is not produced in the heart of a sinner by Illumination and Perswasion onely may be proved by these two arguments First because they are far unable to do it for corruption is so deeply fastened in mans nature and such is his Death in sin that though his understanding be enlightened and his affections perswaded yet if his heart and will be not renewed and changed and quickened the work will still be undone To perswade is but to present objects outwardly and these are looked upon according as the Subject is disposed these are apprehended ad modum recipientis as the party stands affected Never was there foul love nor fair prison Sin and sinfull lusts are more beautifull in the eyes of a wicked worldling and are more suitable to him than the Grace and Glory of heaven though set forth by a potent Oratour And the wilde Ass that hath long been wonted to the range of the hills scorneth the populous and pompous city Illumination likewise is but an outward work though it be wrought within man yet it is external to the heart of man it is from without and as I may say forinsecal and therefore cannot much confer to the power of the soul It is not Light but Eye-salve that must help the facultie and recover the sight And this is to be noted further that where the holy Ghost doth enlighten the minde and not withall correct the innate pravitie of the heart may follow and sometime doth follow the sin against the holy Ghost which sin is so called as we know not because it is against the person but against the office or work of the holy Ghost which is to convince and to illuminate And the Devils are thought to be guilty of this kinde of sin because of the height of light in them joyned with the height of malice Secondly suppose that these two could produce true faith yet this were not enough to make good what we are often taught namely that Faith is not of our selves but it is the gift of God yea such a gift as is wrought by the exceeding greatness of his power even that power that raised Christ from the dead for what is done should be chiefly by the efficacy of the object thorowly laid open And as Satan on the one hand enticeth to the pleasures of sin so should the Spirit of God on the other proffer holiness and heaven and promise and excite and invite and commend but the will when it cometh to must cast the scale and like an impartial judge no way bent or made beforehand give sentence and determine what is to be done and what must be followed and thus shall faith be produced by man himself and not be as it is called Gods gift And whereas he saith that God doth work Faith by the cooperation of the holy Ghost it is to be noted that the Spirit of God in working Faith if it be meant of the first production of it is not said in sound Divinity to cooperate with man as if man did co-work with God For what is done is the sole work of Gods grace and power As Lazarus being dead could do nothing could not cooperate to raise himself to life but being by divine power quickened he could then eat and walk and speak So man being dead in sin hath no free will to Good to Faith or Conversion but having received Grace as a principle of spiritual life he can then walk in the Spirit and Serve God in a spiritual manner Qu. 208. Can any man hear of himself A. No as the ability to hear the Gospel outwardly is of Gods gift so the word outwardly heard brings to men by the gift of God power of more inward hearing and attention This Question and Answer what man can do and what power he hath or hath not in order to life eternal doth of right appertain in Divinity to the place or Head of Free-will Yet whereas he saith here No man can hear outwardly of himself but it is Gods gift it may admit a twofold sense The first is this No man can come to hear the Gospel outwardly unless God of his Grace be pleased to send it to him And this should be his meaning by one of his texts which he quoteth Rom. 10. Faith cometh by hearing and hearing by the word of God Which words signifie thus much if at least the Apostle may explain himself Men cannot beleeve in him of whom they never heard neither can they hear but by the word of God that is by mandate or commission from God to some or other for to go and preach to them But this is not his meaning for he is giving the reason why Faith is not wrought in all those that have the Gospel which is this because they do not hear and learn but stop their ears and refuse Gods gift The second sense therefore is this That any man is able outwardly to hear the Gospel is the gift of God by nature in whom we live and move and are This I think he means But First this is not proved by his text out of the Proverbs The hearing ear and the seeing eye the Lord hath made even both of them For as God did frame the earth and yet the earth doth bring forth fruit of her self the blade the ear and the corn Mark 4.28 So may man hear the word of God and see the Moon and Stars of himself though God did frame both the hearing ear and the seeing eye And secondly the pretended Orthodox who are thought by some too much to denie free-will did never yet denie that man hath free-will to natural and moral actions and religious too though not in a spiritual manner untill he be regenerate Therefore to say as here he doth that man hath not ability of himself to hear outwardly is a note beneath Gammoth and a great deal more than needs whatsoever the matter is that he stoops so low But seeing he goeth so far in denying free-will I hope he will never be so fierce as some have been before him who for the Semi-Pelagian objected to them have returned roundly the Sesqui-Manichean with somewhat more rage than reason The Manicheans did indeed deny free-will but how quoad naturam sive radicem liberi arbitrii according to the very nature of it or free choice which is essential to man 2. to evil 3. before the fall this was the Manichean Whereas the Pelagian affirmed vires liberi arbitrii the power or strength of mans will to good after the fall And who they be that claim kindred more or less to each of these is an easie matter to judge and determine But thirdly overmuch courtesie and condescension do always give some cause of suspicion yet I proceed no further than to suspicion or conjecture He who can upon quitting the point of free-will gain in exchange the point of Universal Grace may think himself no looser having found out a way to corroborate the title of
Spirit the righteousness of the Law is and shall be fulfilled in me The brief Instruction to be gathered out of these Questions and Answers is this that the Law that is the Decalogue or ten Commandments is of good use to bring us to Christ but after that we be brought to him then his Grace and Spirit be sufficient to direct us so that we shall not much need the Law to be a Rule to us at leastwise not regard it more than any other piece of Scripture To this I answer We have hitherto in our Church been taught and have learned that the Decalogue is a Rule directing and a Law binding even justified and regenerate Christians though otherwise than it bindeth persons unregenerate Artic. 7th of the 39. Though the Law given by Moses as touching Ceremonies do not binde Christian men nor the civil precepts be of necessity to be received yet no Christian man what soever is free from the obedience of the Commandments which are called Moral No man be he never so perfect a Christian So the Articles of K. Edw. 6. Assemblies larger Catechisme The Moral Law is a Declaration of the will of God to mankinde directing and binding every one as well persons regenerate as others to perfect and perpetual conformity and obedience thereunto The Congregational Churches in the Declaration of their Faith chap. 19. 5 6. The moral Law doth for ever binde all as well justified persons as others to the obedience thereof and is a Rule of life to true beleevers as well as to others Thus have these taught agreeably to the Catechismes and Christian Institutions of other reformed Churches and writers For whether they have made the ends and uses of the Moral Law fewer or more this hath still been one to be Norma vivendi a Direction to order our life by We thought we had attained hitherto to walk by the same Rule and to be of one minde in this matter whatsoever our other differences be And why this Authour should by teaching otherwise draw away disciples after him let him see to it Open door Preface It 's injurious Many preachers in stead of Gospel-preaching become teachers of the Law and jumble Law and Gospel together so that they neither preach Law nor Gospel but a mingle mangle of both not knowing what they say nor whereof they affirm talking of Duties to them who want Principles to perform them rightly by these words of his it should seem that as the Law must not be a Rule of Duties to persons unconverted so it must be no Rule at all to any person whatsoever But I prove that the ten Commandments even As given by Moses do oblige justified persons to the Duties therein enjoyned First by Scripture When Jesus Christ came he confirmed the Law Moral Matth. 5. 17. Think not that I came to destroy the Law I came to fulfill it Now that he meant the Law Moral and that As given by Moses appears by the following explication of the several Commandments vers. 21 and 27 and 33. Matth. 22 v. 38,39 He gave the sum of the first and second Table calling them the first and second the two great Commandments Moses gave the Law in ten Precepts and two Tables and as so given Christ confirmed it The Apostles also in their Epistles exhort Christians to the Duties of the Law As given by Moses as well for manner as matter Jam. 2. He that said Do not commit adultery said also Do not kill And the Apostle Paul Ephes. 6. calleth the fifth commandment The first commandment with promise the first to wit of the second Table Moses gave the Law in ten precepts and two Tables and as so given the Apostles do mention it and urge the Duties of it Secondly I prove by his own words the Law to be a Rule to them that are in Christ Qu. and Answ 197. he saith The first lawfull use of the Law is to shew us what is sin and to convince us that we do sin that is that the regenerate do sin as appears by his Text 1 Joh. 1.8 If we say we have no sin c. How can the Law shew us that we do sin but by being a rule against which we sin Then next he alloweth the Moral Law to be profitable with all other Scriptures to instruct exhort rebuke c. indeed he doth not say to direct rule binde unless these be contained in his c. But if all other Scripture be a rule or Canon to us in belief and life why may not the Decalogue be so also or what reason can be given why the Decalogue written in the 20 Chapter of Exodus should be of use above other Scripture to discover sin and convince men Before Justification and yet after Justification should be of no more use then other Scriptures are to rule and direct us in our obedience for plainly he teacheth in his Answ to Qu. 197. What is the lawfull use of the Law That for justified persons to use the Law as a Rule of obedience More then other parts or places of Scripture is to use it unlawfully Qu. 197. he faith The Law sheweth what we may expect to be effected in us by the Grace of Christ and to that Qu. Oughtest thou not to walk in the observation of the ten Commandments the Answer is In acting forth faith and love we keep the Commandments because in walking after the Spirit the righteousness of the Law is fulfilled in us Rom. 8. 4. I answer First that place now named I beleeve he misunderstandeth for he taketh it to be meant of Sanctification whereas most probably it is meant of the righteousness of Justification as is evident by conferring the fourth verse with the first being both of the same import Secondly Whatsoever the teacher intends to sow the scholar may likely pick up here a seed of Enthusiasime for if walking in the Spirit and grace of Christ and Acting forth faith and love do bring a Supersedeas to the ten Commandments then why not to all the Scripture as well why may not the written word in general be thought needless to teach us our duties or minde us of Comfort Reproof or Instruction since this may be as well supplied in us as the righteousness of the Law is fulfilled in us by walking after the Spirit But the Spirit of God directs us by the word not discharging it but causing us to understand beleeve embrace and remember it Thirdly whereas he produceth that text in the margin Rom. 13. Love is the fulfilling of the Law to prove that if we act forth love we shall not much need to walk in the observation of the Decalogue I shall now endeavour to shew his mistake To fulfill is taken two ways First to perform perfectly To fulfill all righteousness Matth. 3. To fulfill the Ministery Coloss. 4. And thus the Ceremonial Law of Moses was fulfilled while the Priests Levites and people performed the rites and Ordinances which were enjoyned
heaven Revel. 18.5 these all if they be but against the Law of nature and not against the Grace of Christ claim pardon as due debt first without asking pardon it is but just and just it is to give or pay due debt though it be not demanded secondly without Repentance indeed for sins against Christs Mediation there is a Condition or Proviso that they be repented of but none at all for other sins they are forgiven absolutely without further suit or service So that according to this Doctrine it is far better to hold of the first Adam as our Head and as our Root than to hold of the second or to hear of him For by the first Adam and the priviledge procured for him we are clear of our old debts and by means of the second we contract new If any shall say to salve his words from this worse than heathenish Divinity that whereas he speaks Answ 96. of sinning against Christs Mediation he may haply mean that Mediation which the works of Creation do speak according to his Instructions Qu. and Answ 152 153. and that thus all hainous sins against the law of nature may be said to be against the Grace of Christ and thus the Sodomites might be said to sin against Christs Mediation obscurely intimated in that God gave them a pleasant countrey and caused the sun to rise upon their city To this I answer He cannot mean the Mediation and Grace made known by the creatures but must mean the Mediation made known by Christs Incarnation because Answ. 97. he saith Christs Death was a Ransome for those sins that were upon us Before and considered Without Christs coming a light into the world now I think Christs coming cannot possibly be understood otherwise than of his coming in the flesh and Answ 96. He here-through coming that is by his Death as is plain by the Question And howsoever there weit no sins before God did speak his goodness in the heavens and works of Creation or that can be considered without Christs Mediation supposed to be shown in temporal blessings So that the sense which the words yeeld cannot be but as is said There be some opinions if they be fit to be rehearsed in Christian ears need nothing but their mere rehearsal for their confutation for their detestation I love not to rake in this worse than Pelagian puddle where the Preaching of the Gospel is so far from being made a benefit or a blessing upon a People that Christians and none but Christians thorowout the world are capable of being cast away or perishing But for his Pelagian Crambe I call it so as by him urged of the Universal particle All he hath alledged two texts One Rom. 5. 18. By the righteousness of one the free gift came upon all men to justification the other 1 Cor. 15.22 for I take that verse and not the 21 to be meant as being the parallel place In christ shall all be made alive concerning this last place whether it be the 21 or 22 or both somewhat is to be premised because it may be diversly understood I think it is to be taken of a glorious vivification or Resurrection to life for this properly is a Resurrection and of this onely is treated in that whole chapter for the wicked or cast-aways shall arise not by efficacy of Christ the Saviour but by sentence of God the Judge for being by him sentenced to Death they must come forth of prison to be led to execution That Resurrection which is a priviledge of the holy Catholick Church in the Apostles Creed That which is spoken of Luke 20. 36. children of God being children of the Resurrection is that spoken of in this chapter also in 1 Thess. 4. the comfort of Gods people being intended both there and here Now for the Texts brought to prove the forgiveness of mens sins that were brought upon them by Adam to be Due Debt I answer he might have looked within a few verses of his second text and thus have read But when he saith all things it is manifest that he is excepted c. In some universals there be manifest exceptions and in every universal there is restriction to the subject matter or that which for the present is spoken of he chargeth us somewhere with broad denial of Scripture-sayings Not so but it is the Denial of the broad sense of some Scripture-sayings this we own and acknowledge All things that are said in Scripture or anywhere else are not to be taken in the full latitude Divinâ gratiâ opus est saith St Chrysostom Hom. in Joann 39. nè {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} insistamus itâ haeretici in errorem incidunt We had need pray that God would give us grace not to stand too much upon the bare words for so come hereticks to fall into their errours Gods word is written for them that are awake and have understanding and make use of it when they read But for those two places he needed not to have looked far to finde a limitation of the universal particle all for Rom. 5.18 it is limited in the very next verse vers. 17. recipientibus to them that receive the abundance ot Grace And in 1 Cor. 15.22 it is limited in the very next verse 23. to those that are Christs christ the first fruits afterward they that are christs And as tor the difference he hath given us between the sins against the Law of Nature and the sins against the light of the Gospel that Christs Death should be properly for the pardon of the former and not of the other I can no where finde nor do I acknowledge any ground for it St John telleth us that the bloud of Jesus Christ cleanseth us from all sin and the Apostle Paul who persecuted Christ when he was come a light into the world was nevertheless made a pattern to those that should afterwards believe 1 Tim. 1.16 if he who fiercely persecuted Jesus Christ be made of God a Pattern and Precedent to others of the vertue of his Death surely then was Christs Death as proper for him as for others and as proper for them that sin as he did as for him They who never heard of Christ are commanded to repent Act. 17.30 as well as they who crucified the Lord of life Act. 2. 38. Christ died for both and both must repent and neither of them can claim forgiveness of due debt without Repentance M H. talks much and unseasonably enough of the extent of Christs Death and makes it almost an unpardonable crime to limit it to Gods elect or them that shall be saved But who ever made so odious a restraint of it as he hath here made as if it were not properly and absolutely a Ransome for any person this day in England or yet in all Christendome for all the sins of Christians must needs be against the light of the Gospel their sins cannot be considered before or without Christs
Doctrine of that Universal Grace which the Patrons of it maintain to be presented to all men and met withall by all men have desired and called for at the Adversaries hands the Names of some of those persons that have at any time by this Grace been brought home to God and have further said that if any there were to be found they should have heard of them long ere now on both ears Mr Horn in this Question puts himself upon the service and accepts the challenge which had better be waved and holds up the cause in such a manner that he lets it quite fall to the ground for in the Answer he produceth onely a pair of Proselytes the which were Jews in Religion though not by birth or nation and therefore had as distinct knowledge of Christ as the true Church of God then had Thus by naming these two he hath caused withall good proof to be given in that none can be named When he saith by what means he affords them he speaketh as if it were already gained and granted that there is variety of means to the attainment of saving faith and as if Gods non-acception of persons were partly in this that he regards not how men come by Grace so they have it whether by work or word whether by Nature or Creature or Scripture Whereas Rahab and Cornelius had no means but the onely means And let him finde out whom he can perswade that the one of them did not learn the faith and fear of the true God from those whom Joshua sent to Jericho nor the other living in the Metropolis of Palestine from the nation Jews but rather from the view and contemplation of heaven and earth Qu. 177. What is herein discovered to be sin A. All erroneous and false conceptions of him as if he was like an old man or cruel or all mercy or takes no notice of men and their actions with all will-worship according to our own devices or mens traditions Cruel This is an arrow shot upward and must fall somewhere let them look to it who are most therein concerned He seeth little who seeth not which way this and the like rude and unsavoury girds do look This is but a taste for his new beginners who may afterward be laid in with a larger allowance to feed on from his own party or if need be from his own pen with Abaddon {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and such like poysonfull stuff as help to swell the Preface to his open door When Andradius another universalist had argued for his opinion that Faith indeed is necessary to righteousness and life but may be obtained by that knowledge which is in part written in mans heart naturally and in part acquired by the consideration of the Creatures otherwise Non posse Deum vel ab injustitia vel à crudelitate defendi Chemnitius took the boldness to say that these were Cerberei latratus pag. 108. de operibus Infidelium and yet Chemnitius was no Calvinist and yet Andradius his words were not direct and positive but through his confidence spoken out of supposition and putting case that his own opinion should be false and his Adversaries true But it seems some men choose to be deeply engaged and resolve to take no quarter being sworn to their beloved cause even after the manner of the old Soldurian's law they strengthen their partie with the uttermost breach and as they who landing sink their ships they intend not to listen to sound of retreat nor proffer of compromise Whereas were their opinion true and certain touching Gods decrees and dealings towards the sons of men Nevertheless as earthly Princes love not to hear their power or prerogatives disputed much less circumscribed it were neither true nor safe to say that God were unjust if he should do otherwise And I do observe here the Catechists partiality He hath included in a different character four several instances of such as have false conceptions touching God Almighty The first is some of the Papists who worship God in the picture of an old man The second his Adversaries whom he selected to deal withall in this Catechisme and against whom principally it was composed as intentionally for his chief aim so intensively for his greatest earnestness these he meaneth who conceive of God as cruel The third they who hold God to be all Mercy as the old Marcionites and many others now their near allyes The fourth the Epicureans who denie Providence these four Now of these four he represents the first so as they themselves do willingly own what he chargeth them withall Bellarmine saith that though it be not a matter of Faith but of Opinion yet for his part he holds it lawfull to picture God in forma hominis senis and the 7th of Daniel is commonly alledged where it is said that the Ancient of days did sit and the hair of his head was like the pure wooll that is white as wooll as white as snow Rev. 3 And yet perhaps and by the way the ground of the proof from thence may be found to fail For first Candidum and canum are not the same whiteness most likely meaning not hoariness or age but purity or sanctity Mundities not canities as well in hair as garment Secondly Antiquus and Senex are not the same Ancient doth signifie Gods Eternity before all times but an old man is looked upon as decaying and going out of the world Et quod senescit prope est interitum Hebr. 8 The heavenly Spirits whom God hath placed next himself in condition and state as well as in station are pourtrayed with younger faces commonly Even as that Angel that rolled away the stone from our Saviours sepulchre was in forma {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the form of a young man or youth quia Angeli nunquam canescunt aut consenescunt sed perpetuò florent vigent vegéntque as the most learned Vossius hath noted in his Harmony of the Gospel that is because the Angels do never wax old or wither but are still and always lively vigorous fresh and flourishing But whether the practice can be made good or no it is not denied nor disowned No more is that which is charged upon the third sort who make God all goodness and mercy they think they need not be ashamed of this so pleasing it is and plausible And our Authour himself gives them no great discouragement pag. 268 of his work abovenamed where the question being concerning Gods desire of mans salvation how great it is and of his helpfulness thereto he makes a kinde of wonder at it that any man should think that we can speak too well of God Our selves in the mean time being judges what is well and what is ill thought or said and understanding goodness not absolute but related which is no other but beneficence or bounty The fourth sort are likewise forward to maintain the opinion that is laid
because it may be abused to evil The Doctrine of Merit is a great encouragement to good works yet as he will not be held a skilfull Architect that shall dig up the foundation of a Town that he may have wherewithall to finish or repair the top of it So let our builder take good heed how he doth weaken and how he doth tamper with the ground-work of free Grace pretending great need and much benefit that may come thereon If men will not otherwise bless God and have good thoughts of him unless they be taught that he loveth one man as much as another we must not any whit the more be found false witnesses of God 1 Cor. 15. 15. false witnesses I mean as the Apostle meaneth not against him but for him alledging more in his behalf than will hold true because we think it makes for him and his glory Will ye accept his Person saith Job chap. 13. that is do you think that he will take it well or be beholden to you if you go about to shew him more favour than his cause will well bear in the truth of it Plainly this will fall out to be an accusation not defence Thirdly his Adversaries who hold universal Redemption though not every way as he doth do repent and bless God and think well of him and hope in him not running into despair and do love others and pray for them and help them all this they do and are called upon to do by vertue of that Doctrine which they have learned touching Gods love and Christs Death And lastly it would be weighed whether the people being taught to reason after this manner be not endangered so far to forget the charge of Moses Deut. 29. abovementioned as quite contrary to it to be careless in doing duties commanded and conforming to Gods revealed will because they are made no further acquainted with his secret intention and purpose and whether they be not hereby instructed to stand and capitulate and be upon points of certainty with God the Judge in whose debt and danger nevertheless so much they are And for his reasons this may suffice Next after these reasons shewing the necessitie of beleeving the extent of Christs righteousness to all he proceedeth thus Qu. 202. May not a man as well and surely know the remedy to be for him by his beleeving wel-walking or the like A. No surely For 1. The acts of a mans own deceitfull heart are nothing so evident and sure a foundation of beleeving a thing no nor any other pretended Revelation as the word of God is By his beleeving in the Question Beleeving is opposed to and set against the word not so well by beleeving as by the word of God whereas we cannot know any thing by the word otherwise than by beleeving the word By beleeving therefore as I suppose he meaneth the inherent grace or gift of Faith and by beleeving and wel-walking I take him to understand Faith and Obedience and when he saith in the Question or the like I think he meaneth good affections and desires and dispositions The greatest ambiguity and confusion lieth in those words the remedy to be FOR HIM for they may bear a double sense 1. He knoweth the remedy to be for him that is undoubtedly informed that God hath done graciously for all and so for him as our Authour speaketh in his Answer to Quest 200. or that knoweth that Christ died for all the world that whosoever beleeveth in him should not perish Thus the remedie is for him provided that he seeketh to enjoy it and attain it 2. He knoweth the remedy to be for him to whom it is so applyed that he is assured it hath taken place on him that he hath found relief and is cured and hath obtained Peace and Pardon and Justification He that knoweth the remedie to be for him in the first sense may possibly not know it to be for him in the second So plainly they be two several matters and yet here they are made all one The Orthodox do say That a Christian by faith obedience and the testimonie of the Spirit may assuredly know that the remedie of Christs Death and the benefits of his Passion are his own and efficaciously applyed for the raising him to spiritual life and hope of inheritance incorruptible But can any man know the remedie to be for him thus by the word of God alone setting aside the consideration of faith and obedience he cannot Well may he question the truth of his faith that hath no better ground to beleeve that Christ hath done away his sins than this That he hath done away the sins of all the persons in the world How he demeaned himself in delivering the Doctrine of the Moral law we saw before here we have another smack of his Antinomian leaven whiles he denieth works or graces or faith either unless it be of his own mark and allowance to confer any thing to the consolation of a Christian He telleth his opinion with some passion in the Preface to his other work Onely whereas Their daubings that tell souls they may know that Christ loves them by their good desires and endeavours strifes and labours my soul abhorreth We have little reason to think that he remembreth the profession that he made at the beginning To follow the rule of Gods word howsoever he might leave the common-road for most certainly he hath here left both the one and the other Holy Scripture teacheth us to argue from our Sanctification to our Justification as being two things never severed in the person or their subject though they be distinguished in their nature If any man be in Christ he is a new creature and he that is renewed may be assured that he is in Christ and that Christ loves him They are the Characters which he gave Blessed are the mercifull the meek the pure in heart and they who have good desires hungring and thirsting after righteousness and he hath told us that they who do the will of God shall enter into the kingdome of heaven and that they are in the mean time to him as his brother and sister and mother I trust his sheep will never hearken to the voice of any stranger to the contrary nor much regard great words They hear the Apostle Paul say 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world And they hear the Apostle Peter say 2 Epist. 1. chap. if vertue and temperance and patience and godliness be in you you make your calling and election sure and you shall never fall and they hear the Apostle John say 1. Epist. 3. chap. in this the children of God are manifest even in doing righteousness vers. 10. and vers. 14. We know we have passed from death to life because we love the brethren There is great cause that that kinde of faith should be suspected
how much soever it be cried up that must assure our interest in Christ without good actions or good affections And whereas also he excludeth Revelation we oppose like wise the Apostles testimony Rom. 8. 16. the Spirit beareth witness that we are the children of God and 1 Cor. 2. 12. We have received the Spirit which is of God that we may know the things that are freely given to us of God I know no other Revelation the pretended orthodox do pretend to and he sets himself against none else and his words are general not any other pretended revelation I think that under those words in the Qu. or the like may be meant also changes and alterations in mens hearts and lives from bad to good In a funeral sermon of his pag. 18 19. he plyeth this matter much disheartening those that think they beleeve and are of Gods Elect because they finde themselves changed and reformed he telleth them they ground their faith of Christs Mediation upon their works Answ Those who are taught that good works are the product and fruit of faith cannot ground their faith upon their works Neither can good Christians value such talk as this while they remember what S. James saith Shew me thy faith by thy works and I will shew thee my faith by my works He that is suspected to be dead may by a stander by be certainly known to be alive if he perceive him to draw his breath and if another of of the by-standers shall argue that it is a great weakness to ground any mans life upon his breath and that it can be no true life that is so grounded he would by others be thought in this not to be reasonable but ridiculous Mans Conversion is a work of that nature that it is not always easie to be discerned neither ought men to be too scrupulous or curious in finding the time means and manner of it But where these are obscure or uncertain and when doubts and difficulties arise touching these the help hath always been from consideration of the change that is wrought in us If a man may assuredly know that he hath attained his journeys end and arrived at the desired haven he ought not too much to trouble himself about the way how he came there Let not therefore Christians be beguiled of this supply and relief but pass by if need be the circumstances of time and place and way and insist upon the substance which is the alteration that is made which they may do as well and upon as certain ground as to this work upon the soul as the blinde man did concerning the work that our Saviour wrought upon his body saying Joh. 9. One thing I know that whereas I was blinde now I see So may a true convert say I was sometimes darkness but now am I light in the Lord Eph. 5. 8. And the prodigal son had as much cause of comfort and joy as the father had upon the new return and change appearing that He who was dead is alive and he that was lost is found And whereas he told his Auditory then pag. 19. that it is Pharisaical to conceit that God loveth us because of reformations and frames begotten in us by his grace and a certain secret insensible working of power in the heart it may be answered If the work of the Spirit be secret and insensible what better way can there be to take notice of it than by the change and alteration that is made in us He that would know whether the Sun moveth or not must not look upon the Sun nor can he see the shadow move upon the Dial but if he comes an hour or two hence he may easily discern that the Sun and the shadow are removed and that therefore they did move before But the truth is our Authour holds no such internal work or power needfull to conversion for of the six helps to Quakerisme afforded by such as are counted orthodox this is by him counted the second Their speaking of faith as wrought by some immediate power as besides the word preached but so much for this I think by the like in the Question last rehearsed he may mean also Consolations and sense of heavenly joy for in a discourse of his called A Caveat to true Christians pag. 84 85. he much mislikes that men should gather comfort or assurance from sensible feeling and visits and saith that such are thence called sensual as not living by Faith but upon matters of sense thus he there But where are they called sensual who ever called them so A little before pag. 82. upon those words of the Apostle Peter They that are unlearned wrest the Scriptures he noteth thus He means not unlearned in Aits and languages But I suppose there be few among us though so far illiterate as they be not able to read his book but even by custome of our English language have learned the difference betwixt Sensual and Sensible The word sensual is twice found Jam. 3. and Jude vers. 19. in both places it stands opposed to spiritual and signifies as much as Carnal such as intend onely and are led by their part sensitive or carnal appetite or nature common to us with the bruits sensual having not the Spirit and in our common speech a sensual man is one that is given to brutish pleasures Now shall such a Christian as is visited with the consolations of God and is made sensible of heavenly light and joy that can in some sort take up the Prophets words in the multitude of the sorrows that I had in my heart thy comforts have refreshed my soul be called Sensual It is true that the sense of divine comfort and the light of Gods countenance may denominate persons sensible namely thereof yet not absolutely sensible for such we call them that are apt to perceive and understand readily what is done or said But to say they are absolutely Sensual is so gross a mistake that I cannot but wonder it should fall from him who is skilfull in Arts and languages how soever undervaluing them in others Not living by Faith saith he but upon matters of sense Faith and Sense may be opposed and are sometimes very distant and contrary but not as sense is taken here For they who have as holy Scripture speaketh joy in beleeving or that as the Apostle Peter saith beleeving rejoyce with joy unspeakable and glorious do live by faith and upon sense too that is upon sensible consolations or perception of divine favour as a man may comfort and chear himself in a winters night by the heat of the fire and the light of it too But what is the reason why we may not beleeve that Christ hath dealt graciously with us in that he hath bestowed upon us the gifts of Faith and Obedience or that we may not conclude spiritual life from spiritual affections and desires It is this because a mans heart is deceitfull The Scripture saith indeed Mans heart
is deceitfull but it saith not that every mans heart is at all times and in every thing actually deceived Some men have a custome lacerare Scriptur as to rend the Scripture as it were to tear a text out of the Bible which they think is for their turn though against reason against the Analogie of Faith and quite contrary to other places which should by collation help to interpret One Scripture saith Mans heart is deceitfull above all things Another saith that our heart doth gives right and true verdict concerning our estates If our heart condemn us God is greater than our heart and knoweth all things If our heart condemn us not it is so good a signe that we may have confidence towards God A faithfull Christian may rightly judge of his own condition though an hypocrite be mistaken in judging of his whose heart yet as it is heavy in the midst of his mirth and laughter may likely enough condemn him in the midst of his confidence and self-deceit I answer secondly and affirm that this rule here given or this saying of Scripture without right interpretation or due restriction That Mans heart is deceitfull and no sure foundation of beleeving a thing being applyed to other matters in like sort and why not to others as well as to this is a sure foundation or principle of Scepticisme or beleeving nothing at all which is not many removes distant from Atheisme With the heart man beleeves and if the heart be deceitfull in every thing how can he beleeve any thing And thirdly he doth not well to make opposition betwixt a beleeving mans heart and Gods word He who collecteth that God loveth him because he hath bestowed his sanctifying graces upon him doth not make his own heart but Gods word to be the foundation of his belief Nor doth he as the Text pointeth Prov. 28. Trust in his own heart but maketh use of his own heart or reason in applying the word of God to his own case and his own benefit according to the will of God Now followeth the second reason 2. Nor is such a Faith under the Gospel-Declaration a distinguishing Character of Gods Election as springs not up from the love of God and bloud of Christ shed for us as in the word of God declared to us and by the authority thereof apprehended by us as this faith that goes before and is our ground of such an apprehension This is his second reason preferring the faith of the Universalist before the faith of the pretended Orthodox The one is no character of Gods Election the other is The meaning is this as if he had said He who beleeveth that God loveth all alike and Christ died alike for all men as to the intention of benefit by his Death hath a right faith even before any grace of Sanctification wrought But he who beleeveth that the benefit of Christs Death who died for all is more intended to some than others hath no true faith nor signe of Gods Election though his faith be accompanyed with obedience good desires and changes and a pretended testimony of the Spirit An Assertion I know not whether he more boldly or more blindly uttered I shall touch now onely upon these two particulars 1. How uncharitable he is to his adversaries or the dissenting partie 2. How uncomfortable to his own partie 1. He hath no charity for that party that is not of his own way I take charity now for that effect or fruit of charity which is shewed in beleeving all things and hoping all things that is the best things that may be beleeved and that may be hoped touching others He assirmeth the faith of the Universalist to be the onely distinguishing character of Gods Election the faith of all others be they never so vertuous pious sanctified mortified to be a false and feigned faith it seems they set their soot in the wrong way at first they began amiss and now how far soever they go and how fast soever they go they still wander and go astray in a by-path What good can be expected from an ill beginning what firm building from a sandy foundation if the root be rottenness the fruit can be nothing but dust and smoke But I answer That every one may be saved in his own Religion is an Opinion Anathematized in our Church-Articles Nevertheless Christians are not wont I am sure they ought not to be peremptory in condemning one another upon matters of no greater importance But of all men an Universalist how ill doth it become to be a Monopolist How ill accordeth that charity to it self if at least that be not a false charity that overthroweth the true faith which is in so high a flow to Heathens and in so low an ebb to fellow-Christians But it must not be any great matter with us to be judged by man That person who with a true belief can say The Son of God loved me and gave himself for me and with an humble and thankfull minde can say God hath put his fear in my heart if not researching but adoring Gods secret judgements he shall forbear to think that there was as much good intended to every one as to him hath far more reason to suspect this Catechist for a seducer than himself for an hypocrite or unsound beleever For supposing it were true as we are verily perswaded it is not that God had such a love and such a gracious intention towards all persons in the world as this Authour teacheth yet is not the belief of it so necessary an ingredient to justifying faith that it should be no true justifying faith without it For as the faith of Peter and many others of the Jews was a true and saving faith even then when they were ignorant of the extent of Gods Love and Grace in the Gospel towards the Gentiles Act. 10. and 11. So we doubt not but the faith of a Christian beleever may be and is a sound faith and character of Gods Election although he be to seek in this New discovery very of Gods good will and grace extended towards all men in an equal dispensation 2. As he is uncharitable to all others so is he uncomfortable to such who do think it best to leave the beaten path of Gods Church and follow him For he doth deprive and spoil them of that assurance and testimony of Gods love which they had from sanctifying gifts and inherent graces having been heretofore rightly taught that though they might not put confidence in their works and good desires yet they might raise and gather confidence and comfort from their works and good desires testifying that their faith is true And that Apostle who said That his rejoycing was the testimony of a good conscience and good conversation adviseth every man to rejoyce in himself Gal. 6. 4. And whosoever goeth any other way to work to get a comfortable assurance than by these marks of holiness and fruits of faith will never