the Papists circle because workes to my sense and spirituall discerning may and doe adde evidence and light to faith and faith addeth evidence and light to works as wee prove the cause from the effect and the effect from the cause especially under desertion without the fault of circular arguing but Papists beleeve the Scripture to bee the word of God because the Church saith so else it should be no word of God to them more then the Turkes Alcaron and they beleeve that the Church saith that Scripture is the Word of God because the Scripture saith that the Church saith so This is no proof at all and a vaine consequence without Faith its unpossible to please God no worke can bee proved solidly Gods without faith but how then followeth it Ergo we cannot prove faith to bee true from good works Saltmarsh can make no Logicke out of this nothing followeth from this antecedent but ergo by hypocriticall works done without faith we cannot prove our faith to be true faith valeat totum the conclusion is not against us Wee acknowledge except good works carry the stampe and image of faith they are not good works but if they carry this stampe as we presuppose they do in this debate because works are more sensible to us then faith it followeth well then we may know our faith by our workes and a beleever doing workes in faith and out of warmenesse of love to Christ and a sincere sense of his debt he may bee ignorant that he doth them in faith but a coale of love to Christ smoaking in his soule and the sincere sense of the debt that love layeth on him to doe that yea and to swimme through hell to pleasure Christ are ordinarily more sensible then faith and led us to know there must be faith where these are 3. Nor are ours litigious and disputable marks except when our darknesse raiseth disputes more then the Gospel it selfe is litigious for men of corrupt minds raise doubts against the Gospel and weake beleevers sometime would argue themselves out of faith Christ out of imputed righteousnesse election of grace and effectuall calling yet are not these litigious points and say that the evidence of the Spirit be as light and evident as the Sunne light in it selfe so is the Gospel yet are we to seeke evidences for our faith and peace in such markes as the Holy Ghost has made way-markes to heaven by this we know c. but we build our knowledge and sense on these markes as on secondary pillars and helps which a divine and supernaturall certitude furnisheth though without the influence of the Spirit they shine not evidently to us but our faith resteth on the testimony of the Spirit witnessing to our hearts and this is not to bring a candle to give light to the Sunne but to adde the light of supernaturall sense to the light of divine faith else they may as well say that the confirming evidence that comes to our sense from the Sacraments addeth some thing to the Word which is a light and a Sunne-light to our eyes if we did confide in them as causes of our justification it were Pharisaicall but divine motives and secondary grounds though they bee mixed of themselves with sinnefull imperfections may be by divine Institution helps and confirmatory grounds of our faith and joy and the Scripture saith so as we heard alledged The question proposed by F. Cornewell I shall not father upon that learned and godly Divine Master Cotton Whether a man may evidence his justification by his Sanctification hee should have added whether he may evidence to himselfe or his owne conscience his justification for that so he may evidence i◠in a conjecturall way to others no man doubts 2. The question is mistated as if Sanctification did formally evidence Justification as Justification in abstracto and Faith in its actuall working it s enough against Antinomians if it evidence to the sense of the person that he is in the state of justification and that hee hath faith to lay hold on Christs righteousnesse when he esteemes the Saints precious and placeth his delight in them Sanctification doth not as Libertines would imagine evidence justification as faith doth evidence it with such a sort of clearenesse as light evidenceth colours making them actually visible now light is no signe or evident marke of colours Love and workes of sanctification doe not so evidence justification as if justification were the object of good works that way faith doth evidence justification but sanctification doth evidence justification to be in the soule where sanctification is though it doth not render justification actually visible to the soule as light maketh colours to be actually visible or as faith by the light of the Spirit rendreth justification visible for even as smoake evidenceth there is fire there where smoake is though smoake render no fire visible to the eye and the moving o◠the pulse evidenceth that there is yet life though the man be i◠a swoone and no other acts of life doe appeare to the eye an◠the morning starre in the East when its darke evidenceth tha◠the Sunne shall shortly rise yet it maketh not the Sunne visibl◠to the eye and the streames prove there is an head-spring whence these streames issue yet they shew not in what part of the earth the head-spring is so as to make it visible to the eye so doth Sanctification give evidence of Justification onely as markes signes and gracious effects giveth evidence of the cause as when I find love in my soule and a care to please God in all things and this I may know to bee in mee from the reflect light of the Spirit and from these I know there is faith in me and justification though I feele not the operation of faith in the meane time yet the effect and signe makes a report of the cause as acts of life eating and drinking and walking in me doth assure me that I have the life of nature So the vitall acts of the life of Faith doe as signes and effects give evidences of the cause and fountaine yet there is no necessity that with the same light by which I know the effect I know the cause because this is but a light of arguing and of heavenly Logick by which we know by the light of the Spirits arguing that we know God by the light of Faith because wee keep his Commandements and know arguitivè by Gods Logick that we are translated from death to life because wee love the Brethren in effect we know rather the person must bee justified in whom these gracious evidences are by heare-say report or consequence then we know or see justification it selfe in abstracto or faith it selfe but the light of faith the testimony of the Spirit by the operation of free Grace will cause us as it were with our eyes see justification and faith not by report but as we see the Sunne
light A 3. Error there is in the state of the question that never a Protestant Divine Arminians and Socinians I disclame as no Protestants made either Sanctification a cause of Justification but an effect nor common Sanctification that goeth before Justification and union with Christ voide of all feeling of our need of Christ an evident signe of Justification If Master Cornewell dreame that we thus heighten preparations before conversion as he seemes in his Arguments against gratious conditions in the soule before faith he knowes not our mind and as other Antinomians doe refutes he knowes not what And 4. We had never a question with Antinomians touching the first assurance of justification such as is proper to the light of faith Hee might have spared all his Arguments to prove that we are first assured of our justification by faith not by good workes For wee grant the arguments of one sort of assurance which is proper to Faith and they prove nothing against another sort of assurance by signes and effects which is also Divine To Antinomians 1. to be justified by Faith 2. and to come to the sense and knowledge of justification which either was from eternitie as some say or when Christ dyed on the Crosse as others or when we first take life in the wombe as a third sort dreame And 3. to be assured of our justification are all one And so to be justified by faith should be to bee justified by workes which they in their conscience know we are as farre against as any men But they should remember that the peace and comfort that the Saints extract out of their holy walking is a farre other peace then that peace which is the naturall issue of justification of which Paul saith Rom. 5.1 Being therefore justified by faith we have peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God through Jesus Christ our Lord and the peace that issueth from our holy walking or at least if they bee the same peace it comes not one and the same way For 1. Peace which is the fruit of justification is a peace in the court of God as the peace that a broken man hath in the court of justice when he knoweth his Surety hath payed the debts he dare looke Justice in the face without any warre having assurance that warre is removed and enmity with God cried downe and all sinnes are freely pardoned the peace that issues from our holy walking is in the court of conscience and sense of sincerity and straightnesse of walking and is grounded on holy walking as on a secondary helpe and if there were not some confidence that the sinfulnesse of these works are freely pardoned there should be little peace at all 2. The former peace is immediatly from pardon that is the true cause of peace the latter from signes which dwell as neighbours with pardon and is onely peace as it hath a necessary relation to pardon and is resolved in some promise of God and not as it is a worke of our owne as hungering for Christ as it s not the ground of pardon so it s not the ground of peace that issueth from pardon yet it is the ground of a comfortable word of promise Blessed are they that hunger and thirst for Righteousnesse for they shall be satisfied And the like I say of assurance comfort joy that result from holy walking and from justifying faith we never placed good works in so eminent a place as to ascribe these same effects to them and to faith in Christ. Then Master Cornewell loseth his labour to prove that God doth not first declare and pronounce us righteous upon sight and evidence of our sanctification which is a righteousnesse of our owne For to pronounce us righteous is to justifie us and doth Master Cornewell know any Protestant Divines who teach that God either first or last doth justifie us for our inherent Sanctification Then Mr. Cornwell does confound evidence and assurance of justification as if they were both one For many Saints have assurance of justification so far as they are assuredly justified doubt much of their estate through want of evidence as many beleeve and many times doubt whether they beleeve or no. Therefore the Argument to prove Abrahams assurance of justification Rom. 4. cannot conclude that Abraham had not divine evidence and assurance that hee was justified by his holy walking as by signes and fruits of faith The assurance of Christ's righteousnesse is a direct act of faith apprehending imputed righteousnesse the evidence of our justification we now speak of is the reflect light not by which wee are justified but by which we know that we are justified and the Argument that proves the one cannot prove the other Object 3. If the promise be made sure of God unto faith of grace then it is not first made sure of faith unto works But the promise is made sure of God to faith out of grace Rom. 4.5 to him that worketh not but beleeveth The opposition between grace and works Rom. 11.6 Rom. 4.4 is not onely between grace and the merits of works but between grace and the debt due to works Now to him that worketh is the reward not reckoned of grace but of debt Rom. 4.4 Right of promise maketh a worke to be of debt not of grace Answ. The promise is made of righteousnesse and free justification by the grace of Christ by the promise that is by the promised seed Rom. 4. but these places speak not one word of the reflect evidence that a man hath in his owne soule by which hee knowes in himselfe hee is justified This Disputer knowes not what hee sayes hee proves we have no promise to be justified by works nor any assurance thereof from working that is not the question now but hee should prove that wee cannot know and make evident to our owne soules that wee are assuredly justified and that wee beleeve when we bring forth the fruits of faith There is one cause why there is life in this tree and another cause why all that passe by and the tree it selfe if wee suppose it to be capable of reason as man is doth know it hath life and sweet sap this latter is knowne to the tree and to others by bringing forth good fruit As if there may not be sundry causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the being of a thing and to know the being of a thing Bringing forth fruit is not the cause of the life of the tree good works are not the cause of our justification but we know well the tree hath life when wee see it brings forth fruit as wee know we are justified and in Christ when we walke after the Spirit and not after the flesh The whole Argument is of a direct assurance called certitudo entis or of the object The Question is touching reflect certainty how persons may be sure in their own conscience called certitudo
shall seek the Lord. Zech. 12.11 And in that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon It s good to lie and wait at the doore and posts of Wisdomes house and to lie and attend Christs tyde it may come in an houre that you would never have beleeved O what depth of mercy when for naturall or no saving-one-waiting or upon a poore venture What if I goe to Christ I can have no lesse then I have beside any gracious intention the Lord saves and the wind not looked for turnes faire for a sea-voyage to heaven in the Lords time Asser. 12. The ground moving Christ to renew his love in drawing a fallen Saint out of the pit is the same that from heaven shined on him at the beginning Love is an undevided thing there are not two loves or three loves in Christ that which begins the good work promoves it even the same love which Christ hath taken up to heaven with him and there ye find it before you when ye come thither 2. Some love-sicknesse goes before his returne Cant. 3. I was but a little passed I found him whom my soule loves the skie devides and rents it selfe and then the Sunne is on its way to rise the birds begin to sing then the Summer is neere the voice of the Turtle is heard then the winter is gone when the affections grow warme the welbeloved is upon a returne 3. You die for want of Christ absence seemes to be at the highest when hunger for a renewed drawing in the way of comforting is great and the sad soule lowest he will come at night and sup if hee dine not 4. Let Christ moderate his own pace hope quietly waiteth Hope is not a shouting and a tumultuous grace 5. Your disposition for Christs returne can speake much for a renewed drawing as when the Church findes her own pace sâ—ow and prayes draw me we will runne then hee sendeth ushers before to tell that he will come 6. Sick nights for the Lords absence in not drawing are most spirituall signes Antinomians beleeve that all the promises in the Gospel made upon conditions to bee performed by creatures especially free-will casting in its share to the worke smell of some graines of the Law and of obedience for hire and that bargaining of this kind cannot consist with free grace And the doubt may seeme to have strength in that our Divines argue against the Arminian decree of election to glory upon condion of faith and perseverance foreseene in the persons so chosen because then election to glory should not be of meere grace but depend on some thing in the creature as on a condition or motive at least if not as on a cause worke or hire But Arminians reply the condition being of grace cannot make any thing against the freedome of the grace of election because so justification and glorification should not be of meere grace for sure we are justified and saved upon condition of faith freely given us of God The question then must bee Whether there can be any conditionall promises in the Gospel of Grace or whether a condition performed by us and free grace can consist together Antinomians say they are contrary as fire and water Hence these positions for the clearing of this considerable question Pos. 1. The condition that Arminians fancie to bee in the Gospel can neither consist with the grace of election justification calling of grace or crowning of beleevers with glory this condition they say we hold but they erre because it is a condition of hire that they have borrowed from Lawyers such as is betweene man and man ex causa onerosa it s absolutly in the power of men to doe or not to doe and bowes and determineth the Lord and his free will absolutly to this part of the contradiction which the creature choseth though contrary to the naturall inclination and Antecedent will and decree of God wishing desiring and earnestly inclining to the obedience and salvation of the creature Now works of grace and infinite grace flow from the bowels and in-most desire of God nothing without laying bonds chaines or determination on the Lords grace or his holy will Could our well-doing milke out of the breasts of Christs free grace or extrinsecally determine the will or acts of free-bounty Grace should not be grace But without money or hire the Lord giveth his wine and milke Isai 55.1 Ephes. 2.1 2. Ezech. 16.5 6 7. 2 Tim. 1.9 Tit. 3.3 2. Because such a condition is of work not of grace and so of no lesse Law-debt and bargaining then can be between man and man And the party that fulfilleth the condition is 1. most free to forfeit his wages by working or not working as the hireling or labourer in a vineyard yea or any Merchant ingaged to another to performe a condition of which he is Lord and Master to doe or not doe 2. He is no wise necessitate nor determined any way but as the hire or wages doe determine his will who so worketh but the wages being absolutely in his power to gaine them or lose them determine his will which cannot fall in the Almightie 3. Such a condition performed by the creature putteth the Creature to glory but not in the Lord but in himselfe Rom. 4.2 For if Abraham were justified by works hee hath whereof to glory but not before God Yea Adam before the fall and the elect Angels hold not life eternall by any such free condition of obedience as is absolutely referred to their free will to doe or not to doe so our Divines deny against Papists with good warrant the free-hold of life eternall by any title of merit Sure if God determine freewill in all good and gracious acts as I prove undeniably from Scripture 2. From the dominion of providence 3. The covenant between the Father and the Sonne Christ. 4. the intercession of Christ. 5. The promises of a new heart and perseverance 6. Our prayers to bow the heart to walke with God and not to lead us into temptation 7. The faith and confidence wee have that God will worke in the Saints to will and to doe to the end 8. The praise and glory of all our good works which are due to God onely c. If God I say determine free will to all good even before as after the entrance of sinne into the world and that of Grace for this grace hath place in Law-obedience in Men and Angels then such a condition cannot consist with Grace For such a condition puts the creature in a state above the Creator and all freedome in him Pos. 2. Evangelike conditions wrought in the Elect by the irresistible grace of God and Grace doe well consist together Joh. 5.24 Verily Verily I say unto you hee that heareth my word and beleeveth in him that sent me hath everlasting life and shall not
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 wheâ—e â—e 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 sâ—ate 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 aâ—e inabled to keep the law then was Christ Ieâ—us and Adam in his innocency freed from the law as a rule of Râ—ghteousnâ—sse which is most absurd for the law as the law commanded Christ to fuâ—fill all righteousnesse Matth. 3.15 but so did it Adam â—uâ— show a legall promise made to Christ by the law that he should have grace to obey the law indeed the Lord promâ—sed hiâ— the Spirit above measure but this was no law-promise So God created Adam according to his own image with perfect concâ—eated strength and power to keep the law but the law as the law made no promise to Adam that hâ—e should be kâ—pt 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 eveâ—y day while we seeke dayly bread we desâ—â—e â—hat our sinnes may be forgiven nor is this prayer a temporâ—rie pattern that perished with Christ as some perveâ—sly 〈◊〉 for Peter aâ—ter the Lords ascention saith to Simoâ— Magus Act. 8.22 pray God if perhaps the thought of thine heart may â—e forgiven thâ—â— In regard 〈…〉 are saâ—ctified by dâ—gâ—ees nâ—ver 〈…〉 sin is removed in 〈…〉 thâ—reof in justification only sin â—welleâ—h in us while we aâ—â— here In regard of the â—ormer miserie faith in Christ is the only 〈◊〉 and way to gâ—t out of our bondage and misery in â—egaâ—d of the â—â—â—ter Râ—pentance 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 wâ—y taketh not away the freedome of Grace for where the Scripture saith wee are sâ—ved 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
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 râ—compences 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
soule to heaven A weak hackney if spritie may accomplish a great journey Object 7. Satan puts us cleane back here wee are proving oâ—â— faith by our works when as no works can be proved solidly good but by our faith for without faith its unpossible to please God Wee know that every piece of money is valued according to the image and superscription if Cesar be not there though it be silver yet it is not coyne it is not so currant So there is not any thing of Sanctification currant and of true practicall use and comfort to a beleever if Christ be not there Crispe saith Sanctification and good works are litigious grounds of our faith This bordereth with the language of Libertines It is a fundamentall and soule-damning errour to make sanctification an evidence of justification And Christ's worke of grace can no more distinguish betweene an hypocrite and a Saint then the raine that falls from heaven between the just and the unjust And The Spirit gives such full evidence of my good estate spiritually that I have no need to be tryed by the fruits of sanctification this were to light a candle to the sunne Answ. 1. That which the Spirit of God calleth saving knowledge 1 Joh. 3.14 Hereby know we c. 1 Joh. 2.3 4 5. that doth Libertines affirme to be a policy of Satan leading us back againe and a soule-condemning errour 2 1 Joh. 3.10 In this are the children of God manifest and the children of the Devill whosoever doth not righteousnesse is not of God neither hee that loveth not his brother This is some other difference then the raine can make between the just and the unjust And 1 Joh. 5.8 And there are three that bear witnesse on earth the Spirit and the water and the bloud and these three agree in one And that wee may know that the Spirit is in us is evident 1 Joh. 4.12 13. No man hath seen God at any time If wee love one another God dwelleth in us and his love is perfected in us Hâ—reby wee know that wee dwell in him and hee in us because hee hath given us of his Spirit Now 1 Joh. 3.3 Every man that hath this hope in him purifieth himselfe even as hee is pure And Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus which walk not after the flesh but after the Spirit 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and Spirit perfecting holinesse in the feare of God Hence wee argue Whoever walketh after the Spirit must know his Guide that leads the sonnes of God Rom. 8.14 and whoever purgeth himselfe and loveth his brother and perfecteth holinesse in the feare of God he must know that hee so doth but hee that doth walk so knoweth that he is in Christ freed from condemnation and that God dwelleth in him for it is expresse Scripture Hee that is holy may know hee is chosen to be holy Ephes. 1.4 Now Who shall lay any thing to the charge of Gods chosen It is God that justifieth Rom. 8.33 Hee that is conformed to the image of his Son and called may know that hee is predestinated thereunto Rom. 8.29 30. and shall be glorified Now Crispe laboureth to prove that these which commonly goe for marks and infallible signes of our justification and interest in Christ which are universall obedience sincerity love to the brethren are either found in no man in their perfection or they be such marks as agree to good and bad to hypocrites and Saints and so are not infallible marks just as the falling of raine and the shining of the sunne doth not difference between just and unjust men because both have a like portion and share in sunne and raine Now for the former reason Faith and the light of it is unperfect capable of accession and so tainted with sinne and if this be a strong reason it cannot give assurance which Libertines doe not all hold The other is the saying of Papists teaching us to doubt of our salvation because there be such shifts wiles circuits and lurking places in a mans heart that hee can give no infallible judgement with any divine certainty of himselfe or his owne spirituall state But is there not so much darknesse so much night and blindnesse in our mind as in admitting of the light of immediate witnessing of the Spirit which they call the Broad-seale of heaven wee may no lesse be deceived then wee are in the light that resulteth from our signes of sanctification There is a like darknesse and no lesse delusions from the white Spirits the day-light-ghosts and Angels of Enthusiasts and dumbe and Scripture-lesse inspirations then in black Spirits But sure wee walke not in the wayes of sanctification sleeping nor doth the Spirit perfect holinesse in the Saints as in a night-dreame wee being led with fancie as frantick men are Shall the Saints when they attest the Lord of their sincere desire and unfained intentions though mixed with great weaknesse bring before God their integrity and their rejoycing of a good conscience as Paul the Apostles Peter John James Lord thou knowest that I love thee David who desired God might try him Job Ezekiah Jeremiah Daniel c. hold forth to God their conjectures fancies and such moth-eaten and rotten signes of their justification as Crispe and others say may be and were in Pharisees in Papists Hypocrites and bloudy Oppressours carnall Jewes following the righteousnesse of the Law Publicans Heathen Harlots all the wicked Sects for Crispe saith All these have your marks of sanctification such as are universall obedience sincerity zeale for God love to the brethren Zechariah and Elizabeth were righteous before God walking in all the commandements and ordinances of the Lord blamelesse Luk. 1.6 was this such a righteousnesse attested by the Holy Ghost as is in Paul a persecuter in Heathens in Pharisees in carnall Jewes I grant it was not that righteousnesse of God through faith Phil. 3. yet it was a fruit and infallible signe of that righteousnesse and such as did prove them to be in Christ. And 2. all our acts of sanctification are no acts no infallible marks of justification to my soule except they be done in faith yea without faith they are sinne Rom. 14.23 but when I find they are done in faith they adde a further degree of evidence and certitude that they argue me to have saving faith and interest in Christ as in the Lord my righteousnesse Jer. 23.6 for that is his name And this reason doth conclude its unlawfull to seek any ground of assurance in sanctification except wee would with Papists argue in a circle thus How know you that your works are signes of justification Because they are stamped with faith And how know you that your justification and faith are not counterfeit By your works But this is not
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 â—nd 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 themâ—elves 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
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
be mans but it must be which I abhorre to writ or speak the Lords 3. God takes all upon himselfe in genere causae gratiosae Liberrimae independentis primae non obligatae ad agendum ex ullae lege in the kind of a cause that worketh by meer grace freely Indepdenently without any Law above him to obliege him to doe otherwise with his own then he freely willeth decreeth promiseth for men carnally divide Gods decree which is most free from his promise which is as free as his decreeâ— but it followeth in no sort as Arminians and Jesuites object to us therefore men who doe not believe pray walk holily are not in the fault being under a Law to obey for sinnefull inability to obey can ransome no man from the obligation of obedience and most blasphemous it is that because God undertaketh in the Covenant that we shall walk in his commandements as he doth promise Ezech. 36.27 and that we shall feare him Ier. 32.39.40 That God should therefore be in the fault and we free of all fault when in many particulars we offend all Iam. 3.2 and we fear not God in this or this sinne as is possible and may be gathered from Iosephs speech to his brethren who sayes he would not wrong them for he feared God and Iobs word that he durst not dispise the cause of his servant because he was affraid of God Yet God promiseth that he will keep Ioseph Iob and all the elect in the way of Gods Commandements that they shall not fully fall away from him God never by promise covenant oath or word undertaketh o keep his elect from this or this particular breach and act of unbeliefe against the Covenant of grace 4. The fault against the Gospel or any sin in a believer must justly be imputed to him because he is tyed by the Evangelick Law not to sinne in any thing the Gospel granteth pardons but not dispensations in any sins and it can in no sort bee imputed to God because if any believer fall in a particulaâ— sin or act of unbeliefe against the covenant of grace the Lord neither decreed nor did ever undertake by Covenant or promise to keep him by his effectuall grace from falling in that sinne for the Lord would then certainly have keeped him as he did Peter and doth all the Elect that are effectually called that in mighty temptations their faith faile them noâ— Nor is the act of believâ—ng that is wanting in that particular fall such a condition of the Covenant as Christ either promised to work or the necessary condition of the Covenant of Grace or such a condition the want whereof doth annull and make voyde the eternall Covenant of grace 5. I here smell in Antinomians that God must bee in fault as the author of our unbelief our stony hearts our walking in our fleshly wayes because God hath promised to give us faith and a heart of flesh to walk in his wayes as the old Libertines said God was the principall and chief cause of sin and that God did all things both good and ill the Creatures did nothing So Calvine in insâ—itut adversus Libertines chap. 14. in opus pag. 446. Mr. Archer down right saith God is the authour of sin what end is there of erâ—ing if God leave us It is true the tie and all the tie of giving a new heart and the Spirit of grace and supplication lieth on the Lord who promised so to do Deut. 30.6 Ezech. 11.19.20 chap. â—6 26.27 Ier. 31.33 34.35.36 But yet so that we are under the obligation of divine precepts to doe our part Ezech. 18.31 make you a new heart and a new Spirit for why will ye die O house of Israel Ier. 4.4 Circumcise your selves to the Lord and take away the fore-skinne of your heart Ephes. 4.23 be renewed in the Spirit of your mind Rom. 12.2 Rom. 13.14 and 1 Thessal 5.17 pray without ceasing Psal. 50.15 Call upon mee Matth. 26.41 Watch and pray Therefore all the tie and obligation of what ever kâ—nd cannot so free us from sinfull omissions nor can the tye ly on God evangelick commandments are accompanied with grace to obey grace layeth a tie on us also to yeeld obedience 6. It s a foule and ignorant mistake in Crispe to make the Covenant nothing but that love of God to man which hee cast on man before the Children had done good or evill Rom. 9.1 That love is eternall and hath no respect to faith as to a condition but it s not the covenant it selfe because it is the cause of the covenant 2. To the love of election there is no love no work no act of beleeving required on our part Yea no mediator no shedding of blood wee are loved with an everlasting love before all these but the covenant though as decreed of God it be everlasting as all the works of creation and divine providence which fall out in time and have beginning and end are so everlasting for God decreed from eternity that they should be yet it is not in being formally while it bee preached to Adam after his fall and there is required faith on all the Saints part to lay hold on the Covenant Esai 56.4 and to make it a covenant of peace to the Saints in particular 2. Faith is the condition of the covenant 3. Christ the mediator of it 4. Christs blood the seal of it 5. The Spirit must write it in our heart But the love of election is a compleat free full love before our faith or shedding of blood or a mediator be at all Object We are not saved nor justified nor taken in Covenant by faith as a work saith Crispe for then we should not bee saved by grace and grace should not be grace but wee are justified by faith that is by that Christ which faith knoweth according to that by his knowledge shall my righteous servant justifie many therefore faith is no condition of this covenant Answ. The contrary rather followeth 1. Seeing Crisp doth say none under heaven can bee saved till they have believed We are not taken in covenant by faith neither wee nor scripture speak so taking us in covenant is before wee can beleeve but we lay hold on Christ and righteousnes by faith not as a work but a necessary condition required of us 2. I leave it to the consideration of the Godly if beleeving in him who justâ—fieth the ungodlâ— be no condition a work justifying I do not think it but onely I beleeve and know that Christ justified me before I beleeved from eternity as some say when I was conceived in the womb â—s Crispe saiâ—h and that the threatning he that believeth not iâ— condemned already carries this sence he that believeth not that he is not condemâ—â—d hee is already condemned Who can believe such toyes 2. Beleeving is a receiving of Christ Ioh. 〈…〉 Christs dwelling in the heart Ephes. 3.17 Then to 〈◊〉 must bee to
non-jâ—stifâ—catioâ— Protestants make mortification and repentance some other thiâ—g 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 Antinomâ—an 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 Nothingnâ—sse 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 〈◊〉 in what wee doe Love-Iealousies under desentiâ—n Desertions have a time Christ recompences his absence with doubled smilings Saltmarsh Free Grace c. â— pag. â—8 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 aâ—â—uall influâ—nce of grace to the reflâ—ct knowledge of ouâ— faith and spirituall condition The witnessing of â—anctification sometime darke Duties performed in faith not contrary to free Grace The difficulty of aâ—taiâ—iâ—g comfort when God deserteth Sense of Christ's absence cannot be out-reasâ—ned Wee may 〈◊〉 argue a troubled soule All in glory farre short of what they owe to Christ. God cannot â—e quarrelled in deserting Wee cannot beare fulnesse of glory in this life Longings after Christ strongest in absence When the soul is in laâ—guishiâ—g dispâ—sition 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 â—6 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 greâ—t temptations (a) Story rise reign er 32 (b) Er. 10. (c) Saltmarsh Free-grace cap. 5. pag. 93. Doubting in beleevers no signe that thâ—y 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 othâ—r maâ—ks theâ— the immediate testimony of the Spirit The inward testimony of the Spirit The holy Ghost speaketh by marks of Sanctification How Anâ—iâ—omians 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 â—loweth from naturall principles in us as Pelagiâ—ns 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 â—aith 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 mâ—rks 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 Whâ—t waâ— Sanctifiâ—â—â—â—on doth evidence Justification Peace from justification and peace from sanctification how different To be â—ssured of righteoâ—snesse and to know that we are in that state are two diffireÌ„t 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 aâ—e ours ouâ— of free graâ—c also Rise reign aâ—d 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 â—â— b Er. 38. (c) Er. 30. (d) Er. 69. (e) Er. 37. f Er. â—7 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 â—t 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 â—r 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 exceâ—lent the life of Christ was the more heavie was the lâ—sse thereof How Christs sufferings were were limited being infinite Our debt of love to Christ eternall Our sufferings short and measured by yards â—weetnâ—ss of love 〈◊〉 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 sundâ—â— reasonâ— Christ sensible of paine and death as aâ—y man Coelestis ira quos premit miseros faâ—it Humana nullos Gods Anger against Christ. Many edges of words in Christs complaint My God my God why hast thou c. Christs soule-sâ—ffâ—rings most 〈◊〉 how his life was invaded The personaâ—â— union not dissolved in Câ—rists suffering Vse 1. Christ did 〈◊〉 the whole Crosse we but 〈◊〉 bitâ— and 〈◊〉 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 hâ—d 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 â—n 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 confâ—rme our will to Gods revealed will as a rule not to his decree
Reasons why our prayers are not ever heard at first 120 We are readier to pray then to praise 121 Christ bottomed his prayer on the sweet relation of a Father and a Sonne 121.122 Sonnes onely can pray ibid. The power of Prayer 123.124 Christs houre-sufferings 125 He suffered in value what we should have suffered ibid. Whence commeth the dignity of Christs suffering 126 Christs losse great from his excellency 127 How Christs sufferings were bounded being infinite ibid. Our debt of love to Christ eternall 128 Our sufferings short ibid. We are not too weary for length of time in sufferings 130.131 Christs death soure and blacke to nature and Christ and why 131.132 Christ sensible of paine and death ibid. Gods anger against Christ. ibid. The personall union not dissolved in suffering 133 Christ bare the whole Crosse and we but chips of it 134 Soules of great value with God not so with us 135.136 Strength of Christs love 137 Death sweetned in Christ. ibid. Christs will subordinate to Gods doubts removed 138 1â—9 Gods revealed will not his decree our rule ibid. A conditionall desire though not agreeable to a positive Law no sinne 140 Rules touching our submission to Gods will 141 Nine considerable objections comfortably answered 142.143.144.145 Thirteene considerable Rules touching submission to Providence 144.145.146.147.148.149.150.151 c. Gods wisdome in creating good and ill 146.147 Afflictions proportioned to every mans measure ibid. The Royall prerogative of providence 152.153 It cannot be counter-wrought 154.155 We dote much on the sweet accidents of Christ and love himselfe too little 155.156 Submission to the absence of God 156.157 Christs returne no merit ibid. The worke of Redemption rationall and full of causes and reasons 158 Afflictions are to bee weighed 1. Who. 2. How 3. For what end 159.160 Blind and dumbe Crosses ibid. Christ willing to suffer 160.161 An agent in his suffering 162 Intended his Spouse ibid. To be active for God and submissive 163.164 The Charters of a right intention in serving God 164.165.166 Christs love tooke strength from difficulties ibid. How the Lords glory is to be sought by us 167.168 Six considerations of errours therein 167.168.169.170 Christ ever heard ibid. Our failings in expecting to bee heard in five considerations 171.172.173 All Christs good and ours from heaven ibid. Easie traffiquing with heaven 173.174 God cleareth a good cause though darkned ibid. The scandall of the Crosse removed 175.176 How the Lord was glorified in Christ. 177.178 Omnipotency maketh glory of any thing 178.179 Mans glory vaine 199. The Gospel darke to us 180 Our understanding affections and heart hereticall in Gods will word and works 181.182.183 Sinne and errour broody truth but one 184 Angels kept fast their birthright 185.186 Seven considerations of conviction 186.187.188 Will-heresie 186 Christ a most publike person as all excellent things and good men are 188.189.190 Christs office warranâ—s us to apply him 190.191 The Saints a mystery ibid. Hopes good prophecying 192.193 Five characters of the World 194.195 This world differenced from the other 196 Judged of Christ 3. waies 197.198 What a Prince the Devill is not in three points ibid. What a Prince he is in foure points and what a Godhead he hath 199.200 Twise judged ibid. Sathans power 1. Naturall 2. Acquired 3. Sinnefull 201.202 seq Ill Angels knew not the incarnation before they fell ibid. They have no Princedome in knowing the thoughts or over free will 203.204 Sathans legall power ibid. To tempt 204.205 What temptation is 205.206.207 Sathans outward power over men 208.209 How God onely not Angels knows the heart and why 209.210.211 Sathans power over the Creatures 212 Over senâ—es and soule 213 How Sathan sinneth yet 214 His punishment 215 2â—6 Sathans knowledge hurt and how ibid. His sadnesse ibid. His faith despaire 216. Obduration 217 Christ his Judge and how 217.218.219 Five observable considerations thereof ibid. State-wit against Christ stark folly 220 Familists vaine opinion of the Devill and sinne 221.222 Sinne against light devillish 222 2â—3 Obduration ibid. Tenne motives to the good fight 2â—4 225 Six points concerning drawing 1. The drawing it selfe 2. The drawer 3. The persons drawne 4. To whom 5. The condition 6. The way and manner Of drawing foure points 1. The expression 2. Reasons moving Christ to draw 3. The manner 4. The power 226.227.228 c. No violence in drawing 2â—8 Our indisposition to be drawne 229.230 We naturally hate Christ. 229 2â—0 231 Will not weakenesse the cause why we are not drawn 232.233 The strength greatnesse freenesse of grace in 6. Positions 233 234. c. The place Ezech. 16.8.9 c. opened in 12 Articles of free love 234.235.236 Christ gracious for no bire 237 238.2â—9 Preparations before conversion in a fourefold consideration 240.241 c. How there be and be no preparations before conversion 240.241 c. How a desire to pray and beleeve is prayer and beliefe how not 242.243 A Royall prerogative in conversion 244 Antinomians objections for immediate beleeving without any preparations or breakings of the soule loosed 245.246.247 c. Saltmarsh his experiences in the Method of conversion tryed and found light 249.250.251 The Antinomian faith presumption 249.250 Fifteene Propositions opening our Doctrine touching preparations 251.252.253 Twelve Assertions against Antinomians in the Doctrine of Preparations 239.240 c. largely Dispositions before renewed drawing of converted soules 260.261 The signes thereof Antinomian confession of sinnes refused 257 How the promises of the Gospel are held forth to sinners as sinners 2â—8 Preparations make us nothing lesse sinners then if wee wanted them 259 The doubt of conditionall Gospel-promises discussed against Antinomians 261.262.263 In five positions 264 â—65 c. What conditions we reject and we admit in the Gospel 261.262.263 Obedience in the Law and Gospel the same and how 263.264 How election justification salvation are of grace but differently 265 The decree of God and mans liberty fight not 266.267 Grace inherent in the Saints 268 Bastard preparations 269 Gods Method in deliverances 269.270 Libertines falsely make Justification and Regeneration one 271.272 How Law and love worke in drawing sinners 272.273 The particular manner of drawing not knowne to us 275.276 Drawing Morall and Physicall 277 278 Inspirations without Scripture rejected 270.271 Christs oratory in drawing strong 280.281 His love in drawing 1. Violent 2. Speedy 3. Vehement 4. Reall 5. Lovely 6. Strong 281.282.283 Drawing by love sweeter and stricter then by Law 283.284 Way of loves working ibid. Binding lovelinesse in Christ. 285.286 Drawing power of Christs Kingdome in many particulars 286 287.288.289 Drawing arguments in Christ from beauty 290.291 What beauty 291.292.293.294.295.296 From gaine 296.297 From Honour ibid. A survey of Christ. 298.299.300 Libertines enemies to grace 300.301 Great things reported of the waies of God 301.302.303 Objections removed 303.304 The Lord draweth by proportion by charming 305.306 By condiscention 306 By internall application 307.308 By externall accommodation of word and providence ibid. In regard of meanes
mans doubting from signes inherent in the man and if hee be a back-slider in heart you fetch fire and water from beyond the Moone to cure him or you must fetch warrants to convince him from the mind eternall counsells of love and free grace within God and that is all the question between the poore man and you You cannot prove God hath loved him from everlasting because hee hath loved him from everlasting If Libertines in this Argument intend to prove that a chosen convert in Christ hath no ground to question that hee is not beloved of God and not in Christ 1. That is nothing to the Thesis of Antinomians maintained by all that sinners as sinners are to beleeve Gods eternall love in Christ to them and so all sinners elect or reprobate are to beleeve the same 2. It s nothing to the universall commandement that all and every one in the visible Church wearied and loaden with sin or not wearied and loaden are immediatly to come to Christ and rest on him as made of God to them their righteousnesse sanctification and redemption without any inherent qualification in them 3. It s nothing to the point of freeing all and building a golden bridge to deliver all who are oblieged to beleeve elect or reprobate from doubting whether they be in Christ or not that they may easily come to Christ and beleeve his eternall love and redemption in him though they be in the gall of bitternesse and bonds of iniquity and that immediatly Which golden Paradise to heaven and Christ Antinomians liberally promise to all sinners as sinners I cannot beleeve that it s so easie a step to Christ. For the second It 's a dreame that God loveth sinners with the same love every way wherewith hee loveth his owne Sonne Christ. And why Because God loveth us onely for his owne Sonne and for nothing in us Ergo Farre more it must follow it s a farre other an higher fountaine love wherewith the Father loveth his owne eternall and consubstantiall Sonne the Mediator betweene God and man and that derived love wherewith he loveth us sinners As the one is 1. Naturall the latter free 2. The love of the Father to the Sonne as his consubstantiall Son and so farre as it 's essentially included in his love to Jesus Christ Mediator is not a love founded on grace and free-mercy which might never have beene in God because essentially the Father must love his Sonne Christ as his Sonne and being Mediator he cannot for that renounce his naturall love to him which is the fundamentall cause why hee loveth us for Christ his Sonne as Mediator but the love wherewith the Father loveth us for his Sonne Christ is founded on free Grace and mercy and might possibly never have been in God For 1. as he could not but beget his Sonne he could not but love him nature not election can have place in either but it was his Free will to create a man or not create him 2. He cannot but love his Sonne Christ but God might either have loved neither man nor Angel so as to chuse them to Salvation and he might have chosen other Men and Angels then these whom he hath chosen God hath no such freedome in loving his owne Consubstantiall Sonne 2. It s an untruth that God loveth his chosen ones as he doth love his Sonne that is with the same degree of love wherewith he loves his Sonne I thinke that not farre from either grosse ignorance or blasphemie It possibly may bee the same love by proportion with which the Father tendereth the Mediatour or Redeemer and all his saved and ransomed ones but in regard of willing good to the creature loved he neither loveth his redeemed with the same love wherewith hee loveth his Sonne except blasphemously we say God hath as highly exalted all the redeemed and given to them a name above every name as he hath done to his owne Sonne nor doth he so love all his chosen ones as hee conferreth equall grace and glory upon all alike as if one starre differed not from anoâ—her starre in glory in the highest heavens Our owne good works cannot make our Lord love us lesse or more with the love of eternall election but they may make God love us more with the love of complâ—cency and a sweeter manifestation of God in the fruits and gracious effects of his love According to that John 14.23 Jesus said if a man love me he will keepe my words and my Father will love him and we will come unto him and make our abode with him The third reason is the same with the first and proveth nothing but a Major Poposition not denied by the disquieted sinner which is this Who ever is justified and chosen cannot be condemned whom ever the Lord once loveth to salvation he must alwaies love to salvation for his love is like himselfe and changeth not But the disquieted sinner is chosen and loved to salvation This Assumption is all the question and the truth of a Major Proposition can never prove the truth of the Assumption Saltmarsh Free Grace Chap. 4. Pag. 83.84 85. Because you feele not your selfe sanctified you feare you are not justified If you suppose that God takes in any part of your faith repentance new obedience or sanctification as a ground upon which he justifieth or forgiveth 1. you are cleare against the Word for if it be of Workes it is no more of Grace 2. It must then be the onely evidence you seeke for and you aske for sanctification to helpe your assurance of justification but take it in the Scriptures way 1. In the Scriptures Christ is revealed to be our sanctification Christ is made unto us righteousnesse sanctification I live yet not I but Christ liveth in me Yee are Christs but yee are sanctified but yee are justified in the name of the Lord Jesus He hath quickned us together with Christ. Wee are his workmanship created in Christ Jesus unto good workes Jesus Christ himself being the chiefe corner stone That Christ may dwell in your hearts by faith that new man which after God was created in righteousnesse and true holinesse Wee are members of his body of his flesh and his bones And being found in him not having mine own righteousnesse I can dâ—e all things through Christ which strengthneth me But Christ is all in all Your life is hid with Christ in God Heb. 13.20 21. All these set forth Christ as our sanctification the fulnesse of his the all in all Christ hath beleeved perfectly for us he hath sorrowed for sinne perfectly he hath obeyed perfectly he hath mortified sinne perfectly and all is ours and we are Christs and Christ is Gods 2. The second thing is Faith about our owne sanctification we must beleeve more truth of our owne graces then we can see or feele the Lord in his Dispensation hath so ordered that here our life should be hid with Christ in God that we should
walke by faith not by sight So we are to beleeve our repentance true in him who hath repented for us our mortifying sinne true in him through whom we are more then conquerors our new obedience true in him who hath obeyed for us and is the end of the Law to every one that beleeveth our change of the whole man true in him who is righteousnesse and true holinesse And thus without faith its unpossible to please God This is Scripture-assurance to see every one in himselfe as nothing and himselfe every thing in Christ Faith is the ground of things hoped for and the evidence of things not seen All other assurances are rotten conclusions from the Word invented by Legall Teachers not understanding the mystery of the Kingdome of Christ. The Scriptures bid you see nothing in your selfe or all as nothing These teachers bid you see something in your selfe so as the leaving out Christ in Sanctification is the foundation of all doubts feares distractions And he that looketh on his repentance on his love on his humility on his obedience and not in the tincture of the bloud of Christ must needs beleeve weakely and vncomfortably Answer If a servant of sinne any Cain wakened with the terrors of God see his sinnes feele hell in his soule for them and have no warme thoughts of love and farre-off-affiance at least in Christ Jesus but flee from Christ and goe to the enemies of Christ for comfort as Judas did hee may strongly conclude I feele I am not sanctified I hate the Physitian Christ and runne from him Ergo I am not justified And from a true reall non-feeling of sanctification it s a strong consequence there 's no justification But from a mis-prizing of Grace and Sanctification in my selfe I cannot conclude I am not justified We know Papists in point of certaintie of salvation argue so many deluded Hypocrites beleeve or imagine they have oyle in their lamps yet they are deceived therefore the Saints can have no certainty they are in Christ. It s just like the answer now in hand A mis-judging of sanctification cannot argue no justification Ergo A true and reall judgement of no sanctification in Hypocrites and slaves of sinne cannot argue the persons to be justified who thus argue It is as if I should argue thus A frantick and a sleeping man cannot know that he is frantick and sleeping therefore a sober and a waking man cannot know that he is sober and waking For a deserted child of God is in some spirituall Phrensie and sleepe and does mis-prize Christ in himselfe and sanctification and therefore argueth often that he is not in Christ upon false principles But a wakened conscience in Cain and Judas doe strongly conclude I am not a new creature but a servant of sinne Ergo I am not justified and not in Christ and Cain in this consequence is sober and not asleepe 2. Not any Protestant Divine whom the Author calleth Legall Teachers ignorant of the mystery of the Gospel did ever teach that Faith new Obedience Repentance are grounds upon which God justifieth a sinner Antinomians who make Repentance and Mortification all one with Faith and as Master Den saith they are but a change of the minde to seeke righteousnesse and mortification in Christ not in our selves Thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie must say as wee are justified by faith so also by repentance and mortification if repentance be nothing but faith as they say 3. We seeke onely the evidence of justification in our holy walking as the Scripture doth 1 Pet. 1.24 Galat. 1.4 1 Pet. 1 18. 1 Joh. 3.14 Infinite places say these that live to Christ and are new Creatures must be in Christ and justified 2 Cor. 5.17 1 Cor. 6.9 10 11 12. Gal. 2.20 Col. 3.1 2 3 4. Then the arguing from the effect to the cause can be no rotten conclusion except by accident in a soule distempered under desertion and weakenesse 4. These places that make Christ our sanctification and Christ to live in us and beleevers to be the workemanship of Jesus created in him unto good workes c. Make not these to bee acts of Christ formally repenting perfectly in us sorrowing for sinne mortifying sinne perfectly in us as if wee were meere patients and were onely obliged to repent sorrow mortifie sinne when the Spirit breatheth â—n us and not otherwise as Libertines explaine themselves which I hope to refute hereafter 2. Nor doe these places make Justification and Regeneration all one as Master Towne with other Antinomians doe For we are not regenerated by faith but that we may beleeve but we are justified by faith 2. Regeneration putteth in us a new birth the image of the second Adam Justification formally is for the imputed righteousnesse of Christ which is in Christ not in us And it seemes to me that they make Justification and Sanctification all one for the Author saith that Christ not onely repenteth in us but for us Christ obeyed for us and is the end of the Law to every one that beleeveth Now what mysterious sense can be here I cannot dreame Sure it is no Gospel-secret if the meaning that Christ repenteth and obeyeth for us be that Christ by his grace worketh in us repentance and new obedience and mortification and the change of the whole man it s a good and sound sense But then how must all assurances from repentance and new obedience be the rotten conclusions of Legall Teachers To see all these wrought by Christ as the efficient and meritorious cause and to ascribe them to the Spirit of Jesus and thence conclude we are Justified as all Protestant Divines teach is no rotten conclusion of Legall Teachers For sure if we ascribe them to nature to free will to our selves and confide in them as parts of our righteousnesse and from them in that notion draw the assurance of our Justification as Papists and Arminians doe and as the Saints out of fleshly presumption may doe this is no doctrine of Protestants Is the Sunne obliged to me because I borrow light from it Or the Flouds and Rivers beholden to men because they drinke out of them The new man is a creature of Christs finding cursed bee they that sacrifice to Free-will It s a strange God The kingdome of grace is a Hospitall of free graces to sick men all we doe the least good thought or gracious motion in the soule is a flower and a rose of Christs planting and an Apple that grew on the tree of life a sinner is the stocke but free Grace the sap Christs Father the Husbandman life and growing is from Jesus the wine tree wee are but poore twigs that bring forth fruit in Christ. But I feare the sense of this that Christ repenteth for us and obeyeth for us he being the end of the Law to overy one that beleeveth be farre otherwise to wit that Christs obedience of the Law
by Gods owne hand Not a man killed more in the two Kingdomes nor a house burnt nor a scratch in the body nor one wound in the poore souldier of Christ but all are numbred all goe by ounces graines and scruples in heaven there is a paire of just and discreet ballances before the throne Crucifie Christ and pierce his side but not one of his bones can be broken there be broken bones of two one at either side of him within the breadth of five fingers to him Cast Joseph in the dungeon but hee must not die there Cast Moses in the river when hee is an infant to die there but Pharaoh's daughter must bring him up as a Prince Let Job's body be afflicted but save his life Imprison and scourge the Apostles but there is more to doe by them ere they be killed Make the Kingdome of Judah weeping captives in Babylon but the dry bones must live againe Let David be sore afflicted but hee cannot be delivered unto death Psal. 118. Let Daniel be a captive and meat for the lyons but hee must be saved and honoured Appoint a day for the destruction of the Jewes under Ahashuerus let death be shaped and warped but they shall not dye Love even the love of Christ whose seven spirits full of wisdome are before the throne is a straight line a just measure and weigheth all to the tempted soules that nothing shall goe above their strength no burden more then their back no poyson no death in their cup no gall more then the stomack can endure You may O redeemed ones referre your hell to Christs love and make over all your sorrowes to his will see if hee will destroy you Let Christ be Moderator to brew your cup and Free-Grace be Judge of your portion of Christs crosse and the crosse may bruise your shoulder it shall not grind you to powder Had I ten eternities of weale or woe I durst referre them to the bowels of Christs boundlesse mercy and free love shall I be the first that Christs warme love over-killed and over-destroyed Christs love is infallible and above error Fatherly providence determines all so equally measureth all so straightly tempereth all so sweetly that black death is suggered with white heaven the sad grave a palace royall for a living and victorious King Apples of life grow on the saddest crosse that the Saints beare The love of Christ hath soft and silken fingers love measureth out strokes Revel 3.19 And can love kill and destroy a sonne of Gods love The sufferings of Christ and the Saints be measured by hours God is the Creator of Time and tempereth the horologe My times are in thy hands Psal. 31. How long Ephraim a raw cake shall be in the oven is decreed from eternity 2. Put away your scum your froth and the ill bloud and you have a dyet-drink from Christ the shorter while 3. You think long to have Britaines houre or the ten dayes of Pestilence and Sword on Scotland or the vastations of Ireland the warres divisions and new blasphemies of England gone and over but though wee lose much time and have bidden farewell to yesterday and shall never see it againe yet the Lord of time loseth not one moment if through acquaintance and familiarity you may become good friends with the crosse and beare it patiently doe for Christ what you will doe for time the former is an act of grace the Lord will thank you for it the latter is the work of a carnall man and will yeeld you no thanks 4. Life is a burden to you when it hath such a soure and sad convoy as heavie afflictions and the soule looks out at the windowes of the clay-â—rison O when will the Jaylor come with the keyes and enlarge a prisoner But why would you fall out with a friend for a foes cause Christ hath sewed them together for a time the vision will not tarie Christ is on his journey wait on let patience have its perfect worke it s a floore that lyeth long under ground it is a long quarter betweene sowing and earing yet Faith hath ay a good crop This houre Among all the houres that Christ had this was the saddest 1. Christ saw that his life in this houre would be taken from him it was convenient that Christ who was a man like us in all things except sinne should not be a stock in dying but have actuall paine and sense in the losing of his life for Christ had as much nature though no corruption as any man and life is a sweet inheritance its natures excellent free-hold and no man is willingly and without one sigh or teare cast out of this free-hold and Christs nature was not brasse or yron Sorrow and sadnesse found a kindly lodging in him 2. Hee had a clay tent of flesh and bloud as the children have that Hebr. 2.15 he might deliver them who through the feare of death were all their life time subject to bondage He must in our nature put on actuall feare to deliver the Saints from habituall feare Nature cannot without horrour and a wrinkle on the brow looke straight out on the breadth of deaths black face The Martyrâ— kissed death because the joy of heaven took lodgeing in their soule by anticipation before the terme day to confirme the truth of God but death has a soure bite and sharpe teeth with all its kind kisses Yea but Christ must read in the face of Death more millions of curses a curse for every elect single man Deut. 27.26 Gal. 3.10 then would have affrighted millions of Angels O! but there was black and dolefull paintrie hell and thousand thousands of deaths in one all writen on the visage of death which was presented to Christ now and when there was a sad darke and thicke courten drawne over Christs heaven it must bee a soure kisse to lay his holy mouth to such a black face as death now had Christ was in sad earnest when he said Matth. â—6 38 My soule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly out of measure heavie even to the death 3. Christ having well tempered affections his soule never being out of joynt with sinne was not in dying foole-hardy or bolde-life-wasting or casting away the soule for a straw is forbidden in the sixth Commandement Hee saw sad and bloudy bils given in against him O how many thousands of sinnes were all made his sinnes by imputation And Justice was to sell all the elect over to Christ and to deliver them all by tale to free grace at no cheaper rate then the rendring of the soule of Christ to harder then ten thousand millions of ordinary deaths Christ behoved to earne heaven at the hardest cost for all his owne with no lesse then the noble and eminent life and bloud of God such a summe was never told downe in heaven before or after 4. There is much weight on this houre in regard of Christs opposites three
many deaths as Christ will is a rare grace of God and not of ordinary capacity Rule 7. Christ in submitting his will maketh the Prophecies the revealed Gospel his rule and in the matter of duty is willing to be ruled by Gods revealed will in the matter of suffering hee is willing that the Lords will stand for a Law to which hee doth willingly submit and will in no sort quarrell with everlasting decrees To be ruled by the one is holinesse to submit to the other is patience For patience is higher then any ordinary grace in regard its willing to adore and reverence something more and higher then a commanding promising and threatning will of God It was a grace in Christ most eminent in the Lamb of God dumb meek and silent before his shearers the meekest in earth and in heaven that hee did not onely never resist the revealed will of God but never thought motion nor any hint of a desire was in him against the secret and oâ—ernall decree and counsell of God Christ will not have us to make Images of him who is the invisible God but when in his works of justice power love free grace hee setteth before us the image of his glorious nature and attributes hee will have us to adore him in these According to his decree of reprobation hee raised up Pharaoh to be clay to all men on whom as on a voluntary and rationall vessell of wrath they might read power justice truth soveraignty in these works wee are to tremble before him and adore the Lord. So in works of Grace that are the Image of the invisible God the Lord is to be loved 1 Tim. 1.16 In Paul the chiefe of sinners the Lord holds forth an image of the freest grace no lesse then in the revealed will of God for 1. Christ made an example of mercy and free grace in him 2. Hee made a speaking and crying spectacle to all Ages an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a printed copy of crying grace to all the world and in this wee are to adore and submit to him Such a limb of hell hath received mercy not I who before men was holier O submit to this worke of grace as to the copy of his eternall decree and be silent Rule 8. Christ putteth nature and naturall reason that his naturall will might seem to plead withall under the Lords feet So it would seeme strange God hath many sonnes but none like Christ hee was a Sonne his alone hee had never a brother by an eternall generation hee was the onely heire of the house but never a son so afflicted as hee This seemes against all reason But Christ brings in his Fathers will with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Mat. 26.39 Joh. 12.27 Luk. 22.42 Mark 14.36 But thy will be done It s against submission to put absolute interrogatories upon the Lord Wee love to have God make an account of his providence to us and that the last and finall appeale of the wayes of the Lord should be to our reason as to the great Senate and supremest Court in heaven and earth It s true Christ putteth a Why upon God My God my God why hast thou forsaken me but 1. with the greatest faith that ever was a doubled act of beleeving My God my God 2. With the extremest love that ever was in a man it s also a two-fold cord of warmnesse of heart to his Father My God my God 3. It s a word relative to the covenant between the Father and the Son for My God is a covenant-expression that the Father will keep what he hath promised to his Son and relateth to the infinite faithfulnesse of the Covenant-Maker 4. God relateth to the Dominion Lord-ship and Soveraignty that the Lord hath and therefore that Christ will submit to him 5. Christs complaint of the Lords forsaking sheweth the tendernesse of his soule in prizing the favour of his Father more then any thing in heaven and earth And therefore Christs why is a note of 1. Admiration 2. Of sinlesse Sorrow conjoyned with love tendernesse and submission to God Christ cannot speak to his Father beside the truth But every man is a lyar and wee seldome put questions and queries upon Soveraignty but wee preferre our reason to infinite wisdome Job is out and takes his marks by the Clouds and the Moone when hee saith Job 13.24 Why holdest thou me for thine enemy Chap. 3.11 Why died I not from the womb why did I not give up the ghost when I came out of the belly And Jeremiah 15.18 Why is my paine perpetuall and my wound incurable which refuseth to be healed Chap. 20.18 Wherefore came I out of the wombe to see labour and sorrow that my dayes should be consumed with shame All the Lords works are full yea with child of reason wisdome and grave and weighty causes and though wee see not his acts to have a why yet there is a cause why hee doth all hee doth reason is necessity to him and an essentiall ingredient in all his actions Rule 9. In this Administration of Providence with Christ the Lord goeth many wayes at once In this very act hee redeemeth the world judgeth Satan satisfieth the Law and Justice glorifieth Christ destroyeth sin fulfilleth his owne eternall will and counsell In one warre hee can ripen Babylon for wrath humble his Church deliver Jeremiah punish Idolatry In the same warre hee can humble and correct Scotland harden Malignants that they will not hearken to offers of peace and blow up their haters that they may be lofty through victories and be ripened for wrath through unthankfulnesse to God Providence hath many eyes so also many feet and hands under the wings to act and walk a thousand wayes at once There is a manifold wisdome in Providence as in the work of Redemption In every worke that God doth hee leaveth a wonder behind him No man can come after the Almighty and say I could have done better then hee It s naturall to blame God in his working but unpossible to mend his work Rule 10. Nor is Christ made a loser by losing his will for the Lord but his will is fulfilled in that which he feared Heb. 5.7 Providence submitted unto rendereth an hundred fold in this life Matth. 19.29 God makes the income above hope Gen. 48.11 And Israel said to Ioseph I had not thought to see thy face and lo God hath shewed me also thy seed One berry is not a cluster that two men cannot bear but it s a field an earth of Vine-trees in the seed Ephes. 3.20 He is able to doe above all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then aboundantly above that we can aske or thinke above the shaping or frame of my words and thoughts But I can ask heaven he can give more then heaven and above heaven yea I can think of Christ but he can give above the Christ that I can thinke on
breath Natures weake leggs in walking up the Mount are good for the adding wind and tyde and high sailes to the praysing of Christ and free Grace Vtile est peccavisse nocâ—t pâ—ccare It is profitable that we have sinned that Grace may be extolled it is ill to sinne Even to the nature of man its good that hee hath dyed and hath beene in the grave yet it s not good but contrary to nature to die and to ly in the grave 6. It s our forgetfulnesse that wee see not the dearest to Christ hath beene kept lowest and most empty in their owne eyes hidden grace extolleth Christ. 2. That often the Saints are kept in a condition of sayling with as much wind as blows with praying and beleeving 3. That yet prayer and the sweating of Faith cannot earne nor promerit the renewed sense of Christ so as Christ returneth to eate his honey-combe and his wine and milke and banquet with the soule rather at the presence of these acts then for them as some have said thouâ—h with no strength of reason that fire burneth not the Sunne enlighteneth not the â—arth doth not send forth floures and herbes but God at the naked presence of these causes doth produce all effects yet in this case it hath a truth that the sweating of all supernaturall industry cannot redeeme the least halfe glimpse of Gods presence in the sense of eternall love when God is pleased for trialâ— to hide himselfe 7 Our great fault heere is merit that we tye the flowings and inundations of Christs love to the becke of our desires whereas we may know 1. That the Sunne doth not shine nor the raine water the earth in order to merit 2. Wee should know that grace and all the acts of grace are almes not debt and that a rich Saviour giveth grace to us as beggars and payeth it not to hirelings as the due or as wages wee can crave for our worke but wee love peny-worth's better then free-gifts But for this cause came I to this houre Christs worke of redemption was a most rationall worke and was full of causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this saith that to redeeme losed sinners was not a rash and reasonlesse worke 1. There was no cause compelling Love cannot be forced John 3.16 God so loved the world that he gave his onely begotten Sonne c. Grace worketh more from an intrinsecall cause and more spontaneously then nature For Nature often is provoked by contraries for selfe-defence to worke as fire worketh on water as on a contrary the wolfe and the dogge pursue one another as enemies But Grace because grace hath abundance of causality and power in it selfe but hath no cause without it 2. Any necessitie of working from Goodnesse in the Agent as from such a principle is strong 1 Tim. 1.15 It s a true saying and by all meanes worthy to be received that Christ Iesus came into the world to save sinners If the thing be worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all receipt and embracing then it must bee good an Agent working from a Principle of goodnesse doth in his kind worke necessarily though he may also worke from another principle freely John 10.11 I am the good shepherd the good shepherd giveth his life for his sheepe Luke 19.10 For the Sonne of man is come to seeke and to save that which is lost 3. God will seeke reasons or occasions without himselfe to be gracious to sinners When no reason or cause moveth a Physitian to cure but onely sicknesse and extreame misery wee know grace and compassion is the onely cause Ezech. 36.23 I will sanctifie my great name Why Which was prophaned among the heathen and which ye have prophaned in the midst of them then the true cause must bee expressed Vers. 22. Thus saith the Lord God I doe not this for your sakes O house of Israel but for mine holy Names sake 4. The Lord taketh a cause from the end of his comming Math. 20.28 The Sonne of Man came not to be served but to serve and to give his life a ransome for many Joh. 18.37 To this end was I borne and for this cause came into the world that I should beare witnesse to the truth Joh. 10.10 I am come that they might have life and have it in aboundance 5. Some thing yea very much of God is in the creation much of God in his common providence but most of all yea whole God in the redemption of man God manifested in the flesh is the matter and subject of it Grace the moving cause most of all his attributes working for the manifestation of the Glory of pardoning mercy revenging justice exact faithfulnesse and truth freest grace omnipotency over hell devils sinne the World patience longanimity to man cooperate as the formall and finall causes it is a peece so rationall and full of causes that as he is happy Felix qui potuit rerum cognoscere causas who can know the causes of things so Angels delight to be Schollers to read and study this mysterious art of free Grace Eph. 3.10 1 Pet. 1.12 Works without reasons and causes are foolish The cause why we doe not submit to God is because we lye under blind and fatherlesse crosses its true Affliction springs not out of the dust and crosses considered without God are twise crosses Three materiall circumstances in crosses are very considerable Quis quare quomodo 1. Who for what cause and how doth God afflict us Who afflicts is worthy to be known Esai 42.24 Who gave Jaakob for a spoile and Israel to the robbers The highest cause of causes did it Did not the Lord he against whom we have sinned 1 Sam. 3.18 It is the Lord let him doe what seemeth good to him 2. For what end God the Lord did this is a circumstance of comfort Why led the Lord Israel through a great and terrible wildernesse wherein were fiery Scorpions and Serpents and drought Deut. 8.16 That he might prove thee to doe thee good at thy latter end 3. And how the Lord correcteth is worthy to be known He correcteth Jaakob in measure Jer. 6.28 Mercy wrapped about the rod and a cup of gall and wormewood honeyed and oyled with free love and a piece of Christs heart and his stirred bowels mixed in with the cup is a mercifull little hell Psal. 6.1 Jer. 31.18 19 20. The Law saith A Bastard hath no father because his father is not knowne The Philistimes are plagued with Emerods but whether that ill was from the Lord or from Chance they know not The crosse to many is a bastard We suffer from Prelats because wee suffered Prelats to persecute the Saints Papists shed our bloud why Our fore-fathers burnt the witnesses of Christ and we never repented Christ and Anti-christ are at bloudy blowes in the camp Anti-christ hath killed many thousands in the three kingdomes for Religion that is the quarrell and
hands of Satan hee found Satan under old treason committed against God for before this hee kept mankind captive and found him under a sentence for it and cast downe to hell and because Christ was God and the same God equall with the Father therefore hee made good his Fathers deed and putteth his seale and Amen to that sentence and for new treason against God in man his Image whom God had made lord and little king of the earth Christ gave out a new sentence against Satan Gen. 3.25 I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heel Consid. 2. All punishment on Satan is now inflicted by the Mediator Christ for since Satan came in the Play to appeare a Satan and Adversary to man hee set up another kingdome of darknesse opposite to the kingdome of the Son of God Col. 1.13 Joh. 14.30 hee persecuteth the woman that brought forth the Man-child Revel 12.13 hee goeth forth in his Instruments to gather the kings of the earth and the whole world to the great battell of that great day of God almighty Revel 16.14 and maketh warre with the Lamb. Revel 17.13 14. Hee is the accuser of the brethren Revel 12.10 The king of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon Revel 9.11 Hee is the Arch-destroyer and destroyeth all in relation to the Man Christ and his Church therefore is Christ raised up a Redeemer a Saviour to revenge the cause of his brethren and came in the flesh to destroy Satan his kingdome and works to enter in Satans house to bind the strong man and spoyle him of his goods Heb. 2.14 1 Joh. 3.8 Joh. 14.30 Mat. 12.29 30. Gen. 3.16 Col. 2.15 16. And when Christ by reconciling all things in heaven and earth to God Col. 1.20 became the head of Angels and Men Col. 2.9 Col. 1.18 Col. 2.10 hee was stated in an headship over all the tribes of men and Angels to confirm the good Angels that they should not fall and to redeeme falne Men and when all State-solemnities at the Coronation of Jesus Christ are performed and the Father had said Psal. 2.6 Yet I have set my King on my holy hill of Sion Act. 5.31 hee must by his office and Royall place reigne over the Rebells that are mixed with the willing Subjects and bruise them with a rod of iron whether they will or no And as when there is fewd and warres betweene two Houses and bloud on either side there is an hâ—ire borne of one of the Houses to make peace between them and take order with and subdue the rebellious who refuse peace and to revenge the injuries so were there warres between the Soveraigne Majesty of the Lord our God and both Angel-nature and Mankind Angels and Men had highly injured the Lord and wounded his honour Christ Jesus a borne Heire of the seed of David and of the Royall line of heaven God equall with the Father comes to the Crowne and makes peace between the Lord and Men and so farre reconcileth the good Angels that they cannot fall out with God but stand by the grace of the new Heire and Christ revengeth upon the Devils and the world the wrongs done to God and subdueth both under God Consid. 3. It is considerable what wisdome and counsell is here in warre Satan foiled man and subdued him as his vassall and slave to the condemnation hee himselfe was under and Man must be king lord and Judge over Devils Angels who envied Mans happinesse and destroyed mankind must appeare personally be arraigned sentenced and condemned before the Man Christ. Man was shut out of Paradise by the envie of Angels now hath the Man Christ the keyes of Paradise of heaven and hell and death and the grave Christs garments are wet and stained not with Edoms bloud Esai 62. but to borrow the expression hee goeth to heaven in triumph and his apparell red with Angel-bloud and so leadeth captivity it self captive Other Warriours take away the life of the living but he taketh away the life of death it selfe Others subdue captives never one save the Man Christ subdued captivity Consid. 4. Victory over Devils by the man Christ is more glorious then if God had interposed absolute Soveraignity and Power because mercie grace truth justice are the sweet ingredients going out with the bloud of God in it and omnipotencie is much seene in that one little despised man of clay totally routâ—th and destroyeth Satan and many legions so that though Devils keepe the fields and dayly sight yet thâ—y can never make head againe against Christ nor win one battle or pull one captive out of Christs hand Consid. 5. Heaven is not conquered againe nor Hell and Devils subdued by a sudden surprise or a stratageme but in faire warres and in an open set battell Coloss. 2.15 Hee on the Crosse made a shew openly and triumphed over Devils Vse 1. If God onely know the heart and its secrets and Men and Angels cannot we should aime and studie sinceritie one witnesse of integritie here is more then millions of witnessâ—s this one witnesse the Searcher of hearts will cast a man though he had a jury of Angels to absolve him and all the men on earth were on the Inquest and Assise to carry him up above the skies and the heaven of heavens as more innocent then all the Angels and if Angels all Angels and men were on you jury to condemne you to be as foule and guiltie as the Prince of Devils yet Rom. 8. If yee be in Christ. Vers. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth Vers. 34. Who is he that condemneth Rest upon the Testimony of no man there bee thousands faire and and spotlesse standing before the Throne whom the World condemned to hell as foule and black wee may instance in Jesus Christ his Apostles and the Martyrs of Christ and thousands the blind world have written in heaven amongst the stars and Gods above the clowds in the Quire of Angels as Augustus Caesar and thousands of these whom Jesus Christ did never owne but as enemies O what is the worth and price of a conscience sprinkled in the bloud of the Lambe And what a precious voice is the testimony of the Spirit And what a valide Passe and a Magna Charta a noble testificate is that in heaven and eternity if Jesus Christ say Behold a true Jsraelite indeed in whom is no guile Vse 2. What is light and knowledge though you had as much as the Devils have who are torches and lamps of hell for knowledge if all your wisdome be against Christ It s a black commendation Jer. 4.22 My people are foolish they have not knowne me they are sottish children and they have no understanding Yet
not wearied thee with incense Jer. 2.5 What iniquity have your fathers found in me Micah 6.3 O my people what have I done unto thee and wherein have I wearied thee testifie against me It is strange that sinners can see a black spot on the Lords faire face or that their will that is nearer of kin to reason then the affections that are in beasts should be averse to God yet it is said of wicked men that they are haters of God Rom. 1.30 His citizens hated him Luk. 19.14 Joh. 15.24 And especially these speeches carry allusion to Ps. 81.11 Israel would have none of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel had no liking of me no will of me So that weakenesse simply is not the nearest cause of our not comming to Christ but wilfull weaknesse or rather weak-wilfulnesse 1. Because in agents that cannot worke there impotencie or lownesse of nature is the cause as the reason why a horse cannot discourse as a man is because his nature is inferiour to the reasonable nature of a man and not because the Horse will not but because he cannot discourse The cause why a lump of clay casts not such light in the night as a candle or a starre in the firmament is the basenesse and opacitie of the nature of clay to produce such an action as to give light there is not such a thing as will in the clay which intervenes between its nature and the no-giving light in the night But men hearing the Gospell doe not beleeve not only because they cannot for beasts cannot beleeve but because as Christ saith They will not beleeve Joh. 5.40 They will have none of Christ. Psal. 81.11 They will not have Christ to reigne over them Luk. 19.14 And will intervenes betweene the impotencie of their will and their disobedience 2. Because that hatred of God and of Christ ascribed to unregenerate men Rom. 1.30 Luk. 19.14 Joh. 15.24 is the birth that lay in the wombe of Will and comes from Will as Will and not onely from Will as weake so mens delighting and their loving to be estranged from Christ and to satisfie themselves with other lovers beside Christ are high bended acts of the Will Which argueth that not onely weaknesse but wilfulnesse hath influence in mens unbeliefe 3. The Lord chargeth men with this Matth. 23.37 I would yee would not 4. Conscience taketh it on its will and fathers disobedience on the will 1. Sam. 8.19 Nay but we shall or we will have a King Jer. 44.16 The people avow their will and peremptory resolution is we will not hearken to thee 6. But for the ground reason and cause on Christs part of drawing it is free grace and only free grace which are holden forth in these Positions Pos. 1. As there is no merit good deserving worke or hire in the miserable sinner dying in his bloud dead in sinnes out of his wit and disobedient deceived and serving divers Lusts Ezech. 16.4 5 6 7 8. Ephes. 2.1 2 3 4. Tit. 3.3 4. So there is as much love mankindnesse and free grace in heaven in the breast of Christ as would save all in hell or out of hell I speake this in regard not of the Lords intention as if he did beare all and every one of mankind a good will purposing to save them But because their lyes and flowes such a Sea and Ocean of infinite love about the heart and in the bowels of Jesus Christ as would over-save and out-love infinite worlds of sinners so all could come and draw and drinke and suck the breasts of overflowings of Christs free grace in regard of the intrinsecall weight and magnitude of this love that if you appoint banks to channell or marches to bound this free love God should not bee God nor the Redeemer the Redeemer Pos. 2. Could any created eye of Men or Angels reach or compasse the thousand thousand part of this love with one look such an act of adoration and admiration must follow thereupon as should breake the soule and breast of this creature in a thousand pieces but Christ in heaven and out of heaven is hid Infinitenesse is a secret that Angels or Men never did never shall comprehensively know there is a secret of love seene in heaven but never seene how little of the Sea doe our naturall eyes behold Onely the superfice We see but a little part of the skinne or hide of the visible heavens with our bodily eyes but so much as is seene is of exceeding beauty No eye bodily can see the bottome of the Seas or the large in-fields in the visible heavens If the infinite lumpe of the boundlesse love of Christ were seene at once what a heavens wonder what a worlds miracle would Christ appeare to bee But as much of Christ is seene as vessels of glory though wide enough can comprehend But if Angels and glorified Saints see much of Christ and so accordingly as they see and know doe praise him and yet cannot over-praise and out-sing so much as they see and if the in-side of infinitenesse of love free grace mercy majesty dominion be an everlasting Mystery Angels and Men are below merit even in heaven and Angels and Saints must be ashamed of and blush at the imagination of merits for an infinite lovely Majesty seen and not praised nor loved in any measure of equality or commensuration to his dignity and worth must lay infinite though sinlesse debt for eternity on all the Citizens of glory whether home-borne or natives of that Countrey as elect Angels or adopted strangers as glorified Saints Pos. 3. The manner of graces working on Saints is gracious and so essentially free as is evident in our first drawing to Christ when many sins are forgiven and so the soule loves much and the sweetest burden in heaven or out of heaven is a burden of the love of Christ All debt must be a burden to an ingenuous spirit but the debt of free grace that lieth from eternity on Angels and Men is a lovely and a desireable paine That men before they were men and had being and before all eternity were in the bosome of Christ the ingaged debters of the Lambe in the purpose of free grace loved with an everlasting love is a deepe thought of love and that being was gratious being before actuall being speaketh and cryeth much love and it s the floure the glory the crowne of free grace that Gods free love in Christ casteth forth the warming rayes and beames of the Redeemers kind heart on men who are enemies darkenesse haters of God dead in sinne dying in blood and pollution And how broad how warme and how ranckly must the faire and large skirts of Christs love smell of admirable grace when they are spred over the bleeding the loathsome the blacke and unwashen sinner is not every word a heaven Ez. 16.8 Now when I passed by thee and looked upon thee behold thy time was
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 thouâ—h 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 heaâ—e 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 lâ—fe eternall nor are we to heare pray be patient rejoyce in trâ—â—â—lation for not any of these can procure life eternall to us And why is not the doing of the one as wâ—ll 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 nâ—ver was never can be merit betwâ—en 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 hâ—s merits are 〈◊〉 cause of our justification 3. In Christ apprehended by faâ—th formâ—lly 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 layâ—s â—old on impâ—ted riâ—â—â—eoâ—snesse which is the formall cause of our justiâ—â—caâ—ion 4. We are justified in our own sense and feeling not by faith 〈◊〉 because wee may beleeve and neither know that wee bâ—lâ—eve 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. Juâ—â—iâ—ication 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
honourable being come of the bloud-royall of the Princely seed Joh. 1.13 1 Joh. 3.1 9. And the Church is a spirituall Monarchy The Plant of renowne their Head said of her Isai. 62.3 Thou shalt be a crowne of glory in the hand of the Lord and a royall diadem in the hand of thy God Asser. 6. The other particular manner of drawing sinners to Christ is reall In which wee are to consider these two 1. Gods fit application of his drawing of the will 2. His irresistible pull of omnipotency In the former way of working I desire that notice be taken for Doctrines cause rather then for Art of Logicall method of these foure wayes 1. God worketh by measure and proportion 2. By condiscension 3. By fit internall application 4. By externall providentiall accommodation of outward meanes 1. In works of omnipotency without God we see hee keeps proportion with that which hee works upon When God waters the earth hee opens not all the windowes of heaven as hee did in the Deluge to poure on mountaines and valleyes all his waters in one heap for hee should then not refresh but drown the earth therefore hee makes the clouds like a sieve and divides the raine in hoasts and millions of drops of dew that every single flower and inch of earth may receive moistening according to its proportion If the sun were as low down as the câ—ouds it should with heat burn up every green herb tree rose flower and our bodies and if it were the highest of Planets all vegetables on earth should perish through extreme cold It may be a question though the omnipotent power of God move the will invincibly and irresistibly Whether Omnipotency puts forth all its strength on the will or whether the will be able to beare the swing of Omnipotency in its full strength If the Fowler should apply all his force and strength to catch the bird alive hee should strangle and kill it Divines say that Christs dominion in turning the will is Dominium forte sed suave strong but sweet and alluring No wonder if hee carry the lambs in his bosome Isai. 40.11 the warmnesse and heat of his bosome must sweetly allure the will Drive a Chariot as swiftly as an Eagle flieth and yee fire and break the wheels Knock Chrystall glasses with hammers as if yee were cleaving wood and yee can make no vessels of them This is not to deny that Gods omnipotent power must turne the will but to shew how sweetly hee leadeth the inclinations 2. The Lord by wiles and art works upon the will Hos. 2.14 I will allure her and bring her to the wildernesse and speak to her heart The word of alluring is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seductus deceptus fuit to be beguiled and the Hebrew is I will beguile or deceive her as Deut 11.26 Take heed to your selves that your heart be not deceived So Pethi is the simple man that is facile and easily perswaded Psal. 116.6 The Lord preserveth the simple Then hee saith hee will speak to her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super secundum hee will speak friendly to her not according to the renewed heart for it was not yet renewed not according to the corrupt and unrenewed heart for nothing that the Lord speaketh according to sinners is sutable but contrary to the renewed heart and to internall perswading but hee speaketh all reason according to the temper and naturall frame of the heart to convince and perswade that there is more reason in turning to God then that the wit or engine of man can speak against it Grace is pia fraus a holy deceit that ere the soule be aware it is catched and though that be spoken of Christ Cant. 6.12 Ere ever I was aware my soule made me like the chariots of Amminadab yet it hath truth in this that 1. No unconverted man intends to be converted till God convert him because spirituall intention is a vitall act of the soule living to God No living man can put forth a vitall act of life till the Lord be pleased to give him a new life 2. That spirituall love alluring the soule worketh by such art as cannot be resisted Hence conversion and being drawn to Christ is termed by the name of charming even as turning off Christ is a bewitching or killing with an evill eye as wee say Gal. 3.1 And so being drawne to God is called a charming And the wicked are rebuked for this Psal. 58.4 5. that being strangers to God they are like the deafe adder that stoppeth her eare and will not hearken to the voyce of Charmers or Singers who sing as Witches and Inchanters doe charming wisely There be two words that signifieâ—inchanting the former is to mutter with a low voyce as they doe to serpents to take and kill them the other is to conjoyne and associate in one as Witches doe things most contrary Conversion to God is to be allured bewitched overcome with the art of heaven that changeth the heart And the Lord made Peter and the Apostles fishers of men Christ layeth out hooks and lines in the Gospel Luk. 5.10 to catch men with hope as fishes are taken Christ so condiscendeth to work upon the will as with art and unawares the will is taken and made sick of love for Christ and the man intended no such thing as sicknesse cometh on men beside their knowledge or intention So Christ maketh himselfe and heaven so lovely and such a proportion and similitude between the soule and his beauty as hee appâ—ares most desirable taking and alluring Gal. 4.20 I desire to be present among you saith Paul and to change my voyce I desire not to speak roughly and with asperity as I have written but as a mother speaketh to her children to allure you The word of God is an arrow that kills afarre off and ere yee see it There is a great difficulty to perswade a man who is in another element and without the sphere of the Gospels activity as Christ and the naturall man are in two contrary elements There is required art for a man on the earth to take a bird flying in the aire or for a man in a ship or on the bank of the river to catch a fish swimming in the element of the water Christ layes out the wit the art and the wiles of free grace to charme the sinner but the sinner stops his eare there is need of the witch-craft of heaven to doe this The love of Christ and his tongue is a great Inchantresse Ezek. 16.8 I said unto thee when thou wast dying in thy bloud Live 3. Christ knoweth how to apply himselfe internally to the will Suppose one were to perswade a stiffe and inexorable man and knew what argument would win his heart hee would use that The will is like a great curious engine of a water-work consisting of an hundred wheels of which one being moved it moveth all the
shee must leave her water-pot and for joy goe and tell tydings in the Citie Come and see I have found the Messiah Christ maketh a short preaching to Magdalen and in his owne way sayeth but Mary and Christ himselfe is in that word her will is fettered with love Peter makes a Sermon Acts 2. and there bee such coales of Paradice in his words that three thousand hearts must be captives to Christ and cry what shall we doe to bee saved Every key is not proportioned to every lock nor every word fit to open the heart But though Christ speake to men in the Grammar of their owne heart and calling I am farre from defending the congruous vocation of Jesuits once maintained by Arminius and his disciples at the conference at Hage but now for shame forsaken by Arminians For the Jesuits take this way asking the Question How commeth it to passe that of two men equally called and drawen to Christ and as they dreame but it is but a dreame affected and instructed with habituall and prevening grace of foure degrees the one man beleeves and is converted the other beleeves not but resists the calling of God They answer Christ calleth and draweth the one man when he foresees he is better disposed and shall obey as his free will being in good blood after sleep and a good banquet and fitter to weigh reasons and compare the way of godlinesse with the other way and he calleth the other though both in regard of grace and nature equall to him that is converted when he foresees he is in that order of providence and accidentall indisposition of sadnesse sleepinesse hunger and extrinsecall dispositions of minde that he shall certainely resist and both these callings are ordered and regulated by the two absolute decrees of Election and Reprobation from eternity The Arminians answer right downe the one is converted because he wills and consents whereas he might if it pleased him dissent and refuse the calling of God and the other is not converted because he will not be converted but refuses whereas he hath as much grace as the other and may if he will draw the actuall co-operaton of grace the habituall he hath equally in as large a measure as the other and be converted and beleeve nor is there any cause of this disparity in the man converted and the man not converted in God in his decree in his free grace but in the wil of the one and the not-willing of the other Our Divines say 1. There never were two men equall in all degrees as touching the measure and ounces of habituall saving internall grace yea that the never converted man had never any such grace 2. That the culpable and morall cause why the one is not converted rather then the other is his actuall resistance and corruption of nature never cured by saving grace but the adequate Physicall and onely separating cause is 1. The decree of free election drawing the one effectually not the other 2. Habituall saving grace seconded with the Lords efficacious actuall working in the one and the Lords denying of habituall and actuall grace to the other not because the will of the creature casts the ballance but because the Lord hath mercie on the one because he will and leaves the other to his owne hardnesse because he will and that the separting cause is not from the running willing and sweating of the one and the not-running and not-willing of the other but from the free unhired independent absolute grace of Christ. But the Jesuites congruous calling we utterly reject 1. Because this is the Pelagian way sacrilegiously robbing the grace of God for the Lord fore-seeth this man placed in such circumstances and course of providence will beleeve the other will not because he will do so and the other will not do so and both the placing of the one in such an opportunity and his willing beleeving and the other mans nilling not beleeving is in order before the fore-knowledge and far more before the decree of God and his actuall grace and therefore free-will is the cause why the one is converted not the other for both had equall habituall grace and the one is not to give thanks for his conversion comparatively more then the non-converted but to thank his owne free-will 2. The object of their fancy of their new middle science is a foreseen providence of the conversion of all that are willing to be converted and voluntary perseverance in grace and the non-conversion and finall impenitency of all the wicked that are willing to refuse Christ and these two goe before the prescience before the decrees of election and reprobation so as God is necessitated to chuse these and no other and to passe by these and no other what ever hath a future being before any decree of God cannot by any decree be altered or otherwise disposed of then it is to be So the Lord in all things decreed and that come to passe contingently must have nothing but an after-consent and an after-will to approve them when they were now all future before his decree this is to spoile God of all free will free decrees liberty and soveraignty in his decrees and that mens free will may be free and Independent to lay Gods freedome of Election and Reprobation under the creatures feet 3. Jesuites dream that Christ cannot conquer the will to a free consent except he lie in wait to catch the man when he hath been at a fat banquet after cups hath slept well is merry and when he sees the man is in a good blood then he drawes and invites and so catches the man and when he seeth the reprobate in a contrary ill blood though he seriously will and intend their salvation and gave his son to die for them yet then he draws when he foresees they by the dominion of free-will shall refuse and he drawes neither after nor before but at the time when he knowes free will is under such an ill houre as it freely came under without any act of Gods providence and free decree and in the which the called and drawn man shall certainly spit on Christ and resist the calling of God But this resolves heaven and hell salvation and damnation into such good or ill humours and orders of providence as a banquet no banquet a crabbed disposition or a merrie whereas grace which by an omnipotent and insuperable power removes the stony heart can more easily remove these humours and win the consent when the man is decreed for glory and besides that all men unconverted and in their own Element of corrupt nature are ill to speak to and in a sinfull blood of resisting except Christ tread upon their iron neck and subdue it and he spreads the skirts of his love over Jerusalem at the worst Ezek. 16.6.8 Scripture is silent of such a manner of drawing and the grace of Christ and his decree lyes under no
complaining would be examined Seldome or never is it seen that a reprobate man can be in sad earnest heavie in heart touching his deadnesse of heart and fruitlesse hearing of the word of God thirty or fourty yeares and withall if there be a dram of sincerity the least graine of Christ as if the soule doe but look afarre-off with halfe an eye yet greedily after the Lord Jesus it s a sweet beginning It s true a talent weight of iron or sand is as weighty as a talent weight of gold but in a Saint an ounce weight of grace hath more weight then a pound of corruption It is no Gospel-truth that Antinomians teach That God loves no man lesse for sin or no man more for inherent holinesse It s true of the love of election and reconciliation in the work of justification but most false of the love of divine manifestation in the work of sanctification as is cleare Joh. 14.21 23. Nor are men by this taught to seek righteousnesse in themselves because they are commanded to try and examine themselves as 1 Cor. 11.28 2 Cor. 13.5 4. Such soules would upon any termes be brought to reason and debate the question with Christ that as the Law may stop their mouth before God so mercy may stop the mouth of the Law and sin and it may convincingly be cleared that though scarlet or crimson can by no art be made white yet Christ who is above art can make them white Isai. 1.18 as wooll and snow And therefore such would be brought in an high esteeme and deep judgement of Christs fairnesse beauty excellency incompatable and transcendent worth and though a soule have a too high esteeme of his sins yet say that hee dies with an high esteeme of Jesus Chriâ—t hee is in no danger for faith is but a swelled an high and broad opinion and thought of the incomparable excellency and sweetnesse of Jesus Christ. Vse 8. This powerfull drawing teacheth humble thankefulnesse 1. The most harmelesse and innocent sinner must bee in Christs book for the debt of ten thousand Talents 2. The sense of drawing grace is mighty ingaging every act of thankfull obedience should come out of this wombe as the birth and child of the felt love of God Christ did bid such a man battell 2. He was Christs enemy when he took him 3. It cost Christ blood he died to conquer an enemie Rom. 5.10 4. He kept the taken enemy alive he might have killed him he gave him more then quarters he made a captive a King Rev. 1.6 Suppose we Christ should in his own person come locally down to hell and look upon so many thousands scorching and flaming in that unsufferable lake of fire and brimstone if he should cull out by the head and name so many thousands of them even while they were spitting on Christ blaspheming his name and scratching his face and should loose off the fetters of everlasting vengeance and draw them from amongst millions of damned Spirits lay them in his bosome carry them to heaven set them on Thrones of glory crown them as Kings to raigne with him for evermore Would they not be shamed and overcome with this love kisse and adore so free a Redeemer and thus really hath Christ dealt with sinners look on your debts written in Christs grace-book would not such a redeemed one praise his Ransomer and say O if every finger every inch of a bone every lith every drop of blood of my body every hair of my head were in an Angels perfection to praise Iesus Christ O the weight of the debt of love O the gold Mynes and the depths of Christs free love 3. Consider what expressions vessels of grace have used of free grace how far below grace Paul sets himself lo here Eph. 3.8 To me who am 1. Lesse then a Saint 2. Not that only but lesse then the least 3. Lesse then the least of Saints But 4. yet a little lower lesse then the least of all Saints is this grace given that I should preach the unsearchable riches of Christ. Gospell riches is grace and mercy but there is a great abundance of it it s a speech from quick-sented hounds who have neither footstep nor trace nor sent left them of the game they pursue Christ defies men and Angels to trace him in the wayes of grace So Paul 1 Tim. 1.13 I was a blasphemer and a persecuter and an injurious person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I was be-mercied as if dipt in a river in a Sea of mercy Vers. 14. And the grace of the Lord Jesus to me was abundant No that is to low a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grace was more or over-abundant one Paul obtained as much grace even so whole and compleat a ransome without diminishing as would have saved a world Rom. 5.15 If through the offence of one many bee dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is exceedingly to abound and borrowed from fountaines and rivers which have flowed with waters since the creation but there is a higher word Vers. 12. Where sinne abounded grace farre more or exceedingly over-abounded or more then over-abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vers. 21. Sin reigned unto death that grace might reigne unto life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christs grace might play the King The saving knowledge of God under the Kingdome of the Messiah Esai 11.9 fills the earth as the Sea is covered with waters A Sea of Faith and a Earthfull of the grace of saving light and a Sunne sevenfold as the light of seven dayes Esai 30.26 hold forth to us a large measure of grace and righteousnessâ— and peace like a river and the waves of the sea Esai 48.18 All these say Christ is no niggard of grace And 4. can they not weare and out-spend their harps who fall downe before the Lambe Revel 14. and Revel 5.8 Who with a loude voice praise the grace of God Vers. 12. For ever and ever Consider if it must not be a loud voice when ten thousand times ten thousand and thousand thousands all joyne in one song to extoll grace if we be not in word and deed obliged to expresse the vertues and praises of him who hath called us from darkenesse to his marveilous light Vers. 32. And I if I be lifted up from the earth will draw all men to me Article II. The next thing we consider is the person that drawes I sayes Christ I will draw all men to me There is a peculiar aptitude in Jesus Christ to drawe sinners to himselfe 1. As concerning his person he is fit for neither is the Father nor the Holy Ghost in person Lord Redeemer but Christ as in the deep of Gods wisdome the Sonne was thought fittest to make Sonnes Galat. 4.4 the heire to communicate the right of heire-ship
deals sincerely candidly with them for first he commands them to beleeve no intention in God to save them by the death of his Son nor saith he any such thing to them but only commandeth them to rely on Christ as an alsufficient Saviour Secondly God commands all the reprobate even by their way to beleeve that Christ in his death intended their salvation justification conversion and yet whereas God taketh wayes effectuall and such as he foreseeth shall be effectuall for the efficacious working of justification and conversion and actuall glorification of some few yet he taketh wayes which he knoweth shall be utterly ineffectuall for the salvation justification and conversion of all these reprobates and yet commandeth thâ—m to beleeve that he decree and intendeth their salvation and conversion with no lesse ardency and vehemency of serious affection then he doth intend the salvation and conversion of all that shall bee glorified Sure this we would call double dealing in men and the Scripture saith he is a God of truth Deut. 32. and the Lord who cannot lie Object If a rich Inne-keeper should dig a Fountain in his Field for all passengers thirsty and diseased which were able to cure them and quench their thirst and invite them all to come and drink and be cured upon condition they come and beleeve the vertue of the water to be such and yeâ— should intend and decree absolutely and irresistibly the tenth man invited should never be cured this Innekeeper should not deal sincerely with them So you make God to deal with sinners in the Gospel He doth all in inviting sâ—ck sinners to come and drinâ— life and salvation at Christ the Fountain of life which expresseth with men who speak as they think their sincere intention but he intendeth no such thing Answ. Make the comparison runne as it should doe and it maketh more against Arminians say that this Inne-keeper had dominion over the heart and will as the Lord hath Prov. 21.1 Psal. 119.36 37. Hebr. 13.20 21. Matth. 6.13 and that he could and doth without straining of the heart work in all the passengers a sense of their disease grace actually to come and drink and yet hee taketh a dealing with the soules of some few and causeth them come to the waters and drink and healeth them and he useth such meanes and so acts upon the will of the farre most part that they shall never come never be sensible of their disease and yet he invites them to come to the waters and drink its clear this Inne-keeper never intended the health of all and every one of the passengers but only of these few that come and drink nor doth invitations with men upon condition which the party invited is obliged to perform but doth never perform and which the inviter only of grace can work in the invited but doth not work them as being not obliged thereunto speak any such intention Again let it be considered that here 1 God lies in wait for no mans destruction 2 God is not obliged to reveal his eternall purpose and intentions touching mens salvation and damnation but in the way and manner seemes best to him 3 God never saith in all the Gospel that from eternity he hath passed a resolve to save all mankinde if they will and to yeeld them the bridle on their own necks that they may bee indifferent and absolute Lords of Heaven and Hell 4 Nor should the Gospel be framed in such wisdomâ— if the Lord had set down particularly the names of all the Elect and Reprobate in the world and have proponed salvation upon condition of obedience and faith to some few it should evidently have raysed a hard opinion in the mindes of thousands touching Christ. Asser. 4. The third object of Faith is the sufficiency and power of Christ to save 1 The Scripture maketh the object of comming which is beleeving Ioh. 5.40 Ioh. 6.35 Matth. 11.27 to be Christs ability and power Hebr. 7.25 to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them What the Scripture presseth us to beleeve savingly that we must be inclined to misbeleeve and for the misbeleeving thereof the reprobates are condemned and not because they beleeve not the Lords intention to save all or his decrees of election and reprobation But the Scripture presseth faith in the power of mercy Rom. 4.21 Abraham staggered not but was strong in the faith giving glory to God being fully perswaded that what he had promised he was able also to perform Now Abraham is commended for that he savingly and for his justification beleeved the power of God in the Gospell promise that God was able of his mercy to give him the sonne of promise in his old age otherwise to beleeve simply the power of God to give a child to a mother who is passed the naturall date of bearing children is but the faith of miracles which of it selfe is not sâ—ving and may bee in workers of iniquity Matth. 7.21 22. so this power then is the power of saving conjoyned with the mercy and good will of Christ. 2 The Scripture holds forth to our faith the power of God to graffe in the Jewes again in Christ Rom. 11.23 to make a weak beleever stand Rom. 14.4 to keep the Saints from falling and to present them faultlesse bâ—fore the presence of his glory with exceeding joy Iude v. 24. 3 The good Land was a type of the heavenly rest Heb 4.1 and Heb. 3.19 some entred not in through unbeleefe why what unbeleefe the Story sheweth us Psal· 93.7 Num. 14.9 Num. 13.28 they doubted of the power of God and beleeved the report of the unbeleeving Spies who said The people be strong that dwell in the Land the Cities are walled and very great and moreover we saw the childâ—en of Anak there Joshua and Caleb chap. 14.9 said they should not be bread for them and their strength was gone then the question was whether God was able to give them that good Land So then men enter not into the heavenly rest because they beleeve not that Iesus is able to save to the uttermost those that come through him to God Heb. 7.23 4 The Scripture is as much in proving the alsufficiency power and perfection of Christ our Saviour to save as in demonstrating his tendernesse of mercy and goodwill to save as in the Epistle to the Hebrewes the Apostle laboureth much for to prove the Godhead of Christ his excellency above Angels and that the Angels were to adore him his dignity and greatnesse above Moses and all the mortall and dying Priests the vertue of his blood above all the bloods of Buls and Goats to purge the conscience from dead works to expiate sinne to sanctifie his people to open a way a new and living way to the holy of holiest by his blood that we with full assurance may draw near to God that he with one Sacrifâ—ce
Christ see what expâ—â—ssion is put on the last judgement that same is on the judgemâ—nt 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 taâ—e 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 accâ—dâ—nt 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 hâ—m are sweet diseases let the love of Christ absâ—nt be in the mans soule a deep river how sweet were it to be drowned in â—hat 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 tâ—e 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 righteousnâ—sse 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 shâ—ll 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 absâ—t 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.
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 〈◊〉 sinne that Idolatry is contrary to the second command 〈◊〉 acts of holinesse and worship performed by 〈…〉 wil-service and wil-worship for if 〈…〉 and direct us what is holy walking 〈…〉 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 sanctâ—fication 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 〈…〉 luâ—s not considering that the righteousnâ—sse of 〈…〉 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 lâ—râ—er 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 â—ound 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
to accept any thing which is not first perfect seeing that perfection and absolutenesse is the ground of acceptance both of our persons and performances yee must make both the tree and the fruit perfectly good before God 2. What God saith he hath manifested to be detestable and accursed that he cannot accept but hee hath manifested by scripture that what ever is not absolutely perfect is detestable and accursed Gal. 3.10 Hab. 1.13 Rom. 1.18 The proposition is grounded on the immutablenesse of Gods nature who cannot deny himselfe Iam. 1.18 and his exact justice who will not suffer the losse of the least title of his righteousnesse Mat. 5.18 God is no respecter of persons his Law inviolable and can suffer no abatement Answ. God in justification accounts us righteous in Christ and positively guiltlesse as freed from obligation to eternall wrath and cloathed with Christs righteousnesse but hee accounts not us non-sinnets and free from indwelling sâ—nne that should be an unjust account for wee are not so but God accounteth our works perfect only negatively that is such they are before God as he will not enter in judgement with us for them but graciously pardoneth the sinnes of thâ—se works but God doth not account these works positively worthy of life eternall even in Christ as he accounteth our persons far lesse doth he judge them meritorious hence there is a twofold accâ—eptation one of Good will to our persons in Christ that is that Good will of free election by which he renderâ—â—h us accepted in his beloved there is another acceptance of complacencie according to which God is said to love and reward our good works even to a cup of cold water Ioh. 14.21.23 Matth. 10.42 2. Thess. 1.7 Heb. 6.10 and that of free-grace they are called perfect as perfection is opposed to hypocriticall but not perfect simply Phil. 3.12 but the acceptance of our works in Christ is an acceptance inferior to the acceptance of our persons in justification hence God takes pleasure in thâ—se that feare him because they feare him not as though his love quoad affectum in it selfe had a cause in the creature or can wax or encrease or can admit of a change but because he bestoweth the fruits of his love out of free-grace and a gratious promise to our sincere walking and this is rather the fruit of his love amor quoad effectum then Gods love it selfe all this proceedeth from a grosse mistake of the nature of justification I answer 2. to that That which is inchoat sinfully defective and imcompleat that the righteous and unchangeable God cannot account perfect and compleat or that which is sinfully defective or that which is sinfull God cannot account not sinfull It is true it were an erroneous and unjust account now the proposition is true but the assumption most false the good works of the regenerate and justified are sinfull But Gods accounting of them perfect putteth no contradiction on them to account them not sinfull God accounts not Davids adultery to bee an act of chastity This is the Papists argument against the imputed righteousnesse of Christ which Antinomians being utterly ignorant of the nature of justification bring against us the other part of the distinction is That which is sinfull and defective in it selfe and inherently or really and physically that God cannot account perfect that is God cannot account it and the doer legally free from obligation to eternall wrath for the satisfaction of another the surety of sinners who has payd and suffered for it that is most false and should destroy the Protestant justification when we say God accounteth the good works of believers good and perfect so as the imperfection and sinne of them is removed we meane not by removing of the sinne of these works the totall annihilation of sinne in its essence root and branch it dwelleth in us in its compleat essence while we are here Rom. 7.17.23 Prov. 20.9 1 Ioh. 1.8.10 only the dominion by sanctification is abated and the guilt or obligation to eternall wrath is removed in justification and this Argument may well be retorted Who ever is a sinner the righteous and immutable God whose judgâ—ment is acâ—ording to verity and cannot suffer the losse of the least titlâ— of his righteousnesse Matth. 5.18 cannot esteeme him just and perfectly righteous But all men even the regenerate are sinners No answer no distinction can be accommodated to this Argument which may not be applyed to their argument for God is no lesse just righteous immutable true no respecter of persons and his Law inviolable in his accounting of persons righteous and perfect then in accounting of works righteous and perfect Now that the fruits and the tree are both good and simply perfect and all the works of the justified perfect in Christ is a point of new divinity very contrary first to Scripture which saith Iam. 3.2 in many things we offend all 1 Ioh. 1.8 If we say wee have no sinne we deceive our selves ver 10. If we say we have not sinned we make him a lyar and his word is not in us Antinomians say Iohn speaking of a mixt multitude is to bee meant to speak of the unregenerate mixed with the justified Answ. 1. Iohn takes in himselfe 2. He speaketh of such as confesse their sinnes and are pardoned ver 9. 2 of such as have an Advocate in heaven if they sinne chap. 2.1 and these are the justified and regenerate and Prov. 20.9 Who can say I have made my heart cleane I am pure from my sinne hee speaks not there of a mixed multitude but sendeth a Law-defiance to all mankinde justified or not justified yea Eccles. 7.20 There is not a just man on earth that doth good and sinneth no these words are so wisely framed that they exclude not the justified in Christ who undoubtly do good but they do not so good saith Salomon but they sinne so Paul complaineth of sinne dwelling in him Rom. 7. 2 Sinne originall after justification to Antinomians must be no sinne as to Papists its no sinne after baptisme 3 If our works bee perfect in the sight of God then wee may be justified by our works for Antinomians say if Christ esteeme our works perfect he may account us righteous for them and we may bee said to be justified both by works and by grace because its free grace that the Lord accounts our works Righteous 4 Wee constantly deny that Christ by his death hath given to our good works a power of meriting heaven but if God in Christ count then simply perfect there is no reason to deny this because our works are simply perfect by Antinomians way this is more Pharisaicall then Popish justification FINIS Psâ—â— 53 8. Town asser of 〈◊〉 pag. 76 77.78 Eaton Honey combe of justifiâ—atiâ—n ca 11 pag. 338.339.340.341 c. Saltmarsh Free grace pag. 140. Luther in an Epistle to D. Guttel against the Antinomians Zach. 13.7 Opening of the words It s
as it is his decree A conditionall desire though not aâ—â—â—eable to a positive lâ—w of God no sinne Rules touching our submission to Gods will Providence mysterious Confusions nothing against providence Prosperity of the wicked adversity of the godly not against providence All goes well so long as Christ liveth Faith looks to God in sad providences The enemie plow and sow and Christ reaps Providence hath a time for all things It s a shame that the wicked are fat on common mercies and not we on thâ—se same perfumed with Christ. All wheeles of provide nâ—e move according to the first Looking to God the onely ground of faith in a crosse-providence We must both submit to and approve of providence We are not to murmure We make noâ— away our will when we submit it to God Mulâ—s est miles qui 〈◊〉 â—ratorem gemens sâ—quitur Gods wâ—ll for us better then our owne Gods wisdome in creating good and framing evill Afflâ—ctions proportâ—ned to every mans measâ—re Gods will for every Saint a safe ruleâ— Faith welcometh all Many afflictions must be referred to God We love will-suffering as well as will-duties In duties Gods revealed will should be our rule in suffering his high decree Patience anâ— high grace The Image of God is in his works Many vâ—rtues in Christs sâ—bmiâ—sion to his fathers will What and how much reason was in Christs why or 〈…〉 he â—uts on the Father All Gods workes are with child of reason and causes Providence goes many wayes at once Providence can do more then we can expect Visible and invisible providence â—ow differenced Royall Prerogative of providence and the waies thereof To stand at the wilâ— of God and goe no farther 〈◊〉 sâ—bmission Faiâ—h sâ—â—th 〈◊〉 graâ—e in a sad providâ—â—ce Providence wise and cannot be counter-wrought We dâ—te to much on the sweet 〈◊〉 dents of Christ and love â—imselfe to lâ—ttle God who created supernaturall love can rule it We desire Christ often for ourselves Submission to the absence of Gâ—d is requâ—red 〈◊〉 expedient that we 〈◊〉 on our own leggs some time Oblisse bonum est nâ—turae obire mulum Returne of Christ no merit The work of redemption most rationall and full of causes Grace a cause of it selfe Sin an occasion of actes of grace Much of God in the work of redemption Afflictions are to be weighed in all the causâ—s 1. Who afflicts 2. How or in what manner 3. For what cause Blind and dumb crâ—sses not good How actively wilâ—ing Christ was to serve for us Excellent qualities in Christ as he 〈◊〉 a servant to God in the work of redemption Christâ— williâ—gnesse to die Christ an Agent in his passion Christ specially intended to have a spouse in all his sufferings and labours Vse 2. It s much to be active for God but more to be passive To looke to highest providence a safe ground of sudmission Vse 2. What is a right intention in serving God Where Christ is the predominant hee is the over-swaying end in the soule Where Selfe is predominant the intention cannot be sincere Two Characters of the thing which is our intended end The love of Christ strong and takes streâ—gth froâ— difficulties That is our eâ—d which obtained 〈◊〉 the deâ—ire in thâ— prosâ—â—ution of meanes Wee glorifie God when we are willing that our losse may â—e the gaine of the Lords gloâ—y We are to desiâ—e that our paine may praisâ— revengiâ—g justice in hell as gâ—ace â—eâ—gâ—tâ—neth the glory of pardoning mercy in heaven We desâ—re God mâ—y be glorified by our wishes rather tâ—â—n 〈◊〉 indeavour to glorifie him We care more for thâ— Lords passivâ— glâ—â—y of 〈…〉 for his active glory in our duties A glory of holynesse and of grace Saints are the glory of God and God 〈◊〉 the glory of Saints Our â—ymes are low when we intend not the Lords glory Foure particulars in the answer returâ—ed to Christ. Christ praying ever heard Our failings in expectiâ—g an answer of our Prayers All Christs good and all ours for him came from heaven Vse Vatab. à tempora rariis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnin à viris de tempore How easie traffiquing with heaven is to the Saints God â—â—areth a good cause though darkned The scandall of the crosse removed A faire rose growes out of the crosse when Christ waters it The Crosse a pâ—sse that Christ keepes Death altered by Christ. How the Lord was glorified in Christ. Vse 1. Vse 2. Wee have grace but must not share with the Lord in his glory How the glory of God and grace doe differ Vse 3. God art of omnipotency in extracting glory out of all the bâ—sest and most shamefull things of the world All things most base are most corgruous for high ends when omnipotencie handleâ—h them Glory from men a vaint thing Many false opinions touching the Gospel The Gospel dark to many God must use Logick to our affections as well as to our mind ere we know him â—â—vingly The mind dark in the things of God The understanding vain The affections vaine A naturall man hath not one certaine predominant We are heterodox and hereticall in mis-interpreting the works of God as well as his word A Heterodox will Division the birth of weake minds Sinne and error broodie truth but one â—en erriâ—g though in non-fundamentals may displease God and deface truth and hee damned eternally Elâ—ct Aâ—gâ—ls kept fast their â—t thâ— right Conviction how farre it goes Light is a cumbersome captive Conviction with malice most devil-like Will heresie more dangerous then minde-heresie It s right conviction when love is convinced to duties that lye under the drop of the crosse A dâ—spised Gospel prosperous Christ a most publike person Heaven and all things there most publike and so much the more excellent Christs â—ffiâ—e warrants us to apply him Much of the busiâ—â—sse of our salvation waâ— transacted without our knowledge One Saint a mystery to another Vse 1. Vse 2. All things are for the Saints What is the the judged World Hopes gooâ— prophecying in saddest times and the sweet fruits thereof Scotland though low is to hope in the Lord. Characters of the world The world uncapable of grace The world as enemy to Chrâ—st The world a 〈…〉 A childe of the world The Piâ—grimes sigh This world so differenced from that which is to come Why this World The world may be pointed out with the finger the world to come is above our senses Vse How Christ judged this world and how many waies Christs dying exemplarily condemneth the world Sâ—tâ—an nâ—t 1. a â—ree not 2 aâ— absâ—luâ—e â—ot 3. a juâ—t Prince How Satan is a God Satan hath a God head over minds Satans crown stands by relations Vse Few in the way to heaven Satan twice judged Death the devills Fort-royall All the devils Forts taken from him and his Courts cryed down and his Lawes annulled by Jesus Christ. Vse Take not in a dislodged Spirit lest you have eight for one Satans power and
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 Ghoâ—â— 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 lâ—yd 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 incaâ—nate 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 gâ—ven 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-wâ—ll 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
in all things that concerne salvation nor doth the Lord work in us to will and to doe if we will not doe without any prior dependence on the â—nfluence of the grace of God we as much work in our selves willing and doing as the Lord doth and the Lord in his grace shall follow and not lead our will 3. Grace doth not conferre any help on the will to â—ctuate it and to strengthen it in doing good in believing â—epenting loving God hoping as Grevinchovius saith but will and grace doe both joyntly meet in one and the same effect in which 4 Free-will divideth the spoyl with Christ and what need we say worthy is the Lamb who has redeemed us if free-will in the application of redemption share equally with the Grace of Christ 3. The third way is that free-will is said to believe repent love God by a meer extrinsecall denominationâ— because it carieth that graceâ— which formally and only doth perform all these supernaturall actions so Grace doth all and free-will is a meer patient that conferreth no vitall subordinate and active influence in these acts as we say the Apothecaries glasse healeth the wound because the oyl in the glasse worketh the cure when the glasse doth actively contribute nothing to the cure or the Asse maketh rich when it carieth the gold that enricheth only this sense Antinomians hold forth and make us meer patients and blocks in the way to heaven and this sense Jesuites especially Martinez de Ripaldâ— falsly chargeth upon Luther and Calvin and the Councell of Trent inspired with the same lying Spirit saith the same 4. The fourth sense is that Grace and free-will doth work so as Grace is the principall first inspiring and fountane cause 1. It being a new supernaturall disposition and habite in the soule Joh. 14.23 1 Joh. 2.27 1 Ioh. 3.9 Ioh. 4.14 Esai 44.3.4 Ezech. 36.26.27 Deut. 30.6 A good treasure or stock of grace Matth. 12.35 Luk. 6.45 And also actually it determineth sweetly enclineth and stirreth the will to these acts yet so as free-will moveth actively freely and confeâ—reth a radicall vitall subordinate influence is not a meer patient in all these as Antinomians dream Psal. 119.32 I will run the way of thy Commandements when thou shall enlarge my heart Ioh. 14.12 he that believeth in me the works that I doe he shall doe and greater then these Matth. 12.50 He that doth the will of my heavenly Father the same is my brother c. 1 Cor. 9.24 So runne that ye may obtaine Revel 2.2 I know thy works and thy labour 1 Thess. 1.3 Remembring without ceasing your work of faith and labour of love and patience of Hope 1. We are not dead in supernaturall works and meer blocks Rom. 6.11 Wee are alive unto God in Iesus Christ Ephes. 2.1 He hath quickned us Revel 2.3 For my names sake thou hast laboured and had not fainted 1 Cor. 15.58 Be ye steadfast unmoveable alwayes aboundant in the work of the Lord there is activity in the Spirit to lust against the flesh Gal. 5.17 Rom. 7.15 Nor is the blessednesse of the Saints only passive in receiving though to be justâ—fied and receive Christs righteousnesse be the fountain blessednesse Psal. 32.1 Rom. 4.6.7 Gal. 3.13 But the Scripture speaketh of a true and solide blessednesse in action Psal. 119.1 Blessed are the undefiled in the way Esai 56.2 Blessed is the man that doth this Iam. 1.12 Blessed is the man that endureth temptation Psal. 119.2 Blessed are they that keep his testimonies Psal. 106.3 Blessed are they that keep judgement Revel 22.14 Blessed are they that doe his Commandements Math. 5. Blessed are they that mourn that hunger and thirst Then there must be a part of blessednesse in sanctification as in justification though the one be the cause the other the effect Asser. 6. The Lords working in us the condition of the Covenant of Grace such as faith is by his efficacious grace doth not free us from sinne when we believe not nor involve God in the fault when he worketh not in us to believe as Crispe imagineth Here let me by the way remove the arguments of Dr Crispe by the which he imagineth that there is no condition at all in the covenant of grace Argum. 1. The Covenant should not be everlasting if it depended on a condition of faith to be performed by us for wee faile in our performances daily and the Covenant is anulled and broken so soone as the condition is broken Ans. â— We speak not so that the Covenant of grace depends on a condition in us dependency includes a causality in that of which the thing has deâ—endency we know nothing in us either faith or any other thing that is the cause of the covenant of grace or of the fulfilling of it a cause is one thing a condition caused by grace is an other thing for the peâ—pâ—â—uity of the covenant there is not requiâ—ed a condition always in act 1. If at the elevenâ—h or at the twelf houre you come to Chriâ—t the nature of this covenant promiseth you welcâ—me 2. Particular failings and acts of unbeleif doe well consist with the habite and stock of faith that remaineth in him that iâ— borne 〈◊〉 God 〈◊〉 is the act so tyed to a time But 3. There is by â—enuure of â—he Covenant a Priviledge twofold here 1. If by the Law a man step a haire-breath wide off the way the doore of Paradise is bolted on him and in againe can he never enter hee must seek another entery the man has done with heaven that way the law knoweth not such a thing as repentance but the Covenant of grace being made with a sinner a slip an act of unbeliefe doth not forfeit the mercy of this covenant But Christ saith if you fall there is place to rise againe if you sin there is an Advocate there is a blood of an eternall covenant the covenant stands still to make up roome for repeated grace for a thred and continued tract of free-grace and mercy all along that your foot never go out of the traces of renewed pardon while you be in heaven though the child of God ought not to sinne yet can he not out-sin the eternity of the new covenant nor can he sin an eternall priest out of heaven 2. The Law requireth a stinted measure of obedience even to the superlative with all the soule and the whole strength any lesse is the forfeiting of salvation But the covenant of grace stinteth no weak soule Christ racketh not nor doth he as it were play the extortioner and say either the strongest faith or none at all he maketh not Abrahams foot a measure to every poor sinner many smoaking flaxes and broken reeds on earth are now up before the throne mighty Cedars high tall green planted on the banks of the river of life if Adam bee the first in Heaven what though I be the last that enter in though I