlesse without the influence of a blessing from heaven if their meaning be that we are not to trust or rest on the meanes the word promises covenant of grace but to seek Christ himsâlfe in all these its good but then to seek Christ in his own way is not to controule his spirit as Mr Town phancieth Now what Town doth meane in saying that the Spirit freely conformeth the heart and life to the outward rule of the law without the help of the Law is heard to conjecture for âf the meaning be that the Spirit needeth the heâp of the Law to make us know our sinnes to humble us and chase us to him who is the end of the Law then surely the Spirit by the help of the Law worketh these in us as God maketh cornes to grow by husbandry raine good soile and by nature his handmaide no man can say God works here without the help of the Law if the meaning be that the law of it selfe cannot convert a man to God Antinomians father most falsely such a dream on us nay the Gospel of it selfe cannot effectuate this without the Spirit But if the Spirit conforme us to the outward rule of the law then must the law be yet a rule of our obedience how are we then freed from the law as a rule of our obedience if the Spirit led us back to this rule And Rom. 3. Rom. 7. Gal. 3. 2 Cor. 3. where the Apostle speaketh of our freedome from the law he ever speaketh of our freedome from the law as it condemneth as it worketh wrath as it involveth us in a curse as it can justifie us or give life never as it doth regulate direct teach and lead us in the way of righteousnesse Mr Towne Pag. 9. What freeth a believer from the curse but because he is a new creature in Christ and is made personally perfectly and everlastingly righteous and the principall debt is obedience the failing wherein bindeth âver to the curse and death Answ. That new creature is sanctification not justificatification 2 Cor. 5.17 If any man be in Christ that is if he be justified hâ is a new creature that is he is sanctified else by the Antinomian glosse the meaning must be if any man be justified in Christ he is justified in Christ Paul speaketh not so non sense 2. It is true we owe active obedience to the law as a debt but that is the dâbt of absoluteây perfect obâdience how shall it follow that Christ has loosed us from all debt of active obedience because he has loosed us from a necessity of perfect active obedience under the paine of damnation but the Law as in the hand of Iesus the Mediator or the law ãâã spiritualized and lustered with Gospel law and free-grace and drawn downe to a Covenant of free-grace reqâireth not exact perfect obedience under paine of losing salvation yea it requireth obedience as the poore man is able to give it by the grace of God that the man enter in the possession of life eternall but that he may have ransome-right by merit and conquest to heaven or to free justification in Christ the law cannot crave either legall or Evangelick obedience This then is no more a good consequence then to say Christ has by his death freed us from death and suffering as they are caused by the Law and satisfactory to justice therefore Christ hath freed us from death and sufferings in any respect Yea Paul showeth what Law it is that we are freed from Rom. 8.2 it is the Law condemning and killing called the law of sinne and death and he saith expressely Christ dyed for
tenets that Antinomians hold contrary to walking in Christ. (a) Vol. 3. Serm. 4.160 161 162. The Antinomian confession of sins fleshly Vehement stirrings of lusts goe before conversion The right use of preparations to facilitate not to merit Redemption hath no foregoing preparations Conversion hath (b) Saltmarsh Free grace cap. 51. p 184 185. Vel specificativè vel reduplicativè How the promises of the Gospel are held forth to sinners as sinners How we cannot too soone come to Christ and yet wee must not come presumptuously Preparations make us nothing lesse sinners and nothing lesse unworthy of conversion if God would enter into judgement with us The Lord hath a set time for ripening the sinner for conversion Christ is moved by the same love to renew his drawing that moved him at first to draw Love-sicknesse goes before renewed drawings and divers other sweet marks The doâbt against condinaâl Gosâel-promises propounded Antinomians imagine that conditions of grace must be unconsâstent with grace Antinomians reject only the Arminians conditions The Arminian condition disproved Conditions absolutly in our will which we may performe or not perform as seeâeth good to free-will loosed from al divine predetermination were âeither in Adam before the fall nor in elect Angels Evangelike conditions wrought by the irresistâble gâace of God doe well consist with free grace Obedience commanded in the Law and in the Gospel how it is the same and how different The two extremes of Arminians and Antinomians the former dâstroying grace and making the letter of the gospel-Gospel-grace the latter destroying the letter of the written Gospel and all action in the regenerat and turning aâl commands and Evangelike exhortations into celestiall and immediate rapts of the Spirit How election is of free grace and justification and salvation of free grace How free â condition saith is The nature of liberty not in a liberty of contradiction but in other âhree things The Lords decrees and promises dâminish nothing of his liberty and freedome of grace in his working Grace properly though not originally in Saints Vse Our abusing of gracious Gospel conditions Bastard preparations The Lords Method both after and before we be delivered from temporall afflictions God delivers his Church out of externall afflictions before they be huâbâed Free grace only not merit the caâse of our conversiââ We have neither strength nor leasure to praise grace to the bottome Wherein the drawing consisteth Libertines falsly tâach that justification and regeneration is one Town Assertion of Grace pag 115 116. Repentance and Mortification are some other thing then Faith How farre the Law draweth a sinner to Christ. Both Law and Gospel in the letter equally unable to draw a sinner to Christ. The difference betweene the Law and Gospel in the matter not in that manner of âoâking that Antinomians conceive How law and love work diveâsly A power to command and a power to punâsh are two dâfferent powers Pag. 137. Hâw love and law work in us now The particular manner of drawing is unknown to us God is various in his dispensation in drawing souâe ãâã some râughly some that to their sense they can tell you day and hour they were borne over againe others are drawne but know not when where or how A confluence of mercy in conversion Two wayes of drawing sinners Morall and Physicall (a) Rise âeign c. er 9. pag. 2. (b) Er. 39. pag. 8 (c) Er. 40. pag. 8. (d) Francis Cornwell A Conference of M. Cotton at Boston with the Elders of New-England Pag. 17 18. Libertines deny all morall working of the word That there is a morall working of the worâ Inspirations without Scripture vaine Some Propheticall impulsions have beene in many of our first Reformers and others that succeeded them but these are not ordinary rules of rejecting Scriptures Christ is a rationall object Sinners arâue âre thâââee drâwne to Christ. The oratory of Christ is effectuall Christs mâver ãâã âs thrâugh love Christs love ãâã is 1. Vâolâât 2. ãâ¦ã 4. Reâll 5 Lovâly ãâã Christs love spâedy and swift aâ a Roe In drawing there is lâssâ will then in leading Christ drâwes powerfully compassionatly patiently Redemption and drawing by free love sweeter then by strict law Drawiâg stroâg and easie ãâ¦ã consentiâg to be drawâ aâd there an end The way of loves working through delight is sweet and conquering Evincing and binding lovelinesse in Christ in divers respects The vertues of Christ. Sweet relations in Christ. Christs Kingdome a drawiâg thing in divers considerations Christ himself the drawingst Lover in heaven and his vertues againe holden forth Drawing arguments in Christ from beauty gaine honour Of the beauty of God Foure things in beauty that are by proportion in God What the beauty of God is The beauty in Chrâsts person The beauty of a communion with Christ. Delectatioâ in gâdlinâsse to all the spirituall seâsâs Christ dâlâghtfâll to all the senses Christs voice sweet Christ sweet to the taste Reall gaine in Christ in divers partâââlars Richâs uncertaine No markât or bâyiâg of Christ. Reall honâur in comming to Christ in divers iâstancâs How highly God esteemeth of his Saints Vse A survay of Christ. ãâã ãâã ãâã ãâã ãâã How caâaâious and gâeat Christs loââ is Libertines the grand enemies of grace Vse 1. The sweetnesse of a communion with God far above the pleasures of sin Great things reported of the wayes of Christ. Christ ãâã pââssible Object 1. Godiiââsse nâ sad life The dâscipline oâ christs house not rough âut to naturall ãâã âpunc The manner of the Lords drawing the will The Lord worketh by proportion in drawing the will The Lord by holy wiles and art draweth the will The learned Gentleman M. Ed. Liegh in Critica Sacra on the old Test. thinketh not without good reason that the Greek word ãâã ãâã ãâã ãâã ãâã to perswade comes from this The Lords grace bewitcheth and charmeth the will * ãâã ãâã ãâã ãâã ãâã mussiâare submissa voce loqui quod occulâum velis 2 Sâm 12 19. So Isai. 3.3 the prudent and wise man hâth such a name as to charme and bewitch as âloquent Orators doe or Exorcists and Conâurers of Spirits ãâã ãâã ãâã ãâã ãâã conjungere sociare by enchanting Deut. 18.11 Isai. 47.9 Septuaginta ãâã ãâã ãâã ãâã ãâã Christ worketh on the wâll by internall application God cannot be the Creator of the will but hee must effectually turne it whither soever hee pleaseth The word and the Spirit Meanes are accommodated to conversion Time sitted of God for conversion God converts every man beside his intension A fit word must be in conversion ãâã ãâã ãâã ãâã ãâã a wheele Prov 20.26 What congruous vocation or the new calling and conversion of sinners devised by Jeâuits the Pelagians living agâin is The Arminian calling and conversion The conversion of Protestant Divines Rom. 9.17.18 Reasons against the Iesuites congruous conversion of sinners drawing one not another The middle science fancied by Iesuites and Arminians to be in
peace 2. How with the personall union 3. What cause there was 4. What love and mercy in Jesus to be troubled for us 5. What use wee must make of this 1. Pos. This holy soule thus troubled was like the earth before the Fall out of which grew roses without thorns or thistles before it was cursed Christs anger his sorrow were flowers that smelled of heaven and not of sinne All his affections of feare sorrow sadnesse hope joy love desire were like a fountaine of liquid and melted silver of which the bankes the head-spring are all as cleare from drosse as pure Chrystall such a fountaine can cast out no clây no mudde no dirt When his affections did rise and swell in their acts every drop of the founâaine was sinlesse perfumed and adorned with grace so as the more you stirre or trouble a well of Rose-water or some precious liquor the more sweet a smell it casts out Or as when a summer soft wind bloweth on a field of sweet Roses it diffuseth precious and delicious smells through the aire There is such mudde and dregs in the bottome and banks of our affections that when our anger sorrow sadnesse feare does arise in their acts our fountaine casteth out sinne Wee cannot love but wee lust nor feare but wee despaire nor rejoyce but wee are wanton and vaine and gaudie nor beleeve but wee presume wee rest up wee breath out sin wee cast out a smell of hell when the wind bloweth on our field of weeds and thistles our soule is all but a plat of wild-corne the imaginations of our heart being onely evill from our youth O that Christ would plant some of his flowers in our soule and blesse the soyle that they might grow kindly there being warmed and nourished with his grace If grace be within in sad pressures it comes out A Saint is a Saint in affliction as an hypocrite is an hypocrite and every man is himselfe and casts a smell like himselfe when he is in the furnace Troubled Christ prayes Tempted Job beleeves Job 19.25 The scourged Apostles rejoyce Act. 5.41 Drowned Jonah looks to the holy Temple Jonah 2.4 2. Christs affections were rationall reason starts up before feare reason and affection did not out-run one another Joh. 11.33 when Christ sees his friends weep hee weeps with them and that which is expressed in our Text by a Passive Verb ãâã ãâã ãâã ãâã ãâã My soule is troubled is there expressed by an Active Verb Hee groned in the Spirit ãâã ãâã ãâã ãâã ãâã and hee troubled himselfe Hee called upon his affections and grace and light was Lord and Master of his affection's There was in CHRIST three things which are not in us First The God-hâad personally united with a Man and a Mans soule had an immediate influence on his affections This was Christs personall priviledge and to want this is not our sinne to have it was Christs glory But the nearer any is to God the more heavenly are the affections Secondly When God framed the humane nature and humane soule of Christ hee created a more noble and curious piece then was the first Adam It is true hee was like us in all things except sinne and essentially a man but in his generation there was a cut of the art of heaven in Christ more then in the forming of Adam or then in the generation of men suppose man had never sinned as Luk. 1.35 The power of the most High shall over-shadow thee never man was thus to be borne Whence give me leave to think that there was more of God in the humane nature of Christ as nature is a vessel coming out of the Potters house then ever was in Adam or living man though man had never sinned And so that hee had a humane soule of a more noble structure and fabrick in which the Holy Ghost in the act of sanctification had a higher hand then when Adam was created according to the image of God though hee was a man like us in all things sinne excepted 3. Pos. Undeniably Grace did so accompany Nature that hee could not feare more then the object required Had all the strength of men and Angels been massed and contemperated in one they should have been in a higher measure troubled then Christ was So how much trouble was in Christs affections as much there was of reason perfumed and lustered with grace Hee was not as man in his intellectualls wise or desirous to be wise as Adam and Evah and men now are taken with the disease of curiosity above what was fit So neither were his affections above banks hee saw the blackest and darkest houre that ever any saw suppose all the sufferings of the damned for eternity were before them in one sight or came on them at once it should annihilate all that are now or shall be in hell Christ now saw or fore-saw as great sufferings and yet 1. beleeved 2. prayed 3. hoped 4. was encouraged under it 5. suffered them to the bottome with all patience 6. rejoyced in hope Psal. 16.9 Now our affections rise and swell before reason 1. They are often imaginary and are on horse-back and in armes at the stirring of a straw 2. They want that clearnesse and serenity of grace that Christ had through habituall grace following nature from the womb 3. Wee can raise our affecââons but cannot allay them as some Magicians can raise the Devill but cannot conjure or command him or some can make warre and cannot create peace It is a calumnie of Papists that say that Calvin did teach there was despaire or any distemper of reason in Christ when as Calvin saith Hee still beleeved with full assurance And this extremity of soule-trouble was most rationall coming from the infallible apprehension of the most pressing cause of soule-trouble that ever living man was under 4. Pos. Christ had now and alwayes Morall peace or the grace of peace as peace is opposed to culpable raging of Conscience First Hee never could want faith which is a serenity quietnes and silence of the soule and assurance of the love of God Secondly Hee could have no doubting or sinfull disturbance of mind because hee could have no conscience of guilt which could over-cloud the love and tenderest favour of his Father to him But as peace is opposed to paine and sense of wrath and punishment for the guilt of our sinnes so hee wanted Physicall peace and was now under penall disturbance and disquietnesse of soule So wee see some have peace but not pardon as the secure sinners 1 Thes. 5.3 Secondly Some have pardon but not peace as David Psal. 38.3 who had broken bones and complaineth vers 8. I am feeble and sore broken I have roared by reason of the disquietnesse of my heart And the troubled Church Psal. 77.1 2 3 4. Some have both peace and pardon as some like Steven that are so neare to the Crowne as they are above any challenges of Conscience
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 whoâe 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
shall enter into joy at last c. Now all this is but a turning of Faith into wantonnesse whereas Faith of all graces moveth with lowest sayles for Faith is not a lofty and crying but a soft moving and humble grace for then Davids being moved and his heart smiting him at the renting of King Sauls garment should be under a covenant of works and so not a man according to Gods owne heart for a smitten heart is a troubled soule David Abraham Rom. 4. and all the Fathers under the Law were justified by the imputed righteousnesse of Christ apprehended by Faith as we are Rom. 4.23 Now it was not written for Abrahams sake onely that it was imputed to him Vers. 24. But for us also c. David ought not to have been troubled in soule for sinne for his sinnes were then pardoned nor could the Spirit of the Lord so highly commend Josiahs heart-melting trouble at the reading and hearing of the Law nor Christ owne the teares and Soule-trouble of the Woman as comming from no other spring but much love to Christ because many sinnes were pardoned if this Soule-trouble for sinne had argued these to bee under the Law and not in Christ nor can it be said that the Saints of old were more under the Law then now under the Gospel in the sense we have now in hand that is that we are to be lesse troubled for sinne then they because our justification is more perfect and the blood of Christ had lesse power to purge the Conscience and to satisfie the demands of the Law before it was shed then now when it is shed or that more of the Law was naturally in the hearts of David Josiah and the Saints of old and so more naturally unbeliefe must be in them then is in us by nature under Gospel manifestations of Christ. Indeed the Law was a severer Pedagogue to awe the Saints then in regard of the outward dispensation of Ceremonies and Legall strictnesse keeping men as malefactors in close prison till Christ should come But imputation of Christs righteousness and blessedness in the pardon of sinne and so freedome from Soule-trouble for eternall wrath and the Lawes demanding the Conscience to pay what debts none were able to pay but the Surety onely was one and the same to them and to us as Psal. 32.1 2. compared with Rom. 4 1 2 3 4 5 6. and Psal. 14. with Rom. 3.9 10 11 12 13 14.19.20 and Gen. 17.9 cap. 22.18 Deut. 27.26 with Gal. 3.10 11 12 13 14. Heb. 6.13 14 15 16 17 18 19 20. Who dare say that the beleeving Jewes dyed under the curse of the Law Deut. 27.26 For so they must perish eternally Gal. 3.10 For as many as are of the works of the Law are under the curse Then there must be none redeemed under the Old Testament nor any justified contrarie to expresse Scriptures Psal. 32.1 â Rom. 4.1 2 3 4 5 6. Gal. 3.14 Act. 15.11 Acts 11.16 17. Rom. 10.1 2 3. Now Acts 15.11 We beleeve that through the grace of the Lord Jesus we shall be saved as well as they And as they were blessed in that their transgression was forgiven and their sinne covered and that the Lord imputed no iniquity to them Psal. 32.1 2. our blessedness is the same Rom. 4.6 7 8. and Christ as he was made a curse for them so for us that Gal. 3.14 the blessing of Abraham might come on us the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith And God sent forth his Sonne made of a Woman made under the Law for the Jewes who as heires were under Tutors as we are under the Morall Law by nature that we might be redeemed by him That wee who are under the Law might receive the adoption of Sonnes Gal. 4.1 2 3 4. And God gave the like gift to the Gentiles that he gave to the Jewes even repentance unto life Acts 11.16 17. Then the Law could crave them no harder then us and they were no more justiâied by works then we are Yea following righteousnesse they attained it not because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone that was layed in Sion Rom. 9.31 32 33. And they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10.1 2 3. and so came short of justification by Grace so doe we If then to the justified Jewes There was no Law no transgression and so no trouble for sinne all trouble of Conscience arising from the obligement of the Law as it must bee because they were freed from the curse of the Law and justified in Jesus Christ by his Grace as we are then were they under no smiting of heart nor wounding of Conscience more then we are which is manifestly false in David and in Josiah and many of the Saints under the Old Testament Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them must be sinnefull Soule-trouble to us in the same kind The Law did urge the Jewes harder then us in regard of the Mosaicall burden of Ceremonies and bloody Sacrifices that pointed out their guiltinesse except they should flee to Christ 2. In regard of Gods dispensation of the severer punishing of Law-transgression and that with temporarie punishments and rewarding obedience with externall prosperitie 3. In urging this Doctrine more hardly upon the people to cause them not rest on the letter of the law but seeke to the promised Messiah in whom onely was their righteousnesse as young heires and minors are kept under Tutors while their Non-age expire but 1. Who dare say that the Saints under the Old Testament who lived and dyed in the case of remission of sinnes of salvation and of peace with God Gen. 49.18 Psal. 37.37 Psal. 73.25 Prov. 14.32 Isai. 57.1 2. Hebr. 11.13 Psal. 32.1 2. Micha 7.18 19. Isai. 43.25 Jerem. 50.20 Psalm 31.5 and were undoubtedly blessed in Christ as we are Psal. 119.1 2. Psalm 65.4 Psalm 1.1 2 3. Psal. 144.14 15. Psal. 146.5 Job 5.17 Psalm 84.4 5. and dyed not under the curse of God or were in capacity to be delivered by Christ after this life from the wrath to come and the curse of the Law 2. That they were to trust to the merit of their owne works or seeke righteousnesse in themselves more then we 3. Or that they beleeved not or that their Faith was not counted to them for Righteousnesse as it is with us Gen. 15.5 6. Rom. 4.3 4 5 6 7 8. Psal. 32.1 2. 4. Yea they beleeving in the Messiah to come were no more under the Law and the dominion of sinne then wee are Rom. 6.6 7 8 9. Rom. 7.1 2 3 4 5 6 7. Rom. 8.1 2. Micha 7.18 19. Isai. 43.25 Jer. 50.20 Psal. 32.1 2. but under grace and pardoned and
saved by Faith as we are Heb. 11.1 2 3 4 5 6 7 8 9 10 11 12 13. Gal. 3.10 13. Acts 11.16 17. Rom. 9.31 32 33. 5. Yea the Law was no lesse a Letter of condemnation to them then to us Rom. 8.3 Rom. 10.3 Deut. 27.26 Gal. 3.10 13. 2 Cor. 3 7 8.13.14 15. 6. They dranke of the same spirituall Rocke with uâ and the Rocke was Christ 1 Cor. 10.1 2 3 4. Heb. 13.8 and were saved by grace as well as we Acts 15.11 2. It 's true Josiahs tendernesse of heart Davids smiting of heart the Womans weeping even to the washing of Christs fâet with teares Peters weeping bitterly for the denying of his Lord as they were woundings and Gospel-affections and commotions of love issuing from the Spirit of adoption of love grace and nothing but the Turtles love-sorrow so it is most false that they were no soule trouble for sinne as if these had beene freed from all Law of God and these soule-commotions were not from any sense of the curse or the Law or any demands of Law to pay what justice may demand of the selfe-condemned sinner yet were they acts of soule-trouble for sin as sin and it shall never follow that the parties were under no transgression and no law because under no obligement to eternall wrath for such an obligation to eternall wrath is no chain which can tye the sons of adoption who are washed justified pardoned and yet if the justified and pardoned say they have no sin and so no reason to complaine under their fetters and sigh as captives in prison as Paul doth Rom. 7.24 nor cause to mourne for in-dwelling of sin they are liars and strangers to their owne heart and doe sleep in deep security as if sin were so fully removed both in guilt and blot as if tears for sin as sin should argue the mourning party to be in the condition of those who weep in hell or that they were no more obliged to weep yea by the contrary to exercise no such affection but joy comfort and perpetuated acts of solace and rejoycing as if Christ had in the threshold of glory with his owne hand wiped all teares from their eyes already 3. Nor see I any reason why any should affirme That the Law is naturally as a party in the soule of the either regenerate and justified or of those who are out of Christ. 1. For the Law 's in-dwelling as a party ingaging by accusing and condemning is not naturally in any sonne of Adam because there is a sleeping conscience both dumbe and silent naturally in the soule and if there be any challenging and accusing in the Gentile-conscience Rom. 2. as stirring is opposed to a silent and dumb conscience that speaketh nothing so the Law-accusing is not naturally in the soule a spirit above nature I doe not meane the Spirit of regeneration must work with the Law else both the Law and sin lie dead in the soule the very law of nature lieth as a dead letter and stirreth not except some wind blow more or lesse on the soule Rom. 7.8 9. 2. That the Law wakeneth any sinner and maketh the drunken and mad sinner see himselfe in the sea and sailing down the river to the chambers of death that hee may but be occasioned to cast an eye on shore on Jesus Christ and wish a landing on Christ is a mercy that no man can father on nature or on himselfe 3. All sense of a sinfull condition to any purpose is a work above nature though it be not ever a fruit of regeneration 4. It s true Christ teacheth a mans soule through the shining of Gospel-light to answer all the enditements of the Law in regard that Christ the Ransomer stops the Law 's mouth with bloud else the sinner can make but a poore and faint advocation for himselfe yet this cannot be made in the conscience without some soule-trouble for sin 5. It s strange that Gods people need more joy after sinne then after affliction and that in some respect they have most joy who have sinned most Sure this is accidentall to sin this joy is not for sin but it s a joy of loving much because much is forgiven Forgivenesse is an act of free grace sin is no work of grace Sin grieves the heart of God as a friend's trouble is trouble to a friend the beleever is made the friend of God Joh. 15.15 and it must be cursed joy that lay in the womb of that which is most against the heart of Christ such as all sin is Yea to be more troubled in soule for sinnes then for afflictions smelleth of a heart that keeps correspondence with the heart and bowels of Christ who wept more for Jerusalems sins then for his owne afflictions and crosse As some ounces of everlasting wrath in the Law with a talent weight of free Gospel-mercy would be contempered together to cure the sinner so is there no rationall way to raise and heighten the price and worth of the soule-Redeemer of sinners and the weight of infinite love so much as to make the sinner know how deep a hell hee was plunged in when the bone aketh exceedingly for that the Gospel-tongue of the Physician Christ should lick the rotten bloud of the soules wound speaketh more then imaginable free-love Nor doe wee say that Gospel-mourning is wrought by the Law 's threatnings then it were servile sorrow but it s wrought by the doctrine of the Law discovering the foulnesse and sinfulnesse of sin and by the doctrine of the Gospel the Spirit of the Gospel shining on both Otherwise sounds breathings letters of either Law or Gospel except the breathings of heaven shine on them and animate them can doâ no good Asser. 4. Sinnes of youth already pardoned as touching the obligation to eternall wrath may so rise against the childe of God as he hath need to aske the forgivenesse of them as touching the removing of present wrath sense of the want of Gods presence of the influence of his love the cloud of sadnesse and deadnes through the want of the joy of the Holy Ghost and ancient consolations of the dayes of old Psal. 90.7 Wee are consumed in thy wrath and by thy hot displeasure we are terrified Vers. 8. Thou hast set our iniquities before thee and our secret sinne in the light of thy face This was not a motion of the flesh in Moses the man of God Antinomians may so dreame the furie of the Lord waxed hot against his people so saith the Spirit of God nor is this conceit of theirs to be credited against the Text that Moses speaketh in regard of the reprobate party Moses by immediate inspiration doth not pray for the beauty and glory of the Lord in the sense of his love to be manifested on a reprobate partie Antinomian Preachers in our times confesse sinnes in publike but it s the sinnes of the reprobate and carnall multitude that are in
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 ãâã ãâã ãâã ãâã ãâã 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-missaâib 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 âo 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
and brings in all hee keeps in Angels that they never came out hee brings in his many children to glory But some goe to heaven and till the twelfth houre know nothing of sinne death God Christ heaven and hell Grace tooke a short cut and a compendious way with the repenting Thiefe Christ cannot onely runne but fly post with some in few houres to heaven Grace hath Eagles wings to some and some wrestle with hell fight with beasts make warre with lusts and are dipt in and out as the oars in the river in flouds of wrath from their youth and a long time Caleb and Joshua for two generations were in the Journey to Canaan many thousands not borne when they entered the Journey yea new generations arose and entered into that good land with them and were there as soone as they Asser. 7. In consideration of dissertions as actively they come from God and passively they are received in us and consecutively or by abused resultance are our sinnes they have sundry and divers causes 1. Sorrow for the with-drawing sense and influence of Christ's love as formally a dissertion passive in us is not sinfull except sorrow which is a luxuriant and too indulgent passion exceed measure For 1. It s a mark of a soule that livâth and breatheth much on Christ's love now if love be the life of some it must be continued in sense or some fruition of love lesse or more Now as the irradiation of the sunne's beames and light in the aire yesterday or the last yeare cannot enlighten the aire and earth this day and the mâat I did eat a yeare agoe the sleep I slept the last moneth cannot feed and refresh me now but there must be a new application of new food and new sleep So the irradiation of the manifested love of Christ in the yeares of old must goe along with us though as experiences of old favours they may set faith on foot again when it s fallen yet the soule that liveth by fruition of divine love must have a continuated influence of that love and to live on divine love of it selfe can be no sin O it s a life liable to many clouds over-castings of sadnesse and jealousies that lives on the manifestations of Christ's love It s sweet and comfortable but has mixtures of hardest trialls for such set on no duties comfortably without hire in hand as it were when Christ's love-letter from heaven miscarries and is intercepted the soule swoons it s surer to live by faith 2. To murmure and impatiently to so sorrow as if God had forgotten to be mercifull is sinfull sorrow 1. Because the object of it is materially blasphemous The strength of Israel cannot lie nor repent nor can any change or shadow of change fall on him 2. It s most unjust to complaine and quarrell with him who hath jus ãâã ãâã ãâã ãâã ãâã right law full and unconstrained liberty to doe with his owne what hee pleaseth but the heavenly irradiations and out-shinings of Christ's love and the influence of his free grace are all his owne and most free for if the Sea-man have no just cause to quarrell with God because the wind bloweth out of the East when he desireth it may blow out of the West and the Husband-man cannot in reason plead male-government in the Almighty because hee restraines the clouds and bindeth up the wombe of heaven in extreme drought when hee cryeth for raine and dew to his withered earth and meddowes and valleys so neither is there any just pleading a sinlesse desire of the contrary is a farre other thing with the Lord because hee bindeth up the bowels of Christ from outing his love or restraineth the winds and breathings of the Spirit from blowing 3. Wee may desire the wind of the Lord to blow because its an act of free grace in him so to doe but to contend with the Lord because hee will not act himselfe in works of free grace at our pleasure is to complain that grace is grace for if grace were obnoxious in all its sweet spirations and motions to my will or to your desires it should not be grace but a work of my hireing and sweating 4. This sorrowing must accuse the free holy and innocent love of Christ as if his love were proud nice humorous high passionate whereas infinite freedome infinite majesty and lovelinesse and meeknesse of tenderest love doe all three concurre admirably in Jesus Christ. Love cannot be hired Cant. 8.7 If a man would give all the substance of his house for love it would utterly be contemned And for the strength of tendernesse of love the same place pleadeth Many waters cannot quench love neither can the flouds drown it And Paul asserteth Ephes. 3.18 The breadth and length and deâth and height of it 5. There is required a submission under such a divine dispensation else wee upbraid grace and will be wicked because God will not be actu secundo as gracious in his influence as wee are humorous in our sickly desires 6. If wee could understand the sense of divine dispensation the Lord often intendeth grace when hee suspendeth grace and his dissertions are wrapped up in more invisible love and free grace then wee are aware of and why should not wee in faith beleeve his way of dispensation to be mercy Asser. 8. Sometimes 2. Gods immediate lashes on the soule is the occasion of our sinfull mis-judging of God Psal. 38.2 Thine arrowes stick fast in me and thine hand presseth me sore Hence cometh a sad reckoning Vers. 4. Mine iniquities are gone over my head as a heavie burden they are too heavie for me And Psal. 77.4 Thou holdest mine eye waking I am so troubled that I cannot speake And what followeth from this A great mis-judging of God Vers. 7. Will the Lord cast off for ever will hee be favourable no more Vers. 8. Is his mercy cleane gone for ever doth his promise faile for evermore Vers. 9. Hath God forgotten to be gracious It s but a poore ground of inferring that God hath forgotten to be mercifull and Christ is changed because there is night and winter on your soule Is the God of Nature changed because it s not ever summer and day-light because a rose withereth and a flower casteth its bloome and the sunne is over-clouded therefore God hath forgotten himselfe Dispensations of God are no rules to his good pleasure but his good pleasure regulates all his dispensations If the Souldiers of Christ quarter in the dry wildernesse not in the suburbs of heaven their Leader is wise 3. Darkenesse and night are blind judges of coulours in dissertion it 's night on the soule and imaginations are strongest and biggest in the darkenesse the species of terrible things plow deepe furrowes of strong impressions on the phancie in the sleepe when the man walketh in darknesse and hath no light either of sound judgement or soule-comfort it 's night with the
clay in our water but because good works are not our Saviours it s no good ground to say they have no influence in the way of our salvation and they are not way-marks in our journey because they are no part of the ransome that bought heaven Wee have a grand opinion of our owne righteousnesse and when wee misse it wee think wee misse Christ himselfe which is a great mis-judging and argueth a beleeving in our selves not in Christ. And often soule-trouble ariseth from defects omissions and sinnes in our selves If simple griefe for sin as offensive to love arise that 's good soule-trouble but such soule-trouble as shaketh the bottome of faith and turneth the soule off Christ to seek righteousnesse in it self is damnable as it 's hard for an unregenerate man to see sinne in it's dreadfullest colours and not despaire so it 's hard for a regenerate person to see sinne as sinne and not to fall on unbeliefe and doubting of Christs love Antinomians thinke any anxiety for sinne which expelleth actuall rejoycing in Christ our turning off Christ and our casting of the conscience againe under the Spirit of bondage and worke of the Law Which is contrary to truth and the command of James to be afflicted and mourne and Christs saying Blessed are they that mourne for they shall be comforted and Peter who saith there may be need that the Saints be in heavinesse for a season It 's a great point of wisdome 1. to know how farre forth our spirituall walking may be a seed of comfort we may easily erre on either hands 2. The Logick would bee humble Lord I am not hauty Ergo I am comforted in thee Paul saith well I know nothing by my selfe yet am I not hereby justified we would not build a Towre on a Moale-hill 3. From our sinnefull walking we may draw grounds of godly sorrow yet not grounds of unbeliefe Faith and Godly sorrow are consistent together 4. It 's not safe to argue that wee are not in Christ from the wants adhering to our sincere performances While we slander our selves we may slander the Spirit of God 5. The measure of our obedience cannot bee a warrant to counter-argue Christ as want is no warrant to stand farre off from Christ no more then it 's good Logicke to flee from the fire because you are cold or to bee at odds with gold because you are needy and poore poverty may conclude a sayling with low sayles and humility but not unbeliefe your want of all things should not empty rich Jesus Christ. 7. Absence of Christ mis-apprehended through unbeliefe occasioneth soul-trouble In which there is something which evidenceth saving grace in the troubled soule as is afore said For the want of the thing loved cannot but here be a gracious torment to the lover The Spouse is sicke and dyeth when she wanterh him whom her soule loveth Cant. 2.5 chap. 5. vers 6 8. David so expresseth himselfe Psalm 84.2 My soule longeth yea even fainteth or dyeth or is at an end for the Courts of the Lord my flesh and my heart cryeth out for the living God The word ãâã ãâã ãâã ãâã ãâã is to desire or to bee consumed or to make an end of any thing Davids desire of injoying God was such as it was his death to want God it may hold forth as Pagnine observeth that Davids soule either extremely desired the Lord or dyed upon the absence of God But to be anxiously troubled in an unbeleeving manner is the sinnefull soule-trouble Why doth the soule doubt of Christs Winter more then of his Summer Absence and presence his comming and his departing are both his owne workes God hath liberty in the one as in the other as it is Gods liberty to make faire weather and stormes to make a faire day and a cloudy day To make David a King and his brethren shepherds and common souldiers so hath he his own freedome in the breathings of his owne Spirit and the blowing of his own winde or of the drawing a curtaine over his owne face and hiding himselfe and neither in this nor in any of his waies of freedome can we challenge the Lord or plead against him And if we thinke we doe well to be angry even to the death at the motions and breathings of Christs free love then may we compel Christ to be kind and visit us as we think good What ever yee be Christ is Lord of his owne presence and visits and it 's good the Kings Chamber of presence be a Dainty and Christs wine bee not so common as water nor can wee here force kindnesse or acts of heavenly manifestations on him he hides himselfe Why he is as reasonable and wise in his going as in his comming 2. We should take on us to steward and husband the kisses and embracements of Christ better then he can doe himselfe and should quarrell because the Lord hath not thought fit to make Heires and Minors that are yet under Non-age Masters and Lords of their owne young heaven this were not a good world for us Christs love is better then wine Cant. 1. Neither our head nor our heart could endure to drinke at our own will of this new wine of the higher Kingdome Better for us it is that Christ beare the key of the Well of life then children have it and if the Government of the higher and lower familie bee upon the shoulders of Christ the leading of this or that single person to heaven is worthy Christs care 3. And consider that Christ goeth not behind the mountaine or hideth himselfe upon meere hazard but so weighty reasons that love may bee sharpened through absence that the house may be adorned with new Hangings and Christs bedde made greene that care may bee had when he resteth in his love not to stirre up nor awake the beloved untill he please that the high Tydes and rich Feasts of Christs love after sad and heavy desertions may heighten the worth and esteeme of Christ that faith and love may with more of the violence of ven lay hold on Christ after long seeking and not part with him on so easie termes Cant. 3.1 2 3 4. that we may know what weakenesse is in our owne clay legs under desertion and how we are to walke on Christs legges which are pillars of marble set on sockets of gold that absence and presence the frownings and smilings of Christ may bee to the Saints the little images of hell and heaven and broken men may read their debâs in Christs count-booke of free grace with teares in their eyes and songs of praise in their mouth That wee may bee in high love and sicke for absent Christ and may be at the pains through thicke and thin to seeke him And lâarne to live lesse by sense and more by faith and resolve to die beleeving and be charitable of Christ absent and kisse his veile when we can see no more and be upon our watch-towre
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 bâd 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 formâlly 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 ãâã ãâã ãâã ãâã ãâã remaineth in you 1 Joh. 2.27 and Ezek. 36. â6 I will give you an heart of flesh and I will put my Spirit ãâã ãâã ãâã ãâã ãâã 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 âlander 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 ãâã ãâã ãâã ãâã ãâã 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 Justâfication 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
absence to say nothing of everlasting huggings and embracings Asser. 7. Nor is this a good reason I find sinne rottennesse and so a deserved curse in all my workes of sanctification therefore why should I make them any bottome for assurance but I must take in Christ heere for Sanctification for if workes of this kind be not done in Faith to the knowledge of the doer they can witnesse nothing but beare a false testimony of Christ nor doe we ever teach that Christ is to bee decourted from our workes of Sanctification but even faith it selfe which is a bottome of peace to Antinomians by this reason must be cashiered for as the love of Christ our prayers humility are not formally sinnes but onely concomitantly in regard that sinne adhereth to them as muddy water is not formally clay and mudde but in mixture its clayie and muddie so our Faith is concomitantly sinnefull both because often its weake and so wanting many degrees and mixed with sinne deserves a curse as well as works of Sanctification but it apprehendeth Christ and righteousnes in him and so it bottometh our assurance If by apprehending you meane to bring to you certaine knowledge and assurance that Christ is made my righteousnesse then you beg the question if you deny this to works of Sanctification For 1 John 2.3 Hereby we know that we know him if we keep his commandements Ver. 5. And who so keepeth his word in him verily the love of God is perfected hereby that is by keeping his word called twise before vers 3.4 The keeping of his Commandements and vers 6. Walking as he walked Hereby saith he know wee that we are in him in Christ our propitiation and righteousnesse and thus are we justified by keeping the Commandements of God because by this we apprehend and know that we are justified 2. But then all that are justified must bee fully perswaded of their justification and that faith is essentially a perswasion and assurance of the love of God to me in Christ it s more then I could ever learne to bee the nature of Faith a consâquent separable I beleeve it is 3. If by apprehending Christ and his righteousnesse be understood a relying and fiduciall acquiescing and recumbencie on Christ for salvation It is granted in this sense that Faith is a bottome to our assurance of our being in Christ but that it breedeth assurance in a reflect knowledge alwaies that a beleever is in Christ is not true for 1. I may beleeve and be justified and not know yea positively doubt that I beleeve and am justified as thousands have pardon and have no peace nor assurance of their pardon and have faith in Christ and in his free love and have no feeling of Christ and of his free love For we beleeve more truth of our owne graces and so of our faith and assurance of our pardon then we can see or feele which is Gods dispensation that our life should be hid with Christ in God Ergo the life of Faith by which the just doth live is hid and above the reach of feeling at all times 2. As Faith which is the direct act of knowing and relying on Christ for pardon is a worke of the Spirit above the reach of reason so also the reflect act of my knowing and feeling that I beleeve and am in Christ which proceedeth sometime from Faith and the immediate Testimony of the Spirit sometime from our walking in Christ 1 John 2.3 4. 1 Joh. 3.14 is a supernaturall work above the compasse and reach of our Free-will and is dispensed according to the spirations and stirrings of the free grace of God and as the keeping of his Commandements actu primo and in it selfe giveth Testimony that the soule is in Christ and justified even as the act of beleeving in it selfe doth the same yet that wee actu secundo efficaciously know and feele that we are in Christ from the irradiation and light of Faith and sincere walking with God is not necessary save onely when the winde of the actuall motion and flowing of the Spirit concurre with these meanes just as the Gospel-promises of themselves are life and power but they then onely actually actu secundo animate and quicken whithered soules when the Lord is pleased to contribute his influence in the shininâ of his Spirit Otherwise I may walke in darkenesse yea bââeeve pray love die for paine of love and have no lighâ ãâã reflect knowledge and feeling that I am in Esayâ0 â0 10 I may be sicke of love for Christ call knock pray conferr with the watchmen and daughters of Jerusalem and be at a low ebbe in my own sense yea the beloved may to my feeling and actuall assurance have withdrawne himselfe Cant. 3.1 2 3 4 5. Cant. 5.5 6 7 8. and all my inherent evidences cannot quicken me in any tollerable assurance It 's true Sanctification may bee darkned yea and Faith also when there is nothing to the faith-failing and outer dying but this onely of Christ the head all the life of a Saint retyring not to his faint heart but to his strong head I have prayed for you that your faith faile not but the darke evening of Davids both Faith and Sanctification and of Peter in his denying of his Master and his Judaizing Gal. 2. When he and others ver 14. ãâã ãâã ãâã ãâã ãâã do crook and halt betweene Grace and the Law as the people did between Jehovah and Baal their profession of Jehovah and Christs grace being long and their practise short and inclining too much to Baal and salvation by the Law as halting is a walking with a long and a short legge the body unevenly inclining to both sides of the way this darkening I say was in the second acts of Faith and Sanctification but life and sap was at the roote of the Oake-tree when it was lopt hewed and by winter stormes spoyled of the beauty of its leaves Wee doe not say that Sanctification doth at all times actually beare witnesse or a like sensibly and convincingly that the soule is justified is in Christ there be degrees and intermission and sicke dayes both of Faith and Sanctification But we say roses and flowers have been ever since the creation and shall be to the end of the world because though they vanish in winter yet in their causes they are as eternall as the earth so is Faith and the bloomings and greene blossomings of Sanctification alwaies but there is a Sommer when they cast forth their leaves and beautie Asser. 8. To presse duties out of a principle of Faith is to presse Christ upon soules nor can the seeing of beames and light in the ayre or of Wine-grapes on the tree be a denying of the Sunne to be in the firmanent or of life and sap to be in the Vine-tree to see and feele in our selves grapes and fruits of righteousnesse except we make the grace of Christ a bastard
externall the more immediate and farre a thing be from a condition even of Grace the more free as the election to Glory the paying of the ransome of Christs bloud or the act of attonement are most free for they require not so much as the condition of faith wrought by the free Grace of God but Justification say our Divines requireth faith as a condition And heere God may keep his hands free of any knot or obligation of a condition and it would seeme that the immediate testimony of the Spirit is more free then evidence from inherent marks the wind seemeth to be freer in its motion which hath not a restriction to fixed causes rather at this houre then at that the Sea againe in its ebbing and flowing and the Sunne in its rising and going downe are more fettered to set times and condition of naturall causes yet all these detract nothing from the freedome of God the creator in his concurring with these causes nor doe conditions that are wrought in us irresistably by the grace of God lay any tye on that independent soveraigne and high freedome of Grace which doth no lesse justifie and save us freely then chuse us to glory and redeeme us with the same freedome without pâice and hire onely I will mind Libertines who deny that Justification the covenant of grace and salvation have any the most gracious conditions in us for that should obscure the freedom of Grace they say all within the visible Church without a-any preparations are immediatly to beleeve salvation and remission of sinnes to themselves in particular But I hope Faith is a worke of free Grace and must presuppose conversion and a new heart as an essentiall condition else with Pelagians they must say that out of the principles of nature all are to beleeve and this obscureth farre more the freedome of the grace of God working Faith in us then all the conditions of Grace which we hold to be subservient not contrary to the freedome of grace Object 5. We ought to beleeve till we be perswaded that we beleeve Ephes. 1.13 In whom after yee beleeved yee were sealed The way to be warme is not onely to aske for a fire or whether there be a fire or no or to hold out the hands a little toward it and away and wish for a greater but to stand close to that fire and gather heat Answ. 1. That beleeving bringeth perswasion I doubt not but not such a sealing with the broad and great seale of heaven as excludeth all doubting as Antinomians teach nor doth the place proove it For these who can flee with such strong wings and are above all doubting 1. need not Christs intercession that their faith faile not they are above and beyond the Sphere of all obligation to Grace nor 2. need they pray Leade us not into temptation Nor 3. need they beare in meekenesse the overtaken weake ones who trip and stumble unawares considering lest they also be tempted Gal. 6.1 4. The faith of the strongest is not full Moone or uncapable of growing Phil. 3.12 5. There is neede of praising of Grace for the prevailing victory of a faith beyond doubting 6. Nor neede such pray Christ to encrease their faith Judge then of Libertines who talke of a broad seale of perfect assurance and say There is no assurance true and right unlesse it be without feare and doubting 2. The way to be warme at a painted fire such as is the immediate revealing of Christ to an unconverted sinner never humbled nor despairing of himselfe which is the Libertines dead faith is not the way to be warmed nor are we to beleeve in Christ but in Christs owne way and order and its safe to call in question whether such a painted fire be fire nor are wee to goe on in this beleeving till wee be perswaded that we beleeve truely this is no Gospel-secret If Libertines say its unpossible to beleeve but we must despaire in our selves I answer So I beleeve but then must it follow that Libertines deceive and are deceived when they teach that sinners as sinners are to beleeve because sinners despairing of salvation in themselves must be fewer in number then sinners as sinners for sinners as sinners comprehendeth Pharisees and all secure and malitious slaves of hell but selfe-despairing sinners include not any such farre lesse include they all sinners they be onely such sinners as are halfe sicke looking a farre off with halfe an eye to Jesus Christ not daring fully to make out to Jesus Christ proud Pharisees despaire not of salvation in themselves for then they should not be proud Pharisees in so farre but Libertines teach us that Pharisees remaining Pharisees without any preparations going before are immediatly to beleeve in Christ if they say Selfe-despaire is an essentiall part of Faith not a preparation going before faith they erre Judas Cain despaire of salvation both in themselves and in Christ yet have they not any essentiall part of saving faith nor can any essentiall part of saving faith bee in such nor can any come to Christ and beleeve in him whil first they know sin by the law and their mouth be stopp'd that the law cannot justifie nor save them Rom. .19 20 21. Anâ Mâ Eaton and the Antinomians that are not meere Familists and Enthysiasts rejecting all written Scripture doe also grant this then it must be unpossible that any can beleeve but some preparation fore-going there must be and because all sinners as sinners have not such preparation all sinners as sinners are not at the first clap to beleeve in the soule Physitian Christ but onely such as in Christs order are plowed ere Christ sow on them and selfe-condemned ere they beleeve in Christ. Object 6. Wee are no more to question our faith then wee ought to question Christ the foundation of our faith for salvation to the soule in particular is destroyed by unbeliefe they entered not in because of unbeleefe The word profitted not being not mixed with faith Answ. 1. Wee cannot question Christ more then wee can question whether God be God but wee may examine Paul's Doctrine as the Beroans did wee may try our owne faith if it can hold water If some would wash their false coyne and bring it to the touch-stone the false mettall would be seen 2. The unbeleefe in weake ones doubting of their faith is not that which destroyes salvation and excludeth men out of the holy Land they are cruell to weak reeds who exclude them out of heaven because in their mis-judging distempers they exclude themselves were Christ as cruell to a faint beleever who is sick of mis-givings as hee is to himselfe who could be saved But a beleever may appeale from himselfe ill-informed and doubting groundlesly to meek Jesus well-informed and judging aright a weak reed to be a reed a sick beleever and a swouning faith to be a beleever and a faith that will beare a
the Papists circle because workes to my sense and spirituall discerning may and doe adde evidence and light to faith and faith addeth evidence and light to works as wee prove the cause from the effect and the effect from the cause especially under desertion without the fault of circular arguing but Papists beleeve the Scripture to bee the word of God because the Church saith so else it should be no word of God to them more then the Turkes Alcaron and they beleeve that the Church saith that Scripture is the Word of God because the Scripture saith that the Church saith so This is no proof at all and a vaine consequence without Faith its unpossible to please God no worke can bee proved solidly Gods without faith but how then followeth it Ergo we cannot prove faith to bee true from good works Saltmarsh can make no Logicke out of this nothing followeth from this antecedent but ergo by hypocriticall works done without faith we cannot prove our faith to be true faith valeat totum the conclusion is not against us Wee acknowledge except good works carry the stampe and image of faith they are not good works but if they carry this stampe as we presuppose they do in this debate because works are more sensible to us then faith it followeth well then we may know our faith by our workes and a beleever doing workes in faith and out of warmenesse of love to Christ and a sincere sense of his debt he may bee ignorant that he doth them in faith but a coale of love to Christ smoaking in his soule and the sincere sense of the debt that love layeth on him to doe that yea and to swimme through hell to pleasure Christ are ordinarily more sensible then faith and led us to know there must be faith where these are 3. Nor are ours litigious and disputable marks except when our darknesse raiseth disputes more then the Gospel it selfe is litigious for men of corrupt minds raise doubts against the Gospel and weake beleevers sometime would argue themselves out of faith Christ out of imputed righteousnesse election of grace and effectuall calling yet are not these litigious points and say that the evidence of the Spirit be as light and evident as the Sunne light in it selfe so is the Gospel yet are we to seeke evidences for our faith and peace in such markes as the Holy Ghost has made way-markes to heaven by this we know c. but we build our knowledge and sense on these markes as on secondary pillars and helps which a divine and supernaturall certitude furnisheth though without the influence of the Spirit they shine not evidently to us but our faith resteth on the testimony of the Spirit witnessing to our hearts and this is not to bring a candle to give light to the Sunne but to adde the light of supernaturall sense to the light of divine faith else they may as well say that the confirming evidence that comes to our sense from the Sacraments addeth some thing to the Word which is a light and a Sunne-light to our eyes if we did confide in them as causes of our justification it were Pharisaicall but divine motives and secondary grounds though they bee mixed of themselves with sinnefull imperfections may be by divine Institution helps and confirmatory grounds of our faith and joy and the Scripture saith so as we heard alledged The question proposed by F. Cornewell I shall not father upon that learned and godly Divine Master Cotton Whether a man may evidence his justification by his Sanctification hee should have added whether he may evidence to himselfe or his owne conscience his justification for that so he may evidence iâ in a conjecturall way to others no man doubts 2. The question is mistated as if Sanctification did formally evidence Justification as Justification in abstracto and Faith in its actuall working it s enough against Antinomians if it evidence to the sense of the person that he is in the state of justification and that hee hath faith to lay hold on Christs righteousnesse when he esteemes the Saints precious and placeth his delight in them Sanctification doth not as Libertines would imagine evidence justification as faith doth evidence it with such a sort of clearenesse as light evidenceth colours making them actually visible now light is no signe or evident marke of colours Love and workes of sanctification doe not so evidence justification as if justification were the object of good works that way faith doth evidence justification but sanctification doth evidence justification to be in the soule where sanctification is though it doth not render justification actually visible to the soule as light maketh colours to be actually visible or as faith by the light of the Spirit rendreth justification visible for even as smoake evidenceth there is fire there where smoake is though smoake render no fire visible to the eye and the moving oâ the pulse evidenceth that there is yet life though the man be iâ a swoone and no other acts of life doe appeare to the eye anâ the morning starre in the East when its darke evidenceth thaâ the Sunne shall shortly rise yet it maketh not the Sunne visiblâ to the eye and the streames prove there is an head-spring whence these streames issue yet they shew not in what part of the earth the head-spring is so as to make it visible to the eye so doth Sanctification give evidence of Justification onely as markes signes and gracious effects giveth evidence of the cause as when I find love in my soule and a care to please God in all things and this I may know to bee in mee from the reflect light of the Spirit and from these I know there is faith in me and justification though I feele not the operation of faith in the meane time yet the effect and signe makes a report of the cause as acts of life eating and drinking and walking in me doth assure me that I have the life of nature So the vitall acts of the life of Faith doe as signes and effects give evidences of the cause and fountaine yet there is no necessity that with the same light by which I know the effect I know the cause because this is but a light of arguing and of heavenly Logick by which we know by the light of the Spirits arguing that we know God by the light of Faith because wee keep his Commandements and know arguitivè by Gods Logick that we are translated from death to life because wee love the Brethren in effect we know rather the person must bee justified in whom these gracious evidences are by heare-say report or consequence then we know or see justification it selfe in abstracto or faith it selfe but the light of faith the testimony of the Spirit by the operation of free Grace will cause us as it were with our eyes see justification and faith not by report but as we see the Sunne
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 flâshly 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
Christ with groanings and sadnesse of Spirit even before his last sufferings so the interruption for a time of the actuall vision of God might stand with Christs personall happinesse as God-man 2. If we suppose there were just reasons why God should command that Angels and glorified Spirits should not actually see God for a time there were no repugnancy in this to their true blessednesse so it fell not out through their sinnes no more then the Sunne should lose any of its nature if wee suppose God should command it to stand still and to be covered with darkenesse many dayes as in Joshuahs time it stood still in the firmament some houres and for a time was covered with darkeness at the suffering of Christ. What an enterposed cloud of covering it was or what a skreene did interrupt the flux of the beames and rayes of the Godhead from actuall irradiation on the soule and faculties and powers of the soule of the man Christ is more then I can determine Certaine it is God was with the Manhood and so neere as to make one person but there was no actuall shining on the powers of the soule no heate and warmnesse of joy but as if his owne infinite Sea of comfort were dryed up he needed a drop of the borrowed comfort of an Angel from heaven Now whether this Angel Luk. 22.43 did wipe the sweat of bloud off his holy body and really serve him that way or if the Angel was sent with good words from the Father to comfort him and say to this sense O glorious Lord courage peace and joy and salvation shall come thy Father has not forsaken thee utterly it cannot be knowne but Luke saith an Angel appeared from heaven ãâã ãâã ãâã ãâã ãâã strengthning him But it was admirable that the Lord of all consolation should stand in need of consolation and a good word from his owne creature or that the great Lord the Law-giver should need the comfort of Prayer or any Ordinance O what a providence what a world is this that God-man sweet Jesus is put to his knees and his prayers with it Come see the Lord of life at a weake passe he is at God helpe me at Teares and sighing God save me This is more then if the whole light of the Sunne were extinguished and it behoved to borrow light from a candle on earth and the whole Sea and Rivers dryed up and they behoved to begge some drops of dew from the clouds to supply their want 2. Christ himselfe refused comfort to himselfe There was a sea of joy in Christ within him but not one drop can issue out on the powers of his soule joy is sad fairenesse black faith feareth and trembleth the infinite All lieth under the drop of the comfort of a creature-nothing Riches beggeth at poverty 's doore the light is dark greennesse withereth and casteth the bloome life maketh prayers against the death of deaths the glory and flower of heaven standeth sad and heavie at the jawes and mouth of hell 3. Mat. 26. Hee prayed to this sense falne on his face to the earth once O my Father remove this cup but hee is not answered Hee knocketh the second time O my Father if it be possible remove this cup. O but here 's a hard world the substantiall Sonne of God knocking and lying on his face on the earth and his Father's doore of glory fast bolted the Sonne cannot get in The like of this providence you never read nor heare of The naturall Son of God cryeth with teares and strong cryes with a sad heavie and low Spirit to his Father hee cannot get one word from heaven nor halfe a glympse of the wonted glory that was naturall and due to him as God O rare and sad dispensation He must cry the third time O my Father remove this cup. We storme âf the Lord doe not open his doore at the first knock O what hard thoughts have some of God if a floud of love issue not from his face at the first word but the Lords Saints are not to look for a providence of the honey drops of the fattest consolations of heaven in every ordinance of prayer and praises O what a sad administration Psal. 22.2 O my God I cry in the day time and thou hearest not and in the night season and am not silent The Church speaketh sadly to God What can be worse then this Lam. 3.7 Hee hath hedged me about that I cannot get out hee hath made my chaine heavie Yet to open a sad heart in the bosome of a friend farre more to God is much ease but here is worse Vers. 8. Also when I cry and shout hee shutteth out my prayer Psal. 69.3 I am weary of crying my throat is dryed mine eyes faile while I wait for my God It is grace to put a construction of love and faith on the Lord 's not answering our desires These experiences may silence us 1. It may be good that the Lord answer and not good that hee answer now The Saints are often ripe for praying when they are unripe for the mercy of a reall answer and help from God Two things necessitate prayer 1. Our duty to worship 2. Our necessity and straits But on our part wee are not ripe for an answer for any of these being yet not humbled and praying with slow desires little fervour of faith 2. It s possible it be our duty to pray as supposing a reall necessity of what wee need and yet it is not our good that God heare us now No doubt Abraham and Sarah both prayed for a son many years before the one was an hundred the other ninety and nine years old but it was not good that God should heare them till it be a miracle and a new way and more then ordinary providence they were answered 3. God refuseth never to heare us for favours that are non-fundamentalls toward everlasting life but when it s better be not heard then heard Moses might possibly not know a reason but it was better for him that he saw afarre-off the good land more for faith and mortification and heavenly mindednesse which hee saw not then that hee should enter with the people into that land which hee prayed for 4. Not any of the Saints considering that all things worke together for good to them that love God but as they praise God that hee hath heard their prayers so they praise God in some things that their prayers lie at a fast bolted doore and take it well in other things that hee was displeased with them and so that they have cause to be humbled that God did grant their desire Let it be that David prayed for a sonne and God gave him Absalom it s a question if David had not cause to wish hee had never been born 5. God hath equally regulated and limited our desires to be heard and our willingnesse faith submission and patience and our praises according as
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 hââ 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 Evângelists setteth down Christ's love-prayer chap. 17 useth it more frequently then any of the other three Evângelists 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 knâw 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
though darkened to shine as day-light if men would open their eyes and see Psal. â7 5 Roll over thy way upon the Lord and trust in him and hee shall bring it to passe But flesh and bloud saith Innocencie lieth in the dark and weepeth in sack-cloth in the dungeon and is not seen The Lord answereth Vers. 6. And hee shall bring forth thy righteousnesse as the light and thy judgement as the noon-day It is true ãâã ãâã ãâã ãâã ãâã signifies to goe from one place to another it s here applied to the sun and elsewhere to things that grow out of the earth Judg. 13.14 The sun in the night seems dead and lost as if there were no such thing yet the morning is a new life to the day and the sunne The grape of the wine tree sowne in the earth is a dead thing yet it springeth in some dayes and cometh to be a fruitfull tree Christ was crucified and buried yet the Wine-tree grew againe and Rom. 1.4 Hee was declared to be the Son of God with power according to the Spirit of sanctification by the resurrection from the dead The Gospel and a good cause seems buried and weeps in a dungeon Joseph in the prison and a sold stranger yet in the eyes of his brethren hee is exalted The Lord cleared Daniels cause Psal. 97.11 Light is sowne for the righteous and joy for the upright in heart The light and joy of the Saints are often under the clods of the earth 1. The Reformation of Religion goes vailed under the mask of Rebellion and of subverting Fundamentall Lawes but God must give to this work that is now on the wheels in Britain the right name and call it The building of the old waste places The rearing up of the Tabernacle of David and cause it come above the earth 2. The crosse is that great stumbling block for which many are offended at Christ and the Gospel It is a sad and offensive Providence to see joy weep glory shamed this is the gall the worm-wood the salt of the crosse that the Lord of life should suffer in his owne person yet here is heaven and the Father speaking and returning a comfortable answer to Christ in that which hee most feared The crosse maketh an ill report of the Gospel and Christ for this the Apostles are made a theatre a gasing-stock to Men and Angels a worlds wonder and Paul would take this away Ephes. 3.13 Wherefore I desire that yee faint not at my tribulation Then Saints may fall a swooning at the very sight of the crosse in others And Peter 1 Pet. 4.12 saith ãâã ãâã ãâã ãâã ãâã Be not stricken with wonders or astonished as at new things and miracles Acts 17.20 when yee are put to a fiery triall The comforts of the crosse are the sweet of it and the honey-combs of Christ that drop upon that soure tree 3. That the Father saith from heaven There shall grow the fairest and most beautifull Rose that ever higher or lower Paradise yeelded out of this crabbed thorne was much consolation to Christ. Here growes out of the side and banks of the lake of that river of fire and wrath that Christ was plunged in many sweet flowers as 1. A victorious Redeemer who overcame hell sinne devils death the world 2. A faire and spotlesse righteousnesse 3. A redeemed a washed and sanctified Spouse to the Lamb. 4. A new heaven and a new earth behold Hee hath made all things new and hath cast heaven and earth in a new mould 5. A new Kingdom a new Crown to the Saints a choiser Paradice then the first that Adam lost 6. Riches of Free-grace unsearchable treasures of mercie and love all these blossome out of the Crosse. 4. The Crosse is bought by and in its nature much altered to the Saints It s true it s become a necessâry in-let and an inevitable passage and a bridge to heaven but the Lord Jesus not Satan keeps the passe and commandeth the bridge and letteth in and leteth out Passengers at his pleasure But 1. Christ hath strawed the way to heaven with bloud and warres and forbids us to censure his sad Patrimony in that the servants are no worse then the Lord and floure of all the Martyrs though bloud hath been and must be the Rent and In-come of the Crowne of the noble King of Kings and the consecrated Captaine of our salvation Yet it is short and for a moment and Christ hath a way of out-gate that none of his shall be buried under the Crosse Revel 7.14 Psal. 4.19 2. Christ hath broken the iron chaines of the Crosse and the gates of brasse that the Crosse hath but a number of free Prisoners who have faire quarters and must goe out with flying colours and be ransomed from the grave John 16.33 Hos. 13.14 3. When you are in glory and in a place above death there shall be neither marke nor print no ceatrix of the sad crosse on backe or shoulder but the very furrow of teares wiped away and perfectly washen off the face with the water of life For the former things shall be away Revel 21.4 Yea the saddest of Crosses the utmost and last blow that the Crosse can inflict is death I should thinke that Christ is the Saints factor in the land of death He was there himselfe and though hee will not adjourne death yet hath our Factor made it cheap and at an easie rate all tole and custome is removed and he hath put a negation upon death Joh. 11.26 He that beleeveth shall not die John 14.19 Much dependeth on our wise husbanding of the rod of God yet if Christ did not manage order and oversee our furnace it could not be well with us I have both glorified it and will glorifie it againe This is the fourth considerable point the matter of the Answer Here is a Lord-Speaker from heaven testifying that the Lords name shall be and was glorified As 1. In Christs person and incarnation Joh. 1.14 The word was made flesh dwelt amongst us and we beheld his glory So the Angels did sing at his birth Luke 2.14 Glory to God on the highest Christs laying aside of his glory and his emptying of himself for us was the glory of rich mercy 2. His Miracles glorified God Joh. 2.11 This first miracle did Jesus to manifest his glorie When he cured the Paralytick man Luk. 2.12 they were amazed and glorified God When hee raised Jairus his daughter Luke 7.16 There came a feare on all and they glorified God 3. In all his life he went about doing good and sought Iohn 8.49 to glorifie his Father 4. In his death God was in singular maner glorified When the Centurion Luk. 23.49 saw what was done he glorified God The repenting Theife preached him on the Crosse to be a King and this was a glorifying of Christ in his greatest abusement and shame Yea his glory was preached by the Sunne when it
was contrary to the course of nature darkened and by the Rocks when they were rent and the Temple cloven asunder and the Graves opened when men weakely or wickedly denyed him and would not onely not preach his glory but blaspheme his name 5. He was glorified in his resurrection being declared to be the Sonne of God and obtained a name above all names and was by the right hand of God exalted to be a Saviour and a Prince to give repentance to Israel and forgivenesse of sinnes Phil. 2.9 Ephes. 1.20 Act. 5.31 Act. 3.13 6. He shall come againe in his glory Math. 25.31 And shall be glorified and admired in all his Saints 2 Thess. 1.10 The fairest and most glorious sight that ever the eye of man saw shall be when Christ shall come riding through the cloudes on his Chariot of glory accompanied with his mighty Angels and with one pull or shake of his mighty armes shall cause the Starres to fall from heaven as figges fall from a fig-tree shaken with a mighty wind and blow out all these candles of heaven with one blast of his ire and A fire shall goe before him and burne up the earth with the works that are therein when the higher house of heaven and the lower of the earth shall meet together and when Mystical Christ shall be glorified If there be so much glory in Jesus Christ and his sufferings as he must beare the glory Zach. 6.13 And All the glory of his fathers house be upon him Esai 22.24 His Crowne of glory on his head must be so weighty and ponderous with Rubies Saphires Diamonds that it will break the neck of any mortall man King or Parliament to beare it None on earth have a head or shoulders for this so weighty a Diademe Parliaments have not necks worthy to carry Christs golden bracelets nor a backe to be honoured with his robe Royall if they will but take his Scepter in their hand it shall crush them as clay-vessels this stone hewen out of the Mountaine without hands shall crush the clay-leggs of Parliaments and then how shall they stand God properly glorifies himselfe Angels and Men are but chamberlaines and factors to pay the rent of his glory and because he will give himselfe his Sonne his Spirit to us and his grace and yet will not give his glory to another let us beware to intercept the rents of the Crowne Object The Lord giveth grace and glory Psalm 84. And he hath a crowne of glory laid up for his Saints in the heavens Answ. That glory is but matured and ripened grace Gods glory is the eminent celebrious and high esteeme that Men and Angels have of God as God or the foundation of this to meddle with this is to encroach upon the Crowne and Prerogative royall of God Glory imparted to Saints in heaven is but a beame a lustre shaddow or way of that transcendent and high glory that is in God and is as farre different from the incommunicable glory of God as the shaddow of the Sunne in a Glasse or in the bottome of a Fountaine and the Sunne in firmament We may desire the chips and shaddows and raies of glory but beware that we meddle not with that which devels and men alwaies seeke after in a sacrilegious way 3. We are hence taught to admire the excellencie of the unsearchable knowledge and skill of Divine providence out of Christs abasing himselfe to take on him our nature 2. Out of his miracles that were just nothing to blind-naturall-men 3. Out of his death and shame the Lord extracteth the most eminent and high glory of his name That Omnipotencie should triumph in the jaw-bone of an Asse in a straw in a crucified man commends the glory of God and the art of his workmanship to make Gold out of clay and iron Diamonds and Rubies out of the basest stones would extoll the art of man A creation out of nothing and Flowres Roses Forrests Woods out of cold earth is the praise of the wisdome and power of the Creator the baser the matter be the art of the Author is the more glorious if the worke be curious and excellent God here 1. Out of death shame sinfull oppressing of the Lord of glory raiseth the high worke of mans Redemption 2. When we spill businesse and marre all through sinning and provoking God then Israel must bring a spilt businesse to God that he may right them Judg. 3.10 11. God can find the right end of the threed when matters are ravelled and disordered We see now Nations confounded enemies rising against us But bloud warres confusions oppression and crushing downe of Christ and his Church are good and congruous meanes when they have the vantage of being handed by omnipotencie When we worke the instrument must bee as big as a mountaine and then our eye cannot see God for the bignesse of the Instrument God regardeth not the nothings and the few that he worketh withall Dead men can sight when God putteth a sword in their hand Men shall fall under wounded men beware of robbing God of his glory Did ever a decree or a counsell of God part with child Or can Omnipotencie bring forth untimely births or prove abortive You see Christ now in the death-house of Adams sonnes and wrestling with hell yet God by Christ at the weakest works his end death is a low thing sinne is farre more base but when God acts at the end of either they have a scope and end as high as God to glorifie God 3. If God hath been and must be glorified in all that is done what doe we doe we trouble our selves to seeke glory one of another We are created for this end and it s our glory to fetch in glory to God What can the aiery applause of men bee golden stilts for creeples to walke to heaven withall Or can the peoples poore Hosannas be silken sailes to our ship or golden wings that by these you man saile and flye up to heaven Where is Belshazzer who but built a house for the glory of his owne name Where is Herod who did receive one word of a God which the people did steale Doe not these fooles take little roome in print and at this day as little in the clods of the earth The Roman State would not permit Christ to be a God What was their doome must not a Kingdome cast its bloome fall and wither that will not suffer Christ to be a King in his Church Vers. 29. The people therefore that stood by and heard it said it thundered others said an Angel spake to him Another effect of the Prayer of Christ doth follow in the people They had sundry judgements of this Answer from heaven Some said it was a thunder for they understood it not Others nay but it is above nature An Angel hath spoken to him It thundered Doth not any rude shepherd or the most simple ideot know a thunder
indeed is a publike thing but because its the heritage of perishing things it is not publike in comparison of eternity And Christ because a publike Spirit for the whole family of elect Angels and Saints in heaven and earth is a matchlesse excellent one And its observable that there is nothing in heaven that is the seat and element of happinesse and the onely Garden and Paradise of the Saints felicity but it is publike and common to all The inhabitants the glorified Saints and Angels all see the face of him that sitteth on the Throne of degrees of fruition I speak not they all drink of the river of water of life all have accesse to eat of the apples of the tree of life there is no forbidden fruit in heaven all have the blessing of the immediate presence of the Lamb and there is neither need of Sunne or Moon or light of a candle to any all equally enjoy eternity there is one Lease and Terme-day to the lowest inhabitant of glory and that is eternity there is common to them all one City the streets whereof are transparent gold that the poorest inhabitants of a Town walk on a street of gold of Ophir is a great praise to the City it is common to them all that they shall never sigh never be sad never sicken never be old never die and eternall life is common to them all and then all feele the smell of the fairest Rose that Angels or Men can think on the Flower the onely delight the glory the joy of heaven the Lord Jesus all walk in white and can sin no more Then a publike Spirit who is for many is the excellentest Spirit Men of private spirits who carry a reciprocation of designes onely to themselves and die and live with their owne private interests are bad men When our selfe is the circle both center and circumference wee are so much like the devill who is his owne god adores himselfe and would have God to adore him Mat. 4.9 Now Christ is the most publike relative and communicative Spirit and Lord that is 1. All Christs offices are for others then himselfe Hee is not a Mediator of one A Redeemer is for captives a Saviour for sinners a Priest for offenders and trespassers a Prophet for the simple and ignorant a King to vindicate from servitude all that are in bondage the Physician for the siâk and this speaks for you sinners 2. Why did hee empty himselfe Luke 19.10 1 Tim. 1.15 and come into the world ãâã sinners 3. Why was he a fitted Sacrifice to die Joh. 7.19 For their sake also sanctifie I my selfe that they also may be sanctified by the truth 4. His dying was a publike and relative good Joh. 10.10 For his sheep For Joh. 15.13 his friends For Rom. 5.10 his enemies For his Wife to present a Bride without spot or wrinkle to God Ephes. 5.25 26. 5. And hee rose againe for us even for our justification Rom. 4.25 6. And whose cause doth Christ advocate in heaven now Ours For us if wee sinne 1 Joh. 2.1 hee intercedes for us Heb. 7.25 That wee may have boldnesse to enter into the holy of holiest Heb. 10.19 7. Christ hath so publike an heart that hee longs to returne againe and to see us Joh. 14.3 I will come againe and receive you to my selfe A Surety is a very relative person and for another the head is for all the members the meanest and lowest and it is not enough to him to rent the heaven and digge a hole in the skyes once when hee was incarnate but hee makes a second journey in coming down to rent the heaven and fetch his Bride up to himselfe They are hence rebuked that so improve Christ as if hee were a Jewel locked up in a Cabinet in heaven to be touched and made use of by none Oh I am a sinner I am a wretched captive what have I then to doe with so precious a Lord as Christ But I pray 1. wherefore is Christ a Saviour is hee not for sinners Wherefore a Redeemer is it that hee should lye by God as uselesse was he not a Redeemer for captives 2. What if all the world should say so Christ should be a Saviour and save none a Redeemer and ransome none at all for all are sinners all are captives Christs very office begets an interest in the sick to the Physician Claime thine interest O sick sinner Now this voyce was unknowne to those that heard it and yet it was for men that understood it not Christ acteth for us when wee are sleeping The people of God were to be seventy yeares in Babylon and were going on in their obstinacy yet then God saith Jer. 29.11 I know the thoughts I thinke toward you you know them not I love you but yee know not even thoughts of peace and not of evill to give you an expected end Many glorious mercies are transacted in Gods mind without our knowledge Ere the corner stone of the earth was laid hee had made sure worke of our election to glory Ephes. 1.4 Rom. 9.11 2. The everlasting covenant between the Father and the Son that blessed bargaine of free-redemption in Christ was closed from eternity Jer. 32.39 40. To doe us good when wee are farre-off and know no such thing is a great and free expression of love 3. Wee should be narrow vessâls not able to containe our joy without breaking if wee understood what an house not made with hands were prepared for us in the heavens but our life is hid with Christ in God it appeares not now what wee are You never saw the Bride the Lambs Wife broydered with heaven free-grace and riches of glory Every Saint is a mystery to another Saint and that is the cause that love to one another is so cold Every Saint is a riddle and a secret to himselfe It was a priviledged sight even a priviledge of the higher House and of the Peeres of Heaven that John saw Revel 21.10 And he carried me away in the Spirit to a great and high mountaine and shewed me the great City the holy Jerusalem descending out of heaven from God Vers. 11. Having the glory of God and the light was lâke a stone most precious even like a Jaspar stone cleare as Chrystall Here is a Kings daughter a beautifull Princesse in the gold of heavens glory arrayed with Christ who seeth this while wee are here every one seeth not such a sight of glory If there be such an active application on Gods part that Christ is fitted and dressed for sinners there should be a passive application on our part O what an incongruity and unsutablenesse betweene Christ and us hee is a Saviour for sinners wee are not sinners for a Saviour hee is open and forward to give wee narrow and drawing to receive A Physician that thrusteth his art and compassion to cure is unfitting for a sick one froward and unwilling to be
Ezech. â7 11 Our bones are dryed and our hope is lost we are cut off for our parts This world This is the lost World 1. Because it is the judged World John 3.19 2. It is that World of which Sathan is Prince The world being the damned is the worst of the creation which I prove from the word and withall shall give the signes and characters of the men of the world 1. The World is the black company that lyes in sinne all of them 1 John 5.9 The whole world lyes in sinne They are haters of Christ and all his John 15.18 If the world hate you yee know saith Christ that it hated me before you 2. They are a number uncapable of grace or reconciliation which is terrible and have no part in Christs prayers Joh. 17.9 I pray not for the world nor of Sanctification the Comforter that Christ was to send is Joh. 14.17 the Spirit that the world cannot receive 3. It is one of the professed enemies on Christs contrary side that he overcommeth and wee in him Joh. 16.33 In the world you shall have tribulation They are the onely troublers of the Saints But be of good cheere I have overcome the world 1 Joh. 5.4 Whosoever is borne of God overcometh the world 4. It s a dirty and defiling thing Pure religion saith Iames 1.27 keeps a man unspotted of the world It is the praise of the Church of Sardis Revel 3.4 that there was amongst them a few names that had not defiled their garments but kept themselves from the pollutions of the world it s a sutty Pest-house there bee drops of sutt that defiles men in it 5. There can be no worse Character then to be a child of the world It is a black mark Luke 16.8 You know the Hebraisme Children of disobedience that is much addicted to disobedience as the Sonne hath the nature of Father and Mother in him Children of pride of wrath much addicted and farre under the power of wrath and pride So the sparks of fire are called Job 5. ãâã ãâã ãâã ãâã ãâã the daughters of the burning coale then a childe of the world is one that lay in the wombe of the World one of the worlds breeding opposed to a Pilgrime and a stranger on earth for a stranger is one that is borne in a strange land Psal. 119.19 Psal. 39.12 Hebr. 11.13 and contrary to a childe of light Who hath the Pilgrimes sigh ordinarily night and day Oh if I were in my owne Countrey Wrong him not his mother is a woman of heaven she is a mighty Princesse and a Kings daughter Rev. 21.10 the New Jerusalem the Church of God came down from heaven Father Mother Seed Principles and all are from heaven 2. There is a Spirit called the Spirit of the world 1 Cor. 2.12 This Spirit is the Genius the nature and disposition of the World 1 Ioh. 2.16 and is all for the lust of the flesh the lust of the eyes and the pride of life and these bee the Worlds all things Such a soule knoweth not the white stone and the new name nor can he smell the rose of the field and the Lillây of the valley nor knowes he the Kings banqueting house nor the absence or presence of Christ in the soule the mans portion is in this world Psal. 17.14 within the foure angles of this clay-globe This World The World the Lord Jesus judgeth is this World a thing that cometh within the compasse of time and may be pointed with the finger 1. It is neere our senses therefore called Gal. 1.4 The present evill world the world that now is on the stage so 2 Tim. 4.10 Dâmas hath forsaken me and hath loved ãâã ãâã ãâã ãâã ãâã the world that is upon its present Now. The World that is on its Post and Now in its flux motion and tendencie to corruption 1 Tim. 6.17 Charge them that are rich in THIS WORLD that they be not high minded this World is opposed to eternity and to life eternall for the which the rich are to lay up a sure foundation Luke 20.34 The sonnes of THIS WORLD Marrie and are given in Marriage Vers. 35. But these that shall be counted worthy of that World and the resurrection from the dead neither Marry nor are given in Marriage Vers. 36. Neither can they doe any more ãâã ãâã ãâã ãâã ãâã that world this puts a great note of excellencie on the World to come 2. This World is a thing that comes under our senses and that ãâã ãâã ãâã ãâã ãâã a single one creature that we may point with our finger Satan from the top of a mountaine shewed Christ ãâã ãâã ãâã ãâã ãâã All the kingdomes of the World and the glory or opinion of them Matth. 4.8 and it is Luke 4.5 all the Kingdomes ãâã ãâã ãâã ãâã ãâã hee shewed him the phancie of the habitable earth in a point of time the life to come cannot come under your senses Yee cannot point out the throne of God and the Lambe and the Tree of life and the pure River of water of life that proceeds out of the throne of God and of the Lambe there be such various treasures of glorie in the infinite Lord Jesus so many dwelling places in our Fathers house that yee cannot number then all The Kingdomes of this world and the glory of it comes within tale and reckoning I grant this is meant of the structure and dwellings of the World but they are the setled home of Reprobate men It were good if wee could beleeve that the ãâã ãâã ãâã ãâã ãâã of the world the figure and paintrie of this house of lost men 1 Cor. 7.30 is in a transe and passing away ah are yee conform'd to the World Your condition is woefull The World sweares and so doe you the World serves the time in Religion and so doe you the World is vaine in their apparell the World cousens lyes whores and so doe you the world hates Christ and his friends and so doe you the World lyes in sinne it is the fashion of the World and so doe you Oh! if you would be conformed to the new World in righteousnesse and holynesse 1. The in-dwellers are all the children of a King and Princes and their mother a Princes daughter 2. The lowest piece of the dwelling house of that other World the heavens we see are curious worke any one pearle or candle of Sunne or Moone or Starres is worth the whole Earth setting aside the soules of men 3. The foundation of the City is precious Stones Revel 21. c. What fooles are we who kill every one another for peeces and bitts of the Lords lowest foot-stoole for the earth the seat of the worldly man is but the foot-stoole of God The judgement of this World How did Christ condemne and passe sentence on the wicked world in his death 1. He did it Legally in that his offering of a
bring forth a man child to God And 2. as Satan is the mysticall head and Prince of that condemned body hee is cast out and hee hath a power in regard of the guilt and dominion of sin both over the elect and the reprobate Christs death hath broken hells barres and condemned sinne in the flesh Rom. 8.3 and dissolved the works of the devill and taken his Forts and Castles and 1 Joh. 3.8 taken many of Satans Souldiers captives Death was the Devills Fort-royall Hell is his great Prison-house and principall Jayle these hee hath taken 1 Cor. 15.55 56. Hos. 13.14 I will ransome them from the power of the grave I will redeeme them from the power of death O death I will be thy plague O grave I will be thy destruction And these captives can never be ransomed out of Christs hand again for saith hee repentance shall be hid from mine eyes When Christ spoyles hee will never restore the prey againe Hee hath overcome the world Joh. 16.33 and that was a strong Fort and hee hath delivered the Saints from the dominion of sin because they are under a new Husband Rom. 6.6 7 8 9 10. Rom. 7.1 2 3 4 5 6. All crosses have lost their salt and their sting even as when a City is taken by storming all the Commanders and Souldiers are dis-armed and when a Court is cryed down by Law all the members and Officers of the Court Judge and Scribe and Advocates that can plead Pursevants Jayles are cryed down they cannot sit nor lead a Processe nor summon a Subject So when Christ cryed down Satans Judicature and triumphed over principalities and powers and annulled all Decrees Lawes hand-writings of Ordinances that Satan could have against the Saints Col. 2.14 15. all the Officers of hell are laid aside the Devill is out of office by Law jure the Jayles and pits are broken Esay 49.9 That thou maist say to the prisoners Goe forth to them that are in darknesse Shew your selves Zech. 9.11 When a righteous King cometh to the crown hee putteth down all unjust Vsurpers If Satan be cast out wee are not debtors to the flesh to fulfill the lusts thereof Rom. 8.12 Sin hath no law over us There is a law of sinne a dictate of mad reason by which the sinner thinks hee is under the Oath of Allegiance to Satan and his crown scepter and honour hee must defend but there is no reason no law in hell and in the works of hell And if hee be once cast out who is this usurping lawlesse lord if you sweep the house to him and take him in againe to a new lodging one devill will be eight devills for Satan thus cast out will returne with seven devills worse then himselfe Remember Lot's wife if yee be escaped out of Sodome Looke not over your shoulder with a wanton and lustfull eye to old forsaken lovers let repentance and mortification be constant Now is the Prince of this world cast out But yet to consider more particularly Satans Princedome and Satans Power I adde yet more of these two heads 1. The Power of Satan 2. The Punishment of Satan His Power is held forth in that hee is a Prince 1. In his might and power naturall 2. In his power acquired 3. In his power sinfull and judicially inflicted The Devil's Power hee was created in both in the mind and will and executive faculty by no Scripture or Reason can be imagined to be lesse before the fall of these miserable Spirits then the power of their fellow-Angels 1. The Angels being all created holy and according to Gods image they must have been created with their face to God and in their proper place and sphere and so with power to stand in their place Now what station can these immortall Spirits be created in rather then in a state of seeing God 2. Satan abode not in the truth saith the Lord Jesus Joh. 8.44 and the bad Angels left saith Jude vers 6. ãâã ãâã ãâã ãâã ãâã their proper dwelling These two places compared together seemeth to hold forth that truth and the first truth God seene and knowne though not immutably was the first element native countrey of the Angels They must then see God and his face It is a bold and groundlesse conjecture of some rotten Schoolmen to say That truth from which the Angels are said to fall was the Gospel-truth and that They envied that man was in Christ to be advanced above the Angelike nature 1. It s a dreame that the Gospel was revealed to the Devils before their fall for then their owne fall and future misery that they were to be kept eternally in chaines of darknesse on the same ground must be revealed to them What horror and sadnesse must fill Adams mind and the Angels spirit if hell and the necessity of God manifested in the flesh was revealed to them in the state of happinesse 2. The mystery of the riches of the glorious Gospel was hid from the beginning of the world and the glorious elect Angels come in time Ephes. 3.8 9 10. to learn that manifold wisdome of God and delight in Peters time to looke into it as to a great secret of God 1 Pet. 1.12 Wee have not then reason to think this secret was whispered in the eares of the Devils before they fell 2. It s true Mat. 18. The elect Angels ãâã ãâã ãâã ãâã ãâã alwayes now behold the face of Christs Father for now they are confirmed that they cannot look awry and turne their eyes off Gods face even when they come downe as servants to the heires of glory on earth they carry about with them their heaven and the pleasures of the Court they enjoy no reason their posting among sinners should decourt them or deprive them of the actuall vision of God But it followeth not therefore the falne Angels never saw the face of Christs Father it followes onely they saw it not immutably and in a confirmed way of grace and ãâã ãâã ãâã ãâã ãâã alwayes as now the elect Angels doe â It s no Princedome in Satan to know the thoughts of the heart this is proper to God onely 1 King 8.39 Jer. 17.10 Psal. 44.21 Nor hath hee or the good Angels any immediate Princedome over the will to know what are my thoughts or to know one anothers thoughts or to act immediatly upon free will not because the thoughts of the heart are objects of themselves so abstruse and high that they are not intelligible for a mans owne spirit knowes the things in himselfe 1 Cor. 2.11 Yea 2. then they could not be known by revelation for God cannot by revelation cause a finite understanding comprehend an infinite object because the object exceedeth the faculty in proportion infinitely The thoughts of a mans heart cannot so exceed the understanding faculty of a man farre lesse of an Angel Therefore God in the depth of his wisdome by an act
conscience yea too many goe on against supernaturall illumination and wee will but leap the damned Devils unhappy leap we know not that victory over one graine weight of light leaveth behind it pound weights of disposition and bentnesse to farther provoking of the Lord a daring boldnesse to looke God in the face and sin turneth quickely in the very sinne as neere in kinne to the Devols sinne as can be and rendreth its Devilish stonpe and fall downe before the light of a shining command as the Elect Angels doe who receive Gods commands with wings and flee upon obedience as ministring Spirits Vse 4. Hearden not your hearts be not obstinate in evill that is the plague of Devils also men render themselves Devils with their owne hands they open hell and goe in and lay the Devils chaines and fetters on their own will and mind when they resolutely and deliberately resist God and God in a deepe judgement in them bindeth them and they cry not he is deservedly a captive who twists his owne coards and chaines about himselfe Selfe-induration is a selfe-hell and a selfe-bondage How affraid should we bee to keepe loose watch over the heart or to give the raines to our owne will to goe on against God For he 1. needs doe no more but loose an Army and a strong armed Garison of sinfull thoughts as so many Spirits of hell that are within the towne already and they can destroy us 2. The Devill is neere by to put in our heart all wickednesse he hath the command of the out-workes the humours fancie disposition the spies and Posts that goe in and out the Senââs we have need to lay the bands of a covenant on the eye and if the devil be master of all the Forts and Sconces witâouâ the walls we are in no small danger Vse 5. From Satans power and opposition against us wee want not both motives and incouragements to watch For 1. Satan is a great partie hee is a Prince Ephes. 2. And 2. a Prince above us the Prince of the ayre 3. He hath large territories the Text saith He is the Prince of this World 4. He is not a common Prince he is Prince of Kings many of the Kings of the earth give their power and strength to him and so he is a Principalitie 5. Not that onely but he is a great army Principalities Powers Rulers Potentates we have a mighty army of Lords and Kings to fight against 6. The more Spirituall the enemy be and the more subtile to come in at closed iron gates and through strong walls the more dangerous Satan for all your keyes and locks will be at the inner doore of the heart ere ever yee know of it You watch and he is at your elbow and covenanting with your watches on the walls to corrupt them 7. When the enemy is strong if he be wicked so much the worse Now Ephes. 6.12 we fight against wickednesse it selfe against spirituall wickednesse the more wicked the enemy is he hath a greater minde to fire and destroy 8. The more active the worse is the enemy Satan hath no office but to bee the butcherer and executioner of justice and hath no distractions to withdraw him he may attend upon blouds and soule-murthers and walketh in a circle compassing the earth too and fro and goeth about like a roaring Lyon seeking whom he may devoure 9. Hee hath friends within us every Saint is a devided party 2. The Quarrell is not Money civill Liberties Lawes Houses Lands nor corruptible things yet wee runne and strive for pence and pounds but here peace of Conscience an incorruptible Crowne 1 Cor. 9.25 the Lords glory is the garland at the stake 3. We have noble Witnesses The Father the Lord Jesus the Spirit of glory the glorious Angels are beholding us 4. The battle will not last for Centuries nor for many scores of yeares the issue will bee quickly death will end the controversie 5. We have Christ on our side he hath spoiled Principalities and powers the Lord the master of the game hath promised us his might his strength all his forces grace wisdome power his Angels that are stronger then ill Angels here Angels against Angels God ingaged against hell 6. We fight but with a broken and overcommed Devill both spoiled Coloss. 2.15 and disarmed Hebr. 2.14 1 Cor. 15.55.56 7. There is little required of us to the victory but a strong negative consent not render not treat not with the enemy though he fire and kill 8. The losse is the greatest of all eternall misery once fully ende close and make a covenant with the enemy and yee can hardly be everable to rebell or make head against your conquerour but once a slave and eternally a slave 9. The Garland is faire and glorious The tree of life that is in the midst of the paradise of God Revel 2.7 The hidden Manna the white stone and the new name Vers. 17. Power over the nations and the morning starre Vers. 26.27.28 To be clothed in white and his name confessed before Christs Father and his holy Angels Revel 3.5 And hee is made a pillar in the house of God and on him is written the name of Christs God and the name of the citie of Christs God Jerusalem that commeth downe out of heaven and Christs new name Vers. 12. And he sits with Christ on a throne and with the Father of Christ vers 21. 10. The victory is certaine and ours by promise all which should arme us with sobriety a drunken warriour is seldome victorious worldly pleasures and lusts are above our head and strength and to put on the whole armour of God and watch and pray is wisdome Vse 6. Let us thankfully acknowledge our obligation to Jesus Christ who hath cast out this Prince of this world What service owe we to Jesus Christ who hath ransomed us from such an enemy Sure wee are his debtors for ever the captives whole service is little enough for his ransome-payer And 1. we cannot be the servants of the World if Christ have ransomed us from this present evill world Galat. 1.4 and from the Prince thereof It is base to bee the vassall of the tyrant from whose hands wee are redeemed the World is but Satans vassall 2. He is a Spirit who hath redeemed us from a cruell Spirit Christ-God is a Spirit out-side-service cannot please him When corruption like poyson strikes into the heart and the hands are pretty cleane it s most dangerous 3. Redemption argueth not freedome from infirmities but from such sinnes as are called the pollutions of the world There is sinne in all but in the redeemed sinne desileth the actions not the person because he is washed in the Hypocrite it blacketh both person and actions 4. Wee cannot serve our ransome-prayer in the strength of false principles or naturall gifts but of his owne grace 5. Glorifie God by shewing forth his glory for yee can adde nothing
voluntary in us and the bondage that we love 3. The Scripture both calles it impossibility and also rebukes it as sinfull Joh. 6 44. Rom. 8. â 7 8. Ephes. 2.1 2 3 11 12 13. chap. 4.17 18 19. chap. 5.8 Asser. 3. All preparations even wrought in us by the common and generall restraining grace of God can have no effective influence to produce our conversion from the Scriptures alledged for then should we be called saved and quickned when we are dead in sinne foolish disobedient and enemies to God ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã According to our works of righteousnesse which we had done contrary to Ephes. 2.1 2 3 4 5.11.12 13. 2 Tim. 1.9 Tit. 3.3 2. Then common generall gifts might also engage Christs free grace 3. Men might prevene Grace and forestall Christ and his merits which overturnes the foundation of the Gospell and cries down Christ and free Grace Asser. 4. All these fore-going endeavours and sweatings being void of Faith cannot please God Hebr. 11.6 These who act in the strength of them are yet in the flesh and not in the Spirit and so can doe nothing acceptable to God being yet out of Christ Rom. 8.8 Joh. 15.4 5 6. and the tree being corrupt the fruit must be soure and naught humiliation sorrow for sin displeasure with our selves that goe before conversion can be no formall parts of conversion nor any essentiall limbs members or degrees of the new creature nor so much as a stone or pin of the new building Divines call them gradus ad rem initium materiale conversionis non gradus in re nec initium formale For parts of the building remaine in the building when the house is come to some perfect frame all those bastard pieces coming not from the new principle the new heart Christ formed in the soule are cast out as unprofitable Paul when he meets with Christ casts off his silks and sattins that hee was lordly of while hee was a Pharisee as old rags losse and dung and acts now with farre other principles and tooles It s all new worke after another Sampler heaven workes in him now Asser. 5. Those are not morall preparations which wee performe before conversion nor have they any promise of Christ annexed to them as Hee that is humbled under sinne shall be drawne to Christ Hee that wisheth the Physician shall be cured and called to repentance Wee read of no such promise in the word 2. A man not in Christ is without the sphere or element of Christ at the wrong side of the doore of the sheep-fold hee is not in Emanuels land and all the promises of God are in Christ Yea and Amen 2 Cor. 1.20 The whole stock of Gospel-promises are put in Christ as the first Subject and beleevers have them from Christ at the second hand Christ keeps as the true Ark the book of the Testament the beleevers Bible It s true the new heart is promised to the elect even while they are not in Christ but they cannot make claime to that promise till they be first in Christ but those promises are made in a speciall manner to Christ as to the head of the redeemed to be dispensed by Christ to those onely whom the Father gave him before time And as the promises are peculiar to Christ so the persons and grace promised both the one and the other are due to Christ and result from the Head to those who in Gods decree onely shall be members as righteousnesse life eternall and perseverance are made to those that are members 3. Many runne and obtaine not 1 Cor. 9.24 25 26. Many strive to enter in and shall not be able Luk. 13.24 Many lay a foundation and are not able to finish Luk. 14.29 Many hunt and catch nothing Many have stormes of conscience as Cain and Judas who goe never one step further When therefore Antinomians impute to us that wee teach That to desire to beleeve is faith To desire to pray is prayer They foulely mistake for raw desires and wishes after conversion and Christ are to us no more conversion and the soules being drawn to Christ then Esau's weeping for the blessing was the blessing or Balaam's wish to die the death of the righteous was the happy end of such as die in the Lord. But the sincere desires and good will of justified persons are accepted of the Lord for the deed and when Christ pronounceth such blessed as hunger for righteousnesse wee say in that sense a sincere desire to pray and beleeve is materially and by concomitancy a neighbour and neare of kin to beleeving and praying A virtuall or seminall intention to pray beleeve love Christ doe his will is in the seed praying beleeving when the intention is supernaturall and of the same kind with the act as the seed is the tree Wee say not so of naturall intentions and desires As Abrahams sincere intention to offer his son was the offering of his son the widows casting in her mite was in her honest desire the casting in of all that shee had certainly not all simply that had been against charity toward her selfe but 2 single desires unfained aimes weigh as much with Christ as actions in their reality So wee say many are in affections Martyrs who never die nor suffer losse for Christ because nothing is wanting on the part of such Saints thus disposed but that God call them to it So Abraham offered his son Isaac to God because Abraham did all on his part and hee was not the cause why hee was not offered and made an actuall sacrifice to God but Gods countermand and his forbidding was the cause and nothing else Asser. 6. The humiliation and sorrow for sin and desire of the Physician by way of merit or 2. by way of a morall disposition having the favour of a Gospel-promise doe no more render a soule nearer to Christ and saving grace then the want of these dispositions for as a Horse or an Ape though they come nearer to some shadow of reason and to mans nature then the Stork or the Asse or then things voyd of life as stones and the like yet as there is required the like omnipotency to turn an Ape into a Man as to make a stone a sonne of Abraham so the like omnipotency of grace is required to turne an unhumbled soule into a saved and redeemed Saint as to turne a proud Pharisee into a Saint And merit is as farre to seek in the one as the other So an unconverted sinner though some way humbled if the Lord of free grace should convert hiâ were no lesse oblieged to free grace and no lesse from laying any tye or bands of merits or obligation by way of promise on Christ for his conversion then a stone made a beleeving sonne of Abraham should be in the same case of conversion And 3. the humbled soule for ought hee knowâs I speak of
legall humiliation hath no more any Gospel-title or promise that saving grace shall be given to him even of meere grace upon condition of his humiliation or externall hearing or desire of the Physician then the proud Pharisee Yet as the body framed and organized is in a nearer disposition to be a house to receive the soule then a stone or a block so is an humbled and dejected soule such as cast-down Saul and the bowed-down Jayler and those that were pricked in their hearts Act. 2. in the moment before their conversion were nearer to conversion and in regard of passive and materiall dispositions made by the Law-worke readier to receive the impression and new life of Christ formed in them then the blaspheming Jewes Act. 13. and the proud Pharisees who despised the counsell of God and would not be baptized Luk. 7.30 There be some preparatory colours in dying of cloth as blue that dispose the cloth for other colours more easily so is it here And a fish that hath swallowed the bait and is in the bosome of the net is nearer being taken then a fish free and swimming in the Ocean yet a fish may break the net and cut the angle and not be taken A legally-sitted man may be not farre from the Kingdome of God Mar. 12.34 and yet never enter in And those same dispositions in relation to Gods ând in saving the elect are often means and disposing occasions fitting soules for conversion though some be like a piece of gold lying in the dirt yet it is both true mettall and hath the Kings stamp on it and is of equall worth with that which goeth currant in the market So in regard of Gods eternall election many are in the way of sin and not converted as yet notwithstanding all the luster of fore-going preparations though they be as truely the elect of God as either those that are converted yea or glorified in heaven yet their preparations doe lead them in regard of an higher power that they see not to saving grace And for any thing revealed to us God ordinarily prepares men by the Law and some previous dispositions before they be drawne to Christ. I dare not peremptorily say that God useth no prerogative Royall or no priviledges of Soveraignty in the conversion of some who find mercy between the water and the bridge yea I thinke that Christ comes to some like a Roe or a young Hart skipping and leaping over hills and mountaines and passeth over his owne set line and snatcheth them out of hell without these preparations at least hee works them suddenly And I see no inconvenience but as in Gods wayes of nature hee can make dispensations to himselfe so in the wayes of grace wee cannot find him out However sure of crabbed and knotty timber hee makes new buildings and it is very base and untoward clay that Christ who maketh all things new cannot frame a vessell of mercy of To change one specie or kind of a creature into another a lyon into a lamb and to cause the wolfe and the lamb dwell together and the leopard lie down with the kid and the calfe and the young lyon and the fatling together and a little child to lead them is the proper work of Omnipotency whatever be the preparations or undisposition of sinners Asser. 7. Not any Protestant Divines I know make true repentance a worke of the Law going before faith in Christ. 1. The Law speakes not one word of Repentance but saith either doe or die Repentance is an Evangelike ingredient in a Saint 2. Christ was made a Prince and exalted to give repentance Act. 5.31 and the Law as the Law hath not one word of Christ though it cannot contradict Christ except we say that there bee two contradictory wills in Christ which were blasphemy but some dispositions before conversition I conceive Antinomians yeeld to us For one saith speaking of the manner of his conversion One maine thing I am sure was to get some soule-saving-comfort that moved mee to reveale my troubled conscience to godly Ministers and not in generall to allay my trouble Yet I can make good from Scripture that this desire can be in no unconverted soule a Physitian that mistakes the cure doctrinally will prove a cousening comforter And another saith The persons capable of justification are such as truely feele what lost creatures they are in themselves and in all their workes this is all the preparative condition that God requireth on our part to this high and heavenly worke for hereby is a man truely humbled in himselfe of whom God speaketh saying I dwell with him that is of an humble Spirit c. To make persons capable of justification here is required a true feeling that they are lost in themâelves and in all their workes But this can be no preparative condition of justification as Eaton saith Because true feeling must follow Faith not goe before it And 2. true feeling is proper to justified persons nothing going before justification and so which is found in unjustified persons can be proper to justified persons onely 3. Antinomians say Sinners as Sinners and consequently all sinners are to beleeve justification in Christ without any foregoing preparation This man saith Prepared and feeling persons that are sensible of sinne are onely capable of justification 4. To truely feele a lost condition cannot be all the Preparative condition for the word hath annexed no promise of justification to the unjustified who shall feele his lost condition For the place Esai 57. speaketh of a justified sinner not of an unjustified who is onely prepared for justification 1. Because God dwels in this humbled soule then he must be justified and converted Ephes. 3.17 That Christ may dwell in your heart by faith 2. This is a liver by faith and so justified the just shall live by faith Habak 2.4 Rom. 1.17 Gal. 3.11 Hebr. 10.38 And he must live by Faith whom the high and loftie One revives Object 1. But to bid a troubled soule be humbled for sin and pray and set upon duties and speake nothing of Christ to them whereas poore soules cannot pray in that condition is to teach them to seeke righteousnesse in themselves Answ. 1. Satan cannot say that wee teach any to set on duties and to silence Christs strength and grace by which onely duties may bee done 2. To bid them set on duties as their righteousnesse before God and as the way to find rest and peace for their soules and that speaking nothing of Christ we disclaime as Antichristian and Pharisaicallâ 3. It is no argument but the Arminian objection against free Grace not to bid a troubled soule pray because he cannot pray without the Spirit for Peter Act. 3. bids Simon Magus who was in the gall of bitternesse pray yet without the Spirit he could not pray Antinomians exhort troubled soules though not converted to beleeve in Christ Yet they
Libertines doe us from which wee are as farre as the East from the West Propos. â It is not our doctrine but the weakenesse of sinners and of the flesh that we should be shie to Christ and stand aloofe from the Physitian because of the desperate condition of our disease This is as if one should say it is not fit for the naked to goe to him who offereth white linnen to cloath him nor that the poore should goe to him who would be glad you would take his fine gold off his hand or to say set not a young plant but let it lye above earth till you see if it beare fruit Unworthinesse in the court of justice is a good plea why Christ should cast us off but unworthynesse felt though not savingly is as good a ground to cast your selfe on Christ as poverty want and weakenesse in place of a Statute and act of Parliament to beg though the letter of the Law forbid any to beg Propos. 4. Acting and doing thouâh neither savingly nor soundly is not merit of grace yet not contrary to grace to obey the law of nature to give almes is not against grace Libertines should not reject this though it be not all but a most poore All to engage Christ. Propos. 5. Faith is a morall condition of life eternall and wrought in us by the free grace of God I never saw a contradiction between a condition wrought by irresistible grace and the gift or free grace of life eternall for life eternall given in the law and Adams doing and performing by the irresistible acting and assisting of God are not contrary yet the former was never merit but grace the latter was Legall doing Propos. 6. We doe receive the promise of willing and doing wrought immediatly in us according to the good will and most free grace of Christ and yet we are agents and worke under Christ. Propos. 7. Luther for I could fill a booke with citations Calvine and all our Protestant Divines are for qualifications voyd of merit or promise before conversion and for gracious conditions after conversion under the Gospel Antinomians belie Luther Propos. 8. Antinomians yeeld the preaching of the Law and preparations before conversion and conditions after and peace from signes of sanctification c. yet they are to be reputed enemies to grace and holinesse and turne all sanctification in their imaginary faith and justification of which they are utterly ignorant Never Antinomian knew rightly what free justification is Propos. 9. Immediate resting on Christ for all wee doe and drawing of comfort from the testimony of a good conscience are not contrary Propos. 10. Holinesse idolized or trusted in is to make Christ the alone Saviour no Saviour Propos. 11. God is not provoked to reprobate whom hee elected from eternity by new sins yet is hee displeased with Davids adultery so farre as to correct him for it and Solomon for his back-sliding with the rod of men Propos. 12. Works before justification please not God but it followes not that God keeps not such an order as sense of sin though not saving should goe before pardon and conversion no more then because Adams sin pleased not God therefore it should not goe before the Sons taking on our flesh If we are not to doe nor act any thing before conversion neither to heaâe conferre know our sinfull condition nor be humbled for sin despaire of salvation in our selves because these are not merits before conversion nor can they procure conversion to us neither are wee after conversion to beleeve for beleeving cannot merit righteousnessâ and lâfe eternall nor are we to heare pray be patient rejoyce in trâââlation for not any of these can procure life eternall to us And why is not the doing of the one as wâll as the other a seeking righteousnesse in our selves Propos. 13. The promise of Christs comming in the flesh 2. and of giving a new heart are absolute promises the former requireth no order of providence but that sin goe before redemption the latter requireth an order of providence not of any Gospel-promise or merit in any sort there nâver was never can be merit betwâen a meere creature and God Propos. 14. There is no faith no act of Christs coyn or of the right stamp before justification Propos. 15. Wee are justified in Christ virtually as in the publike Head when hee rose again and was justified in the Spirit 2. In Christ as hâs merits are ãâã cause of our justification 3. In Christ apprehended by faâth formâlly in the Scriptures sense in the Epistle to the Romanes and Galathians not that faith is the formall cause or any merit in justification but because it layâs âold on impâted riâââeoâsnesse which is the formall cause of our justiââcaâion 4. We are justified in our own sense and feeling not by faith ãâã because wee may beleeve and neither know that wee bâlâeve nor be sensible of our justification but as wee know that wee beleeve whether this knowledge result from the lighâ of faith or from signes as meanes of our knowledge 5. Juââiâication by way of declaration to others is not so infallible as that the Scripture calls it justification properly so named Object 8. I was sixthly in hearing the word shined upon by a sweet witnessing of the Spirit But O how I did strive against this work I was called upon but I put away all promises of mercy from me I may justly say The Lord saved me whether I would or no. Sometimes I was dead and could not pray sometimes so quickened that me thought that I could have spent a whole night in prayer to God Answ. 1. If the faith of the eternall love of free election was his first conversion no wonder hee was shined upon with light But it was not Scripture-light but wild-fire for the method of Christs drawing in the Scripture is not Enthusiasticall up at secret election at first There is no doubt wee put Christ away from us after conversion Cant. 5.1 and that so Christ saves us against our will That the principle of saving is free grace 2. that free will is neither free nor willing till Christ first draw us till hee renew and work upon the will But I feare Antinomians will have free will a block to doe nothing at all If Christ will let me sinne say they let him look to it upon his honour be it And Faith justifies an unbeleever that is that faith that is in Christ justifieth me who have no faith in my selfe And It is legall to say wee act in the strength of Christ. And To take delight in the holy service of God is to goe a whoring from God And A man may not be exhorted to any duty because hee hath no power to doe it And The Spirit acts most in the Saints when they endeavour least And In the conversion of a sinner the faculties of the soule and working thereof are
come into condemnation but is passed from death to life Ch. 7.37 If any man thirst let him come to me and drink Acts 13.39 And by him all that beleeve are justified from all things from which yee could not be justified by the Law of Moses Acts 16.30 The Jaylor saith to Paul and Silas what must I doe to be saved Vers. 31. And they said beleeve on the name of the Lord Jesus Christ and thou shalt be saved and thy houshold There is an expresse required of the Jaylor which he must performe if he would be saved And Rom. 10. looke as a condition is required in the Law Vers. 5. For Moses describeth the righteousnesse of the Law that the man that doth these things shall live by them So beleeving is required as a condition of the Gospel Vers. 6. But the righteousnesse which is of Faith c. Ver. 9. Saith that if thou confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 3.27.28.29.30 ch 4. ch 5. Faith is the condition of the Covenant of Grace and the only condition of Justification and of the title right and claime that the Elect have thorow Christ to life eternall Holy walking as a witnesse of faith is the way to the possession of the kingdome As Rom. 2.6 Who will render to every man according to his deeds Vers. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternall life Vers. 8. To them that are contentious Vers. 9. Tribulation and anguish upon every soule of man that doth evill of the Jew first and also of the Gentile Matth. 25.34 Then shall the King say to them on his right hand come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Ver. 33. For I was hungred and ye gave me meat I was thirstie and ye gave me drink c. And let Antinomians say we are freed from the Law as a rule of holy walking sure the Gospel and the Apostles command the very same duties in the letter of the Gospel that Moses commanded in the letter of the Law as that children obey their parents servants their masters that we abstaine from murther hatred of our brother stealing defrauding lying c. that we keepe our selves from Idols swearing strange gods I doe not say that these duties are commanded in the same way in the Gospel as in the Law For sure we are out of a principle of Evangelike love to render obedience and our obedience now is not Legall as commanded by Moses in strict termes of Law but as perfumed oyled honeyed with the Gospel-sense of remission of sinnes the tender love of God in Christ. So that wee justly challenge two extreme waies both blasphemous as we conceive 1. Arminians object to us that which the Antinomians truely teach to wit that we destroy all precepts commands exhortations and active obedience in the Gospel and render men under the Gospel meere blocks and stones which are immediately acted by the Spirit in all obedience and freed from the Letter of both Law and Gospel as from a Legall bondage This we utterly disclaime and doe obtest and beseech Antinomians as they love Christ and his truth to cleare themselves of this which to us is vilde Libertinisme And by this Arminians turne all the Gospel in literalem gratiam in a Law-Gospel in meere golden letters and sweet-honeyed commandements of Law-precepts and will have the Law possible justification by works conversion by the power of free will and morall suasion really without the mighty power of the Spirit and Gospel-grace and receive the doctrine of merit and set heaven and hell on new Polls to be rolled about as Globes on these two Poles the nilling and willing of free-will and they make grace to be sweet words of silke and gold on the other hand Antinomians doe exclude words letter-perswasions our actions conditions of Grace promises written or preached from the Gospel and make the Spirit and celestiall rapts immediate inspirations the Gospel it selfe and turne men regenerate into blocks and how M. Den can be both an Antinomian and loose us from the Law and an Arminian defending both universall attonement and the resistible working of grace and so subject us to the Law and to the doctrine of Merit and make us lords of our owne faith and conversion to God let him and his followers see to it Wee goe a middle way here and doe judge the Gospel to bee an Evangelike command and a promising and commanding Evangel and that the Holy Ghost graceth us to doe and the Letter of the Gospel obligeth us to doe Pos. 3. The decree of Election to glory may bee said to bee more free and gracious in one respect and justification and glorification and conversion more free in another respect and all the foure of meere free grace For Election as the cause and fountaine-grace is the great mother the wombe the infinite spring the bottomlesse ocean of all grace and wee say effects are more copiously and eminently in the cause then in themselves as water is more in the element and fountaine then in the streames the tree more in the life and sapp of life then in the branches and conversion and justification have more freedome and more of grace by way of extension because good will stayeth within the bowels and heart of God in free election but in conversion and justification infinite love comes out and here the Lord giveth us the great gift even himselfe Christ God the darling the delight the onely onely well-beloved of the Father and he giveth Faith to lay hold on Christ and the life of God and all the meanes of life in which there be many divided acts of grace to speake so which were all one in the wombe of the election of grace Pos. 4. Conversion justification are free for election and therefore election is more free but all these as they are in God are equally free and are one simple good will Though Christ justifie and crowne none but such as are quallified with the grace of beleeving yet beleeving is a condition that removeth nothing of the freedome of grace 1. Because it worketh nothing in the bowels of mercy and the free grace of God as a motive cause or moving condition that doth extract acts of grace out of God only we may conceive this order that Grace of electing to glory stirres another wheele to speak so of free love to give Faith effectuall calling justification and eternall glory 2. It s no hire nor work at all nor doth it justifie as a worke but onely lay hold on the Lord our righteousnesse Object There is more of God in election to glory then in giving of Faith or at least of Christs righteousnesse and eternall glory therfore there must bee more grace in the one then in
though no penall power was above Christs head to punish him if he should not dye Joh. 10.18 Nor was there need of any power to force him sub penâ or to awe him if hee should not obey so doe Angels with wings of most exact willingnesse obey God yet are they under the authority of a Law and command but yet under no compelling punishment Psalm 103.20.21 Psalm 104.4 So in the Saints love hath changed the chaines not the subjection Love hath made the Law silken cords and whereas corrupt will was a wicked Landlord and lust a lawlesse tyrant and the Law had a dominion over the sinner in regard of the curse Now the Spirit leades the will under the same commanding power of the Law-giver frees the sinner from the curse and turnes forcing and cursing power in fetters of love so that the Spirit draws the will sweetly to obey the same Lord the same law onely Christ hath taken the rod out of the Lawes hand and the rod was broken and spent on his own back The fewd betweene the Law and the sinner is not so irreconcilable as the Antinomians conceive so as it cannot bee removed except the Law be destroyed and the sinners free will loosed from law It standeth in blessing and cursing salvation and damnation that are effects of the Law as observed or violated Now Christ was made a curse and condemned to die for the sinner all the rest of the Law remaines It is most false that M. Towne saith To justifie and condemne are as proper and essentiall to the Law as to command 2. It is false that wee are freed from active obedience to the Morall Law because Christ came under active obedience to the Morall Law for the Law required obedience out of love Antinomians cannot say that wee are freed from obedience out of love for it is cleare Antinomians will have us oblieged by no Law to love our brother to abstaine from worldly lusts that warre against the soule but in so doing wee must seek to be justified by the works of the Law This consequence wee deny To keep one Ceremony of Moses drawes a bill on us of debt to keep all the Ceremoniall Law because now its unlawfull in any sort But to doe the duties of the Morall Law as by Christ wee are enabled layes no such debt on us but testifies our thankfulnesse to Christ as to our Husband and Redeemer The other considerable thing here is the way and manner of Christs drawing Asser. 1. The particular exact knowledge of the Lords manner of drawing of sinners may be unknowne to many that are drawn 1. In the very works of nature the growing of bones in the womb is a mystery farre more the way of the Spirit Eccles. 11.5 Know yee the ballancing of the clouds Job could not answer this And who knowes how the Lord patched together a peece of red clay and made it a fit shape to receive an heavenly and immortall spirit and at what window the soule came in 2. How God with one key of omnipotency hath opened so many millions of doores sinâe the Creation and hath drawne so many to him must be a mystery There be many sundry locks and many various turnings and throwings of the same key and but one key 1. Some Christ drawes by the heart as Lydia Matthew Love sweetly and softly bloweth up the doore and the King is within doores in the floore of the house before they be aware Others Christ trailes and draggeth by violence rather by the haire of the head then by the heart as the Jayler Act. 16. and Saul Act. 9. who are plunged over eares in hell and pulled above water by the haire of the head sure thousands doe weare a crowne of glory before the throne who were never at making of themselves away by killing themselves as the Jayler was A third sort know they are drawne but how or when or the Mathematicall point of time they know not some are full of the Holy Ghost from the womb as John Baptist. Yee must not cast off all nor must Saints say they are none of Christs because they cannot tell you histories and wonders of themselves and of their owne conversion some are drawne by miracles some without miracles the word of God is the Road-way Arminians have no ground to deny that wee are irresistibly converted because wee know not the particular way how Omnipotency conspireth strongly but sweetly to win consent without internall violence of our will which so wills as it may refuse Joh. 9. diverse times the Jewes aske the blind man What did hee to thee how opened hee thine eyes Hee gives them one sure and true Answer One thing I know once I was blind now I see All can give this testimony early or late I know I am drawn It s good the soule can say Christ is here I find him and feele him but whether hee came in at the doore or the window or digged a hole in the wall I know not All may know they were blind as well as others and by nature the children of wrath as yee know Adam hath had a building in you though now yee be renewed in the spirit of the mind by the old stones and rubbish in the house and by the stirrings of the old man When yee see the bones of a halfe dead man and his grave and find some warmnesse of life and heat yee know there hath been life and strength in the man so though yee cannot tell when Christ was first formed in you yet yee find the bones and some warme bloud and some life-stirring of concupiscence in the old man though Christ have made his grave and hee be well neare compleatly buried and his one foot in the grave God hath appointed a time for the coming of the Swallow a season when flowers shall be on the earth and when not an houre when the sea shall be full tyde but there is no set day not a determinate and set summer known to us when the wind shall blow up doores and locks of the soule and Christ shall come in But yet they are not Christs who neither know how they are drawn nor can give any proofs that they are drawne The Apostle saith 1 Cor. 2.12 Now wee have received not the Spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God The converted can say I was such a man 1 Tim. 1.13 ãâã ãâã ãâã ãâã ãâã but I obtained mercy or I was all be-mercied filled with mercy As Ezek. 16. ãâã ãâã ãâã ãâã ãâã Thy time was a time of loves As a constellation is not one single starre but many so the converted soule observeth a confluence a bundle an army of free loves all in one cluster meeting and growing upon one stalk As to be borne where the voyce of the Turtle is heard in the land its free love to heare such
the soule comes to Christ he seeth a beauty of holynesse and Christ is taken with this beauty Psalm 110.3 So shall the King greatly desire thy beauty Psalm 45.11 Thou hast ravished my heart saith Christ to his Spouse Cant. 4.9 my sister my Spouse Vers. 10. How faire is thy love my Sister my Spouse how much better is thy love then wine and the smell of thine oyntments then all spices Vers. 11. Thy lips O my Spouse drop as the honey-combe honey and milke are under thy tongue and the smell of thy garments is as the smell of Lebanon Sion is the perfection of beauty Psal. 50.2 All this beauty and sweetnesse commeth from Christ there is no such thing in the people of God as they are sinnefull men considered in their naturall condition and therefore it must be fountaine-beauty in him as in the cause and originall of beauty 2. There is a delâctâtlon in a communion with God This is one generall Prov. 3.17 All Wisdomes waies are waies of pleasure to the spirituall soule every step to heaven is a paradice 1. What sweetnesse is in the sense of the love of Christ to delight all the spirituall senses 1. The smell of Christs Spicknurd his Myrrhe Aloes and Cassia his Yvorie chambers smâll of heaven the oyntment of his garments bring God to the Sense Psalm 45.8 All thy garments smell of myrrhe aloes and cassia out of the yvorie palaces there have they made thâe glad Cant. 1.13 A bundle of myrrhe is my beloved to me he shall lye all night between my breasts 2. To the sight Christ is a delightfull thing To behold God in Christ is a changing sight 2 Cor. 3.18 But wee all with open face-beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord Ephes. 1.17 Math. 16.17 1 Joh. 2.37 To see the King in his beautie is a thing full of ravishing delight 3. It taketh the third spirituall sense of hearing the Spouse Cant. 2.8 is so taken with the sweetnesse of Christs tongue that for joy she can but speake broken and unperfect words The voyce of my beloved It is not a perfect speech but for joy she can speake no more It s the voice of joy and gladnesse that with the very sound can heale broken bones Psal. 51.8 and which David desired to heare O if you heard Christ speake Cant. 5.13 His lips are like Lilies dropping sweet smelling Myrrhe Heavens musick the honey of the new Land is in his tongue the Church cheereth her soule with tâis Cant. 2.10 My beloved spake and said unto mee Rise up my love my faire one and come away Christs piping in the joyfull Gospel-tiding Vers. 5. should make us dance Matth. 11.17 Christ harping and singing sinners with joyfull promises out of heâl to heaven must have a drawing sweetnesse to move stones if the sinner have eares to heare and what heat and warmnesse of love must it bring when Christ is heard say Esai 54.11 O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundations with Saphirs He doubles his words hee desires Jerusalems eares may owne this cry Esai 40.1 Comfort yee comfort yee my people saith the Lord speake to the heart of Jerusalem 4. Christ is sweet to the spirituall taste Cant. 2.3 I sate downe under his shaddow with great delight and his fruit was sweet in my mouth Psal. 34.8 O taste and see that the Lord is good Christ is a curious banquet the Wine the Milk the Honey and the fatted calfe killed are all but shaddowes to Christs excellent Gospel-dainties 5. The sense of touching which is the most spirituall is the heavenly feelings sense and experience of Gods consolations and this sense is fed with the kisses of Christs mouth Cant. 1.3 With the hid Manna the White stone the new Name 3. Joy is a drawing delight Psal. 16.11 In his face there is fulnesse of joy Look how farre Gods face casts downe from heaven sparkles of joy on us as farre goes our joy and wee are said in beleeving 1 Pet. 1.8 to rejoyce with joy unspeakable and glorious 4. There is particularly delectation Psal. 36.8 They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the rivers of thy pleasures Should not this draw men to Christ And there must be abundance of pleasures where there is a river of pleasures as Psalm 46.4 There is a river the streames whereof make glad the City of God What a Sea of Seas must God himselfe bee His full and bright face his white throne his harpers and heavenly troopes that surround the throne the Lambe the heaven of heavens it selfe the tree of life eternally greene eternally adorned both at once with soule-delighting blossomes and loaden with twelve manner of fruit every month Peace of conscience from the sense of reconciliation the first fruits of Emmanuels land that lyes beyond Time and Death must all be above expression There is a second drawing motive in Christ and this is from gaine which is eminently in Christ. 1. The drawne soule hath bread by the covenant of grace his yearely rent is written in the New Testament Christ is his rentall booke and heritage Esai 33.16 He shall dwell on high his place of defence shall be the munition of Rocks for his lodging he shall not lye in the fields Bread shall be given him his waters shall be sure or faithfull bread and drinke are unfaithfull uncertaine and winged to naturall men 1 Tim. 6.17 Riches hath an ãâã ãâã ãâã ãâã ãâã an uncertainty like Ghosts or Spirits that yee see but they evanish out of your sight and disappeare or like cloudes or fire-lightnings in the ayre that come and goe suddenly but bread is faithfull and sure to the soule drawn to Christ when the covenanted people are so drawn that they receive a new heart then God saith Ezech. 36.29 I will also save you from all your uncleannesse What then And I will call for the corne and will increase it and lay no famine upon you Vers. 34. And the land shall be tilled Does the New Testament provide for the plowing of your land Yea it doth Yea know Wisdoms attendants and allacays Prâ 3.16 On her right hand is length of dayes and on her left hand riches and honour Eternity hath the honour and the right hand Riches is the left hand blessing of wisdome 2. It should draw us in the owne kind to Christ in regard Christ is more then gain Pro. 3.14 Wisdomes merchandise is better then silver and her gaine then fine gold Vers. 15. Shee is more precious then Rubies 2 Job 28.1 Wisdome cannot bee gotten for gold 3 Is there not some worth in Gold Vers. 16. Wisdome cannot be valued with the gold of Ophyre with the precious Onix with
fruit according to his moneth because their waters issued out from the Sanctuary and the fruit thereof shall be for meat and the leaf thereof for medicine This hath reall truth even in the Kingdome of Grace And Jâremiah saw the fruits of the Land and a golden age there Cap. 31.12 Therefore they shall come and sing in the height of Sion and shall flow together to the goodnes of the Lord for wheat and for wine and for oyle and for the young of the flock and of the herd and their soule shall be as a watered garden and they shall not sorrow any more at all and Christ brings good newes out of that countrey Mat. 22. That the life of all there is the life of Banqueters called to the Marriage-feast of a Kings Son of which every one hath a Wedding garment And if yee ask tidings of John What saw ye and heard ye there he saith I saw a Princes daughter with a Crown on her head Rev. 21.10 He shewed me the great City the holy Jerusalem descending out of heaven from God having the glory of God Even an enemy who saw the land a far off and was not neer the borders of it saith Numb 24.5 How goodly are thy tents O Jacob and thy tabernacles O Israel Surely Prov. 2.10 Knowledge is pleasant to the soule O all ye pleasures of the flesh blush and be ashamed all world-worshippers be confounded that ye toile your selves in the fire for such short follies Were there no other pleasure in godlinesse but to behold the Lord Jesus what a pleasant sight must he be The Templâ thât stately and Kingly house of faire carved stones cedar wood almug trees brasse silver gold scarlet purple silks in the art of the curious fabrick and structure was a wonder to the beholders What beauty must be in the Samplar O what happinesse to stand beside that dainty precious Ark weighted now with so huge a lump of Majestie as infinite glory to see that King on his Throne the Lambe the fair tree of life the branches which cannot for the narrowâess of the place have room to grow within the huge and capacious borders of the heaven of heavens For the heaven of heavens cannot containe him What pen though dipped in the river of life that flowes from under the Sanctuary can write what tongue though shapen out of all the Angels of that high Kingdome and watered with the milk and wine of that good land can sufficienly praise this heart ravishing flour of Angels this heavens wonder the spotlesse and infinitely beautifull Prince the crown the garlanâ the joy of heaven the wonder of wonders for eternity to Men and Angels What a life must it be to stand under the shadow of this precious Tree of Life and to cast up your eyes and see a multitude without quantitie of the Apples of Glory and to put up your hand and not only feel but touch smell see love it selfe and be warmed with the heat of immediate love that comes out from the precious heart and bowels of this princely and Royall Standard-bearer and Leader of the white and glorious troups and companies that are before the Throne If one said but finding the far off dew-drops that falls at so many millions of miles distance from that higher mountain of God down to this low region Psal. 63.5 My soul shall be satisfied as with marrow and faânesse What must the glory it self be that is in this dainty delightfull one we have but the droppings of the house here Vse 3. Naturall men say this Kingdome is a soure sad and weâping Land here is repentance sorrow for sin mortiâication True but teares that wash those lovely feet that were piârced for sinners are teares of honey and wine and the joy of Christs banquetting-house and mortification flowing from a loathing and a soule-surfet of the creature and a tasting of the new wine of Christs Fathers higher palace is rather a piece of the margin and borâer of heaven then a soure and sad life Object 2. But discipline and the rod and censures of Christs house makes the Church terrible as an army with banners Christs yoke is easie hee hath not cords and bands to cut the necks of those that follow him Answ. 1. Yea but this rod is a rod of love onely used that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 for the gaining of the soule Mat. 18.15 for building of soules 2 Cor. 10.8 And Christs cords are silken and soft and bands of love every threed twisted out of the love of Christ. Hos. 11.4 I drew them with the cords of men with the bands of love But consider Psal. 48. The Lords mountaine of holinesse is glorious Vers. 2. Beautifull for situation the joy of the whole earth is mount Sion the City of the great King But is it so to all Vers. 5. No But loe the kings were assembled they passed by together they saw it and so they marvelled they were troubled and hasted away Vers. 6. Terror took hold on them and paine as a woman in travell What cause is there here that the kings should be afraid They see a beautifull Princesse the daughter of a glorious King the joy of the whole earth yet the Lords people works on them 1. a wondering 2. more trouble of mind 3. flying they haste away and cannot behold the beauty of God in a Kings daughter 4. terror takes hold on them and quaking of conscience 5. when the Powers of the world Princes States Parliaments see the convincing glory of another world in the Church they part with child for paine It is known some have such antipathy with a Rose which is a pleasant creature of God that the smell of it hath made them fall a swooning Jerusalem is the rebellious City Ezr. 4.12 therefore men are unwilling it should be built Lusts in mens minds either heresies or any other fleshly affection is against the building of the house of God Vse 4. A beleever is a rich man and an honourable say hee were a beggar on the dung-hill Christ cannot be poore and hee is a fellow-heire with Christ Rom. 8.17 We must think the father of a rich heire hath bowels of iron and sucked a Tyger when hee was young who suffereth the heire remaining an heire to starve As the naturall man is but a fragment of clay so hee hath a life like an house let for money and the rent and in-come that the house payes to the Lord of the land is but hungring clay a dead rent and some new-borne vanities of homage and service but the promise the Magna Charta and the Charter of food and raiment that is an article of the Covenant of grace is a full assurance that the Saints are the Noblemen Pensioners of the Prince of the kings of the earth And Christ hath so broad a board that hee doth pay all his Pensioners And the Saints are truly
and great day of the feast Jesus stood and cryed saying If any man thirst let him come to me and drinke 2. Not a drink onely is offered but a well a fountain Psa. 36.9 For with thee is the fountain of life a fountain is more then a drinke because the whole is more then the part But 3. every thirsty man cannot have a fountain within him but yet it is so here Joh. 4.14 But the water that I shall give him shall be in him a well of water springing up to life eternall And 4. the Scripture riseth higher even to a river and abundance of fatness Psal. 36.8 They shall be abundantly satisfied with the fatnesse of thy house Hebr. ãâã ãâã ãâã ãâã ãâã they shall be drunke with the fatnesse of thy house It s a river of sweet oyle and fatness that over-joyeth the soule thou wilt give them to drinke of the river of thy pleasures A river of which every drop is joy and a whole well of pleasures must be a Sea of delights But grace must make the soule a capacious vessell when not a fountaine but a whole river yea rivers of life are within the soule So Christ Joh. 7.38 He that beleeveth on me as the Scripture hath said Out of his belly shall flow rivers of living waters Yea 5. That no expression might be wanting The peace and righteousnesse of beleevers is as the waves of the Sea the Sea is more then a River it s the lodging that receives all fountains and rivers in it Isai. 48.18 Pos. 8. There must bee much sense of God in the fruition of Christ because beleeving though we see him not as wee hope to see him causeth joy unspeakeable and full of glory 1 Pet. 1.8 Thus a high tide a floud of joy and glory a rich portion of an antedated heaven cometh downe on the heires of heaven before hand Psal. 63.5 My soule shall be satisfied as with marrow and fatnes a rich feast of only marrow and fatnes and a satisfying table holdeth forth a great banquet abundant and glorious such as is made at the mariage of a great Kings Son Positi 9. And this is not a ceasing from all actings of the soule because there is an acting and living in Christ. 2 Cor. 3.18 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory as it were by the Spirit of the Lord. 1. The vaile that by the laws ministrie which can darken but not inlighten in the gospel is removed and we with uncovered face see God revealed in Christ in the brightnesse of the gospel-day 2. We see behold and enjoy glorie heaven darteth in the rays and beames of God in Christ at our soule 3. This is a changing glorie precious stones in the night-darkenesse cast out light but bring them before the Sunne and the beames and light of the Sunne changeth them into a greater measure of resplendencie and shining irradiation we seeing the unspeakeable resplendencie and heavenly glancing of divine majestie in the mediatour Christ are transformed and changed into the Lord Jesus his beautie of holinesse the Gospel-light maketh us holy as he is holy as there is beautie in the feathers of a Dove but when the Sun illuminateth and shineth on them they carie the glanceing of silver and golden feathers yet it is but a show And so red and white roses of themselves have excellent beautie but set them between you and the Sun and they are far more beautifull And the eastern skie of it selfe is but a darke thin formlesse air that yee can scarcely behold and see but when the Sun riseth and shineth upon that skie it doth create and beget the fairest and most beautifull colour of red and aizure that is possible for no bodily creature casteth a fairer and a sweeter resplendencie and colour then the morning-red and purple-skie So when the glorious Son of righteousnesse Christ shineth on Saints in the morning day-light of the Gospel he createth the image of the glory of God in the soule and changeth them into a luster and beautie fairer to Christs eye then the Sun or the red morning skie now the Sun by beholding any creature cannot change that creature into another Sun but Christ beholding his bride and the bride beholding with the eye of knowledge and faith in the rayes and beames of the Gospel-light is changed into the glorious image of Christ. Cant. 6.10 Who is she that looketh foorth as the morning as Aurora the first birth of the young day when the Sunne casteth golden beames faire as the Moon cleare as the Sunne 4. We live and act in Christ and are changed from glory to glory it s but a growing change by degrees Then the kingdome of heaven and glory is not in this life nor hell in this life as these dreamers say the conditions of happinesse and misery that followeth Lazarus and the rich glutton after they die and are buried Luke 16.22 23 24 25 say the contrary 2. There is such a gulfe between heaven and hell that there is no passage no sayling nor posting between the one and the other Luke 16.26 as Familists imagine 3. That Saints should beleeve they can never be delivered nor comforted in the hell they are pained with all in this life when yet God hath promised to them in their saddest nights deliverance and comfort is against the faith and lively hope of the Saints and a sinfull unbeliefe and the man in sin cannot be as safe in a hell of sin as if he were in heaven 4. Hell is a condition of sinning and blaspheming of God but to desire nothing but the eternall good and to understand the eternall good to be above measure good is not a condition of sinning but of happinesse and holinesse and so cannot be hell 5. These two conditions sort not with the everlasting fire prepared for the Devill and his Angels and life eternall prepared for the blessed of the Father Mat. 25. But to return if life be the greatest perfection of being the beleever in Christ must enjoy an intellectuall life in Christ and live see know injoy God and though the injoying of Christ bee the highest degree of selfe-deniall and the man loose himself in Christ that is his sinfull and fleshly I egoitie and selfinesse in Christ yet he loseth not but findeth in in Christ his sinlesse created selfe his selfe perfected with that high and supernaturall ornament of Christ living in him It is also most true selfe as all created beings are but meere dependencies on God as the beames of the Sun are but fluxes results and issues that have no being but in the Sun sure creatures depend more in their being and working on God then accidents depend on their subject but it is nothing lesse then blasphemy against all reason and common sense and subverteth all the Scriptures of God to say that
Open my sister c. My head is full of dew and my locks with the drops of the night there is no dumbe and silent violence so strong so piercing as Christs love 3. When the soule in any measure comprehendeth this love the Soule is filled with all the fulnesse of God Ephes. 3.19 Hence must follow a stretching out of the soule to its widest capacity and circumference being filled with God and the fulnesse of Christ that all created objects because of their littlenesse and lownesse and the soules stretched out and wide capacity looses proportion with the soule as if a man were in the top of a Castle higher then the third region of the ayre or neere the sphere of the Moone should hee looke downe to the fairest and sweetest meddowes and to a garden rich with roses and floures of all sweet colours delitious smels he should not see any sweetness in them all yea the pleasantnesse colour and smell of all these could never reach his senses because he is so farre above them So the soule filled with the love of Christ is high above all created lovers and they so farre below the soules eye that their loveliness cannot reach or ascend to the high and large capacity of a spiritualized soule as the light of a penny-candle put in a house of some miles in length in breadth and height in a darke night should not be able to illuminate all the house and render the ayre of a mile in quantity lightsome and transparent as the day-light Sunne would doe 4. Because the glory of Christs beauty seene and loved changeth the soule into a globe or masse of divine love and glory as it were by the Spirit of the Lord. 2 Cor. 3.18 Therefore the soule seeth Christ so neere in his love-embracements and close inchaining of Christs left arme under the soules head and the right hand embracing it that it cannot see it selfe it cannot see another lover it can see nothing but Christs faireness heare nothing but the beloved's voice taste nothing but his Aples of love his Flagons of wine can smell nothing but his Spicknard and precious oyntments so that the soule is cloathed with Christ and his love and can but breath out love to him againe and Christ infuseth himselfe in his sweetnesse and excellencie so as the beleever is apprehended by Jesus Christ Phil. 3.12 violently but sweetly and strongly drawne in and holden in the Kings house of Wine Cant. 2.4 Sickned and overcomed with love Cant. 2.5 Cant. 5.8 chained and compelled 2 Cor. 5.14 wounded with the arrowes of love so as death the grave Hell Angels things present or to come cannot licke these wounds nor embalme or bind them up or cure them Psal. 45.5 Revel 6.1.2 Cant. 8.6.7 Rom. 8.38.39 Yea the soule must yeeld over it selfe as a Spouse under the power of her husband and lose her self and her fathers house in such a deepe Ocean of delights of Love's stronger then wine Psal. 45.10 Cant. 5.1 Cant. 1.2 As melted dissolved and fallen a swoune in Christ Cant. 5.6 and therefore needeth in that swoune to be recovered with the flagons of the wine and aples of his consolations Cant. 2.4 5. Nor can Jesus Christ but tenderly lovingly and compassionately deale with his beloved for Christ must draw them Joh. 6.44 sweetly allure them Hos. 2.14 Esai 40.1 Take them by the two armes and teach them to walke as the mother doth the young childe who hath not yet leggs to walke alone Hos. 11.3 Beareth them in his armes and dandleth them on his knee Esai 46.3 4. Exod. 19.4 They are carried on Christs warme wings as the young Eagles by the Mother Devt 32.11 they are laid in Christs bosome and nourished with the warmness and the heate of life that commeth from Christs heart Esai 40.11 caried on the shoulders of Christ the good Shepherd Luk. 15.5 and yet neerer Christ as a bracelet about Christs armes so hee weares his Church as a favour and a love-token Jer. 22.24 Cant. 8.6 and ingraven in letters of bloud upon Christs flesh stamped and printed on the palmes of his hands Esai 49.16 and yet nearer him set as a seale upon the heart of Christ so precious to him as to lodge in his bowels and heart Cant. 8.6 and they dwell in Christ 1 Joh. 4.13 and dwell in God and God is love and so they dwell in the love of Christ 1 Joh. 4.16 are kissed with the kisses of Christs mouth Cant. 1.2 and lye betweene the right and left arme of Christ Cant. 2.6 Yet all these taketh not the soule off but inflameth it to duties for Christs sake who is so highly loved nor are these raptures inconsistent with sinfull infirmities 6. As love moveth swiftly to the soule as a Roe or a young Hart for that is Christs pace to his Church Cant. 2. so it acts upon the soule co-naturally as being a price to it selfe apprehending the dignity and excellency of Christ the beloved Love is not irrationall as a fury and a fit of madnesse that hath no reason but it s owne fire Therefore the secrets of Christ the deepe and hidden things of his treasures of love and wisdome must be opened up to the soule The soule seeth new gold mines new found-out Jewels never knowne to be in the the world before opened and unfolded in Christ. Here is the in-commings of the beames of light inaccessible the veins of the unserchable riches of Christ as if yee saw every moment a new heaven a new treasure of love the deepe bottomlesse bottomes of an ocean of delightes and rivers of pleasures the bosome of Christ is opened new breathings and spirations of love that passeth knowledge Ephes. 3.19 are manifested nor hath the eye seene nor the eare heard nor hath it entered in the heart of man to conceive the things that God hath prepared for them that love him 1 Cor. 2.9 yet are they revealed in some measure in this life 7. And it is most considerable how the soule in loving Christ is not her owne and in regard of loving Christ is not his owne but every one makes over it selfe to another and propriety or interest to it selfe in both sides as it were ceaseth Hos. 3.3 And I said unto her thou shalt abide for mee many dayes thou shalt not play the harlot and thou shalt not bee for another man so will I also be for thee so the Mariage covenant of grace saith I will be your God and yee shall be my people And the Spouse Cant. 2.16 My well-beloved is mine and I am his It is true Christ leaveth not off to be his owne or to be a free God when hee becomes ours but hee demeaneth himselfe as if he were not his owne and putteth on relations and assumeth offices of engagement a Saviour an Annointed a Redeemer a King a Priest a Prophet a Shepherd a Husband a Ransomer a Friend a Head a guide and leader of the people all
impeachment of revenging justice to save men upon a new transaction either of grace or works and to destroy his enemies that would not accept of that new transaction yet so as when Christ hath dyed and taken away the sinnes of all and is made Lord and King of dead and quick all mankinde may freely reject all covenants Christ maketh or can make and be eternally lost and perish For 1. Christs Princedome and Dominion that hee hath acquired by death is not a free-will-power or possibility by which he may upon such and such conditions kill or save though all may eternally perish But Christ is made Lord of quick and dead by dying Rom. 14.9 that he might be judge of all but so that we should live and dye to our selves but that whether we live or dye we should be Christs though we change conditions yet not Masters in both we should be the Lords v. 7.8 as Christ lived againe after death that hee might bee the husband of his owne wife the Church that hee dyed of love for 2. Upon what termes Christ was by death made a Lord and acquired a Princedome upon these termes he was made a Prince over his Church for Lord and Prince and King are all one But the Lord maketh David that is Jesus the Sonne of David Prince over his people not with power to save or destroy his redeemed slocke and so as all the slock may eternally perish Ezech. 34.22 Therefore will I save my slocke and they shall no more be a prey Vers. 23. And I will set one Shepherd over them and he shall feed them and my servant David hee shall feed them and he shall be their Shepherd Vers. 24. And I the Lord will be their God and my servant David a Prince among them I the Lord have spoken it Vers. 25. And I will make with them a covenant of peace Now was Christ by the bloud of the eternall covenant brought back from the death and made a Shepherd of soules to the end he might have power to destroy all the slock Ezechiel saith to feed them the Apostle to make the Saints perfect in every good worke working in them actually and efficaciously that which is wel-pleasing in his sight Heb. 13.20 21. It s true Christ obtaineth by his death a mediatory power to crush as a Potters clay vessell with a rod of yron all his rebellious enemies But 1. this is not a power to crush any enemies but such as have heard of the Gospel and will not have Christ to raigne over them in his Gospel-government but not to crush all his enemies that never heard of the Gospel and so are not Evangelically guilty in sinning against the Lord Jesus as Mediator for they cannot be guilty of any such sinne Rom. 10.14 Joh. 15.22 Hee had and hath power as God equall with the Father to judge and punish all such as have sinned without the Law 2. It s not merit or acquired by way of merit of Christs death that a Crown is given to Jesus Christ for this end to destroy such enemies as are not capable of sinning against his Mediatorie Crowne especially when as God he had power to destroy them as his enemies though hee had never been Mediator Yea Act. 5.31 It s said him whom yee slew and hanged on a tree hath God exalted with his right hand to bee a Prince and Saviour not to destroy all his subjects upon foreseene condition of rebellion to which they were through corruption of nature inclinable but that he might by his Spirit subdue corruption of nature and give repentance to Israel and forgivenesse of sinnes 3. By what title Christ is made a King and Lord by the same he is made head of the body the Church For Ephes. 1.20.21 22 23. By raising him from the dead God conferred a headship upon him Now he was not made head of the body that he might destroy all the members or most of them as Arminians must say but his headship is for this end that the whole body by his spirit fitly joyned together might grow up in love Ephes. 4.16 and that the members might receive life and Spirit from him 4. By the same title he is made Lord by which hee is made King Governour and Leader of the people for power of Dominion and Lordship is nothing but Royall power now he was made King not on such termes as hee might destroy all his subjects for all mankind are his subjects to Arminians But he is made King Psal. 72.11 That all Nations may serve him that hee should deliver the poore needy and helplesse and redeeme their soules from violence and esteeme their death precious and he raigneth and prospereth as a King that in his dayes Judah may be saved and Israel dwell safely Jer. 23.7.8 and God raiseth the horne of David Luk. 1. And so setteth Christ on the throne to performe his mercy promised to our Fathers and remember his holy covenant Ver. 69.7 That wee might serve him in holynesse and righteousnesse Now by the Arminian way he is set upon the throne of David to execute vengeance on all his Subjects and that he may utterly destroy all if all rebell and not to save one of Judah and Israel for he may be a King without any subject suppose all his Subjects were cast in hell yea hee groweth out of the root of Jesse a Royall branch of King Davids house not that these Warres may bee perpetuated betweene God and all the children of men but that the Wolfe should dwell with the Lambe and the Leopard lye down with the Kid and the Calfe and the young Lyon together and a little Childe should lead them and the earth should be filled with the knowledge of the Lord as the waters cover the Sea Isai 11.1 2. 6.7 8 9. And Christ is given for a guide and leader of the people Sure for the good of the slock and that he may carry the lambes in his bosome Esai 40.11 That they should not hunger nor thirst that neither the heat nor the Sunne should smite them because he that hath mercy on them doth lead them and by the springs of water doth he guide them Esai 49.10 Salvation is ingraven on the Crowne of Christ by office Christ must be a destroyer and a Lord crusher of his people as a Jesus and a Saviour by this conceit 5. And what more contrary to the intrinsecall end of Christs death then that he should obtaine no other end by dying but a placability a possible salvation a softning onely of Gods minde whereby justice should onely stand by and a doore bee opened by which God might be willing if hee pleased to conferre salvation by this or that Law a covenant of grace or of works or a mixt way or by exacting faith in an Angell or an holy man and this possible salvation this virtuall or halfe reconciliation doth consist with the eternall damnation of all the world whereas the genuine
all the world of Elect and Reprobate all Adams Sons live and die in sin and are tormented with the Devill and his Angels eternally such a thing as life eternall and the Kingdome of heaven is for no use offered or purchased to the redeemed who stand before the Throne and sing praises to the Lambe He is the Lord and builder of his house the Church but he hath no Church but that which cannot be called a Church I know no Article of the Gospel that this new and wicked Religion of universall attonement doth not contradict 11. To beleeve in Christ is to beleeve that omnipotency can save Judas Pharaoh and all every mortall man so they beleeve in Christ But Christ hath purchased sufficient grace to no mortall man because in the obtaining of eternall life to all the world as Arminians say neither faith repentance or grace to beleeve and repent hath any place God might after Christs death have required nothing for our actuall salvation but abstaine from eating the fruit of such a tree and yee have life eternall in Christ. 12. How can Christs satisfaction be imputed to any man seeing it is a meer possible salvation or a power to save that may and doth stand with the damnation of millions that Christ died for 13. Christs dying had in his eye the Sanctification the giving of the Spirit the raising to life the eternall glory of not one man more then another not of Peter of Moses more then of Cain or Judas though he said Joh. 17.19 For their sakes sanctifie I my selfe And v. 24. Father I will that those whom thou hast given me should be where I am that they may behold the glory that thou hast given me 9. I pray not for the world but for them that thou hast given me 14. Christ hath died yet he must by the Arminian way make no Testament appoint no certaine heires but win the dead mans Legacy by free will and have it who will 15. Christ obtained by his death that the Gospel should no more be preached then the Law or faith in an Angel that men may be saved Vse All the doctrine contrary to universall attonement doth highly advance Christ for by it the Lord Jesus as Mediator and our High Priest must be essentially grace and essentially an Ambassador of Grace It is kindly to Christ to save salvation belongeth to Christ as Christ injoy him as a Saviour and yee cannot perish be joyned to him as a Husband and he cannot but love and save his Spouse submit to him as a King and ye must share with him in his Throne his Kings royall Crown was never ordained for another end but that the lustre of the precious stones in that Crown should shine on the face and soules of his Redemed ones Christ came not to destroy but to seek and to save the lost get in union with Christ by faith and the Spirit of the Lord Jesus and he will save you to speak so whether you will or no yee complain of corruption he is a King over the body of sin he is a Priest to sacrifice lusts to preach Christ a dying Redeemer of all and every one of mankind when millions redeemed doe eternally perish is to steal away Christ from the people as thieves in Ieremiahs dayes did steal the word of the Lord it is to make the Lord Jesus as weak and powerlesse a Priest as ever any son of Aaron for his blood no more can take away their sins then the blood of Bullocks or Goats could doe it it s to enthrone free will and dethrone the grace of Christ and to put shame on the Lord Iesus and his blood and though these enemies of the crosse of Christ now croud in in England under the Name of the Godly party yet it was a good Observation of that Learned and gracious servant of Christ Doctor Ames who conversed with Arminans that he could never see a proof of the grace of Christ in the conversation of such men as in doctrine were declared enemies of the grace of Christ. Now for the world All and the World and all Nations it may be demonstrate from Christs will in the Scriptures that if universall attonement and Redemption of all and every one can be proved from these Grammattications Then with the like strength I can prove 1. The conversion of all and every mortall man to saving Faith 2. The eternall salvation of all and every man 3. The eternall perishing of all and every one which must be infinitely absurd and blasphemous And if the good will of God cannot be extended to the end and the efficacious and onely saving meanes tending to this end which are salvation and saving faith with no colour of reason can it be extended to one means of redeeming all and every one rather then to another 1. There is an universall conversion and saving illumination which is called in the Text A drawing of all And I when I am lifted up on the crosse will draw all men to me Here is a drawing of all men and so an effectuall conversion but not of all and every man as Mr Den saith 1. Because v. 33. This drawing is by the power of Christ lifted up on the Crosse and by the Holy Spirit given by Christ Joh. 7.39 and 14.16 7. and 15.26 â7 and 16.7 1â 14. Now it can bee no Gospel-truth that Christ draweth by the lifting of himselfe on the Crosse and by his death all and every man to himselfe even thousands and millions of the sons of Adam that never heard one letter or the least sound of the Gospel or of his lifting up on the Crosse for sure Christs death-drawing must be by proposing the beauty and lovelinesse of Christ crucified which thousands never heard of 2. This drawing must be all one with the drawing which effectually produceth running Cant. 1.4 after Christ. And which is Ioh. 6.44 Now when Christ saith No man can come except he be drawn He clearly sheweth that the drawing of the Father is a peculiar priviledge of some and not common to all as the other two expressions beside of being taught of God and hearing and learning of the Father 3. Because all the drawn are raised up by Christ their life and head at the last day v. 44.4 The Adversary cannot show any drawing of Christ or to Christ that is common to all and every one of mankind So All Israel shall know the Lord as its Heb. 8.10 for this is the covenant that I will make with the house of Israel saith the Lord I will put my lawes into their minde and write them in their hearts and I will bee to them a God and they shall bee to mee a people vers 11. And they shall not teach every one his neighbour and every man his brother ãâã ãâã ãâã ãâã ãâã They shall all know me from the least of them even to thâ greatest When was this covenant made under the Mesiah when
both the Iews to whom this Apostle wrote and the Gentiles came in After those dayes Arminians cannot deny but the putting of the law in the minde and writing it in their hearts and this knowing of the Lord not by the ministerie of man but by the inward teaching of the Spirit must be saving conversion and there is no more reason to expound Israel all Israel both Iews and Gentiles of all of every kinde and some few except they flee to our universalitie of the elect in the matter of conversion then in the matter of redemption by Christ when it is said Christ gave himselfe a ransome for all 1 Tim. 2. Bâcause it is their constant doctrine to make all and every one of Adams Sonnes as many as Christ died for to be the parties with whom the covenant is made so in the same covenant it is said Ioh. 6. 45. ãâã ãâã ãâã ãâã ãâã They shall bee all taught of God as Ieremiah saith Chap. 31.34 ãâã ãâã ãâã ãâã ãâã c. Because they shall all know me for I will forgive their iniquity and remember their sinne no more except they admit an universalitie of the redeemed of God then as they contend for an universall redemption and all and every one of mankinde in Christ to bee taken in within the covenant of grace for they expound all those of the visible Church there is as good reason that wee prove from the Grammar of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã All. An universall Regeneration and an universall justification of all as they can prove an universall redemption so is the same promise Isai. 54.11 and clearly Rom. 11.26 All Israel shall bee saved He meaneth Iews and Gentiles when the fulnesse of the Gentiles shall come in here is universall salvation of all So by Iohn Baptists ministry all and every one of his hearers must bee converted why As Arminians expound many that Christ died for Matth. 20.28 To bee all and every man without exception 1 Tim. 2 6. Heb. â 9 1 Ioh. 2.1 so they are debters to us for the same liberty Mal. 4. He shall turne the hearts of the fathers to the children Luke 1.16 Many of the children of Israel shall hee turne to the Lord their God these wee must expound by the Arminian Grammar of the conversion of all and every one that heard âohn preach contrary to Luke 7.29.30 for Pharisees and Lawyers were not converted Yea it is said Isai. 40. Every valley shall bee exalted and every mountaine shall bee made low and the crooked shall be made straight and the rough places plain and the glory of the Lord shall bee revealed and all flesh shâll see it together Matth 3. expoundeth it of the preaching of repentance and the coming of the kingdome of God by the ministrie of Iohn so doth Mark 2.3 and Iohn 1.2 And the filling of vallâyes and making straight crooked things is sure the humbling of the proud and the exalting of the humble and the conversion of the disobedient But who can say that all and every mountaine was made low and by Iohns ministrie or Christ either Was the Gospel preached to all and every man or the heart of every sonne converted to the father or did all flesh see or injoy the salvation of God Then they must flee to our exposition yea the seeing of the salvation of God is no lesse the saving of all which Arminians cannot say Mr. Den saith That the seeing of God is in that when they knew God they glorified him not as God Rom. 1.21 And they liked not to retain God in their knowledge as that is they have both seen and hated both me and my Father and Mat. 13 1â And seeing they see not but saith he it is not to bee understood of saving knowledge Answ. 1. This is contrary to the scope of the Prophet Isaiah and of the Evangelists who aime at holding forth the fruits of the Gospel in John Baptist his Ministery which was the conversion of soules as Malachy saith and the bringing down the proud and in tuâning many of the children of Israel to the Lord their God and in going before Câriât in the Spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the wisedome of the just and to make ready a people prepared for the Lord Luke 1.16 17. Which is a cleer Exposition of laying every proud Mountain levell to Christ and of fitting soules for the Messiah Which no man can say by teaching such a knowledge of Christ as Idolatrous Heathen had of God as Creator or blinde and obstinate Pharisees had of Christ and his Father whom they both saw and hated Joh. 15. Rom. 21. That seeing of the salvation of God is neither conversion nor preparation of a people for Christ. 2. The phrase of seeing God and the salvation of God being set downe as a powerfull fruit of the Gospel hath never in Scripture so low a meaning as is not wanting to naturall men and Atheists and Pharisees But is meant of an effâctuall knowledge of God and the injoying of God as Job 19.25 I shall see God Psal. 106.5 That I may see that is inioy the good of thy chosen Isai. 33.17 Thine eyes shall see the King in his beauty Isai. 52.10 The ends of the earth shall see the salvation of our God Matth. 5.8 Blessed are the pure in heart for they shall see God Joh. 3.3 Except a man be born againe he cannot see the Kingdome of God Acts 22.14 Then Ananias said to Saul the God of our Fathers hath chosen thee that thou shouldest know his will and see that just one Heb. 12.14 Follow holinesse without which no man shall see the Lord. But if Mr. Den and others will contend that this seeing of the salvation of God is the revelation of the literall knowledge of Christ that saving thing which is bestowed on the Nations by the Ministery of John and the coming of the Messiah they must with us confesse a large Synecdoche and figure in this when it is said All flesh shall see the salvation of God because there are thousands that live and die in the region and shadow of death to whom the least taste of literall knowledge of Christ or of his Name nâver came Psal. â9 9 In his Temple shall every one speak of his glory not every one but converts only can utter the glory of God savingly in the Temple of the Lord otherwise many speak and doe in his Temple to his dishonour Jer. 7.4.10 11. Ezech. 23.38 39. Acts 2.4 They were all filled with the Holy Ghost 17. And it shall come to passe in the last dayes saith GOD I will poure out my Spirit upon all flesh Now it is clear This is a prophecying of all flesh within the Church Your sonnes and your daughters shall prophecie your young men shall dreame dreames c. Now all flesh did never prophecy nor was
the Holy Ghost on Ananias and Saphira Rom. 4. Abraham is called the father of us all A spirituall father by faith he is to those that are of the faith of Abraham Now Arminians will not suffer us to expound us all in the matter of Redemption of us all the elect of God and beleevers but of all and every one within the visible Church Joh. 1.16 And of his fulnesse have all we received and grace for grace There is as good ground for saving grace given to all in Christ as for Universall Redemption except the words be restricted For Arminians have ground from the words to alledge All we among whom Christ dwelt have received grace all we who saw his glory as the only begotten Son of God v. 14. which sight is the sight of saving faith not given to all and every Son of Adam 14. And he dwelt personally in the flesh and nature of all Adams Sons So is it said 1 Cor. 12.13 For by one Spirit we are all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink unto one Spirit ãâã ãâã ãâã ãâã ãâã How can Arminians decourt from a spirituall communion in both Sacraments all Jewes and Gentiles in the visible body of Christ except they restrict all ãâã ãâã ãâã ãâã ãâã as we doe And 2 Cor. 3.18 But we all with open face ãâã ãâã ãâã ãâã ãâã beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Now Paul speaketh of all under the Gospel and under the glorious ministration of the Spirit opposite to the condition of the children of Israel who were under the Law which was the ministration of death v. 6 7 8. Whose minds are blinded through the vaile that was and yet is over the hearts of that stiffenecked people in reading of the Old Testament whereas this vail is taken away in Christ and wee all under the Gospel have the Spirit and are free and see the glory of the Lord and are changed into the same glory being in the Suburbs of Heaven all of us having our faces shining with the rayes and beames of the glory of the Gospel in the face of God in a more glorious manner then the face of Moses did shine when he came downe from the Mount with a glory that was to be done away whereas this is eternall v. 9 10 11 12. compared with v. 17 18. Now let Arminians speak if they thinke all and every one that heareth the Gospel are partakers of this vision of God in the Kingdome of Grace And Ephes 4. Christ ascending on high gifted his Church with a Ministery v. 13. Till we all come in the unitie of the faith and of the knowledge of the Son of God into a perfect man unto the measure of the stature of the fulnes of Christ. When we to decline the absolute universality of the redemption of all and every one doe say We all and he tasted death for all men and Christ gave himselfe a ransome for all All must be restricted according to the Scope the antecedent and consequent of the Text we cannot be heard Master Moore saith we make the Holy Ghost to speake untruth because we expound all men to be few men yet must they either use the same restriction and acknowledge an universality of converted and saved men and so expound All to be few as we doe or they can no more decline the universall salvation of all and every one then we can decline the Catholike redemption of all and every one So they must say that the number of the perfected Saints that attaine to the fulnesse of grace and glory and to a perfect man in Christ is equall to that visible body the Church gifted with Apostles Evangelists Prophets and Pastors and Teachers For all the like places Arminians expound of the body of the whole body of the visible Church externally called now this is most absurd that all and every one should bee saved to whom Apostles and Pastors were sent to preach the Gospel then need force All must be restricted to the chosen flocke only So Luk. 16.16 The kingdome of God is preached ãâã ãâã ãâã ãâã ãâã and every man presseth violently to it The meaning is not as Master Denne saith that every one is pressed by command and Gospell-exhortation to repent For 1. from John Baptists time all and every one heareth not the Gospel Matth. 10.5 2 Matth. 11. ver 2. is clearely expounded by an Active verbe these that take heaven violenly ãâã ãâã ãâã ãâã ãâã take it by force but doe all and every Sonne of Adam take heaven by force No then there must be an All and a Catholicke company of converted and saved persons by this conceit And 1 Thess. 5.5 Yea are all ãâã ãâã ãâã ãâã ãâã the children of light and the children of the day we are not of the night nor of the darknesse these All that are called the children of the day are opposed in the foregoing Verses to the children of darkenesse on whom the last day commeth suddenly as child-birth paines on a woman 2. All these are the children of light who are exhorted to be sober not to sleep Vers. 6 7 8. And whom God hath not appointed for wrath but for salvation by the meanes of our Lord Jesus But these bee all the visible Church of Thessalonica Ergo there were no children of darkenesse among them which is absurd and will be denyed by Arminians When Christ speaketh to the multitude he saith Matth. 25.8 All yee are brethren they must be brethren by the new birth Vers. 8. Call no man your Father on earth c. Philip. 1.7 Yee are all partakers of my grace Now he speaketh of these in whom Christ had begunne the good worke and would perfect it into the day of Christ Vers. 6. Such the Arminians doe say were all the visible Saints at Philippi Then by this all and every one of them were converted 1 Cor. 11.4 The head ãâã ãâã ãâã ãâã ãâã of every man is Christ of every man without exception No these of whom Christ is hâad these are his body the Church that have life from him and are knit to him by the Spirit and among themselves by spirituall ligatures Ephes. 1.22.23 and Christs fulnesse Ephes. 4 â6 Col. 1.18 Gen. 21.6 All that heares shall laugh with me Sarah meaneth the laughter of faith then must all that heare of Sarahs bearing oâ Isaak in her old age beleeve in Christ as Sarah did Psalm 65.2 O thou that hearest prayer unto thee shall all flesh come a figure there must be in the word flâsh and if there be no figure in the particle ãâã ãâã ãâã ãâã ãâã then must all flesh and all Adams Sonnes put up prayers to God contrary to experience and to Scripture Psalm 14.4 Psal. 53.4 Jer. 10.25 So Psal.
72.12 All Nations ãâã ãâã ãâã ãâã ãâã shall serve him it s meant of Christ and in the letter cannot be true if many refuse him to be their King Psalm 2.9.2.3 Lâk 19 14. Psal. 110.1 So is it said Psal. 22.27 All the ends of the world shall remember and turne to the Lord and all the kindreds of âhe Nations shall worship before thee Now that he meaneth of spirituall turning to God and of Repentance is cleare Vers. 18. For the Kingdome is the Lords and he is the Governour among the Nations Vers. â3 A seed shall serve him it shall be counted to the Lord for a Generation Except there be a restriction of this All how will Arminians eschew this that all and every man of the heathen shall repent and be a holy seed devoted to the Lord as his Righteous ones For sure the same expression of all Nations Esai 40.16 are taken for all and every one of mankinde Psalm 66 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name Esai 66.23 And it shall come to passe that from one new Moone to another and from one Sabbath to another shall all flesh come âo worship before me saith the Lord. Let Arminians speake if all flesh that commeth before God from Sabbath to Sabbath under the New Testament to worship be as large and comprehensive as the same expression Esai 40.6 All flesh is grasse Sure the latter comprehendeth all Adams Sonnes without exception even including infants the former cannot beare so wide a sense So Gen. 12.3 In thee shall all the Families of the earth be blessed Gen. 22.18 If the meaning be that without any figure or exception all and every family be blessed in Christ then shall I inferre that all the families of the earth without exception are justified by faith in Christ Gal. 3.10 11 12 13.14 And that the Nations of the earth without exception are heires of the promise have right to strong consolation are fled for refuge to lay hold on the hope laid before them and have anchored thâir hope up within the veilo whither the fore-runner Christ hath entred for of these Nations the Apostle expoundeth the promise Hebr. 6.13 14 15 16 17 18 19 20. So Esai 27.6 Israel shall blossome and bud and fill the face of the world with fruit then shall there bee none on earth but the blossoming Iârael of God Rom. 11.26 And so all Israel shall be saved as it is written there shall come out of Sion a deliverer c. These that Paul calleth all Israel Esaiah 69.20 21. calleth Jaakob and the seed and the seeds seed Esaiah 59.19 So shall they feare the name of the Lord from the West and his glory from the rising of the Sunne Mal. 1.11 For from the rising of the Sunne even to the going downe of the same any name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall bee great among the heathen saith the Lord of Hosts If from the East to the West and in all places of the Gentiles men feare the name of the Lord then sure the whole inhabitants of the earth between the rising of the Sunne to the going downe of the same must bee converted to Christ and offer prayers prayses spirituall service to Christ except some restriction be made the most part from the East to the West are enemies to the Gospel And how would Arminians triumph if so much were said for universall Redemption as here is said for universall Regeneration and Conversion of all except we say there must be a figure a Senechdoche of All for many Or Christs all and universalitie of converted ones must bee here meant Joh. 1.9 That was the true light that inlighteneth every one that commeth into the world What Even infants who come into the world and all and every one of Adams Sonnes it cannot bee true in any sense except it be meant of the light of the Gospel that yet never came to the halfe part of the world For Vers. 10. The world knew him not and Vers. 6. There was a man sent from God whose name was John ver 7. the same came for a witnesse to beare wâtnesse of the light that all men through him might beleeve Can any divinity teach that God intended that all and every mortall man should beleeve by him that is by the Ministery of John the morning starre which was to fall and disappeare and shine no more at the rising of Christ the Sunne of righteousnesse 1 Joh. 2.27 Yee need not that any teach you but the anointing that yee have received teacheth you all things Why should then fewer have the Spirit of holy unction in them then the world for whom Christ is a propitiation and all the visible Saints that John writeth unto 1 Joh. 1 2. 2.1.2 4.9 God sent his onely begotten Sonne to the world that we through him might live nor need we flee to that exposition ever and anone that Christ dyed for all that is all ranks of men For All is put in Scripture ordinarily for many as Deut. 1.21 Psal. 71.18 Ier. 15.10 and 19.9 and 20.7 and 23.30 and 49.17 Ezech. 16.27 Exod. 33.10 Col. 1.28 Isai. 61.9 Gen. 41.57 Mark 14.4 Joh. 3.26 Acts 17.31 and 10.38 Mark 1.37 2 Cor. â 2 Luke 24.47 and 4.15 Isai 2.2 3. Otherwise I could say Christ died for no man because the Scripture ascribeth an universality to the wicked Jer. 6.28 c. 9.2 Mic. 1.7 1 Iohn 2.15 16. and 1 Iohn 5.19 And surely that election and redemption move both in the same spheare and or be of the free love of God is cleare to me from that place Ioh. 3.16 on which Arminians confide much for Gods love to save mankinde by the death of Christ is the very love of election to glory of such certaine persons as the Lord therefore gives grace to beleeve because they are ordained to life eternall so that the ãâã ãâã ãâã ãâã ãâã as many and the number of beleevers and of the chosen to life are equall Acts 13.48 Ioh. 10.26 Rom. 8.29.30 1. That love cannot bee a generall confused antecedent conditionall love offered to all the world on condition they beleeve for that the Scripture freeth thousands of the sinne of unbeliefe of that love if Christ come not to them and speake not Ioh. 15.22 and Paul saith Rom. 1.14 How shall they beleeve in him of whom they have not heard Now the loved world Ioh. 3.16 is obliged to beleeve 2. That love that is the cause of Christs death is Ioh. 15.13 the greatest love that is it is such a giving love whereby Christ gives his Sonne that with him hee cannot but give his Holy Spirit faith and salvation yea and all things Rom. 8.32 But the conditionall generall love is not the greatest love for the Lord beareth not the greatest
Testimonies to Israel and Jaakob and dealt not so with every nation Psal. 147.19 20. Every Page almost in the old Testament and the Lords Spirit and all Divines argue that the Lord chose Israel and loved them and saved them and with a higher and more peculiar love as his chosen people then he loved all the Nations Deut. 7.7 Psal. 132.12.13.14 Psal. 135.3 4. Because he bestowed on them the meanes of salvation his Law and his Testimonies which he denyed to the Nations then the Nations were not his beloved and chosen ones 10. That will of God called voluntas signi the revealed will of God that precepts promises and threatnings hold forth doe not expresse to us the decree intention and purpose of God that he willeth the thing commanded to be but onely that hee approves of the thing commanded as just and good whether it be or be not what ever the event bee then Gods revealed will is no more formally but his approbation of the morall goodnesse and obedience of elect and reprobate whether they obey or not 11. These that Christ offered his body for as a Priest for these as a Priest he intercedes and prayes for these two cannot be separated but he prayes not for all not for the world Joh. 17.9 I pray for them I pray not for the world 12. These for whom Christ is a Priest to offer his body for them he is a King to make them Kings and to save thâm and a Prophet to teach them but he is not King and Prophet to any but to his people kingdome conquest disciples seed children subjects 13. These that Christ dyed for cannot be condemned Rom 8.33 34. but are chosen and cannot be impeached but the reprobate can be condemned and impeached 14. Those whom God wills to save and whom he redeemed to these hee willed the meanes of salvation but he wills not the meanes nor that the Gospel bee preached to the Gentiles Matth. 10.5 Nor to Asia nor Bithynia Acts 16.6 7. 15. All that Christ dyed for are justified and reconciled by his death and shall much more be saved by his life Rom. 5.9 1 Joh. 1.7 And God requireth not one debt twice if Christ sustained the person of all the elâcted as hee dyed for his friends Joh. 15.13 for his Sheep Joh. 10.11 For his Church Ephes. 5.25 For many Mat. 20.28 For his enemies Rom. 5.10 For the ungodly and unjust 1 Pet. 3.18 For his brethren Hebr. 2. 1 Joh. 3.16 and not for their good onely so as they might all and every one have perished eternally that Christ dyed for then cannot they dye eternally for then Christ should first have payed their debt and they must pay for that debt over againe eternally in hell then might Christ be a Redeemer a King a Priest a Husband a Saviour and head and have no ransomed ones no subjects no Israel that he interceds for and offers his soule no Spouse no saved people no memhers no Church Artic. 4. Places of Scripture seeming to favour universall attonement vindicated For the fourth particular and the clearing of places alledged We are 1. to consider if the place John 3.16 prove any thing against us 2. If all men and all the world that are said to be redeemed be concludent against us 3. There be some particular places to be considered 1. The word ãâã ãâã ãâã ãâã ãâã World must bee a figurative speach the whole for the part otherwise in its latitude it comprehends the Angels Acts 17.24 Rom. 3.6 1 Cor. 6.2 Rom. 1.20 Joh. 17.5 Now its certaine God hath not so loved Angels good and bad that he hath given his onely begotten Sonne for them Hebr. 2.16 therefore it must sometime signifie a great part of the world as John 12.19 The world goes after him 1 Ioh. 5.19 Yhe whole world lyes in evill The Adversary yeeldeth that the world here is not all and every one of mankind without exception I deny not but it signifieth so Rom. 3.13 That all the world may become guilty before God But the Arminians take on them a hard taske duram proviciam to prove that it is so taken here For 1. the word ãâã ãâã ãâã ãâã ãâã God so loved the world is the highest love that ever was above Gods love to the Angels Heb. 2.16 So God must carry the most superlative love that is then which there is none greater Iohn 15.13 Such a love as is manifested to us to the beloved Iohn the Apostle and all the Saints 1 Ioh. 49. to Cain Iudas and all the heathen and God love giving his Sonne differenceth men from Angels but not one man from another the contrary of which Paul saith Gal. 2.20 and must Paul say no more Who loved me and gave himselfe for me then Iudas Pharaoh all the lost heathen who never heard of Christ can and may say beleeve it who will it sounds not like Christs love 2. They have two sorts of love in Christs dying for men to make out two Redemptions one generall one potentiall or halfe a Redemption where life is purchased never applyed standing with the eternall destruction of the greatest part of mankind another speciall in which men are Redeemed from sinne preached to few applyed to farre fewer 3. Two Reconciliations two non-imputations of sinne one 2 Cor 5. another Rom. 4. and so two justifications one Rom 5. and two blessednesses and two salvations or deliveries from wrath and the curse of the Law 4. This giving love with which God must give all other things faith the Gospel Rom. 8.32 must bee bestowed on heathen that never heard such a thing 5. God by this must intend life eternall as an end to all the heathen Faith as a meane which are clearely intended to this loved world and yet God forbids Paul and his Apostles to preach the word of faith to them Acts 16.6 7. Math. 10.5 and contrives businesses so that the hearing of the word of faith and of this highest love and rarest gift and given Redeemer shall be simply unpossible to them 6. Therefore better by the World understand the elect of Jewes and Gentiles opposed every where in the New Testament to the narrow Church of Judea the Gospel-world the Messiahs-world larger then the little world of Moses yea all Nations Math. 28.19 Every creature that is most of all the Nations Mark 16.15 all the world the hearing world almost all the Nations Colloss 1.6 sure not every individuall person as they would have this loved world to include Ob. But ãâã ãâã ãâã ãâã ãâã that every one that beleeves c. these words limit and draw narrow the world and so divides it in beleevers and not beleevers and by your exposition some of the elect world beleeves and are saved some beleeves not and perishes which is absurd therefore the world must bee comprehensive of all elect and reprobate Anâw 1. I shall deny that ãâã ãâã ãâã ãâã ãâã whosoever is here a distributive or dividing
is chosen to salvation from eternity so Election is neither precept nor promise but a truth of Gods gracious good will and pleasure hid in Gods mind till he be pleased to reveal it by the fruits thereof There can bee no such imaginable double dealing in the world as Arminians lay upon God For they make the Lord to say thus as imagine a King should speak to twenty thousand captives I have a good will purpose hearty intention and earnest desire to make you all and every one free Princes and pray wish obtest and beseech you subscribe such a Writ of grace for that end but I only can lead your hand at the Pen and give you eyes to see and a willing heart to consent to your own happinesse and if you refuse to signe the Bill of grace you shall be tormented for ever and ever in a river of fire and brimstone Again I have a like good will to my own justice and purpose so to carry on the designe as that sixteen thousand of you shall not have the benefit of my hand or of one finger to lead your hand at the pen nor any efficacious motion to act upon your will to obtain your consent to subscribe the Writ yea by the contrary though I of exceeding great free love will intend decree and purpose you bee all Princes of glory yet I purpose that these sixtâeâ thousand whose salvation and happinesse I extreamly desire shall for their former rebellion which I with the like desire of spirit could and I only might have removed never be moâod to consent to this Bill of grace Now were not this the outside of a good will aâd should not this Prince bee said rather to will and desire the destruction of these sixteen thousand and not their honour and happinesse Asser. 3. This is the mystery of the Gospel in which I must professe ignorance and that the Lords thoughts are not as our thoughts nor his wayes as ourwayes he hath by the preaching of the gospel ingaged thousand thousands within the visible Church to the duty of their fidutiall adherence and heart resting on Christ as they would be saved and yet hath the Lord never purposâd to work their hearts and he only can do it to this heart-resting on Christ by faith nor hath he purchased either remission of sinnes or pardon for them If any object how can Christ in equitie judge and condemne them for not beleeving pardon and salvation in his blood when as neither pardon nor salvation are purchased in this blood to them nor purposeth he to give them faith Yet we may plead for the Lord we conceive of the decree of God as of a deep policie and a stratagem and snare laid for us whereas the Lord lies not in wait for our ruine nor carries he on a secret designe in the gospel to destroy men If Christ should say in the Gospel-precepts promises or threatnings I decree purpose and intend to redeeme all and every man but I purpose to carry on the designs so as the far greatest part of mankinde inevitably shall be lost it should be a stratagem but the gospel as the gospel revealeth not any decree or intention of God touching the salvation or damnation of men intended from eternitie Indeed the gospel as obeyed or disâbeyed reveals Gods intentions and decrees the gospel revealeth nothing but the Lords complacencie approbation and good-liking of the sweet connexion between faith and salvation the just concatenation between unbeliefe disobedience and eternall damnation so the gospel reveals duties but not the persons saved or damned the Lords working with the gospel or the efficacie of the gospel which is a far other thing reveals the persons Now the difficulty is how the Lord can command the reprobate to beleeve life and salvation in Christ when there is no life and salvation either intended to them or purchased for them To which I answer 1. God gave a law to all the angels created in the truth If ye abide in the truth ye shall be eternally happy ye cannot say that the devils in that instant were to beleeve that God intended and decâeed them for eternall happines and to give them âfficacious grace by which they should abide in the truth as their fellow-Angels did Gods command and promise did reveal no such intention of God So the Lord said to Adam and to all his seed If ye keep the law perfectly ye shall have life eternall according to that Do this and live yet was not Adam then far lesse these that are now under the Law to beleeve that God ordained them from eternitie to eternall life legally purchased or that any flesh should be justified by the works of the Law Arminians tell us that there be numbers judicially blinded and hardned within the visible Church who cannot beleeve and whom the Lord hath destined for destruction yet the word is preached to them they hear and read the promises of the gospel and the precepts Whither are they to beleeve that God intended from eternitie to them salvation and grace to beleeve I think not For they teach that Christ neither prayeth for nor intendeth to die for the unbeleeving and obstinate world as such nor decreed their salvation and except men may fancie sences on the words of Gods Spirit where learned they to expound the word World when it makes for them for all and every one of mankinde and when it makes against them for the least part of mankinde and that eâther within the visible Church only or yet without the visible Church for in both Satans world of disobedient ones is the far greatest part sâeing the whole world lyes in sinne as John saith Let it be also remembred when Arminians say the Lamb of God taketh away the sinnes of the world that is of all and every mortall man they mean Christ takes not away nor sheddeth he his blood for the sinnes of the rebellious world so the worlds rebellion contuââacie and infidelitie against Christ must be pardoned without shedding of blood and if Christ did bear all the sinnes of the world on the crosse conditionally and none of them absolutely âhen our act of beleeving must be the onely neerest cause of satisfaction for sinnes but why then if Christ satisfied on the crosse for the finall impenitencie and unbeliâfe of the rebellious world conditionally so they beleeve and be not rebellious but Arminians should say right downe Christ died for the rebellious and contumatious world and he prayes for the contumacious world as such but conditionally for he prays and dieth for the not rebellious world of all mortall men not absolutelie but conditionally so they beleeve in Christ if they beleeve not neither the prayers of Christ nor his death are more effectuall for them then for Devils To all these wee may adde that the Lord in commanding reprobates to rest on Christ for salvation though no salvation be purchased for them
of England now risen to comfort all mankinde in these sad times 3. Saving faith layeth hold on salvation righteousnesse and everlasting redemption as proper heritage faith being a supernaturall instinct that layeth a peculiar claime to Christ as the naturall instinct in the lamb claimeth the mother its property that faith peâsueth let eâperience speak if there be not a peculiar warmnesse of heart in a believer at the sight of Christ now to believe a common salvation hanging in the aire the heaven of Turks and Armenians and the righteousnesse and redemption of Indians of Seneca and Catiline Clodius and Camillus I confesse must be farre from such a property 4 Saving faith is the first dawning the morning sky and the first day light of the appearance of election to glory Act. 13.48 The man never hath a fair venture of heaven nor commeth in handy-gripes with eternall love revealed till he believe because the poore mans believing is his act of chusing God for his portion and so cannot be an assent to a common good generall to all men Heathens Pagans Iewes Turks and believers faith makes him say I have now found a ransome I have found a pearl of great price I make no other choyse my lot is well fallen upon Christ whether Christ cast his love or his lot on me from eâerniây I cannot dispute but sure I have chosen him in time Now for the second The Scripture shewes us of an hoâe of âighteousâesse by faith this we wait for through the âpirit Gal. 5.5 and of the hope laid up for the Saints in heavân âol 1.15 and Christ in the Saints the hope of glory v. 27. and of the hope of the appearing of our life Christ Tiâ 2.13 Which hope makes a man âo purgâ himself to be holy 1 Ioh. 3.3 and of a rejoycing in hope in the glory of God Rom. 5.2 Rom. 12.12 the hope to come for the which the Twelve Tribes of Israel serve God instantly Act. â6 7 and that lively hope unto which we are regenerated by the resurrection of Jesus âhrist from the dead 1 Pet. 1 5. and the hope that we have through patience comfort of the Scripture Rom. 15.4 and the hope which is not confined within the narrow sphear and Region of time and this corruptible life 1 Cor. 15.19 the hope which experience bringeth forth Heb. 5.4 Now wheâher we take hope for the object of hope the thing hoped for or the supernaturall or gratious faculty of hoping in neither respects have Seneca Scipio Regulus Jewes Turks Americans and such as never by any rumour heard of Chriât any hope from Scripture Paul saith of them and of the Ephesians in their condition Ephes. 2.12 At that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world and for the grace of hope the Scripture saith it s an Anchor cast in heaven by these who upon life and death make Jesus tâeir City of refuge Heb. 6.19.20 it is a fruit of the Spirit Gal. 5.5 where ever it is it makes a man purifie himselfe 1 Ioh. 3.2 it s a lively hope and a fruit of predestination and of the sprinkling of the blood of Jesus 1 Pet. 1.3 4 5. Now such a hope as Arminians allow to Heathen and Indians to Reprobates who believe that Christ dyed for all and every one and such as perish eternally we gladly leave to themselves and if our doctrine of particular redemption furnish ground of dispaire as opposite to thiâ hope we professe it But let Arminians answer this of their own way So God must speak to the most part of the Christian world Be of good courage hope for salvation in Christ be comforted in this that Christ dyed for you all without exception and be fully assured and believe there is a perfect ransome given for you and salvation and righteousnesse purchased to you in Christs blood but I have decreed so to act upon the wils of the farre greatest part of you that you shall have no moâe shaire in that redemption and purchased salvation then the damned Devils whereas if I had so drawn you as I have done others as sinfull by nature as you are you should certainly have been eternally saved in Christs blood and the like and faâre more I could say of the dreame of the middle science and knowledge of God for Arminians spoyle the Almighty of all grace compassion mercy or power to save for this is the Gospel and no other that God must utter by their doctrine I havâ chosen out of grace and mercy all to salvation who shall believe and have given my Son to give his life and blood a ransome for all and every one and I will desire and wish that all mânkinde were with me in eternall glory and that my revenging justice had never been experimentally known to Men or Angel and that death hell sin had never had being in the world but the farre greatest part of mankinde were to sin and finally and obstinately to resist both my generall universall grace given to all and my speciall and Evangelick calling and that they were to doe before any act of my knowledge free decree strong grace or tender mercy and I cannot bow their wills indeclinably to finall obedience nor could I so powerfully by morall swasion draw them to constant faith and perseverance except I would act against that which is decent and convenient for a Law-Giver to doe and destroy the nature of that free obedience that lyeth under the sweet droppings of free reward which must be earned by sweating and under the lash and hazard of eternall punishments to be inflicted which I will not doe yea though in all things even done by free agents as translations of Kingdoms from one Prince to another and bringing enemies against a land which are done by free agents I doe what ever I will and my decree stands and cannot be recalled Dan. 4.35 Esa. 14.24 25 26 27. chap. 46.10.11 Psal. 115.3 Psal. 135.6 Yet in maters of salvation or damnation or of turning the hearts and free actions of men and Angels that most highly concerne my glory above all I cannot but bring all the arrows of my Decrees to the bow of that slippery contingent indâfferency of the up and down free-will of Men and Angels and here am fast fettered that I can but dance as free-will pipeth and say amen to created will in all things good or bad I cannot cut of the abundance of my rich grace and free mercy though earnestly and vehemently I desire it save one person more then are saved or damn one more then are damned or write one man more in the book of life and bestow on them the fruits of my dear Sons death then such as in order of nature were finally to believe before any act of my middle science or my conditionall free Decree
example of the glory of my power and name that is the glory of justice in thee to all the world who heares of thee and then verse 18. hee returnes to the Lords free will and unhired and absolute liberty in differencing person from person Why has hâe mercy upon this man and not on this man if there had been such a conceit as a generall catholick good will in God to Pharoah to Esau the Apostle should now hâve denyed any absolute will in God to separate one person from another Arminians can instruct the spirit of the Lord and the Apostle to say he has an equall generall goodwill and desire to save all and every one Esau as well as Iaakob Ishmael as âsaac the son of promise Pharoah as Moses or any other man but then two great doubts should remain How then hated he Esau when he was not yet born and had not done good or evill All the Arminians on earth answer that 2. But the doubt is not removed How is it that God loves Iaacob blesseth and hath mercy on him and hateth Esau and yet Esau has neither done good nor ill Arminians answer in an antecedent generall good will God indeed loved Esau as well as Jaakob Pharoah as well as another man but here is the thing that makes the separation Iacob runneth and willeth Esau is a wicked man Pharoah and others like him bloody tyrants and God sheweth mercy with another posterior and consequent will on Iacobs because he runs and wils and has mercy on him because hee pays well for mercy and has not mercy on Esau because he neither âuns nor wills Now this is to contradict God therefore we must bear with it that men of corrupt mindes destitute of the truth rising up to plead for universall atonement contradict us But Paul resolves all the mercy bestowed on this man not on this man v. 18. on this saying ãâã ãâã ãâã ãâã ãâã he will Therefore hath he mercy on whom he will have mercy and hardeneth whom he will 2 unpossible it is that conversion should be grace and matter of the praise of the glory of the Lords grace to Peter rather then to Iudas except the grace of God separate Peter from Iudas by moving effectually the one to beleeve and not moving the other All the wit of men cannot say but I may glory in my own free will that I am efficaciously redeemed and saved rather then another except grace efficaciously move me in a way of separating me from another if hee had alike good will to save me and Judas and all the world but he committed the casting of the ballance in differencing the one from the other to free-will so as the creatures free-will made the consâquent will of God different toward the one and toward the other 3. The God who is willing to show his wrath and to make his power known in ânduring with much long suffering the vessels of wrath fitted to destruction that he might make known the riches of his glory on the vessels of mercy which he had afore prepared to glory Rom. 9 2â 23 is also willing because hee is willing to declare these two ends equally in some because he will the glory of power justice and long suffering in others the glory of grace and mercy because he will nor did I ever see a reason wherefore God should carry on the two great state designs of justice and mercy in such an order as he should incline more to declare and bring to passe the design of mercy then the design of justice for out of the freedom of high and deep soveraignty he most freely intended both these glorious ends Now as the attaining of his freely intended end of manifested mercy in some both Angels and Men makes visible in an eminent manner the glory of justice in other some so the attaining of his freely intended end of pure grace in the Elect doth highly indeare Iesus Christ that we should prize the blood of the Covenant the riches of free-grace to us whom he hath freely chosen leaving others as good as we to perish everlastingly And as Arminians cannot deny but that the Lord might so have contrived the businesse as all that are saved and to prayse the Lord that sits one the Thron in heaven might have been damned and should blaspheme eternally in hell the holy just Iudge of the world as he can make a revolution of all things in heaven and in earth to a providence contrary to that which is now so they cannot deny an eminent soveraignty deliberate and fixâd free-will in God before any of the Elect and Reprobate were placed in sâch a condition of providence in which hee foresaw all that are saved or damned should bee saved or damned and that this will was the prime fountaine cause of election and reprobation 4. Paul shewing Rom. 11. That God concludes all in unbeliefe that he might have mercy on all and shewing a reason why the Lord was pleased to cast off his ancient people for a time and to engraffe the Gentiles the wilde Olive in their place saith O the depth and another reason he cannot find but bottomlesse and unsearchable freedome of grace and free dispensation to some people and persons and not to others I confesse it had been no such depth if the Lord from eternity had equally loved all to salvation but through the running willing or not running not willing of the creature had been put upon later wiser and riper thoughts and a consequent will to save or not save as Men and Angels in the high and indifferent court of their free-will shall think good there had been no other depth then is in earthly Iudgeâ who reward well doers and punish ill doers or in a Lord of a Vâne-yard who gives wages to him that labours and no wages to him that stands idle and doth nothing this is the Law of nature of Nations and no depth it s but God rewarding men âccording to their works and God shewing mercy in such as co-operate with and improve well the benefit of Gods antecedent will and not shewing mercy on such as doe not co-operate therewith but out of the absolutenesse of indifferent free-will are wanting thereunto But the great and unsearchable depth is how God should so carry on the great designes of the declaration of the glory of pardoning mercy and punishing justice as their should be some persons and Nations the Jewes first and not the Gentiles as of old and now the Gentiles taken into Christ and the Jewes cast off and again the Jewes with the riches of the world of Elect both Jewes and Gentiles who are chosen and must obey the Gospel and be called without any respect to works but of grace Rom. 11.5.6 7. and when the children had neither done good nor evill and were not born Rom. 9.11 and these who were nearest to Christ and did woâk more for the attaining
when your soule shall be loaden with glory and thousands of souls blowing and spitting out blasphemies on the Majesty of God out of the sense of the torment of the gnawing worm that never dies and yee consider the soule of Iudas might have been in my soules stead and my soule in the same place of torment that his is now in what wonder then Iohn cry out behold what love 4. How much love for extention and intention for one man and every one in covenant Psal 106.45 multitudes of mercies and Ps. 130.7 plentious redemption one David must have multitude of tender mercies Psal. 51.1 Psal. 69.13.16 It s not one love but loves many loves Ezech. 16.8 Cant. 1.2 He gives many salvations to one as if one heaven and one crown of glory were not enough Ephes. 2.4 he is rich in mercy and he quickned us when we were dead in sinnes ãâã ãâã ãâã ãâã ãâã For his multiplyed love every man has a particular act of love a particular act of atonement bestowed on him can ye multiply figures with a pen and write from the east to the west and then begin again and make the heaven of heavens all circular lines of figures it should wearie the arm of Angels to write the multiplyed loves of Christ. Christs love desires to engage many how many millions be there of elect Angels and men every one of them for his own part must have a heaven of love and Christ thinks it little enough that the first-bornes love be on them all and that they all be first-borne Col. 1.20 It pleased the Father by Christ to reconcile all things in heaven and in earth to himself All the Angels are Christs vassals and he is their head Col. 2.10 then Christ must have two eyes you seven eyes to see for every one and two legs for every Angel to walk withall Christ must have a huge hoast and numerous troups in his familie 2 Who then can number the sums of all the debts of free grace that Angels and me now Christ and when they shall be paid though sinnes shall be acquitted yet debts of undeserved love shall stand for ever and ever O how unsearchable is the riches of Christs grace Know yâ O Angels O gloryfied Spirits where is the Brim or where is the bottom of free grace Yet not one sinner can have lesse grace then hee has hee has need of all he has no oyl to spare to lend to his neighbourâ Matth. 25. Our deep diseases and festered wounds could have no lesse to cure them then infinite love and free grace passing all knowledge It was a broad wound that required a plaister as long and broad as infinite âesus Christ. Paul bows his knee to the Master of the families of heaven and earth for this act of grace to weigh the love of Christ Ephes. 3.18 I pray saith he that ye may comprehend or overtake the love of God 2. How many are set on work to compasse that love as if one man could not be able to do it Yet I pray that ye with all the Saints may comprehend what is the bredth it s broader then the Sea or the earth and what is the length of it its longer then between East and West though ye could measure between the extremity of the higest ciâcle of the heaven of heavens and then it hath depth and heigth more then from the center of the earth to the circle of the Moon and up through all the orbes of the sâven Planets and to the orbe of Sâatrreâ and highest heavens who can comprehend either the diameter or circumâârence of so great a love Love is an Element that all the Elect Men and Angels swim in the the banks of the river swell above the circle of the Sunne to the highest of the highest heavens Christs love in the Gospel takes all alive as a mighty Conqueror his seed for multitude is like the drops of dew that come out of the womb of the morning Psal. 110. and they are the dew of the youth of Christ for Christ as a strong and vigorous young man full of strength who never fails through old age brings in the forces of the Gentiles like the flocks of Kedar Esai â0 5 6. 5 Christs love outworks Hell and Devils Can yee seale up the Sunne that it cannot rise or can ye hinder the flowing of the Sea or lay a Law upon the Windes that they blow not farre lesse can ye hinder Christs wildernesse to blossom as a Rose or his grace to blow to flow over banks oââo flee with Eagles wings O how strong an agent iâ Christs love that beares the sinnes of the world âoh 1.29 It woâks as fire doth by nature rather then by will and none can bind up Christs heart or restraine his bowels but he must work all to heaven that he has loved Vse 2. We are hence taught to acknowledge no love to be in God which is not effectuall in doing good to the creaâure there is no lip-love no raw wel-wishing to the creature which God doth not make good we know but three sorts of love that God has to the creature all the three are like the fruitfull womb there is no miscarrying no barrennesse in the womb of divine love he loves all that he has made so farre as to give them a being to conserve them in being as long as he pleaseth hee had a desire to have Sunne Moone Starres Earth Heaven Sea Clouds Ayr hee created them out of the womb of love and out of goodnesse and keeps them in being hee can hate nothing that hee made now according to Arminians he wishâd a being to many things in then seed and causes as he wished the earth to be more fruitfull before the fall then now it is so that against Gods will and his good will to the creatures he comes short of that naturall antecedent love that he beareth to creatures he could have wished death never to be noâ sicknesse nor old age say Arminians nor barrennesse of the earth nor corruption Nay but though these have causes by rule of justice in the sins of men yet we have no cause to say God falls short of his love and wished and desired such and such a good to the creature but things mscarried in his hand his love was like a mother that conceiveth with many children but they die in the womb so God willed and loved the being of many things but they could not be the love of God was like the miscarrying womb that parts with the dead child we cannot acknowledge any such love in God 2. There is a second love and mercy in God by which he loves all Men and Angels yea even his enemies makes the Sun to shine on the unjust man as well as the just and cauâeth dew and raine to fall on the orchard and fields of the bloody and deceitfull man whom the Lord abhors as Christ teacheth us Matth.
such a temple and seat of Majesty mâght 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 âares ver 23. where is it then Natures dark candle cannot show it ver 23. God undârstandeth 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 Iââ 2.27 1 Ioh. 5.6.7 Grace mercy and peace cometh that the same season to the seven Chuâches 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 Ieâus 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 desiâe 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 neiâher to pâay 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 Godhâad 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
Christ see what expââssion is put on the last judgement that same is on the judgemânt of Ierusalems destruction for resisting Christ For 1. It s hell-like when mothers shall wish their children had never been born and when they shall as damned in the day of judgement pray Mountaines fall on us and Hils cover us Luk. 23.29.30 Vse 2. If Christ draw all men to him then they are farre wide who think that free-will and morall honesty can bring men to heaven there be no Moralists in heaven who were pure Moralists on Earth and had nothing of the Gospel-drawing and of supernaturall work in them civill Saints can never be glorified Saints thousands are deceived with this they think their lamp can shew them light to know the Bride-grooms chamber-doore but taâe these for marks of deluded men 1. Such men will shoot and cry at adultery as he that took Abrahams Wife from him and a Cain may be madded with murthering his brother but was Cain touched for Gospel sins is Judas wakened in conscience for that which is the speciall condemning gospel-sinne the cause of condemnation and dying in sin Ioh. 3.36 Ioh. 16.9 chap. 8.24 No but for murthering his Master it s the light of the Spirit that seeth spirituall sins spiritually 2. Profession looketh like Paradise and the raine-Bow its big in its own eyes and the fairest for variety of coulors but it s a self-plague and doth carry millions of souls to hell without din and noise of feet its Christ acting judicially on the hypocrite within pistoll shot of a besieged soule making fire-works under the earth and when all within are sleeping Christ springeth a powder-Mine and burneth up all forward Gospel-fire-works maketh more then ordinary fury in the soule open open to Christ multiplyed fastings and taking Christs crown from him are dreadfull 3. They had never a sick-night for the want of Christ Gospel profession is a light to let men see to sinne a candle to let men see to goe to hell and lye down in sorrow with art Ah what comfort is it that I goe to hell no man seeing me and by stealth and my back to the Pit What a poore comfort to goe to eternall perdition fasting and praying monthly multiplying dayes of thanksgiving and withall plundering Christ of his Royall Crown following the sinnes of Prelates whom God cast out before us exercising rapine and unjustice giving new lawes to Christ and planting plants which God will root out The manner of perishing is a poor accâdânt of death O but heart-boyling of love a faint pulse a pale and a lean sinner dying for the absence of Christ no man but the Spirit and Physitian knowing what ails hâm are sweet diseases let the love of Christ absânt be in the mans soule a deep river how sweet were it to be drowned in âhat river and to die an hundreth deaths in one day because he whom the soule loves is gone away O watchmen know you not where he is O daughters of Ierusalem can you tel him that I am sick of love O shepheards where is Christs Tent where dwels he what is profession to this a shadow a straw nothing vanity 4 What a decitfull thing is it make free-will the great Idoll and to hire an house in heaven for the income and rent of merit can it be imagined that the love of Christ can be hired so much as it should have of hire so much it should want of free-love how can the heart of God be taken with the merit of man grace is the floure and the freenesse of grace like the beautifull bloome of the floure and this freenesse is so taking that it layes bands and chaines on the heart were there a good deserving in the man to buy grace the cord should be as a single and untwisted thred Vse 3. Christ so drawes all men to him that drawn mans will is not forced as we have seene and therefore Libertines erre fouly who make the drawn partie blocks and stones and meere patients hence these positions of Familists and Libertines 1. In the saving and gracious conversion of a sinner thâ faculties of the soule and working thereof in things pertaining to God are destroyed and made to cease 2. And instead of these the holy Ghost doth come and take place and doth all the works of these naturall faculties as tâe faculties of the humane nature of Christ doe 3. The new creature or the new man mentioned in scripture is not meant of grace but of Christ. 4. Christ worketh in the regenerate as in those that are dead and not as in those that are alive or the regenerate after conversion are altogether dead to spirituall acts 5. There is no inherent righteousnâsse in the Saints or grace or graces are not in the soules of beleevers but grace is Christ himselfe working in us who are meere patients in all supernaturall works 6. Faith repentance new obedience are gifts not graces all the elect are saved and receive the Kingdome as little children doe their fathers inheritance passively Mr Towne saith in Sanctification as well as in justification we are meere patients and can doe nothing at all Assertion of grace p. 11.68 7. The Spirit doth not work in Hypocrites by gifts and graces but in Gods children immediatly 8. We may not pray for gifts and graces but onely for Christ. 9. The efficacy of Chirsts death is to kill all activity of Graces in his members that he might act all in all 10. All the activity of a beleever is to act sinne 11. We are not bound to keep a constant course of prayer in our families or privately unlesse the Spirit stirre us thereunto 12. If Christ will let me sinne let him look to it upon his honour be it 13. The new heart and the walking in Gods commandements are no conditions of the Covenant of Grace where is there one word that God saith to man thou shâll doe this if God had put man upon these things then they were conditions indeed but when God takes all upon himselfe where are then the conditions on mans part If there be a condition he that vndertaketh all things in the covenant must needs be in the fault if the Lord work not in us a cleane heart and cause us not walk in his commandements it s then the Lords fault absât blasphemia if we sinne against the covenant 14. The blessednesse of a man is onely passive not active in his holy and unblameable walking To the end that these errors may the more fully bee discovered we are to enquire in these Assertions what activitie wee have in works of grace Asser. 1. In the first moment of our conversion called actus primus conversionis we are meer patients 1. Because the infusion of the new heart Ezech. 36.26 the pouring of the Spirit of Grace and supplication on the familie of David Zach.
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 believâng 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 insâitut adversus Libertines chap. 14. in opus pag. 446. Mr. Archer down right saith God is the authour of sin what end is there of erâing 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. â6 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 kând 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 justâfieth 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 âs Crispe saiâh and that the threatning he that believeth not iâ condemned already carries this sence he that believeth not that he is not condemââd hee is already condemned Who can believe such toyes 2. Beleeving is a receiving of Christ Ioh. ãâ¦ã Christs dwelling in the heart Ephes. 3.17 Then to ãâã must bee to
is being planted together in Christs death in our union with Christ. So as a believer is to consider himselfe dead to sinne only in the fellowship of Christs death mystically and to consider himself only dying to sinne in his own nature spiâitually so as in Christ he is only compleat and in himselfe imperfect at the best I finde saith Saltmarsh no promise made against the never committing such a particular act or sinne which a man lived in in his unregenerated condition there are differences made but it puzzles both Dâvines and the godliest to finde a difference between sinnes committed before and after regeneration for take a man in the strength of naturall or common light lâving under a powerfull word or preacher by which his candle is better lighted then it was such a man shall sinne against as seeming strong conviction as the other if not more This to me is that which the Libeâtines of New-England say That there is no differencs between the graces of hypocrites and believers in their kind And now in the Covenant of works a legalist may attaine the same righteousnesse for truth which Adam had in innocency before the fall And a living faith that hath living fruits may grow from the living law I see not but all these must follow if a regenerate David or Peter may commit the same act of relapse and falling in the same sinne of adultery and murther after conversion which he committed before conversion then he must commit the same sin with the like intension hight of bensill of wil after as before conversion he muât now after he is converted fall again in the same act of murther denyall of Christ being now converted which he committed before conversion that is as the unconverted man with the rankest and highest strength of lust unrenewed will in its fervor of strength and rebellion did murther dâny Christ without any reluctancy and prâtestation on the contrary from the renewed will or the Spirit he may being converted fall in the same sinne yea with a higher hand and without any reluctancy from the regenerate part this to me must inferre necessarily the Apostacy of the Saints as that believers may fall againe in these same sinnes with as high and up-lifted hand against God with as strong full and high bended acts of the will after as bâfore conversion so as the battell of the Spirit against the âlesh in this wicked relapse does utterly cease for Perkins who denyeth a man can fall in the same sinne of which he once syncârly repented and whom Saltmarsh judgeth a Legalist and Anti-Christian in this point denyeth that a Convert may fall in the same sinne that he committed in his unregenerated state or that a Convert can fall in the same sinne every way the same with the like strength of corruption that this Convert before acted in his unregenerated condition yea or regenerate he having a further growth of habituall renovation in the second fall and so a higher habituall reluctancy of the renewed part then when he formerly fell in thâ same sinne and so it cannot be the same sinne but a lesser otherwise he never sincerly repented of the former sinne if this bee more grievous and committed with a higher hand Now Saltmarsh his ground is different fâom all Proâestant Divines to wit That the wound pricking or sorrow for sinne in an enlightned soule leaveth no such habituall impression of remorse as the man dare never adventure to commit the like again for saith he thâ gales and breathings of the Spirit of sorrow for sinne are like the winde that makes a thing move or tremble while the power of the aire is upon it but as that slackens or breaths so doth it But this is to say right down that the Spirit of Grace that causeth sorrow according to God and repentance which is never to be repented of is but an evanishing and transient act like the blowing of the wind on a tree the Scripture maketh the spirit that produceth mourning and remorse for sin when the sinner sees him whom he has pierced an habituall in-dwelling Spirit and calls him Zach. 12.10 The Spirit of grace and supplication if then the Spirit of Adoption be no transient but an habituall and inbiding grace as is evident Rom. 8.23 24 25 26. It is a received spirit abiding in us helping our infirmities teaching us what to pray it is Esa. 44. â 4 5 6. Water poured on the thirsty making us confesse and subscribe the Covenant if it be as it is the New heart Ezech. 36.26 27. The Law in the inner parts Ier. 31.33 the seed of God 1 Ioh. 3.9 the annointing abiding in us 1 Ioh. 3.27 A well of water of an everlasting spring within us Ioh. 4.14 I seâ not how a Spirit groaning in us when we pray Rom. 8.26 sighing sorrowing for the in-dwelling body of sin Rom 7.14 23 27. can be but a passing away motion like a blast of ayre but this is the mystery of Libertines that theâe is no inherenâ grace in-biding in the Saints no spring of sanctification all grace is in Christ and his imputed righteousnesse and so they destroy sanctification 2. The ayme of Sal. is here that if we sorrow once and scarce that at the beginning of conversion wee are never more to confesse or sorrow for sinne when that transient motion like a fire-flaught in the ayre is gone But for mortification against all contrary blasphemies we say Asser. 1. Mortification is not as Mr Denne saith An apprehension of sin slâin by the body of Christ 1. Because this apprehension is an act of faith in the understanding faculty believing that Christ has mortified sin for me and so Mr Denne saith vivification is to live by faith that is to believe that I am justified and have life and righteousnes freely in Christ. Now mortification is not formally any such apprehension it doth flow from faith as the effect from the cause but mortification denominates the man mortified not in his apprehending and knowing that Christ waâ mortified and dyed for him but in that he really himself is dead when it is said âol 3.3 for you are dead Gal. 6.14 by Christ I am crucified to the world and the world crucified to me by this fancy the world and the sinfull pleasures crucified must be the faith and apprehension that is in the fleshly pleasures and lawlesse-lusts by which these lusts apprehend and know that Christ dyed for them for Paul saith as well that the world is crucified to him as he unto the world 2. Mortification is a deadnesse in will and affections and the abaiting halfe death the languor and dying of the power of our lusts to sinne as a believer is dead to vaine-glory when contentedly he can be despised have his name trampled on be called a Deceiver a Samaritan and when the Apostles went out from the Councell Act. 5.41 Rejoycing
and committing of fornication 2. Because for not mortifying of fornication the wrath of God comes on the children of disobedience ver 6 Now wrath comâs not on wicked men because they believe not that Christ abstained from fornication for them many walk in uncleannesse covetousnesse who are therefore under wrath who are not obliged to believe that because they never âeard the Gospel 3. Such an abstinence from fornication is here commanded as the Colossians and other Gentiles walked in ver 7. and which they had now put off with the old man ver 8. But the Colossians while they were Gentiles and heard not of the Gospel did not walk in this as in a sin that they believed not that Christ abstained from fornication for them and satisfied divine justice for their fornication but their sin was that in person they committed these sinnes 1 Pet. 2.11 Dearely beloved I beseech you as strangers and pilgrims abstain from flâsâly lusts that warre against the soule ver 24. Who his own self bare our sinnes in his own body on the tree that we being dead to sinnes should live to righteousnesse Rom. 8.11 And if the Spirit of him that raised Iesus from the dead dwell in you he that raised up Christ from the dead shall alsâ quicken your mortall bodies ver 12. Therefore brethren we are debters not to thâ flesh to live after the flâsh vers 13. for if yee live after the flâsh yee shall die But if yee through the Spirit do mortifie the deeds of the body ye shall live ver 10. If Christ be in you the body is dead because of sin Gal. 5.24 They that are Christs have crucified the flesh with the affections lusts Gal. 2 1â For I through the Law am dâad to the Law that I might live unto God all Gospel-commands to subdue the lusts of flesh not to serve the flesh as debters paying rent thereunâo to mortifie the deeds of the body not to live to our selves c. were meer precepts for justification not for sanctification and mortification of lusts and should âurn the Saints into meere Solifidians Gnosticks empty Professors and fruitlesse trees if ouâ mortification were not in the weakning of lusts âbstinence from sin service and living to him who is our ransomner There is nothing more false then that ever our Divines taught to mortifie sinnes by vowes promises strictnesse and severity oâ duties watchfulnesse scarce rising so high for mortification as Christ For its Christ and faith in his death that is the spring and fountaine of mortification yet is mortification formally in holy walking and not formally in belâeving for then should we be justified by mortification for sure we are justified by faith 2. Faith is a duty of the first Table respecting God in Christ as its object mortification to uncleannesse vaine-glory or the like is a duty of the second Table respecting men Asser. 4. The living of the just by faith is as well the life of sanctification as of justification its true the life of justification is the cause more compleat and perfect and the other the effect and unperfect but our spirituall condition is not only in sanctification but also in justification And only enemies of free-grace separate the one from the other and highten the one to feed men on the East wind and lessen the other as if sanctification were an accident and some indifferent Ceremony that men walk after the flâsh and believe that Christ for them walked after the Spirit and that is enough nor doe wee teach men to weigh their state of Grace in the scales of mortification or simple not acting of sin as mortification commeth from morall and naturall principles but as it floweth from faith apprehending Christ crucified and from the Spirit of the Father and the Son drawing the sinner to Christ and our blessednesse is no lesse in that corruption is subdued and the dominion removed then in that the curse is taken away Saltmarsh when he willeth the sinner as a sinner a Parricide a Man-slayer a slave to his lusts to beâieve and apply Christ as his Redeemer without any sense of sin or humiliation at all and then saith the mans blessednesse is more to have the curse of sin then the corruption of sinne removed clearly concludeth that a man that walks after his lusts in actuall lusting against the Lord Iesus and the Gospel proud vaine selfe-righteous is as such a man to believe and so blessed and may promise to himselfe peace though he walk after the imaginations of his own heart Nor is arguing against the tentation with spirituall reason frâm the word as Ioseph did Gen. 39.8.9 and Job ch 2.9.10 and David 2 Sam. 16.7 8 9 10 11 12 13 14. our own power or contrary to the fighting by the shield of faith the Word of God as Saltmarsh imagineth Assert 5. It is to be reputed as a most blasphemous assertion that we know we are Christs not because we crucifie the lusts of the flesh but because we do not câucifie them Pet 1. Crucifying of our lusts is a mark of our being in âhrisâ Gal. â 24 Rom. 8.13 This maketh walking afâer the Spirit and a parting from iniquity and being pure in Spirit and dying to an ãâã of no interest in Christ contrary to Rom. 8.1 2. 2 Tim. 2.19 Math. 5.8 1 Pet. 24. Gal. 1.4 1 Pet. 1.18 and contrary to the whole Gospel which was that blasphemy of David George who taught mortification was to act all uncleannesse without shame or sense of sinne ând the more men are vâyd of the common passion that follows sin the more mortified and spirituall they are and this is very like ââe Libertines way who teach That to take delight in the holy service of God is to goe a whooring from God and that they are legally biassed that would mortifie the flâsh by watchfulnesse and strictnesse of walking whereas to put our duties on the Throne with Christ and to put Christs crown on our mortification as if we were thereby justified is the Idolatry But the delighting in the Law of the Lord and taking of the Lords testimonines for our heritage a serving the Lord with chearefulnesse and fervor of Spirit Psal. 1.2 Psal. 119.111.262 Isai. 58.13 Psal. 112.1 Rom. 7.22 Rom. 12.8 2 Cor. 9.7 Phil. 4.4 Act. 20.24 Iaem 1.2 are marks of a blessed condition If any teach that wee mortifie the flesh by watchfulnesse and strictnesse of walking as if these did merit mortification we judge it cursed doctrine but if Libertines deny as they doe that acts of mortification doe formally consist in watchfull strict and accurate walking with God in being not taken nor madly drunken with the lusts of sin but dead to pleasures as these acts flow from the Spirit of Christ we curse their fleshly doctrine also It s no consequent to say because Regeneration is not a work of nature but of the Spirit of God and the way of the
O how admirable was his love and that love was Christs last work in this life he dyed of no other sicknesse but love love love was Christs death-work Christs Testament Christs winding sheet Christs grave he took his Bride lapped in his love and hart to Paradise with him his last breath was love The myrrhe when it is withered has the same smell and a sweeter that it had while it was gâeen Christ that bundle of myrrhe that lyeth all the night between the Churches breasts when withered and dead smelled of love for hee opened the graves and raised the dead and took a repenting sinner to Paradise with him which are acts of great love its considerable that hee is at one time a dying a drawing and a loving Saviouâ and ask what was Christs last act on earth it s answered he dyed in the very act of loving and drawing sinners to his heart Vse We are engaged to love him and if so to keepe his commandments and to draw him after us his owne image hoâinesse in the Saintâ takes Christ and causes him fall in love with us Cant. 4.9 Thou hast ravished my heart my sister my Spouse thou hast ravished my heart with one of thine eyes with a chaine of thy neck It s much love that ravishes Christ yâa it so overcomes him that hee professes its above him hee must desire his Spouse to looke away Cant. 6.5 Turne away thine eyes from me for they have overcome me Cant. 7.5 The king is held in his galleries holinesse makeâ our king the Lord Iesus a captive for eternitie he will delight to see the Lambs wife his bride when shee shall bee decked up with endlesse glory Bee holy and the king shall desire your beauty ingage Christ more to love you deck your selves with chains with bracelets be attired in raiment of needle work the braver in this apparell you are yee are the lovelier to Christ the wedding garment makes you fair to the king put on the crowne of grace on your head and bee highly beloved of this Prince Ver. 33. Now this he spoke signifying what death he should dye The last article in Christs drawâng of sinners is the exposition of the Evangelist Iohn who openeth to us the sense of Christs words to wit what was meant by Christs lifting up from the earth for it is not an ordinary phrase to expresse dying on the crosse therefore saith Iohn hee meaned by his lifting up from the earth the kinde and manner of his death to wit that he should bee crucified and dye the shamefull and ignominious death of the crosse it would seeme that the exposition of Iohn may be referred to the whole verse 32. What is the sense of this If Christ be lifted up hee will draw all men up to him that is if he be crucified by that shamefull and painfull death and the merito thereof he will draw all men to him and translate them from the kingdome of darknesse to the state of saving grace which is true in it self but seemeth not to bee the sense of the words 1. Because the Evangelists use to expound what may appeare ambiguous to the hearers as Ioh. 7.8.39 But this he spoke of the Spirit âoh 20.23 Then went this saying abroad among the Brethren that that disciple Iohn should not dye yet Iesus âaid not to him hee shâll not dye So Matth. 2.16.17 18. But that Christ draweth sinners by his death was not so much controverted for to come to Christ to beleeve in Christ to bee drawen to Christ were Phrases obvious enough and known to all 2. It is most pertinent to the text that lifting up from the earth which is ambiguous and may seeme to allude to Elias his beeing carried up to heaven should bee expounded by Chriââs manner of death to wiâ by crucifying 3. Because the holy Ghost expoundeth not the connexion of the conditionall proposition If I be lifted up from the earth I will draw all men after me which he must doe if the sense goe thus but onely speaketh of the kinde and nature of Christs death which was known to the âewes to bee both shamefull and cursed but in his exposition hee speaks nothing of the fruit of Christs death but of the kinde and manner of death Now that the Evangelist expoundeth the sence of Christs words what he meaned by being lift up from the earth it holdeth forth to us a necessity that the Lord speak plaine language to us in scripture and that one scripture expound another In finding the meaning of scripture these considerations may give light 1. The Scripture in the plainest expressions is dark that is high and deepe in regard of the matter which is deepe high above the reach of reason and yet the language plaine obvious easie that a virgin shall be a mother the antient of dayes a young sucking infant that through one man death digged a hole in the world and sinne passed on all through a second Man life and heaven entered again are high and deepe mysteries yet is not the Gospel obscure as Papists say 2. In meer historicall narrations and prophecies foretelling the wars of the Lamb the Dragon and the Beast the Antichrist their persuing the woman in traveling in birth to bring forth a man child the matter subject is not profound nor deepe yet the expressions are dark and covered while the works of the Lord bee a key to open his word Here 's the wisdome of God that in deepe and high mysteries necessary for salvation the Lord is plaine and lower and easier stories are foretold more darkly articles of faith are not set downe in dark and enigmaticall prophesies but plainly whereas histories of things to come are more mysteriously proposed 3. The Scripture in no place is in the popish sense dark that is that we are not to take any sense for the word of life and the object of our faith but that which the Church giveth as the sense in regard the Scripture is a nose of wax with equall propension to contradictory senses except the mistris of our faith the witch of Babel expound it and then it is for such formally the word of God as she expoundeth it 4. The holy Ghost the Authour of Scripture has concreated with the words the true native sense which all the powers on earth cannot alter Then when we sweare a covenant with the Lord in plaine easie countrey language not devised of purpose to bee ambiguous or to hold forth that all sects Antinomians Socinians Arminians Prelatiâall halters Anabaptists Seekers c. may salve every one his owne way and his ãâã ãâã ãâã ãâã ãâã what hee thinks good to obtrude any authoritative interpretation on this covenant which it holds not forth in its owne simple words to the reader is the greatest tyranny and equivocating jugling in the world and we may easily distinguish and dispute our selves out of a good conscience or rather confesse wee had never any
Not to minde Mr Town that else-where he meaneth by the Law that we are not under not the Morall Law only but the Ceremoniall also if we be freed from all authority of the Law then hath the sixth command no authority from God to teach that murthering of our brother ãâã sinne that Idolatry is contrary to the second command ãâã acts of holinesse and worship performed by ãâ¦ã wil-service and wil-worship for if ãâ¦ã and direct us what is holy walking ãâ¦ã by the Antinomian way doth not teach any such thing in the letter then it s all unwritten wil-walking that a believer doth this is licence not holinesse wee are called unto 2. Then is it not the Lawes office to reveale sinne to us Paul saith contrary Rom. 3.20 for by the Law is the knowledge of sinne Rom. 7.7 I had not known lust except the Law had said thou shalt not covet free a believer from all the offices of the Law Then the believer when he lies and whores and murthers is not obliged to know or open his eyes and see from the light of the Law that these be sins for Mr Town looseth him from all the offices of the Law Paul mis-judged himself when in his believing condition he saith Rom. 7.14.15 for we know that the Law is spirituallâ but I am carnall sold under sinne 3. From the Lawes teaching of believers to inferre that the Law lordeth it over a beliver is a great fallacy 4. If the enemy sinne be spoyled of all power even of indwelling and lusting against the Spirit then the believer cannot faile against a Law then he may say he has no sin which Iohn saith is a lie 5. If Christ communicate abundant effectuall grace of sanctification then is sanctification perfect but the Scripture saith the contrary in many things we offend all and we are not perfect in this life nor are we more then Conquerours in every act of sanctâfication nor is that Pauls meaning Rom. 8. that we are never foiled and that lusts in some particular acts have not the better of us too often but that finally in the strength of Christ the Saints are so farre forth more then Conquerors that nothing can work the Apostacy and separation of the Saints from the love God in Christ. Mr Towne 's assertion of Grace Pag. 4.5 Mark three grounds of mistakes 1. That justification and sanctification are separable if not in the person yet in regard of time and word of Ministration as if the Gospel revealed justification the Law were now become an effectuall instrument of sanctification 2. That to ease men of the Laws yoak is to suffer them to range after the course of the world and ãâ¦ã luâs not considering that the righteousnâsse of ãâ¦ã to Christ their Lord head and Governour that they may be led by his free Spirit and swayd by the Scepter of his Kingdome 3. That all zealous and strict conformity to the Law of works though but in the letter is right sanctification Answ. 1. Not any of these are owned by Protestant Divines they are Mr. Townes forged calumnies to the first I cannot see that sanctification is any thing at all by Antinomian grounds but meere justification and that he is an Antinomian saint that believeth Christ satisfied and performed the Law for him but no letter of Law or Gospel layeth any obligation on him to walk in holinesse But the Gospel only revealeth engraffting of the branch in Christ the Vine-tree and stock of life and the bringing forth fruits by the faith of Christ to be the only true sanctification but if the apples be not of the right seed conforme to the derecting rule of all righteousnesse the Law of God they are but wilde grapes we never made the Law the effectuall instrument of sanctification a help it is being preached with the Gospel but neither is the Gospel of it selfe the effectuall instrument of sanctification except the spirit of grace accompany it nor the law of it selfe 2. The second is a calumny also But we would desire to know how Antinomians can free themselves of it for the righteousnesse of faith doth not so unite believers to Christ as to their Governour so as Christ governeth them by the Spirit and the Word for the letter of the whole Word both Law and Gospel say they holdeth forth nothing but a covenant of works to search the Scripture either Law or Gospel is not a sure way of searching and finding of Christ and Mr Towne passeth in silence all guidance of the Saints by commandements of either Law or Gospel and tells us of a leading by a free Spirit only So that by Antinomians we are no more under the Gospel as a directing and commanding rule then we are under the Law what hindereth then but Antinomian justification bids us live as we list we think the Gospel commandeth every duty and forbiddeth every sin as the Law doth under damnation what is sinne to the one is to the other But the Gospel forbiddeth nothing to a justified believer under the paine of damnation more then to Iesus Christ. 2. A dead lârâer forbiddeth no sinne commandeth no duty but the Gospel of it selfe without the Spirit is a dead letter as well as the Law the major is the Antinomian doctrine the assumption is undeniable 3. Pharisaicall conformity to the Law we disclaime but if any could be strictly and perfectly conforme to the Law of works as Christ was we should think such a man perfectly sanctified but through the weaknesse of the flesh that is unpossible I know not what Mr Towne meanes by a conformity to the Law though but in the Letter if he meanes that the literall meaning and sense of the Law requireth no spirituall inwardâ and compleatly perfect obedience he is no good Doctor of the Law and if it be not such an obedience it is not zealous and strict obedience but its ordinary to Antinomians now to tearm these whom the Prelaticall party of late called Puritans and strict Precisians because they strove to walk closely with God Pharisies and out-side Professors who think to be justified and saved by their own righteousnesse so farre are they at odds with sanctification if by conformity to the Law in the Letter Mr Towne meanes externall obedience without faith in Iesus Christ or union with him he knows Protestant Divines acknowledge no âound sanctification but that which is the naturall issue and fruit of justification and flowes from faith which purifieth the heart and such strict conformity to the Law as floweth from saving faith we hold to be true sanctification though all enemies to holy walking cry out against it such as mockers of all religion the Prelaticall and Antinomian party who mock strict walking and long prayer and humble confession of sinnes and smiting of conscience for sinne Towne Page 5. Blinde and sinister suspition and causeless fear inclined Doctor Taylor to this exposition to say our Apostle
the law ruling and directing and this law-ruling of it selfe giveth no grace to obey buâ this is a calumnious consequence the promises of the Gospel in the letter giveth no grace to obey the Spirit bloweth when and wheâe âe listeth and giveth grace freely to the gospel preached yet we reach not that any can beleeve and obey the gospel without the grace of Christ. 3. The law so is passive of it selfe to Christ to Adam in the sâate of innocency in this sence that the law as the law commandeth obedience to both but containeth not any legall promise of giving grace to obey to either Adam or Christ As the Gospel containeth a promise of bestowing grace to beleeve in all the elect Now if this be the cause why the justified are freed from the law as a rule of Righteousnesse because there is no legall promise made to them by which they aâe inabled to keep the law then was Christ Ieâus and Adam in his innocency freed from the law as a rule of Râghteousnâsse which is most absurd for the law as the law commanded Christ to fuâfill all righteousnesse Matth. 3.15 but so did it Adam âuâ show a legall promise made to Christ by the law that he should have grace to obey the law indeed the Lord promâsed hiâ the Spirit above measure but this was no law-promise So God created Adam according to his own image with perfect concâeated strength and power to keep the law but the law as the law made no promise to Adam that hâe should be kâpt in obedience But if this be called action or activitie in the law to rule guide direct and command obedience as a rule then the law is no wise passive it s more then the Kings high-way No way cryeth to the conscience of the traveler this is the way no Kings way showeth the traveller his errour as the law in its directing ruling and teaching power breaketh in upon the conscience and declareth to the justified man the way he should walk in and convinceth him of his unrighteousnesse and dayly faults Towne pag. 10. The Law wrappeth every man in sinne for the least transgression so that while a man remaineth a sinner hee necessarily abideth under this fearfull curse Answ. Still Antinomians bewray their engine If wee say even being justified we have no sinne we lye and who can say I have cleansed my heart I am pure from sinne and There is not a just man on earth that sinneth not 1 Ioh. 1.10 Prov. 20.9 Eccles. 7.20 Then there cannot bee a man on earth but he is under the curse of God but Antinomians say and that truly that the justified persons are freed from the curse then they have no sinne nay they cannot sinne by their arguing for they will have the curse essentially and unseparably to follow sinne which is most false sinne dwelleth in all the justified so long as they are here but they are here delivered from the curse Our deliverance from misery and the bondage of the law is two fold as our misery is twofold 1. There is a guilt of sin or our obligation to eternall wrath and all the punishments of sinne according to the order of justice by the law of God The other misery is the blot of internall guilt of sin by which sin dwelleth in us by nature as a King and lord Tyrant awing us by the law of sinne In regard of the former Christ is our Saviour meritò by the merrit of his death in regard of the latter Christ is our Saviour efficacia by giving us the holy Ghost and faith to lay hold on Righteousnesse in Christ and grace to walk holily before him In regard of the former wee are freely and perfectly justified and pardoned at once from all sinnes in our person and state through the sence of this and in regard of deliverance from temporall judgements and doubtings and fears of eternall wrath eveây day while we seeke dayly bread we desââe âhat our sinnes may be forgiven nor is this prayer a temporârie pattern that perished with Christ as some perveâsly ãâã for Peter aâter the Lords ascention saith to Simoâ Magus Act. 8.22 pray God if perhaps the thought of thine heart may âe forgiven thââ In regard ãâ¦ã are saâctified by dâgâees nâver ãâ¦ã sin is removed in ãâ¦ã thâreof in justification only sin âwelleâh in us while we aââ here In regard of the âormer miserie faith in Christ is the only ãâã and way to gât out of our bondage and misery in âegaâd of the âââter Râpentance and the whole trace of our new obedience are the the means to escape out of this miserie nor do we make acts of sanctification compartners and joynt causes or conditions in the work of justification for this is from Christ alone solely immediately as by looking on the brazen serpent onely the stung Israelites were cured Nor doth weeping or acts of mens obedience move the Lord to wash justifie and pardon our sinnes but repentance and new obedience are means tending to our escaping out of the latter bondage as the rising of the sunne is a way to the full noone-light day though we can attaine to no Meridian nor full noone day of sanctifications while the body of sin keepeth lodging in us in this life but the Law of works is not so enwrapt and entwined together as Mr. Towne dreameth that if a man lay hands on any even the least linke he inevitably pulleth the whole chaine on himselfe as hee that is circumcised Gal. 5. made himselfe debter to the whole Law For circumcision not only in the matter of justification but also of sanctification is now unlawfull So to repent and love the brethren to obey our parents as looking thereby for remission of sinnes should be unlawfull and a falling from Christ but in the matter of Sanctification and of testifying our thankfullnesse to Christ for the work of our redemption and as the way to the possession of the kingdome they are noâ unlawfull but commanded as necessary duties by which an entrance is ministered to us into the heavenly kingdome Yea our holy walking since it is no merit but a fruit of grace and a condition required in such as are saved and have opportunitie to honour Christ that wây taketh not away the freedome of Grace for where the Scripture saith wee are sâved by Grace without works as Tit. 3 Ephes. 2. salvation is spoken of there in regard of the title right jus or claim the Saints have to heaven excluding all merits of works our obedience is not full compleat and perfect only they are counted so and accepted in Christ Phil. 4.18 Heb. 13.15 16. Col. 3.17 Mr Towne answereth with other Antinomians The just and wise God who accepteth every thing by due weight and measure as it is found to bee hee doth not nay cannot account that which is but inchoat and partiall for full and compleat obedience nor can it stand with justice
non-jâstifâcatioâ Protestants make mortification and repentance some other thiâg then Faith Townes asser of grace pag. 32. Regeneration and justification not one as Antinomians teach No assurance can flow from acts of sanctification performed by our good nature The Antinomâan Mortification a delusion How we see righteousnesse in our selves a Rise reigne er 7. pa 2. b Rise reigne er 15. pag. 3. Holinesse and mortification inherent in us Rise reigne er 17. pag 4. (d) Rise reigne er 77 pag. 15. Antinomians deny all inherent holinesse to be in us How we are to see grace in our selves Nothingnâsse in our selves heighteneth the price of Christ. How Ministers are to deale with troubled soules Christ more to be chosen then the comforts and peace that results from duties Vnder soule-trouble we are to doe but not to rest and ãâã in what wee doe Love-Iealousies under desentiân Desertions have a time Christ recompences his absence with doubled smilings Saltmarsh Free Grace c. â pag. â8 Works of sanctification though polluted with sinne may bottome assurance We doe not at all times know that we beleeve a Saltmarsh ibid. 84. There is need of the aââuall influânce of grace to the reflâct knowledge of ouâ faith and spirituall condition The witnessing of âanctification sometime darke Duties performed in faith not contrary to free Grace The difficulty of aâtaiâiâg comfort when God deserteth Sense of Christ's absence cannot be out-reasâned Wee may ãâã argue a troubled soule All in glory farre short of what they owe to Christ. God cannot âe quarrelled in deserting Wee cannot beare fulnesse of glory in this life Longings after Christ strongest in absence When the soul is in laâguishiâg dispâsition after Chrisâ its fittest to pray him home againe Christs love not lordly The Lords joyfull returne after desertion How neare Christ is in desertion Christ pardoneth love-errors and can hardy punish them Saltmarsh in hiâ Free-grace cap. V. pag. 92 93. It is a lie and not a Gospel-secret that none are to question their faith whether it be true or no. We may so far question our faith as to try whether it be true or not We are to beleeve after Christs fashion and order not after our owne Saltmarsh â6 64 There is nothing in Scripture to prove that the Saints have not doubted of their temptations Beleevers doe doubt whether they beleeve or not under greât temptations (a) Story rise reign er 32 (b) Er. 10. (c) Saltmarsh Free-grace cap. 5. pag. 93. Doubting in beleevers no signe that thây are under the Law Saltmarsh Ibid. pag. 64. Saltmarsh pag 95. Sanctification in it selfe is an infallible signâ of justification but not ever so to us How acts of sanctification make good that wee beleeve Assurance may flow from othâr maâks theâ the immediate testimony of the Spirit The inward testimony of the Spirit The holy Ghost speaketh by marks of Sanctification How Anâiâomians compare the evidence from marks of sanctification and that which is from faith together Degrees of freedome of grace Antinomians who deny all preparations before faith must hold that faith âloweth from naturall principles in us as Pelagiâns of old aid Pag. 95. The broad seal of the Spirit puls no man beyond all hazard of doubting is Libertines dreame a Rise reigne er 42. Saltmarsh 65. Doubting whether the sound beleevers âaith be true or not is not that unbeleefe that excludeth us out of the eternall rest Ibid. 69. Crisp. Vol. 2. Ser. XV. (b) Rise reigne er 72. (c) Ibid. 73. (d) Er. 75. Scriptures and reasons from thence make good that we know our justification by our sanctification (a) Ser. 15. Vol. 2. Libertines say there be no mârks in the children of God of true sanctification which can difference them from hypocrites Works of sanctification are not doubtsome warrants and evidences of justification (b) Vol. 2. Ser. XV. pag. 434 435 436 437 438 439 440 441 c. Works may prove faith and faith workes to be done in Christ The question mistated by M. Cornwell Whât waâ Sanctifiââââon doth evidence Justification Peace from justification and peace from sanctification how different To be âssured of righteoâsnesse and to know that we are in that state are two diffireÌt things Cornwell pag. 12. M Cornwell proveth what is not in question Many things are made over to vs by the debt of promise that aâe ours ouâ of free graâc also Rise reign aâd ruine crâ Conditionall Gospel-promises argue free grace not debt (b) Rise reign er 62. (c) Rise er 38. Cornwell pag. 15. Cornwell pa. 16.17.18 a Rise er 39. b Er. 9. Gospel-promises are made to acts of Sanctification Antinomians deny all conditionall promises a Rise raigne er ââ b Er. 38. (c) Er. 30. (d) Er. 69. (e) Er. 37. f Er. â7 g Er. 2â h Er. 38. What kind of faith was in Christ. Christ had not saith of justifying the sinner but of justifying his cause How faith of dependencie was in Christ. How the not-seeing of God might stand with the personall union A rare providence that Christ is put to God save me We are not to be discouraged when we are not heard at first Prayers of the Saints not ever heard ât first and the Reasons We are readier to pray then to praise Christ bottometh his prayers on the sweet relation of a Father Vse Sonnes onely can pray The power of prayer Rise reign ruine âr 34. Christs sufferings but for an houre Christ suffered â value what wee should have suffered Whence commeth the dignity of Christs sufferings The more exceâlent the life of Christ was the more heavie was the lâsse thereof How Christs sufferings were were limited being infinite Our debt of love to Christ eternall Our sufferings short and measured by yards âweetnâss of love ãâã Christ measureth by yards and weigheth by ounces all the sufferings of the Saints Vse 3. We are not to weary for length of time under suffering Death soure and blacke to nature and to Christ for sundââ reasonâ Christ sensible of paine and death as aây man Coelestis ira quos premit miseros faâit Humana nullos Gods Anger against Christ. Many edges of words in Christs complaint My God my God why hast thou c. Christs soule-sâffârings most ãâã how his life was invaded The personaââ union not dissolved in Cârists suffering Vse 1. Christ did ãâã the whole Crosse we but ãâã bitâ and ãâã of it Vse 2. Soules are of great value with God We sell soules at an easie rate How great strong was Christs love God hâd one Son he gave him for us Christ had 2. loves â glories he bestowed them on us Christ overcome with love How death is sweetned to us ân Christ. Christ repents not of his love to us The fifth article of Christs prayer the Correction Christs will in his suffering subordinate to Gods will Doubts on the contrary removed We are to confârme our will to Gods revealed will as a rule not to his decree
a worse end in the farre largest part of mankinde Faith cannot rest on a common generall good Saving Faith the fârst dawning of election to glory The Arminian hope and comfort not in Scripture The Arminian Divinitâ their faith hope c. Collat. Piscat Voâsâiâs non tam suâiâo sorâasse Deus voââit Pharaoâem populum dimittere The comforts of Armiâiaâs not in Scâipâure The generall good will of God to save all comfortlesse The fountain Good will of God separated electeâ persons from oâhers ãâã ãâã ãâã ãâã ãâã Arminians resolve all one mans will ãâã ãâã ãâã ãâã ãâã We cannot choose but glory in our selves and not in the Lord âf free grâcâ sepârate not the believâng man from the not believing God equâlly intended his two great ends in men and Angels The ground of Pauls crying out O the depth c. It s grace and free grace ânly that maketh oââ diffârârâm another ãâã ãâã ãâã ãâã ãâã Graâe faâleth ãâã pâoâoâns such as I and we How indeâring is separating grace What aâoundance oâ gâace bâstâwed on single peâsons and yet nothing of it can be wanting ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã How active love is No lip-love nor any âmâty love in God but that which is effectuall and râall to work tâe good hee dâsiâeth to the party loved A threefold loâe in God effectuall Christs love of election cannot miscarry ãâã ãâã ãâã ãâã ãâã Christs love active Sin proveth not repâobation Sin continued is no argument why I should not belâeve Finall obstinacy and âeaâ sârâow and nâppâng ââe of minde to believe seldâm fall in one person No unconvârted one capablâ of âuch are ãâã to beliâve aâ a belâever ãâ¦ã us to bâlieve yât tâe proud as proud cannot bâlieve No saving humilâtie before faâth All the Gospel expressiânâ of the âeekâeâ of Christ argue a diâease in us to conceive Christ to bee rough lordly cruel to have a heart liâe the nether milstone How all are to beleeve though salvation be not purchased for all Neither is faith before all Repentance nor eevry Repentance before all faith If Christ draw all we should be drawn Christ can draâ as gâilty as thou art Vse 6. Be not satisfied till you come to such a nâck of Christian walking as is attainable by no hypocrite Vse 7. Christ cannoâ be spared as not necâssary in the work of redemption Doct. It is a matter of greât conceââment âhat sinâââst come to Chriât and to Christ only Grâunds of the excellency of being drawn to Christ only Christ anâ home and a house of rest and of love A noble life in Chââst which cannot be brought What excellency is Christ. Three parts of Christs compleatnessâ 1. ãâã or fulnâsse 2. primacy 3. excellency What fulnesse is in Christ. Cââist the first and principaâl of all things The singular excellency of Christ. None cân write or speak of Christ as he is To be dâaâen to Christ iâ a âigh woâk The Father gives us to the Sonâe not by aliânation (a) Story of the âise reign and âuine of the Antinomians error 41.8 p. Libertânes teaâh that we are several seasons under tâe working âf every person of the Trinity What a sin it is to resist Christs drawing None so good at drawing of sinners as Chriââ Nâthing like Christ to allure soules Christ the sweet singer of Israel The lower Christ is in his love he is the more drawing Heaven and the Church on earth but ene house It is an honour to dâe in the Lord young Christ dying and drawing sinneâs in his deatâââd câmâânds his love to us Resisting of Christs drawing of sinners near to the sin agaiâst the holy Ghoât Maâks of meeâ Moralists never drawn to Châist Naked proâession a vaine thing Errors of Libeâtins touching free-wâll (a) A sâort Story of the rise reign and ruine of the Antinomians c. error 1. pag. 1. (b) Rise reign error 2. p. â (c) Râse reign error 7. p. â (d) Rise reign error 14. p. 3. (e) Rise reign error 15. p. â (f) Râ Town assertion of Grace p. 11. 12 (g) Rise reign c. error 18. p. 4. (h) Rise reign error 23. p. â (i) Râse error 35 p. 7. (k) Rise reign c. ârror 36. p. 7. (l) Rise reign error 49. p 9. (m) Rise and reign unsââory spech 4. p. 19. (n) D. Crisps Christ alone exalted ser. 6. of the N. Covenant pag. 163.164 The life and light of man ch 1. pag. 4. The will minde and end of the internall operative Spirit and life is to be a livâng active Lord God in a dead passive creature as I live yet not I but Christ liveth in mâ (o) Ro. Towne assertion of Grace against D. Taylor pag. 47 48 49. What activity we have in our conversion In our first conversion we are meer patients The naturall powers in our conversion are not destroyed The Grace in us inherent is not the person of the holy Ghost Henry Nicholas a German a blasphemous Libertine saith c. 34 sent 10. God hath raised up mee H. N. the âast among the the Holy ones of God which lay altogether dead and without breath and life among the dead from the death and made me alive through Christ as alsâ annointed me with his godly being manned himself with me and Godded me with him c. The holy ghost in person immediately worketh not in the Saints Reasons proving that the person of the Holy Ghost is not unâted to our soules but hee is in us in his operations and his effects of graces and gifts Christ and the inherent grace of Christ iâ us are two different things Grace and ouâ freeâwill are said to act together in a foure-fold sânse Grace is simply necessary in all supernaturall actions Golden words and morall swasion cannot give lâfe Grace and free-will are not two collaterall and independent causes in the same supernaturall act as two men drawing a boat Free-will in supernaturall aâtioâs not a meer patient but an Agent Martinez de Ripalda de ente su ãâ¦ã 1. dâsp 29. sect 1. n. 3.4 Concil ãâã sess 6. c. 5. c. 4. Free-will an agent acting by the strength of grace in supernaturall actions and nât a patient Antinomians dreame The blessednâsse of the Saints actiâe and not passive only as Antinâmians say D. Crispe Serm. 6. pag. 160. Comfortable differences between the Law and the Covânant of Grace Dâ Crispe 2. arg Grace in the old and New Testament the same grace in nature and essence but different in degrees The justified cannot sinne according to the doctrine of Libertines God never promised in his Covenant to keep the Saints from these particular sins they fall in nor are these such sins as break farre lesse anull the Covenant of grace Faith is a condition of the Covenant but not this âr that particular act of faith which wee ought to perform when we misbelâve God The Covenant of grace is âot formally the love of God but flowes
from the love of God The love of God is prior to our faith to redemption to a Mâdiâ or oâ shedding of blood To beleeve is not to ãâ¦ã was justifâed eâe âver I beleeved Grace changeth both the principles the action and the State The head of grace acteth in all the members moves their naturall faculties The actuall influence of gâace is most necessarie to every act above nature Christ only not a creature Man or Angel can calme a sâule-feaver of desertion The Lords deniall of grace falls under a threefold consideration Asser. The freedome of grace evidenced highly in Angâls The freedome of grace is evidenced in the conversion of one man not of another Wee are to pray and ãâ¦ã our sâlvâs to supernaturall duâiâs when we are ândisposed We are obliegâd to pray when under ândisposition ãâã Flâsh and spirit in their severall ups and downes in one and the same prayer Assert 1. In what casâs God useth to ãâã are his influence We are to stirr up grace in ourselves and âlow the mâ How oâr âot praying and sinfull omissions are wâllfull sinnes even though we be indisposed and not Masters of the Lords predeterminating grace How we leave God âre hee leave us and God leaves us first also How we are to beleeve the Lord will joyn his influence of actuall grace for our perseveâance Christ cannot be weary of bâing gracious Grace aâ immoâtal sparkle and ray of God Wicked mens impotâncy to comâ to Chââst essentially wilfull Naturall men do not obtaine Christ as they can doe If natural men shoâld see they wâuld be much affectâd with Christ. The condition of Chrâsts drawing Christs dying a leaving oâ the earth Grounds of leaving of the earth The earth the slaughter hous of the Saints The earth the Saints Pilgrimes-Innes The earths Dooms day The earth is a shoât induring stage The earth a poore narrow piece We should willângly leave the earth and follow Christ. Ioh. 14.2 Psal. 146.4 Christs dying a special ground of mortification Thâ manner of Christs dying speaketh the love we ow to him To be crucified to the world what it is How base the world is to a Saint Denne his doctrine of Iohn Baptist pag. 48. (b) Rise Reigne unsavory speeches cr 7. pag. 10. Antinomians fleshly doctrin of mortification (c) Free Grace chap. pag. 84.85 (d) Free Grace chap. 3. observ 5. pag. 60. (e) pag. 66. Chap. 18. pag. 450 Si Dei samus veterem hominem iâ nobis crucifigi oport re veterum Adamum interire Antinomian Mortification is the brood of the fleshly senslesnes of the old Libertines pag. 541. Quia hoe Ade peccatum suit comedere de fractuscientiâe boni mali Sic ex Libertinorum sententia veterem Ada mum mortifica renihil aârud est quam nâd dis cernere quasi ma icognitione sublata ac puero um more naturalem sensum etque inclinationem sequi huâc Orationi Locos Scripturae accommodant quibus puertis simplicitas commendatur 451. Calvi ibid. Pag 451. Calvin Ibid. Si quem vident mali consciântia moveâi O Adam inqâiu nt adhânâ aâiquid cernis vetus homo nondum in te câucifixus est Si quem videant ââmoâe iudicii divini percelli adhuc inqu unt pomi gustum Labes cave ne buccella ista te strangulet si quis peccata sua considerans sibi displceââ ac marore afââsiatur seccatum adâuc in ipso regnare aiunt sensu carnis sâae captivum teâeâi Calvin opuse advers Libert cap. 13. p 451. Vtautem inquât sacilius Libeâtinorum turpitudo innotescat Noâandu est peccatum mundum carnem Veterem hominem nihil aliud esse apud ipsos quam id quol oâinatioâem vocant Sic modo ne amplius opiâemur ex emum sententia non peccamus sub haâ autem opinat one comprehendunt omnem synteresin scrupulum dâinque omnem sensum judicii qui nullâm habent rationâm peccati ipsum pro nihilo ducentes novas creaturas vocant quod ab opinatione vacni sânt sicque nulâum in se peccatum habeant En in quo censtituunt beneficium redemptionis per Christum facte nempe quod opinâtionâm illam âestruxit quae Adam culpa in mundum ingressa cum haec opinatio abolita est nulâus ex eorum sententia supeââst aut mundus aut diabolus nullum enim alum à quo insestentur inimicum habent The sinnes of the justified to Antinomians are not sins in themselves and in the sight of God but only sins to their crooked sense and erroneous opinion What sense and feelâng oâ sinne is to Antinomians Calvin p. 452. Fioguaâ regeneration in âstar Angelici esse status in qâo âomo deâi quere aut labi non possit cum reprehendââtur de mâlesiciis dic in t se illâ minimè admisisse sed Asinum suum Not to feele sin is mortification to both Antinomâans now and to Lâbertines of old M Toân asser ãâã free ãâã pag. 7. Calvân Instructi adver ââbeââi cap. 1â pag 455. Pââmum cum Scripâuâae âstendaâtââs a lâgis mâldâââione exemp os esse siâque in libertatâm vind catos c. subâaiâ omni distinctione âolâm legem abolere volunt inquiente nullam amplius ejuâ aââonâm bahââdaââ Calvin 16 Iâeânque âulla extat ãâ¦ã remittit âo sideâes tanquam ad benâ viâeâd regalam ad quant ãâã conformaâiâ deâet (f Pag. 68. (g) Pag. 66.67 (h) Pag. 70 71· (i Rise Reign oââor 16. p 4. k Error 12. pag. 3. (l) Vnsavory speeches error 6. pag. 19. How a Convert cannot fall in the same sinne after conversion that he committed before conversion (m) Saltmarshs free-grace p. 70. Sorrow for sin is habituall in the Saints Denne Doctrin of I. Baptist p. 48. Mortification is not formally an apprehension of the miâd nor an act of faith as Antinomians say Mortification is a deadnesse of the powers of the soule to the pleasures of the creature The Scripture holds forth a reall and physicall and personall mortification inherent in us and saith nothing or the putative or apprehensive morâification in Christ. If one Gospel pâecept for âcts oâ sanctâficaâion lây no oâligâtâon or personall or inherent obediââce on us then neiâher caâ any of them aâ alâ oâlige us Crisp Serm. 4. voluâ 2. pag. 1. â Antinâmâans deny any sin to be in the âustâfiâd and so that they can siâ or that the body of sinne can be sinne Denne Serm. The man of sin discovered pag. 9.10.11 12 13. Mr. Dennesâleâhly âleâhly distinâtion of sin in the conâcience ãâ¦ã in the conversation reâuted No sin in the jâstâfied accordiâg to the Antinomians Sin in the conversatiân is ân in the conscience and before God Mortification is in abstaining from siâ and in the remissenes and faintnes of the powers of the soul to act sinne To live be ãâ¦ã sanctification aâ the ãâã A sinner as a sinner not humbled iâ noâ to believe âpplicââorily The mortificatiân of David George (a) Risâ Râign
time disposition anticipation of the intention 309 Fit words 310 The Jesuits congruous vocation rejected 311 The Arminian refuted ibid. The Protestants conversion proved 312 313 314 The middle science a phancie 312 313 The Vaga and confused necessity of Did. Ruiz refuted 315 Arguments for indeclâââble and irresistible conversion pressed 314.315 316 317 318 319. How loggish we are to be drawne to Christ. 319.320 Antinomians reject Sanctification 321 Will have us in this life compleatly saved and seeme to deny with Familists the life to come and the resurrection 32â 323 3â4 Free will not forced 326 Arminian indifferency of will refused 326.327 And their confused loose decrees of things contingent 327.328 329 330 God determines free will 328 329 330 331 The Vses of the Doctrine 331 332 How to deale with such as are troubled they are not drawne 333 334 Grace in drawing inferres Riches and overflowings of grace 335 Vertues of Christ fitting him to draw sinners 336 337 The power and fulnesse of Christs drawing vertue in many branches 340 341 342.343 Perfection not attainable in this life 341 342 Scriptures and ordinances sleighted by Familists and Antinomians 345 346 â47 c. Rise of Familisme 332. Lovelinesse of Christ. In 1. Vnion 2. Satisfaction 3. Rest. 4. Sense 5. Satisfaction 6. Living in 7. Loving of Christ. 354 355 356 357 Vnion with Christ. 356 357 Familists heaven and hell and being of creatures in God refuted â58 359 The soule living and loving in Christ. 360 361 362 The State of the question touching vniversall attonement 365 366 The place Rom. 10.18 Have they not heard c. discussed 365 366 367 Of universall grace 368 Of Arminian election 368 369 Arminians goe upon six universalities 369 370 371 Vniversall 1. Will of God to save all 2. Vniversall Redemption 3. Covenant 4. Reconciliation 5. Vocation 6. Possible Apostacy of all 370 371 The Elect particularly designed by persons names c. 371 372 373 Election and Redemption of the same Sphere 375 M Moores and the Arminian opinion of universall Redemption 375 376 The Arminian distinction of Redemption purchased to all possibly applyed to none examined 376 377 â78 Moores distinction of a reconciliation of all with God and all to themselves vaine 379 380 381 382 c. 1 Pet. 2.21 Isai. 53.6 The Lord laid on him the iniquity of us all explaned and vindicated 379 380 1 Cor. 5.14.15 proveth no vniversall reconciliation 381 Nor 1 Tim. 2.4.6 381 382 383 384 385 Moores frivolous reasons answered 385 386 387 388 389 Joh. 1.29 Behold the Lambe of God c. vindicated 389.390 391 The Arminian condition of preaching the Gospel not revealed to thousands and so cannot oblige 392 393 Christs dominion not a naked power to save such as may consist with the damnation of all 393 394 395 c. Proved by fifteene Arguments to 399 There is as good ground in Scripture for the universall conversion and salvation of all and every one as for the univeâsall redemption of all and every one 400 401 402 M. Denne the Arminian and Antinomian answered 40â 405 406 c. The place of Joh. 3.16 God so loved the world c. vândicated and opened 409 410 All Redeemed from wrath redeemed from iniquity 412 413 Christ purchased faith to us by his death 413.414 Other Arguments to prove that Christ dyed not for all and every one 413 414 415 416 What is never done is not Gods will simply ibid. What the revealed will of God is ibid. All arguments from Gods will love mercy c. against particular election and redemption with equall strength of reason conclude against Arminians 416 417 418 Gods revealed will expresses not to us his decree intention and purpose that the thing be but his approbation or hatred of it be it or be it not 418 419 The word World proveth nothing against us the place Joh. 3.16 againe considered 419 420 421 An elect World in Scripture 422 5. Rules to expound the particle All ãâã ãâã ãâã ãâã ãâã 422 423 424 425 2 Pet. 3.9 The Lord will have none to perish c. vindicated 428 God willeth not all and every one to be saved 4â8 429 The common nature of man assumed by Christ proveth no more he redeemed all and every one then that all and every one sitteth in that nature with him on his throne 430 431 Hebr 2.9 He tasted death for every man vindicated 4â1 432 The place Rom. 5. By one mans offence c. is for particular not for universall redemption 432 433 434 435 And 1 Cor. 15. 435 436 The place 1 Joh. 2.1 cleared for us 436 437 438 And 2 Pet. 2.1 ibid. And 1 Tim. 4.10 ibid. Christ hath a serious good will to draw sinners to himselfe 438 439 Foure objections of weake ones answered The Gospel framed in the wisdome of God that none might despaire to open a doore of faith 1. To beleevers 2. To sinners 3. To visible Saints 4. To men 5. To all 6. To that which is most comprehensive the World 440 441 442 443 Christ sorry that we come not ibid. What Gods revealed will is 443 444 Any will to save all contrary to Gods nature and attributes 444 445 Christ willing to draw all heart-exceptions removed 446 447 448 449 Ezech. 33.10 explained 447 448 Prov. 8.30 Ancient love explained ibid. What sort of faith God requireth of all and every one that heare the Gospel Antinomians dreame of a faith which is the apprehension of the eternall love of election 449 450 451 This faith hath for its object a lye that God hath chosen all and every man to glory a lye and is no faith 451 452 The faithfulnesse and mercy of a Gospel-Saviour the objects of saving faith ibid. Arminians lay double dealing on God 417 It s a mystery that God obligeth all in the visible Church to rest on Christ as a Saviour though salvation be not purchased to all 417 418 The Gospel revealeth not Gods decree and intention whom hee purposeth to save or damne 418 419 How Christ dyeth for the world 419 God dealeth sincerely with all whom he commandeth to beleeve 419 420 Gods wise framing of Gospel-invitations without any mans name in particular 420 421 The sufficiencie of power in Christ to save the object of that faith for the want of which reprobates are damned 421 422 The object of fiduciall resting on Christ. 423 Objections of weake ones against their grounds of beleeving removed 423 424 425 The Arminian Argument against particular Redemption taken from hope assurance conâolâtion propounded in all its strength Answered and retorted on themselves 424 425 426 427 Vniversall Redemption furnisheth no grounds of assurance and consolation but such as may stand with the reprobation and damnation of all 425.426 M. Moore suggesteth hope and the Gospel-comforts of the Spirit of Jesus Christ to Indians Americans Turks ibid. Arminians render God pendulous and doubtsome 426 Frustrated in his hope and ends 427.428 Faith the